answerable but already answered The memorandums I would commend to him are these 30 That not every separation but only a causelesse separation from the externall Communion of any Church is the Sinne of Schisme 31 That imposing upon men under pain of Excommunication a necessity of professing known errours and practising known corruptions is a sufficient and necessary cause of separation and that this is the cause which Protestants alleage to justifie their separation from the Church of Rome 32 That to leave the Church and to leave the externall Communion of a Church at least as D. Potter understands the words is not the same thing That being done by ceasing to be a member of it by ceasing to haue those requisites which constitute a man a member of it as faith and obedience This by refusing to communicate with any Church in her Liturgies and publike worship of God This little Armour if it be rightly placed I am perswaded will repell all those Batteries which you threaten shall be so furious 33 Ad § 13. 14. 15. The first is a sentence of S. Austine against Donatus applied to Luther thus If the Church perished what Church brought forth Donatus you say Luther If she could not perish what madnesse moved the sect of Donatus to separate upon pretence to avoid the Communion of bad men Whereunto one faire answer to let passe many others is obvious out of the second observation That this sentence though it were Gospell as it is not is impertinently applied to Luther and Lutherans Whose pretence of separation be it true or be it false was not as that of the Donatists only to avoid the Communion of bad men but to free themselves from a necessity which but by separating was unavoidable of joyning with bad men in their impieties And your not substituting Luther in stead of Donatus in the latter part of the Dilemma as well as in the former would make a suspicious man conjecture that you your selfe took notice of this exception of disparitie between Donatus and Luther 34 Ad § 16. Your second onset drives only at those Protestants who hold the true Church was invisible for many ages Which Doctrine if by the true Church be understood the pure Church as you doe understand it is a certain truth and it is easier for you to declaime as you doe then to dispute against it But these men you say must bee Heretiques because they separated from the Communion of the visible Church and therefore also from the Communion of that which they say was invisible In as much as the invisible Church communicated with the visible 35 Ans. I might very justly desire some proofe of that which so confidently you take for granted That there were no persecuted and oppressed maintainers of the Truth in the daies of our Fore-fathers but only such as dissembled their opinions lived in your Communion And truly if I should say there were many of this condition I suppose I could make my Affirmative much more probable then you can make your Negatiue We read in Scripture that Elias conceived There was none left besides himselfe in the whole kingdome of Israell who had not revolted from God and yet God himselfe assures us that he was deceived And if such a man a Prophet and one of the greatest erred in his judgement touching his own time and his own countrey why may not you who are certainly but a man and subject to the same passions as Elias was mistake in thinking that in former ages in some countrey or other there were not alwaies some good Christians which did not so much as externally bow their knees to your Baal But this answer I am content you shall take no notice of and thinke it sufficient to tell you that if it bee true that this supposed invisible Church did hypocritically communicate with the visible Church in her corruptions then Protestants had cause nay necessity to forsake their Communion also for otherwise they must haue joyn'd with thē in the practise of impieties and seeing they had such cause to separate they presume their separation cannot be schismaticall 36 Yes you reply to forsake the externall Communion of them with whom they agree in faith is the most formall proper sin of Schisme Ans. Very true but I would fain know wherein I would gladly be informed whether I bee bound for feare of Schisme to communicate with those that believe as I doe only in lawfull things or absolutely in every thing whether I am to joyn with them in superstition and Idolatry and not only in a common profession of the faith wherein we agree but in a common dissimulation or abjuration of it This is that which you would haue them do or else forsooth they must be Schismatiques But hereafter I pray remember that there is no necessity of communicating even with true Beleevers in wicked actions Nay that there is a necessity herein to separate from them And then I dare say even you being their judge the reasonablenesse of their cause to separate shall according to my first observation justifie their separation from being schismaticall 37 Arg But the property of Schisme according to D. Potter is to cut off from the hope of