Granting that some vulgar people and nouices in Faith may attaine beleefe concerning such verities of Christian Doctrine as are absolutely necessarie to Saluation by the Tradition of their Ancestors and Teachers without distinct and explicit resoluing their Faith into the Text of holy Scripture or the particular Bookes or Sections thereof But withall I deny that they can haue sauing Faith without resoluing the same into the doctrine of the Scriptures For example It is an Article of Faith necessarie to be beleeued by all Christians of riper yeres that Iesus Christ is the 〈◊〉 of the World and the same Article is reuealed and taught in many Texts of holy Scripture If a simple rurall person beleeue this Article taught him by his parents and other teachers he beleeueth the Doctrine of the Scripture and vertually grounds his Faith vpon the Scripture although hee know not the Bookes of the Scripture or the particular sentences contained in the same A man which drinketh water flowing from a fountaine or seeth day light although he haue no distinct knowledge of the fountaine or sight of the Sunne which is the cause of light yet hee receiueth water mediatly from the fountaine it selfe and his light principally from the Sunne so likewise rude and illiterate Christians reape the benefit and fruit of the Scriptures and vertually ground their Faith vpon them although they be not able distinctly to looke into them or to resolue their Faith into the seuerall parts and testimonies contained in them OBIECTION Vulgar andilliterate persons do not know or vnderstand the Scriptures neither can they be certaine by their owne knowledge that the same are truely translated in such points as the y are bound to beleeue therefore they cannot ground their Faith finally and lastly vpon the Scriptures ANSVVER 1. If this Obiection were good vulgar people could not ground their diuine Faith vpon Tradition because they haue not distinct knowledge of Tradition or of the qualitie or deriuation thereof Therefore I distinguish of Knowledge out of Bonauenture that the same is two fold to wit either confused and generall or distinct and speciall and a thing may be knowne two waies either in it selfe or in another If vulgar and illiterate people could know and vnderstand the Scriptures neither confusedly nor distinctly neither in themselues nor in any other thing then it were impossible that they should resolue their Faith into them but if they may know them by teaching of others and vnderstand the Doctrine of the Scriptures to be diuine by the light of heauenly veritie resplendent in the same and by the inward testimonie of the holy Spirit co-working with that Doctrine then it is possible for them to resolue their Faith into the Scripture because they which actually resolue their Faith into the Doctrine of the Scripture doe virtually and mediatly resolue the same into the verie Scripture euen as he that actually beleeueth the kings proclamation doth virtually beleeue the kings authoritie although he know the king or his authoritie confusedly and in generall only The Text of holy Scripture and the distinct sayings and sentences thereof are the principall and finall externall ground whereupon the whole bodie of the Church must ground their Faith But as there is a diuersitie of the members of the Church 1. Cor. 12.20 so likewise there is a difference betweene them in the manner of resoluing Faith for the stronger and firmer members are able to resolue their Faith distinctly into Scripture but the weaker members whose Faith as Bonauenture speaketh is diminuta seeble and imperfect in respect of the distinct apprehension of the obiect of Faith are guided by the stronger as children by a nurse And these little ones are taught the truth of heauenly Doctrine 1. By their parents or ecclesiasticall teachers and they know the Scriptures to be truely translated not by their owne skill but by crediting others which are able to iudge But being thus farre directed and persuaded by humane meanes then the light of Gods word it selfe by the power of Grace persuadeth them as a diuine cause to yeeld full assent to all such verities as are necessarie to be beleeued by them to saluation IESVIT And this is that which Protestants must meane if they haue any true meaning when they say that the common people knew Scriptures to be truely translated by the light of the Doctrine shining in true Translations to wit by the light of Doctrine receiued by Tradition of Ancestors and thereupon so firmely beleeue as they will acknowledge Scriptures to be truely translated so farre and no farther than they perceiue them consonant with the Faith deliuered vnto them so that their last and finall resolution for substantiall points is not into Scripture truly translated into their vulgar tongue but into Tradition by the light whereof they discerne that their Translations are true more or lesse according to the measure of knowledge they haue by Tradition ANSVVER The summe of the former obiection is Vnlearned people are not able without the helpe and instruction of others to resolue their Faith into the Scriptures Therefore the Scripture is not the finall and greatest stay and ground of Faith The Argument is denied for as in Arts and Sciences an vnskilfull person cannot resolue his knowledge into the first principles vntill he be taught the meaning of words and the sence of rules and precepts but when he is taught and vnderstandeth these then he maketh resolution into the very first principles themselues So likewise in beleeuing the Obiect of Faith must be taught the sence of the words and matter declared the grounds and reasons of credibilitie deliuered and then the beleeuer principally and immediately settles the resolution of his Faith not vpon these helps and instruments which are only dispofitiue and adiuuant causes but vpon the first principles themselues expressely or deriuatiuely contained in holy Scripture And whereas Dr. Ioh. Wh. is produced affirming in the behalfe of all Protestants that common people know Scriptures to be truely translated by the light of the Doctrine shining in true Translations First Dr. Wh. in the place assigned speaketh not in particular of common people but of the true Church in which are found many persons skilfull and learned Secondly he deliuereth other meanes besides the light of Doctrine whereby the Church may know that Translations are true to wit knowledge of Tongues rules of Art ministerie of the Word to which I adde analogie of Faith the testimonie of the 〈◊〉 Church and best learned in all ages All these are helpes and instruments of right Translations and when the Scriptures are translated they manifest their Author and sacred authoritie to such as in a right manner are conuersant in hearing or reading them And this is not only the Tenet of Protestants but besides the antient Fathers of moderate Papists themselues There is saieth one of them
S. August Enchirid. c. 5.6 c. Donatist Lib. 7. cap. 50. Wicked people may be called Gods House because of externall calling and visible profession 2. Tim. 2. 20. Sed non sunt de compage domus They are not of the frame of the House Heb. 3. 6. August d. Bapt. Lib. 7. cap. 50. All they which couet earthly things preferring worldly felicitie before God they which seeke their owne and not those things which are Iesus Christs ad vnam Ciuitatem illam pertinent quae dicitur Babylonia mystice habet Regem Diabolum belong onely to that Citie which in a mysterie is called Babylon and hath the Deuill the Head Aug. sup Psal. 61. Wicked persons saith S. Augustine Epist. 50. figuram membri tenent retaine the figure or outward shape of a member sed reuera corpus Domini non sunt but they are not in truth the bodie of Christ August d. Doct. Christ. Lib. 3. cap. 32. In corpore Christi non sunt quod est Ecclesia They are not in the bodie of Christ which is the Church August c. Crescon Lib. 2. cap. 21. But they which are not of the Body of Christ nor of the house of God really and in truth doe not constantly preserue or faithfully deliuer Apostolicall Traditions neither are they one or holy nor yet such as the Spirit of God infallibly and alwayes directeth in their publicke Doctrine OBSERVAT. V. The qualities of vnitie holinesse veritie Apostolicall succession and other the like are not alwayes found in the true Church equally or in the same degree and measure of perfection but according to a latitude and inequalitie of intension and remission and more or lesse so that although the sounder part of the Church hath alwayes the substance of truth sanctitie and vnitie yet this veritie of Doctrine vnitie of Charitie sanctitie of Manners is greater larger and more sincere and perfect in some persons and ages of the Church than in others These qualities were in their greatest perfection when the Apostles themselues liued they were in great measure in the ages immediately abutting vpon the Apostles But the holy Fathers complaine of the decrease and decay of them in after times And Papists deplore the extreme diminution of them in their dayes OBSERVAT. VI. It falleth out sometimes in the outward state of the visible Church that wicked persons which are not sound parts of Gods house nor liuing members of Christs mysticall bodie being more in number and greater in power doe possesse the chiefe places of publicke Iudicature and Ecclesiasticall gouernment and being thus exalted and withall abetted by worldly power and swarmes of time-feruers whom they aduance and honour to accomplish their owne ends it may heereby fall out that the outward state of the visible Church shall be ordered and swayed according to the lust and will of wicked rulers And then good men may be disgraced depressed and persecuted the simple and they which are negligent vnlearned and secure may be deluded and errour and superstition craftily and couertly be brought in and that is fulfilled which Gregory saith Dum mali praepositi suam contra veritatem honorem exigunt ab omni rectitudine corda sequentium abducunt When wicked rulers seeke their owne glory more than truth they misleade their followers from all course of righteousnesse This happened in the Iewish Church when the Scribes and Pharises and other hypocrites and errants were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 master-builders Math. 21.41 And the euill seruant beareth rule in the houshold and oppresseth his fellow-seruants Matth. 24. 49. Diotrophes excommunicates and vsurpes according to his owne will 3. Ep. Ioh. 9. 10. The Arrians in the dayes of Constantius and Valence did all the former in the greater part of the Christian world The same happened in the Church of Rome especially after the thousand yeere one man vsurped ouer the Christian world making himselfe on earth chiefe and sole commander ouer things diuine and humane his power was so exorbitant and boundlesse that he trode vpon the necke of kings throning and dethroning crowning and decrowning them as himselfe listed his dominion was so absolute and vast as that no man might reprooue or withstand him All men were reputed heretickes or schismatickes which would not say and sweare as he commanded in Synods and Councels causes were transacted according to his will and remission of sinnes and right to life eternall were intailed to his chaire IESVIT This principle is consequent vpon the former and out of it sixe things may be clearely prooued First that there is alwayes a true Church of Christ in the world for if there be no meanes for men to know that Scriptures and other substantiall Articles came from Christ and his Apostles and so consequently from God but the Tradition of the Church then there must needs be in all ages a Church receiuing and deliuering these Traditions else men in some ages since Christ should haue beene destitute of the ordinarie meanes of saluation because they had not meanes to know assuredly the substantiall Articles of Christianitie without assured faith whereof no man is saued ANSVVER By true Church we may vnderstand either an vniuersall maltitude of Beleeuers totally in respect of all persons or distributiuely in regard of them which principally rule and command free from errour in publicke doctrine Or else a choise and select number of Beleeuers liuing either in the common fellowship of the generall visible Church or vnited in particular Congregations by themselues teaching and professing right Faith in all capitall points and readie to imbrace all diuine Truth when the same is manifested vnto them If the name of true Church be taken in the first sense or for an Hierarchicall Church wherein the principall commanders teach and maintaine truth intirely and sincerely then the Proposition to wit There is alwayes a true Church of Christ in the world is denied for it is possible that the greater Prelates to wit Popes Cardinals mitred Bishops and Abbots of which the Hierarchicall Church principally consisteth shall bee reprobates blinde guides a generation of vipers wolues in sheepes cloathing and such as being armed with the title of the Church persecute the true Church And that this is possible it appeareth First by the example of the arch-rulers of the Iewish Church which in some ages corrupted true Religion and persecuted the seruants of God 2. Chron. 36. 14. Moreouer all the chiefe of the Priests and the people transgressed very much after all the abominations of the heathen and polluted the house of the Lord c. v. 16. They mocked the messengers of God and dospised his word and misused his Prophets c. Reade 2. Kings 16. 11 16. Ierem. 2.8 Esay 56.10 Malach. 2.8 Ierem. 20.1 23.1 2. Machab. 4.10 Ezek. 34.4 Mark 6.35 Math. 3.7 Matth. 23. 13. Luk. 12. 1. Matth.
