subscribed vnto as containing (m) See the Approbation I Francis White c. nothing but what is aggreable to the publike Faith and Doctrine established in the Church of England And yet heere yow say It is certaine that the Pope is the man of sinne sonne of perditioÌ„ so shewing your selfe to be of their number whome the said Authour in that very place doth rebuke as Omnium horarum homines Halters in opinions for priuate ends I omit also your folly in exclaming at the misery of English Romists for that they adhere vnto your supposed Antichrist not marking that to cleaue to the Antichrist of your forming must euen according to your owne principles be singular happines For Antichrist according to your Tenet doth sit gouerne in the House and Temple of God and so by the same breath wherwith you make men vassals of Antichrist you make them Gods Domesticks his House his Temple Will it be misery to be found such at the day of Iudgement Yea rather the Church of Christ the Temple of God being onely one out of which no saluation is had what a misery will it be at the day of Iudgement wheÌ„ by your owne mouth you shall be conuinced to haue forsaken that company which you confesse to be the Church and Temple of God through feare of your owne shaddow and fancy For what can be more foolish then to fasten the name of Antichrist vpon the Gouernour of the ChristiaÌ„ Church who doth dayly professe to belieue in Christ Iesus the sonne of God and Sauiour of the world who by his Adherents doth more then all the world besides defend and propagate amongst Pagans his most holy Name Religion But to let these things passe marke how you coÌ„tradict your selfe in saying on the one side that that caÌ„not be the House Temple of God which now hath or in former times hath had wicked Pastours On the other side that that is the House and Temple of God in which the Man of sinne that is a succession of wicked Pastours hath a long while for many ages gouerned and doth rule and gouerne So hard is it for men blinded with passion agaynst Christian Doctrine deriued by succession from the Apostles to run in their passionate conceipts without falling into the pit of open contradiction whereby their folly comes to be manifest vnto all men The third Errour You profâ—sse Infidelity about the Blessed Sacrament §. 3. THVS you write pag. 179. To that part of the Iesuits speach that we deny the Reall Presence or else the mayne Article of the Creed that Christ is still in heaâ—en because we will not allow a body in two places at â—nce I answere We cannot graunt that one indiuiduall â—ody may be in many distant places at one and the same â—nstant of time vntill the Papalls DEMONSTRATE THE POSSIBILITY THEREOF by teâ—timony of Scripture or the ancient TraditioÌ„ of the Church â—r by apparent reason Thus you This is playne deaâ—ing and open profession of Infidelity For what â—s heretical obstinacy but to reiect the word of God â—bout the mysteries of our Fayth in the playne exâ—resse and literall sense vntill the possibility of â—hat sense be first demonstrated No Heretike was eâ—er so barbarous as to prefer his reason beyond Gods word so farre as to affirme that the word of God contrary to his reason was false Their impiety was to reiect Gods word about some mistery of fayth in the literall sense flying to morall and mysticall interpretation because they could not comprehend and therefore would not belieue the possibility of the playne and litterall sense The Arrians did not deny the word of Scripture saying (n) 1. Ioan. â— 7 of the Father Word and Holy Ghost these three are one nor the Word of Christ (o) Ioan. 10.30 I and my Father are one to be true morally and mystically in respect of vnity by singular affection and consent betwixt these three persons They were Heretikes for denying the truth of these wordes in the proper and substantiall sense because the same seemed to them impossible For seing that we might not expound the Scriptures about mysteries of fayth to an easy figuratiue sense when the same according to the letter goeth beyond the capacity of our vnderstanding God doth so often in holy Writ (p) Gen. 18.17 Numquid Deo quid est difficile Hieâ—rm 32.17 Non est difficile tibi omne verbum Et v. 27. Numquid mihi difficile erit omne verbuÌ„ Luc. 1.37 Non erit impossibile apud Deum omne verbuÌ„ Et Deo omnia possibilia sunt Matt. â—9 26 Luc. 18.27 Omnia possibilia sunt credenti Mar. 9.22 assure vs that nothing is impossible or difficile vnto him and (q) Iob. 9.10 That he can do things incomprehensible without number What greater obstinacy then for Christian men to professe that they will neuer belieue his word about the mysteryes of fayth in the literall sense vntill the possibility of the sense be demonstrated vnto them that is brought within the compasse and comprehension of their wit You may perchance excuse your selfe by saying the words of Christs institution This is my body takeÌ„ in the literall sense do not inforce that Christ according to his corporall substance is in two places at once I answere this you cannot say without contradicting not only the word of Scripture as is proued in the Reioynder but also your selfe For you do plainly affirme that this our doctrine yea euen Transubstantiation is contayned in the literall sense of the words of the Institution If say you the substance of bread and wine be deliuered in the Eucharist then the wordes are figuratiue and cannot be true in the proper sense because one indiuiduall substance cannot be predicated of another properly Thus you (r) Reply pag. 3â—7 whereupon I thus argue That without which the word of Christ cannot be true in the proper and literall sense is inforced and prooued by the word of Christ taken in the literall sense But except the substance of bread be absent and Christ in lieu thereof present according to his corporall substance the word of Christ This is my body cannot be true in the literall and proper sense as you affirme Ergo Transubstantiation and the presence of Christ on earth according to his bodily substance in lieu of bread is inforced proued by the literall sense of the word of Christs institution Wherfore to professe as you â—o neuer to belieue Christs body to be in two places at once vntill it be demonstrated vnto you to be possible is to professe you will not belieue the word of God in the literall sense about mysteries of fayth further then the possibility thereof can be made euident vnto you Is not this to professe Infidelity Secondly you may say that when you require that we demonstrate by testimony of Scripture that a body may be in two places at once you meane not that we bring texts of
Sauiour was borne and his Church is euer visible Thirdly he still prouideth as Experience sheweth that in the firmer members of this his visible Church such zeale charity is found that natiōs can no sooner be discouered but presently some preachers passe thither with the sound of his Ghospell Fourthly hence the cause why some nations heare not of the Ghospell is not any defect in his Church but the want of working in the naturall causes to discouer such Countreys which defect God will not euer miraculously supply Fiftly if the Church were inuisible to the world keeping her Religion to her selfe not daring to professe or preach the same vnto others Nations might be discouered yet not a whit the neerer in respect of knowing the Ghospel Hence I thus argue If the Church were hidden for many ages as Protestants acknowledge theirs was men should perish not through defect in the natural causes but only through the hiddēnes obscurity wretchednes of the supernatural meanes to wit of the Church not daring to make profession of her Religion to the world But this is impossible for then God should not for his part wish the saluation of all men Therfore it is impossible that the true Church should not be euer vniuersall and notoriously knowne consequētly it is impossible that the Protestant should be the true Church nations may take notice of her all men could not be saued Sixtly this Church is Holy both in Life Doctrine Holy for life shining in all excellent and wonderfull (o) Sanctity to be a signe of the true Church must be on the one side diuine and excellent on the other externall manifest vnto sense were it not euident vnto sense it could not be a signe were it not diuine it could not be a signe of a Christian Church sanctifyed frō the rest of the world Hence appeareth the idlenes of the Minister who pag. 81. reiecting externall extraordinary sanctity makes inward sanctity a signe of the Church and so he proueth his Church to be Holy because forsooth she is cleansed by the bloud of the lambe c. This is idle For how can this inward Sanctity caused by the bloud of the Lambe and inhabitation of the spirit be a signe of the Church except it be made knowne by outward excellent works Hence our Sauior saith of this signe of sanctity Matth. 7.16 By their fruites you shall know thē and let your light shine before men that they may see your works Matth. 5.16 See S. Augustine de vtilit Credendi lib. 17. and his booke de moribus Ecclesiae Catholicae sanctity such as the Apostles gaue example of as Pouerty (p) The Minister pag. 82. lin 35. sayth that vowed Chastity makes most of our Church more impure then doggs before God and mē I answer this is blasphemy For the breach of vowed Chastity not the vowing therof maketh men impure before God Otherwise who should be more loathsome in his sight thē his immaculate mother who vowed Chastity as the Fathers proue by the Ghospell Luc. 1.34 This blasphemy is the same in effect with that of Turkes who say that the Christian band of chastity to one immaculate bed forbiding multitude of wiues makes Christians more impure then doggs Which they proue because now many thousands of Christians fall into Adultery Incest and other impurity which would not haue been had Christ permitted as Mahomet did the holy Liberty of many wiues which the ancient Prophets inioyed To this Hereticall Turkish accusation of the Catholike Christian Church I answere It was conuenient that Christ Iesus being the Sonne of God should exact of his followers such sanctity and chastity as might suite with the perfection of so diuine a Lawmaker And though he knew many thousands would therein be defectiue for whome therefore in his mercy he prouided the remedy of Pennance yet this fayling of some being but an effect of human frailty he thought it more tolerable then that he should allow by his Law such liberty of lust as was vndecent for his sanctity to permit and vnworthy of a people redeemed with his bloud whereby there would haue beene fewer sinners among Christians not through strictnes of life but through the loosenes of his law In this manner the Church of Christ taught by the spirit of his wisdom doth and did euer exact perfect chastity of them that were of her Cleargy though she be sure that in so great a multitude many will fayle who must seeke to be saued by pennance As adultery in Christians is rather to be suffered then auoyded by allowing many wiues generally vnto Christians though this be not of it selfe intrinsecally euill euen so the falling of some Votaies is not so great an inconuenience as this were that Sacred Ministers should not be bound to professe Chastity worthy of the diuinity of Christian Priesthood the sinning agaynst Chastity being humane infirmity but the not exacting thereof an indignity in the very Christian law For all men not blinded with passion see it is most vndecēt that Christian consecrated Ministers should goe a wooing and wiuing and when one wife dyeth wedde another as often as they please as the Protestant pretended Holy Ministers vse to do This practise is so euidently vnworthy and agaynst all Christian decency as they cannot bring one allowed example of a Christian Church in any former age that did permit liberty of wooing wiuing after Holy Orders which euen the Graecian Church doth detest Let them therefore consider how theirs can be the Holy Church that doth not so much as professe high Sanctity that becomes a Christian Church no not in her consecrated Ministers and more Religious professours Specially seing also Ministers by Mariage doe not wholy auoyd the stayne of wandring lust and other impurity yea themselues acknowledge that they be at the least as vicious as the Catholicke Cleargy The sanctity of the Church is not to be measured by the report of zealous cōplaint agaynst sinne nor is the exaggerated generality therof to be vrged as exact truth with which kind of stuffe our Minister hath most impertinently patched vp many pages of his Booke see pag. 82.83.111 seq for zealous complaint is Hyperbolicall euen in holy Scripture as all know And if Protestāts be remeasured agayne by this rule wherby they measure vs they will get the worst For themselues cōplayne that the world is made WORSE by vertue of their doctrine Luther postil in Dom. 1. Aduent that sinne had NEVER byn so rife but through the rifenes of their Ghospell Doctor King in Ionam Lecture 45. that scarse the tenth mā of the Ministry is morally honest Caluin in pannych in comm 2. 1. Petr. 2. No not one but all be dissolute and lewd sayth Luther Dom. 26. post Trinit In so much as in regard of this enormious wickednes of their Ministery Church any man may iustly doubt whether they be the true Church sayth Eberus praefat
it is to be held as a knowne perpetuall Christian Tradition deliuered by full practise independently of the definition of any Councell neuer permitting the same to examination as one of those articles wherof Luther sayth comment in Psalm 82. fol. 546. Generales articuli recepti in tota Ecclesia satis auditi excussi approbati sunt c. ferendus non est qui vâ—lit eos in dubium reuocare sed velut blasphemus indicta causa inaudita damnandus Generall Councels therby casting downe the foundation of vnity in the Church Fourthly their denying the foundation of true (b) This is the most essentiall point of Protestancy which they tearme the foundation of foundations the pith marrow of the Gospell See the booke de Essentia Protestantism lib. 1. c. 6 This their doctrin coÌ„sists in foure points First that euery man is iustifyed by the iustice of Christ by being as it were vested therewith Secondly this Iustice of Christ is formally imputed vnto euery man not throgh repentance and mortification but through Fayth only Thirdly that this fayth is not the dogmaticall or historicall fayth whereby we belieue in generall the wordes of Christ and reuealed misteryes of the Scripture but a speciall fayth wherby a man doth firmely and infallibly perswade himselfe that to him in particular the Iustice of Christ is imputed for the full remission of his sinnes Fourthly that he that hath not firme fayth that his sinnes are remitted vnto him by the imputation of Christs merits hath not Iustifying fayth nor is iust in the sight of God but as good as an Infidell though he haue historicall fayth that all the doctrins of Christian Religion are true Hence you may perceyue that our Minister is a man of no fayth who not only denyes this article of Protestancy not only sayes that they neyther now hold or euer held it but also reuileth the Iesuite charging him with Lying with Calumniation with Deprauing and falsifying their Protestant doctrine and that he wanted matter to fraught his papers when he charged their Church with teaching Iustification by this speciall Fayth pag. 163. yea on the contrary side he sayth that Protestants hold these foure points First that a Christian of a contrite spirit belieuing that his sinnes are remissible receaueth forgiuenes though he want fayth and perswasion in himselfe that his sinnes are remitted to him in particular by the imputation of Christs merit pag. 166. lin 6. seq Secondly that Protestants hold no man is iustifyed by only fayth or by only belieuing himselfe to be iust and his sinnes forgiuen by the imputation of the Iustice of Christ but he must be iust before he can or ought to belieue himselfe to be so pag. 62. lin 8. Thirdly that the promise of remission of sinnes is conditionall requiring of sinners not fayth only but also the forsaking of sinne and doing good works Esa. 1.16.17.18 and that this promise becomes not absolute till the conditions be fulfilled pag. 166. lin 12. Fourthly that Iustifying fayth is the Christian Catholike Dogmaticall fayth wherby we belieue the hystories of Scripture and mysteries of our Religion ibid. pag. 161. lin 5. Wherfore he sayth that the difference betwixt Protestants and vs Catholikes is only in two points First that they require not only dogmaticall fayth but also that this be a Fiduciall assent that is ioyned with Hope pag. 163. lin 1. But we forsooth hold Iustification by dogmaticall fayth only and by such fayth as is in Diuells and do not require that the dogmatical or intellectual assent