salvation the Church from which it separates And these Protestants haue this property Therefore they are Schismatiques 38 Ans. I deny the Syllogisme it is no better then this One Symptome of the Plague is a Feaver But such a man hath a Feaver Therefore he hath the Plague The true conclusiō which issues out of these Premisses should be this Therefore he hath one Symptome of the plague And so likewise in the former therefore they haue one property or one quality of Schismatiques And as in the former instance The man that hath one signe of the plague may by reason of the absence of other requisites not haue the plague So these Protestants may haue something of Schismatiques and yet not be Schismatiques A Tyrant sentencing a man to death for his pleasure and a just judge that condemnes a malefactor doe both sentence a man to death and so for the matter doe both the same thing yet the one does wickedly the other justly What 's the reason because the one hath cause the other hath not In like manner Schismatiques either alwaies or generally denounce damnation to them from whom they separate The same doe these Protestants yet are not Schismatiques The Reason because Schismatiques doe it and doe it without cause and Protestants haue cause for what they doe The impieties of your Church being generally speaking damnable unlesse where they are excus'd by ignorance and expiated at least by a generall repentance In fine though perhaps it may be true that all Schismatiques doe so yet universall affirmatiues are not converted and therefore it followes not by any good Logick that all that doe so when there is just cause for it must be Schismatiques The cause in this matter of separation is
that although the Waldenses Wicliffe c. had agreed with Protestants in all points of doctrine yet they could not bragge of Succession from them because their doctrine hath not been free from interruption which necessarily crosseth Succession 24 And as want of Succession of Persons and Doctrine cannot stand with that Vniversality of Time which is inseparable from the Catholique Church so likewise the disagreeing Sectâ— which are dispersed throughout divers Countries and Nations cannot help towards that Vniversality of Place wherewith the true Church must be endued but rather such locall multiplication doth more more lay open their division want of Succession in Doctrine For the excellent Observation of S. Augustine doth punctually agree with all modern Heretiques wherein this holy Father having cited these words out of the Prophet Ezechiell My flocks are dispersed upon the whole face of the Earth he addes this remarkable sentence Not all Heretiques are spread over the face of the Earth and yet there are Heretiques spread over the whole face of the Earth some here some there yet they are wanting in no place they know not one another One Sect for example in Africa another Heresy in the East another in Egypt another in Mesopotamia In divers places they are divers one Mother pride hath begot them all as our own Mother the Catholique Church hath brought forth all faithfull people dispersed throughout the whole world No wonder then if Pride breed Dissention and Charity Vnion And in another place applying to Heretiques those words of the Canticles If thou know not thy selfe goe forth and follow after the steps of the flocks and feed thy kids he saith If thou know not thy selfe goe thou forth I doe not cast thee out but goe thou out that it may be said of thee They went from us but they were not of us Goe thou out in the steps of the flocks not in my steps but in the steps of the flocks nor of one flock but of divers and wandring flocks And feed thy Kids not as Peter to whom is said Feed my sheepe but seed thy Kids in the Tabernacles of the Pastors not in the Tabernacle of the Pastor where there is one flock and one Pastor In which words this holy Father doth set down the Markes of Heresy to wit going out from the Church and Want of Vnity among themselves which proceed from not acknowledging one supreme Visible Pastor and Head under Christ. And so it being Proved that Protestants having neither succession of Persons nor Doctrine nor Vniversality of Time or Place cannot avoid the just note of Heresy 25 Hitherto we have brought arguments to prove that Luther and all Protestants are guilty of Heresy against the Negative Precept of faith which obligeth us under pain of damnation not to imbrace any one errour contrary to any Truth sufficiently propounded as testified or revealed by Almighty God Which were enough to make good that among Persons who disagree many one point of Faith one part only can be saved Yet we will now prove that Whosoever erreth in any one point doth also break the Affirmative Precept of Faith whereby we are obliged positively to believe some revealed truth with an infallible and supernaturall Faith which is necessary to salvation even necessitate finis or meâ—ii as Divines speak that is so necessary that not any after he is come to the use of Reason was or can be saved without it according