Church then it is not necessarie that because God will haue all men to be saued by his antecedent will therefore the true Church must in all ages be visibly vniuersall A contingent cause vndetermined doth not produce or argue a constant certaine and necessarie effect The antecedent will of God is a contingent cause in respect of the perpetuall visible vniuersalitie of the Church Ergo The antecedent will of God doth not produce or argue a perpetuall visible vniuersalitie of the Church For if notwithstanding the antecedent will of God many singular persons and whole nations may be for some space of time destitute of outward calling by the ministerie of the Church and of all morall possibilitie for that space of time of the hauing thereof and are not guiltie of the sinne of infidelitie because without any speciall demerit of their owne they are destitute of the word of Faith as it is maintained by Aquinas and his followers then the antecedent will of God is only a contingent cause in respect of producing arguing outward calling by the ministerie of the Church and consequently of the perpetuall visible vniuersalitie of the true Church But the first is true as appeareth by the Indies before Columbus arriuing in their coasts and by many barbarous people and nations liuing in remote regions and hauing no preachers of the Gospell sent vnto them before the two hundred fiue hundred or six hundred yeare after Christ Ergo The latter is also true IESVIT Sixtly this Church is holy both in life and doctrine holy for life shining in all excellent and wonderfull sanctitie such as the Apostles gaue example of as Pouertie Chastitie Obedience Virginitie Charitie in vndergoing labours for the helpe of Soules Fortitude in suffering heroicall Martyredomes Zeale and Patience in the rigorous treatie of their bodies by miraculous Fasting and other austerities ANSVVER Sanctitie is a propertie and inseperable qualitie of the true Church in respect of all the liuing members thereof Cant. 4. 7. Eph. 5.26 27. 1. Cor. 14.33 Rom. 1.7 Eph. 1.18 c. 4.12 Phil. 4.21 Coll. 1.12 1. Cor. 6.11 1. Iohn 3.18 And the same is called holy First Because it is clensed and washed from the guiltinesse of sinne by the immaculate blood of Christ Apoc. 1.5 Heb. 10.10 c. 13.12 Secondly Because it is pertaker of the holinesse of Christ the head thereof by Grace 1. Cor. 1.30 Ephes. 5.30 Iohn 17.19 Heb. 12.10 and because of the speciall inhabitation and operation of the holy Ghost Ephes. 1.13 1. Cor. 3.17 1. Thessal 4.8 2. Tim. 1. 14. Thirdly Because it is called and consecrated vnto holinesse 2. Tim. 1.9 1. Pet. 2.9 1. Thessal 4.7 Apoc. 1.6 Fourthly Because the Faith Doctrine Lawes Sacraments and Religion thereof are holy Iud. v. 20. 2. Pet. 2.20 Tit. 3.5 Fiftly Because the vertues and actions thereof are truely and indeed holy whereas the vertues of Infidels which liue out of the Church are prophane and vnholy as bearing the image of vertue but wanting the true forme and fruit thereof But our Aduersarie passeth by these causes and reasons of the sanctitie of the Church being proper and essentiall which are deliuered in the holy Scripture and will haue the same to be reputed holy because of monasticall vowes of Pouertie Obedience and Chastitie and for externall Fastings Whippings wearing of Haire-cloth and other bodily exercises which some Heremites and Cloysterers performe in the Roman Church Touching this Assertion we are to obserue First that the Iesuit doth onely affirme these things but bringeth no proofe and therefore it were sufficient for me to say with S. Hierom Quod de Scripturis non habet authoritatem eadem facilitate contemnitur qua probatur That which wanteth authoritie from the Scriptures may as well bee despised as receiued Secondly when the principall Doctors of the Romish Church deliuer the causes why the true Church is stiled Holy they either omit these externall exercises or else onely mention them as accessarie Turrccrem sum d. Eccles. l. 1. c. 9. Cordub Arma. fid q. 1. propos 2. Bannes 22. q. 1. ar 10. Bellarm. d. Eccles l. 4. c. 11. Greg. Val. to 3. Disp. 1. punct 7. Thirdly these exercises are common to hypocrites and heretickes and they make not people holy and good which vse them and the Church may bee holy without them and therefore they are no constitutiue parts or essentiall properties of the sanctitie of the Church That the same are common appeareth by the example of the Pharisees and of many Heretickes which vsed these exercises with great austeritie and yet they were no sound parts of the holy Catholicke Church And that the Church may be holy without these exercises is manifest by reason and example The Church which wanteth these things may haue all the causes of sanctitie to wit Faith Hope Charitie Regeneration remission of sinnes c. Therefore it may bee holy without them And the Church of the Hebrews to which Saint Paul wrote his Epistle was an holy Church yet Saint Chrysostome saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There was not so much as any footstep of a Monke c. Fourthly these monasticall vowes haue many times distained and corrupted the Church and therefore they are no mayne or proper actions of holinesse Aluares Pelagius saith of the Monkes and Cloysterers of his age that they were Paupertatis professores sed haereditatum successores Professours of pouertie and heires apparant to euerie mans land Mathew Paris saith That the Mendicants in England raised stately buildings equall to Princes palaces and they hoorded vp inualuable treasure c. And Papirius Masson saith Pouertie which religious Orders seeme to professe is more hatefull to them than to any other sort of men The vow of Chastitie made the most of them more impure than dogs and to stinke before God and men That many of them were Sodomites is affirmed by no meaner man than Saint Bernard who saith Besides fornication adulterie and incest the deedes of ignominie and turpitude for which the cities of Sodome and Gomorrha were predamned are not wanting c. Rodericus a famous Bishop saith That Votaries and Regulars were not satisfied with one woman but kept Concubines and young Damosells sans number Alphonsus Castro saith The incontinencie of Priests is in these dayes so frequent that if but one of them be knowne to liue chastly although many other necessarie 〈◊〉 lities be wanting in him he is esteemed a holy man by the people for this one qualitie Aluares Pelagius saith That the Cells of Anchorites were dayly visited by women And in another place Priests for many yeeres together doe arise euerie day from their Concubines sides and without going to Confession say Masse And in another place Quis Clericorum intra sanctam Ecclesiam Castitatem seruat What Clerke is there within the holy Church which obserueth
enough not spared to say That what the B. would not acknowledge in this cause you would wring and extort from him then indeed you said as before that it had erred And this no man denyed But euerie Error denyes not Christ the Foundation or makes Christ denie it or thrust it from the Foundation F. The B. said That the Error was not in Point fundamentall B. The B. was not so peremptorie His speech was That diuers learned men and some of your owne were of opinion That as the Greekes expressed themselues it was a Question not simply Fundamentall The B. knowes and acknowledges that Error of denying the Procession of the Holy Ghost from the Sonne to be a grieuous Error in Diuinitie And sure it would haue grated the Foundation if they had so denyed the Procession of the Holy Ghost from the Sonne as that they had made an inequalitie betweene the Persons But since their forme of speech is That the Holy Ghost proceeds from the Father by the Sonne and is the Spirit of the Sonne without making any difference in the consubstantialitie of the Persons the B. dares not denie them to be a true Church for this though he confesses them an erroneous Church in this particular Now that diuers learned men were of opinion That à Filio per Filium in the sense of the Greeke Church was but a Question in modo loquendi in manner of speech and therefore not fundamentall is euident The Master and his Schollers agree vpon it The Greekes saith hee confesse the holy Ghost to be the Spirit of the Sonne with the Apostle Galat. 4. and the Spirit of Truth S. Ioh. 16. And since Non est aliud It is not another thing to say The Holy Ghost is the Spirit of the Father and the Sonne then that he is or proceeds from the Father and the Sonne in this they seeme to agree with vs in eandem Fidei Sententiam vpon the same Sentence of Faith though they differ in words Now in this cause where the words differ but the sentence of Faith is the same 〈◊〉 eadem euen altogether the same Can the Point be fundamentall You may make them no Church as Bellarmine doth and so denie them saluation which cannot be had out of the true Church but the B. dares not It ought to be no easie thing to condemne a man of Heresie in foundation of Faith much lesse a Church least of all so ample and large a Church as the Greeke especially so as to make them no Church Heauen Gates were not so easily shut against multitudes when S. Peter wore the Keyes at his owne Girdle And it is good counsaile which Alphonsus à Castro one of your owne giues Let them consider that pronounce easily of Heresie how easie it is for themselues to erre Or if you will pronounce consider what it is that seperates from the Church simply and not in part onely I must needs professe that I wish heartily as well as others that those distressed men whose Crosse is heauie alreadie had beene more plainely and moderately dealt withall though they thinke a diuerse thing from vs than they haue beene by the Church of Rome But hereupon you say you were forced F. Whereupon I was forced to repeat what I had formerly brought against Dr. White concerning Points Fundamentall B. Hereupon it is true that you read a large discourse out of a Booke printed which you said was yours The particulars all of them at the least the B. tells me he doth not now remember and is sure he did not then approoue But if they be such as were formerly brought against 〈◊〉 White they are by him formerly answered The first thing you did was the righting of S. Augustine Which Sentence the B. doth not at all remember was so much as named in the third Conference much lesse was it stood vpon and then righted by you Another place of S. Augustine indeed was which you omit but the place of it comes after about Tradition to which I remit it But you tell vs of a great proofe made out of this place These words containe two Propositions One That all Points defined by the Church are Fundamentall The other That this is prooued out of this place of S. Augustine 1. For the first That all Points defined by the Church are Fundamentall It was not the least meanes by which Rome grew to her Greatnesse to blast euerie Opposer shee had with the name of Heretike or Schismatike for this serued to shriuell the credit of the persons and the persons once brought into contempt and ignominie all the good they desired in the Church fell to dust for want of creditable persons to backe and support it To make this proceeding good in these later yeeres this course it seemes was taken The Schoole that must maintaine and so they doe That all Points defined by the Church