because they choose to themselves amongst all articles which the Catholick Roman Church proposed to the first Authors of ProtestaÌ„cy Luther Cranmer Calvin c. before the pretended Reformation what they think fit and most probable All the rest though equally proposed to them by the testimony of the said Roman Church as Divine Revelation they reject as fabulous or apocryphall because it suites not with their liberty fancy and manners Hence it is that all Hereticks are damned by their owne proper judgement and opinion for he that makes choice of some articles and rejects others when all are equally testified to be revealed by God doth not believe the very articles he chooseth because God revealed them but because he is of opinion that God revealed them and not the others which he rejects not regarding the testimony of the Church proposing all equally as revealed A Jew believes that the Messias is not come because he thinks God revealed Christ not to be the Messias and yet his Faith is not supernaturall Protestants therefore may believe what they please because they think God revealed it and yet their Faith be neither Christian nor supernaturall their owne persuasion alone is not sufficient 〈◊〉 supernaturalize their beliefe The difference between historicall and Christian or supernaturall beliefe is not that Christian beliefe alone hath for its object supernaturall mysteries a man may believe the mystery of the Trinity or Incarnation with as historicall a beliefe as the history of Iulius Cesar The difference consists in this that the understanding doth meet with so great and manifest difficulties in crediting what is sufficiently proposed as Divine Revelation to be really revealed and true that it may appear to any indifferent and rationall man God doth concurre more particularly to the assent of what is proposed as Christian Faith then he doth to the assent we give stories Chronicles or any other human history though containing never so strange and extraordinary events To believe not onely strange and to the sense of man improbable things but also to believe them with a prudent beliefe not out of ignorance or misinformation without the least doubt or suspicion of falshood is so much above the way and faculty of nature that the Faith whereby this is done must of necessity be an extraordinary and supernaturall gift of Gods omnipotency Now let us examine whether Protestants do so straine their understanding by their beliefe even of supernaturall mysteries that it may be evidently called an extraordinary gift of Gods omnipotency To be brief I do say that Protestants have no more supernaturall Faith in believing the Trinity or Incarnation c then in believing any strange or extraordinary accident that Iohn Stow recounts in his Chronicles and consequently their Faith is meerly historicall My reason is this Protestants believe as articles of Faith onely those points wherein all Christian though hereticall Churches agree to be clearly contained in Scripture or to be delivered by Tradition of the said Churches Whatsoever is controverted amongst Christians they look upon it as not necessary to be believed It s true most of them tell you they believe the Apostles Creed others come as far as Saint Athanasius his Symbol some are pleased to admit of the 4. first generall Councells The motive of this their beliefe is not because the true Catholick Church testifieth that God revealed what they believe but because no Christian Church or Sect wherewith they converse â—oth contradict any of these points Such things as are contradicted or controverted by any are not believed as articles of Faith If this be not meerly historicall and human belief there is none at all What man is there whether Turck or Jew that doth not believe after this manner whatsoever is reported by many and condicted by none whose authority hath any weight in his opinion The reason why Turcks stick to their Alcoran and the Jews to the Law of Moyses notwithstanding all our contradictions and testimonies of the one being wicked and the other abolished is that they have a prejudice against us Christians they value not any thing we say in matters of Faith If Protestants had not the same prejudice by their education against Turcks that Turcks have against Christians they would make the Catholick Church yet more universall then at the present they do the Alcoran perhaps should be part of the Bible those onely should be articles of Faith wherein both agree not onely all Hereticks but Turcks should be members and part of the Catholick Church Many are of opinion that the liberty of life which Protestants have warrante by their new Religion is the strongest motive of their obstinacy in it and of propagating the same Though this be true in some persons it can not be applyed to all Protestants some of them give the Devil his due have morality and come near the old Pagan Philosophers in their life and conversation But there is not one amongst all the Protestants of the world especially of the English Church or Common prayer men that is not inveagled and carried away with a liberty of believing onely that as an article of Faith which is not contradicted by any Christian Congregation or Church however so different from his owne Why should Papists saith every Protestant impose unnecessary articles of Faith upon us why should any one be obliged to believe what is not clear in Scripture There is no liberty more earnestly sought after then that of the understanding all men are naturally taken with it no captivity is more troublesome then that of proper judgement its impossible without a supernaturall favour and grace of God to bâ—dle the inclination and ordinary course of that faculty which of its own nature is so curious and vehement that it can not be quiet untill it knowes the reason of what we heare To believe is to captivate and confine the understanding to a dungeon of darknesse Not to believe is to leave it at its own choice and liberty this last is naturall and agreable to our inclination and by consequence is no proper effect of a supernaturall power It s impossible therefore that it should be Christian Faith or a supernaturall gift of God In this sense the way of heaven is straight because Christian and not historicall beliefe is the foundation or first step to salvation we must force our selves to it by straining our understanding to believe and not give it liberty to accept and reject what we please making our selves Judges of all Controversies concerning Scripture and Christian Religion Let the negative articles of Protestancy be examined as Protestants they have no affirmative and we shall finde that nature and not grace leads them to that liberty which they assume to themselves of shaking off not onely the yoke of interior acquiescence and exterior obedience to the decrees definitions of the Catholick Roman Church but also it will manifestly appear that Protestants and all men are solicited by a naturall
both may be part of the Catholick Church Protestants as wâ— have seen in the former Chapter say that aâ—â— Christian Congregations are parts of the Catholick Church as well as we Roman Catholicks Thiâ— assertion they ground upon the signification of the worâ— Catholick which is as much to say as Vniversal In the saâ— me sense they explicate Catholick Tradition to be onelâ— that which is contradicted by any Christian Church According to this opinion no Congregation of Christian can be Hereticks because Hereticks must be obstinate against the Doctrine of the Universall or Catholick Church but no Christians can be obstinate against thâ— Doctrine of the Catholick or Universall Church seeinâ— themselves are part of it and they can not be obstinate against themselves or their owne Tenets and Doctrine therefore none can be Hereticks This absurd and hereticall sequele is a sufficient refutation of the Protestant principle and their explication of the word Catholick 2 But let us prove directly that neither all Christians nor any two Churches dissenting in their testimonies concerning whatsoever matters of Faith can be the Catholick Church My proofe is this The testimony of the Catholick Church concerning what is pretended to be revealed or not revealed by God must oblige all persons who are informed of it to believe what it saith and proposeth But if all Christians or any two Churches not agreeing in their testimonies suppose Roman Catholicks and Protestants be parts of the Catholick Church the testimony thereof can not oblige any sober person to believe what both say and propose First because one Church contradicts the other and its impossible to