consequeÌ„ce because if once we doubt of one Booke receiued for Canonicall the whole Canon is made doubtfull and vncertayne and therefore the Infallibility of Scripture must be vniuersall and not confined within compasse of points fundamentall 15. I answere For the thing it selfe it is very true that if I doubt of any one parcell of Scripture receaued for such I may doubt of all And thence by the same parity I inferre that if we did doubt of the Churches Infallibility in some points we could not belieue her in any one and consequently not in propounding Canonicall Bookes or any other points fundamentall or not fundamentall which thing being most absurd and withall most impious we must take away the ground thereof belieue that she cannot erre in any point great or small and so this reply doth much more strengthen what we intended to proue Yet I add that Protestants cannot make vse of this reply with any good coherence to this their distinction and some other doctrines which they defend For if D. Potter can tell what points in particuler be fundamentall as in his 7. Sect. he pretendeth then he may be sure that whensoeuer he meets with such points in Scripture in them it is infallibly true although it might erre in others not only true but cleere because Protestants teach that in matters necessary to Saluation the Scripture is so cleere that all such necessary Truths are eyther manifestly contayned therein or may be cleerely deduced from it Which doctrines being put togeather to wit That Scriptures cannot erre in points fundamentall that they cleerely containe all such points and that they can tell what points in particuler be such I meane fundamentall it is manifest that it is sussicieÌ„t for Saluation that Scripture be infallible only in points fundamentall For supposing these doctrines of theirs to be true they may be sure to find in Scripture all points necessary to saluation although it were fallible in other points of lesse moment Neyther will they be able to auoyde this impiety against holy Scripture till they renounce their other doctrines and in particuler till they belieue that Christs promises to his Church are not limited to points fundamentall 16. Besides from the fallibility of Christs Catholique Church in some points it followeth that no true Protestant learned or vnlearned doth or can with assurance belieue the vniuersall Church in any one point of doctrine Not in points of lesser momeÌ„t which they call not fundamentall because they belieue that in such points she may erre Not in fundamentalls because they must know what points be fundamentall before they go to learne of her least other wise they be rather deluded then instructed in regard that her certaine and infallible direction extends only to points fundamentall Now if before they addresse themselues to the Church they must know what points are fundamentall they learne not of her but will be be as fit to teach as to be taught by her How then are all Christians so often so seriously vpon so dreadfull menaces by Fathers Scriptures and our blessed Sauiour himselfe counselled and commaunded to seeke to heare to obey the Church S. Augustine was of a very different mind from Protestants If sayth he the (s) Epist. 118. Church through the whole world practise any of these things to dispute whether that ought to be so done is a most insolent madnes And in another place he sayth That which (t) lib. 4. de Bapt. c. 24. the whole Church holds and is not ordained by CouÌ„cels but hath alwaies beene kept is most rightly belieued to be deliuered by Apostolicall authority The same holy Father teacheth that the custome of baptizing children cannot be proued by Scripture alone and yet that it is to be belieued as deriued from the Apostles The custome of our Mother the (u) lib. 10. de Genesi ad liter cap. 23. Church saith he in baptizing infants is in no wise to be contemned nor to be accounted superfluous nor is it at all to be belieued vnles it were an Apostolicall Tradition And elsewhere Christ (w) Serm. 54. de verbis Apost c. 18. is of profit to Children baptized Is he therefore of profit to persons not belieuing But God forbid that I should say Infants doe not belieue I haue already sayd he belieues in another who sinned in another It is sayd he belieues it is of force and he is reckoned among the faythfull that are baptized This the authority of our Mother the Church hath against this stâ—eÌ„gth against this inuincible wal whosoeuer rusheth shal be crushed in pieces To this argument the Protestants in the CoÌ„ference at Ratisbon gaue this round answer Nos ab Augustino (x) See Protocoll Monac edit 2. pag. 367. hac in parte liberè dissentimus In this we plainely disagree from Augustine Now if this doctrine of baptizing Infants be not fundamentall in D. Potters sense then according to S. Augustine the infallibility of the Church extends to points not fundamentall But if on the other side it be a fundamentall point then according to the same holy Doctour we must rely on the authority of the Church for some fundamentall point not contained in Scripture but deliuered by Tradition The like argument I frame out of the same Father about the not rebaptizing of those who were baptized by Heretiques whereof he excellently to our present purpose speaketh in this manner We follow (y) lib. 1. cont Crescon cap. 32. 33. indeed in this matter euen the most certaine authority of Canonicall Scriptures But how Consider his words Although verily there be brought no example for this point out of the Canonicall Scriptures yet euen in this point the truth of the same Scriptures is held by vs while we do that which the authority of Scriptures doth recommend that so because the holy Scripture cannot deceiue vs whosoeuer is afraid to be deceiued by the obscurity of this question must haue recourse to the same Church concerning it which without any ambiguity the holy Scripture doth demonstrate to vs. AmoÌ„g many other points in the aforesaid words we are to obserue that according to this holy Father when we proue some points not particulerly contained in Scripture by the authority of the Church euen in that case we ought not to be said to belieue such points without Scripture because Scripture it selfe recommends the Church and therfore relying on her we rely on Scripture without danger of being deceiued by the obscurity of any question defined by the Church And else where he sayth Seing this is (z) De vnit Eccles c. 19. written in no Scripture we must belieue the testimony of the Church which Christ declareth to speake the truth But it seemes D. Potter is of opinion that this doctrine about not rebaptizing such as were baptized by Heretiques is no necessary point of faith nor the contrary an heresy wherin he coÌ„tradicteth S. Augustine from whom we haue now
1. epist 3. Ibid. ep 6. and others And I pray you if one vtter some Heresy in presence of his brother doth he not in a very high degree offend his Brother and consequently is he not comprehended in those words of our Sauiour If thy Brother offend thee c. Now if the Church were fallible how could we be obliged vnder payne of being reckoned Pagans and Publicans to obey her Decrees and Declarations concerning matters of fayth which is a Vertue that necessarily inuolues infallibility But when did you euer heare any Catholique say what you impose vpon Charity Mistaken that absolute obedience is due vnto the Church no appeale being allowed no not (r) pag. 28. to Scriptures though expounded in a Catholike sense and consonantly to the iudgment of the most ancient and famous members of the Church With what face can you vtter such stuffe You know we belieue that the Church cannot oppose Scripture 5. As for those corruptions of the Text of S. Cyprian in his Booke de vnitate Ecclesiae which you charge Pamelius to haue committed in fauour of S. Peters Primacy it is but an old obiection borrowed of others and purposely answered by Pamelius in his notes vpon that Booke where for his iustification he cites diuers ancient Copies and one more then nine hundred yeares old And as for the phrase maine point it selfe that Christ built the Church vpon Peter it is expressely affirmed by S. Cyprian in many other places which I quote in the (s) De exhort Mart. c. 11. ep 55.69.73 which last is cited by S. Augustin de Bapt. lib. 3. c. 17. as he cites the like wordes out of epist 71. ad Quint. Margent whereby it manifestly appeareth what S. Cyprian belieued about the Authority of Saint Peter and how much his Booke de Vnitate Ecclesiae maketh for the Roman Church neyther can you in all S. Cyprians workes or in this place in particular shew any thing to the contrary as you are pleased to (t) Pag. 30. affirme To proue that our vnworthy fashion is to alter raze many records and Monuments of Antiquity you cite a moderne English Writer Sixtus Senensis But both of them are alledged after your fashion for the first speakes onely of Bookes writen in fauour of the Popes Power in temporall things wherein neuertheles we can in no wise allow of his saying nor is he in this point a competent witnes and the second directly falsifyed For you say he highly commends (u) Epist dedie ad Pium 5. Pope Pius the fifth for the care which he had to extinguish all dangerous Bookes and to purge the writings of all Catholique Authours especially of the Ancient Fathers from the silth and poyson of Heresy there you end the sentence But Sixtus Senensis hath faecibus haereticorum aetatis nostrae from the dregs of the Heretiques of our tymes vnderstanding nothing else but that the sayd holy Pope cause the false Annotations Glosses Marginall notes c. of Erasmus and moderne Heretiques to be blotted or taken out of the Bookes of the holy Fathers Is not this playne falsification And so much lesse excusable because it could not be done but wittingly and willingly for that in the Margent you cite the Latin when you come to those wordes especially of the ancient Fathers you breake off with an c. leauing out that which did directly ouerthrow the purpose for which you alledged those wordes For want of better matter you tell vs of an Edition of Isidorus Pelusiotes his Greeke Epistles approued because they contayned nothing contrary to the Catholique Roman Religion wherein what great harme is there If the Approbator had left out Roman would you haue made this obiection To vs Catholique and Roman are all one as heertofore I explicated But it seemes say you that they had not passed but vpon that Condition This is but a poore Consequence in Logicke For one effect may be produced by some cause yet in such manner as that the effect would follow though that cause were taken away accordingly you grant that the aforesayd clause of Approbation is left out in another Edition Neyther can you be ignorant that Catholiques do print and reprint the writings of ancient Authours although they contayne Heresies as the workes of Tertullian Origen c And therfore you are lesse excusable both for making this Obiection in generall and also for falsifying Sixtus Senensis in particular 6. The places alledged by you out of S. Augustin against the Donatists come far short of prouing that (u) pag. 32. Scripture alone is the Iudge or rather as you correct your selfe Rule of Cōtrouersies your bringing thē to that purpose is directly against S. Augustins words meaning as will appeare by what now I am about to say Two Questions were debated between the Catholiques Donatists the one concerning the Church whether or no she were confined to that corner of the world where the faction of Donatus did reside The other whether such as were baptized by Heretiques ought to be rebaptized We grant that S. Augustine in the former Question pressed the Donatists with manifest Scripture to proue the exeternall apparant Notes or Markes of the Church as Visibility Perpetuity Amplitude Vniuersality c. And no wonder that he appealed to Scripture For that very Questiō being whether the Catholiques or Donatists were the true Church to suppose the Catholiques to be the true Church and vpon that supposition to alledge their Authority against the Donatists had been but to beg the Question as if there were Controuersy whether some particular Booke were Canonical Scripture or no it were an idle thing to alledge that very writing in question to proue it selfe Canonicall and on the other side both the Catholikes and Donatists did acknowledge belieue the same Scriptures which as S. Augustine is wont to say speake more cleerely of the Church then of Christ himselfe and therfore he had good reason to try that Question concerning the Church by cleer not doubtfull Testimonies of holy Writ wheras the Donatists had recourse eyther to obscure Texts as that of the Canticles Shew me where thou feedest where thou liest in the mid day to proue that the Church was cōfined to Africa or els to humane Testimonies as Acts of Notaries or Scriueners to proue that the Catholiques had been Traditores that is had giuē vp the holy Bible to be burned Or that they had sacrificed to Idols Or had been cause of persecution against Christians and that either for these crimes or for communicating with such as had committed them the Church had perished from among Catholiques Or els they produced their owne bare affirmation or mock-Miracles false Councels of THEIR OWNE All which proofes being very partiall insufficient and impertinent S. Augustin had reason to say Let these fictions (w) De vnïe Eccles cap. 19. of lying men or fantasticall wonders of deceiptfull