are thereby Fundamentall necessarie to be beleeued of the substance of the Faith and that though it be determined quite Extra Scripturam And then leaue the wise and actiue heads to take order that there be strength enough readie to determine what is fittest for them But since these men distinguish not nor you betweene the Church in generall and a Generall Councell which is but her Representation for determinations of the Faith the B. though he be very slow in sifting or opposing what is concluded by lawfull generall and consenting Authoritie though hee giue as much as can be giuen to the definitions of Councels truly generall nay suppose hee should graunt which hee doth not That Generall Councels cannot erre yet this cannot downe with him That all Points euen so defined are Fundamentall For Deductions are not prime and Natiue Principles nor are Superstructures Foundations That which is a Foundation for all cannot be one and another in different Christians for then it could be no constant Rule for any nor could the soules of men rest vpon a shaking Foundation No If it be a true Foundation it must be common to all and firme vnder all in which sense the Articles of Christian Faith are Fundamentall And Irenaeus layes this for a ground That the whole Church howsoeuer dispersed in place speakes this with one mouth Hee which among the Guides of the Church is best able to speake vtters no more than this and lesse than this the most simple doth not vtter Therefore the Creed of which hee speakes is a common is a constant Foundation and an Explicite Faith must be of this in them which haue the vse of Reason for both Guides and simple people all the Church vtter this Now many things are defined by the Church which are but Deductions out of this which suppose them deduced right mooue farre from the Foundation without which Deductions explicitely beleeued many millions of Christians goe to Heauen and cannot therefore be Fundamentall in the Faith True
present Church to be the first inducing motiue to embrace this Principle onely wee cannot goe so farre in this way as you to make the present Tradition alwayes an infallible Word of God for this is to goe so farre in till you be out of the way For Tradition is but a Lane in the Church it hath an end not onely to receiue vs in but another after to let vs out into more open and richer ground And a better way than you Because after we are mooued and prepared and induced by Tradition wee resolue our Faith into that written Word and God deliuering it in which wee find the Tradition which led vs thither And so wee are sure by Diuine Authoritie that wee are in the way because at the end wee find the way prooued And doe what can be done you can neuer settle the Faith of man about this great Principle till you rise to greater assurance than the present Church alone can giue And therefore once againe to that knowne place of S. Augustine The words of the Father are Nisi commoueret Vnlesse the Authoritie of the Church mooued me but not alone but with other motiues else it were not commouere to mooue together And the other motiues are Resoluers though this be Leader Now since wee goe the same way with you so farre as you goe right and a better way than you where you goe wrong wee need not admit any other Word of God than wee doe And this ought to remaine as a presupposed Principle among all Christians and not so much as come into this Question about the sufficiencie of Scripture betweene you and vs. F. From this the Person doubting called vs and desiring to heare Whether the B. would graunt the Romane Church to be the Right Church The B. graunted that it was B. One occasion which mooued Tertullian to write his Booke de Praescrip aduersus Haereticos was That he saw little or no profit come by Disputations Sure the ground was the same then and now It was not to denie that Disputation is an opening of the Vnderstanding a sifting out of Truth it was not to affirme that any such Disquisition is in and of it selfe vnprofitable If it had S. Stephen would not haue disputed with the Cyrenians nor S. Paul with the Grecians first and then with the Iewes and all Commers No sure it was some abuse in the Disputants that frustrated the good of the Disputation And one abuse in the Disputants is a Resolution to hold their owne though it be by vnworthie meanes and disparagement of Truth The B. finds it here For as it is true that this Question was asked so it is altogether false that it was asked in this forme or so answered There is a great deale of difference especially as Romanists handle the Question of the Church betweene The Church and A Church and there is some betweene a True Church and a Right Church which is the word you vse but no man else that I know I am sure not the B. The Church may import in our Language The onely true Church and perhaps as some of you seeme to make it the Root and the Ground of the Catholike This the B. neuer did neuer meanes to graunt A Church can imply no more than that it is a member of the whole This the B. neuer did nor euer will denie if it fall not absolutely away from Christ. That it is a True Church he graunted also but not a Right as you impose vpon him For Ens and Verum Being and True are conuertible one with another and euerie thing which hath a Being is truly that Being which it is in truth of substance But this word Right is not so vsed but is referred more properly to perfection in Conditions And in this sense euerie thing that hath a true and reall being is not by and by right in the Conditions of it A man that is most dishonest and vnworthie the name a verie Theefe if you will is a True man in the veritie of his essence as he is a Creature endued with Reason for this none can steale from him nor hee from himselfe but Death but hee is not therefore a right or an vpright man And a Church that is exceeding corrupt both in Manners and Doctrine and so a dishonour to the name is yet a True Church in the veritie of essence as a Church is a companie of men which professe the Faith of Christ and are baptised into his Name but yet it is not therefore a Right Church eyther in Doctrine or Manners It may be by this word Right you meant cunningly to slip it in that the B. should graunt it Orthodoxe This hee neuer graunted you For Orthodoxe Christians are keepers of integritie and followers of right things so Saint Augustine of which the Church of Rome is neyther In this sence then no Right that is Orthodoxe Church at Rome And yet no newes that the B. graunted the Romane Church to be a True Church For so much verie learned Protestants haue acknowledged before him and the Truth cannot denie it For that Church which receiues the Scripture as a Rule of Faith though but as a partiall and imperfect Rule and both the Sacraments as instrumentall Causes and Seales of Grace though they adde more and misuse these yet cannot but be a True Church in essence How it is in Manners and Doctrine I would you would looke to it with a single eye For if Pietie and a peaceable minde be not ioyned to a good vnderstanding nothing can be knowne in these great things F. Further he confessed That Protestants had made a Rent and Diuision from it B. The B. I know from himselfe could here be heartily angrie but that he hath resolued in handling matters of Religion to leaue all gall out of his Inke and makes me straine it out of mine There is a miserable Rent in the Church and I make no question but the best men doe most bemoane it Nor is hee a Christian that would not haue vnitie might hee haue it with Truth But the B. neuer said nor thought that the Protestants made this Rent The cause of the Schisme is yours for you thrust vs from you because wee called for Truth and redresse of Abuses For a Schisme must needs be theirs whose the cause of it is The Woe runs full out of the mouth of Christ euer against him that giues the offence not against him that takes it euer But you haue giuen the B. iust cause neuer to treat with you or your like but before a Iudge or a Iurie F. Moreouer hee said hee would ingenuously acknowledge That the Corruption of Manners in the Romish Church was not a sufficient cause to iustifie their departing from it B. I would the B. could say you did as ingenuously repeat as hee did confesse Hee neuer said That Corruption of Manners was not a sufficient cause to
yeere when nor the Pope vnder whom this Addition was made A particular Church then if you iudge it by the Schoole of Rome or the Practise of Rome may publish any thing that is Catholike where the whole Church is silent and may therefore reforme any thing that is not Catholike where the whole Church is negligent or will not But you are as iealous of the honour of Rome as Capellus is who is angrie with Baronius about certaine Canons in the second Mileuitan Councell and saith That he considered not of what consequence it was to graunt to particular Churches the power of making Canons of Faith without consulting the Romane See which as hee saith and you with him was neuer lawfull nor euer done But suppose this were so the B. his speech was not Not consulting but in case of neglecting or refusing Besides you must be put in remembrance too that the B. spake at that time and so must all that will speake of that Exigent of the Generall Church as it was for the most part forced vnder the Gouernment of the Romane See and this you vnderstand well enough for in your verie next words you call it the Romane Church Now I make no doubt but that as the vniuersall Catholike Church would haue reformed her selfe had shee beene freed of the 〈◊〉 yoake so while shee was vnder that yoake the Church of Rome was if 〈◊〉 the onely yet the chiefe hinderance of Reformation And then in this sense it is more than cleare That if the Romane Church will neither reforme nor suffer Reformation it is lawfull for any particular Church to reforme it selfe so long as it doth it peaceably and keepes it selfe to the Foundation F. Which Question I asked as not thinking it equitie that Protestants in their owne Cause should be Accusers Witnesses and Judges of the Romane Church B. You doe well to tell the reason now why you asked this Question the B. sayes you did not 〈◊〉 it 〈◊〉 〈◊〉 Conference if you had you 〈◊〉 〈◊〉 〈◊〉 receiued your Answere It is most true No man in common 〈◊〉 ought to be suffered to be Accuser Witnesse and 〈◊〉 in his 〈◊〉 〈◊〉 But is there not 〈◊〉 little 〈◊〉 and 〈◊〉 too that any man that is accused should be the Accused and yet Witnesse and Iudge in his owne Cause 〈◊〉 If the first may hold no man shall be Innocent and if the last none will be Nocent And what doe we here with in their owne Cause against the Roman Church Why is it not your owne too against the Protestant Church And if it be a cause common to both as certaine it is then neither part alone may be Iudge If neither alone may iudge then either they must be iudged by a Third which stands indifferent to both and that is the Scripture Or if there be a iealousie or doubt of the sense of Scripture they must either both repaire to the Exposition of the Primitiue Church and submit to that or both call and submit to a Generall Councell which fhall be lawfully called and fairely and freely held to iudge the difference according to Scripture which must be their Rule as well as priuate mens F. I also asked Who ought to iudge in this