believe contradictions at one and the same instant Secondly when witnesses do not agree in their testimonies if they be of equall authority no man is obliged to believe either side but rather is bound in prudence to suspend his judgement Therefore if the Catholick Church be composed of all Congregations and Churches of Christians or of any two Churches not agreeing in their testimonies concerning matters of Faith no man is obliged to believe the testimony of the Catholick Church but rather to suspend his judgement and credit nothing which sequele is absurd and contrary to the Doctrine not onely of Catholicks but also of Protestants Therefore the Catholick Church must not be all Congregations of Christians or any two dissenting but one onely Congregation of persons who agree in one Faith CHAP. VII VVhether the testimony of the Catholick Church be infallible not onely as Protestants terme them in fundamentall but also in not fundamentall articles of Faith 1 THough we Catholicks say that all articles of Faith if once sufficiently proposed are in one sense fundamentall because under paine of damnation they must be believed yet in ananother sense we admit a distinction betweene fundamentall and not fundamentall articles of Faith Fundamentall articles may be called such as no ignorance of them can excuse men from damnation for not being believed Not fundamentalls may be called such articles as if proposed must be believed but if not proposed sufficiently the ignorance of them is excusable 2 But whether these articles be both called fundamentall or onely the first sort of them our controversie with Protestants is the same and the question is not set here out of its proper place because the resolution of it is necessary to answer an objection which Protestants make against the Doctrine of the former Chapter All Christians say they do agree in fundamentall points of Faith as in the Trinity Incarnation c. what great matter is it if they agree not in other things of little importance without the knowledge and sufficient proposall whereof they may be saved as Purgatory Transubstantiation c Why should we be obliged to believe things that are not absolutely necessary for salvation especially seeing Roman Catholick Divines do not deny that ignorance of not fundamentalls is not damnable Therefore all Christians though dissenting in not fundamentalls may be called Catholicks and the universall Church because they agree in all necessary articles of Catholick Religion and though their testimonies do not agree in Purgatory v.g. being an article of Faith why should their disagreement in that petty point invalid their testimony concerning the mystery of the Trinity Incarnation and other fundamentall articles 3 This discourse and objection of Protestants hath damned many a soule because they did not examine the truth of it as they ought But to declare the fallacy of it something must be said of the Churches infallibility Most Protestants do grant that the testimony of the Church is infallible in proposing the fundamentall articles of Christian Religion as in delivering Scripture to be Gods Word and in declaring the mystery of the Trinity c. because Christian and Catholick Faith must admit of no doubts concerning the truth of fundamentalls and if the Church be not infallible in proposing those to us we must necessarily doubt of their truth for though we doubt not that whatsoever God said is true yet we can not but doubt whether he revealed or meant any such thing as the mystery of the Trinity or Incarnation if we do not believe that the Church is infallible in proposing the said mystery God therefore in his Providence can not permit the Church to erre or deceive us in fundamentalls seeing its necessary for our salvation not to doubt of the truth of fundamentall mysteries but if the Church may erre in proposing them we can not but doubt of their truth This reason say Protestants can not be applyed to not fundamentalls because they are not absolutely necessary for salvation and our salvation is the onely motive that God had to make the Church infallible in proposing articles of Religion Therefore none is bound to believe that the Church is infallible in not fundamentalls 4 If the onely motive that God had to make the Catholick Church infallible were our salvation this discourse of Protestants might have some colour of truth but Gods motive in all his actions is not onely our salvation but in first place his owne honour and glory There is nothing concerns Gods honour more then that whatsoever is sufficiently proposed as revealed by him be credited by us without the least doubt whether the matter be great or of little importance Therefore the Churches infallibility and our obligation of believing it ought not to be measured by the greatnesse importance or absolute necessity of the matter proposed in order onely to our salvation but also by the sufficiency of the proposall in order to Gods honour and veracity If a matter not absolutely necessary for salvation be as sufficiently proposed to be revealed by God as the mystery of the Trinity the obligation is as great of believing the one without any doubt as the other The reason is cleare because there is as great an injury done to God by denying or doubting of his veracity and revelation in a small matter as in a great In believing
A TREATISE OF THE NATVRE OF CATHOLICK FAITH AND HERESIE WITH Reflexion upon the Nullitie of the English Protestant Church and Clergy By N. N. Printed at ROÃœEN in the yeare 1657. Permissu Superiorum THE PREFACE TO THE READER IF Heresie could have been brought to a stand in its owne opinions it would long since have been sunke in the opinion of all but finding it selfe upon quick sand it is forced to change footing and not to stay long upon the same ground for fear of sinking under ground and falling from its present state of improbabilitie to its ancient state of invisibilitie And albeit by this often shifting it appeares to be brought to desperate shifts yet is it content rather to appeare any thing then utterly disappeare into its owne nothing A Cheate must often change his disguise a Mountebank his market a Sophister his Medium and an Army of defeated disordered Troopes can not long with securitie keepe the same place and posture It is not so hard to rout them as to find them out so unarmed unfortified so disbanded and scattered they are for want of a Commander in chiefe that they are no sooner in sight then put to flight and forced to retreate to some new passage of lesse perill First Scripture alone was thought a sufficient defence but finding it failed them they found it necessary to change and even cut off some parts of this fortification which were of advantage to their enemies After an outwork of Tradition was judged expedient for more securitie although in effect nothing proves of more danger unto them Bishops and Priests formerly cast out as of more expences then profit were soone called back and desired to appeare armed with true Orders received not by extraordinary vocation but by legall succession Faith alone was thought armour of proofe before they had found by experience the need of good workes The Church which in the beginning they gave out for lost and utterly perished for many ages they came at length to seeke out with more solicitude then successe being resolved not to find it in that place in which alone it is to be found and now they seeme willing to open the doores of the Church to all Christians that they in the croud may get in with the rest The pretended clearnesse of Scripture in it selfe or at least as subsigned with the testimony of the private spirit made the definitions of Councells seeme of no use now upon better consideration foreseeing the prejudice they doe to their cause by appealing from the verdict of all Councells in generall they thinke expedient to admit of some in particular but namely such as treated of matters not apertaining to our present controversies by which evasion they engage themselves in greater difficulties then those they pretended to avoyde for no just exception was or can be alleadged against the Councell of Lateran deciding the question of Transubstantiation which may not be urged against those Councells which obliged all Christians to believe the mysteries of the Trinity and Incarnation They have been so beaten from place to place and so battered and broken in every place they undertooke to maintaine that divers of the best understanding and least passion would be glad to capitulate and come to an accommodation with us as farre as it may stand with their honour and interest They