the same points the Scripture is also sufficient and cleere Which cuidently sheweth that you cannot deny but that the Infallibility of the Church may well stand with the sufficiency of Scripture consequently to oppose either the Scripture or Church is sufficient to make one an Heretique and this is sufficient for our purpose Yea since you cannot deny but that it is Heresy to oppose the Scripture and that you also grant that the Scripture affirmes the Church to be infallible in fundamentall points it followes that euen according to you euery one who opposeth the Church in such points is an Heretique euen because he opposeth the Church although the further reason heerof be because he opposeth the Scripture which recommends the Church So that all which you haue said about the sufficiency of Scripture alone is in diuers respects nothing to the purpose 5. You affirme that (d) Pag. 136 Eckius Pighius Hosius Turrianus Costerus do euery where in their writings speake wickedly and contumeliously of the holy Scriptures And because this is a common slander of Protestants against Catholique Writers I do heere challenge you to produce but one I say but one only place either out of any one of these whome you name or any other Catholique Doctor who speakes wickedly or contumeliously against holy Scriptures But be sure you do not confound speaking against Scripture it selfe with speaking against the abuse therof or against the letter of Scripture wrested to some hereticall sense against which our Authors speake and cannot speake too much And S. Hierome with other Father do the same 6. You proceed and say The Testimony (e) Pag. 139. of the present Church workes very powerfully probably first vpon Infidels to winne them to a Reuerend opinion of Fayth and Scriptures c. Secondly vpon Nouices weaklings and doubters in the fayth to instruct confirme them till they may acquaint themselues with and vnderstand the. Scriptures which the Church deliuers as the word of God Thirdly vpon all within the Church to prepare induce and perswade the Mind as an outward meanes to imbrace the fayth to read and belieue the Scriptures But the fayth of a Christian findes not in all this any sure ground wheron finally to rest or settle it selfe Because diuine Fayth requires a Testimony absolutely diuine and yet our Aduersaries yield that the Testimony of the present Church is not absolutely diuine to which purpose you cite in your Margent some of our Authors and therfore it cannot rely vpon the Church 7. This your discourse is neither pertinent nor true For the Question is not as I haue often told you whether or no our fayth be resolued into the Authority of the Church but whether we may not truly infer that whosoeuer resisteth the Church in those points which she doth infallibly propose as reuealed by God which infallibility you yield to her for all fundamentall points be not an Heretique because at lest by resisting the Church he consequently comes to oppose the Testimony or Reuclation of God which is the formall obiect of Fayth Besides if the Testimony of the Church worke but probably vpon Infidels and Nouices who by you are taught to belieue that she may erre vnles you will circumuent them by dissembling her fallibility they will haue wit inough to tell themselues that since she may erre and speakes but probably she cannot worke so powerfully vpon them but that they may still doubt whether she do not actually erre and deceiue them And how can the Church worke vpon all within her to prepare induce and perswade the mind to imbrace the fayth to read and belieue Scriptures Are they within the Church before they haue imbraced the Fayth Or must they want fayth till they read and belieue the Scriptures Or rather since according to your Principles all fayth depends on Scripture must they not belieue the Scripture before they imbrace the fayth and consequently before they be in the Church How then doth the Church prepare induce and perswade them that are within her to imbrace the fayth and to read and belieue the Scriptures If our fayth must rest and settle only vpon the Written Word of God how doth S. Irenaeus (f) Lib. 3. cap. 4. affirme that many Nations haue been conuerted to Christ without Scriptures Were they conuerted only to an humane fayth 8. And wheras you say that the Authority of the Church is not absolutely diuine and therfore cannot be the last and formall Obiect of fayth it is but an Equiuocation and you infer that which we do not deny Coninck whom you cite in your Margent and translated by halues answeres your Obiection in the very wordes which you alleage Although sayth he the Church (g) Disp 9. dub 5. conel 2. be directed by the infallible assistance of the holy Ghost and in that sense her Testimony do in some sort rely vpon the diuine Authority and receiue from it strength all which words you do not translate yet it is not truly or properly the Testimony or word and reuelation of God but properly it is a humane Testimony You see then that the Testimony of the Church in some sense is Diuine that is infallibly directed by the holy Ghost which is inough for our purpose although it be not Diuine in another sense that is her words are not the immediate voyce of God as Scriptures are because she doth not propose any new Reuelations made immediately to her but only infallibly declares what Reuelations haue beene made to Prophets Apostles c. Your selfe affirme that the Church is infallible in Fundamentall points and consequently her Testimony is not meerly humane and fallible and yet it is not absolutely diuine and so you must answere your owne Argument and you must grant that the Church being infallible in some points may be to vs a ground sufficient for our infallible assent or beliefe for such Articles And if you will tell vs that fayth must be resolued into some Authority which is absolutely Diuine as Diuine signifies that which is distinct from all things created you will find your selfe gone too far For Scripture it selfe being a thing created and not a God is not Deuine in that sense And the Apostles who receiued immediate Reuelations from God when afterwards they did preach and declare them to others those Declarations which supposed the Reuelations already made were not in the opinion of many Deuines the testimony or word of God but of men infallibly assisted by God And yet I hope you will not hence inferre that it had not been Heresy to oppose the Declarations of the Apostles although they did not preach new Reuelations but only declare and propound such as had been already made to them 9. Your wordes which are indeed but words That Scripture (h) Pag. 141. is of diuine Authority the Belieuer sees by that glorious beam of diuine light which shines in Scripture I confuted heeretofore And what greater
credit of Turkes or Infidels And therefore not the Assertion of Bellarmine but the contrary to it is a plaine principle of Atheisme Doe not you proue the necessity of a perpetuall visible true Church because other wise men should want that ordinary meanes which God hath appointed for our instruction Direction Saluation Now if we might haue Scriptures and true Fayth from a false Church your more zealous Brethren who deny a perpetuall visible true Church might easily answere all your Arguments and tell you that a true Church is not necessery for fayth and Saluation And besides is it not in effect all one to say for as much as concernes our instruction Christ hath no visible Church to say that we cānot know which is the true visible Church of Christ All the infallibility which we ascribe to the Church is acknowledged to proceed from the assistance of God how can he be said not to belieue a God who belieues the Church because she is assisted by God Remēber that euen now I told you that according to your owne affirmation the Church is the ordinary meanes wherby Diuine Truth is conueyed to the vnderstāding and yet you thinke your selfe free from Atheisme The Apostles of themselues were but mortal frayle subiect to errour and yet I hope you will not thinke it a Principle of Atheisme to say that all our fayth depends on them 12. You taxe vs for teaching that much of the Matter or Obiect of fayth is not contayned in Scripture any way But I haue already more then once sayd that we belieue nothing but what is contained in Scripture in some sort eyther in it selfe or from some Principle from which it may be certaynely deduced or in those places of Scripture which recōmend the Church vnwritten Traditions to vs as if one should in his last Testament expresse diuers particulars and should in the same Testament referre the rest to some third person whome be had fully instructed concerning his further will meaning whatsoeuer things were performed according to the direction of that third person might truly be sayd to be contayned in the Testament although they might also be saye not to be cōtained therin because they are not mētioned in particular And according to this explication Canus and Stapleton whome you cite and other Catholikes are to be vnderstood when they teach that we belieue diuers things not comprehended in Scripture 13. But you aske with what ingenuity (y) Pag. 146. or conscience doe they pretend Scripture in ech Controuersy agaynst vs since by their owne Confession many of their Assertions are meere vnwritten Traditions leaning only on the Authority of their Church I answere that some points of faith are expresly contained in Scripture yet not so enforcingly as they might not be colourably eluded if we tooke away the declaration of the Church Some others are not contained in Scripture any other way then in the generall principles of the Churches authority and diuine Traditions as for example that such Bookes in particular are Canonicall writings Some others ar◠comprehended in Scripture only probably Others are contained so cleerly that they may seeme sufficiently euident to a man not peruerse and according to these diuersities we do more or lesse alledge Scripture If one were disposed to vse such Arguments as you bring I might aske on the other side to what purpose do you alledge Councels Fathers Reasons if out of Scripture alone you can conuince all errors against your doctrine May not diuerse arguments be rightly alledged to proue the selfe same Conclusion 14. Once againe you returne to the sufficiency of only Scripture that is you returne to speake nothing which concernes the Question in hand which you proue out of Bellarmine though heerin say you as not seldome (z) 〈◊〉 14. contradicting both himseife and his fellowes How consonant the writings of Bellarmine are both to themselues and to the common doctrine of other Catholique Authors this may serue for a sufficient proofe that all his Aduersaries could neuer shew yet in all his works any one contradiction but such as themselues had first forged and then obiected And although in this generall cause I do not willingly meddle with personall things yet that you may learne heerafter to speake with more circumspection but chiefly for the merit of a person so eminent in learning and dignity and yet more eminent in sanctity I will not forbeare to assure the world and you that when some yeares since a perion of high authority in the world had made himselfe beneue that he had discouered many contradictions in Bellarmine D. Dunne in a conference that he had with a person of Honour Worth from whom I receiued it though I hold it not fit heer to giue his name declared that there was no ground for this but that all his works were so consonant and coherent to one another as if he had been able to write them all in one houres space And if you D. Potter be of another opinion you shall do well to produce some instāce to the contrary which may shew a reall contradiction betweene some passage and some other of his works wherin it is odds that you will be answered and he be defended Let vs see also for the present what you bring to make good your asseueration The Cardinall say you grants (a) Bellarm. deverb Dei interpret cap. 10. ad arg 1◠that a Proposition is not de fide vnles it be concluded in this Syllogisme Whatsoeuer God (b) pag. 145. reuealed in the Scripture is true but this or that God hath reuealed in Scripture ergo it is true If matters of fayth must be reuealed in Scripture as this reason supposes then the Proposall of the Church cannot make any vnwritten Verity to become matter of fayth yet to salue the soueraigne power of his Church he makes all the strength and truth in this Syllogisme to depend on the Testimony of the Church and by consequence the truth of the Conclusion which euer resembles the weaker premisse So as if this be true there is no truth in the Scriptures or in our Religion without the attestation of the Church But now how many corruptions sleights and vntruths are couched in these lines Let vs examine them a little Bellarmine hauing taught and proued at large that the interpretation of holy Scripture belongs not to priuate persons but to the Church of God which in respect of vs is to iudge of Scripture and of all other Controuersies in Religion and hauing made this Obiection against himselfe If our fayth depend (c) Vbi supra vpon the Iudgment of the Church then it depends vpon the word of men and therfore doth rely vpon a most weake foundation he giues this answere The word of the Church that is of the Councell or Pope when he teacheth as out of his Chaire is not meerly the word of man that is a word subiect to error
infallibility because it being euident that she is the selfe same Church which was founded by our Sauiour Christ and continued from the Apostles to this Age by a neuer interrupted succession of Pastours and faythfull people it followes that she is the Church of Christ which being once granted it is further inferred that all are obliged to haue recourse to her and to rest in her iudgement for all other particular points which cōcerne faith or Religion which we could not be obligd to doe if we were persuaded that she were subiect to errour Which yet is more euident if we add that there can be no Rule giuen in what points we should belieue her and in what not and therefore we are obliged to belieue her in all Moreouer since the true Church must be Iudge of Controuersies in fayth as we haue proued it cleerly followes that she must be infallible in all points Which vmuersall infallibility being supposed out of the generall ground of Gods prouidence which is not defectiue in things necessary we may afterward belieue the same infallibility euen by the Church herselfe when she testifies that particular point of her owne infallibility As the Scripture cannot giue Testimony to it selfe till first it be belieued to be Gods word yet this being once presupposed it may afterward giue Testimony to it selfe as S. Paul affirmeth that All Scripture is diuinely (u) 2. Tim. 3.16 inspired c. Secondly I answere that the Church hath many wayes declared her owne infallibility which she professeth euen in the Apostles Creed I belieue the holy Catholique Church For she could not be holy if she were subiect to error in matters of fayth which is the first foundation of all sanctity she could not be Catholique or Vniuersal for all Ages if at any time she could erre and be Author that the whole world should erre in points reuealed by God she could not be One or Apostolicall as she professeth in another Creed if she were diuided in points of fayth or could swarue from the Doctrine of the Apostles she could not be alwayes existent and visible because euery error in fayth destroies all Fayth the Church So that while the Church and euery faythfull person belieues professes the Sanctity Vniuersality Vnity and Perpetuall Visibility of the Church she and they belieue proclaime her infallibility in all matters of fayth which she doth also auouch by