case The B. said a Generall Councell B. And surely What greater or surer Iudgement you can haue where sense of Scripture is doubted than a Generall Councell I doe not see Nor doe you doubt for you adde F. I told him That a Generall Councell to wit of Trent had alreadie iudged not the Romane Church but the Protestants to hold Errors That saith the B. was not a lawfull Councell B. It is true that you replyed for the Councell of Trent And the B. his answere was not onely That that Councell was not Legall in the necessarie conditions to be obserued in a Generall Councell but that it was no Generall Councell which againe you are content to omit Consider it well First Is that Councell Legall the Abettors whereof maintaine publikely That it is lawfull for them to conclude any Controuersie and make it be de Fide and so in your iudgement Fundamentall though it haue not I doe not say now the written Word of God for warrant either in expresse Letter or necessarie sense and deduction as all vnerring Councels haue had and as all must haue that will not erre but not so much as probable Testimonie from it nay quite Extra without the Scripture Nay more Is that Councell Legall where the Pope the chiefe person to be reformed shall sit President in it and be chiefe Iudge in his owne Cause against all Law Diuine Naturall and Humane In a place not free but in or too neere his owne Dominion To which all were not called that had deliberatiue or 〈◊〉 voyce In which none had Suffrage but such as were sworne to the Pope and the Church of Rome and professed Enemies to all that called for Reformation or a free Councell And the Pope himselfe to shew his Charitie had declared and pronounced the Appellants Heretikes before they were condemned by the Councell I hope an Assembly of Enemies are no lawfull Councell And I thinke the Decrees of such a One are omni iure nulla and carrie their nullitie with them through all Law And againe Is that Councell Generall that hath none of the Easterne Churches consent nor presence there Are all the Greekes so become non Ecclesia no Church that they haue no interest in Generall Councels It numbers indeed among the Subscribers sixe Greekes they might be so by Nation or by Title purposely giuen them but dare you say they were actually Bishops of and sent from the Greeke Church to the Councell Or is it to be accounted a Generall Councell that in many Sessions had scarce ten Archbishops or fortie or fiftie Bishops present And for the West of Christendome neerer home it reckons one English S. Asaph but Cardinall Poole was there too English indeed he was by birth but not sent to that Councell by the King and Church of England but as one of the Popes Legats for at the beginning of the Councell he was not Bishop in the Church of England and after he was Archbishop of Canterburie hee neuer went ouer to the Councell And can you prooue that S. Asaph went thither by Authoritie There were but few of other Nations and it may be some of them reckoned with no more truth than the Greekes In all the Sessions vnder Paul the third but two Frenchmen and sometimes none as in the Sixt vnder Iulius the third when Henry the second of France protested against that Councell And in the end it is well knowne how all the French which were then a good partie held off till the Cardinall of Lorraine was got to Rome As for the Spaniards they laboured for many things vpon good grounds and were most vnworthily ouer-borne F. So said I would Arrians say of the Councell of Nice The B. would not
whole Councell depended vpon him and his confirmation was then vnknowne and I verily thinke at this day not beleeued by your selues 5. Fiftly it must be considered If a Generall Councell may erre Who shall iudge it S. Augustine is at priora à posterioribus Nothing sure that is lesse than a Generall Councell Why but this yet layes all open to vncertainties and makes way for a Whirlewind of a priuate spirit to ruffle the Church No neither of these First all is not open to Vncertainties For Generall Councels lawfully called and ordered and lawfully proceeding are a great and an awfull Representation and cannot erre in matters of Faith if they keepe themselues to Gods Rule and attempt not to make a new of their owne and are with all submission to be obserued by euerie Christian where Scripture or euident Demonstration come not against it Nor doth it make way for the Whirlewind of a priuate spirit For priuate spirits are too giddie to rest vpon Scripture and too headie and shallow to be acquainted with demonstratiue Arguments And it were happie for the Church if shee might neuer be troubled with priuate spirits till they brought such Arguments I know this is hotely obiected against Hooker The Author calls him a wise Protestant yet turnes thus vpon him If a Councell must yeeld to a demonstratiue proofe Who shall iudge whether the Argument that is brought be a Demonstration or not For euerie man that will kicke against the Church will say the Scripture he vrges is euident and his Reason a Demonstration And what is this but to leaue all to the wildnesse of a priuate spirit Can any ingenuous man reade this passage in Hooker and dreame of a priuate spirit For to the Question Who shall iudge Hooker answers as if it had beene then made An Argument necessarie and demonstratiue is such saith hee as being proposed to any man and vnderstood the mind cannot chuse but inwardly assent vnto it So it is not enough to thinke or say it is demonstratiue The light then of a Demonstratiue Argument is the euidence which it selfe hath in it selfe to all that vnderstand it Well but because all vnderstand it not If a Quarrell be made who shall decide it No question but a Generall Councell not a priuate spirit first in the intent of the Author for Hooker in all that discourse makes the Sentence of the Councell binding and therefore that is made Iudge not a priuat spirit And then for the Iudge of the Argument it is as plaine For if it be euident to any man then to so many learned men as are in a Councell doubtlesse And if they cannot but assent it is hard to thinke them so impious that they will define against it And if that which is euident to any man is not euident to such a graue Assembly it is no Demonstration and the producers of it ought to rest and not to trouble the Church Nor is this Hookers alone nor is it newly thought on by vs It is a ground in Nature which Grace doth euer set right neuer vndermine And S. Augustine hath it twice in one Chapter That S. Cyprian and that Councell at Carthage would haue presently yeelded to any one that would demonstrate Truth Nay it is a Rule with him Consent of Nations Authoritie confirmed by Miracles and Antiquitie S. Peters Chaire and Succession from it Motiues to keepe him in the Catholike Church must not hold him against Demonstration of Truth which if it be so clearely monstrated that it cannot come into doubt it is to be preferred before all those things by which a man is held in the Catholike Church Therefore an euident Scripture or Demonstration of Truth must take place euerie where but where these cannot be had there must be submission to Authoritie And doth not Bellarmine himselfe graunt this For speaking of Councels he deliuers this Proposition That Inferiors may not iudge whether their Superiors and that in a Councell doe proceed lawfully or not But then hauing bethought himselfe that Inferiors at all times and in all causes are not so to be cast off hee addes this Exception Vnlesse it manifestly appeare that an intollerable Error be committed So then if such an Error be and be manifest Inferiors may doe their dutie and a Councell must yeeld vnlesse you will accuse Bellarmine too of leaning to a priuate spirit for neither doth hee expresse who shall iudge whether the Error be intollerable This will not downe with you but the Definition of a Generall Councell is and must be infallible Your fellowes tell vs and you can affirme no more That the voyce of the Church determining in Councell is not Humane but Diuine That is well Diuine then sure infallible Yea but the Proposition stickes in the throat of them that would vtter it It is not Diuine simply but in a manner Diuine Why but then sure not infallible because it may speake loudest in that manner in which it is not Diuine Nay more The Church forsooth is an infallible Foundation of Faith in a higher kind than the Scripture For the Scripture is but a Foundation in testimonie and matter to be beleeued but the Church as the efficient cause of Faith and in some sort the verie formall Is not this Blasphemie Doth not this knocke against all euidence of Truth and his owne grounds that sayes it Against all euidence of Truth For in all ages all men that once admitted the Scripture to be the Word of God as all Christians doe doe with the same breath graunt it most vndoubted and infallible But all men haue not so iudged of the Churches Definitions though they haue in greatest obedience submitted to them And against his owne grounds that sayes it For the Scripture is absolutely and euerie way Diuine the Churches Definition is but suo modo in a sort or manner Diuine But that which is but in a sort can neuer be a Foundation in a higher degree than that which is absolute and euerie way such Therefore neyther can the Definition of the Church be so infallible as the Scripture much lesse in altiori genere in a higher kind than the Scripture But because when all other things faile you flye to this That the Churches Definition in a Generall Councell is by Inspiration and so Diuine and infallible my hast shall not carrie me from a little Consideration of that too 6. Sixtly then If the Definition of a Generall Councell be infallible then the infallibilitie of it is either in the Conclusion and in the Meanes that prooue it or in the Conclusion not the Meanes or in the Meanes not the Conclusion But it is infallible in none of these Not in the first The Conclusion and the Meanes For there are diuers deliberations in Generall Councels where the Conclusion is Catholike but the Meanes by which they prooue it not firme therefore not infallible Not