are content to wave that maine article of the Popes Antichristian tyranny and yeeld him a preeminencie in stead of a supremacie The respect we give Images most will free from the sinne and many from the danger of Idolatrie so it may be left as a matter of superfluitie in which rank they will place our prayers to Saints without imputing hereafter unto us any injury done to Christs mercies or merits Upon the score of Tradition they will graunt us prayer for the dead provided we leave it to their private intention whether it be to diminish their paines or increase their glory As to the reall presence so much excepted against by their Predecessors they refuse not to accept of upon condition they may shape Christs power and words to the narrow model of their own senses and be exempted from the labour of searching so farre into Metaphysick a science not sutable to the grosser heresies of this age as to finde a distinction betwixt the appearance and substance of bread Notwithstanding their want of speculation in the Theoriques they might in this mystery as well as in that of the Trinitie have learned this practicall morall Lesson that Reason is never more reasonable then when it leaves reasoning in things above reason Auricular Confession heretofore traduced for a torture of Consciences and Tyranny of the Clergy many confesse to be of good use but few of necessity and none can be brought to descend to particulars for want of humility in themselves and for want of secrecy in their Ministers Reason of state will make them subscribe to the article of Bishops that the Prince may have so many Peeres of his owne creation and at his owne devotion and a chaine of consequence drawes after them Priests and Deacons for to say the truth their winking so long at the cleare signes of their Bishops invalid Ordination is a shrewd signe of their looking more upon their Votes in Parliament then their functions in the Church They are willing to fall thus farre and yet further from their ancient Tenets with hopes to be admitted as part of our Church and cleared of the reproachfull name of Hereticks as not dissenting in the fundamentall points of Catholick Faith But whilest they talke of fundamentalls they never passe the meere superficialls and they are farre from digging so deepe as to come to the maine foundation of Faith It is in vaine to decide fundamentall matters before we resolve upon the fundamentall motive of Christian beliefe No man calls in question the truth of Gods Word but the question is about the sufficient proposall of it That is a fundamentall article of Faith and undeniable under paine of damnation which is sufficiently proposed as revealed by God we relying upon the infallible and unchangeable Truth of the Churches proposall remayne setled in the same Tenets notwithstanding the opposition of Luther Calvin and other Sectaries whilest they on the contrary accepting Gods Word upon the proposall of private inspiration or human persuasion neither agree with us nor with one another nor even with themselves in different times As to our new English Religion it is very remarkable how the pretended supernaturall inspiration and naturall persuasion hath beene alwayes flexible to temporall respects First they were inspired and persuaded to pull downe Monkes and cry downe the Pope and proceed no further this being sufficient to comply with King Henry the Eighths lewdnesse and coveteousnesse After they went on as farre as they were led by the interest of the Protector Seamour But when Queen Elizabeths illegitimacy made the Popes authority be judged wholy inconsistent with
her securitie then was it time to make him Antichrist and to pursue his party with fire and sword The title of the ensuing Kings not being questioned by the Pope made him an object of lesse hate and his adherents subject to lesse crueltie and the Religion was fashioned to the humor of the Prince yet with some regard to popular faction Lastly the liberty of warre giving licence to those infinite Sects which lay lurking in every corner of the English Church to sally forth and to appeare to the world in their different colours every one tooke notice how few were grounded on those Tenets whereon the Church of England is built and how by leaving the true proposall of Gods Word and the ancient rule of Divine Faith men come to be so unsetled in all points of Faith that their Religion is as changeable as private fancies and publike factions And that all may see how the curse of Cain the first father of Hereticks as being the first opposer of Gods true Worship is fallen by inheritance upon our English Protestants their last change is to turne into Quakers whose Sect is nothing else but Protestancy fallen into a Paulscy and inclining to a suddaine Apoâ—lexy THE INDEX OF THE CHAPTERS CHAP. I. How Protestancy begunne and came into England CHAP. II. Of the nullitie of the English Protestant Clergy CHAP. III. Of Heresie CHAP. IV. In what doth the obstinacy of Heresie consist CHAP. V. Of the Catholick Church CHAP. VI. VVhether all Christians be thâ— Catholick Church or whether it may bâ— composed of any two or more Congregation of them if agreeing not in all matters whatse ever which any one Congregation or Church pretends to be revealed by God CHAP. VII VVhether the testimony of tâ—â— Catholick Church be infallible not onely 〈◊〉 Protestants terme them in fundamentall bâ— also in not fundamentall articles of Faith CHAP. VIII VVhether any reformed 〈◊〉 Protestant Church of the world be the Catholiâ—â— and Apostolick Church And whether thâ— pretended clearnesse of Scripture doth sufâ—â—ciently propose their doctrine as Divine reveâ—â—tion CHAP. IX VVhether any Puritanicall Congregation be the Catholick Church by reason of their pretended spirit CHAP. X. VVhether that Congregation of persons which live in communion with and subjection to the Roman Church be the Catholick and true Church of God CHAP. XI VVhether Transubstantiation and the lawfulnesse of the worship of Images be sufficiently proposed by the testimony of the Roman Catholick Church as Divine revelation and whether Protestants have any lawfull exceptions against them CHAP. XII VVhether Protestancy be Heresie CHAP. XIII VVhether any Protestants may be saved CHAP. XIV VVhether Protestancy be manifestly against reason and common sense and how may the most learned Protestants be convinced in disputes of Religion by every illiterate Roman Catholick SECT II. A Dialog between a learned Protestant Minister and a Catholick Cloune CHAP. XV. Of the difference between Christian Faith and the historicall beliefe of Protestants A TREATISE OF THE NATURE OF CATHOLICK FAITH AND HERESIE WITH Reflexion upon the Nullitie of the English Protestant Church and Clergy CHAP. I. How Protestancy begunne and came into England IN the yeare 1516. there was no other Religion in our parts of the world acknowledged Catholick and Apostolick but that which Protestants are now pleased to call Popery In the yeare 1517. Leo the X. Bishop of Rome following the â—cample of other Popes granted and published Indulgenâ—â—s to all such as voluntarily contributed towards the war â—gainst the Turke who at that time was growne formiâ—able and threatned all Christendome having added Syria â—â—d Egipt to the Otteman Empire 2 The Archbishop of Mentz to whom the Pope comâ—itted the businesse of Indulgences in Germany appointed one Iohn Tetzel a Dominican Friar to preach in the publishing of them notwithstanding that for a long time before this office had beene given to the Augustin Friars The preferment of Tetzel was ill taken by Martin Luther who being an Augustin Friar and a famous Preacher expected himselfe should have beene the man named to preach and publish the Indulgences but seeing his hopes frustrated he resolved to write as much against Indulgences and the Pope as he had prepared to preach in favour of both 3 Therefore taking occasion of some abuses which are unavoydable in things that passe through many hands he printed certaine Conclusions and Libells against Indulgences These were condemned and burnt as hereticall by Iohn Tetzel Luthers Competitor who at the same time exercised the office of Inquisitor in Germany This fire did so warme Luther and added such flames to his hot disposition that most parts of Europe felt the smart of it For being once engaged and enraged by Tetzels Declaration against him he would not recant his first error but added others by denying Purgatory the Popes authoritie merit necessitie of good workes c. 4 Amongst others who writ against Luthers novelties one was Henry the VIII King of England composing