accursing all such as belieue not her definitions and while in all occasions of emergent Controuersies she gathers Councels to determine them without examining whether they concerne points fundamentall or not fundamentall while in all such holy Assemblies she sayth with the first Councell It hath (w) Act. 15. seemed to the holy Ghost and vs while she proposeth diuers points to be belieued which are not contained in Scripture as that those who are baptized by Heretiques cannot without sacriledge be rebaptized that Baptisme of Infants is lawfull that Easter is to be kept at a certaine time against the Heretiques called Quartadecimani that the Blessed Virgin the most Immaculate Mother of God was eternally a most pure Virgin that such particular Matter and Forme is necessary for the validity of Sacraments that such particular Bookes Chapters and lines are the word of God with diuers such other points of all which we may say that which S. Augustine said about Rebaptization of Heretiques The obscurity of this Question (x) Lib. 1. cont Donat cap. 7. before the schisme of Donatus did so mooue mon of great note and Fathers and Bishops endued with great Charity to debate and doubt without breach of peace that for a long time in seuerall Regions there were diuers and doubtfull decrees till that which was truly belieued was vndoubtedly established by a full Councell of the whole world And yet the point declared in that Councell was neither fundamentall in your sense nor contained in Scripture And to the same effect are the words of S. Ambrose who speaking of the Heretiques condemned in the Councell of Nice sayth that They were not condemned by humane (y) Lib. 1. defid ad Gratian cap. 5. industry but by the authority of those Fathers as likewise the last Generall Councell of Trent defines That it belongs to the Church (z) 1. Sess 4. to iudge of the true sense and interpretation of Scripture which must needs suppose her infallibility And lastly the thirst that euery one who desires to saue his soule feeles in his soule to find out the true Church and the quiet which euery one conceiues he shall enioy if once he find her shewes that the very sense and feeling of all Christians is that the Church is infallible For otherwise what great comfort could any wiseman conceiue to be incorporated in a Church which is conceiued to be subiect to error in matters of fayth 21. For want of better arguments you also alledge (a) pag. 161. some Authors within the Roman Church of great learning as you say who haue declared their opinion that any particular Churchs and by consequence the Roman any Councels though Generall may erre But though that which you affirme were true it would fall short of prouing that the Catholique Church is not infallible in all points For besides particular Churches or Generall Councels there is the common Consent of all Catholiques knowne by perpetuall sacred Tradition and there is likewise the continued Succession of Bishops and Pastors in which if one should place an vniuersall infallibility it were sufficient to ouerthrow your assertion of the fallibility of the Church And euen your selfe teach that the Church is infallible in all fundamentals and yet you affirme that any particular or Generall Councell may erre euen to Heresy or Fundamentall and Damnable errours And therfore you must grant that according to your Principles it is one thing to say Generall Councels may erre and another that the Catholique Church may erre But yet for the thing it selfe it is a matter of fayth that true Generall Councels confirmed by the Pope cannot erre And if any hold the contrary he cannot be excused except by ignorance or inaduertence And as for the Romane Authors which you cite Occham is no competent witnes both because that worke of his dialogues which you cite is condemned and because he himselfe was a knowne enemy and rebellious against the sea Apostolique Besides the words which you cite out of him against the Authority of Councels are not his opinion but alledged for arguments sake for so he professeth expresly in the very preface of that worke and often repeats it that he doth not intend to deliuer any opinion of his owne Thirdly wheras he alledgeth reasons for and against Councels he alledgeth but fine against them and seauen for them Lastly before he comes to dispute against Councels he doth in two seuerall (b) Dialog lib. 5.1 part cap. 25. c. 28. places in the very beginning of those Chapters of which
learned man doth dissent from them Are not I pray you these and the like Traditions vpon which your Hierarchy depends of some consequence and worth your labour to put them in a Catalogue Or doe you not hold the Traditions of the Apostles to be infallible true 23. It is but a Calumny to affirme that (l) pag. 163. we receiue the definitions of the Church with no lesse deuotion then the holy Scriptures For you cite (m) pag. 169. that very place of Bellarmine where he (n) De Cont. l. 2. cap. 12. setteth downe at large fiue singular Prerogatiues of the holy Scriptures aboue the definitions of the Church in which respect your fault is lesse excusable It is your owne doctrine that the Church is infallible in all fundamentals and yet you will not euen in respect of such points equall her Authority with that of holy Scripture 24. At length you come to teach that Generall Councels may erre euen damnably and yet you also teach that their authority is immediately (o) Pag. 162 deriued from Christ and that their decrees (p) Ibid. binde all persons to externall Obedience But will you haue men in matters of fayth externally belieue themselues dissemble against their conscience And thinke that they do so by authority from Christ The truth is that you might as well say the Church is inuisible as to say that her infallibility consists not in Generall Councels but in this that euery member of the Church cannot erre damnably For towards the effect of instructing men in doubts concerning fayth all comes to one effect And with what colour of truth doe you say pag. 164.165 that you giue Generall Councells much more respect then do most of our Aduersaries since Catholiques belieue thē to be infallible which you deny 25. But you would gladly proue that Councels are fallible because they are discoursiue in their deliberations and (r) Pag. 167. vse the weights moments of reason for the drawing out of Conclusions from their Principles wherin it is confessed they may mistake 26. It is true we grant that the Church coynes no new Reuelations but only declares such to vs as haue been already deliuered in the written or vnwritten word of God to finde which out she vseth meanes by searching out true Records of Antiquity by discussing the writings of Fathers by consulting the holy Scriptures Traditions c. because it is the will of God that she vse such meanes But the thing vpon which she finally relyes in her Definitions ex parte Obiecti is the Reuelation or attestation of God which is the Formall and last Motine of fayth and exparte Subiecti in behalfe of herselfe she relies vpon the infallible assistance of the holy Ghost directing her not to propound any falshood insteed of a reuealed truth Thus we read in the first Councell Act. 15. Cùm magna disquisitio sieret After great search examination of the Case by citing Scriptures relating Miracles and the blessing of God declared by the good successe and conuersion of so many Gentiles the final determination did not rely vpon these industries but Visum est Spiritui sancto nobis It hath seemed to the Holy Ghost and vs Which words expresse both the formall Motiue and chiefe efficient Cause of fayth as also the free and voluntary concurring of the Apostles assisted by the Holy Ghost And yet I hope you will not out of these diligences discourses of the Apostles inferre that this Councell was fallible Or that there was no more certainty in the Conclusion then in the Arguments themselues of which some abstracting from the assistance of the holy Ghost and the Authority of the Apostles were but as the Deuines speake Arguments of Credibility and dispositions to fayth as Miracles c. Or will you perhaps with your first Patriarch Luther reprehend euen this Councell of the Apostles and say with him That Iames whose (s) In Assert art 29. opinion the whole Councell followed changed the verdict of peter whose iudgment that the Gentiles should not be constrained to obserue the Iewish Ceremonics was most true cōsequently the opinion of Iames and the Councell could not be true You grant as I must often put you in mind that the Church is infallible in fundamentall points must she therfore vse no industry to attaine to the knowledge of such points And Protestants who hold Scripture to be the only Rule of fayth vse meanes of conferring Text consulting the Originals Prayer c. for attayning the true meaning of Scripture and yet you will not grant that your fayth is fallible because you will say it doth not rely vpon those said fallible meanes but finally as you apprehend it rests in the word of God And if any Catholique Author equall the definitions of the Church with the holy Scripture his meaning is that both the one and the other are so infallible that they cannot deliuer any vntruth For in other respects we grāt many singular Prerogatiues to the holy Scripture more then to the definitions of Councels as may partly beseen in (t) De Conc. lib. 2. cap. 12. Bellarmine 27. Your obiection that the great Councell (u) Pag. 170. of Chalcedon corrected the Second of Ephesus and that S. Augustine sayth Prouinciall Councels (w) De Bapt. cont Donat. lib. 2. cap. 3. may be corrected by Plenary and Plenary Councels the former by the latter hath beene answered a hundred times and I doubt not but that you haue read Bellarmine who (x) De Couc lib. 1. cap. 6. shewes that the second Councell of Ephesus proceeded vnlawfully wherin S. Flauianus Bishop of Constantinople was murthered by the faction of Dioscorus and the Popes Legates were driuen away and finally the Eutichian Heresy was confirmed for which causes that Councell was annulled by Pope Leo. You haue pickt out a pretty example to proue that lawfull Councels confirmed by the Pope may erre To the words of S. Augustine Bellarmine answers that (y) De Consul lib. 2. c. 7. §. Respondeo Primò either they are vnderstood of vnlawfull Councels such as was the second of Ephesus or els they are to be vnderstood of Questions concerning matter of fact as whether Caecilianus had deliuered vp the Bible or finally that latter Councels may be said to correct the former because some decrees which concerne manners may by change of circumstāces proue inconuenient although in the beginning they were very holy and fit Which interpretation is gathered out of S. Augustine himselfe who sayth That Councels may be corrected when Experience doth manifest something which before did not appeare Now experience hath no place in vniuersall doctrines but in particular facts or lawes which respect particular circumstāces of time and place c. Your second Citation in your Margent out of S. Augustine (a) Lib. 3. cōt Maxim whose words you did not recite Bellarmine answeres in the place which I haue cited
now And heertofore I haue declared at large in what sense and vpon what occasion and reason S. Augustine against the Donatists made recourse to Scripture alone 26. You begin to impugne the Popes infallibility by saying that Charity-Mistaken meanes by his infallible Church only the Pope Which saying of yours doth well declare how fallible your affirmations are And that if the Pope define that to be white which the eye iudges to be blacke it must be so admitted by vs you pretend to proue out of I know not what papers of the Iesuites found in Padua in witnes wherof you alleage Paulus Soarpius a seditious scandalous and condemned Author we must by no meanes belieue you without better proofe You cite also out of Bellarmine these words If he the Pope should (b) De Rom â— Pont. lib. 4. c. 5. §§ Quodantens erre and command the practise of vice or forbid the exercise of vertue the Church were bound in conscience to belieue vices to be good and vertues to be bad Who would not thinke by these words of Bellarmine as you corrupt him that indeed we might belieue Vice to be good and Vertueil The direct contrary wherof he affirmes and from thence infers that the Pope whom the Church is obliged to obey as her Head and Supreme Pastor cannot erre in decrees of manners prescribed by him to the whole Church These be his words If the Pope did erre in commanding vices or forbidding Vertue the Church were bound to belieue that Vice is good and Vertue ill vnles she would sinne against her conscience For in doubtfull things the Church is bound to subiect herselfe to the Iudgment of the Pope and to do what he commands and not to do what he forbids and lest she should sinne agaynst her conscience she is bound to belieue that what he commands is good that what he forbids is ill For the auoyding of which inconuenience he concludes that the Pope cannot erre in Decrees concerning manners by forbidding Vertue or commanding Vice If one should proue that Scripture cannot erre in things concerning manners because otherwise Christians who are bound to belieue whatsoeuer the Scripture sayth should be obliged to belieue Vertue to be ill and Vice to be good would you infer that indeed we are to belieue Vertue to be ill and Vice to be good Or rather that indeed Scripture could not propose or command any such thing This is that which Bellarmine sayth But your selfe is he according to whose principles we might be obliged to imbrace vice c. For since you affirme that the authority (d) Pag. 1â—â— of Generall Councels is immediately deriued from Christ and that their Decrees bind all persons to externall Obedience and seing you hold that they may erre perniciously both in fayth and manners What remaines but that we must be obliged euen by authority immediately deriued from Christ himselfe to erre with the Councell and at lest externally imbrace Vice 29. You come afterward to discourse thus These men (e) Pag. 17â— deale not plainely with vs when they pretend often in their disputations against vs Scriptures Fathers Councells and the Church since in the issue their finall and infallible argument for their fayth is only the Popes Authority It were indeed a happy thing and a most effectuall way to end all Controuersies if people would submit themselues to some visible liuing Iudge by whom they might be instructed by whom it might be declared who alledge Scriptures and Fathers right or wrong Which since you and your Brethren refuse to do no wonder if we be constrained to alledge Scriptures