be also fiducial that is ioined with Hope pag. 168. lin 2. Secondly that we hold that a man cannot be certayne by fayth that he is iust but Protestants hold the contrary yet he sayth pag. 167. lin 20. that there is very small difference if any at all betwixt them vs herein because they do not hold this their assurance that they are iust to be equall in the firmity of assent to the assurance of Dogmaticall fayth which they haue about the common obiect of fayth Thus the Minister whome I leaue to the censure of Protestants with no little wonder they can indure him to write in this sort and thus openly to disclaime shew himselfe ashamed of the very Essence of their ReligioÌ„ What is certayne amongst Protestants if this may be denyed Howsoeuer I conclude this point with this syllogisme against them Protestants euen by the tacite concession of this their Aduocate hold fundamentall and damnable heresy as certainly as it is certaine that they hold Iustification not by common Dogmaticall fayth but by speciall fayth only whereby one apprehends the Iustice of Christ and vesteth himselfe therewith belieuing in particular his sinnes to be forgiuen and himselfe to be iust in Gods sight by the imputation thereof vnto him through this his fayth But that Protestants hold this as a most fundamentall article of their Religion is as certaine as it is certayne that there is or euer was Protestant in the world Wherin I appeale to the Iudgement of all learned Protestants and to these their bookes Luther Epist. ad Galat. Caluin lib. 3. Institut lib. 11. Melancthon in coll comm Kemnit Exam. Trid. 1. p. Iohn White our Ministers Brother Desence pa. 188.189 seq and to the conscience of euery Protestant yea this is the eleauenth article of the English Church That a man is accounted righteous before God only for the merit of Christ Iesus by faith And it is wholsome doctrine say they that we are iustifyed by this fayth Iustification which is the one Catholike Christian fayth about reuealed misteryes bringing in a phantastical fayth pretending that euery man is Iustifyed by belieuing himselfe in particular to be iust or one of Gods elect Fiftly their extenuating the value of the price of our Redemption not making it sufficient to giue (c) The Minister being ashamed of his Religion doth here also contest that ProtestaÌ„ts teach the merit of workes He sayth indeed in words they teach only the merit of Congruity but in sense he makes them to teach merit of condignity as much as any Catholike doth as is after proued in the 8. point inward sanctity purity to mens soules nor to rayse the workes of Gods children to a due perfection with their reward Sixtly their Errours agaynst Baptisme the gate and entrance into Christian life whereof they deny the vertue to sanctify men the (d) To discouer the vanity of the Minister who sayth that the Protestant doctrine about Baptisme is held by our Schoolemen Note that concerning the necessity of Baptisme there be three errours the one greater then the other The first that though Baptisme be the only ordinary meanes of saluation yet some children dying without Baptisme are saued by extraordinary fauour as S. Iohn was sanctifyed in the wombe Luc. 1.2.53 This is held by some Catholikes but no fundamentall errour because it affirmes not any extraordinary fauour but such
he is so silent in print about the particulars of the ConfereÌ„ces only doing his endeauour to disgrace the Iesuit in generall tearmes saying That he vanished away from before his Maiesty with foyle and disgrace his Maiesty telling him he neuer heard a Verier Meaning a Foole or Asse c. A report so false as the Minister contradicts the same himselfe elsewhere writing to the contrary In his Preface towards the end and Reply to the Iesuits Preface initio That by the second Conference his Maiesty obserued that the Aduersary was cunning and subtill in eluding Arguments For what more opposite to the Veriest Asse or Foole then one cunning and subtill If his Maiesty obserued by that Conference that the Iesuit was cunning subtill acute in answering how could he say of him I neuer heard a Verier Asse Thus men implicate themselues that speake what they would haue belieued without care of Truth But in defence of the Relation I need say no more there being extant an Apology for the same in print Now concerning the Answere it selfe to the Nine Poynts M. Fisher hauing receaued the note presently addressed himselfe to comply with his Maiestyes CoÌ„mand being encouraged thereunto by the Title shewing his Maiestyes desire of ioyning vnto the Church of Rome could he be satisfyed about some Poynts And as he imployed therein his greatest strength so likewise he was carefull to vse the expeditioÌ„ that was required atchieuing the Worke in lesse then a moneth though the same was not so soone deliuered into his Maiestyes hands This expedition was likewise the cause that he did omit the discussion of the Ninth Poynt About the Popes Authority to depose Kings For being bound by the CoÌ„mand of his Generall giuen to the whole Order not to publish any thing of that Argument without sending the same first to Rome to be reuiewed and approued his Answere to that Poynt could not haue been performed without very longe expectation delay And he was the more bold to pretermit that Controuersy in regard that sundry whole Treatises about the same written by Iesuits and others both Secular Religions had been lately printed These Authours so fresh and new he was sure were not vnknowne to his Maiesty nor was it needfull that any thinge should be added Also knowing that commonly Kings be not so willing to heare the proofes of Coerciue Authority ouer them be the same neuer so certayne he iudged by this omission the rest of his Treatise might be more gratefull and find in his Maiestyes breast lesse disaffection resistance agaynst the Doctrine thereof Nor could he thinke that his Iudicious Maiesty being persuaded of the other eight Points would haue been stayd from ioyning vnto the Church of Rome only in regard of the Nynth Of the Popes Authority ouer Kings the Doctrine of the Protestant Church about the Authority of the people and of the CoÌ„mon wealth in such cases being farre more disgracefull dangerous And this forbearance is not Reply pag. 571. as the Minister obiects against the resolution of a constant Deuine or S. Bernards rule Melius est vt scandalum oriatur quà m vt veritas relinquatur It is indeed better that scandall arise then Diuine Verity be forsaken by the deniall thereof or by not professing our Conscience therein Reply vnto the Iesuits Preface initio when we are iuridically examined by the Magistrate wherein euen the Minister giueth testimony that the Iesuit was not defectiue but did fully and cleerely declare his Fayth about the Popes Authority his Maiesty telling him he liked him the better in respect of his playnesse This notwithstanding there is no man of Learning Discretion but will acknowledge that a Constant Deuine may put off the Scholasticke TractatioÌ„ of some Poynt of Fayth that is lesse pleasing vntill the Auditours by being perswaded of Articles that do lesse distast be made more capable of the truth towardes which by disaffection they are not so prone The other articles are largely discussed and as exactly as shortnes of tyme ioyned with penury of Bookes would permit They be according to the Note but Eight yet some of them contayne diuers branches and so all togeather they amount to the number of fourteene to wit 1. The worship of Images 2. The worship of the holy Crosse Reliques 3. That Saynts Angells heare our prayers 4. That they are to be worshipped with honour super-humane or more then Ciuill 5. That we may ought to inuocate theÌ„ 6. That Repetitions of Prayers in a fixed number is pious 7. The Liturgy lawful in a language not vulgarly knowne 8. The Reall Presence of Christs body vnto the corporall mouth 9. Transubstantiation 10. Merit 11. Workes of Supererogation 12. The remaynder of temporall payne after the guilt of Sinne. 13. That holy men by Diuine grace may for the same make compensant yea superabundant Satisfaction 14. That superabundant Satiâ—factions may be applyed vnto others by the Communion of Saynts Before these is prefixed the fundamentall Controuersy of the Church That men cannot be resolued what doctrines are the Apostles but by the Tradition and Authority of the Church About the sufficiency perspicuity of the Scripture About the Churches â—isible Vnity Vniuersality Holynes Succession from the Apostles That the Roman is the visible Catholicke Church whose Tradition is to be followed So that in this Treatise a Summe of all the chiefest CoÌ„trouersies of this Age is contayned Concerning the manner of haÌ„dling these Points the Minister graunting the Iesuite sheweth himselfe well verst in Controuersy addeth In his Preface he is deficient of diuine proofe in euery Article and farre more specious including our Arguments then happy in confirming his owne What reason he may haue to giue this ceÌ„sure of the Treatise I do not see but only that he would say something agaynst it and no better exception occurred otherwise it is cleere that in euery Article the Answerer vrgeth not only the Tradition of the Church not only the consent of Fathers but also sundry Texts and Testimonyes of Scripture And he doth not only which is the Ministers tricke score Bookes Chapters Verses without so much as citing the wordes nor only doth he produce the wordes of the Text but also refuteth the Protestant Answeres by the rules of interpretation themselues commend by recourse vnto the Originalls by the consideration of the Texts Antecedent and Consequent by the drift and scope of the discourse by Conference of other places specially by the expresse Letter and proper sense of Gods word He sheweth that Protestants pretending to appeale vnto Scripture interpreted from within it selfe as vnto the supreme Iudge in very truth appeale from the expresse sentence of diuine Scripture vnto the figuratiue construction of their humane conceyte For in euery Point of these Controuersyes they are proued to leaue the litterall sense of some Text of Scripture without euident warrant from the sayd Scripture so to doe vpon Arguments at the most probable
vnto which themselues say specious Answeres are made yea vpon the Arguments that haue neyther substance nor seemelines neyther forme nor speciosity in them And this will be more cleerly confirmed by the ensuing Confutation of the Ministers Reply which agaynst the Answere vnto the Nine Points came forth at last after two yeares expectation He pretends that his Booke being long before finished ready for the print In his Preface he stayed that he might cite word by word the sentences of the Authours quoted in his margent that so his worke might be more vsefull vnto such as want the benefit of Libraryes Which excuse to be false his margents proclayme in innumerable places I should rather thinke considering the circumstances of the tyme if his booke was so longe before ready that another reason stayed the printing thereof You may remember that the Catholickes of England by the Clemency of our late Soueraigne during those two yeares had more calme dayes and a season of some more freedome then many yeares before they inioyed Whereby the mindes of Protestants became more free vnpartiall more erected to vnderstand the issue of the Controuersyes betweene them and vs and lesse vnwilling to see the Catholicke Truth which now they might with lesse trouble danger imbrace Wherfore the Ministers booke not daring to appeare in these sunneshine dayes of more sincere and vnpassionate iudgment was by him reserued to be published when the Skye should be darkened with the Cloudes of Persecution and displeasure without which protectioÌ„ of darkenes it would perâ—hance neuer haue come to sight Euen as deformed Birds the day-time lye Hidden in barnes in night abroad they flye For when former amity and peace with Catholicke Princes began to be shaken when the Parlament was hoat in petitioning for a persecution of Catholicks with vttermost rigour then presently went the Ministers booke to the presse and not longe after when the Decree for Persecution was enacted came forth secure and ioyfull Answere to the Iesuits Preface In fine chaunting as Syrens singe in tempests certayne verses of Ouid extending by his Vote and Suffrage the Persecution decreed for England to the Roman Church farre neere Qua ROMA PATET fera regnat Erynnis In facinus iurasse putes dent OCIVS OMNES Quas meruere pati sic stat SENTENTIA poenas And who shall with indifferency reuiew the booke may find the same had good reason to fly the light being euery where full of afflictiue Tearmes and spitefull Inuectiues which can giue no conteÌ„t but only to mindes dimmed with the extremest passion of dislike who take pleasure to read not what may conuince and conuert but what may grieue and gall the Aduersaryes Wherein the Iesuit hath some cause to complayne that his Answere being so moderate and temperate without any sharpe tearmes agaynst Protestants still excusing their Errours Mistakings by the forwardnes of their Zeale he hath reason I say to grieue that his Treatise written with such Charity and Modesty and this not vpon his owne pleasure but enforced by his Maiesties Command could not find in England a proportionable Reply tending towardes a calme cleering of the truth but was set vpon by fierce Reproaches as if he had been vrged to write for no other end but that a Minister might haue occasion to disgorge towardes him and his Religion the bitternes of his gall It is true that with these reproachful discourses the Minister hath mingled matters of substance that is all the principall Shifts deuised by others and which he could deuise himselfe to giue a shew to his Religion or to obscure the light and euidence of the Catholicke which had he set downe learnedly and calmely without the admixtion of so much ragefull Impertinency his Booke had been of lesser bulke Whereby also one good peece of this Reioynder might haue beene spared to wit the Censure prefixed before the same My purpose indeed was to haue passed ouer his bitter Inuectiues large impertinencies with contempt and only haue touched what is really of substance but the request of friends wonne me to the contrary For they coÌ„sidering that many be carryed away to their perdition not by the Ministers learning but by their opinion thereof thought it necessary I should prefixe a Discouery of his In-side in the beginning of this Reioynder as he hath placed a faire Picture of his Out-side with diuers glorious Emblems to his Honour vpon the front of his Reply In which prefixed Censure in euery passage thereof matters of substance are handled yet my principall drift is to make the same a Picture wherein the Ministers Ignorance in all sorts of Sciences his falsifying of all kinds of Authours is set forth not with the black Coale of bare verball AccusatioÌ„ â—ut with the lightsome and liuely Colours of euideÌ„t Proofe which that they may be more indeleble are oyled with commiseration of his blindnes and of his deceaued Credents that on him for their Saluation rely In the Reioynder which is collaterally ioyned with the Text of the Answere vnto the Nine Poynts the matters of substance in the Ministers Reply that indeed may breed doubt to men not perfectly learned are refuted The difficulty is not dissembled nor shuÌ„ned the same is set downe commonly in the Ministers words with the whole force pith thereof summed togeather the Refutation presently following not by the sole contradiction of words but by the oppositioÌ„ of reasons These as they be ordinarily still of number so I hope the Reader will find them to be likewise of waight that pondering them and comparing them with the Ministers in the ballance of vnpartiall iudgment he will easily see towards whom the doctrine not only of Christian TraditioÌ„ but also of the holy Scripture inclineth If any wonder that this Treatise came forth no sooner the tyme being more then an yeare and a halfe since the Ministers Reply was printed let him consider that it was a good while after the printing thereof before the same came to my hands in regard of my absence great distance from London The booke is huge and vast that to read the same attentiuely tyme and disoccupation is required The Vastnes thereof was likewise the cause the same could not be confuted Verbatim which had been easy without making a Booke as bigge as Calepine with great and vnnecessary charges which also being so bigge would neuer haue found passage and vtterance in tymes of difficulty Hence the Reioyner was forced not only to reade his huge Volume attentiuely but also to choose and summe togeather what the Reply contayneth of substance seuering the same from the drosse of impertinent Reproach which cost him both tyme and labour Besides about the tyme this Worke should haue gone to the print aboue a yeare agoe they that should haue concurred vnto the printing thereof were called to another place by their necessary occasions and stayd away more then halfe a yeare in which case we haue not