a learned Booke in defence of the seaven Sacraments the Popes supremacy and his spirituall jurisdiction over all Christendome this Booke moved the Pope to adde to Henry the VIII titles that of Defender of the Faith which had beene the most glorious of all his titles if he had not so violently opposed afterwards the Popes primacy which he then so piously maintained against Luther But being weary of his wife Queene Catharine despairing to have issue male by her and enamoured of Anne Builen because the Pope refused to declare his marriage with Queene Catharine invalid he made himselfe Pope of England challenging all spirituall jurisdiction within his owne Kingdomes and by Act of Parliament made it treason to acknow ledge any spirituall jurisdiction of the Pope in his Dominions himselfe being proclaimed spirituall Head of the English Church This was the occasion and beginning of the pretended Reformation Henry the VIII notwithstanding did stick to the old Religion in all points the Popes primacy onely excepted because he thought no other of the new Religion was necessary to marry Anne Bullen and to enrich himselfe by the spoile of Monasteries He persecuted all other novelties and herefies in such a degree that though many crept into England in his reigne yet very few durst professe them because as many as did were burnt by his command 5 To King Henry the VIII Sect. 2 succeeded his sonne Edward the VI. a child of 9. years old his unkle the Earle of Hartford was made Protector both of the King and Kingdome he was inclined to Zuinglius his heresie Twenty dayes had scarse passed after his Protectorship but his fingars did so eagerly itch to be doing and tampering about innovation in Religion Horinshed Stow and others an 1547. as upon the sixth of March next following he sent away Commissioners into all parts of the Realme to pull doâ—â—ne Images and other Ecclesiasticall ornaments He also invited out of Germany divers Sectaries of what Religion soever but especially
the truth to give way to the Parliament to pull downe Parliament Bishops who were so farre from being de Iure Divino that they were not so much as de Iure Ecclesiastico 30 And thus much I thought fit to produce at the present in confutation of what either hath or may be said in behalfe of the English Protestant Clergy and report me to the judgement of the impartiall Reader how much he ought to rely upon their ministery that by so many titles is proved to be null But though any person should not be convinced of the nullitie of their Ordination he can not but harbour a prudent doubt thereof there being so evident reasons and motives for it as have beene set downe in this Chapter Now to receive the Sacraments from Priests of so doubtfull authority is without all doubt a damnable sacrilege it being a thing in the highest degree against the light of reason and the rules of Faith to expose to so manifest hazard the reverence of the Sacraments and the remedy of our soules It is time now to passe from the historicall relation of the introduction of a new found Heresie and the intrusion of a new fashioned Clergy to a more strict and Scholasticall examination of the nature of Heresie and Catholick Faith CHAP. III. Of Heresie 1 BEfore Protestancy be compared with Heresie its necessary to declare what Heresie is Catholick Divines commonly define it to be an obstinate errour against any Doctrine of the Catholick Church But because Protestants do not agree with us in determining what the Catholick Church is that we may not be engaged in a new dispute before we explaine what we have in hand I thought fit to define Heresie in such a sort that the definition may seeme indifferent to all Christians and suppose or beg nothing to favour Catholicks or condemne Protestants because if adversaries agree not in some principles they can not come to an issue to end the Controversies 2 The definition is this Heresie is an obstinate errour against the VVord of God or the true sense thereof sufficiently proposed as Divine Revelation How shall it be knowne when any verity is sufficiently proposed as Divine Revelation The bare word or testimony of men doth not seeme to be a sufficient proposall of Gods revealed truths because every Sect give their word and testimony in favour of their owne Religion assuring us that God revealed the doctrine and interpretation of Scripture which they follow And yet the contrary is evident seeing God can not reveale the contradictions nonsence and contrary Tenets which are taught in so contrary Religions Therefore the testimony of men if not confirmed by some supernaturall signe or miracle can not be a sufficient proposall of Divine Revelation 3 But if any Doctrine be testified by lawfull witnesses to be Divine Revelation and their testimony be confirmed by miracles all men are bound to believe that the said Doctrine was revealed by God This is the reason why the perfidious Jewes did sinne grievously in not believing the Doctrine of Christ being confirmed with so many evident miracles It is not necessary every person see a miracle that the true Faith and Doctrine of the Catholick Church be sufficiently proposed to him as Divine Revelation it s enough that he can not prudently deny or doubt that miracles have beene wrought in confirmation of the Doctrine proposed Christs Doctrine was sufficiently proposed as Divine to many Jewes who were not present at his miracles it s enough they were credibly reported Saint Augustine proved that miracles were wrought in confirmation of Christian Religion by this ingenious Dilemma Either the world believing such strange and improbable things to human sense as our Faith teacheth and so contrary to our naturall inclinations did see them confirmed by miracles or no. If they did see miracles we have our intent If they did believe without seeing any miracle we have our intent also because that very beliefe is the greatest of all miracles for how is it possible that sober and wise men should be so mad as to believe and embrace a new and strange Doctrine so repugnant to their senses and contrary to their liberty and naturall inclinations if they had not beene wrought upon by some supernaturall power and signes In one word therefore we may conclude that onely Faith or Doctrine is sufficiently proposed as Divine Revelation which is not onely proposed as such by the testimony of a Church but of such a Church whose testimony hath beene confirmed by unquestionable miracles either seen by the believer or at least so credibly reported to him by the testimony of honest and learned men that it were want of prudence in any person whosoever to deny the truth and sufficiency of such a testimony and proposall CHAP. IV. In what doth the obstinacy of Heresie consist 1 THere was never any Heretick so madly obstinate as to give God the lye to his face and in plaine termes all Sectaries acknowledge him to be Truth it selfe and therefore not capable of deceiving or of being deceived The obstinacy of Hereticks is against Gods verities not as they are uttered immediatly by himselfe but as they are proposed by his Church If God himselfe were pleased to speake immediatly to men in such a manner that it were evident and cleare to them the words and sense which the Church proposeth were dictated by himselfe we should be little troubled with Heresies none would be obstinate All the obstinacy of Hereticks proceeds from the difficulty they finde in believing that God doth speak or declare his sense by the Church this once granted our understanding hath no difficulty to ubmit by an implicite Faith to whatsoever the Church proposeth as Gods Revelation or Word 2 Against cleare evidence there can be no obstinacy the object of it must be involved in some obscurity otherwise the will which is the source of obstinacy could not master the unstanding He who denyes what is cleare and evident is more mad then obstinate There is nothing more generally acknowledged or more cleate and evident to the understanding of all Christians then this proposition If God said or meant any thing it s very true The obstinacy therefore of Hereticks doth not contest with this cleare and confessed truth it onely doubteth or denyeth that God said or meant any such thing as the Church pretends but no Heretick ever denyed or doubted but that if God meant or said what the Church pretends it must be true 3 The difference therefore betweene an Heretick and a Catholick is not that the Heretick denyes or doubts all that to be true which he thinks God revealed or meant but the difference consists in this that the Heretick doth obstinatly deny or doubt that God said or meant what â—he Church proposeth as Divine Revelation and the Catholick doth firmely believe he did say and meane whatsoever the Church proposeth as revealed The Heretick believes what the Church proposeth onely conditioâ—ally If