and Fathers as you likewise do though you say that Scripture is infallible and that all Controuersies must be decided by it alone Besides though the Pope be infallible yet he is not so alone as if he did exclude all other infallible meanes for Scriptures Generall Councells and the Consent of the whole Catholique Church are also infallible And therfore as I was saying it is no wonder that we alledge other Arguments besides the decrees of Popes alone For since in our disputes with you we abound with all kind of arguments why should we not make vse therof And if you will know the reason why Councells be gathered to the great good of the Church notwithstanding the Popes infallibility you may read Bellarmine who giues (f) De Rom. Pontif lib. 4. cap. 7. §. Respondeo Id. the reason therof I hope you will grant that S. Peter was infallible and yet he thought good to gather a Councel Act. 15. for greater satisfaction of the faythfull and to take away all occasions of temptation in the weaker Christians What estimation Antiquity made of the Popes Authority I haue shewed heertofore And if some who haue written Pleas or Prescriptions against Heretiques do not without more adoe appeale (g) Pag. 173. all Heretiques to the Popes Tribunall you haue no cause to wonder since commonly the first error of all Heretiques is to oppose the Pope and the Church of Rome and therfore they must be conuinced by other Arguments Tertullian in his Prescriptions against Heretiques doth particularly aduise and direct that Heretiques are not to be admitted to dispute out of Scripture and that it is but in vaine to seeke to conuince them by that meanes and yet you hold that the Scripture is not only infallible but the sole Rule also of fayth How then do you infer against vs that if the Pope be infallible Tertullian should haue appealed all Heretiques to his Tribunall since he doth not appeale them to Scripture which yet he belieued to be infallible And neuertheles the two Authors whom you cite Tertullian and Vincentius Lyrinensis speake as much in aduantage of the Pope and Church of Rome as can be imagined If sayth Tertullian thou liue (h) Praescript cap. 36. neere Italy thou hast the Citty of Rome from thence Authority is neere at hand euen to vs Africans A happy Church into which the Apostles haue powred their whole doctrine together with their bloud And Vincentius Lyrinensis cals the (i) In sus Com. Pope and Church of Rome the Head and other Bishops as S. Cyprian from the South S. Ambrose from the North c. and others from other places the sides of the world And I cited these words out of him before who speaking of Rebaptization saith Then (k) In Com. part 1. the blessed Stephen resisted together with but before his Colleagues iudging it as I conceiue a thing worthy of him that he should surmount them as much in Fayth as he did in the authority of his place Of the opposition of some particular men to the Pope we haue spoken already and in your saying that his Authority hath beene opposed by Generall Councels we will not belieue you til you bring better proofe That the diuisions of the Easterne from the Latine Church proceeded from the ambition pretensions of the Bishop of Rome
you proue by the Authority of Nilus a Schismatique an Heretique and a professed enemy of the Church of Rome and of Protestants also vnles they haue a mind to belieue that the holy Ghost proceeds not from the Sonne And how can Nilus affirme as he doth that the Pope refuseth to haue the groundes of that dissension fayrely heard and discussed in a generall Councell For vnder Vrbanus the second a Councell was held at Barium in Apulia where the Graecian Bishops being present were conuicted of errour in denying God the holy Ghost to proceed from God the Sonne S. Anselme (l) Anselm lib. de protes Spirit sanct our Primate of Canterbury being the chiefe disputant in the behalfe of the Latins Whereupon the Graecian Emperour that then ruled Alexius Comnenus became Catholicke and caused the Graecian Bishops to hold Communion with the Roman Church so long as he liued Baronîus tom 12. An. 1118. as Baronius sheweth And greater cause I haue to wonder that you would now reuiue this Cauill of Nilus For to say nothing of the Councell of Lyons in France vnder Gregory the tenth Baron ad an 1274. where the Patriarke of Constantinople was present and other Hierarchs of Greece to the number of 40. besides innumerable Bishops and Prelates of the Latins being more then a thousand in all some Kings being there in person and all by their Embassadors namely Michael Paleologus and Andronicus his Sonne Emperours of the East in whose name their Embassadours recanted abiured all errors against the Roman Church namely that about the Holy Ghost to pretermit I say this instance who doth not know that in the generall Councell at Florence the matter was debated vnder Eugenius the fourth where the Graecians with their Emperour and their Patriarch and the Legates of three other Patriarches and the Armenians and the Deputyes of the Ethiopians were present and a perfect concord was then made from which the Greekes departing afterward were subdued and made slaues to the Turke And that they might see the cause of their destruction to be pertinacity in their Errour about the Holy Ghost vpon the very feast of Pentecost as Bellarmine proueth the Citty of Constantinople was taken their Emperour killed Lib. 2. de Christo cap. 30. and their Empyre extinguished And it is well knowne that the true cause of their dissension whereupon a separation at last ensued was the Controuersy between Ignatius lawfull Patriarch of Constantinople whom the Pope still kept in his Communion and Photius an ambitious Intruder into the Patriarchate by strength of the Imperiall Power Which Schisme hath enlarged it selfe by addition of the heresy about the procession of the holy Ghost For want of better matter you bring heere that old Obiection about the Councels of Constance and Basil defining that the Councell is aboue the Pope The Answere whereof you may read in Bellarmine that (m) De Câ— lib. 2. c. â—â— the Popes who were deposed were in time of Schisme when it was not knowne who was the true Pope in which case the Church hath power to prouide herselfe of an vndoubted Pastour To say nothing that two of those Popes voluntarily renounced their pretence As for the decree of the Councell of Constance that all ought to obey a Generall Councell he answeres that either it is meant for time of Schisme or if it be vniuersall that the Councell could not make any such definition of fayth because it was neuer confirmed by the Pope for as much as concernes that point And the Councell of Basill was in that particular expresly repealed by diuers Popes and the whole Church receiued Eugenius as true Pope who yet was deposed by that Councell To disproue the Popes infallibility you cite Victoria saying Giue me (n) Relect. 4. de Potest Papae Conc. prop. 12. ad fin Clements Linus Siluesters and I will leaue all to their pleasure But to speake no worse of latter Popes they are much inferiour to those ancient Ones But you alleage this Author according to your wonted manner that is very vnfaithfully For he in that place speakes only of Dispensations in Lawes the facility and frequency wherof Victoria dislikes in these latter times Which being wholy matter of Fact doth nothing preiudice the Popes Infallibility for points of Fayth 30. To proue that there is nothing but vncertainty in prouing the Popes infallibility (o) Pag. 176. you alledge some place out of Bellarmine but with so great confusion and fraude that they serue only to proue the certainty of your ill dealing Bellarmine distinguishes two Questions The one whether S. Peter had any Successor in being head of the Church and this he sayth is most certayne and De iure diuino or by diuine institution The other whether it be de iure diuino or of diuine institution that S. Peters Successour must be the particular Bishop of Rome and this he sayth is not so certayne though it be true because if S. Peter had placed his Sea in some other Citty or els had chosen no particular Citty at all yet his Successour had been iure diuino Head of the Church howbeyt in that case he had not beene the particular Bishop of Rome Neuertheles because S. Peter did in fact choose Rome it is vpon that supposall a matter of fayth that the Bishop of Rome S. Peters Successour is all one As for example by the Law of God all lawfull Superiours are to be obeyed and therefore though it be not of diuine institutioÌ„ that this or that man should be superiour yet supposing that in fact he be Superiour the general diuine Law pitches fastens vpoÌ„ him obligeth vs to obey him in particular This being presupposed let vs now heare what you alledge out of (q) De Rom. Pont. lib. 2. cap. 4. §. Restant Bellarmine S. Peter sate many yeares Bisshop of Rome there he died You chaÌ„ge the very QuestioÌ„ Bellarmines words in the Title of the Chapter are Petrum Romae vsque admortem Episcopum fuisse That S. Peter was Bishop of Rome till his death And he explaines his meaning to be That S. Peter was Bishop of Rome and that he kept that Bishoprick till his death which is a different thing from what you say That S. Peter sate many yeares Bishop of Rome and there he died For he might haue been many yeares Bishop of Rome and also died at Rome and yet not died Bishop of Rome as one may be Bishop of London for some yeares and dy at London yet not dye Bishop of London Now Bellarmine sayth that S. Peter died Bishop of Rome which indeed was the maine point and proues that the Bishop of Rome is S. Peters successour wheras to dye at Rome is accidentall to his being Bishop of Rome and in fact diuers Bishops of Rome died in France and els where But let vs goe on You say that the first reason by which Bellarmine proues that S.
not rather as you speake by plaine (b) Pag. 112. Scripture indeterminable or by any other Rule of fayth 3. It is worthy to be obserued that after you had told vs that the dissentious of the Church of Rome are of greater importance then any among the Reformed you can name only two which may haue any colour of difficulty the rest being meere Scholasticall disputations in obscure points for the better explanations of the Mysteries of our Fayth against Infidels and Heretiques The one concernes the Popes Authority And in particular his Superiority aboue Councells to which we haue answered more then once all Catholiques agree that he is the Vicar of Christ the Successour of S. Peter the Visible Head of the Church to whom all particular persons and Churches are subiect The other is touching a Contrariety between Sixtus 5. and Clement the 8. about the Edition of the Bible which obiection Adamus Tannerus answeres (c) Adam Tanner tom 3. disp 1. q. 4. dub 6. â— 264. so fully that I haue thought good to set downe his words wherin he affirmes That this Question hauing been disputed in the Vniuersity of Ingolstad for being satisfied concerning the truth he wrote to F. Ferdinandus Alberus who afterward was Vicar Generall of the Society of IESVS and he by letters dated 28. Aug. 1610. answered in these words which I haue thoght best to set down in Latin as they lye the summe of them being this that the Decree of Sixtus was neuer sufficiently promulgated that such as haue not the Booke it selfe may read them heere Circa Biblia Sixtina post diligentem inquisitionem discussionem hanc denique responsionem dederunt ij qui huic rei incumbebant qua omnis tollitur difficultas cui omnes meritò acquiescent Responsio sic habet Certum est Bullam de ijs Biblijs non fuisse promulgatam cuius rei certissimum indicium est in Registro huiusmodi promulgationem non reperiri Illustrissimus Cardinalis Bellarminus testatur se cùm ex Gallia Romam redijsset à pluribus Cardinalibus audiuisse Bullam illaÌ„ non fuisse promulgatam id quidem illi se certissimè scire affâ—rmabant And the same F. Alberus addeth Sciat praetereà R. V. haec eadem ex S. D. N. Pope Paul the 5. habita fuisse vt tutò his adhaerere liceat oporteat And in his letters dated the 4. of September in the same yeare 1610. for confirmation of the same matter he adioyneth these words Item P. Azor â—o ipso tempore quo caeperunt typis publicari illa Biblia cùm instarent aliqui Papam posse errare quia videbatur iam errasse de facto in Biblijs Respondit publicè P. Azar Bullam illam non fuisse publicatam quamuis in impressione legeretur subscriptio Cursorum nam hoc factum fuisse per anticipationem Typographi ita iubente PoÌ„tifice ne impressio tardaretur Huius rei testis est P. Andraeas Eudaemon-Ioannes qui tunc aderat disputationi Thus he And besids all this Po. Sixtus himselfe marking that diuers things had crept in which needed a secoÌ„d Reuiew had declared that the whole worke should be re-examined though he could not do it by reason he was preuented by death as is affirmed in the Preface before the Bible set forth by Pope Clement the 8. 4. If any Catholique Writers teach absolutely that it is sufficient to belieue with an implicite faith alone you know and acknowledge pag. 198. and 71. and 241. they are reiected by the rest And yet that doctrine is neither so absurd nor dangerous as the opinion of M. Hooker and D. Morton as you relate with much shew of fauouring them Who yet not only grant that one may be ignorant of some fundamentall Articles but also may deny them without ceasing to be a member of the Church No nor so hurtfull as your owne doctrine who must if your distinction of points be to any purpose teach that an Error against a reuealed truth in points not fundamentall is not damnable Yea after you haue set downe the Creed as a perfect summary (d) Pag. 241. of those fundamentall truths wherin consists the Vnity of fayth and all men are bound actually to know necessitate praecepti you add but happily not so necessitate medij vel finis so that vpon the matter speaking of things to be belieued necessitate medij it will not be easy for you to free your selfe euen from that for which you impugne the Authors who do at least say that we must belieue all Articles implicitely in the explicite beliefe of the Article of the Catholique Church and yet that Article you do not belieue as you ought while you deny her vniuersall Infallibility in propounding diuine Truths 5. I will end with a notorious falsification which I find almost in the end of this your Section For in your first Edition pag. 65. Marg. you cite Tanner saying in Colloquio Ratisbon Sess 9. If the Prelates of the Church did erre in defining any doubt Christian people by vertue of such a gouernement might yea ought to erre And these words you bring to proue that whatsoeuer the Pope assisted with some few of his Cardinalls and Prelats shall define that must be receyued though it be false and erroneous wherein you discouer eyther intollerable ignorance or supine negligence or willfull malice For Tannerus in that place proues the infallibility of the Church that is of the Prelates of the Church because the people are obliged to belieue their Pastours and since it is absurd to say that they can be obliged to belieue that which is erroneous it followes that the Prelates of Gods Church cannot define any errour yea in expresse termes he sayth (f) Fol. 10â— I say not that the Pope is to be obeyed when he erres but say only that if the Superiour might erre yet were endued with publique authority the people might be led to errour And in this very same manner you falsify Bellarmine in your second Edition pag. 172 speaking to the same purpose as I shewed in this second (g) Cap. 5. num 28. Part. Lastly I must put you in mind that you leaue out the discourse of Charity Mistaken pag. 64. wherein he answers the vulgar obiection that we haue differences among vs of Thomists Scotists Benedictins c. and yet pag. 84. you bring this very same obiection as freshly as if it bad neuer beene answered CHAP. VII THE maine points treated in your seauenth Section are the distinction of points fundamentall and that the Creed is a perfect Summary of all fundamentall points of fayth In answere whereof I employed the third and fourth Chapter of the First Part. 2. You say that the Rule of fayth (a) Pag. 216. being cleerly but diffusedly set downe in the Scriptures hath beene afterward summed vp in the Apostles Creed and in the Margent you cite S. Thomas as if he did affirme that the