to the words of the Apostle Without Faith it is impossible to please God 26 In the beginning of this Chapter I shewed that to Christian Catholique faith are required Certainty Obscurtty Prudence and Supernaturality All which Conditions we will proue to bee wanting in the beliefe of Protestants even in those points which are true in themseluâ—s and to which they yeeld assent as hapeneth in all those particulars wherein they agree with us from whence it will follow that they wanting true Divine Faith want meanes absolutely necessary to salvation 27 And first that their beliefe wanteth Certainty I proue because denying the Vniversall infallibility of the Church can haue no certain grouÌ„nd to know what Objects are â—evealed or testified by God Holy Scripture is in it selfe most true and infallible but without the direction declaration of the Church we can neither haue certain means to know what Scripture is Canonicall nor what Translations be faithfull nor what is the true meaning of Scripture Every Protestant as I suppose is perswaded that his own opinions be true and that he hath used such means as are wont to be prescribed for understanding the Scripture as Prayer Conferring of divers Texts c. and yet their disagreements shew thaâ— some of them are deceaved And therefore it is cleer that they haue no one certain ground whereon to rely for understanding of Scripture And seeing they hold all the Articles of Faith even concerning fundamentall points upon the selfe same ground of Scripture interpreted not by the Churches Authority but according to some other Rules which as experience of their contradictions teach doe sometimes faile it is cleer that the ground of their faith is infallible in no point at all And albeit sometime it chance to hit on the truth yet it is likewise apt to lead them to errour As all Arch-heretiques believing some truths withall divers errours upon the same ground and motive have indeed no true divine infallible faith bâ—t only a fallible humane opinion and perswasion For if the ground upon which they rely were certain it could never produce any errour 28 Another cause of uncertainty in the faith of Protestants must rise from their distinction of points fundamentall and not fundamentall For since they acknowledge that every errour in fundamentall points destroyeth the substance of faith and yet cannot determine what points bee fundamentall it followeth that they must remain uncertain whether or no they be not in some fundamentall error and so want the substance of faith without which there can be no hope of Salvation 29 And that he who erreth against any one revealed truth as certainly some Protestants must doe because contradictory Propositions cannot both be true doth loose all Divine faith is a very true doctrine delivered by Catholique Divines with so generall a consent that the contrary is wont to be censured as temerarious The Angelicall Doctor S. Thomas proposeth this Question Whether he who denieth one Article of faith may retain faith in other Articles and resolveth that he cannot which he proveth Argumentâ— sed contra because As deadly sin is opposits to Charity so to deny one Article of faith is opposite to faith But Charity doth not remain with any one deadly sin therefore faith doth not remain after the deniall of any one Article of faith Whereof he gives this farther reason Because saith he the nature of every habit doth depend upon the formall Motiue and Obiect thereof which Motiue being taken away the
thereof Now your Church notwithstanding all this enervates and in a manner dissolves and abrogates many of these precepts teaching men that they are not lawes for all Christians but Counsells of perfection and matters of Supererrogation that a man shall doe well if he doe observe them but he shall not sinne if he observe them not That they are for them who ayme at high places in heaven who aspire with the two sonnes of Zebede to the right hand or to the left hand of Christ But if a man will be content barely to goe to heaven and to be a doore keeper in the house of God especially if he will be content to tast of Purgatory in the way he may obtaine it at any easier purchase Therefore the Religion of your Church is not so holy nor so good as the doctrine of Christ delivered in Scripture and therefore not so likely to come from the Fountaine of holinesse goodnesse 72 Lastly if I follow your Church for my Guide I shall doe all one as if I should follow a Company of blind men in a judgement of colours or in the choice of a way For every unconsidering man is blind in that which he does not consider Now what is your Church but a Company of unconsidering men who comfort themselves because they are a great company together but all of them either out of idlenesse refuse the trouble of a severe tryall of their Religion as if heaven were not worth it or out of superstition fear the event of such a tryall that they may be scrupled and staggered and disquieted by it and therefore for the most part doe it not at all Or if they doe it they doe