God revealed it reserving to his owne private â—udgement or to that of his first Patriarchs Luther Calvin Chillingworth c. the decision of this controversie VVhether God revealed it or no But the Catholick believes absolutely and doubts not but God revealed what the Church proposeth as revealed submitting his judgement in matters of Faith to whatsoever the Church doth define or declare 4 The obstinacy of Heresie may be well compared to the obstinacy of Rebellion Heresie being indeed a Rebellion of private and proper judgement against Gods authority and veracity appearing sufficiently in his Church Put the case that a Province of Spaine or France did reject any Lawes or Ordinances made by their King and intimated by his Officers to the people and proclaimed in the same Provinces In case these Lawes and the said Officers who have all the exterior signes or markes whereby the Kings authority is usually discerned were contemned by the people not because they doubt of their Kings legiflative power but because they will not believe he made such Lawes or gave any such Commission to his Officers would not the people notwithstanding all this pretended ignorance be Rebells and obstinate against their Soveraigne would it excuse them from the guilt of Rebellion to alledge in their owne behalfe that they did not thinke or believe the King commanded any such thing as his Officers pretended and proclaimed Their very excuse involves obstinacy and Rebellion The obedience and duty which Subjects owe to their King must be extended also to his Officers they must obey their Soveraigne not onely when himselfe commands but also when the Officers that have the ordinary signes of his authority do command in his name 5 This is the case of Hereticks They protest if they had thought or believed that the Doctrine of the Roman Church was revealed by God they would embrace it with all their heart But they do not consider that this very If or doubt is their crime and heresie What reason or prudent ground have they to doubt that Goâ— doth speake by the Roman Church as Kings do by theâ— Officers No Officers or Ministers have more authenâ—tick and credible signes of their Kings authority the the Roman Catholick Church hath of Gods Commission and trust of proposing his Revelations and interpretinâ— his meaning of Scripture as is demonstrated in the 14â— and other Chapters Now its sufficient to know that thâ— signes of the true Church are Miracles Sanctity of Doctrine and life conversion of Nations continuall succession from thâ— Apostles to the present age both of Pastors and Doctrine c. These signes are obvious to our senses and may bâ— perceived by all people Clounes Souldiers and other illiterate persons that will inquire and examine the history of their owne Countrey or the Religion of their Ancestors Whatsoever amongst all the Christan Churches hath these signes That Church must be heard obeyed and believed as having Gods authority and Commission to decide all doubts and controversies of Faith whosoever believes not her Definitions and obeyes not her Decrees is an obstinate Heretick and Rebell CHAP. V. Of the Catholick Church 1 SEeing the obstinacy of Hereticks is against Gods Revelations as they are proposed by the testimony of the Catholick Church it s required something be said of this Church That there is a Catholick and visible Church in this world is granted tacitely by all Hereticks seeing every Sect oâ— them pretends to be the whole or at least one part of the Catholick Church 2 The Catholick Church is a multitude or Congregation of men whose testimony doth so sufficiently propose their Doctrine to be Gods Word and the true meaning thereof that it is evidently imprudence and infallible damnation in any person whosoever not to acquiesce iâ— the said testimony and not to believe without the least doubt what it proposeth as Divine Revelation There are but two wayes to convince the understanding of man the one is evident and cleare reason the other is authority To some things its necessary even for salvation we give our assent though no evident and cleare reason appeareth authority that is the testimony of lawfull witnesses must be taken for reason and supply the want of it It is unreasonable and damnable not to honour our Princes and Parents though they have no other evidence or reason to shew that they are our lawfull Princes or Parents but the authority and testimony of lawfull witnesses God therefore having decreed that men should believe some mysteries above reason commanded all to believe under paine of damnation whatsoever the Church saith he revealed It is not unreasonable that God should condemn us for not believing the testimony of the Catholick Church in matters of Faith which are above reason seeing we shall be condemned if we believe not the testimony of our Neighbours concerning our Princes and Parents Is it a lawfull excuse for any man to say If I had believed such a man to be my Soveraigne I would obey him or such a woman to be my Mother I would honour her If there be lawfull witnesses for Prince or Parents their testimony is to be believed the very not believing them is a crime though there be no more evidence for it then the said testimony Therefore à fortiori the not believing the testimony of the Church confirmed with so many signes in matters of Faith is a crime and obstinate heresie 3 Some Protestant Divines of the English Church are so civill as to admit of us Roman Catholicks and so eharitable as not to exclude any Christians from being a part of the Catholick Church yet we have reason to thinke that it s no civility or kindnesse but interest that moves them to open the dore to us because if they reject us themselves can not pretend to be a Church having neither succession of Bishops nor without begging our testimony any solid proofe that Scripture is Gods Word What Bookes of Scripture they are pleased to accept of as Divine Revelation they do it upon our score and word but the sense which we delivered to them with the said Books as the most principall part of Gods Word they do refuse never being able hitherto to give any tolerable reason why they take our word more for the letter oâ— Scripture then for the sense and meaning of it If we deserve credit in one why not in both being no lesse against our conscience and as much in our power to corrupt the letter as the sense But of their obstinacy in this particular and others I shall discourse more at large when speake of Protestancy Now I will proceed in the discovery of the true Church CHAP. VI. VVhether all Christians be the Catholick Church or whether it may be composed of any two or more Congregations of them if not agreeing in all matters whatsoever which any one Congregation or Church pretends to be revealed by God 1 THis is as much as to demand Whether Catholicks and Protestants
we are as much bound to have a regard to Gods honour as to our owne salvation and his honour is as much concerned in being believed without the least doubt concerning Purgatory as concerning the Trinity if both mysteries be equally or sufficiently proposed as Divine Revelation 5 Seeing therefore that the selfe same Roman Catholick Church and testimony which proposed sufficiently in the yeare 1516. to Luther and all other Protestants since that time Scripture the mystery of the Trinity c. to be Divine Revelation did in the same yeare and doth now also propose Purgatory Transubstantion and other points which Protestants call not fundamentall to be revealed by God its evident that there is as great obligation of believing without any doubt Purgatory Transubstantiation and others not thought fundamentalls by Protestants as the fundamentalls But these articles which Protestants call not fundamentall can not be believed without some doubt if the Church be not infallible in proposing them as they themselves must grant by force of the parity made with their fundamentall articles Therefore the Catholick Church is as infallible in its testimony concerning not fundamentall articles being Divine Revelation as it is in fundamentalls or if not it must be fallible in both 6 Yet if matters be well considered we shall finde that its impossible to deny any article of Faith though not absolutely necessary and therefore in the opinion of Protestants of little importance but a necessary and fundamentall article must be denyed together with it There is