Sanctifications or Initiations to enter us in the other six vertues Baptisme for faith Confirmation for hope Penance to redresse the wrongs we do to God and to our neigh-bour Matrimony and Extreme-Unction to injure us to temperance and to fortify us against the terrours of death Prudence because it eminently belongeth to commanders received its proper initiation in the installing of Spirituall Gouvernours which are Priests and Bishops Who being more eminent in Science and Charity have power to governe the flocke oâ— Christ And to the end that emulation might not breake unity among them Christ by his owne practise and mouth gave the Primacy to Saint Peter to whose see and successour inferiour Bishops were to have recourse in all publike necessities or dissentions of the Church And who att this day is commonly called the Pope It is incredible how great encrease of devotion and Charity accrueth to Christian people by the reverent administration and faithfull reception of these sacraments What respect and awe towardes to what adhesion their teachers their doctrine what obedience to their directions in fine how great a life to the Church and eminency above such synagogues as are destitute of these holy institutions The Apostles therefore armed with these and the aforesaid powers dispersed themselves into all the quarters of the earth planting this common doctrine and practise through the universe and dying left the inheritance of the same to their successors Who in debates about doctrines and in other dissentions meeting together and finding what the Apostles had left to the Churches they had planted did cast out such as would not conforme themselves to the received Tradition And so Christians were divided The parties cast out being denominated from their Masters or particular doctrines The part adhering to the Apostles Tradition retaining the name of the Apostolike Church Which because it was as it were the whole of Christians was therefore termed Catholike or Universall These Apostles and Disciples left certaine writinges But neither by command nor with designe to deliver in any or all of them a summary of our faith but occasionally teaching what they thought requisite for some certaine place or company which the Holy Ghost intended for the comfort of the Church In which as we professe there is nothing false or uncertaine so we know the unwritten Preaching ought to be the rule of their interpretation att least negatively Neither can we vindicate those bookes from the corruption of transscribers and much lesse of Interpretours whose labours can not pretend to the authority of scripture otherwise then by a knowne conformity to the Originals Tradition therefore became the rule of faith and Councells and Apostolicall Sees became the infallible depositaries of Tradition The other Sees fayling either by the destruction of Christian Religion in those quarters or by a voluntary discession from the rule of faith the Roman See first instructed by the two chiefe Apostles and afterwardes by perpetuall correspondence with all Christian countries and their recourse to it in matters of faith and discipline remained the onely single Church which was able in vertue of perpetuall succession to testify what was the Apostles doctrine Afterwardes Heretikes confounding equivocally the names of Apostolike and Cathlick by an impudence of saying what they list without shew of reason the Catholike party hath been forced for distinction sake to adde to their Church the sirname of Roman Declaring there by that the Roman particular Church is the Head and Mistresse and cause of Vnity to all those Churches that have share in the Catholike By this linke of truth namely of receiving doctrine by succession and by the linke of Vnity in the Roman head of the Church as the Church hath hitherto stood in Persecutions Heresies and Schismes so we are assured it will never faile untill the second coming of Christ but do hope it will encrease into an universall kingdome of his to dure an unknowne extent of Ages designed in the Apocolypse by the number of a thousand yeares in great prosperity and in freedome both from Pagans without and from Heretikes with in and in great aboundance of Charity and good life This being evidently the effect of Christs coming we see that the generall good life of Mankinde which proceedeth from the knowledge of the End to which we are created and from other motives and meanes delivered by Christs doctrine was the great and onely designe for which he tooke flesh that is to be the cause to us of a happy life both in this world and in the next The which having been the main advantage of the State of Paradise or of our nature before corruption It is cleare that Christ hath repaired the fault of Adam by making whole Mankind capable of attaining everlasting blisse unto which before his coming one only family had means to arrive The settling of Mankind in this repaire restored it to such a condition in respect of God that from thenceforth he resolved to bestow his greatest benefits upon it that is eternall felicity Whereas before as long as it was in the state of sinne his decrees were for its Vniversall Damnation By which it is cleare that Christ appeased his Fathers wrath and made him a friend of a foe he had formerly