EFFIGIES DOCTISSIMI UIRI D NI FRANCISCI WHITE S. T. PROFESSORIS ET ECCLESIAE CATHIS CARLEOLENSIS DECANI Aº AETA 59 ANNO 1624 Wisdome and grace see in that modest looke Trueth 's 〈◊〉 errors downfall in this booke Maerebunt piscatores Isa. 19. 8. HONI SOIT QVI MAL Y PENSE BEATI PACIFICI Bv Francis WHITE D. of Div Deane of Carlile Chaplaine to his Matie Hereunto is annexed a Conference of the right R B of St Dauids wth the same Iesuit Cirprianus de lapsis Nec Ecclesiae iungitur qui ab Euāgelio seperatur VERITAS VNIVOCA VERITATE APERIT DIES MENDACIV̄ AEQUIVOCŪ ERROR CAECUS ET FALLAX PISCATORIS RETE HABET RANAS LONDON Printed by Adam Islip 1624. TO THE MOST HIGH AND POTENT MONARCH JAMES OF GREAT BRITTAINE FRANCE and IRELAND King Defender of the Faith my Soueraigne Lord and Maister MOST GRACIOVS and Religious Soueraine it is apparent that the externall Tuition and Projection of Orthodoxall Veritie and Religion next vnder the Almightie doth principally belong to Christian Princes which are by Office and Vocation the Lords Annointed Sonnes of the most High and supreme Regents of this inferior World vnder God The Donates in times past denyed the lawfull Authoritie of Christian Princes in superuising and externall gouerning Ecclesiasticall Causes saying Quid est Imperatori cum Ecclesia What hath Imperiall or Regall Maiestie to doe with the Church But Optatus stileth this a braine-sick Error saying Ille Parmenio furore succensus c. And S. Augustine contesting with these malepart Heretikes saith Jn hoc Reges Deo seruiunt c. Kings according to the Diuine Precept serue the Lord as they be Kings when they command good and prohibite euill not in Ciuile Affaires onely but in Matters which concerne Diuine Religion Jsiodor Hispal saith Secular Princes sometimes that is when they are Christians haue eminent Authoritie intra Ecclesiam within the Church to fortifie Ecclesiasticall Discipline Princes of the Earth saith S. Augustine serue Christ by making Lawes for Christ. And againe Ciuile Vertues in higher Powers auaile them not for eternall Beatitude vnlesse withall they gouerne their People in true Religion And in another Epistle Jt appertaines to Religious Princes to represse by iust seueritie not onely Adulterie Homicide and other hainous Crimes against men but also Sacrilegious Jmpietie against God The Euangelicall Prophet fore-tells that Kings should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nursing or Foster-Fathers of the Christian Church Esa. 49.23 Also they are Shepheards of the Almightie and concurrents for the building of his House Esa. 44.28 King Josiah reformed the Iewish Church suppressed Impietie restored true Religion 2. King 23. And hee was herein so farre from transcending the bounds of Regall Authoritie that the Holy Ghost faith of him Like him was there no King before him neither after him arose there any like Constantine the Great by Imperiall Lawes established true Religion Hee appointeth Festiuall Dayes prescribeth what Bishops shall doe for the Churches auaile Hee 〈◊〉 Synods is himselfe an Assessor and Agent among the Nicene Fathers Hee 〈◊〉 and directeth the Bishops Hee confirmeth the Decrees of the Great Councell of Nice and compelleth his Christian subjects to professe the Faith determined in that Synod Now of this Grand Patron of Christian Faith and the true Professors thereof S. Augustine affirmeth The God of Heauen enriched him with such large Blessings in this World Quanta optare nullus auderet as one could not haue presumed to wish S. Cyrill of Alexandria writing to Christian Princes which did the like sayth The Orient Pearles and bright-shining Diamonds of Jndia doe not so much adorne your Royall Heads as your care and protection of true Pietie maketh your sacred Persons venerable and glorious Your most excellent Maiestie walketh in the Religious wayes of those renowned Princes and their example hath euer been the President of the exercising your Royall Authoritie in sacred Causes and of your constant resolution in professing and protecting true Religion The Almightie hath placed you within your Dominions his supreme Vicegerent He hath made you greater than Joseph ouer his House and a Joshua ouer his People you are a Signet vpon the Lords right hand neuer to be plucked off He hath exalted you in Hominem a Deo secundum quicquid est a Deo consecutum solo Deo minorem as Tertullian speaketh the immediate visible person within your Kingdomes vnder himselfe receiuing all your Authoritie and Maiestie from his owne hand and hee hath made you inferior to none but himselfe and to vse S. Cyrils words vttered to Theodosius Vestrae serenitati nullus status est aequalis No State is equall much lesse may ouer-top your serene Maiesties But together with your Regall Power and Authoritie the Almightie hath enriched your heart aboue many other Princes of the World with incomparable Wisdome and Iudgement in matters Religious and Diuine as not onely your owne subiects but euen Forrainers haue obserued and that is fulfilled in you which S. Athanasius once vttered in an Epistle to Jouianus the Emperour Decora eximia res est in principe mens discendi auida rerum Coelestium cupido inde enim fit vt cor tuum vere sie in manu Dei It is a gracious and excellent qualitie in a great Prince to haue a mind desirous of knowledge and affecting the intelligence of Coelestiall things for hereby it commeth to passe that your heart is indeed in the hand of God It is the happinesse therefore of your loyall and Orthodoxall subiects which answere for Veritie against Error that they may defend the same before a King expert in the Questions whereof they dispute and whose cleare-seeing Iudgement like the fining Furnace is able to make difference betweene Gold and Drosse And this hath animated me to present my Replie To a Jesuits Answere of certaine Questions controuerted betweene Papals and vs to your most sacred Maiestie I receiued the Aduersaries Disputation by my Lord Duke of Buckingham who enioyned me in your Maiesties Name to examine and answere the same I could not but admire your Princely zeale to haue true Religion maintained as well by Disputation as by your iust Lawes And although I was conscious to my selfe of the want of those more eminent Graces which are found in greater Diuines yet hauing sensibly obserued your owne vnfained and 〈◊〉 loue to the Religion which we professe and being greatly encouraged by the Noble Duke who is your Maiesties very Image in the constant profession and maintenance of Orthodoxall Veritie I became obedient to your sacred Commandement And now concluding I most humbly desire you who resemble him that dwelling on high despiseth not things below accepting euen the poore Widowes Mite and Goats hayre where greater substance is wanting to giue me leaue to consecrate this my Reply to your most serene Maiestie I confesse this Worke to be ouermeane
Satan may be Infidels at least a great part of them as well as Christians and although Satan possessed deceiued them before yet now when he is loosed he doth in a new manner and by a greater efficacie of errour deceiue them 2. The true Church may be persecuted vniuersally by multitudes of enemies dispersed euery where and yet remaine it selfe in one or in few places and it may also be persecuted when it professeth and exerciseth religion in secret Apoc. 12.14 15. 3. Many learned Papists affirme that in the dayes of Antichrist true beleeuers shall cease to bee in many places and the number of orthodoxall people shall be small and the same shall professe their faith in secret August Triumph sum d. Eccles. pot q. 21. ar 4. At that time particular Churches diffused farre and neere ouer the world shall withdraw themselwes from the obedience of the Romane Pope and few shall obey him and the Pope himselfe at that time shall with a few keepe himselfe 〈◊〉 〈◊〉 the 〈◊〉 of 〈◊〉 others being 〈◊〉 〈◊〉 from his 〈◊〉 The like is affirmed by Occham 〈◊〉 〈◊〉 〈◊〉 and Barradias Now this former affertion which is the common Tener of Papists agreeth not with the speech of our Aduersarie when he saith That in the dayes of Antichrist the Church shall be euerie where visible and conspicuous euen to the wicked and he must reuoke his bold 〈◊〉 〈◊〉 in his first words A truth so cleare that it may euidently be prooued c. IESVIT The reason of this perpetuall visible vniuersalitie is because the Tradition of the Church is as I haue prooued the sole ordinarie meanes to ground faith on for substantiall points Wherefore this Tradition must bee so deliuered as that it may bee knowne to all men seeing God will haue all men without any exception of nation to bee saued and to come to the knowledge of Truth 1. Timothie 2. 4. But if the Church were not still so diffused in the world that all knowne nations may take notice of her all men could not be saued ANSWER Although the teaching and Tradition of the Church is the first Introduction to leade people vnto the knowledge of the grounds of saluation and the ordinarie meanes whereby they receiue the holy Scriptures and rule of Faith contained in the same which is all you haue or can prooue yet hence it followeth not that the true Church is visibly vniuersall in all places of the world First you are reprooued by the example of the Indians and people inhabiting the New found World who are Gods creatures and reasonable men formed 〈◊〉 his image capable of grace and 〈◊〉 as well as other men and included within the latitude of 〈◊〉 promises Math. 28.19 Marc. 16.15 Call 2.28 Call 3.11 and the Apostles speech 1. 〈◊〉 〈◊〉 4. God will 〈◊〉 all men to be 〈◊〉 c 〈◊〉 them as well as others And yet notwithstanding the true Church whose Tradition according to your position is the sole ordinarie meanes to ground Faith on was not for many ages either Actually or Moraily visible vniuersall or any waies made knowne to them It seemes by the conclusion of your Argument wherein you insert these words That all knowne nations c. that you obserued this but you are no way able to cleere the difficultie for if because S. Paul saith God wil haue all men to be saued and come to the knowledge of the Truth the true Church must in all age be visibly vniuersall then the same must be so in regard of the nations inhabiting the New found world because S. Pauls words God will haue all men to be saued and come to the knowledge of the Truth are vniuersall according to your exposition and must be vnderstood without limitation or respect of persons Secondly when S. Paul saith God wil haue all men to be saued c. He 〈◊〉 according to the antecedent wil of God as learned Papists commonly maintaine But this antecedent Will according to some learned Papists is no formall Will in God but is only improperly and metaphorically so called and according to others which say it is a formall Will the same produceth not vniuersally either grace of outward calling to Saluation or inward grace in them that are externally called and therefore it is inconsequent to argue from this manner of Gods willing all men to be saued That the true Church is in all ages visibly vniuersall 1. Aquinas and others say that the antecedent will of God is only a velleitie or wishing that the thing might be a complacencie in a thing considered abstractiuely and without other circumstances and that vpon it alone the Saluation of no man followeth 2. The same is generall in respect of all and euery singular and indiuiduall person and God by his antecedent will wisheth the Saluation of 〈◊〉 〈◊〉 〈◊〉 by experience that 〈◊〉 〈◊〉 〈◊〉 Will all 〈◊〉 and singular persons by the ministerie of the true Church and that whole countries and nations for 〈◊〉 ages 〈◊〉 〈◊〉 of the same and some countries 〈◊〉 〈◊〉 the preaching of the Gospell sooner and others latter some haue been 〈◊〉 in one age and some in another 4. Gods antecedent Will is alwaies the same and 〈◊〉 to it he 〈◊〉 the Saluation of all men in the time of the Old Testament Ezek. 33.11 Now from the former positions it followeth that S. Pauls words 1. Tim. 2.4 God will haue all men to be saued c. do not 〈◊〉 that the true Church is visibly vniuersall in all ages since the Ascension of Christ and the preaching of the Apostles For if the antecedent will of God of which S. Paul speaketh 1. Tim. 2.4 be onely a velleitie and complacencie about mans Saluation abstractiuely considered and if it respect singular and indiuiduall persons as well as whole nations and notwithstanding the same many singular persons and whole nations haue beene destitute and that for a long space of time of all meanes of conuersion and outward calling to Christianitie and if the same Will for some large tract of time produceth no external effect sufficient to conuert Infidels then it followeth that the true Church which is the onely ordinarie teacher of sauing veritie is not visibly vniuersall in all places of the world in euery age The minor is prooued from the foure propositions formerly deliuered The sequell is euident by the exposition which our Aduersaries deliuer of S. Pauls text vnderstanding the same of the antecedent will of God and from the position of the 〈◊〉 deliuered in this section which is That the Tradition and Preaching of the true visible Church is the sole ordinarie meanes to leade people to the knowledge of sauing Truth For if the antecedent will of God is not a certaine and infallible cause that all people shal at all times haue the preaching of sauing Veritie by the ministerie of the true visible