belieue infallible vnwritten Traditions And wheras you say Bellarmine is resolute that the Article of the descēt is euery where in Scripture and in Latin Scripturae passim hoc docent Bellarmines wordes are All men agree that Christ descended into Hell aliquo modo in some māner or sense because Scripture euery where teaches so much Why did you leaue out aliquo modo which words might well haue shewed that there was no contrariety betweene Bellarmine Stapleton S. Thomas doth not purposely dispute whether all Articles of the Creed be contayned in Scripture but onely vpon an other occasion teaches that the Creed is not an Addition to Scripture out of which it is taken that the truths belieued by fayth are contained in Scripture diuers wayes and in some obscurely which doth in no wise exclude the Authority of the Church to declare the meaning of the Creed For if some be contayned in Scripture but obscurely who shall declare them to vs but the Church 13. As for the sense of that (f) pag. 240. Article some hold that Christ descended really into Hell Others virtually and by effect This virtuall descent is taught by one only namely Durand and therfore your Others is but an exaggeration and euen he doth not deny Lymbus Patrum or that the Fathers were there nor that Christ descended thither in some sort but only differeth frō others whether he descended secundum substantiam which doctrine or rather doubt of his for he leaueth the thing doubtfull is reiected by all other Deuines as erroneous 14. By Hell some (g) pag. 240. vnderstand the lowest pit or the place of the damned as Bellarmine at first others the Lymbus Patrum as Bellarmine at last Would not one conceiue by your words that in the opinion of Bellarmine Christ descended only into the place of the dāmned And yet your conscience cannot but tell you that Bellarmine neuer doubted but that Christ descended into Lymbus Patrum and only proposed it as doubtfull whether or no he descended into the Hell of the damned and resolued probabile est It is probable that the soule of Christ descended to all the infernall places or Hells But afterward in his Recognitions he retracted his opinions for as much as concerned the place of the damned whereby it is cleere that he neuer doubted of our Sauiours descent to Lymbus and that you affirming the contrary doe without doubt desire to deceiue your Reader 15. You say that it is the most important (h) pag. 242. and most fundamentall of all Articles in the Church to belieue that Iesus Christ the Sonne of God the Son of Mary is the only Sauiour of the world wherin you giue a deadly blow to D. Morton who teaches that the Arians denying our Sauiour to be God do notwithstanding make a true Church and if the opinion of M. Hooker for which you bring diuers Arguments be true you cannot exclude the Arians or Trinitarians from being members of a true Church 16. To cleere the cōfusednes of your Church in her 39. Articles you lay the fault vpon vs. But by your leaue if you read either Catholique Deuines or the Councell of Trent you will find that they speake most cleerly and distinctly But Charity Mistaken doth truly say that you are very carefull not to be too cleerly vnderstood and therefore in many Controuersies whereof that Booke of the 39. Articles speakes it comes not at all to the maine question between them and vs c. Which affirmation of his is most true both in the points by him specified in diuers others as for example The third of our Sauiours descent into Hell The 26. of the Nature and effect of Sacraments The 27. will haue the Baptisme of Children to be retained but doth not specify whether or no it be necessary The 28. about the Lords Supper is so generall and of so large a size that it may reach to Zuinglians Caluinists Lutherans who yet in this Article are known to be as farre asunder from ech other as East from West I omit other Articles and only vrge that which Charity Mistaken presseth and you wholy dissemble that Those Articles do not so much as say that the Articles of doctrine which they deliuer are fundamentall either all or halfe or any one therof or that they are necessarily to be belieued by them or the contrary damnable if it be belieued by vs. Is this to keep your promise not to omit without answere any thing of moment in all his discourse Certainly this which Charity Mistaken doth vrge heere is according to your principles the very quintessence of all other points I will not stand to examine how truly you affirme that our Wil is essentially free from all necessity Such motions of our Will as preuent the deliberation of reason are they not necessary The Will in good Philosophy cannot suffer coaction but it may be necessitated without changing the essence therof 17. To the demaund of Charity Mistaken Why do they not particularly enumerate all the Bookes which they acknowledge to be of the New Testament as they had done them of the Old but only because they must so haue named those Bookes of S. Iames and others for Canonicall which the Lutherans haue cast out of their Canon You answere that the Lutherans do now admit the Epistle of S. Iames and the rest as Canonicall which you proue by D. Gerhard a Lutherā But if this be so you do not answere his Question what the reason is why your Church doth not particularly enumerate all the Bookes which they acknowledge to be of the New Testament as she had done them of the old Besides what Authority had D. Gerhard to speak for all the Lutherans of which there be diuers sorts condemning one another If once you deny the infallibility of the Church what infallible ground hath D. Gerhard this day to admit of those Bookes which yesterday other Lutherans reiected In the Bibles of Luther to this day the Epistle to the Hebrewes the Epistle of S. Iames and S. Iude and the Apocalyps of S. Iohn are excluded from the Canon 18. Now that none of those Bookes which we hold for Canonicall be Apochryphall as you teach Bellarmine (m) De verbo Dei l. 1. per multa çapita proues at large and answers all your obiections And if any heertofore doubted of some of them the Authority of the Visible Catholique Church of Christ ought to preponderate all doubts of particular persons And it is strange that you cite S. Augustine against the Machabees who in that very place which you cite sayth The Scripture (n) Cont. ep Gaudent lib. 2. ç. 23. of the Machabees is receiued by the Church not vnprofitably if it be read and heard soberly which latter words are vnderstood only against desperate inferences of the Donatists who vpon the example of Razias in the History of the Machabees did kill and precipitate themselues as
and of infallible Verity By saying so Of this very affirmation there will remaine the same Question still how it can proue it selfe to be infallibly true Neyther can there euer be an end of the like multiplyed demands till we rest in the externall Authority of some person or persons bearing witnes to the world that such or such a booke is Scripture and yet vpon this point according to ProtestaÌ„ts all other Controuersies in fayth depend 7. That Scripture cannot assure vs that it selfe is Canonicall Scripture is acknowledged by some Protestants in expresse words and by all of them in deeds M. Hooker whome D. Potter ranketh (a) Pag. 131. among men of great learning and iudgement sayth Of thinges (b) In his first booke of Eccles Policy Sect. 14. pag. 6â— necessary the very chiefest is to know what bookes we are to esteeme holy which point is confessed impossible for the Scripture it selfe to teach And this he proueth by the same argument which we lately vsed saying thas It is not (c) Ibid. lib. 2. Sect. 4. p. 102. the word of God which doth or possibly can assure vs that we doe well to thinke it his word For if any one Booke of Scripture did giue testimony of all yet still that Scripture which giueth testimony to the rest would require another Scripture to giue credit vnto it Neyther could we come to any pause whereon to rest vnles besids Scripture there were something which might assure vs c. And this he acknowledgeth to be the (d) l. 3. Sect. 8. pag. 1. 146. alibi Church By the way If Of things necessary the very chiefest cannot possibly be taught by Scripture as this man of so great learning and iudgment affirmeth and demonstratiuely proueth how can the Protestant Clergy of England subscribe to their sixth Article Wherein it is sayd of the Scripture Whatsoeuer is not read therein nor may be proued thereby is not to be required of any man that it should be belieued as an Article of the fayth or be thought requisite or necessary to saluation and concerning their beliefe and profession of this Article they are particulerly examined when they be ordayned Priests and Bishops With Hooker his defendant Couell doth punctually agree Whitaker likewise confesseth that the question about Canonicall Scriptures is defined to vs not by testimony of the priuate spirit which sayth he being priuate and secret is (e) Aduersus Stapl. l. 2. cap. 6. pag. 270 pag. 357. vnfit to teach and refell others but as he acknowledgeth by the (f) Aduersus Stapl. l. 2. c. 4. pag. 300. Ecclesiasticall Tradition An argument sayth he whereby may be argued and conuinced what bookes be Canonicall and what be not Luther sayth This (g) lib. de capt Babyl tom 2. Wittomb fol. 8â— indeed the Church hath that she can discerne the word of God from the word of men as Augustine confesseth that he belieued the Ghospell being moued by the authority of the Church which did preach this to be the Gospell Fulke teacheth that the Church (h) In his answere to a countefaite Catholique pag. 5. hath iudgment to discerne true writings from counterfaite and the word of God from the writing of men and that this iudgment she hath not of herselfe but of the Holy Ghost And to the end that you may not be ignorant from what Church you must receiue Scriptures heare your first Patriarch Luther speaking against theÌ„ who as he saith brought in Anabaptisme that so they might despight the Pope Verily saith he these (i) Epist coÌ„t Anabap. ad dnos Parochos tom 2 Germ. Wittemb men build vpon a weake foundation For by this meanes they ought to deny the whole Scripture and the Office of Preaching For all these we haue from the Pope otherwise we must goe make a new Scripture 8. But now in deedes they all make good that without the Churches authority no certainty can be had what Scripture is Canonicall while they cannot agree in assigning the Canon of holy Scripture Of the Epistle of S. Iames Luther hath these words The (k) Praefat. in epist. lac inedit Ienensi Epistle of â—ames is contentions swelling dry strawy and vnworthy of an Apostolicall Spirit Which censure of Luther Illyricus acknowledgeth and maintaineth Kemnitius teacheth that the second Epistle (l) In Enchirid pag. 63. of Peter the second and third of Iohn the Epistle to the Hebrewes the Epistle of Iames the Epistle of Iude and the Apocalyps of Iohn are Apocryphall as not hauing sufficient Testimony (m) In exa min. Conc. Trid. part 1. pag. 55. of their authority and therefore that nothing in controuersy can be proued out of these (n) Ibid. Bookes The same is taught by diuers other Lutherans and if some other amongst them be of a contrary opinion since Luthers time I wonder what new infallible ground they can alleadge why they leaue their Maister and so many of his prime Schollers I know no better ground then because they may with as much freedome abandon him as he was bould to alter that Canon of Scripture which he found receiued in Gods Church 9. What Bookes of Scripture the Protestants of England hold for Canonicall is not easy to affirme In their sixt Article they say In the name of the Holy Scripture we do vnderstand those Canonicall Bookes of the Old and New Testament of whose authority was neuer any doubâ—â— in the Church What meane they by these words That by the Churches consent they are assured what Scriptures be Canonicall This were to make the Church Iudge and not Scriptures alone Do they only vnderstand the agreement of the Church to be a probable inducement Probability is no sufficient ground for an infallible assent of fayth By this rule of whose authority was NEVER any doubt in the Church the whole booke of Esther must quit the Canon because some in the Church haue excluded it from the Canon as (o) Apud Eusâ—b l. 4. hist. cap. 26. Melito Asianus (p) in Synop. Athanaâ—us and (q) In câ—rm de genuâ—â—â—s Scripturis Gregory Nazianzen And Luther if Prote stants will be content that he be in the Church saith The Iewes (r) lib de seruo arbitrâ—o contra Eras tom 2. Witt. fol. 471. place the booke of Esther in the Canon which yet if I might be Iudge doth rather deserue to be put out of the Canon And of Ecclesiastes he saith This (s) In latinis Sermonibus conuiuialibus Francof in 8. impr Anno 1571. booke is not full there are in it many abrupt things he wants boots and spurs that is he hath no perfect sentence he rides vpon a long reed like me when I was in the Monastery And much more is to be read in him who (t) In Germanicis colloq Lutheri ab Aurtfabro editis Francofurti tit de libris veteris noui Test fol. 379. sayth further that the said booke was