been unto us So that because eternall blisse followeth out of a good life and out of a constant habit or inclination to it as likewise damnation out of the state of a sinnefull inclination formal justification and sanctity do consist in the habit of good life and the state of damnation consisteth in an habituall inclination to sinne Neither the one nor the other in an extrinsecall acceptation or refusall of the Divine Will or its arbitrary Election or dislike which are only the efficient causes from whence proportionably to their natures they depend Further because Man-kinde was not able of it selfe to gett out of the State of sinne and by consequence lay in subjection and slavery to it And seeing that Christ by the explicated meanes and actions did sett it free and gave it power to come out of that subjection and misery he did clearely Redeeme Man-kinde from this servitude of sinne and of sinnes Master the Divell and gave it the liberty wherein it was created att the first And because Christ did this by his death and by the penall actions of his life he is rightly said to have by them payed a ransome for mankind Notwithstanding this generall preparation by which Man-kinde was enabled to well-doing no particular man arriveth to any action of vertue without the speciall providence and benevolence of Almighty God By which by convenient circumstances both externall and internall he prepareth the heart of that man unto whom he is gratious and favourable to receive these common impressions and maketh it good earth fitt for the seede of his eternall cultiuatour who without any respect to former merits planteth faith and charity and all that is good in him meerely of his
of which the action formally is considered or else in respect of some other quality of the same person To speake more clearly A Catholike who writeth or disputeth against a Protestant or conferreth with him may deferre to him either in his very argumeÌ„t or in other things not concerning it as he may acknowledge him an eloquent man a good Linguist a subtile Critike or some other commendation belonging to either his understanding or his will Or else that his argument is good or hard to be solved or that his skill in divinity is extraordinary or the like Now as for this last commendation It is evident that it can not be given him without prejudice to the cause the Catholike maintaineth And therefore even if it should prove true which it is impossible it shoud Prudence would advise his adversary to wave taking notice of it as farre as ingenuity will allow him But he needeth not appreheÌ„d being reduced to streights upon this account For Protestant arguments out of authority are easily answered And if some drawne from reason be difficult and intricate it is because that nature upon which the question dependeth is obscure and unknowne not because the Divinity part hath any speciall difficulty in it What the pitch of Divinity is that a Protestant may arrive unto wee have already declared As for other qualities both humanity requireth we should afford them a friendly esteeme of their good parts and the very ayme we have in discoursing with them which is to change their judgements to agree with ours maketh it no small part of our businesse to proceede with a faire and just difference towardes them if we understand how much the will conferreth to incline the judgement and how powerfull courtesy is over the will As for the arguments themselves it is necessary especially in writing which alloweth descending to many particulars to shew that they are but slight ones and that they proceede out of ignorance and that they imply a great distortion in the will of him that maketh them which onely causeth them to be well esteemed of and the like according as there shall be cause It is necessary also to display how the producer of such arguments is not a man to be replyed upon nor hath those qualities which are requisite in a teacher For either his braine is weake or the will of maintaining an evill cause worketh upon him to throw out pittifull and triviall objections instead of framing strong and solide ones which is the worse condition of the two Now with what justice may one give the commendations of an honest man to one that for his owne honour or interest will maintaine a proposition himselfe knoweth to be false especially of that nature that the salvation or damnation of the hearer as well as his owne dependeth on it Were it not better he cheated me of my purse robbed me of my credit tooke away my life then to bring my soule into the hazard of perpetuall damnation How then can hee who doth this bee esteemed an honest man and worthy of such civill testimonyes as shall enable him the more to ensnare poore soules who will rely the more upon him for his receiving such applause He may peradventure defend himselfe by saying that if he seduceth others he is first seduced himselfe and so ignorance excuseth him att least from being malicious and wicked But he mendeth his cause very little by this plea since he who undertaketh to be a Master of others especially in matters of so great consequence and hazard must not be admitted to alledge ignorance for an excuse Why doth he undergoe the office of a teacher if he understandeth not what he undertaketh to teach He who