Heathen or Publicane but euery one which opposeth against the true Church inordinately and without iust cause is onely so to be accounted First there is opposition by way of counsell and aduice and this maketh no man an Hereticke as appeareth by Paphnutius opposing the Councell of Nice Secondly there is opposition by way of reprehension and true confutation of errour by authoritie of the holy Scriptures And this also maketh no man an Hereticke because he that in a lawfull manner propugneth the faith of the Scriptures maintaineth the Law and veritie of God and fulfilleth the Diuine Precept requiring man to contend for the truth 1. Tim. 6. 11. 2. Tim. 4. 7. And also performeth a worke of charitie in labouring to conuert people from errour Iam. 5. 19 20. Saint Augustines place Epist. 118. c. 5. ad Ianuar. is vnderstood of outward ceremonies and adiaphorous rites in respect of their vse vnblameable and not of matters of faith and therefore it appertaineth not to the question in hand IESVITS 4th Argument That doctrine which Tradition hath deliuered as the doctrine of all Ancestours without deliuering any Orthodox opposition against it that is opposition made by any confessed Catholicke Doctours or Fathers is doctrine deriued from the Apostles without change ANSWER This Proposition is denied for new Doctrine may bee brought in after the decease of the antient Fathers and because the same was vnheard of in their dayes they could make no such plaine and direct opposition against it as that either Historians might take notice thereof or the maintainers of such Doctrine haue no euasion by distinctions and sophisticall slights to elude their Testimonies IESVIT But such is the Doctrine of the Roman Church which Consent and Tradition of Ancestors doth deliuer and doth not together deliuer that any confessed Orthodox Father opposed against it ANSVVER Some Doctrines of the later Roman Church were opposed by the antient Roman Bishops themselues to wit Adoration of Images by Gregorie the Great Communion in one kind by Leo the first Transubstantiation by Gelasius the first The temporall dominion of Popes and Bishops ouer Princes by S. Chrysostome Optatus Mileuitanus and Gregorie the first The dignitie and title of vniuersall Bishop by the same Gregorie And the Doctrine of Papals preferring the old Translation before the originall Text making Apocriphall bookes Canonicall prohibiting lay people to read the Scriptures and exalting the authoritie of the present Church aboue the Scriptures are condemned by many antient Fathers IESVIT We know indeed by Tradition that some in former times stood against many points of the Roman Doctrine as Arrius Pelagius Waldo the Albigenses Wiclife Husse and some others but they are not confessed 〈◊〉 Fathers but were noted for nouelty and singularity and for such by Tradition described vnto vs which kind of opposition doth not discredit the Doctrine of the Church but rather makes the same to appeare more cleerely and famously Apostolicall ANSVVER 〈◊〉 opposed the Doctrine of the holy 〈◊〉 and of the 〈◊〉 Church and was 〈◊〉 〈◊〉 by 〈◊〉 and the Fathers of the 〈◊〉 〈◊〉 and that by the Scriptures and the Pelagians were 〈◊〉 conuicted by S. Augustine and his Scholers out of the holy Scripture And although Pope Celestine approoued S. Augustines Faith and condemned these Hereticks yet that was not the principall reason whereupon they were reputed Heretickes by the Christian world but the falshood of their Doctrine prooued such by repugnancie with the Scriptures made them to be so esteemed And how many Heretickes were discouered and confuted by the Fathers of the first three hundred yeares out of the Scriptures before the Roman Church ascended to the height of authoritie The Waldenses were no Hereticks as I haue formerly prooued but were only branded with that aspersion by Papals whose pride and tyrrannie they did oppose and had S. Paul himselfe beene aliue and reprooued the errour and wickednesse of the Babilonian Harlot he must not haue escaped her censure and malice Wicliffe and Husse were blessed instruments of Christ vindicating and defending Gods Truth withheld in Iniquitie neither did they hold such blasphemies as the Romists cast vpon them They might haue some opinions in points lesse materiall wherein perhaps they concurre not with our Doctrine as likewise the Waldenses but as for those vile reports which Romists make of their Doctrine no indifferent person will regard it for euen at this day when things are in present view and action you calumniate the persons and falsifie the Doctrine of all your Opposites as grosly as euer Pagans traduced the Primitiue Christians And many of the Bookes and Writings of Wicliffe and Husse are extant wherein are found no such Doctrines as Papists haue charged them with IESVIT Seeing as euen Doctor Field doth confesse when a Doctrine is in any age constantly deliuered as a matter of Faith and as receiued from Ancestors in such sort as the Contradictors thereof were in the beginning noted for Noueltie and if they persisted in contradiction in the end charged with 〈◊〉 it is not possible but such a Doctrine should come by Succession from the Apostles What more euident signe of a perpetuall Apostolicall Tradition than this ANSWER You mistake the Doctors meaning for he speaketh of the most famous and eminent of euery age in sensu composito that is of the most famous and eminent of euery age which consent and agree the latter with the former But he affirmeth not in sensu 〈◊〉 that whatsoeuer the most famous in any one particular age constantly deliuered c. is descended from the Apostles Whiles this reuerend Diuine was liuing such passages of his booke were obiected against him by Papists which caused him to explane himselfe and among other things he saith I neuer make the judgement and opinion of present Bishops of Apostolicall Churches to be the rule to know Traditions by but denie it c. And make onely the Pastors of Apostolicall Churches successiuely from the beginning witnessing the same things to be a rule in this kind IESVIT Protestants answer that it is sufficient that the Roman Doctrine was contradicted by Orthodox Fathers and that this may be prooued by their writings which they haue left vnto posteritie though their opposition was not noted by Antiquitie nor by fame of Tradition deliuered vnto posteritie But this answere leaues no meanes whereby common people may know certainely the perpetuall Tradition of Gods Church without exact examining and looking into their workes which common people cannot do J prooue it if against euery Tradition of the Church difficill and obscure passages of the Fathers may be brought and this doth suffice to make the same questionable then no Tradition can be certainely knowne without exact reading and examining and looking into the holy Fathers But no Tradition or Doctrine is so constantly and cleerely deliuered
kernell of an Apple a great tree may bee made and nourished by the force and vigour proceeding from the same did not we see by daily experience the same to be true that ashes may be made of glasse that stones in the stomacke of a Doue yron in the belly of an Ostridge be turned into flesh that of a rotten barke of a tree falling into the water should be bred and produced a perfect bird to me seemes more incredible than that God should make the accidents of Bread separated from their substance to nourish mans body for the dead barke of a tree may seeme to haue no more efficacie of it selfe to produce a liuing creature specially so perfect a bird as Barnacles than haue the accidents of Bread to feede and breede the flesh of a liuing man Yea many Philosophers teach and in my iudgement conuince that in substantiall generations where no cause coequall in perfection to the effect produced is present God by his Omnipotencie doth supplie deficiencie of naturall causes Why then should any man so much mislike our Doctrine that in this Mysterie where the substance of Bread wants God by the secret operation of his power supplies the defect thereof seeing by the opinion of many learned Philosophers his prouidence by the like secret speciall working doth ordinarily daily and hourely supply the manifold defects of substantiall secondarie Agents Neither is the manner how God can doe this difsicile to explicate For he may inable the quantitie of Bread to receiue and sustaine the working of mans nutritiue power and when in that quantitie there is the last accidentall disposition to the forme of flesh he can secretly produce againe Materiam primam that was of the Bread and combine the same with the prepared quantitie and the substantiall forme of Flesh What reason is there why God may not doe this yea doe it sooner than we speake it Wherefore the seeming absurdities of this mysterie being as J haue shewed meerely imaginarie and not like those against the Trinitie and the Incarnation wherein not so much imagination as reason findes difficultie it is the part not onely of sincere Christian faith but also of a cleere excellent wit to conceiue them and not to permit wandring vnruly fancie destitute of reason to controll our beleefe about the literall sence of Christs words so many waies by the grauest testimonies of Antiquitie recommended vnto vs. ANSVVER That Accidents may subsist and haue their naturall force and operation without a subiect of support or inhaerencie implies a contradiction for it is of the being and definition of Accidents to be in another or to be in their subiect And none of the Examples taken from a Kernell Ashes Iron in the belly of an Ostridge the barke of a tree c. are ad idem for these are not Accidents without a substance but reall bodies hauing by nature a proportion and propension to produce their owne effects either as seminall causes or true materials conuerted by heate fire and art or things putrescent formed and animated by the heate of the Sunne and other secret and naturall causes That an Akorne should become an Oake is wonderfull as the workes of God are yet it is as naturall as that a Lyon begets a Lyon nay as that the Sunne or fire shineth That of ashes is made glasse what is it but that a transparent bodie is made of a bodie not transparent so Yee of Snow c. And concerning Stones Iron c. I doe not thinke that these feed or nourish Doues Hawkes Struthiocameles c. but onely coole or cleanse them and this I count not impossible in nature that vegetatiue heate should in short time