it negligently and hypocritically and perfunctorily rather for the satisfaction of others then themselves but certainly without indifference without liberty of judgement without a resolution to doubt of it if upon examination the grounds of it prove uncertain or to leave it if they prove apparently false My own experience assures me that in this imputation I doe you no injury but it is very apparent to all men from your ranking doubting of any part of your Doctrine among mortall sinnes For from hence it followes that seeing every man must resolve that he will never commit mortall sinne that he must never examine the grounds of it at all for fear he should be mov'd to doubt or if he doe he must resolve that no motives be they never so strong shall move him to doubt but that with his will and resolution he will uphold himselfe in a firme belief of your Religon though his reason and his understanding faile him And seeing this is the condition of all those whom you esteem good Catholiques who can deny but you are a Company of men unwilling and afraid to understand least you should doe good That have eyes to see and will not see that have have not the love of truth which is only to be known by an indifferent tryall therefore deserve to be given over to strong delusions men that love darknesse more then light in a word that you are the blind leading the blind and what prudence there can be in following such Guides our Saviour hath taught us in saying If the blind lead the blind both shall fall into the ditch 73 There remaines unspoken to in this Section some places out of S. Austin and some sayings of Luther wherein he confesses that in the Papacy are many good things But the former I have already considered and return'd the argument grounded on them As for Luthers speeches I told you not long since that we follow no privat men and regard not much what he saies either against the Church of Rome or for it but what he proves He was a man of a vehement Spirit and very often what he took in hand he did not doe it but over doe it He that will justify all his speeches especially such as he wrote in heat of opposition I believe will have work enough Yet in these sentences though he overreach in the particulars yet what he saies in generall we confesse true and confesse with him that in the Papacy are many good things which have come from them to us but withall we say there are many bad neither doe wee think our selves bound in prudence either to reject the good with the bad or to retain the bad with the good but rather conceive it a high point of wisdome to separate between the pretious and the vile to sever the good from the bad and to put the good in vessels to be kept and to cast the bad away to try all things and to hold that which is good 74 Ad § 32. Your next and last argument against the faith of Protestants is because wanting Certainty and Prudence it must also want the fourth condition Supernaturality For that being a humane perswasion it is not in the essence of it supernaturall and being imprudent and rash it cannot proceed from Divine motion and so is not supernaturall in respect of the cause from which it proceedeth Ans. This litle discourse stands wholly upon what went before and therefore must fall together with it I have proved the Faith of Protestants as certain and as prudent as the faith of Papists and therefore if these be certain grounds of supernaturality our faith may have it as well as yours I would here furthermore be inform'd how you can assure us that your faith is not your perswasion or opinion for you make them all one that your Churches doctrine is true Or if you grant it your perswasion why is it not the perswasion of men and in respect of the subject of it an humane perswasion I desire also to know what sense there is in pretending that your perswasion is not in regard of the object only and cause of it but in nature or essence of it supernaturall Lastly whereas you say that being imprudent it cannot come from divine motion certainly by this reason all they that believe your own Religion and cannot give a wise and sufficient reason for it as millions amongst you cannot must be condemn'd to have no supernaturall faith or if not then without question nothing can hinder but that the imprudent faith of Protestants may proceed from divine motion as well as the imprudent faith of Papists 75 And thus having weighed your whole discourse and found it altogether lighter then vanity why should I not invert your conclusion and say Seeing you have not proved that whosoever erres against any one point of Faith looseth all divine Faith nor that any error whatsoever concerning that which by the Parties litigant may be esteem'd a matter of faith is a grievous sinne it followes not at all that when two men hold different doctrines concerning Religion that but one can be saved Not that I deny but that the sentence of S. Chrysost. with which you conclude this Chapt. may in a good sense be true for oftimes by