will affirme any thing must first know it Else he is a lyar and if it be in a matter of great prejudice a knave Perhaps he will againe answere for himselfe that there is no meanes to come to certainty in Religion and that therefore he is not more faulty for being a teacher then every one else is that doth the like In saying thus first hee blasphemeth against God as not having provided man-kind of that which farre beyond all other thinges is most necessary to it Secondly he proceedeth very rashly for how doth he know or what demonstration hath he made or can he make that he knoweth all that can be said to the coÌ„trary Thirdly he knoweth with out the least doubt that either himselfe or his very late predecessours did leave the way they were bred in Now if it were but for likelihoods and that there be no certainty in Religion how was it honestly done by the first that made the breach or is now by him who maintaineth it onely upon peradventures But to make it appeare more evident that they who have left the Catholicke Church or that still keepe out of it are unexcusable and to take away their mis-understaÌ„ding of some points wherein their mis-taking of what we believe may seeme to justify in some sort their deserting us I will set downe a short explication of Catholike doctrine as farre as it is controverted by judicious and sensible men on both sides Against which I scarcely believe that any prudent person will thinke it fitt to make an objection unlesse it be out of naturall reason where the Mystery is difficult not for it selfe but because wee understand not nature As he who perfectly understandeth Logick will have no difficulty to believe the Trynity who knoweth the composition of body and soule in Man will easily admitt the Incarnation And who comprehendeth how living Creatures do nourish themselves will not sticke at the Mystery of the Eucharist I pretend not to set downe all For as there is no All of those demonstrations for example which may be made of the natures of a Triangle or of a circle So farre lesse of the dependencies of the Mysteries of our faith which the opposition of Adversaries may make necessary to be known and professed Therefore I content my selfe with those which I apprehend to be the most troublesome among the points in controversy now att present A briefe Explication of Catholik faith in order to moderne Controversies WEe believe that from all Eternity there was a Thing not made by any other but having its being from â—â—selfe without beginning or springing That this thing is unchangeable anâ— immortall Having neither parts noâ— composition and so is perfectly indivisible and spirituall That this same Thing is Substantially and Essentially knowing and loving it selfe And so is a substance knowne a substance knowing and a substance loving the Thing knowne That as a thing knowne it is from which the thing knowing is and as a Thing knowne and knowing it is from which the substance or Thing loving is That as it is a substance knowing or knowledge wee explicate it well by a name taken out of our naturall considerations that is by the word sonne and likewise as it is a substance knowne by the
owne benignity and gratiousnesse This he doth not by immediatly determining the man but by so sweetning the proposals that they overcome his heart and make it determine it selfe according to the will of God For Divinity teacheth that the power of God after it hath given Being unto creatures doth nothing immediatly by it self but all by the mediation of the second causes onely setting them on worke So that if as some Philosophers held and is yet the manner by which many apprehend creatures to work they could worke of themselves and did so without being pushed on by him just the very same things would happen as now they do So that neither Predestination nor Reprobation by being what they are purely in God do bring any change att all in our wills determinations Nor ought there any mention to be made of them further then to shew Gods wisedome and goodnesse who fore-saw and fore-willed and so caused like an universall not like a particular cause all our actions as farre as they are good Onely where something occurreth wherein it is fitting that the course of materiall causes should be moderated and directed above their owne line to the right governement of Man-kinde there the Allmighty goodnesse hath other instruments to performe his will These we call Angels incorporall and spirituall substances The which being created with the beginning of time but not subjected to time were independently of time perfected for their owne Blisse or Misery Those who envyed mans felicity in becoming God remaining in such darkenesse and torments as extremity of willfulnesse causeth in natures of that kinde which are beyond all that we can imagine the purer part of them by adhesion to Gods disposall becoming participant of his sight with an unconceivable blisse and happiness These under his divine Majesty do governe humane actions and their negotiation for Blisse the blessed Party of them being ready to furnish us with all goods as farre as the course of Providence requireth and permitteth The bad being prompt to inflict upon men all harmes of soule and body when ever the hand of Providence doth not hold the reines