taken with agues and with death yea some with Ministers wiues Verily should Deane-ryes be giuen in England according to learning this your discourse about taking would deserue this verdict in the Iudgement of all learned â—en His Deane-ry let another man take The third Example §. 3. WHAT shall I say of your grosse misprision in translating which shewes your ignorance in Latine or else your fraudulency willfull impugnation of knowne truth To proue that Generall Councells may erre in â—ayth yow (k) Reply pag. 155. cite this saying of (l) Cusan lib. 2. concord c. 6. Cusanus Notandum est experimento rerum vniuersale Concilium plenarium posse deficere The true English wherof is It is to be noted that a plenary Vniuersall Councell may fâ—ile in the experiment of things or (m) deficere potest in experiendo ibid. matters of fact You translate Experience of things doth manifest that a plenary Vniuersall Councell may be deficient What grossenes is this Doth notandum signify manifest what more manifest though not noted by yow then that Cusanus (n) Docet Augustinus quomodo plenaria coÌ„cilia per subsequentia CoÌ„cilia corrigantur ob FACTI ERROREM ibid. by experiment of things meanes matters of fact For his drift is to shew that former Councels may be corrected by the later ob facti errorem in respect of errours in matter of fact otherwise in matters of fayth that plenary vniuersall Councells are INFALLIBLE Cusanus doth (o) Si concordanti senteÌ„tia aliquid definitum fuerit censetur à Spiritu sancto inspiratum per Christum in medio congregatorum in eius nomine praesidentem INFALLIBILITER iudicatum ibid. c. 4. hold and proue in that very Booke To proue that all Heretiks pretend not scripture (p) Orthodox pag. 41. 42. yow cite S. Augustine as saying All heretikes reade not scriptures (q) August lib. 7. in Gen. c. â— whose wordes in Latin be Neque enim non omnes haeretici scripturas Catholicas legunt nec ob aliud haeretici sunt nisi quod eas non rectè intelligentes suas falsas opiniones contra earum veritatem pertinacitâ—â— asserunt Which place translated proueth the contrary For it is this All heretikes read scripture nor are they heretikes for any other cause but that vnderstanding thâ— scriptures amisse they pertinaciously maintaine their erroneous opinions against their truth These words neque enim non omnes haeretici scripturas Catholicas legunt yow translate all Heretikes do not read scriptures against Grammer against sense Against Grammer by the Rules wherof two negations affirme so that non omnes haeretici non legunt is the same as omnes Haeretici legunt all Heretikes read the scriptures Against sense for in this your translation All heretike do not read scriptures nor are they heretikes for any other reason but because they vnderstand them noâ— aright one part of the sentence destroyeth the 〈◊〉 For if all heretikes read not scriptures as yow 〈◊〉 S. Augustine say in the first part then the cause of their heresy is not onely pertinacious misprision 〈◊〉 the sense of scripture as he affirmeth in the 〈◊〉 No doubt if heretikes read not the sacred text 〈◊〉 not only misinterpretation of the sense but also ignorance of the text may be the cause of their 〈◊〉 This same Ignorance in Grammer makes you in this (r) Repl. pag. 35. in margin lit b. your Reply in proofe that Protestantes acknowledge some places obscure in scripture to cite these wordes of your fellow-Minister Paraeus NON nâ—gâ—mus scripturam NIHIL habere obscuritatis Is not 〈◊〉 the playne contrary of what you intend For what is non negamus but we affirme scripturam nihiâ— habere obscuritatis the scripture to be no where obscure To proue that we make scriptures subiect to 〈◊〉 Pope yow cite the Dictates of Gregory the 7. set downe by Baronius containing certaine priuiledges of the Popes authority wherof one is Quòd nullum Capitulum nullusque liber Canonicus habeatur sine authoritate ipsius yow (s) Reply pag. 92. in fine translate thus that no chapter no booke of scripture be esteemed Canonicall without 〈◊〉 authority In which translation you shew both falshood and ignorance Falshood in that yow ad to the text (t) This you haue done not only in this place but also in your Orthodoxe three or foure tymes as in the Epistle dedicatory pag. 10. elswhere in the same letter as part thereof no â—â—â—pter of scripture no booke of scripture those words 〈◊〉 being in the latine text nor in the sense for if it â—â—re granted that the Pope doth here speake of the chapter of bookes it doth not follow that he meanes 〈◊〉 bookes of scripture but rather the bookes of Canon law which lawes in that age (u) Burchardus Isidorus Gratianus diuers did beginne to compile gather togeather into volumes and so he defineth that no Chapters that no bookes of Canon or Church-law be held authenticall without his approbation Ignorance because common sense might haue taught yow that this Decree could not be vnderderstood of Chapters or Bookes The reason is because to put chapter before booke and to say no chapter of booke nor any booke shall be held Canonicall without the Pope is idle and senselesse For if no chapter can be Canonicall without the Pope much lesse a whole booke so that hauing sayd that not so much as a chapter be held Canonicall without the Pope it was senselesse to adde the same of whole bookes This speach is as foolish as this should one say Not any person nor any whole family came to Church or as this He read not one line nor one chapter nor one booke wheras sense would say not one booke not one chapter not one line Thirdly a little skill in latine ioyned with iudgment would haue easely found out the true and coherent sense of this Dictate For Capitulum signifyes not onely a chapter of a booke but also a Chapter-house or colledge of Chanons Liber signifyes noâ— onely a booke but also free and exempt Canonicâ—â— also as euery man knowes signifyes not onely Canonicall but also a Chanon or Prebend So that the Popes priuilege quòd nullum Capitulum nullusqâ—â— liber Canonicus habeatur absque illius authoritate is thus in English that no Chapter-house or Colledge of ChanoÌ„s nor any single Canon or Prebend be free exempt froâ— the authority of the Ordinary but by the Popes authority 〈◊〉 sole authority of Metropolitans or Primates not 〈◊〉 sufficient to make such exemptions As for â—â—okes of scriptures we teach that they all be diuine and canonicall in themselues and for the most part â—â— owne to be such by the perpetuall tradition of the Church some very few excepted that haue been â—anonized vnto vs by generall Councells and not 〈◊〉 by the sole and single authority of the pope Behold how wide off the marke yow shoote through your ignorance of
S. Augustine the cause you Donatist pretend is nulla none at all it is an vntruth (u) Calumniarum suarum â—umos â—actantes D. Baptis l 5 c 1. Caecilian hauing cleered himselfe from that crime and byn absolued in all maner of Courtes Yea though the same were true yet by (x) Restat vâ— fateantur nulla maloruÌ„ etiam cognitorum tali communione Ecclesiam maculari 〈◊〉 cùm fassi fuerint non inuenient causam cur se ab Ecclesijs separauerinâ— your owne principles it is conuinced to be no iust cause Wherefore your separation is not only Schisme but most eminent and notorious Schisme For then is Apeâ—â—issimum autem sacrilegium eminet Schismatis cùm NVLLA fuit causa Separationis the Sacriledge of Schisme most notoriously eminent when there was NO cause of separation He doth not say When there is no iust cause of separation Schisme is coÌ„mitted as though there might be some iust cause and then Schisme is not committed but when there is no cause of all which may with any colour or shew be pretended for separation then Schisme is not only committed for it is still committed when separation is made from the whole Christian world what cause soeuer be pretended but then it is notoriously most euidently committed Behold how changing the text of S. Augustine and agaynst Iustice cogging into the same the word iust you make his speach to haue a sense iust contrary to his meaning How iustly might I charge you with obscuring out-facing of the truth by forgery which calumniously without any proofe you obiect vnto the Sacred Councell of Trent But like to like such a Religion such an Aduocate Seauen Testimonies of other Fathers falsifyed §. 2. LET vs also discouer some of your corruptions about other Fathers besides S. Augustine For the fulnes of Scripture about all poynts of fayth you cite these wordes of (*) Serm. de Bapt. S. Cyprian Christian Religion findes that from this Scripture the rules of all learning flow and that whatsoeuer is contayned in the discipline of the Church doth arise from this and is resolued into this These wordes Puritans might better then you alleadge for their Geneuian Principle that not only Church-doctrine but also Church-discipline must be contayned in Scripture proued by the cleere Texts thereof But happily they neuer saw it or if they did they durst not be so impudent as to alledge it as you do agaynst the meaning of the Authour For S. Cyprian speakes not of the whole volume of Scripture but only of twelue or thirteene wordes therof to wit this little senteÌ„ce (z) Praecipis Domine vt diligam te de proximo iubes vt ad meam eum mensuram complectar c. Legat hoc vnum verbum in hoc mandato meditetur Christiana Religio inueniet ex hac Scriptura omniuÌ„ doctrinarum regulas emanasse c. Loue thy Lord God with all thy hart thy neighbour as thy selfe This would haue appeared had you not omitted the wordes immediatly precedent in the very same sentence Let Christian Religion reade this one word and meditate on this commandment and it shall find that from this Scripture the Rules of all learning flow c. And this example may serue to make euident to the eye your perpetuall Protestant Impertinency in alleadging wordes of the Fathers in which they commend the perfection fulnes of Scripture for your fancy of only-only-only Scripture For the Fathers meaning is that all is contayned in Scripture in a generall and confuse manner not so particularly and distinctly as Scripture may be the sole rule for all necessary poynts of Fayth This is cleere for what they say of the whole Scripture they say of some principall particle thereof as of this Thou shalt loue thy Lord God with all thy hart and thy neighbour as thy selfe But no man that is in his iudgment will say what this sole sentence is a sufficient Rule of Fayth for all necessary poynts of Doctrine and Discipline Therefore their commendations of the plenitude of Scripture can inforce no more then that all is contayned in Scripture in some generall manner not so particularly but that for explication and distinctioÌ„ of many poynts the rule of Churches Tradition is necessary For the clarity of Scriptures that vnto them that know not the Tradition of the Church they are easy you (b) pag. 45 lin 10 cite S. (c) Homil. 2. de verbis Isa. Vidi Dominum Chrysostome Scriptures are not like Metalls which haue neede of workemen TO DIGGE THEM OVT but they deliuer a treasure ready at hand to them which seeke hidden riches in them It is sufficient that thou looke into them c. Here you falsify the Text of S. Chrysostome by adding vnto it to digge theÌ„ out whereby you make both the Father to contradict himselfe and his speach to be senselesse For if the Riches of the Scripture be hidden in the Text thereof as he sayth how is it a Treasure ready at hand without digging or searching How it is inough to looke into the booke to find it Had you digged deepely into the golden Mine of S. Chrysostome you would perchance haue found out his true meaning not haue imposed vpon him this false and pernicious doctrine S. Chrysostome in getting gold out of mines doth consider that a double labour is to be vndergone The one to digge out that earth wherwith Gold is mingled The other to seuer the gold froÌ„ the earth The first labour he sayth is necessary that we find out the Treasure true sense of Scripture we must sayth (d) Chrysost. Homil. 40. in Ioan. FODERE nos profundius iubet vt quae altè delitescunt inuenire possimus Idem in Gen. Homil. 37. Indagatis Profundis verum sensum veritatis percipere he not only looke into the booke not only attend to the bare reading but we are coÌ„manded to DIGGE DEEPELY that wee may find out the thinges that lye hidden in the bottome For wee digge not for a thinge that lyes open and READY AT HAND but for a treasure that is hidden in the deepe Thus S. Chrysostome How directly against his mind do you make him say that the sense of the Scripture is a treasure so ready at hand and obuious as we need not digge for it In respect of the second labour to wit of seuering drosse from Gold when the same is found this labour S. Chrysost. sayth is needlesse in regard of the Scripture In metallis difficile est inuenire quod venantur Etenim cùm metalla Terra sint Aurum non aliud quam Terra similitudo celat aspectum eorum quae quaeruntur In Scripturis non est eadem ratio Neque enim proponitur Aurum terrae commixtum sed Aurum purum c. In Mines sayth he men haue difficulty to â—ind out what they hunt for The Mines being earth and Gold also earth this
Scripture say that the Bookes of the Prophets and Apostles be diuine yet shall I not certainly belieue it except I haue aforehand belieued the Scripture which doth 〈◊〉 affirme to be diuine For also in sundry places of Mahoâ—â—ts AlcoraÌ„ we read that the same was sent of God froÌ„ heaâ—â—â—â— yet do we not belieue it Is there no difference betâ—â—xt these two sayings A maÌ„ is not bound to belieue the Sâ—â—ipture affirming the bookes of the Prophets to be Diuine 〈◊〉 then the Alcoran and this I should not belieue the Sâ—ripture saying the bookes of Prophets are diuine except I 〈◊〉 belieue the Scripture that so sayth Verily they differ 〈◊〉 much as Hell and Heauen as Blasphemy and Truth With Hosius you ioyne Petrus Soto to be a debaser 〈◊〉 Scriptures (m) Pag. 152. in lit a. citing these words as his (n) Petrus Soto â—nstructio Sacerdotum Part. 1. lect 6. pag. 17. if he be truly cited for in my Edition it is pag. 25. Quae 〈◊〉 cultum pertinent magis ex traditione Spiritus Sancti â—â—â—ustratione quà m ex scriptura petenda sunt The things 〈◊〉 belong vnto worship are to be taken by Tradiâ—â—on and the light of the Holy Ghost rather then froÌ„ 〈◊〉 Scripture Thus you Omitting and putting in â—â—ordes chopping and changing the Text. Let vs â—â—are the Authours very words (o) Aduerâ—aÌ„t hunc Doctrinae Euangelicae modum Quod ad vitae rationem attinet post illa quae communia sunt omnibus qualia sunt praecepta Decalogi atque dilectionis Dei Proximi de quibus Christus frequenter loquitur Post haec inquam omnia aduerâ—ant plura esse quaerenda extraditione illustratione Spiritùs Sancti potiùs quà m ex Scriptura praecipuè quae ad cultum pertinent Post haec omnia â—â—uertant plura quaerenda esse ex Traditione illustraâ—â—one Spiritus sancti quà m ex Scripturis praecipuè quae ad â—â—ltum pertinent After all these thinges that is after a â—riest knowes not only the articles and mysteries of â—ayth but also in respect of manners and good life 〈◊〉 communia omnibus de quibus Christus frequenter loâ—â—itur those thinges that are commonly to be kept 〈◊〉 all Christians as the Ten Commandements and 〈◊〉 like about which Christ doth frequently speake â—fter they know these things let them remember that more â—â—ings yet are to be sought for rather by Tradition and the 〈◊〉 Ghosts illumination then by the Scripture spâ—cially 〈◊〉 thinges that belonge vnto Reuerence In these words â—etrus Soto deliuers two thinges First that the things â—oncerning matters not only of Fayth but also of good life that are common and must be knowne of all Christians are largely deliuered in holy Scripture Secondly that post haec omnia after the knowledge of all these common substantiall matters 〈◊〉 for other particuler thinges they are to be learned by Tradition more then by Scripture Hence I inferre that Petrus Soto by the words quae ad cultum pertinent doth not meane the mayne dutyes of Latriae and Religion but Reuerentiall carriage and ceremonyes to be vsed in the administration of the Sacraments This is cleere For by things pertinent vnto Reuerence he meanes thinges that are not common vnto all nor to be knowne and obserued of all But the mayne dutyes of Latria Religion are common vnto all Christians Therefore Soto doth not meane them in his wordes Quae ad cultum pertinenâ— but only things of ceremoniall Reuerence in the vse of the Christian sacrifice and Sacraments as the Authour (p) Quae autem