dissolue stones The Barnacles are generatio ex putri as are Mice Frogs and Serpents but what is this to accidents nourishing without matter and substance Now for all the former wee know the truth and certaintie by naturall reason and by experience of our sences but there is no naturall or supernaturall rule or Law no manifest demonstration either to sence or reason no reuelation of Faith that the abstracted formes of bread and wine subsist without a subiect and haue power to nourish and may bee tasted and felt and also putrifie but Romists presumptuously forme these Chimera's and Idols in the forge of their owne deceiued brest and they deserue to bee fed onely with accidents like Birds that pecked at the painted grapes which thinke to feed any intelligent Reader with such improper and extrauagant accidents IESVITS 3. Consideration Thirdly to make Christians incline to 〈◊〉 this Mysterie so difficile to carnall imagination this Consideration may be very potent to wit that in beleeuing the same on the one side there may be great merit and excellent faith if it be a truth and on the other side though which is impossible it should be false yet in beleeuing it we shall not fall into any damnable errour For although we suppose this an vnpossible case yet what can be laid to our charge which wee may not defend and iustifie by all the rules of equitie and reason if we be accused that we tooke Bread to be the body of Christ adoring the same as God so committing Idolatry we may defend that both for soule and body we are innocent herein For seeing the body is not made guiltie but by a guiltie mind euen our body may pleade not guilty seeing our mind our thoughts or deuotion were fully and totally referred vnto Christ whom we truely apprehend by faith as vailed with the Accidents of Bread and so may repell the reproach of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bread Worshippers with saying Quae nouit mens est pani nil vouimus illa Neither did we beleeue that the Bread was changed into Christs body vpon sleight reasons or mooued by the fancies of our owne head but contrary to our fancies out of Reuerence to the expresse words of Christ This is my body A sense declared by most antient Fathers defined by many generall Councells deliuered by full consent of our Ancestors so practised in the Church for many ages without any knowne beginning finally confirmed with the most credible and constant report of innumerable most euident miracles Can a Christian beleeue any points of Religion vpon surer grounds And if God at the day of iudgement will condemne none but such as liuing in this world wronged him in his honour Why should Catholikes feare any hard sentence in respect of their prompt Credulitie of Transubstantiation that is of Gods Word taken in the plaine proper sense Js it an 〈◊〉 to his veritie that they denie their senses correct their imaginations reforme their discourses abnegate their iudgements rather than not to beleeue what to them seemeth his Word Js it an iniury to his power to be persuaded he can doe things incomprehensible without number put the same body in innumerable places at once Make a body occupy no place and yet remaine a quantitatiue substance
Heb. 7.23.27.28 ca. 10. 21. Neither is there any word or sentence in our Sauiours Doctrine concerning any reall sacrifice but only of himselfe vpon the Crosse neither was any altar vsed and ordained by Christ and his Apostles And if in all reall sacrifices the matter of the oblation must be really destroyed and changed and no physicall destruction or change is made in the bodie of Christ or in the elements of Bread and Wine by Transubstantiation then Romists haue deuised a reall sacrifice in the new Testament which hath no diuine Institution Secondly There is no created vertue inhaerent in the Sacramentall words as they are pronounced by a Priest to make the bodie of Christ locally present in the holy Eucharist but when all the words and all the actions are lawfully performed which Christ commanded the holy Ghost is assistant to his owne ordinance and deliuereth vnto faithfull people the crucified Bodie of Christ and the Bloud of Christ shed for our sinnes vpon the crosse And although the crucified bodie of our Sauiour was seuered from the soule yet the deitie euen then remained vnited to that bodie which then was not dead in regard of merit and satisfaction and all they which receiue that bodie by operatiue faith are made partakers of the merit and satisfaction thereof and by this receiuing are more and more ingraffed into Christ. IESVIT Thirdly If vnder the forme of bread were onely the bodie of Christ and his soule and bloud were not by concomitancie there the communicants should receiue the body of Christ but not truely Christ as our Aduersaries grant Caluin specially saying Quis sanus sobrius Christi corpus Christum esse sibi persuadeat And againe Ne fando quidem auditum est corpus Christi aut sanguinem Deum hominem appellari But Fathers affirme most constantly that not onely the bodie of Christ but also Christ himselfe is in the Sacrament that we take in the Dominicall refection The word made flesh that by the consecration of the Mysteries wee receiue the verie Sonne of God that vnder the forme of Bread we lodge within vs the Soueraigne King and that we see Christ feele Christ eate Christ Non regium puerum sed ipsum vnigenitum Dei filium An hundred other places might be brought where the Fathers call the consecrated Bread Christ and consequently they did not thinke there was the meere Bodie without Blood and Soule seeing as Caluin doth confesse Jt is an absurd manner of speech to terme Christ the meere bodie of Christ and such a forme of speech was neuer heard of hitherto in the world Ergo Concomitancie that is Christs reall and entire Bodie Soule Flesh Blood to be vnder the forme of Bread was acknowledged by the Fathers ANSVVER It is granted that worthie Communicants in the holy Eucharist receiue Christ Ioh. 6. 33 35 48. but Sacramentall eating his flesh and drinking his blood is the meanes by which they are vnited and incorporated with Christ himselfe therefore the Obiection to wit if the soule and blood were not in Christs bodie by Concomitancie Communicants should receiue the bodie of Christ but not truely Christ is inconsequent because by receiuing the one they receiue the other and the former is the instrumentall cause of the latter So in this kinde of spirituall Concomitancie neither the Fathers nor Caluin nor we nor you need be at any difference IESVIT This Principle which is no lesse certaine than the true reall Presence supposed I inferre the lawfulnesse of Communion vnder one kinde to wit vnder the sole forme of Bread by this Argument If Communion vnder one kinde be not against the substance either of Christs Institution or of his Sacrament or his Precept or of the Practise of the Primitiue Church it is lawfull iustifiable and for iust Reasons may be commanded by the Church This Proposition is true because there neither are other causes of dislike that may not be reduced to these foure neither doe Christs Institution or Sacrament or Precept or the Primitiue practise bind vs to keepe them further than in substance the accidentall Circumstances of Institutions Sacraments Precepts Primitiue Customes being variable according to the variable disposition of things vnto which the Church Militant in this life is subiect Now I assume Concomitancie being supposed it may be made euident that Communion vnder one kind is not against the substance either of Christs Institution or of the Sacrament or of his Precept or of his Primitiue practise For the substance of these foure Obligations is one and the same to wit that we be truly and really partakers of the Bodie and Bloud of our Sauiour which is fully done by Communion vnder one kind as I will shew in the foure consequent Sections ANSWER If Concomitancie which is stiled in this place by the name of a Principle were graunted yet Communion in one kind is not iustifiable For although it depriue not people of Christs Bloud as it is a bodily part contained in the veines yet it depriueth them of the Bloud of Christ as it was shed and poured out and offered in Sacrifice for them To the maine Argument I answer denying the Assumption For Communion in one kind is repugnant to the first Institution of the Eucharist by Christ who hallowed two materiall Elements Bread and Wine appointed them a distinct signification deliuered them indifferently to all the Communicants and annexed a Promise to the reception of the one as well as to the sumption of the other Secondly It is repugnant to the expresse Precept of Christ saying Drinke yee all of this and to S. Pauls Precept 1. Cor. 11. 28. Thirdly The practise of the holy Apostles and of the Primitiue Church is against it Fourthly The people which receiue in one kind receiue onely a Moitie and piece but not the whole and entire Sacrament IESVIT § 2. Communion vnder one kind not against the substance of the Institution of Christ. DIuine Institution is an Action of God whereby hee giues being vnto things with reference vnto some speciall end This end is twofold the one corporall and temporall for which God hath instituted agreeable 〈◊〉 meanes that men may be borne into this world he did institute marriage and for maintenance of the said life being had hee or dained many sorts of meate The other end is spirituall for which God hath instituted Sacraments as for the first obtaining of grace and spirituall life the Sacrament of Baptisme and Penance and for the preseruing of grace and increasing therein particularly the Sacrament of the Eucharist That a man bee bound to vse the Jnstitution of God two things are required First that the end thereof bee necessarie and hee bound to indeuour the attaining thereof Hence it is that though marriage bee the Jnstitution of God appointed to propagate mankinde yet euery man is not bound to marry because he is not bound to propagate