no article of Faith more fundamentall and necessary for salvation then Gods veracity They who deny Purgatory v.g. deny Gods veracity because they who deny any thing that is sufficiently proposed as Divine Revelation deny Gods veracity whether the matter proposed as revealed by him be great or small Neither can Protestants give any other reason why by denying the Trinity Gods veracity is denyed but because the Trinity is sufficiently proposed as Divine Revelation Therefore if Purgatory or Transubstantiation be as sufficiently proposed as the Trinity by denying them and others the like Gods veracity is also denyed So that all articles of Faith if sufficiently proposed are fundamentall and necessary for salvation 7 My second answer to the discourse and argument of Protestants is that witnesses contradicting themselves in circumstances though of little importance are not to be prudently credited in the maine points wherein they agree The testimony of the two old Judges was not valid in the crime of adultery objected by them against Susanna Dan. 13. because though their testimonies did agree in the crime and in what was materiall to condemne her yet they varied in some circumstances not materiall What did it import as to the guilt of Susanna whether she committed adultery under a Fig-tree or a Pine Though it was a circumstance very indifferent and of little importance in it selfe yet the incoherency in it did prove that the two old mens testimonies in the maine were invalid Therefore although not fundamentall articles were not necessary for salvation yet the incoherency in such little matters doth invalid the Catholick Churches testimony even in fundamentalls and the maine points of Christian Religion Therefore it must be granted that the testimony of the Catholick Church either is not prudently credible and infallible in necessary and fundamentall articles or that it is prudently credible and infallible in not fundamentalls It followeth also out of the premises that the Catholick Church can not be all Churches of Christendome because there are not two of them whose testimonies concerning Faith do not differ at least in not fundamentall points of Religion and by consequence the testimony is absolutely incredible because incoherent Against what hitherto hath beene said some may object that the Fathers unanimously testifying fundamentall articles to be revealed by God ought to be credited though they contradict one another in matters not fundamentall Therefore the same may be said of many dissenting Churches or Congregations of Christians why should not the Catholick Church be composed of all Christians agreeing in the principall points of Christian Religion though they agree not in others of lesse importance The example of tke Babylonian Judges in the case of Susanna can not be applyed to the Catholick Church they were not credited by Daniel in the fact which they unanimously testified because the circumstance wherein they varied was so concomitant and connected with the fact it selfe that it was impossible to see one and not the other Therefore the contradicting themselves in the circumstance of the tree did demonstrate that they never saw Susanna commit adultery But no such connexion appeares betweene fundamentall and not fundamentall articles of Christian Religion the Trinity or Incarnation may be sufficiently proposed as Divine Revelation by the testimony of both Protestant and Roman Church though Purgatory or Transubstantiation be onely held by Protestants to be onely a probable opinion of the Roman Clergy and consequently not sufficiently proposed as Divine Revelation because it wants the concurrence of a considerable part of Christianity in the testimony which it gives of those and the like not fundamentall Tenets To the first part of this argument I say that the Fathers in their greatest differences agree in submitting their judgements to the Sea Apostolick or to a generall Councell as to the visible and infallible Judge of Controversies Not to Protestant Churches each one pretending to be Independent of the other and of the Roman also Such independency and obstinacy of judgement is wholy inconsistent with unity of Faith and identity of Church Now to the second part concerning Susanna and the two old Judges I answer that all mysteries of Christian Religion are connected in the motive of beliefe so that we can no more discover a matter of Faith without the motive then a matter of fact without its circumstance Wherefore the motive being the same in all they are all united to the motive and consequently so inseparable one from another that denying one you deny all as denying the motive whereon all and every one do rely If the greatnesse of the matter proposed or the number of proponents and not the quality of the proposall did authorise and induce the obligation of believing whatsoever the Catholick Church testifieth to be Divine Revelation the aforesaid argument might trouble Catholicks but seeing that both the testimony of few and matters not absolutely necessary for salvation may be confirmed with supernaturall signes and with true markes of the Catholick Church and Doctrine there is no necessity of obtruding upon it any Protestant Congregation thereby to give more credit Christians were not very many in the beginning of the primitive times and yet they filled up the number of the Catholick Church The Arrians were thought to be more numerous then the Catholicks and yet it was never thought necessary by any Orthodox to have the concurrence of their suffrage or testimony concerning Religion and declaring what
3 Another proofe that no private spirits interpretation of Scripture can be the true one being contrary to the publick testimony of the Church which went before it and Puritans pretend to reforme may be borrowed from Saint Peter who giveth to understand Pet. 1.20 that no private interpretation can be the true sense of Scripture The reason is cleare because there is none if not confirmed in grace who may not be an obstinate Heretick against the true sense of Scripture in controverted texts but no man can be obstinate against his owne private interpretation and the sense of his private spirit Therefore he can not be an Heretick if the private interpretation of Scripture against the publick testimony of the precedent or present Church which he impugneth be the true meaning and sense of Gods Word 4 Perhaps Puritans will grant that its impossible for any of them to be an Heretick seeing their spirit is infallible If this be granted it s also impossible for any other to be an Heretick or obstinate against their spirit or interpretation because he who is obstinate may be convinced and it s not possible to convince any man but by cleare reason or at least by lawfull witnesses Cleare reason Puritans can not pretend for their spirit because it s against reason to believe it Lawfull witnesses for it there can be none or no more then one which is not enough nor allowed as lawfull in a mans owne case Though every Puritan giveth not onely a testimony of his owne but also of his Brethrens spirit yet he is no lawfull witnesse for any other mans spirit because he hath no better evidence or ground for the testimony he gives then the other mans owne word in commendation of his owne spirit he neither seeth the spirit of the other nor any signe whereby it may be made credible onely he may witnesse that the man whose spirit it is sayeth it is of God but one mans word in his owne case is no sufficient evidence for a lawfull testimony Therefore there are no lawfull witnesses for the private spirit and consequently none can be obstinate against us because none can be convinced that it is of God Whence it followeth that the spirit can be no sufficient proposall of Gods Word or sense and therefore no inspired Congregation of Protestants can be the Catholick Church CHAP. X. VVhether that Congregation of persons which live in communion with and subjection to the Roman Church be the Catholick and true Church of God 1 THis question seemeth to have beene resolved by what is said in former Chapters Because iâ— there be a Catholick Church Vide summam Concâ—liorum A.F. longo in Conâ—il â—â—orâ—n 〈◊〉 〈…〉 〈…〉 and that is noâ— all Congregations of Christians taken together nor any Protestant Church in particular the dispute can onely be now between the Greek Church and the Roman but the Grecians having so many times altered their Faith so many of their ancient Patriarchs being condemned Hereticks and all their Church being legally convicted of Schisme and Heresie in three generall Councells of Florence Lions and the