in celebratione Baptismatis qua ratione agenda sunt vbi est scriptum Credendúmne est tantum Ministerium sine vlla praeparatione SOLEMNITATE RITV quae ad eius excitant venerationem traditum esse Ibid. pag. 26. doth also in that place declare So that it is in you wonderful boldnes by so many leauings out by so many alterings and transposings of words to change Sotus his meaning as though he had been besotted with Swenckfeldian fancy of immediat Reuelation without Scripture In your Reply to the Preface (m) These leaues want numbers but it is in the sixt leafe the first side froÌ„ the beginning of the Reply to the Preface you say Thâ—â— the Roman Church doth require that Protestants send the holy scriptures packing and not reckon the same among Dâ—â—uine Principles To make this slaunder good you 〈◊〉 in the margent (n) Had Bosius spoken inconsideratly what folly or impotent malice is it to vrge the vnaduised speach of a priuate writer as the fayth of the Church Bosius de sig Eccles. lib. 16. cap. 10. scriptura non refertur inter eiusmodi principia the Scripture is not reckoned amongst these principles 〈◊〉 wit Diuine This saying of Bosius you repeate ouer ouer in your Booke yea the same is twice repeated in your answere to the Iesuits Preface In your Orthodoxe you haue it also and your (o) Defence pag. 1â—1 Brother more ofteÌ„ as though Bosius did say the Scripturs were not Diuine But your slaunder is intollerable for he doth not say that Scriptures are not reckoned amongst Diuine Principles but only not amongst the articles of the Creed His wordes are We know that amongst other articles of the Creed one is I belieue the holy Catholike Church Now these articles are as it were certayne principles which must be knowne and belieued in the first place But the Scripture is not numbred amongst THESE Principles although it be named HOLY and SACRED Hence appeareth how notoriously you slauÌ„der and falsify Bosius by making him say that Scriptures are not numbred amongst Diuine Principles First because he sayth not they are not numbred amongst Diuine Principles but only not amongst the twelue Articles of the Creed which is a truth so manifest as Ministers cannot be ignorant thereof if they be acquainted with the Creed SecoÌ„dly because in that very place and sentence he doth affirme the contrary to wit that the Scriptures are holy and sacred What is this but Diuine Verily this accusation that Protestants if they will be Catholikes must send the Scriptures packing is as true as what you (s) Answere to the Preface fol. 6. pag. 1. lin 19. there also affirme That they must let the Roman Nahash pluck out their right eye and vow blind obedience vnto him Which you proue because Bonauenture (t) In vitâ— Francisci c. 5. sayth that S. Francis exhorted his Fryars vnto blind Obedience As though Protestants might not be admitted into the Roman Church except they will be Fryars or that by Religious obedience men put out their right eye which regardeth God and Heauen and not tather the left which looketh vpon earth and worldly pleasure Had you eyther the right or left eye of Wisdome you would not write as you doe Had you any sparke of diuine Wisdome you would not vent such false odious slanders Had you any dramme of humane Wisdome you
Mary 3. Worshipping Inuocation of Saints Angels 4. The Liturgy priuate Prayers for the Ignorant in an vnknowne Tongue 5. Repetitions of Pater Nosters Aues Creeds especially affixing a kind of merit to the number of them 6. The Doctrine of Transubstantiation 7. Communion vnder one kind the abetting of it by Concomitancy 8. Workes of Supererogation especially with reference vnto the Treasure of the Church 9. The Opinion of deposing Kings and giuing away their Kingdomes by Papall power whether directly or indirectly THE PREFACE Most Gratious and Dread Soueraygne A Conference about ReligioÌ„ between Doctor White and Me was occasion that your Maiesty called me to your gracious Presence not disdayning to dispute with one so meane and vnworthy as my self imitating his Benignity whose Vicegerent you are and according to the Phrase of Holy Scripture As (a) 2. Reg. 14.17 Sicut Angelus Dei sic est Dominus meus Rex his Angell And as it is the property of the Good Angell first to strike feare and terrour into them to whome he appeares but in the end to leaue them full of comfort in like sort your Maiesty For though the first salutation carryed a shew of seuerity yet your dismissing me was benigne and gratious not only pardoning my earnestnes in defending the part of the Catholike Church but also saying (*) What the Minister doth obiect against this narration is refuted in M. Fishers Booke about vntruths falsely layd to his charge You liked me the better The gratefull acknowledgement and admiration of this your Princely Clemency makes me desire from the bottome of my Soule that I could fully satisfy your Maiestie of my dutyfull and loyall affection which is fast tyed vnto your sacred person by a threefold (b) Funiculus triplex difficilè rumpitur Eccles. 14.14 inuiolable bond The (*) The Minister saith that the Iesuits Oratory is plausible and thereupon enters into a coÌ„mon place that Truth needs no Trimming which is true yet if needs many tymes Apologies Defence against Slaunders Law of nature obligeth me thereunto as being your Maiesties borne Subiect the transgression whereof were Vnnaturall Barbarous Inhumane The Law of God requires the like constant and perfect Allegiance at my hands binding me to regard you as his Lieutenant and to acknowledge your power and authority as (c) Rom. 13.1 his Ordination so that according to the doctrine of the Catholike Church I must not only outwardly obserue but also admit your Maiesties will and command with Reuerence into the secret closet of my inmost (d) Rom. 13.5 CoÌ„science Soule The Constitutions also of the Order wherof I am an vnworthy meÌ„ber do strictly command me the same in seuerest manner charging the Subiects therof no wayes to meddle in State-matters or in Princes affaires much lesse vnder pretence of Religion to attempt any thing or to consent vnto any enterprize that may disturbe the quiet and tranquillity of Kings and Kingdomes And seeing we are so deuoted to our own Institute that our (e) Colloquium de Secretis Iesuitarum Aduersaries thereupon amongst many other Calumniations lay to our charge that we more reuereÌ„tly esteeme carefully obserue the constitutions of our Rule then the Law of God I shall for your Maiesties fuller satisfactioÌ„ set downe some part of our Constitutions in this point in maÌ„ner following (f) Decret 101. Cong 5. General ac Can. 12. â—iusdem (g) Monita Gener. §. 18. The Constitutions out of which these are taken be tearmed Monita Generalia Generall Admonitions because they coÌ„cerne generally al persons of the Order by way of distinction from Particular which coÌ„cerne only some kind of persons as Preachers Maisters c. Which particular AdmonitioÌ„s are as publick as the generall Whereby you may see the Ministers ignoraÌ„ce in Logicke to be equall vnto his malice against Iesuits who sayth that the terme of Generall Admonitions forbidding to meddle in State-matters argueth that Iesuits haue other Secret Admonitions that warrant such medling As though Generall Admonitions were condistinct agaynst secret and particular against publik Wheras general may be kept secret particular be made publike Vt ab omni specie mali abstineatur querelis etiam ex falsis suspicionibus prouenientibus quoad fieri poterit occurratur praecipitur nostris omnibus in virtute Sanctae Obedientiae sub poena inhabilitatis ad quaeuis officia dignitates seu praelationes vocisque etiam actiuae quà m passiuae priuationis ne quispiam publicis saecularibus Principum negotijs quae ad rationem Status vt vocant pertineant vlla ratione se immiscere nec etiam quantumuis requisitus rogatus eiusmodires politicas tractandi curam suscipere audeat vel praesumat (h) Decret 57. Can. 17. Illa autem omnia quae à spirituali Instructione diuersa sunt negotia Status censeri debent qualia sunt quae ad Principum inter se foedera vel ad Regnorum iura successiones pertineÌ„t vel ad bella tam ciuilia quà m externa (i) In Regulis communibus Reg. 41. Iubet regula 41. vt saecularia negotia vtpote quae sunt à nostro Instituto aliena vehementer à spiritualibus auocant multùm auersemur (k) In Regulis Concionatorum Iubentur Concionatores Societatis à reprehensionibus Principum Magnatum Reipub abstinere obedientiaÌ„ erga Principes Magistratus frequenter seriò suis in Concionibus populo commendare (l) In Constitutionibus Iubent CoÌ„stitutiones nostrae varijs in locis vt oremus speciatim pro Principibus eorumque spirituali saluti praecipuâ curâ procurandae ac promouendae inuigilemus ob vniuersale bonum quod ad multos alios qui eorum authoritatem sequuntur vel per eos reguntur proueniet (m) In Instructionibus Extat denique Instructio pro Confessarijs Principum quâ Nostris seriò interdicitur ne occasione huius muneris rebus Politicis aut Reipublicae gubernationi se immisceant Iubentur etiam hanc InstructioneÌ„ Principibus ostendere curareque vt ij planè intelligant quid Societas ab eo postulat qui Confessarium sibi eligit neque per Leges nostras licere nobis alijs conditionibus id oneris suscipere I humbly craue pardon for offering so many particulers of our Rule vnto your Maiesties perusall which I should not haue done but out of a most strong desire to giue your Maiestie (n) The Minister shapeth this argumeÌ„t into this forme No Iesuite obseruing the Rules of his Order can meddle in state matters Euery Iesuit obserueth the rules of his Order Ergo No Iesuit doth meddle in State matters And theÌ„ in answere thereof he sayth He that belieues the Minor must be a stranger in the world and haue liued an Anchoret or Recluse in some Caue who neuer heard of Campian Parsons Creswell Garnet Suarez Bellarmin c. I
doctrine matter and of things belieued What is Diuine fayth but to belieue things we do (m) Argumentum non appareÌ„tium Hebr. 11.1 Fide credimus ea quae non videmus Aug. de Gen. ad lit l. 12. c. 31. Et Enchirid. c. 8. Fides quam diuina eloquia docent est earum rerum quae non videntur not see vpon the word of God reuealing them whom we know to be worthy of all credit so that howsoeuer some learned men may otherwise see some doctrines reuealed by the light of reason yet neuer by the light of fayth for fayth is that vertue wherby we (n) Fides inchoat meritum Aug. l. 1. retrac c. 23. Et epist. 106. Fides meretur gratiam bene operandi merit and please God by shewing reuerence to his word but what merit or God-a-mercy is it to belieue what we see manifestly (o) Augustin tract 79. in Ioan. Laus fidei est si quod creditur non videtur Gregor hom 26. in Euang. Cyprian Serm. de Natiu Christi Haec fides non habet meritum conuicted by the euidence therof What pious affection to Gods word doth a man shew by seing it to be the truth The third Argument Thirdly it is extreamest Disorder as S. Augustine sayth (p) August de vtilit credendi c. 14. Priâ—s videre velle vt animum purges peruersum atque prae posterum est first to see that we may belieue wheras we ought first firmely to belieue what we do not se that so we may (q) See this Ministers reply pag. 16. The matter and forme of the Bookes shew themselues to be Diuine merit to see what wee haue belieued But Protestants pretend first to see the resplendent verity of Scriptures doctrine thence concluding (q) See this Ministers reply pag. 16. The matter and forme of the Bookes shew themselues to be Diuine that the Scripture being so high and diuine truth as they forsooth see it to be cannot but be reuealed of God and if (r) If Diuine then Apostolicall Reply pag. 19. reuealed of God then preached by the Apostles if preached by the Apostles then the full publike tradition of the Church in all subsequent ages (s) Pag. 105. the Minister sayth If we can demonstrate we mantayne the Religion which the holy Apostles taught this alone is sufficient to proue we are the true Church though we could not nominate any visible Church of our Religion out of History though the Preachers Professors therof were neuer seene nor can be named Thus disorderly they place the Cart before the Horse they know that their Religion is supernaturall truth before they be sure that it is either the doctrine of the Church or of the Apostles or of God The fourth Argument Fourthly it is great blindenes and (t) Field appendix part 2. pag. 20. doth acknowledge that they who see not this light of Scripture and yet pretend it must be brayne sicke and franticke want of common sense for men that digladiate amongst themselues about Scripture and the doctrine therof which is diuine and heauenly and which not to pretend that they are enabled by the spirit to discerne heauenly writings doctrines and senses from humane by the euidence of the thing as easily as men distinguish light from darknes hony from gall Protestants disagree and contend bitterly about the very Scriptures they dayly peruse see and behold which text and sense is diuine and heauenly which not as to omit many other Examples about (t) Luther praefat in Epist. Iacobi edit Ienensi Chemnitius Enchyrid pag. 63. The Epistle of Iames the second of Peter the second and third of Iohn the Epistle of Iude the Apocalyps of Iohn are Apocryphall the Epistle of Iames and about the sense of these words This is my body and yet they (u) Iohn White sayth they know the senses of Scriptures to be diuine by their owne light shyning and by their owne shewing it selfe in them as sweetnes is knowne by it owne tast Caluin lib. 1. Institut c. 7. §. 2. in fine Non obscuriorem veritatis suae seipsum scriptura vltâ—ò praese fert quà m coloris suires albae nigrae saporis res suaues amarae challenge resolution in these matters by the light of the spirit making them to see manifestly the truth of the thinge and to discerne true scripture in text and sense from false as easily as the light of the Sunne from darknes what can be more fond and ridiculous The fifth Argument Fifthly if no man be saued without diuine and supernaturall fayth and if supernaturall fayth be resolued not by the authority of the Church of God but by the resplendent verity of the Doctrine what hope of saluation can wise and prudent men expect in the Protestant Church Without diuine illuminatioÌ„ making them to see the truth of things belieued they cannot haue supernaturall fayth nor be saued if Protestants say true Wise prudent men cannot be so fond as to belieue that they see manifestly the truth of the things they belieue by Christian fayth as the truth of the Trinity of the Incarnation of the Reall presence of the Resurrection of the dead and other like articles belieued What (x) Protestants are forced by this argument to contradict themselues For sometymes they teach that fayth builded on the authority of the Church is but human and acquisite not sufficient vnto Saluation Thus our Minister pag. 14. And yet at other tymes they teach that Nouices and weakelings haue fayth sufficient vnto saluatioÌ„ whose sayth is built vpon the authority of the Church this also is taught by the Minister pag. 22. saying Nouices in fayth ground their historicall fayth vpon the authority of the Church then can they expect but most certaine damnation in the Protestant Church if this Protestant way to resolue supernaturall fayth be the truth The sixt Argument Finally no deuise more proper of Satan to entrap simple soules then the promise of cleare and manifest Truth this being the very (y) Timeo ne sicut Serpens Heuam seduxit astutiâ suâ ita corrumpantur sensus vestri excidaÌ„t simplicitate quae est in Christo. 2. Cor. 11.3 meanes of delusion wherby he deceyued our first parent Eue and (z) Gen. 3.4 wonne her to tast the forbidden fruite for what more gratefull vnto men that grone vnder the (a) Augustin de vtil cred c. 9. Vera Religio sine quodam graui authoritatis imperio iniri rectè nullo pacto potest yoke of Christian authority pressing them to belieue what they do not see theÌ„ this (b) Haeretici non se iugum credendi imponere sed docendi fontem aperire gloriantur Augustin Ibid. promise of Heresy Follow vs you shal be like vnto God seeing the truth you shall by following vs not darkly belieue but know good from bad truth from falshood in matters of Religion by euidence