of the New Testament they giue a farre different rule saying All the Books of the New Testament as they are commonly received we doe receiue and account them Canonicall This I say is a rule much different from the former Of whose authority was NEVER any doubt in the Church For some Books might be said to be Commonly received although they were sometime doubted of by some If to be Commonly received passe for a good rule to know the Canon of the New Testament why not of the Old Aboue all we desire to know upon what infallible ground in some Bookes they agree with us against Luther and divers principall Lutherans and in others jump with Luther against us But seeing they disagree among themselues it is evident that they haue no certaine rule to know the Canon of Scripture in assigning whereof some of them must of necessity erre because of contradictory propositions both cannot be true 10 Moreover the letters syllables words phrase or matter contained in holy Scripture haue no necessary or naturall connection with divine Revelation or Inspiration and therefore by seeing reading or understanding them we cannot inferre that they proceed from God or be confirmed by divine authoritie as because Creatures involve a necessary relation connection and dependance on their Creator Philosophers may by the light of naturall reason demonstrate the existence of one prime cause of all things In Holy Wrâ—â— there are innumerable truths not surpassing the spheare of humane wit which are or may be delivered by Pagan Writers in the selfe same words and phrase as they are in Scripture And as for some truths peculiar to Christians for Example the mystery of the blessed Trinitie c. The only setting them down in Writing is not enough to be assured that such a Writing is the undoubted word of God otherwise some sayings of Plato Trisâ—egistus Sybils Ovid c. must be esteemed Canonicall Scripture because they fall upon some truths proper to Christian Religion The internall light and inspiration which directed and moved the Authors of Canonicall Scriptures is a hidden Qualitie infused into their understanding and will and hath no such particular sensible influence into the externall Writing that in it we can discover or from it demonstrate any such secret light and inspiration and therefore to be assured that such a Writing is divine we cannot know from it selfe alone but by some other extrinsecall authority 11 And here we appeale to any man of judgement whether it be not a vaine brag of some Protestants to tell us that they wot full well what is Scripture by the light of Scripture it selfe or as D. Potter words it by that glorious beame of divine light which shines therein even as our eye distinguisheth light from darknesse without any other help then light it selfe and as our eare knowes a voice by the voice it selfe alone But this vanity is refuted by what we said even now that the externall Scripture hath no apparent or necessary connection with divine inspiration or revelation Will D. Poiter hold all his Bretheren for blinde men for not seeing that glorious beam of divine light which shines in Scripture about which they cannot agree Corporall light may be discerned by it selfe alone as being evident proportionate and connaturall to our faculty of seeing That Scripture is Divine and inspired by God is a truth exceeding the naturall capacity and compasse of mans understanding to us obscure and to be believed by divine faith which according to the Apostle is argumentum non apparentium an argument or conviction of things not evident and therefore no wonder if Scripture doe not manifest it selfe by it selfe alone but must require some other meanes for applying it to our understanding Neverthelesse their own similitudes and instances make against themselues For suppose a man had never read or heard of Sunne Moone Fire Candle c. and should bee brought to behold a light yet in such sort as that the Agent or Cause efficient from which it proceeded were kept hidden from him could such a one by only beholding the light certainly know whether it were produced by the Sunne or Moone c. Or if one heare a voice and had never known the speaker could he know from whom in particular that voice proceeded They who look upon Scripture may well see that some one wrote it but that it was written by divine inspiration how shall they know Nay they cannot so much as know who wrote it unlesse they first know the writer and what hand he writes as likewise I cannot know whose voice it is which I heare unlesse I first both know the person who speakes and with what voice he useth to speak and yet even all this supposed I may perhaps be deceaved For there may be voices so like and Hand so counterfeited that men may be deceaved by them as birds were by the grapes of that skilfull Painter Now since Protestants affirme knowledge concerning God as our supernaturall end must be taken from Scripture they cannot in Scripture alone discerne that it is his voice or writing because they cannot know from whom a writing or vioce proceeds unlesse first they know the person who speakeâ— ' or