from hand to hand and age to age bringing vs vp to the times and persons of the Apostles and our Sauiour himselfe cōmeth to be confirmed by all those miracles and other arguments whereby they conuinced their doctrine to be true Wherefore the ancient Fathers auouch that we must receiue the sacred Canon vpon the credit of Gods Church S. (k) In Synopsi Athanasius saith that only foure Gospels are to be receiued because the Canons of the Holy and Catholique Church haue so determined The third Councell of (l) Can. 47. Carthage hauing set downe the Bookes of holy Scripture giues the reason because We haue receiued from our Fathers that these are to be read in the Church S. Augustine (m) Cont. ep Funaam c. 5. speaking of the Acts of the Apostles saith To which booke I must giue credit if I giue credit to the Gospel because the Catholique Church doth a like recōmend to me both these Bookes And in the same place he hath also these words I would not belieue the Gospell vnles the authority of the Catholique Church did moue me A saying so plaine that Zuinglius is forced to cry out Heere I (n) Tom. 1. fol. 135. implore your equity to speake freely whether this saying of Augustine seeme not ouerbould or els vnaduisedly to haue fallen from him 15. But suppose they were assured what Bookes were Canonicall this will little auaile them vnles they be likewise certaine in what language they remaine vncorrupted or what Translations be true Caluin (o) Instit c. 6. §. 11. acknowledgeth corruption in the Hebrew Text which if it be taken without points is so ambiguous that scarcely any one Chapter yea period can be securely vnderstood without the help of some Translation If with points These were after S. Hierom's time inuented by the persidious Iewes who either by ignorance might mistake or vpon malice force the Text to fauour their impieties And that the Hebrew Text still retaines much ambiguity is apparent by the disagreeing Translations of Nouellists which also proues the Greeke for the New Testament not to be void of doubtfulnes as Caluin (p) Instit. ca. 7. §. 12. confesseth it to be corrupted And although both the Hebrew and Greeke were pure what doth this help if only Scripture be the rule of faith and so very few be able to examine the Text in these languages All then must be reduced to the certainty of Translations into other tongues wherin no priuate man hauing any promise or assurance of infallibility Protestants who rely vpon Scripture alone will find no certaine ground for their faith as accordingly Whitaker (q) lib. de sancta Scriptura p. 523. affirmeth Those who vnderstand not the Hebrew and Greeke do erre often and vnauoydably 16. Now concerning the Translations of Protestants it will be sufficient to set downe what the laborious exact and iudicious Author of the Protestants Apology c. dedicated to our late King Iames of famous memory hath to this (r) Tract 1. Sect. 10. subd 4. ioyned with tract 2. cap. 2. Sect. 10. subd 2. purpose To omit saith he particulers whose recitall would be infinite to touch this point but generally only the Translation of the New Testament by Luther is condemned by Andreas Osiander Keckermannus and Zuinglius who sayth hereof to Luther Thou dost corrupt the word of God thou art seene to be a manifest and common corrupter of the holy Scriptures how much are we ashamed of thee who haue hitherto esteemed thee beyond all measure and now proue thee to be such a man And in like māner doth Luther reiect the Translation of the Zuinglians terming them in matter of diuinity fooles Asses Antichrists deceauers and of Asse-like vnderstanding In so much that when Proscheuerus the Zwinglian Printer of Zurich sent him a Bible translated by the diuines there Luther would not receyue the same but sending it backe reiected it as the Protestant Writers Hospinians and Lauatherus witnesse The translation set forth by Oecolampadius and the Deuines of Basil is reproued by Beza who affirmeth that the Basil Translation is in many places wicked and altogeather differing from the mynd of the Holy Ghost The translation of Castalio is condemned by Beza as being sacrilegious wicked and Ethnicall As concerning Caluins translation that learned Protestant Writer Carolus Molinaeus saith thereof Caluin in his Harmony maketh the Text of the Gospell to leape vp and downe he vseth violence to the letter of the Gospell and besides this addeth to the Text. As touching Beza's translation to omit the dislike had therof by Seluccerus the German Protestant of the Vniuersity of Iena the foresaid Molinaeus saith of him de facto mutat textum he actually changeth the text and giueth further sundry instances of his corruptions as also Castalio that learned Caluinist and most learned in the tongues reprehendeth Beza in a whole booke of this matter and saith that to note all his errours in translation would require a great volume And M. Parkes saith As for the Geneua Bibles it is to be wished that either they may be purged from those manifold errors which are both in the text and in the margent or els vtterly prohibited All which confirmeth your Maiesties graue and learned Censure in your thinking the Geneua translation to be worst of all and that in the Marginall notes annoxed to the Geneua translation some are very partiall vntrue seditious c. Lastly concerning the English Translations the Puritanes say Our translation of the Psalmes comprized in our Booke of Common Prayer doth in addition subtraction and alteration differ from the Truth of the Hebrew in two hundred places at the least In so much as they do therefore professe to rest doubtfull whether a man with a safe conscience may subscribe thereto And M. Caerlile saith of the English Translators that they haue depraued the sense obscured the truth and deceiued the ignorant that in many places they do detort the Scriptures from the right sense And that they shew themselues to loue darknes more then light falshood more then truth And the Ministers of Lincolne Diocesse giue their publike testimony terming the English Translation A Translation that taketh away from the Text that addeth to the Text and that sometime to the changing or obscuring of the meaning of the Holy Ghost Not without cause therefore did your Maiesty affirme that you could neuer yet see a Bible well translated into English Thus far the Author of the Protestants Apology c. And I cannot forbeare to mention in particuler that famous corruption of Luther who in the Text where it is said Rom. 3. v. 28. We accompt a man to be instified by faith without the works of the Law in fauour of Iustification by faith alone translateth Iustified by faith A LONE As likewise the falsification of Zuinglius is no lesse notorious who in the Gospels of S. Mathew Mark and Luke and in S. Paul in place of
This is my Body This is my bloud translates This signifies my Body This signifies my bloud And heere let Protestants consider duely of these points Saluation cannot be hoped for without true faith Faith according to them relies vpon Scripture alone Scripture must be deliuered to most of them by the Translations Translations depend on the skill and honesty of men in whom nothing is more certaine then a most certaine possibility to erre and no greater euidence of Truth then that it is euident some of them imbrace falshood by reason of their contrary translations What then remaineth but that truth faith saluation all must in them rely vpon a fallible and vncertaine ground How many poore soules are lamentably seduced while from preaching Ministers they admire a multitude of Texts of diuine Scripture but are indeed the false translations and corruptions of erring men Let them therfore if they will be assured of true Scriptures fly to the alwayes visible Catholique Church against which the gates of hell can neuer so far preuaile as that she shall be permitted to deceiue the Christian world with false Scriptures And Luther himselfe by vnfortunate experience was at length forced to confesse thus much saying If the (s) lib cont Zwingl de verit corp Christi in Euchar. world last longer it will be againe necessary to receiue the Decrees of Councels to haue recourse to them by reason of diuers interpretations of Scripture which now raigne On the contrary side the Translation approued by the Roman Church is commended euen by our Aduersaries and D. Couell in particuler sayth that it was vsed in the Church one thousand (t) In his answere vnto M. John Burges pag. 94. three hundred yeares agoe and doubteth not to prefer (u) Ibid. that Translation before others In so much that whereas the English translations be many and among themselues disagreeing he concludeth that of all those the approued translation authorized by the Church of England is that which commeth nearest to the vulgar and is commonly called the Bishops Bible So that the truth of that translation which we vse must be the rule to iudge of the goodnesse of their Bibles and therefore they are obliged to maintaine our Translation if it were but for their owne sake 17. But doth indeed the source of their manifold vncertainties stop heer No! The chiefest difficulty remaines concerning the true meaning of Scripture for attayning whereof if Protestants had any certainty they could not disagree so hugely as they do Hence M. Hooker saith We are (w) In his Preface to his Bookes of Ecclesiasticall Policy Sect. 6. 26. right sure of this that Nature Scripture and Experience haue all taught the world to seeke for the ending of contentions by submitting it selfe vnto some iudiciall and definitiue sentence whereunto neither part that contendeth may vnder any pretence refuse to stand D. Fields words are remarkable to this purpose Seeing saith he the controuersies (x) In his Treatise of the Church In his Epistle dedicatory to the L. Archbishop of Religion in our times are growne in number so many and in nature so intricate that few haue time and leasure fewer strength of vnder standing to examine them what remaineth for men desirous of satisfaction in things of such consequence but diligently to search out which among all the societyes in the world is that blessed Company of holy Ones that houâ—â—â—ould of Faith that Spouse of Christ and Church of the liuing God which is the Pillar and ground of Truth that so they may imbrace her communion follow her directions and rest in her iudgment 18. And now that the true Interpretation of Scripture ought to be receiued from the Church it is also proued by what we haue already demonstrated that she it is who must declare what Bookes be true Scripture wherein if she be assisted by the Holy Ghost why should we not belieue her to be infallibly directed concerning the true meaning of them Let Protestants therfore eyther bring some proofe out of Scripture that the Church is guided by the Holy Ghost in discerning true Scripture and not in deliuering the true sense thereof Or els giue vs leaue to apply against them the argument which S. Augustine opposed to the Manicheans in these words I would not (y) Cont. ep Fund cap. 5. belieue the Gospel vnles the authority of the Church did moue me Them therfore whom I obeyed saying Belieue the Gospell why should I not obey saying to me Do not belieue Manichaeus Luther Caluin c. Choose what thou pleasest If thou shalt say Belieue the Catholiques They warne me not to giue any credit to you If therefore I belieue them I cannot belieue thee If thou say Do not belieue the Catholiques thou shalt not do well in forcing me to the faith of Manichaeus because by the preaching of Catholiques I belieued the Gospell it selfe If thou say you did well to belieue them Catholiques commending the Gospell but you did not well to belieue them discommending Manichaeus Dost thou thinke me so very foolish that without any reason at all I should belieue what thou wilts not belieue what thou wilts not And do not ProtestaÌ„ts perfectly resemble these men to whom S. Augustine spake when they will haue men to belieue the Roman Church deliuering Scripture but not to belieue her condemning Luther and the rest Against whom when they first opposed themselues to the Roman Church S. Augustine may seeme to haue spoken no lesse prophetically then doctrinally when he said Why should I not most (z) lib. de vtil cre cap. 14. diligenily inquire what Christ commanded of them before all others by whose authority I was moued to belieue that Christ commanded any good thing Canst thou better declare to me what he said whom I would not haue thought to haue been or to be if the beliefe thereof had been recommended by thee to me This therefore I belieued by fame strengthned with celebrity consent Antiquity But euery one may see that you so few so turbulent so new can produce nothing deseruing authority What madnes is this Belieue them Catholiques that wrought to belieue Christ but learne of vs what Christ said Why I beseech thee Surely if they Catholiques were not at all and could not teach me any thing I would more easily perswade my selfe that I were not to belieue Christ then that I should learne any thing concerning him from any other then them by whom I belieued him If therefore we receiue the knowledge of Christ and Scriptures from the Church from her also must we take his doctrine and the interpretation thereof 19. But besides all this the Scriptures cannot be Iudge of Controuersies who ought to be such as that to him not only the learned or Veterans but also the vnlearned and Nouices may haue recourse for these being capable of saluation and endued with faith of the same nature with that of the learned there must