resplendant verity of the thing With these promises sayth S. Augustine (c) Quâ promissâ animâ— naturaliter gaudet humana sanorum escas appetendo irruit in vâ—nena fallentium Augustin Ibid. the soules of men are naturally ouerioyed whilest they gape after the promised sight of diuine truth whereof as yet they be not capable the cosening promisers cast into their mouth make them deuoure the poysoned morsells of their falshood Concerning the light of Scripture §. 3. CONCERNING the light of Scripture two thinges are euident First some arguments of probability may be drawne from the Scriptures to proue they are of God which serue for the comfort of Belieuers and may somewhat incline Infidels to belieue vpoÌ„ other greater motiues to wit the authority of God his Church This probable euidence euident probability is al which the testimonies of Scholemen brought by the Minister affirme Secondly the Scripture hath not light to shew it selfe with euident certainty to be the word of God but is belieued to be such without being seene as much as any other point and mystery of fayth to wit vpon the word of God so reuealing deliuered by tradition This is demonstrated because to be the word of God and the rule of fayth is to be true and certayne not only in some partâ— but also in al euery part particle therof so that as sayth our (e) Pag. 16. lin 2. Minister no lyer can speake therein and if (f) Augustin epist. 9. Si ad scripturas admittatur meÌ„dacium quid eis authoritatis remanebit one sentence of Scripture be prooued false the credit of the whole is lost But it is impossible that any man should know by the light euidence of the sense and doctrine of Scripture that the Scripture according to euery booke chapter leafe and line is certayne and assured truth and that no lye or falshood is contayned therein as these seauen Arguments euince The first Argument First because the (g) Hieron epist. ad Aug. 19. inter epist. Aug. Scripturae obscurissimae sunt Iren. l. 2. c. 47. Origen lib. 7. contra Celsum Reuerà multis locis obscurae Vide Bellarm. de Script l. 3. c. 1. Fathers teach and (h) Field Church l. 4. c. 15. No question but there be manifold obscurityes in Scripture Protestants euen our (i) Reply pag. 35. Minister acknowledge that there be many darke and obscure passages of Scripture that the Scripture is full of innumerable difficultyes that sometimes one (k) Quid vel falsò suspicentur non inueniunt Aug. l. 2. de doctr Christ. c. â— Whitaker de Eccles. pag. 220. Quaedam loca de quibus nihil certo statui potest can hardly so much as giue a probable guesse at their meaning but these texts and places cannot be knowne to containe diuine truth no falshood by the euideÌ„ce of the doctrine Therefore we cannot know the Scripture to be the word of God that is nothing but truth by the euidence of the doctrine HeÌ„ce appeareth that Protestants teaching that â—he Scripture is known to be the word of God and that no lye is contayned therein by the euidence and light of the doctrine coÌ„tradict themselues in saying that in many places it is difficill and darke as they cannot assuredly vnderstand it For how can they know by the light of the sense or doctrine that the texts not vnderstood containe nothing but truth The second Argument Secondly the Scriptures are pretended to be known by the maiesty (l) Reply pag. 16. Internall matter maiesty of the bookes Item pag. 30. 68. Field appendix 34. Caluin Instit. l. 1. c. 7. purity of the doctrine but though some mysteries of the Scriptures carry a maiesty in respect of naturall reason and a shew of sublimity aboue it as the Blessed Trinity yet (m) Sunt quaedaÌ„ in sacris litteris quae quia suboffendunt animos ignaros negligentes sui quae maxima turba populariter accusari defendi autem populariter propter mysteria quae in illis coÌ„tinentur non à multis admodum possunt Aug. de vtil cred c. 1. other points of Scripture seeme vnto reason ridiculous and childish As that the serpent did speake to the woman that Adam and Eue were naked without perceiuing themselues to be so that there was day and night before the sunne was created the like Therfore we must haue some other surer ground then this maiesty of the doctrine to be certayne that the Scripture is nothing but truth Gods infallible word The third Argument Thirdly wheras the (n) Reply pag. 19. Minister much vrgeth the harmony of Scripture to proue the same to be of God Though this harmony appeare in diuers thinges yet who doth not know that innumerable seeming contradictions are obiected against Scripture (o) This is euident vnto al that haue read the coÌ„meÌ„taryes of the Fathers many of which are only probably answered by the Fathers many answered by thinges assumed without proofe only because otherwise we must admit contradiction in Scripture (p) This appeareth particularly in the foure first chapters of Genesis and in the Genealogy of our Sauiour And in concording the Chronologyes of the Booke of Kings some places not fully answered but the Fathers were forced to fly from literall vnto allegoricall senses how then could the ancient Fathers know the harmony of Scripture by the euidence of the thing thereon ground their faith that the Scripture is of God Or if they could not how can we For what the Minister boastingly affirmeth (q) Reply pag. 24. lin 15. of himselfe and his fellowes we find at this day a perfect harmony of all the parts of the Gospell among themselues and a perfect agreement of the same with the Scriptures of the old Testament This Ministeriall bragge I say of their finding the harmony of all Scriptures at this day aboue all the Ancients by the euidence of the thing is incredible for men cannot be more sure of the perfect harmony of Scriptures then they are sure that all contradictions laid to the charge of Scripture haue true solutions But no man liuing euer was or is sure by euidence that all the solutions and answeres vsed to reconcile Scriptures be the truth no not Protestants For did they vnderstand assuredly euery text of Scripture and euery seeming contradiction is reconciled could there be amoÌ„gst theÌ„ such different and aduerse exposition of Scripture Therefore no man euer did or doth know the perfect harmony of all Scriptures by the euidence of the thing nor consequently the Scripture to be of God by the euidence of this harmony The fourth Argument Fourthly wheras the Minister pretends the Scripture to be known by the style affirming that seeing God hath bestowed tongues and voyces on men by which they may be known the Iesuite cannot persuade any reasonable man that God so speaketh in Scripture as men eleuated
reuealed all these verityes to Christs Iesus and he (f) Omnia quae audiui à Patre nota feci vobis Ioan. 15. v. 15. agayne to his Apostles partly by word of mouth but principally by the immediate teaching of his holy spirit to the end that they should deliuer (g) Docete omnes gentes Math. 28.20 them vnto mankind to be receiued and belieued euery where ouer the world euen to the consummation thereof Fourthly that the (h) Illi profecti praedicauerunt vbique Marc. vlt. 20. Apostles did accordingly preach to all nations deliuer vnto them partly by wryting partly by word of mouth the (i) O Timothee depositum custodi 1. Tim. 6.20 whole entyre doctrine of saluation planting an vniuersall Christian company charging them to keep inuiolably and to deliuer (k) Haec commenda fidelibus hominibus qui possunt alios instruere 2. Tim. 1.2 vnto their posterityes what they had of them the first messengers of the Ghospell Fiftly though the Apostles be departed their primitiue Hearers deceased yet there still remaynes a meanes in the world by which all men may assuredly know what the Apostles preached and the primitiue Church receyued of them seing the Church euen to the worlds end must be (l) Ephes. 2.20 c. 4.5.11 founded on the Apostles and belieue nothing as matter of Fayth besides that which was deliuered of them These things being supposed the question is What this meanes is and how men may now adayes so many ages after their death know certainly what the Apostles taught originally preached To which question I answere that the last and finall resolution (m) Note that the Minister many tymes doth falsify the Iesuits Tenet specially pag. 34. saying That the last and finall resolution is into vnwritten Tradition not into Scripture This he doth not say but that the persuasion that our Fayth is true is finally resolued into the authority of God reuealing and that it is Diuine into the Apostles miraculous preaching But what doctrine was taught by the Apostles we know only by Tradition therof is not into Scripture but into the perpetuall tradition of the Church succeeding (n) All from this place vnto the first argument the Minister leaueth out being the substance of the whole discourse yet he sayth he hath set down the booke verbatim See his Preface the Apostles according to the principle set downe by Tertullian in the beginning of his golden by Protestants commended Booke (o) Tertull. de praescript 1.61.21 Quid Apostoli pâ—â—dicauerint praescribam non aliter probari debere quà m per easdem Ecclesias quas ipsi condiderunt that is I set down this principle what the Apostles taught is to be proued NO OTHERVVISE then by the TRADITION of the Churches which they planted By which Prescription ioyned with the other fiue suppositions is raysed the Ladder for true Catholike resolution about Faith set down by the sayd Tertullian on which a Christian by degrees mounts vnto God or as S. Augustine (p) August de vtilitate credendi cap. 10. sayth ducitur pedetentim quibusdam gradibus ad summâ penetralia veritatis the Ladder is this the ascending by it in this sort What (q) Tertull. de praescrip c. 21. 37. Nos ab Ecclesijs Ecclesiae ab Apostolis Apostoli à Christo Christus à Deo I belieue I receaued from the present Church the present from the primitiue Church the primitiue Church from the Apostles the Apostles from Christ and Christ from God God the prime verity from no other fountayne different from his owne infallible knowledge So that who so cleaueth not to the present Church firmely belieuing the tradition thereof as being come downe by succession is not so much as on the lowest step of the Ladder that leads vnto God the reuealer of sauing truth successiue tradition vnwritten being the last and finall ground whereon we belieue that the substantiall points of our beliefe (r) Note the Iesuit doth not say Tradition is the last ground on which we belieue our Fayth to be sauing truth or the word of God but only that it came froÌ„ the Apostles so mounting vp by the Church vnto the Apostles by the Apostles vnto God and by him vnto all necessary truth came from the Apostles This I proue by these foure (*) These arguments as they coÌ„uince there is no meanes to know what the Apostles taught but Christian Tradition so they consequently conuince that if the Christian Religion be sauing truth God must assist this perpetual Catholike Tradition therof that no Errors creep into it arguments The first Argument IF the mayne and substantiall points of our fayth be belieued to be Apostolicall because writteÌ„ in the Scripture of the new Testament and the Scriptures of the new Testament are belieued to come from the Apostles vpon the voyce of perpetuall tradition vnwritten then our ResolutioÌ„ that our fayth is Apostolicall stayeth lastly and finally vpon Tradition vnwritten But so it is that the Scriptures of the new TestameÌ„t cannot be prooued to haue been deliuered vnto the Church by the Apostles but by the perpetual Tradition vnwritten conserued in the Church succeeding the Apostles For what other proofe can be imagined except one would prooue it by the (a) The Minister pag. 19. to Titles addeth inscription of some Epistles subscription insertion of names in the body of the bookes but neither is this true of all books nor of all Epistles nor it is inough to satisfy a man For may not a counterfayte write a Gospell for example in the name of Peter repeating the name of Peter the Apostle in the booke twenty tymes So it is childish to meÌ„tion this as the last stay of persuasion For what more childish then to prooue a thinge vnknowne by another as much vnknowne Titles of the bookes which were absurd seing doubt may be made whether those Titles were set on the Books by the Apostles themselues of which doubt only Tradition can resolue vs. Besides the Ghospell of S. Marke S. Luke as also the Acts of the Apostles were not written by any Apostles but were by their liuely voyce and suffrages recommended vnto Christians as Sacred Diuine otherwise as also (b) Bilson de perpetua gubernatione Ecclesiae pag. 85. Historiae illae à Marco Luca exaratae Canonicam authoritatem ex Apostolorum suffragiâ—s nactae sunt qui eas lectas approbârunt M. Bilson noteth they should neuer haue obtayned such eminent authority in the Church neyther should they be now so esteemed but vpon the supposall of Apostolicall approbation But how shall we know that the Apostles saw these writings and recommended the same vnto Christian Churches but by Tradition Ergo the last and highest ground on which we belieue what doctrine was deliuered by the Apostles is the tradition of the Church suceceding them For we may distinguish three properties of doctrine of faith
to wit to be True to be Reuealed of God to be Preached and deliuered of the Apostles The highest ground by which I am perswaded that my fayth is true is the authority of God reuealing it The highest ground on which I am resolued that my Fayth is reuealed is the credit and authority of Christ Iesus his Apostles who deliuered the same as Diuine and Sacred But the highest ground that moueth me to belieue that my fayth was (c) The Mynister and especially the Bishops Chaplin pag. 16. 17. charge the Answerer to resolue fayth of the Scriptures being the word of God into only Tradition This is a slaūder for he doth distinguish expresly in scripture the being preached by the Apostles from the being reuealed of God or his word This second property is spirituall and hidden and belieued not vpon Tradition from the Apostles directly but vpon the word of the Apostles so affirming confirmed with the testimony of miracles wrought by the Holy GHOST but to be preached and planted in the world was a publike sensible thing so is knowne by Tradition hand to hād from the Apostles Thus the Church as belieuing her doctrine to be true is built vpon God as belieuing her doctrine to be of God is built on the Apostles as belieuing her doctrine to be the Apostles is built on the Tradition of Pastours succeeding them The ground and pillar of Truth by office as our Minister graunts pag. 9. lin 5. preached by the Apostles is the perpetual tradition of the Church succeding the Apostles that so teacheth me Into this principle (d) Aug. cont epist. Fund cap. 5. Saint Augustine resolued his fayth agaynst the Manichees who pretended that the Scriptures of the new Testament had been corrupted confuting them by the Tradition of the Church affirming That he would not belieue the Ghospell did not the Authority of the Catholike Church induce him assigning this as the last stay of his resolution in this point For though he belieued the Gospell to be soueraignely certaine and true vpon the authority of God reuealing it and that it was reuealed of God vpon the authority of the Apostles who as Sacred preached it yet that this Ghospell as we haue it came incorrupt from the Apostles he could haue no stronger or more (e) The Minister forced by this testimony graūteth two things which ouerthrow his cause first pa. 22. l. 13.14 that Nouices and simple persons ground their fayth on the authority of the Church as also Field graunteth appendix part 1. pag. 11. now I assume But the fayth of Nouices is sauing fayth as S. Aug. there sayth contra Epist. Fundamenti c. 2. and cōsequently their fayth is diuine Ergo sauing supernaturall fayth is grounded on the authority of the Church Secondly he graunts pag. 23. lin 2. 