Lateran they can not pretend to be the true Church which never erred I do not speake of that part of the Greeke Church which communicates with us Roman Catholicks because that is part of the Roman But suppose the Roman Church were not the Catholick I see not what advantage Protestants may have by pleading for the Grecians seeing these agree not with them but are altogether against the pretended Reformation and condemne it as Heresie as appeares by the answer of the Patriarch of Constantinople to the Protestants of Germany mentioned by Bellarmine lib. 3. de Euchar cap. 21. in fine 2 To prove therefore that the Roman Church is the true Catholick it must be made appeare that it proposeth sufficiently its Doctrine of Faith as Divine Revelation this sufficient proposall can not be done by cleare and evident reason because the mysteries of Christian Religion are above humane capacity Therefore it must be done according to what hath beene said in the 4. Chap. by authority and the testimony of lawfull witnesses But lawfull witnesses in matters of Faith are onely they whose testimony hath beene confirmed by miracles as hath beene demonstrated in the 2. Chap. Therefore we must prove also miracles if we intend to prove that the Roman Church is the whole Catholick and that it proposeth sufficiently its Doctrine as Divine Revelation Now to the proofe of the assertion 3 That Doctrine is sufficiently proposed as Divine Revelation which is delivered to us as such by the testimony of lawfull witnesses confirmed by miracles But the Doctrine of the Church of Rome is delivered to us as Divine Revelation by the testimony of lawfull witnesses and their testimony is confirmed by miracles Therefore it s sufficiently proposed as Divine Revelation and by consequence the Church of Rome is the true Catholick 4 If the Minor or second proposition be proved my intent is concluded That the Roman Church hath lawfull witnesses of its Doctrine to be Divine Revelation hath this difficulty A lawfull witnesse requires not onely knowledge of what he testifieth but also honesty both qualities are necessary an honest foole being as little to be credited as a knowing knave But how can the Roman Church now extant in the 17. age of Christianity have lawfull witnesses of the Doctrine and sense of Scripture which Christ and the Apostles taught the world so long since Though honesty can not be denyed to many Roman Catholicks yet the knowledge what the Apostles taught which is required for a lawfull witnesse of the true Church can not be granted to any seeing none is now living on earth that conversed with the Apostles This argument doth equally impugne all Churches yet none can answer it but we Roman Catholicks 5 It concernes all the world even our very adversaries to grant that the Roman Catholicks have lawfull witnesses with sufficient knowledge of what Religion and sense of Scripture was taught by the Apostles in the primitive Church nay which is more that no other Church pretending to Reformation can have sufficient knowledge required for lawfull witnesses of the true Religion sense of Scripture and Doctrine of the primitive Church If the Roman Church hath not sufficient knowledge for lawfull witnesses of Christ and the Apostles Doctrine no hereditary King or Prince can have a title or right to his crowne because the right descended to them by inheritance doth depend upon a lawfull testimony averring that they are the true heires of such a man who reigned perhaps three or four hundred yeares ago Henry the IV. of France proved himselfe by lawfull witnesses to be the heire of Saint Lewis But who couldbe a lawfull witnesse that Henry the Great descended of Saint Lewis All France did give a lawfull testimony of it because it was a constant tradition in the whole Kingdome descended from Saint Lewis his time to this present
our selves as much as is neceâ— sary But Protestants stand upon such nice termes witâ— God and the Church that if they come not short of whâ— is necessary as twenty to one they will their Neighbouâ— shall be nothing the better for their beliefe 2 I might urge this argument in a serious way and vâ— home if this were its proper place But to returne to thâ— question whether Protestancy be Heresie I answer thâ— all opinions or Tenets whether negative or affirmativâ— that Protestants hold contrary to that which the Româ— Catholick Church believes as an article of Faith are Hâ— resies which I demonstrate in this manner Whatsoevâ— opinion is contrary to any Doctrine sufficiently propose as Divine Revelation is Heresie but all Protestants prper Tenets or opinions are contrary to some Doctriâ— sufficiently proposed as Divine Revelation Therefore 〈◊〉 Protestants proper Tenets or opinions are Heresies Thâ— first proposition is granted by our very adversaries anâ— hath beene proved in the 3. and 4. Chap. The second 〈◊〉 cleare by what may be borrowed from the same Chapter and from the so and I apply to our question by this syâ— logisme All the proper Teners of Protestancy are coâ— trary to some Doctrine which the Roman Catholiâ— Church doth testifie to be Divine Revelation that is 〈◊〉 have beene revealed by God to the primitive Church bâ— the testimony of the Roman Catholick Church is a sufâ— cient proposall of any Doctrine to be Divine Revelatioâ— Therefore all Tenets or opinions proper to Protestancâ— are contrary to some Doctrine sufficiently proposed Divine Revelation 3 If the second proposition of this last syllogisme argument be demonstrated Protestancy is demonstrated â—o be Heresie Therefore I prove it in my judgement â—ery clearly That testimony is a sufficient proposall of Sods revealing any Doctrine to the primitive Church which testimony is confirmed by miracles and hath conâ—inued without interruption being exhibited in every â—ge from the time of the Apostles to this present by hoâ—est and knowing men But the testimony of the Roman Catholick Church hath all this Therefore it s a sufficient â—toposall of any Doctrine to be Divine Revelation or to â—ave beene revealed by God to the primitive Church That the testimony of the Roman Church is confirmed by â—â—iracles even in those very points of Doctrine wherein â—rotestants differ from us is so evident that no prudent â—an if not obstinate can deny and is particularly proved 〈◊〉 the 13. Chap. For how is it possible that all the world â—as I said before should conspire to abuse Protestants and â—amne themselves by feigning miracles and that not â—nely in this age but in every age since the primitive Church The forging of some is no prudent proose that â—ll are forged If there are no miracles in the Roman Caâ—olick Church in confirmation of Transubstantiation Purâ—atory Worship of Images c. there is no Faith to be given my men whosoever 4 Now it remaines onely to be proved that there hath â—een a continuall succession of honest and learned men â—f the Roman Church in every age since the primitive Church to this present who did beare witnesse that the Doctrine which every respective former age delivered to â—he next ensuing and we believe as Faith was revealed by â—od to the first Christians But this being evident by the â—ondemning as Hereticks all those who in any age held â—rotestant Tenets and being also proved in the 10. Chap. â—s superfluous and troublesome to repeate it here againe Whosoever desires to be informed more at large and of â—very point in particular let him read the Protestant Apoâ—gy for the Roman Church There he will finde what I â—ay to be so cleare that our very learned Adversaries are â—orced to acknowledge it and recurre to that old and â—esperate shift of Hereticks who say that the word of â—en is not to be believed as if the word of the same men who assure us that Scripture is the Word of God were credible in that but in nothing else Of this we have saiâ— enough before in the 5. Chap. 5 Yet I will not omit to argue against Protestants aâ— Saint Augustin did against Jewes and Pagans with that inâ— genious Dilemma whereof I made mention in the 3. Chap Either the first learned and honest men who adored thâ— Blessed Sacrament believing there was no bread in it worshipt Images c. did see miracles to confirme thesâ— pretended novelties which crept in as Protestant say tâ— the Church or they did see no miracles to confirme them If they did see miracles I have my intent If they did seâ— none I have also my intent because the greatest of all mâ— racles is that wise and learned men should without anâ— miracles seene adore for God that which seemes to be piece of bread and worship a statue or picture which 〈◊〉 not onely contrary as Protestants say to