writeth Nay I say more By Scripture alone they cannot so much as know that any person doth in it or by it speak any thing at all because one may write without intent to signifie or affirme any thing but onely to set downe or as it were paint such characters syllables and words as men are wont to set copies not caring what the signification of the words imports or as one transcribes a writing which himselfe understands not or when one writes what another dictates and in other such cases wherein it is cleare that the writer speakes or signifies nothing in such his writing and therefore by it we cannot heare or understand his voice With what certainty then can any man affirme that by Scripture it selfe they can see that the writers did intend to signifie any thing at all that they were Apostles or other Canonicall Authors that they wrote their own sense and not what was dictated by some other man and finally and especially that they wrote by the infallible direction of the Holy Ghost 12 But let us be liberall and for the present suppose not grant that Scripture is like to corporall light by it selfe alone able to determine and moue our understanding to assent yet the similitude proues against themselues For light is not visible except to such as haue eyes which are not made by the light but must be presupposed as produced by some other cause And therefore to hold the similitude Scripture can be cleare onely to those who are endued with the eye of faith or as D. Potter aboue cited saith to all that haue eyes to discerne the shining beames thereof that is to the believer as immediatly after he speaketh Faith then must not originally proceed from Scripture but
thou wilt and not belieue what thou wilt not Nay this holy Father is not content to call it Foolishnesse but meer Maâ—nesse in these words Why should I not most diligently enquire what Christ commanded of those before all others by whose Authority I was moved to belieue that Christ commanded any good thing Canst thou better declare to me what he said whom I would not haue thought to haue been or to be if the Beliefe thereof had been recommended by thee to me Thâ— therefore I believed by fame strengthned with Celebrity Consent Antiquitie But every one may see that you so few so turbulent so new can produce nothing which deserues Authority What MADNESSE is this Belieue them Catholiques that we ought to belieue Christ but learne of us what Christ said Why I beseech thee Surely if they Catholiques were not at all and could not teach mee any thing I would more easily perswade my selfe that I were not to belieue Christ then I should learne any thing concerning him from other then those by whom I believed him Lastly I aske what wisedome it could bee to leaue all visible Churches and consequently the true Catholique Church of Christ which you confesse cannot erre in points necessary to salvation and the Roman Church which you grant doth not erre in fundamentalls and follow private men who may erre even in points necessary to salvation Especially if we adde that when Luther rose there was no visible true Catholique Church besides that of Rome and them who agreed with her in which sense she was and is the only true Church of Christ and not capable of any Error in faith Nay even Luther who first opposed the Roman Church yet comming to dispute against other Heretiques he is forced to give the Lye both to his own words and deeds in saying We freely confesse that in the Papacy there are many good things worthy the name of Christian which have come from them to us Namely we confesse that in the Papacy there is true Scripture true Baptisme the true Sacrament of the Altar the true keys for remission of sinnes the true office of Preaching true Catechisme as our Lords Prayer Ten Commandements Articles of faith c. And afterward I avouch that under the Papacy there is true Christianity yea the Kernell and Marrow of Christianity and many pious and great Saints And again he affirmeth that the Church of Rome hath the true Spirit Gospells Faith Baptisme Sacraments the Keyes the Office of Preaching Prayer Holy Scripture and whatsoever Christianity ought to have And a little before I heare and see that they bring in Anabaptisme only to this end that they may spight the Pope as men that will receive nothing from Antichrist no otherwise then the Sacramentaries doe who therefore believe only Bread and Wine to be in the Sacrament meerely in hatred against the Bishop of Rome and they think that by this meanes they shall overcome the Papacy Verily these men rely upon a weak ground for by this meanes they must deny the whole Scripture and the Office of Preaching For we have all these things from the Pope otherwise we must goe make a new Scripture O Truth more forcible as S. Austine saies to wring out Confession then is any racke or torment And so we may truly say with Moyses Inimici nostri sunt Iudices Our very Enemies give sentence for us 32 Lastly since your faith wanteth Certainty and Prudence it is easy to inferre that it wants the