3. that The Church as including the Apostles can proue the Scripture whence it is cōsequent that the Scriptures are not principles knowne by themselues but haue another higher diuine principle by which they are proued The Church comprehending the Apostles being as Protestāts grāt Field l. 4. of Church c. 21. of greater authority then Scripture excellent proofe then the testimony of the present Church descending by the cōtinuall succession of Bishops from the Apostles Neyther can we imagine an higher except we fly to particular priuate reuelation which is absurd The second Argument SECONDLY I proue that common vnlearned people the greatest part of Christianity are persuaded about all substantiall points of fayth by Tradition not by Scripture Common vnlearned people haue true Christian fayth in all points necessary and sufficient vnto saluation but they haue not fayth of all these mayne and substantiall points grounded on Scripture for they can neyther vnderstand nor read any Scripture but translated into vulgar languages so if they belieue vpon Scrpture they belieue vpon Scripture translated into their Mother tongue but before that they can know that the Scriptures are truly translated euen in all substantiall points that so they may build on it they must first know what are the mayne and substantiall points (f) To this proofe that Christians belieue their Creed more firmely then any translation the Minister hath not answered one word nor can answere for it is conuincing as appeares by this syllogisme Perswasion more certayne and firme cannot be grounded on perswasion lesse firme and certayne Such as are true Christians belieue the articles of their Creed more firmely then they do that Scriptures are truly translated into their vulgar tongue Ergo True Christians do not build their Fayth of the Creed on Scripture translated but on doctrine knowne to be the Apostles formerly and more firmely then that Scripture is truly translated firmely belieue them so that they would not belieue the Scriptures translated agaynst them For if they know them not before how can they know that Scriptures in places that concerne them are truly translated If they doe not before hand firmely belieue them why should they be ready to allow translations that agree with them and to reiect the translations that differ from thē Ergo (g) The Minister pag. 26. sayth That Ignorant men resolue their faith into Scripture yet not into Scripture so distinctly knowne as they can tel the names of the seuerall Bookes Authours and Sections and so they resolue implicitly not explicitly This is idle For if they know the doctrine of the Scripture because it is written though they know not the name of the booke nor number of the Chapter Verse nor the formall text what groūd firmer thē their Creed haue they this to belieue originally before they know any Scripture they haue fayth grounded on the Traditiōs of Ancestors by the light wherof they are able to iudge of the truth of Translations about such substantiall points as they firmely belieue by Traditiō And this is that which Protestants must meane if they haue any true meaning when they say that the common People know Scriptures to be truly translated by the (h) The Minister is forced to fly to a found paradoxe confuted already That vnlearned Rusticks know the Scripture to be Gods word by the matter and forme of the bookes and by seing the resplendent verity of the doctrine pag. 28. lin 3. He addeth lin 7. That they which actually resolue their fayth into the doctrine of Scriptur do virtually mediatly resolue the same into the very Scripture though they know not that it is written in Scripture This is friuolous and false For the Pagan and Infidells that know hony to be sweet and taken in abundance to be hurtfull should virtually resolue their persuasion into the very Scripture because they actually belieue a thing affirmed in Scripture Prou. 25. 27. Yea the Iew belieuing that Christ was crucified belieues a doctrine of Scripture doth he therefore resolue and build virtually vpon Scripture No. That one build on Scripture it is not
firmely any Minister of the Catholicke CHVRCH affirming a booke to be Scripture vntill we see cleerly that he deliuers therein the consent of the Catholike Church which then is euident vnto vs when we see him preach it freely and openly and no Pastour to contradict him therein may deceyue And if it may deceiue how can they be certaine that they are not deceiued seeing they thēselues liued not in the Apostles dayes nor saw with their owne eyes what coppyes the Apostles deliuered But Protestants as they pretend be certaine that they haue the true incorrupt Apostolicall text of Scripture Ergo they haue it vpon the authority of the holy Catholike Apostolicall Church Now the Minor that they haue the Scripture from the Romane is apparant for what other Church did deliuer vnto Luther the text of the Bible assuring him that they had it by Tradition from Auncestors tyme out of mind as giuen originally by the Apostles Which is accordingly acknowledged by (*) Whitaker l. 3. de Ecclesia p. 369. M. Whitaker (d) M. Doue in his persuasion others but particularly by (e) Luther contra Anabap. tō 7. Germā Ien. fol. 169. §. 2. A Papistis sumpsimus Dei verbum sacram Scripturam c. alioquin quid de istis omnibus nos sciremus Thus Luther shewing that Protestants receaue the Scripture not only from the Roman Church but also vpon her authority word Luther himselfe Ergo the Roman Church is the one holy Catholik Apostolical Church whose Tradition doth deliuer infallibly vnto vs the text of Scripture And if the true Apostolicall Text then also (e) Luther contra Anabap. tō 7. Germā Ien. fol. 169. §. 2. A Papistis sumpsimus Dei verbum sacram Scripturam c. alioquin quid de istis omnibus nos sciremus Thus Luther shewing that Protestants receaue the Scripture not only from the Roman Church but also vpon her authority word the true Apostolicell sense This I prooue if the Apostles did not deliuer the bare Text but togeather with the Text the true (f) We doe not say that the Apostles did deliuer the true sense of all their Scriptures making a large and entire commentary of all difficil texts as the Minister cauilleth pa. 121. but only that togeather with the text they deliuered the sense about the mayne and most principall points this sense thus deliuered by Traditiō with the text is to be admitted as religiously and reuerently as the text sense of Scripture to be deliuered perpetually vnto posterity then they who by Tradition rereiue from the Apostles the true Text must togeather receiue the true sense But as (g) Chemnit in exam Cōcil Trid. part 1. fol. 74. D. Bancroft in the Suruay pag. 379. principall Protestants affirme No mā doubteth but the Primitiue Church receyued from the Apostles and Apostolicall men not only the text of Scripture but also the right and natiue sēse Which is agreable to the doctrin of (h) Vincentius Lyrinen cap 2. the Fathers that from the Apostles togeather with the text descends the line of Apostolicall interpretation squared according to the Ecclesiasticall and Catholike sense Whereupō S (i) Aug. de vtilit Creden c. 14. Augustine argueth that they that deliuer the text of Christs Ghospell must also deliuer the exposition affirming that he would sooner refuse to belieue Christ then admit any interpretation contrary to them by whome he was brought to belieue in Christ. For they that can deliuer by vniforme Tradition a false sense why may they not also deliuer a false text as receyued frō the Apostles An argument conuincing and (k) Though the Minister pag. 123. storme at this confidence of his Aduersary in tearming it vnanswerable yet by deeds he confirmes the saying to be true in not answering but chāging the force thereof quite another way saying It is this The text of the Scripture may be as easily corrupted as the sense Ergo All they which can deliuer by vniforme Tradition a false sense may also deliuer a false text In this argument he denyeth the antecedent or assumption I answere First as I sayd the argument is peruerted and the medium or meanes of proofe changed for there is great difference betwixt Being as easy Being as possible seing a thing may be as possible as another and yet not so easy That ten men should conspire to deceaue me is not so easy as that three should so conspire as is euident Yet it is as possible as the other because no reason can be brought to proue that three may so conspire that proues not that also ten may do the like In the same manner though we should grant the sense may be more easily mistaken by the Church then the text yet it is as possible that the Church be mistaken in the sense Because no reason proues that vniforme Tradition can be mistaken in the sense that proues not that it is possible that the Church may be mistaken in the text though perchance not so easily Now if the Church in her vniforme Tradition may be mistaken about the text then is not Traditiō a sufficient ground of infallible perswasion that the text is the Apostles and so fayth is ouerthrowne which hath no other ground to know assuredly the incorrupt Scriptures deliuered by the Apostles but Traditiō as hath been prooued Secondly it is false that the sense and doctrine of Scripture concerning mayne and substantiall articles of fayth may be sooner corrupted and a false sense persuaded to the Church then a false text The reason is manifest because millions of Christians know by Tradition the doctrine of Scripture about mayne points that know not all the texts by which the same is proued yea perchance truly certainly not so much as one For example the doctrine that there are Three Diuine Persons and One God is so ingrauen in the harts of all euen simple Christians as you may sooner pull out their harts then make them belieue that this is not the Christian fayth whence no man can deny the Trinity but he is presently noted by al. On the other side this text 1. Ioan. 5.7 wherby the Trinity is proued There be three that giue testimony in heauen the Father the Word and the Spirit and these three are one millions do not know and so it is more easy to take from Christians this text then the doctrine therof And the same reason is of any other text the texts being stil commonly farre more vnknowne then the doctrine of the Creed such substantiall points vnanswerable The fourth Argument MY fourth proofe I grōnd vpō a Principle most certayne and set downe by (*) In the summe of the Conference before his Maiesty p. 75. your Gracious Maiesty That the Romane Church was once the mother Church and consequently the one holy Catholike Apostolicall Church all other Churches being her daughters and that she is not to be forsaken further then it can
be proued that she departed from her selfe that is froÌ„ the mother originall doctrines deliuered by the Apostles But she cannot (l) Heere the Minister pag. 128. agayne repeateth his saying that negatiue arguments from humane history are vnconsequent which his saying as hath beene shewed is agaynst the consent of mankind His arguments against this ground of perpetuall Ecclesiasticall Tradition knowne by notorious fame of history are by him named foure but the fourth coÌ„taines foure branches and so they are eight which I will set downe answere First it is not absolutely necessary that the humane history of all matters should be composed Answere There being a cleere lineal succession of Princes and Prelates from the Apostles famously particulrely knowne it is impossible but that historicall TraditioÌ„ eyther written or vnwritten should deliuer most notoriously the substantiall matters of fact done since that time These matters are such as cause great changes in the world as in Ciuill affayres the setting vp the pulling down and changing of renowned Kingdomes States â—n the affayres of the Church the beginnings of ReligioÌ„ the most famous Pastors thereof the conuersions of great Nations the springing vp of heresies poteÌ„t sects their preuailing their being resisted their ouerthrow and commonly also the names of their principall renowned Patrons â—hese illustrious thinges when there is particular Tradition euen to the very names of persons can not be hidden Secondly when history is written it causeth only humane fayth Answer Humane history made by meere human writers and preachers concerning humane and naturall thinges breedes only humayne fayth but Ecclesiasticall Tradition hand to hand from the Apostles made by the Pastours of the Church consecrated to that end by the holy Ghost deliuering diuine reuealed thinges being infallible breedes not only human Fayth but is eleuated by the concurrence of diuine Authority towardes the production of Diuine Fayth as hath beene sayd Thirdly historyes may totally perish and be suppressed or corrupted by the enemies of truth Answere Concerning substantiall renowned matters which are knowne not only by report but also by their permanent effects it is impossible that fame and Tradition should be suppressed or corrupted so long as there is a visible Church in the world For example Arius his doctrine Luthers occasion of changing from the Roman Church King Henryes breach with the Pope and the cause thereof can neuer be suppressed by the ennemyes of truth so long as there shall be a famous Christian Church in the world though about this or that circumstance that are not so notorious questions are mooued and new may arise Fourthly history may be repugnnant to history Answere This cannot be about the substance of the narration when the matters thereof are in manner aforesayd illustrious to wit when they are not only declared by full report but also declare themselues by effects though in circumstaÌ„ce there may be variety of reports Fiftly euen the Papists teach that the principal monuments of antiquity to wit the â—ncient Councells haue not beene faythfully preserued Answere Auncient Geneâ—all Councells concerning the substance of their definitions which they â—id principally intend are and euer were famously knowne yea Tradiâ—â—on hath made the fame of them immortall and incorruptible so long as a visible professing Church shall be in the world Heretikes may endeaâ—our to misreport and corrupt Councells as also they do Scriptures but â—hey neuer could preuayle as concerning any substantiall matter Sixtly many things suppositious haue beene added to the workes of the ancient 〈◊〉 bastardly bookes passe vnder the tytles of Fathers Answere As though also there haue not beene many suppositious bookes vrged as Scripture by Heretikes to wit the Ghospells of Peter of Thomas of Bartholomew Doe not the most ancient Fathers namely the Councell of Carthage S. Augustine receyue some bookes of Scripture to the number of 12. which Protestants partly Caluinists partly LutheraÌ„s reiect Must we therfore refuse triall by Scripture No It is sufficieÌ„t that we haue by most certayne TraditioÌ„ innumerable works that are vndeniably ancient though question be mooued about some which therefore cannot be vrged till they be knowne to be ancient Seauenthly the Papists being a part purge alter such records Answere This is vntruth we purge not any of the bookes of the ancient as any may see with his eyes that will take the paynes to read our Index Expurgatorius set forth by the Protestant Iunius and compare the Expurgations with the bookes Eightly the Papists despise and contemne Historians as Eusebius Sozomen Socrates when they are agaynst their Tenet Answere When good Historians do not agree the matter caÌ„not be certayne but must be decided by coÌ„iÌ„ecture which doth neuer happeÌ„ about the substance of famous facts that by effects made themselues notorious to the world When historians are singular they may be reiected specially when the authours are otherwise heretikes and the narrations wherein they be singular fauour their heresyes Thus Eusebius being an Arrian is not trusted in some narrations agaynst others historians concerning Constantine that seeme to fauour Arrianisme Socrates and Sozomen being Nouatians are not easily credited in singular narrations in the behalfe of their Sect Though as I sayd concerning matters illustrious facts which make themselues euident to mankind by effects as are the changing of ChristiaÌ„ Religion ouer the world resistance made agaynst all open and notorious sects and who were the resisters who the resisted such difference is neuer found about substance but only in circumstance And only this Tradition of the Church concerning these kinds of notorious matter which is as cleerly Apostolicall as the sunne is bright at Noone day we make the ground of our beliefe that our Roman Religion hath not beene changed since the Apostles be proued to haue changed her doctrine since the Apostles by any monuments of History or Antiquity yea the contrary in my Iudgement may be most euidently proued in this sort The doctrines that were for diuers ages vniuersally receyued in the Christian Church and no time of their beginning is assignable must be doctrines vnchanged comming from the Apostles But it is most cleere (m) Because this matter is stifly not to say outfacingly denyed by the Minister pa. 129. 134. behold the very words of Protestants D. Hutterus Luthers successour in the chayre of Wittenberge de sacrificio Missatico pag. 377. I willingly acknowledge that the Roman Idolary whose pyth is the sacrifice of the Masse did occupy in manner the whole world specially for the last thousand yeares Hospinian the successour of Zwinglius in his chayre superintendency Hist. Sacram pa. 1. pag. 157. In the age of Gregory the Great that is more then a thousand yeares agoe all maÌ„ner of popish Idolatry superstition as a mayne sea ouerwhelmed and drowned in manner the whole world no man making resistance agaynst it Simon de Voyoâ— a Geneuian Minister and of Caluins schoole in his