cleare Scripturâ— but also to common sense and reason By the same Di emâ— ma I prove that every point of the Doctrine of Catholick against Protestants was sufficiently proposed as Divinâ— Revelation Either it was sufficiently proposed to the firâ— Christians who believed it or not If it was Protestancâ— is Heresie If it was not how is it possible that not onely the first who believed or taught these superfluities buâ— all the wise and honest men of the world for many age before the pretended Reformation should impose upon themselves unnecessary articles as necessary and therebâ— betray posterity and damne themselves for believinâ— things which had no ground in Scripture nor were testiâ— fied to them by any credible testimonies of the Christianâ— who went before them to be Divine Revelation All thaâ— Protestants can say in their owne defence hath beene conâ— futed in the 3.4.7.8 and 9. Chap for all must be reduceâ— to three heads 1. That Scripture and Fathers are cleaâ— against Roman Catholicks 2. That the private spirit iâ— for Protestants 3. That Protestants are neither obstinate nor Hereticks because they do not believe that God reâ— vealed Transubstantiation Purgatory c. All these threâ— evasions and more have beene confuted in the foremeâ— tioned Chapters to which I remit the Reader 6 I do not see what exception Protestants can adde tâ— their former against the testimony of the Roman Cathâ— lick Church unlesse they say I that it is not make anâ— thing prudently credible as Divine Revelation because we Catholicks can not make appeare by reason how what we say is true as how accidents can be without their proper subject c. but upon this score they may as well reject the mystery of the Trinity Incarnation as Transubstantiation The Catholick Church is not the Author of the Doctrine it proposeth it s onely a witnesse as Christ himselfe declared when he sent the Apostles to preach Ye shall be my witnesses in Hierusalem c. Act. 1. Onely God who is the Author of Catholick Doctrine can give a cleare reason of some mysteries and
inchanted that no Writer had the use of his fingers to set downe in writing a matter of so great consequence having notwithstanding the free use of their penne in relating a thousand other changes of lesse importance We have no reason to judge that former ages were lesse vigilant and carefull in preserving the purity of Christian Religion and the true sense of Scripture then the present is because their vigilancy appeareth by their suppressing of Heresies in every age which suppression and protestation against the said Heresies of every respective age was never judged or condemned for an innovation against the Doctrine received from former times but rather is a confirmation of it so that the exceptions made by Berengarius VValdo and other such persons against Roman Catholicks doth rather strengthen then weaken the Doctrine of the Roman Church seeing their exception was so strongly and constantly cryed downe by all the world for innovation 6 Some have said that as gray heares grow in a mans head and the corruption of a language growes on by little and little without particular notice taken of the precise time so the change and corruption of Religion hath crept in insensibly in the Roman Catholick Church But this is a most silly similitude as if men were as much concerned to watch the new growth of every gray heare or the mispronunciation of every word as the Pastors and Doctors of the Church and all Christians are concerned to observe the beginning of a new article of Faith or as if this were no more observable or making no more impression upon mens mindes or no more change in the practise of the Church then a gray haire in a mans head or an odde word in common speach Put the case that in this age to fertile of sopperies some great and considerable part of Christianity should set up a calfe to be adored for the God of the Christians would this be no more remarkable then a gray haire in a mans head No lesse remarkable is it to hold up a wafer cake for the like adoration and over and above to oblige people to sweare that it is no bread Is it credible or possible that if in Berengarius his time this had beene begunne that the whole world would not have cryed out against it and not onely the Doctors out of Scriptue but the very children out of their Cathechismes had cryed it downe or that so many Bishops and learned men assembled in so many Councells namely in that most univerfall compleate Councell of Lateran should have declared so hard a matter to be a necessary pâ—int of Christian Faith and that so many ages since should have universally accepted it and defined it againe in other Councels if it had been a meer innovation and not an ancient tradition and beliefe of the Catholick Church The like may be said of the respect we give to Images or any other articles of our Faith 7 Another evident and visible signe confirming the testimony of the Roman Catholick Church alone Ioan. 14.12 is Miracles whereof in all ages we have good store to spare to the Protestant Churches which never could produce one cleare Lib 22. de Civit. Dei cap. 8 prope sinem and undeniable Miracle whereas Saint Austine telleth us how that in the presence of him and othes a devout woman called Palladia who being sore diseased and repairing for her health to the monument of Saint Stephen recovered suddainly her health by praying to the Saint a thing now condemned by Protestants as superstition or idolatry and injurious to God Ad sanctum Martyrem saith Saint Austine orare perrexer at I. Aug. lib. 22. de Civit Dei cap. 8. II. Nazian in Cyprian saith Omniapotest pulvis Cypriani cum fide c. miraculum usque ad nos transmiserunt Chrysost in libro contra Gentiles III. Eusebius hist l 7. c. 14. Athan de Passione imaginis Christi in Berito alleaged in 2 Concil Nicen. act 4. IV. S. Chrysost de Sacerdot to lib. 6. c. 4. V. VI. S August de Civit. Dei l. 22. c. 8. circa mediuw S. Gregor hom 37 in Evang. S. Beda hist l. 4. c. 22. ante med VII S. Hieron in vita Hilarionis versus finem S. Athanasius in vita Antonij VIII Epiphanius haer 30. ante med Theodoret. hist l. 5. c. 21. IX Cyprian in serm de lapsis post med S. Ambros in Orat. funebri de obitu fratris sui Satyri cap. 7. X. Optatus lib. 2. contra Donatistas Bernard in vita Malachiae XI Evagrius l. 4. c. 25. XII Ioann Clymachus in lib. Climax grad 4. Beda hist l. 5. c. 14. XIII S. Bernardus in vita Malachia quae mox ut cancellot attigit collapsa similiter velut ad somnum sana surrexit c There is not any point of our Faith wherein Protestants differ from us but God hath worked miracles in confirmation of it against our adversaries See the Saints and Fathers cited in the margen for proofe of this Assertion and in particular concerning 1. Prayer to Saints 2. Reliques 3. the Image of Christ 4 reall presence 5. Sacrifice of Christs Body 6. Purgatory and prayer for the dead 7. the great vertue of the signe of the Crosse 8. Holy water 9 reservation of the Sacrament 10. Holy Chrisme 11 Adoration of the Crosse 12. Confession of sinnes to a Friest 13 and extreme vnction 8 Another cleate and visible signe of the true Church is the conversion of the Kings Apocal 20.11 Esay 49.24 and Nations of the Gentiles Onely the Roman Catholicks can challenge this marke not onely in former ages but also in this present as is notorious to our very adversaries in both the indies Iason China Persia c I have heard of some Catholick Countreys perverted by Protestants as England Scotland Sweâ—â—land c. but never of any converted to Christianity It were tedious to runne over all the signes of the true Church these are sufficient to demonstrate that the testimony of Catholicks ought to be preferred in matters of Religion before the testimony of Protestants because outs is confirmed by visible and supernaturall signes their 's with none unlesse you will take for true miracles Iohn Fox his ridiculous dreames and stories which he relates in his Acts and monuments a Booke so condemne by most wise men that one of them hearing a certaine person to be much taken with the reading of it concluded him to be a very silly man and of lesse judgement then he was esteemed by others that were ignorant of his being so addicted to Fox 9 If Protestancy be as contrary to reason and common sense as hath beene hitherto proved what wonder is it that any illiterate Catholick should convince the most learned Ministers and pillars of Protestant Churches unlesse it be supposed that we are deprived or at least know not how to make use of our reason and common sense Controversies of Christian Religion are not to be decided