fourth Condition Supernaturality For being but an Humane perswasion or Opinion it is not in nature or Essence Supernaturall And being imprudent and rash it cannot proceed from divine Motion and grace and therefore it is neither supernaturall in it selfe nor in the cause from which it proceedeth 33 Since therefore we have proved that whosoever erres against any one point of faith looseth all divine faith even concerning those other Articles wherein he doth not erre and that although he could still retaine true faith for some points yet any one errour in whatsoever other matter concerning faith is a grievous sinne it cleerely followes that when two or more hold different doctrines concerning faith and Religion there can be but one Part saved For declaring of which truth if Catholiques be charged with Want of Charity and Modesty and be accused of rashnesse ambition and fury as D. Potter is very free in this kind I desire every one to ponder the words of S. Chrysostome who teacheth that every least errour overthrowes all faith and whosoever is guilty thereof is in the Church like one who in the Common wealth forgeth false come Let them heare saith this holy Father what S. Paul saith Namely that they who brought in some small errour had overthrown the Gospell For to shew how a small thing ill mingled doth corrupt the whole he said that the Gospell was subverted For as he who clips a little of the stamp from the Kings mony makes the whole piece of no value so whosoever takes away the least particle of sound faith is wholly corrupted alwaies going from that beginning to worse things Where then are they who condemne us as contentious persons because we cannot agree with Heretiques and doe often say that there is no difference betwixt us and them but that our disagreement proceeds from Ambition to dominere And thus having shewed that Protestants want true Faith it remaineth that according to my first designe I examine whether they doe not also want Charity as it respects a mans selfe THE ANSVVER TO THE SIXTH CHAPTER That Protestants are not Heretiques HE that will accuse any one man much more any great multitude of men of any great and horrible crime should in all reason and justice take care that the greatnesse of his evidence doe equall if not exceed the quality of the crime And such an accusation you would here make shew of by pretending first to lay such grounds of it as are either already proved or else yeelded on all sides and after to raise a firme and stable structure of convincing arguments upon them But both these I find to be meere and vaine pretences and having considered this Chapter also without prejudice or passion as I did the former I am enforc'd by the light of Truth to pronounce your whole discourse a painted and ruinous Building upon a weak sandy Foundation 2 Ad § 2. 3. First for your grounds a great part of theÌ„ is falsely said to be either proved or granted It is true indeed that Man by his naturall wit or industry could never have attained to the knowledge of Gods will to give him a supernaturall and eternall happinesse nor of the meanes by which his pleasure was to bestow this happinesse upon him And therefore your first ground is good That it was requisite his understanding should be enabled to apprehend that end and meanes by a knowledge supernaturall I say this is good if you mean
found or rather that Company is to be imbraced before all other in which all sides agree that salvation may be found We therefore must inferre that it is safest for you to seeke salvation among us You had good reason to conceal S. Augustins answer to the Donatists 10 You frame another argument in our behalf and make us speake thus If Protestants believe the Religion of Catholiques to be a safe way to Heaven why doe they not follow it which wise argument of your own you answer at large and confirm your answer by this instance The Iesuits and Dominicans hold different Opinions touching Predetermination and the Immaculate Conception of the Blessed Virgin Yet so that the Iesuits hold the Dominicans way safe that is his error not damnable and the Dominicans hold the same of the Iesuits Yet neither of them with good Consequence can presse the other to believe his opinion because by his own Confession it is no damnable error 11 But what Catholique maketh such a wise demaund as you put into our mouths If our Religion be a safe way to heaven that is not damnable why doe you not follow it As if every thing that is good must be of necessity imbraced by every body But what think you of the Argument framed thus Our Religion is safe even by your Confession therefore you ought to grant that all may imbrace it And yet further thus Among different Religions and contrary waies to heaven one only can be safe But ours by your own Confession is safe whereas we hold that in yours there is no hope of salvation Therefore you may and ought to imbrace ours This is our Argument And if the Dominicans and Iesuits did say one to another as we say to you then one of them might with good consequence