as by the word of God we know may be graunted only it doth rashly apply Gods extraordinary fauours to persons without sufficient warrant The second errour is that though Baptisme be the ordinary meanes of saluation for Infants yet in defect therof there is also another ordinary meanes for their saluation to wit the fayth of their Parents This errour is grosse because it presumes without the word of God written or vnwritten to appoint an ordinary meanes of saluation for Infants This doctrine is taught by Protestants but no Catholike holds it Caietan once held it with submission vnto the Church which hath razed it out of his bookes The third errour is that the children of faythfull Parents are iustifyed by the promise made to their seed and are Gods adopted children before they be borne so that Baptisme doth not truly regenerate them make them Gods children but is sayd to regenerate and adopt because it is a seale and signe of this grace of adoption which children had before Baptisme yea brought with them into the world This errour is fundamentall and damnable which Protestants hold and will hold in despite of their Church and yet dares she not say they are not her children Caluin de vera Eccles. reform inter eius opuscula fol. 759. writeth The Issue of the faythfull is borne into the world holy and sanctifyed because their children being yet in the wōbe before they draw breath be adopted into the couenant of eternall life For it is necessary that the grace of adoption go before baptisme which grace is not the cause of halfe-saluation but bringeth perfect and full saluation which is afterward signed by Baptisme Thus Caluin What the Minister brings out of the sayd Caluin to proue he held that Baptisme doth truly sanctify to wit that children are regenerated by Baptisme is idle For vnto it Caluin himselfe hath made answere l. 4. Institut c. 15. §. 2. When sayth he Baptisme is sayd to regenerate to renew to sanctify to saue men the meaning is not that our purgation saluation is made by water or that water hath vertue to purify to regenerate to renew but only because by that signe we conceyue knowledge and certitude of such gifts for what is giuen by the message of the Ghospell is signed and sealed by Baptisme Heere also I conclude that eyther the Minister and his Church erres fundamentally or at least they must grant foure thinges First that Caluin and his part erre fundamentally Secondly that Culuinists cannot be saued except they repent themselues of their Religion Thirdly that amongst Protestants there is dissention about fundamentall matters Fourthly that the Protestants do not exclude from their communion such as hold substantiall Heresy necessity thereof for Infants to whom they grant saluation without Baptisme Seauenthly their Errour agaynst the (*) The Minister sayth that Protestants only deny the manner of the Reall Presence to wit Trāsubstantiation not the substance thereof because they hold that the body of Christ is truly really and effectually present to the worthy Receauer but present by the apprehension of the soule and by operatiue fayth pag. 178.179 seq pag. 390. 395. I answere that as the Answerer sayd this Presence by fayth is not Reall nor true but only pious Imagination at the most as is proued in the sixt Poynt Reall presence which they deny or else the mayne article of the Creed that Christ is still in heauen at the right hand of his Father For they will not allow a body in two places at once Eightly their denying the Sacrament of (e) The Minister pag. 189. sayth that Protestants allow auricular Confession and Priestly Absolution but deny it to be a Sacrament or of necessity in proofe whereof he citeth the Augustane Confession Answer If the Minister approue the Augustan confession he must approue priestly absolution to be truly a Sacrament and of necessity being commanded of God euen as Baptisme is For thus they write Cap. de numero vsu Sacramentorum The true Sacraments are Baptisme the supper of the Lord Absolution which is the Sacrament of Pennance For these rytes haue the same commandement of God and promise of grace proper to the new Testament Thus they so euen by the Iudgement of this Confession which they esteeme as containing the fundamētall doctrine of their Religion our Minister and his Church erre fundamentally Pennance and Priestly Absolution the necessary meanes for remission of sin committed after (f) Agaynst this Sacrament the Minister disputeth largely but his arguments are triuiall which he takes out of Bellarmine concealing the Solutions which who will may there read in his first booke of the Sacrament of Pennance What he brings out of some Catholike Authors affirming that it is hard to prooue cleerly this Sacrament the Answer is That to proue the Sacrament of Pennance and the necessity thereof for sinnes after Baptisme by the perpetuall Tradition and practise of the Church is not hard but easy which you may see fully performed by Bellarmine but to prooue the same by some text of Scripture so cleerly as some cauill may not be taken at the argument this is difficill And no wonder seing our Minister pag. 541. lin 9. doth graunt that euen the Principall articles of Religion cannot be so prooued by Scripture but seeming Solutions may be giuen Baptisme Ninthly their denying the Catholike Church expresly set downe in the Creed which of all other Articles is with (g) Other articles are more necessary thē this as sole obiects of necessary diuine affection in this respect are more dangerously denyed But as the meanes of knowing necessary obiects nothing more necessary then this true Church nor any thing more euident therefore the deniall thereof is most dangerous in respect of heresy yea the Article without resistance whereof no man can be Heretike greatest danger denyed For the standing out agaynst this makes men heretikes without erring agaynst this no man is guilty of heresy whatsoeuer Doctour Field to the contrary sayth that an Errant agaynst a fundamentall point is an Heretike though he erre without (h) What the Minister sayth that a man may be pertinacious obstinate against Scripture not against the Church is impossible For eyther he seeth his doctrine to be agaynst Scripture or not if he see his doctrine to be contrary to the Scripture yet holds it he doth Iudge the Scripture not to be Christs nor of God consequently he is pertinacious agaynst the Churches Tradition which as hath been sayd is the stay of our Fayth in this point If he see not his exposition to be agaynst Scripture but is deceyued by conference of places he is not Heretike vntil knowing his exposition to be condemned by the Church he persist therein For what is pertinacious wilfulnes but to resist lawfull authority which we know to be agaynst vs pertinacity wherof he brings not any sillable of proofe
not heathenish superstition And though the Minister raile against this practise with many bitter new coyned phrases it makes no matter for what wise man will prefer words before proofes a Minister before S. Augustine As for the Inuocation of S. Felix in particular with vowes and oblations at his Tombe many testimonyes of S. Augustine S. Paulinus and Seuerus Sulpitius might be brought if there were need Although sayth he men by experience see this to be true yet who is able to discouer the Counsell of God why in some places such miracles are done in other places they are not For is not Africa stored with shrines of blessed Martyrs and yet doe we not know any such miracles to be done heere by their intercessions For seing as the Apostle sayth all Saints haue not the gift of curing diseases not all the knowledge to discerne spirits so likewise at the shrines of all Martyrs these thinges are not done because he will not haue them euery where done who giueth to euery one particular gifts according to his pleasure This being the practise of the pure Christian Church defended by the learnedst Father and worthyest Deuine that euer Christianity bred by him grounded on the Scripture and on the vnsearchable course of the diuine Prouidence neuer censured nor condemned by any Father we need not feare superstition in seeking some kind of fauours benefits by the peculiar intercession of certayne Saints specially seing this was vsuall in the Church confirmed by many miracles recorded by most learned Saints that liued in the purest Christian ages S. Aug. in his 22. booke ciuit c. 8. and in tom serm fol. 182. edit Louan relates the History of two cured at the tōbe of Saint Stephen at Hippo that could not be cured at any other shrine of Saints Alibi curari non potuit imo facillimè potuit sed non est curatus huic loco curandus diuina praedestinatione seruatus Saint Lucy went on pilgrimage vnto the body of Saint Agatha for help of her mother putting peculiar cōfidence in her intercession as being a Christian Virgin of her countrey and profession S. Iustina Virgin being by the Diuell tempted agaynst Virginall purity fled to the most glorious of Virgins Virginem Mariam rogauit vt periclitanti virgini opem ferret 〈◊〉 S. Nazianzen (f) Greg. Nazian orat in S. Cypr. writes S. Martinian as Paulinus (g) Paulin. Epist. ad Cytherium records hauing suffered shipwracke called with peculiar deuotion and trust vpon S. Paul whose Epistles he did highly honour remembring that the same Saint yet liuing deliuered an hundred and seauenty soules from the like perill neyther was his petition frustrate Notwithstanding we confesse that herein a discreet mediocrity is to be obserued And if abuses be crept in amongst commō people we desire they should be reformed but so that paring away the abuse we take not away the substance of a pious Christian custome For we cannot expect that simple people in matter of Religion will not sometymes foolishly and superstitiously mistake which when it happens we must as S. Augustine (h) August de moribus Ecclesiae c. 10. sayth Ignorantiam instruere pertinaciam deridere Concerning oblations made vnto Saints §. 7. THE seauenth cause of dislike is our offering oblations vnto Saints which your Maiesty doth obiect peculiarly as done to the Blessed Virgin MARY I answere if any Catholike should offer to the blessed mother of God by way of sacrifice any the least thing he were seuerely to be rebuked and better instructed For sacrifice (i) Nulli Martyrum sed ipsi Deo Martyrum quamuis in memorias Martyrum cōstituimus altaria Augustin contra Faust. l. 20. c. 12. is a religious homage due to God only In which respect the sacrifice of the holy Eucharist is neuer offered vnto any but vnto God in memory and honour of Saints Herein the Collyridians women-Priests did erre who did sacrifice a wafer-cake vnto the blessed Virgin which kind of worship vnder the tytle of Adoration Saint Epiphanius (k) Epiph. haeres c. 9. reproues allowing the Catholike worship there tearming her honourable Virgin not for humane or ciuill but for diuine and supernaturall respects True it is that in Catholike countreys people offer (*) They are sayd offered vnto Saints not because they are giuen vnto them immediatly in their owne persons but because they are offered at their shrines Images as ornaments or monuments vnto Saints Lights Flowres and chaynes not as sacrifices but as ornaments to set forth their tombes and shrines wherein they do not dissent from Antiquity nor from Gods holy will who hath cōfirmed such deuotions by miracle as diuers Authors worthy of all credit relate particularly S. Augustine by (l) Caluin instit l. 5. c. 4. Protestants allowed as the most faythfull witnes of Antiquity (m) August l. 22. de ciuit c. 8. He tells of a womā starke blind that recouered her sight by laying to her eyes flowres which had touched the shrine wherin were carryed about the relickes of the most glorious martyr S. Stephen (n) The Minister sayth that S. Augustine doth not affirme that flowers and the like were offered vnto Saints I Answere if offering signify Sacrificing neither doth S. Augustine mention this as done in his age nor do we practise it in ours But if offering be taken as we take it for laying flowers and other such things on the Tombes of Martyrs to adorne and beautify their shrines S. Augustin doth mention oblatiōs of flowers suck like ornaments to haue beē made vnto the Tombes of Martyrs this deuotion to haue bene confirmed by miracle as is manifest A more wonderfull example in the same kind he relateth done vpon an old man of good note who being sicke ready to dye did yet very obstinatly refuse to belieue in Christ and leaue his Idolatry although he was very earnestly mooued thereunto by his children that were zealous Christians His Sonne in law despayring to preuayle by persuasion resolued to go and pray at the Tombe of Saint Stephen and hauing performed his deuotions with burning affection with many groanes and teares being to depart tooke with him some flowers that were on the shrine and layd them secretly vnder his Father in Law his head the night as he went to sleepe Behold the old man next morning awaking out of his sleep cryeth out desiring them to goe straight to call the Bishop to baptize him He had his desire he was baptized Afterwards as long as he liued he had this prayer in his mouth Lord Iesu receaue my spirit being altogeather ignorant that prayer was the prayer last speach of Saint Stephen when he was stoned to death by the Iewes which also were the last wordes of this happy old man for not long after pronouncing those wordes he gaue vp his soule Other oblations also Catholikes vse to offer vnto Saints not as sacrifices but as memoryes monuments
any Doctrines preiudiciall vnto Princes be singular vnto Iesuits that is held by the consent of Iesuits and by Iesuits only why do you not name these opinions what they are Why do you dwell vpon generalyties according to the custome of cosening Companions Dolosus versatur in Generalibus Why but because you know that descending vnto particulars your falshood would presently be displaied Hence you talke in the ayre and in effect thus you discourse I know there be certayne opinions mayntayned singularly by Iesuits agaynst Royall Soueraignety what they are I doe not know For they be written in bookes as inuisible as was our Church before Luther no where to be found but in the Globe of the Moone and are no wayes to be read but by the light therof The opinion for which some Catholicks at whome you glance as appeares by your margent haue taxed Iesuits of singularity is that God hath assured Prescience of thinges contingent not only of which shall in time actually happen but also of what vpon suppositions which neuer were might haue beene For example God knoweth certaynly whether these conditionall propositions be true or false If King Henry the eight had neuer seene Anne Bullen England had been Catholicke at this day If Queene Mary of Scotland had fled into France whē she came into England shee had recouered her Kingdome agaynst the Rebells If the miracles Christ did in Iewry had been done in Tyrus and Sidon those Cityes would haue done pennance This doctrine some Deuines mislike and say the same was first inuented by Iesuits Which if it be true then haue Protestants done Iesuits wronge that relate this very doctrine of Gods conditionall Prescience as the doctrine of their Reformed Gospell Field of the Church l. 3. c. 23. pag. 122. But I pray you what is this to your Scope The doctrine that God knowes the state of things conditionally contingent what makes it agaynst the Soueraignty of Princes Do you not see you are ridiculous Secondly If Iesuits be not singular in their doctrines to the depression of Kings wherefore was Iesuit Suarez his Booke contra sectam Anglicanam condemned at Paris in France and burnt by the hand of the Hang-man Answere I likewise demand of you if Iesuit Suarez his booke be preiudiciall to Princely authority why is the same allowed in all other Catholicke kingdoms so as the King by his sollicitations could not get the same to be condemned Do not other kingdomes know the Catholike Extent of Royall Authority zealously mantaining the Soueraignty therof How can that doctrin be singular of Iesuits vnto which Bishops secular Doctours and Religious of other Orders haue set their names by way of Approbation as is to be seene in the beginning of that Treatise And if your Argument be good Iesuit Suarez his booke was in France burnt by the hand of the Hangman Ergo the Order of the Iesuits holds doctrine to the preiudice of Princes surely this Argument is strong and vnanswerable Minister Paraeus his booke was in London publickly burnt by the hand of the Hangman by Order of the Kinge wherein no Papist had his hand Ergo the Protestant Ministry holds doctrines pernicious vnto the State of Princes The third Argument Wherefore were Iesuits banished out of the Dominions of the Venetians professing the Roman Fayth if they are guilty of no singularity about the matter of Regall and Ciuill Authority Answere Why are Iesuits permitted desired and sought for by all other Catholick Kingdomes and States of the world if they be guilty of singularity agaynst Regall and Ciuil Authority Should one dispute in this sort Wherefore was Chrysostome Socrat. l. 6. c. 26. alij banished out of the Catholicke Citty of Constantinople by the Catholicke