be some vniuersall Iudge which the ignorant may vnderstand and to whom the greatest Clerks must submit Such is the Church and the Scripture is not such 20. Now the inconueniences which follow by referring all Controuersies to Scripture alone are very cleare For by this principle all is finally in very deed and truth reduced to the internall priuate Spirit because there is really no middle way betwixt a publique externall and a priuate internall voyce whosoeuer refuseth the one must of necessity adhere to the other 21. This Tenet also of Protestants by taking the office of Iudicature from the Church comes to conferre it vpon euery particuler maÌ„ who being driuen from submission to the Church cannot be blamed if he trust himselfe as farre as any other his conscience dictating that wittingly he meanes not to cozen himself as others maliciously may do Which inference is so manifest that it hath extorted from diuers Protestants the open Confession of so vast an absurdity Heare Luther The Gouernours (a) Tom. 2. Wittemberg fol. 375. of Churches and Pastours of Christs sheep haue indeed power to teach but the sheep ought to giue Iudgment whether they propound the voyce of Christ or of Aliens Lubbertus sayth As we haue (b) In lib. de principiâ—s Christian. dogm lib. 6. cap. 13. demonstrated that all publique Iudges may be deceiued in interpreting so we affirme that they may erre in iudging All faythfull men are prinate Iudges and they also haue power to Iudge of doctrines and interpretations Whitaker euen of the vnlearned sayth They (c) De Sacra Scriptura pag. 529. ought to haue recourse vnto the more learned but in the meane tyme we must be carefull not to attribute to them ouer-much but so that still we retaine our owne freedome Bilson also affirmeth that The people (d) In his true difference part 2. must be discerners and Iudges of that which is taught This same pernicious doctrine is deliuered by Brentius Zanchius Cartwright and others exactly cited by (e) Tract 2. cap. 1. Sect. 1. Brereley nothing is more common in euery Protestants mouth then that he admits of Fathers Councells Church c. as far as they agree with Scripture which vpon the matter is himselfe Thus Heresy euer fals vpon extremes It pretends to haue Scripture alone for Iudge of Controuersies and in the meane time sets vp as many Iudges as there are men and women in the Christian world What good Statesmen would they be who should idëate or fancy such a Common wealth as these men haue framed to themselues a Church They verify what S. Augustine obiecteth against certaine Heretiques You sce (f) lib 32. cont Faust that you goe about to ouerthrow all authority of Scripture and that euery mans mind may be to himselfe a Rule what he is to allow or disallow in euery Scripture 22. Moreouer what coÌ„fusion to the Church what danger to the Common wealth this deniall of the authority of the Church may bring I leaue to the consideration of any Iudicious indifferent man I will only set downe some words of D. Potter who speaking of the Proposition of reuealed Truths sufficient to proue him that gaine saith them to be an Heretique sayth thus This Proposition (g) pag. 247 of reuealed truths is not by the infallible determination of Pope or Church Pope and Church being excluded let vs heare what more secure rule he will prescribe but by whatsoeuer meanes a man may be conuinced in conscience of diuine reuelation If a Preacher do cleare any point of fayth to his Hearers if a priuate Christian do make it appeare to his Neighbour that any conclusion or point of faith is deliuered by diuine reuelation of Gods word if a man himselfe without any Teacher by reading the Scriptures or hearing them read be conuinced of the truth of any such coclusion this is a sufficient proposition to proue him that gain saith any such proofe to be an Heretique and obstinate opposer of the faith Behold what goodly safe Propounders of fayth arise in place of Gods vniuersall visible Church which must yield to a single Preacher a Neighbour a man himselfe if he can read or at least haue eares to heare Scripture read Verily I do not see but that euery well gouerned Ciuill Common-wealth ought to concur towards the exterminating of this doctrine whereby the Interpretation of Scripture is taken from the Church and conferred vpon euery man who whatsoeuer is pretended to the contrary may be a passionate seditions creature 23. Moreouer there was no Scripture or written word for about two thousand yeares from Adam to Moyses whom all acknowledge to haue been the first Author of Canonicall Scripture And againe for about two thousand yeares more from Moyses to Christ our Lord holy Scripture was only among the people of Israel and yet there were Gentils endewed in those dayes with diuine Faith as appeareth in Iob and his friends Wherefore during so many ages the Church alone was the decider of Controuersies and Instructor of the faithfull Neither did the Word written by Moses depriue that Church of her former Infallibility or other qualities requisite for a Iudge yea D. Potter acknowledgeth that besides the Law there was a liuing Iudge in the Iewish Church endewed with an absolutly infallible direction in cases of moment as all points belonging to diuine Faith are Now the Church of Christ our Lord was before the Scriptures of the New Testament which were not written instantly nor all at one time but successiuely vpon seuerall occasions and some after the decease of most of the Apostles after they were written they were not presently knowne to all Churches and of some there was doubt in the Church for some Ages after our Sauiour Shall we then say that according as the Church by little and little receiued holy Scripture she was by the like degrees deuested of her possessed Infallibility and power to decide Controuersies in Religion That some Churches had one Iudge of Controuersies and others another That with moneths or yeares as new Canonicall Scripture grew to be published the Church altered her whole Rule of faith or Iudge of Controuersies After the Apostles time and after the writing of Scriptures Heresies would be sure to rise requiring in Gods Church for their discouery and condemnation Infallibility either to write new Canonicall Scripture as was done in the Apostles time by occasion of emergent heresies or infallibility to interpret Scriptures already written or without Scripture by diuine vn written Traditions and affistance of the holy Ghost to determine all Controuersies as Tertullian saith The soule is (h) De test antm cap. 5. before the letter and speach before Bookes and sense before stile Certainly such addition of Scripture with derogation or subtraction from the former power and infallibility of the Church would haue brought to the world diuision in matters of faith and the Church had rather lost then
gained by holy Scripture which ought to be far from our tongues and thoughts it being manifest that for decision of Controuersies infallibility setled in a liuing Iudge is incomparably more vsefull and fit then if it were conceiued as inherent in some inanimate writing Is there such repugnance betwixt Infallibility in the Church and Existence of Scripture that the production of the one must be the destruction of the other Must the Church wax dry by giuing to her Children the milke of sacred Writ No No. Her Infallibility was and is deriued from an inexhausted fountaine If Protestants will haue the Scripture alone for their Iudge let them first produce some Scripture affirming that by the entring thereof Infallibility went out of the Church D. Potter may remember what himselfe teacheth That the Church is stil endewed with infallibility in points fundamentall and consequently that infallibility in the Church doth well agree with the truth the sanctity yea with the sufficiency of Scripture for all matters necessary to Saluation I would therfore glaâ—ly know out of what Text he imagineth that the Church by the comming of Scripture was depriued of infallibility in some points not in others He affirmeth that the Iewish Synagogue retained infallibility in her selfe notwithstanding the writing of the Old Testament and will he so vnworthily and vniustly depriue the Church of Christ of infallibility by reason of the New Testament Especially of we consider that in the Old Testament Lawes Ceremonies Rites Punishments iudgments Sacraments Sacrifices c. were more particulerly and minutely deliuered to the Iewes then in the New Testament is done our Sauiour leauing the determination or declaration of particulers to his Spouse the Church which therefore stands in need of Infallibility more then the Iewish Synagogue D. Potter (i) Pag. 24. against this argument drawne from the power and infallibility of the Synagogue obiects that we might as well infer that Christians must haue one soueraigne Prince ouer all because the Iewes had one chiefe Iudge But the disparity is very cleare The Synagogue was a type and figure of the Church of Christ not so their ciuill gouernmeÌ„t of Christian Common-wealths or kingdomes The Church succeeded to the Synagogue but not Christian Princes to Iewish Magistrates And the Church is compared to a howse or (k) Heb. 13. family to an (l) Cant. 2. Army to a (m) 1. Cor. 10. Ephes 4. body to a (n) Matt. 12 kingdome c. all which require one Maister one Generall one head one Magistrate one spirituall King as our blessed Sauiour with fiet Vnum ouile (o) Ioan. c. 10. ioyned Vnus Pastor One sheepefold one Pastour But all distinct kingdomes or Common-wealths are not one Army Family c. And finally it is necessary to saluation that all haue recourse to one Church but for temporall weale there is no need that all submit or depend vpon one temporall Prince kingdome or Common-wealth and therefore our Samour hath left to his whole Church as being One one Law one Scripture the same Sacraments c. Whereas kingdomes haue their seuerall Lawes disterent gouernments diuersity of Powers Magistracy c. And so this obiection returneth vpon D. Potter For as in the One Community of the Iewes there was one Power and Iudge to end debates and resolue difficulties so in the Church of Christ which is One there must be some one Authority to decide all Controuersies in Religion 24. This discourse is excellently proued by ancient S. Irenaeus (p) lib. 3. c. 4 in these words What if the Apostles had not left Scriptures ought we not to haue followed the order of Tradition which they deliuered to those to whom they committed the Churches to which order many Nations yield assent who belieue in Christ hauing saluation written in their harts by the spirit of God without letters or Inke and diligently keeping ancient Tradition It is easy to receiue the truth from God's Church seing the Apostles haue most fully deposited in her as in a rich Storehowse all things belonging to truth For what if there should arise any contention of some small question ought we not to haue recourse to the most ancient Churches and from them to receiue what is certaine and cleare concerning the present question 25 Besides all this the doctrine of Protestants is destructiue of it selfe For either they haue certaine and infallible meanes not to erre in interpreting Scripture or they haue not If not then the Scripture to them cannot be a sufficient grouÌ„d for infallible faith nor a meete Iudge of Controuersies If they haue certaine infallible meanes and so cannot erre in their interpretations of Scriptures then they are able with infallibility to heare examine and determine all controuersies of faith and so they may be and are Iudges of Controuersies although they vse the Scripture as a Rule And thus against their owne doctrine they constitute an other Iudge of Controuersies besides Scripture alone 26. Lastly I aske D. Potter whether this Assertion Scripture alone is Iudge of all Controuersies in faith be a fundamentall point of faith or no He must be well aduised before he say that it is a fundamentall point For he will haue against him as many Protestants as teach that by Scripture alone it is impossible to know what Bookes be Scripture which yet to Protestants is the most necessary and chiefe point of all other D. Couell expressely saith Doubtles (q) In his defence of M. Hokers bookes art 4. p. 31. it is a tolerable opinion in the Church of Rome if they goe no further as some of them do not he should haue said as none of them doe to affirme that the Scriptures are holy and diuine in themselues but so esteemed by vs for the authority of the Church He will likewise oppose himselfe to those his Brethren who grant that Controuersies cannot be ended without some externall liuing authority as we noted before Besides how can it be in vs a fundamentall errour to say the Scripture alone is not Iudge of Controuersies seing notwithstanding this our beliefe we vse for interpreting of Scripture all the meanes which they prescribe as Prayer Conferring of places Consulting the Originals c. and to these add the Instruction and Authority of God's Church which euen by his Confession cannot erre damnably and may affoard vs more help then can be expected from the industry learning or wit of any priuate person finally D Potter grants that the Church of Rome doth not maintaine any fundamentall error against faith and consequently he cannot affirme that our doctrine in this present Controuersy is damnable If he answere that their Tenet about the Scriptures being the only Iudge of Controuersies is not a fundamentall point of faith then as he teacheth that the vniuersall Church may erre in points not fundamentall so I hope he will not deny but particuler Churches and priuate men are much more obnoxious to error in such