This each sort of them doth in common and in particular when the ordinary course is to be inverted for the sweeter bringing of Man-kinde to the intended Blisse And such of them as are specially intent to particular persons are used to be called their Guardian Angels if they be good Divels or Accusers if they be wicked Spirits By these wayes and Instruments Christ planted his Church and governeth it and will conserve it as long us this world which was made for it shall continue keeping it free from Errour and in the quality of a Teacher a Commander and a visible Tribunall unto which all may repaire who seeke salvation But when the fore-designed worke shall be finished and the number of our brethren be compleated then shall the world be consumed by fire Mankinde rise and appeare before Christ their Judge and receive their eternall dome and all time and motion be ended and turned into a constant state for all Eternity The good shall receive the full reward of their vertue which in this life is but inchoated in their soules If they went out of their bodies perfect in charity they enjoyed immediatly the sight of God and do assist us now by their prayers as they did living by their merits that is by their good example and profitable labours for their posterity And so wee invocate them and desire God that both their prayers and merits may be beneficiall to us And because we account them Persons highly worthy and in the favour of God we therefore testify so much by keeping their dying-days Festivall for the encouragement of others to imitate them And we beare a respect to their Relikes such as we do to holy instruments as the Bible chalices consecrated oyles and the like And as we kisse the hand of a Prince or the garment of a Prelate intending it as a ceremony of honour to him so we kisse the relikes or pictures of Saints and especially crosses which we take for the pictures of Christ crucifyed making that kissing the ceremony of expressing honour to the Person represented This in the Greeke and Latine expressions is called Adoration which signifyeth kissing That being the most ancient and naturall ceremony of protesting a loving honour And the words reaching in a divers sense and meaning to the thing immediatly touched and to the Person to whom the honour is done It is said that both of them are adored by the same act of adoration but the one materially and corporally the other with the heart and mind Wee submitting our selves to the one as to our better and making the other the meanes by which we expresse it The absolutely wicked confounded and terrifyed by the sight of their Judge will be confined to perpetuall Darkenesse of spirit and gnawing of their conscience and to the anguishes of their raging thoughts and desires for all eternity The middle sort consisting of those who according to the course of all corporall deficient and mortall goods do goe out of this world substantially in Charity and love of God but not without some weakenesses and sickenesses of their soule cannot before they are purged be admitted to the sight of God And so they expect in Darkenesse and griefe that happy change to which the prayers of the living do much avayle them These are the Heads of the Christian profession of that Church which being in the communion of the Church of Rome pretendeth to have received her doctrine from Christ and his Apostles in a perpetuall publike exercise and profession handed downe without interruption to this our presentage And out of which have issued all particular congregations which in their severall seasons separating themselves from her have been denominated by severall Appellations the name of Catholike ever remaining to her inspight of all invasions Divines may finde many more Articles of faith and Heretikes may dayly occasion more and more But all are onely explications of the here proposed doctrine Now the oppositions which Heretikes make against the Catholike Church are onely the breaking downe of all Christianity and good life either in it selfe or in its outworkes As the Socinians by denying the God-head of the the blessed Trinity and of Jesus Christ the Pelagians by denying the fable of Man and the necessity and efficacy of Grace the Puritans or Presbiterians by denying the necessity of good life to justification do destroy the very Essence of Christianity and vertue Divers denying the solemne and holy sacrifice of the Altar which is the highest externe act of our Religious duty to God by cutting of most of the sacraments by rejecting prayers to the saints and angels and all devotion for the dead by abolishing Holy-dayes and publike fasts by pulling downe the pictures of Christ and his saints which our pious ancestors did sett up to renew the memory of their examples and to excite