press the other to believe his opinion You have still the hard for tune to be beaten with your own weapon 12 It remaineth then that both in regard of Faith and Charity Protestants are obliged to unite themselves with the Church of Rome And I may adde also in regard of the Theologicall Vâ—â—tue of Hope without which none can hope to be saved and which you want either by exâ—â—sse of Confidence or defect by Despair not unlike to your Faith which I shewed to be either â—â—â—cient in Certainty or excessive in EvideÌ„ce as likewise according to the rigid Calvinists it is either so strong that once had it can never be lost or so more then weak and so much nothing that it can never be gotten For the trve Theologicall Hope of Christians is a Hope which keeps a mean between Presumption and Desperation which moves us to work our salvation with feare and trembling which conducts us to make sure our salvation by good works as holy Scripture adviseth But contrarily Protestants doe either exclude Hope by Despaire with the Doctrine that our Saviour died not for all and that such want grace sufficient to salvation or else by vaine Presumption grounded upon a fantasticall persuasion that they are Predestinate which Faith must exclude all feare and trembling Neither can they make their Calling certain by good works who doe certainly beleeve that before any good works they are justified and justified even by Faith alone and that by Faith whereby they certainly believe that they are justified Which points some Protestants doe expresly affirme to be the soule of the Church the principall Origen of salvation Of all other points of Doctrine the chiefest and weightiest as already I have noted Chap. 3. n. 19. And if some Protestants doe now relent from the rigour of the aforesaid doctrine we must affirme that at least some of them want the Theologicall Vertue of Hope yea that none of them can have trve Hope while they hope to be saved in the Communion of those who defend such doctrines as doe directly overthrow all true Christian Hope And for as much as concernes Faith we must also infer that they want Vnity therein and consequently have none at all by their disagreement about the soule of the Church the principall Origen of salvation of all other points of Doctrine the chiefest and weightiest And if you want trve Faith you must by consequence want Hope or if you hold that this point is not to be so indivisible on either side but that it hath latitude sufficient to imbrace all parties without prejudice to their salvation notwithstanding that your Brethren hold it to be the soule of the Church c. I must repeat what I have said heretofore that even by this Example it is cleer you cannot agree what points be fundamentall And so to whatsoever answer you fly I presse you in the same manner and say that haue no Certainty whether you agree in fundamentall points or Vnity and substance of Faith which cannot stand with difference in fundamentalls And so upon the whole matter I leave it to be considered whether Want of Charity can be iustly charged on us because we affirme that they cannot without repentance be saved who want of all other the most necessary meanes to salvation which are the three Theologicall Vertues FAITH HOPE and CHARITY 13 And now I end this first part having as I conceive complyed with my first designe in that measure which Time Commodity scarcity of Books and my own small Abilities could afford which was to shew that Amongst men of different Religions one side only can be saved For since there must be some infallible Meanes to decide all Controversies concerning Religion and to propound truth revealed by Almighty God and this Meanes can be no other but the Visible Church of Christ which at the time of Luthers appearance was only the Church of Rome and such as agreed with her We must conclude that whosoever opposeth himself to her definitions or forsaketh her Communion doth resist God himself whose Spouse she is and whose divine truth she propounds and therefore becoms guilty of Schisme and Heresie which since Luther his Associates and Protestants have done and still continue to doe it is not Want of Charity but abundance of evident cause that forceth us to declare this necessary Truth PROTESTANCIE VNREPENTED DESTROIES SALVATION THE ANSVVER TO THE SEAVENTH CHAPTER That Protestants are not bound by the Charity which they owe to themselves to re-unite themselves to the Roman Church THE first foure Paragraphs of this Chapter are wholly spent in an un-necessary introduction unto a truth which I presume never was nor will be by any man in his right wits either denied or question'd and that is That every man in wisdome and charity to himselfe is to take the safest way to his eternall Salvation 2 The fift and sixt are nothing in a manner but references to discourses already answered by me and confuted in their proper places 3 The seaventh eight ninth tenth and eleventh have no other foundation but this false pretence That we confesse the Roman Church free from damnable error 4 In the