Emperour Arcadius at the instance of the Catholicke Empresse in a Councell of Catholicke Bishops but that he was guilty of treason agaynst Royall Authority What would a learned Answerer say He would laugh at the Disputants folly and tell him that Kings and States may be put into displeasure and Passion against the Ministers of Gods holy Word so banish them their Dominions not only for singularity agaynst Ciuill Authority but for other reasons as for their ouer zealous inueighing agaynst vitious life constant crossing of their disordinate humours I could bring many examples of iust holy men banished by Catholicks yea by pious and godly Kings and States vpon mistakings suspitions false informations S. Athanasius that mirrour of sanctity learning vnto whome the Church of God is more beholding then to the whole world which then liued besides was he not for suspitions about temporall Affayres banished by Constantine the Great the first Christian Emperour the patterne of Religious Princes Ruffin l. 1. c. 17. God permits such trialls to fall on his Seruants for the exercise of their Patience vntill time discouer the truth which being sufficiently cleered if men still remayne obdurate his Iustice will not sleepe The fourth Argument Mariana the Iesuits worke de Institutione Principis wherin he maintayneth Regicide is extant in many hands Answere The example of Mariana proueth not that Iesuits hold singular opinions agaynst others but only that Mariana was singular agaynst the rest of his Order which through the ouersight of Reuisors passed to the print A thinge that may sometymes happen which to preuent the Generall of the Iesuits gaue that seuere Order about reuiewing of Bookes in that kind which the Iesuit hath set downe in his Answere That Iesuit Mariana was singular agaynst the rest appeares in that he was confuted by name of some of his own Order for this doctrine euen before the censure of Paris See the letter of Cotton And if you will allow agaynst the common Prouerbe One swallow makes not a Summer that the errour of one be sufficient be condemne a whole Society then the Minister Paraeus his Worke wherein he mantaynes Deposition and Regicide must make all Ministers guilty specially seing not one of them wrote agaynst Paraeus his booke before the same was publickely burnt in London Nor was Mariana his doctrine in the behalfe of the Popes as you oftē ignorantly suppose but of the Commōwealths Power agaynst Tyrants A Doctrine which Iesuits condemne but Protestants commonly follow I could name twenty of their Authours that peremptorily affirme what Mariana did only doubtingly propose yea much more For do not Protestants teach See the booke of Dangerous positions lib. 1. c. 4. l. 2. c. 1. That Iudges ought by the law of God so summon Princes before them for their crimes and to proceed agaynst them as agaynst all other offenders That it is lawfull to kill wicked Kings and Tyrants That God to the people hath giuen the sword from which no person King Queen Emperour is exempt Being an Idolater he must dy the death An hundred the like Theorems of your Gospell and Gospellers could I alleadge to stop your mouth the opinion which Mariana did doubtfully insinuate being farre short of
alwayes directeth in their publike doctrine But wicked persons sayth S. Augustine retayne the figure or outward shape of a member but they are not in truth the body of Christ Non sunt de compage domus Dei they are not of the frame of the house of Christ. Ergo. Thus you How false and absurd this your Doctrine is I will not stand to shew by Scriptures and Fathers which are cleere and plentifull in this point For though Christ as he is the head and fountaine of sanctifying Grace cannot haue wicked and damnable members that receiue influence from him yet as he is the head and fountaine of all spirituall gouernement and authority he may haue damnable subiects and members and from him power and authority may flow vnto them But omitting this I will make your Folly and Ignorance apparent by prouing that this your argument is inept in respect of forme in the matter so absurd as you contradict your selfe you ouerthrow your owne Church you crosse the maine streame of Protestant Doctrine First your argumeÌ„t eueÌ„ in respect of form is fond for you change the medium or means of proofe arguing from the time preterite to the present (i) Reply pag. â—00 in fine Wolues hypocrites impious Persons BE NOT the true Church Romish Prelats HAVE BEEN Hypocrites Wolues and impious Persons Ergo. The Romish Prelates be not the true Church Who doth not feele this manner of arguing to be inept as good no better then this A sucking Child is not a Preacher and Minister of the word Francis White hath been a sucking Child Ergo. He is not a Preacher or Minister of the word Hence though your paradoxe that the Church which hath a wicked man for Pastor cannot be the true Church were true your tale that some Popes haue been wicked were also graunted yet it is not hence consequent that the Romane Church is not now the true Church but at the most that it was not the true Church for the tyme that it had some wicked Pope for supreme Pastour Secondly you contradict your selfe about the doctrine that wicked Pastours cannot faithfully preserue and deliuer the true word of saluation for pag. 52. you thus write to the contrary The promises of Christ made to the Church concerning his presence assistance to his Sacraments preached and administred according to his commandement are fulfilled when WICKED Persons execute the office and performe the worke of outward Ministry For although the wicked like the CarpeÌ„ters of Noahs arke reape no benefit to theÌ„selues yet God almighty CONCVRRETH with their ministery being his owne Ordinance for the saluation of all deuout Communicants Thus you If this be true as it is most certaine then may wicked persons faythfully and constantly deliuer Apostolicall Traditions about matter of Saluation This sequele I proue They with whose ministery God doth concurre for the saluation of all deuout worthy coÌ„municants being bound so to do by his promise doe constantly and faithfully deliuer Apostolicall Traditions concerning the doctrine of saluation and are infallibly directed so to do This is euident because when God concurreth with his Ministers to teach the truth they neuer erre nor deliuer in matter of fayth and saluation false doctrine But God doth still and infallibly concurre with them with whom to concurre he hath bound himselfe by promise euer and alwayes euen to the consummation of the world Wherfore if God hath bound himselfe to his Church that he will concurre euen with the wicked Ministers of his word in their teaching for the saluation of all deuout worthy communicants as you affirme pag 52 lin 18. then wicked persons may deliuer faithfully constantly Apostolicall traditions concerning fayth and saluation and are infallibly directed so to do which you deny pag. 54 lin 6. manifestly contradicting your selfe within lesse then a leafe Thirdly you ouerthrow your owne protestant Church For if that caÌ„not be the true Church directed by God according to his infallible promise wherin wicked men haue sitten as visible rulers gouernours then Protestants and all of their communion cannot be the true Church out of which saluation is not had For I hope they will not be so impudent as to deny but they haue had some wicked meÌ„ for their rulers and Pastours Was not King Henry the eight ruler Gouernour of the Protestant Church and yet their owne Historyes paint him forth as a monster for beastlines cruelty and impiety Was not Cranmer a most wicked persecutour and murtherer of diuers Saints not only of Catholikes but of sundry Foxian martyrs who were by him sent to the fire And yet he was a ruler gouernour in the Protestant Church Wherfore the argument which you set in distinct letters lines as of speciall weight may be with the same force forme applied against your Protestant Church in so many words only by placing the words Protestant in lieu of Romish Wolues Hypocrites impious Persons are not the holy Catholike Church Protestant Prelates and Visible Rulers haue been Wolues Hypocrites impious persons Ergo. Protestants are not the Holy Catholike church out of which there is no saluation Fourthly what more opposite to the common streame euen of the Protestant Doctrine then that that Church cannot be the temple house of God in which wicked and impious men sit or haue sitten as visible rulers Commonly all Ministers foolishly I confesse yet earnestly endeauour to proue that the Pope is Antichrist because he sitteth in the Temple and Church of God as Christs Vicar and as her supreme Visible Head Ruler vnder Christ which Doctrine you your selfe suppose as certaine pag. 588. were you make this Exclamation What a misery will it be if it fall out as it is certaine it will that at the Day of Iudgement the greatest part of English Romistes be found to haue followed the man of sinne the sonne of perdition who exalteth himselfe aboue all that is called God so that he sit in the temple of God shewing himselfe as if he were God Thus you I vrge not the folly of this your Exclamation in that it is a fond supposition of the Question yea a taking of that as certaine which not onely Catholiks but also learned Protestants deny Your selfe haue you not lately since the writing of this Reply approued (k) The Appeale vnto Caesar of Richard Montague a Booke by Order of his Maiesty in which that Authour doth often and earnestly (l) Second part c. 5. pag. 141. professe not to beleeue the Pope to be that Antichrist further affirming that Protestants out of affection haue been to violently forward to pronounce the Pope is that man of sinne sonne of perdition yea that some out of violent and transported passion no doubt make it an Article of their Creed wheras their arguments be so far from the force of demonstratiue as they are not persuasiue Thus this Authour in that Booke which you haue
impudency is it for Protestants to affirme that Rome was pure Protestant for the first fiue or six hundred yeares and that afterward the Pope changed ProtestaÌ„cy into Papacy brought in Images InuocatioÌ„ of Saints Auricular Confession Adoration of the Sacrament and the like horrible noueltyes and changes of the whole world which could not but haue been noted if they had beene nouelties wheras all histories be silent herein yea they mention the contrary to wit how Popes euer resisted them that would haue innouated about these points monumeÌ„ts of history and antiquity who were (y) What the Minister here sayth pag. 116. that the Pharisees did say as we doe that they had their Traditions by succession from Moyses vrging our Sauiour that he could not proue by history that they had changed their fayth and our Sauiour leauing History refuted them by Scripture this is a figment of his owne head out of meere desire to make the Pharisees seeme like to vs and himselfe to our Sauiour for where doth he read that Pharisees so pleaded agaynst our Sauiour and what blasphemy to thinke that our Sauiour could not haue refuted them by History had they so pleaded shewing where when and by whome they beganne The truth is the Pharisees pretended not their obseruations as successions hand to hand from Moyses but as Traditions of their owne Some they vrged as deductions froÌ„ the Scripture which they Protestant-like did pretend to vnderstand better more rigorously then any before them such was their doctrine agaynst healing diseased persons doing small labors as gathering eares of corne on the Sabboth day much like our Protestant Sabbaâ—arians other they taught as singular inuentions of Piety and Religion found out by themselues for the more exact obseruance of the Law some of which Inuentions were impious some friuolous some pious and therfore allowed by our Sauiour as that of paying tythes vnto God out of euery little hearbe a tradition of their owne not commanded in the Law and yet approued by our Sauiour as binding This you ought to haue done and not to haue omitted that other Luc. 11.42 they are rebuked for obseruing their otherwise pious inuentions for vayne glory couetousnes for preferring small matters because they were their owne aboue the precepts of Gods Law All this is euident vnto them that are conuersant in the Ghospell neuer noted as deliuering contrary doctrines the one to the other Apparantly Vniuersall (z) The Christians called the Chaldaean AssyriaÌ„s the Iacobites or Cophti the Georgians the AEthiopians or Abissines the Thomaeans in India the ArmeniaÌ„s specially those tearmed Franc-Armenians Maronits are vnited with the RomaÌ„ Church haue often lately made their obedience vnto the Pope professing to hold in all points the Catholike Roman faith as you may see in Notitia Episcopatuum 〈◊〉 Miraei lib. 1. c. 16.17.18 spread ouer the world with credit and authority that whole mankind may take notice of her doctrine for the imbracing thereof Conspicuously (a) The Minister pag. 107. saith that it is not inough to proue we haue vnity but we must proue we haue vnity in verity for the Turkes haue vnity and yet haue not verity I answere That the vnity and consent of a grand diffused multitude spread ouer the world in the Tradition of Ancestors about Religion doth euidently reduce Religion to the first external authour publisher the credit of his word The vnity consent of Mahometans in their Tradition from Mahomet proues their Religion to be Mahomets and consequently in the Iudgement of Christians the Religion of a false Prophet Our vnity and consent in the Christian Tradition of our Auncestours from Christ proues euidently our Religion to be of Christ and consequently diuine and true as certainly as it is certaine that Christ Iesus was the Messenger of God and God the Author of truth So that the vnity of the Romane Church proues directly her Religion to be Christs and then by consequence to be diuine verity One the Professours therof agreing in all points of fayth howsoeuer they differ about small vndefined questions Most manifestly Holy in all kind of high and admirable sanctity giuing notorious signes and tokens thereof striking (b) What the Minister here brings out of some zealously complaining agaynst vice is already by vs answered was long agoe by S. Aug. de vtilit cred c. 5. where he nameth these sanctityes as signes of the Church CoÌ„tineÌ„tia vsque ad tenuissimum victum panis aquae non solùm quotidiana sed per contextos plures dies coÌ„tinuata ieiunia Castitas vsque ad coniugij prolisue contemptum Patientia vsque ad cruces flammasue neglectas Liberalitas vsque ad patrimonia distributa pauperibus Thus S. Augustine adding Few I graunt in the Church doe these thinges in respect of the other multitude and fewer do them well prudently yet the people approue applaud loue admire them and accuse themselues they cannot do the like so rising vp towardes God by these examples admiration into carnall men that are not altogeather prophane and diffusing abroad the sweet odour of Christ and the Christian Name In which proofe that these propertyes agree to the Romane and be wanting in the ProtestaÌ„t Church I will not inlarge my selfe as I otherwise might aswell not to weary your Maiesty as also not to seeme to diffide the matter being most cleere of your Maiesties Iudgment Wherfore it is more then cleere that the Roman is the One Holy Catholike Apostolicall Church by whose Tradition Christian Religion hath beene is and shall be euer continued from the Apostles to the worlds end The third Argument PROTESTANTS haue the Holy Scriptures deliuered vnto them by and from the one holy Catholike and Apostolicall Church But they receiued them from no other Church then the Roman Ergo the Roman is the one holy Catholike and Apostolicall Church The Maior I proue If Protestants haue not the Text of Scripture by and from the one holy Catholike Apostolical Church they cannot be certaine they haue the true incorrupt text the Apostles deliuered and recommended as diuine to the first Christians seeing the Tradition of any other Church is fallible (c) The Minister pag. 119. obiecteth agaynst this that if we cannot be sure of the Scripture except the immediat deliuerer therof be infallible then we cannot be sure except we haue the Scripture immediately from the hand of the Pope or generall CouÌ„cell who only are infallible Answere We must as Theology teacheth distinguish immediationem suppositi immediationeÌ„ virtutis that is the immediate person which deliuers Scripture and the immediate authority vpon the credit wherof Scripture is deliuered The person immediatly deliuering may be a single Minister fallible taken solely by himselfe but the immediate authority that deliuers Scripture is euer and must still be infallible to wit the authority of the Churches Tradition For we neither must nor can belieue