us to follow them doe demolish the fences and bullwarckes of the same Christianity and good life But all they who deserve the name of heretikes do agree to charge the Church of Christ with corruption and adultery and do deny in her both infallibility to know Christs doctrine and power to governe And consequently they destroy externall unity and the essence of it Which as it is not formally to ruine good life so it is more then to breake downe her outworkes since it entrencheth upon the very substance in common and leaveth no meanes but meere chance and hazard to come to the knowledge of Christs law and consequently to eternall salvation Whence we may understand what this name Popery signyfyeth to witt An affection or resolution to maintaine faith and good life and the causes of conserving them There are divers other points controverted betweene Catholikes and Sectaries But they are such as for the most part require no explication but a flatt denyall As when they accuse us to have deprived the Laiety of halfe the Communion we deny it For besides that the generall practise of Christians hath bin from the beginning to give the sacrament sometimes in one kinde ometimes in both the Church hath alwayes believed that the entire communion was perfectly administred in either We likewise deny that ever the Church held the necessity of communicating Infants The Popes personall infallibility that Indulgences can draw soules out of Purgatory that Prayers ought of necessity be in an unknowne tongue to though we may thinke it fitting in some circumstances that the publike service for reverence and Majesty be so performed that faith is not to be kept with Heretikes that the Pope can dispense with the subjection to Princes And many such other Tenets which are injuriously imposed upon Catholikes by Sectaries and are flatly denyed by us and therefore require no further explication or discourse about them A Sampler of Protestants Shuffling in there Disputes of Religion COntroversy Logick or the art of discoursing in matter of Religion between those who profess the Law of Christe can not be complete unless as Aristotle made a Book of fallacies to avoide cavills in his Organe or instrument of science so wee also discover the common fallacies used in controversies Not all but the chiefest and most ordinarily in this business This then is the scope of my present work For which the first note I make is that owre Ancients have taught us and by experience wee daylie finde that Heresie is in a manner as soon overthrowne as layed open falshood like turpitude being ashamed of nakedness Therefore 't is falshoods game to vest it self like an Angel of light in the skin of the lamb and to seeme to weare the Robes of truth I mean by words like those of the Catholick party to delude the simplicity of the Innocent and welwishing People And now must it be our theame to unvaile theire Shufflings The first Shuffle Of the Word Scripture And first If we aske them what they rely upon they braggingly answer on Gods word upbraiding Catholicks to rely upon men when they fly to the churches witness but if we press thē to declare what they meā by Gods word to wit the Book of the Bible or the meaning of it they are forced to answer the sense for even beasts can convince them that wee have the Book as well as they Marching on another step and pressing to know by what instruments or means they have the sense there is no subterfuge from confessing it is by reading and their owne judging or thinking the sense of the Scripture is that which they affirme though all Catholicks affirm the contrary And although even in this they are cosened following for the most part the explication of their preacher Yet I press not that for they know not that they do so But I conclude see what you meane when you say you rely upon Scripture or Gods word to wit that you rely upon your owne opinion or guessing that this is Gods word So that this glorious profession of relying upon Gods word is in substance and reality to rely upon the opinion or guessing of a Cobler or Tinker or some house-wife when the answerers are such or at most of a Minister who for his owne interest is bound to maintaine this is the meaning of Gods word The second Shuffle Of Generall Councils SOme Protestants are so bold as to profess they wil stand to Generall Councils Now a General Council in the language of Catholicks is a general meeting of the Christian World by the Bishops and Deputies of it to testify the Doctrine of the Christian Church And is accounted inerrable in such determinations and therefore to have power to command the faith of Christians and to cast out of the Church al who do not yield to such their determinations and agreements and by consequence to have a supreme Authority in the Church in matters of faith The Protestants loath to leave the shadow though they care not for the substance use the name but to no effect For the intention being to manifest the Doctrine of the Christian World They first agree not upon the notion of what a Council is Requiring sometimes that al Bishops should bee present sometimes that all Patriarks though known to bee professed Hereticks and under the Turk sometimes objecting want of liberty and mainly that they decide not by disputation out of onely scripture or that they taught false Doctrine So that to the Protestant a Council signifies an indefinite and uncertaine when and what it is meeting of men going upon the scripture Which as it is before declared signifies every cobler or Ministers fancie which hath no authority to binde men to believe and is to bee judged by the Doctrine or agreement in faith with the Protestants The third Shuffle Of the consent of Fathers THe consent of the Fathers or Doctours of Christians before oure age and controversies