which it can comprehend Now the vse of Reason is verie generall and man doe what he can is still apt to search and seeke for a Reason why he will beleeue though after he once beleeues his Faith growes stronger than either his Reason or his Knowledge and great reason for this because it goes higher than eyther of the other can in this life In this particular the Bookes called the Scripture are commonly and constantly reputed to be the Word of God and so infallible Veritie to the least Point of them Doth any man doubt this The World cannot keepe him from going to weigh it at the Ballance of Reason whether it be the Word of God or not To the same Weights he brings the Tradition of the Church the inward motiues in Scripture it selfe all Testimonies within which seeme to beare witnesse to it and in all this there 's no harme the danger is when a man will vse no other Scale but Reason for the Word of God and the Booke containing it refuse not to be weighed by Reason But the Scale is not large enough to containe nor the Weights to measure out the true vertue and 〈◊〉 force of either Reason then can giue no supernaturall ground into which a man may resolue his Faith That Scripture is the Word of God infallibly yet Reason can goe so high as it can prooue that Christian Religion which rests vpon the Authoritie of this Booke stands vpon surer grounds of Nature Reason common Equitie and Iustice than any thing in the World which any Infidell or meere Naturallist hath done doth or can adhere vnto against it in that which he makes accounts or assumes as Religion to himselfe The antient Fathers relyed vpon the Scriptures no Christians more and hauing to doe with Philosophers men verie well seene in all the subtleties which naturall Reason could teach or learne they were often put to it and did as often make it good That they had sufficient warrant to relye as much as they did vpon Scripture In all which Disputes because they were to deale with Infidels they did labour to make good the Authoritie of the Booke of God by such arguments as vnbeleeuers themselues could not but thinke reasonable if they 〈◊〉 them with indifferencie And it is not altogether impossible to prooue it euen by Reason a Truth infallible or else to make them denie some apparant Principle of their owne For example It is an apparant Principle and with them That God or the absolute prime Agent cannot be forced out of any possession for if hee could be forced by another greater he were neither Prince nor Absolute nor God in their owne Theologie Now they must graunt That that God and Christ which the Scripture teaches and wee beleeue is the onely true God and no other with him and so denie the Deitie which they worshipped or else denie their owne Principle about the Deitie That God cannot be commanded and forced out of possession For their Gods Saturne and Serapis and Iupiter himselfe haue beene adiured by the name of the true and onely God and haue beene forced out of the bodies they possessed and confessed themselues to be foule and seducing Deuils And their confession was to be supposed true in point of Reason for they that were adored as Gods would neuer belie themselues into Deuils to their owne reproach especially in the presence of them that worshipped them were they not forced This many of the vnbeleeuers saw therefore they could not in verie force of Reason but they must either denie their God or denie their Principle in Nature Their long Custome would not forsake their God and their Reason could not forget their Principle If Reason therefore might iudge among them they could not worship any thing that was vnder command And if it be reasonable to doe and beleeue this then why not reasonable also to beleeue that the Scripture is his Word giuen to teach himselfe and Christ since there they find Christ doing that and giuing power to doe it after which themselues saw executed vpon their Deuill_Gods Besides whereas all other written Lawes haue scarce had the honour to be duly obserued or constantly allowed worthie approbation in the particular places where they haue beene established for Lawes this Law of Christ and this Canon of Scripture the container of it is or hath beene receiued in almost all Nations vnder Heauen And wheresoeuer it hath beene receiued it hath beene both approoued for vnchangeable Good and beleeued for infallible Veritie This persuasion could not haue beene wrought in men of all sorts but by working vpon their Reason vnlesse wee shall thinke all the World vnreasonable that receiued it And certainely God did not giue this admirable facultie of Reasoning to the Soule of man for any cause more prime than this to discouer or at least to iudge and allow of the way to himselfe when and howsoeuer it should be discouered One great thing that troubled Rationall men was that which stumbled the Manichee an Heresie it was but more than halfe Pagan namely That somewhat must be beleeued before much could be knowne Wise men vse not to beleeue but what they know And the Manichee scorned the Orthodox Christian as light of beleefe promising to lead no Disciple after him but vpon euident knowledge This stumbles many but yet the Principle That somewhat must be beleeued before much can be knowne stands firme in Reason still For if in all Sciences there be some Principles which cannot be prooued if Reason be able to see this and confesse it if almost all Artists haue granted it Who can iustly denie that to Diuinitie A Science of the highest Obiect God himselfe which he easily and reasonably grants to inferior Sciences which are more within his 〈◊〉 And as all Sciences suppose some Principles without proouing so haue they almost all some Text some Authoritie vpon which they relye in some measure and it is Reason they should For though these make not their Texts infallible as Diuinitie doth yet full consent and prudent examination and long continuance haue woon reputation to them and settled reputation vpon them verie deseruedly For were these Texts more void of Truth than they are yet it were fit to vphold their credit that Nouices and young beginners in a Science which are not yet able to worke strongly vpon Reason nor Reason vpon them may haue Authoritie to beleeue till they can learne to conclude from Principles and so to know Is this also reasonable in other Sciences and shall it not be so in Theologie to haue a Text a Scripture a Rule which Nouices may be taught first to beleeue that so they may after come to the knowledge of those things which out of this rich Principle and Treasure are deduceable I yet see not how right Reason can denie these grounds and if it cannot then a meere naturall man may be thus farre conuinced That the
Ibid. cap. 2. Quas oues quem Gregem non solum tune Beatus 〈◊〉 Petrus sed nobiscum eas suscepit cumillo cas nos suscepimus omnes b Iren. lib. 4. cap. 43. Eis qui in Ecclesia sunt Presbyteris obaudire oporter his qui successionem habent ab Apostolis qui cum Episcopatus successione Charisma veritatis certum secundum placitum Patris acceperunt Ibid. cap. 44. Qui Apostolorum Doctrinam custodiunt Greg. Nazian Orat. 21. d. laud. Basil. Qui eandem Fidei doctrinam 〈◊〉 〈◊〉 quoque throni particeps est c. a Bellarm. d. Pontif Rom. praef Extrauag com l. 1. tit 9. d. Maior obed ca. vnam sanctam Subesse Rom. Pontifici omni humanae creaturae declaramus dicimus definimus pronunciam ' omnino esse de necessitate salutis Paul Cararia sum mor. Canon q. 2. ar 4. p. 4. n. 26. Non solum omnis fidelis populus verum etiam infidelis omnis rationalis creatura Papae imperio subiacet b Canus loc l. 6. c. 8. Romanum Pontif. Petrosucoedere non est perse quidem in Sacris literis Reuelatum Dried d. Ecclesia Dogm l. 4. c. 3. c Soto 4. Sent. Dist. 24. q. 2. ar 5. Nulli particulari Ecclesiae addixit neque aliunde institutio Christi circa hoc constat c. Cusan Concord Cath. l. 2. c. 34. pa. 599. Non 〈◊〉 probari Rom. Pontif. perpetuum Principem 〈◊〉 esse Succession in loco non 〈◊〉 〈◊〉 in 〈◊〉 AEneus Sylu. d. gest Basil. Concil l. 1. Ioannes 〈◊〉 The 〈◊〉 peritissimus glossam illam singularem quae Rom. Ecclesiam orbi praeponeret dixitse omnino contemnere beneque singularem esse quae tam fatua diceret indignumque fore vt illam quispiam 〈◊〉 c. a Chrys in Act. Apost Hom. 3. Petrus egit omnia ex communi Discipulorum 〈◊〉 nihil ex 〈◊〉 nihil cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Saint 〈◊〉 liued 30. yeeres after Saint Peter Baron annual to 1. An. 69. n. 1. to 2. Anno. 101. n. 2. 〈◊〉 Haer. 66. Praeterijt generatio Apostolorum à Petro inquam vsque ad 〈◊〉 Ioannem qui etiam 〈◊〉 〈◊〉 in mundo vsque ad 〈◊〉 tempora c Eusebius in his 〈◊〉 Historie speaketh no word of it Bulenger c. 〈◊〉 Si quando apud Eusebium aliosque nonnullos de potestate sedis Apostolicae Paulo obscurius agi videris Sic 〈◊〉 ante be 〈◊〉 illud 〈◊〉 seculum c. d 〈◊〉 apud Cypr. Ep. 75. Atque ego in hac parte 〈◊〉 indignor ad hanc tam apertam manifestam Stephani stultitiam quod qui sic de Episcopatus sui loco gloriatur se successionem Petri tenere contendit Tertul. d. pud c. 21. De tua nunc sententia quero vndè hoc 〈◊〉 Ecclesiae vsurpes Si quia dixerit Petro. Dominus super hanc Petram aedificabo Ecclesiam meam tibi dedi claues Regni caelorum velquaecunque alligaueris c. Qualis es euertens atque commutans manifestam Domini intenrionem personaliter hoc Petro conferentem super te inquit aedificabo Ecclesiam meam e Euseb. Hist. l. 5. c. 26. f Chalced. Concil Act. 16. ca. 28. Centum quinquaginta Dei amantiss Episc. sanctiss noua Roma throno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aequalia 〈◊〉 〈◊〉 recte iudicantes vrbem quae imperio senatu honorata sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aequalibus 〈◊〉 antiquiss Regina Roma priuilegijs fruatur etiam in rebus Ecclesiast non secus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac illa extolli magni fieri secundam post illam existentem g Greg. li. 4. Epist. 31. 32. 34. 38. 39. li. 6. Epist. 24. Cusan Concord Cath. li. 2. c. 34. h Graeci Asiani c. Nilus Archiepisc. 〈◊〉 l. c. d. Primat Papae a 〈◊〉 d. Spir. sanct ca. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damas. lib. 4. ca. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cyril in Iohan. li. 4. ca. 9. Ianua via in vitamsides est recursus quidam atquè reductio à corruptione in immortalitatem Aug. d. Temp. Serm. 181. Fides omnium bonorum est 〈◊〉 humanae salutis initium Sine hac nemo ad numerum 〈◊〉 Dei 〈◊〉 〈◊〉 sine 〈◊〉 in hoc seculo nec iustificationis consequitur gratiam nec in futuro possidebit vitam 〈◊〉 Fulgent d. Incarn Grat. c. 20. Vita nostra à fide sumit initium quia justus ex fide viuit 〈◊〉 Sum. li. 3. 〈◊〉 12. q. 2. Nos sequentes authoritatem Apostoli expositiones Sanctorum dicimus quod fides formata praecedit omnem aliam 〈◊〉 Origen sup c. 4. ep ad Rom. Aug. sup Psal. 31. Et d. Verb. Apost serm 22. b Meisner Anthrop Dec. 3. p. 329. Credimus peccata nobis esse remissa sed haec fides formalitèr non iustificat verum 〈◊〉 sequitur c Musculus loc com d. Remiss pecc sect 6. Discernendum est intèr eam gratiam Dei quae nullas habet adiectas conditiones qualis est quod Solem suum producit supèr bonos 〈◊〉 c. Et cam quae conditionaliter confertur ad quem modum remissio peccatorum nobis contingit d Beza Colloq Mompelgard pa. 471. Edit Tubing Consolatio quod adoptati sumus petenda est ex effectis spiritus sancti quandò videlicet sentimus in nobis eiusmodi motus spiritus sancti qui testificantur nos vetè regeneratos e Aug. d. Cor. Grat. c. 13. Quis ex multitudine fidelium quamdiu in hac mortalitate viuitur in numero 〈◊〉 se esse praesumat quià id occultari opus est in hoc loco vbi cauenda est elatio a Ioh. Ferus sup Math. 8. v. 8. Vera fides fiducialitèr accedit nòn dubitat Deū posse aut velle ca. 9. v. 2. Fides haec nihil aliud fuit quā fiducia in misericordiā Christi b The manner of this 〈◊〉 assent is Being humbled with sence of mine owne iniustice I beleeue that God will be mercifull vnto me and pardō all my sinnes for the merits of Christ my Sauior and I depend and relie only vpon the merits of my Rodeemer as vpon the prime cause of my iustification c Iansen Conc. Euang. c. 32 p. 206. Nomine fidei in Euangelijs cùm ei tribuitur salus aut consecutio omniū 〈◊〉 volumus compleri vtrumque nempè assensum illū firmum in credendis de Deo ac Christo fiduciam ex illius omnipotente bonitare conceptam Bernard ser. 3. d. Annunciat Nèc oleum misericordiae nisi in vase fiduciae ponis d 〈◊〉 Dicimus Fidem in disputatione Paudi de iustificatione accipi vt complectatur non solum 〈◊〉 verùm etià m 〈◊〉 in Christum propitiatorem e Ferus sup Math. c. 8. citatur à Sixto Senensi Biblioth lib. 6. 〈◊〉 48. Non sempèr Fides est quod nos Fidem dicimus Fidem nos dicimus 〈◊〉