beares so Venerable an aspect as that few Hereticks dare at least before honest understanding Christians give it flatly the lye Therefore the discreeter part of Protestants acknowledg it yet with a salve that they were all men and might bee deceived which in effect is to say that it is no convincing or binding Authority as Catholicks hold it to bee nay to bee a stronger authority then that of Councils as being the judgement of the Catholick Church or the learned part of it which is al one as to faith The Protestant first at one clap cutts of a thousand or 13. hundred yeares nay some 15. hundred The one saying S. Gregory the great was the last Father and first Papistrie the more ordinary course being to acknowledg onely the Fathers of the Persecution time before Constantine finding Popery as they call it to publick afterwards some pressing that ever since the decease of the Apostles the Church hath been corrupted So that they neither give any authority to the consent of Fathers nor
Predestinate and shall bee saved by this persuasion through the merits of Christe without any regard to his works and life Of which sense seeing there is no revelation there can be no relying upon the word of God for any such effect and so it is cleare these people have nothing like Faith the former Protestants having at least the Carcase but renounce the soule life and being of it A bundle of divers Shuffles If wee should as thus pass over all the points controverted between Catholiks and all that have separated thēselfs from the Catholick Church we should finde very few freely disputed but that either they calōniate the Catholick position or counterfeyt it As concerning images and Saints they pretend we worship them as Gods As for mariage they report we disallow it For the merits of Christe they say wee rely not upon them because we understand them otherwise then they do For the Catholick Church understands that Christe by his life and passion procured the Establishment of the Holy Church the preaching of the Gospel over the whole earth a settled meanes to continue and encrease what he by himself and his Apostles begun a seed and root of good life plāted by the sending of the Holy Ghost to remaine in the Church for ever a Government of Bishops and Doctours for ever sacraments to bee Vniversally administred Extraordinary Examples of Heroick vertues in Martyrs Confessours Monks and Nunnes and in a Word al that was necessary to bring the Vniversality of Mankinde to heavenly bliss and these meanes to be derived to single Persons according to Gods all good providence and the connatural suite of causes The protestant understands that Christe in his private prayer spake to his Father in particular for every one of the predestinate to save him for his and his passions sake and so infer that the beliefe that he is one of those for whome Christe specially prayed is that which must apply the grace granted by Christs eternal Father to his soule and thinkes the Catholick relyes not upon Christs merits because he doth it not so sillily as he does In penance the Catholick holdeth it a sacrament in forme of a judgment in which the penitent is absolved or condemned according to his desert The Protestant holdeth onely as it were a complement of ones acknowledging himself a sinner and asking of mercy and that the preacher without farther ceremony absolve him Those who believe not the mysteries of the Trinity and Incarnation nevertheless use the words of one God and three Persons and profess that though they hold the son and Holy Ghost to be creatures yet that they are to be called each of them God and likewise though some hold Christe to have no other nature then of a Man yet that he is justly called God for his greate perfections and Vnity in Charity with God It were superfluous to multiply more examples to shew how it is not the zeal of truth but either ignorance in them who do not understand the true difference betwixt the Catholick Church and its deserters or malice in them who disguise either theire owne tenets or those of the Catholick party God prosper the labours of those who seek Vnity and by his sweet conduct bring all who profess the name of Christe into perfect concord in one flock by the Vnity in faith and charity PAg. 3. l. 16. Leap p. 6. l. 8.50 l. 18. so p. 7. l. 4. with l. 7. even l. 27. of all p. 13. l. 6. too weak to p. 14. l. 14. of coming p. 17. l. 22. a quality p. 18. l. 7. to p. 21. l. 1. to p. 21 l. 1. to p. 22 l. 23. observe p. 23. l. 7. same manner l. 9. Godliness p. 27. l. 23. and 4. one then it p. 30. l. 6. hynde p. 52. l. 1. bee turned p. 58. l. 3. cultivated p. 59. l. 5. byassed p. 51. l. 27. different p. 74. l. 7. preaching p. 66. l. 18. cure drunkeness p. 69. l. 23. bring the p. 70. l. 9. God as solidly p. 72. l. 15. Conicks p. 74. l. 18. obstructed p. 76. l. 10. be forced p. 82. l. 22. before to bee for p. 87. l. 4. proceedeth upon l. 2.5 long p. 88. l. 24. solve p 89. l. 7. imparity p. 92. l. 8. and contradict p. 93. l. 8. offer p. 103. l. 22. overweened p. 104. l. 21. runne p. 105. l. 8. see l. 13. carry p. 107. l. 19. condescendences p. 109. l. 10. to see p. 117. l. 17. of allegations p. 119. l. 22. are as good p. 122. l. 25. Coelibate p. 128. l. 10. 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