heard that what the Church teacheth is truly said to be taught by Scripture and consequently to deny this particuler point deliuered by the Church is to oppose Scripture it selfe Yet if he will needs hold that this point is not fundamentall we must conclude out of S. Augustine as we did concerning the baptizing of Children that the infallibility of the Church reacheth to points not fundamentall The same Father in another place concerning this very question of the validity of Baptisme conferred by Heretiques sayth The (a) De Bapt. cont Donat. lib. 5. cap. 23. Apostles indeed haue prescribed nothing of this but this Custome ought to be belieued to be originally taken from their tradition as there are many things that the vniuersall Church obserueth which are therfore with good reason belieued to haue beene commanded by the Apostles although they be not written No lesse cleere is S. Chrysostome for the infallibility of the Traditions of the Church For treating these words 2. Thess 2. Stand and hold the Traditions which you haue learned whether by speach or by our Epistle saith Hence it is (b) Hom. 4. manifest that they deliuered not all things by letter but many things also without writing these also are worthy of beliefe Let vs therfore account the tradition of the Church to be worthy of beliefe It is a Tradition Seeke no more Which words are so plaine against Protestants that Whitaker is as plaine with S. Chrysostome saying I answere (c) De Sacra Script pag. 678. that this is an inconsiderate speach and vnworthy so great a Father But let vs conclude with S. Augustine that the Church cannot approue any error against fayth or good manners The Church sayth he being (d) Ep. 119. placed betwixt much chasse cockle doth tollerate many things but yet she doth not approue nor dissemble nor do those things which are against fayth or good life 17. And as I haue proued that Protestants according to their grounds cannot yield infallible assent to the Church in any one point so by the same reason I proue that they cannot rely vpon Scripture it selfe in any one point of sayth Not in points of lesser moment or not fundamentall because in such points the Catholique Church according to D. Potter and much more any Protestant may erre thinke it is contained in Scripture when it is not Not in points fundamentall because they must first know what points be fundamentall before they can be assured that they cannot erre in vnderstanding the Scripture and consequently independantly of Scripture they must foreknow all fundamentall points of fayth and therfore they do not indeed rely vpon Scripture either for fundamentall or not fundamentall points 18. Besides I mainely vrge D. Potter and other Protestants that they tell vs of certaine points which they call fundamentall and we cannot wrest from them a list in particuler of such points without which no man can tell whether or no he erre in points fundamentall and be capable of saluation And which is most lamentable insteed of giuing vs such a Catalogue they fall to wrangle among themselues about the making of it 19. Caluin holds the (e) Instit. l. 4. çap. 2. Popes Primacy Inuocation of Saints Freewill and such like to be fundamentall errors ouerthrowing the Gospell Others are not of his mind as Melancthon who sayth in (f) Cent. Ep. Theolog. cp 74. the opinion of himselfe and other his Brethren That the Monarchy of the Bishop of Rome is of vse or profit to this end that Consent of Doctrine may be retained An agreement therfore may easily be established in this Article of the Popes Primacy if other Articles could be agreed vpon If the Popes Primacy be a meanes that consent of Doctrine may be retained first submit to it and other articles wil be easily agreed vpon Luther also sayth of the Popes Primacy it may be borne (g) In Assertionibus art 36. withâ—â— And why then O Luther did you not beare with it And how can you and your followers be excused from damnable Schisme who chose rather to deuide Gods Church then to beare with that which you confesse may be borne withall But let vs go forward That the doctrine of free-will Prayer for the dead worshipping of Images Worship and Inuocation of Saints Reall presence Transubstantiation Receauing vnder one kind Satisfaction and Merit of workes and the Masse be not fundamentall Errours is taught respectiuè by diuers Protestants carefully alledged in the Protestants (h) Tract 2. cap. 2. Sect. 14. after F. Apology c. as namely by Perkins Cartwright Frith Fulke Henry Spark Goade Luther Reynolds Whitaker Tindall Francis Fohnson with others Contrary to these is the Confession of the Christian fayth so called by ProtestaÌ„ts which I mentioned (i) Cap. 1. n. 4. heertofore wherin we are damned vnto vnquencheable fire for the doctrine of Masse Prayer to Saints and for the dead Freewill Presence at Idol-seruice Mans merit with such like IustificatioÌ„ by saith alone is by some Protestants affirmed to be the soule of the (k) Chark in the Tower disputation the 4. dayes conference Church The only principall origen of (l) Fox Act. Monn pag. 402. Saluation of all other points of (m) The Confession of Bohemia in the Harmony of Confessions pag. 253. dectrine the chiefest and weightiâ—st Which yet as we haue seen is coÌ„trary to other Protestants who teach that merit of good workes is not a fundamentall Errour yea diuers Protestants defend merit of good works as may be seene in (n) Tract 3. Sect. 7. vnder nt n. 15. Brereley One would thinke that the Kings Supremacy for which some blessed men lost their liues was once among Protestants held for a Capitall point but now D. Andrewes late of Winchester in his booke agaynst Bellarmine tells vs that it is sufficient to reckon it among true doctrines And Wotton denies that Protestants (o) In his answere to a Popish pamphlet p. 68. Hold the Kings Supremacy to be an essentiall point of fayth O freedome of the new Ghospell Hold with Catholiques the Pope or with Protestants the King or with Puritanes neyther Pope nor King to be Head of the Church all is one you may be saued Some as Castalio (p) Vid. Gul. Reginald Caln Turcism lib. 2. çap. 6. and the whole Sect of the Academicall Protestants hold that doctrines about the Supper Baptisme the state and office of Christ how he is one with his Father the Trinity Predestination and diuers other such questions are not necessary to SaluatioÌ„ And that you may obserue how vngrounded and partiall their Assertions be Perkins teacheth that the Reall presence of our Sauiours Body in the SacrameÌ„t as it is belieued by Catholiques is a fundamentall errour and yet affirmeth the Consubstantiation of Lutherans not to be such notwithstaÌ„ding that diuers chiefe Lutherans to their Consubstantiation ioyne the prodigious Heresy of Vbiquitation D. Vshher in
of eternall damnation to be belieued and obeyed in some things wherin confessedly she is endewed with infallibility I cannot in wisdome suspect her credit in matters of lesse moment For who would trust another in matters of highest consequence and be afraid to rely on him in things of lesse moment Thirdly since as I said we are vndoubtedly obliged not to forsake her in the chiefest or fundamentall points and that there is no Rule to know precisely what and how many those fundamentall points be I cannot without hazard of my soule leaue her in any one point lest perhaps that point or points wherin I forsake her proue indeed to be fundamentall and necessary to saluation Fourthly that visible Church which can not erre in points fundamentall doth without distinction propound all her Definitions concerning matters of faith to be belieued vnder Anathema's or Curses esteeming all those who resist to be deseruedly cast out of her Communion and holding it as a point necessary to saluation that we belieue she cannot erre wherin if she speake true then to deny any one point in particuler which she defineth or to affirme in generall that she may erre puts a man into state of damnation Wheras to belieue her in such points as are not necessary to saluation can not endanger saluation as likewise to remaine in her Communion can bring no great harme because she cannot maintaine any damnable error or practise but to be deuided frō her she being Christs Catholique Church is most certainely damnable Fifthly the true Church being in lawfull and certaine possession of Superiority and Power to command require Obedience from all Christians in some things I cannot without grieuous sinne withdraw my obedience in any one vnles I euidently know that the thing commanded comes not within the compasse of those things to which her Power extendeth And who can better informe me how far God's Church can proceed then God's Church herselfe Or to what Doctor can the Children and Schoollers with greater reason and more security fly for direction then to the Mother and appointed Teacher of all Christians In following her I shall sooner be excused then in cleauing to any particuler Sect or Person teaching or applying Scriptures against her doctrine or interpretation Sixtly the fearefull examples of innumerable persons who forsaking the Church vpon pretence of her errours haue failed euen in fundamentall points and suffered ship wracke of their Saluation ought to deter all Christians from opposing her in any one doctrine or practise as to omit other both ancient and moderne heresies we see that diuers chiefe Protestants pretending to reforme the corruptions of the Church are come to affirme that for many Ages she erred to death and wholy perished which D. Potter cannot deny to be a fundamentall Errour against that Article of our Creed I belieue the Catholike Church as he affirmeth it of the Donatists because they confined the vniuersall Church within Afirica or some other small tract of soile Least therefore I may fall into some fundamentall errour it is most safe for me to belieue al the Decrees of that Church which cānot erre fundamentally especially if we add That according to the Doctrine of Catholique Deuines one errour in fayth whether it be for the matter if selfe great or small destroyes fayth as is hewed in Charity Mistaken and cōsequently to accuse the Church of any one Errour is to affirme that the lost all fayth and erred damnably which very saying is damnable because at leaues Christ no visible Church on earth 21. To all these arguments I add this demōstration D. Potter teacheth that there neyther was (c) pag. 75. nor can be any iust cause to depart frō the Church of Christ no more then from Christ himselfe But if the Church of Christ can erre in some points of fayth men not only may but must forsake her in those vnles D. Potter will haue them to belieue one thing and professe another and if such errours and corruptions should fall out to be about the Churches Liturgy publique Seruice administration of Sacraments the like they who perceiue such errours must of necessity leaue her externall Cōmunion And therefore if once we grant the Church may erre it followeth that men may and ought to forsake her which is against D. Potters owne wordes or else they are inexcusable who left the Communion of the Roman Church vnder pretence of Errors which they grant not to be fundamentall And if D. Potter thinke good to answere this argument he must remember his owne doctrine to be that euen the Catholique Church may erre in points not fundamentall 22. An other argument for the vniuersall infallibility of the Church I take out of D. Potters owne words If sayth he we (d) pag. 97. did not dissent in some opinions from the present Roman Church we could not agree with the Church truly Catholique These words cannot be true vnlesse he presuppose that the Church truly Catholique cannot erre in points not fundamentall For if she may erre in such points the Roman Church which he affirmeth to erre only in points not fundamentall may agree with the Church truly Catholique if she likewise may erre in points not fundamentall Therfore either he must acknowledge a plaine contradiction in his owne words or else must grant that the Church truly Catholique cannot erre in points not fundamentall which is what we intended to proue 23. If Words cannot perswade you that in all Controuersies you must rely vpon the infallibility of the Church at least yield your assent to Deeds Hither to I haue produced Arguments drawne as it were ex naturâ rei from the Wisdome and Goodnes of God who cannot faile to haue left some infallible meanes to determine Controuersies which as we haue proued can be no other except a Visible Church infallible in all her Definitions But because both Catholiques and Protestants receiue holy Scripture we may thence also proue the infallibility of the Church in all matters which concerne Faith and Religion Our Sauiour speaketh cleerely The gates of Hell (e) Matt. 16. shall not preuaile against her And I will aske my (f) Ioan. 14. Father and he will giue you another Paraclete that he may abide with you for euer the Spirit of truth And But when he the Spirit of (g) Ioan. 16. truth cometh he shall teach you all truth The Apostle sayth that the Church is the Pillar and ground (h) 1. Tim. cap. 3. of Truth And He gaue some Apostles and some Prophets and other some Euangelists and other some Pastors and Doctors to the consummation of the Saints vnto the worke of the Ministery vnto the edifying of the body of Christ vntill we meete all into the vnity of faith and knowledge of the Sonne of God into a perfect man into the measure of the age of the fulnes of Christ that now we be not Children wauering and carried about with euery wind of dectrine
in the wiekednes of men in craftines to the circumuention (i) Ephes 4. of Errour All which wordes seeme cleerely inough to proue that the Church is vniuersally infallible without which Vnity of faith could not be conserued agaynst euery wind of Doctrine And yet Doctor Potter (k) pag. 151.153 limits these promises priuiledges to fundamentall points in which he grants the Church cannot erre I vrge the wordes of Scripture which are vniuersall and doe not mention any such restraint I alleadge that most reasonable and receaued Rule that Scripture is to be vnderstood literally as it soundeth vnlesse some manifest absurdity force vs to the contrary But all will not serue to accord our different interpretations In the meane tyme diuers of Doctor Potters Brethren steppe in and reiect his limitation as ouer large and som what tasting of Papistry And therfore they restraine the mentioned Texts either to the Infallibility which the Apostles and other sacred Writers had in penning of Scripture or else to the inuisible Church of the Elect and to them not absolutely but with a double restriction that they shall not fall damnably finally and other men haue as much right as these to interpose their opinion interpretation Behold we are three at debate about the selfe same words of Scripture We confer diuers places and Text We consult the Originals We examine Translations We endeauour to pray hartily We professe to speake sincerely To seeke nothing but truth and saluation of our owne soules that of our Neighbours and finally we vse all those meanes which by Protestants themselues are prescribed for finding out the true meaning of Scripture Neuertheles we neither do or haue any possible meanes to agree as long as we are left to our selues and when we should chance to be agreed the doubt would still remaine whether the thing it selfe be a fundamentall point or no And yet it were great impiety to imagine that God the Louer of soules hath left no certaine infallible meanes to decide both this and all other differences arising about the interpretation of Scripture or vpon any other occasion Our remedy therfore in these contentions must be to consult and heare God's Visible Church with submissiue acknowledgment of her Power and Infallibility in whatsoeuer she proposeth as a reuealed truth according to that diuine aduice of S. Augustine in these words If at length (l) De vtil pred oap 8. thou seeme to be sufficiently tossed and hast a desire to put an end to thy paines follow the way of the Catholique Discipline which from Christ himselfe by the Apostles hath come downe euen to vs and from vs shall descend to all posterity And though I conceiue that the distinction of points fundamentall and not fundamentall hath now beene sufficiently confuted yet that no shadow of difficulty may remaine I will particulerly refell a common saying of Protestants that it is sufficient for saluation to belieue the Apostles Creed which they hold to be a Summary of all fundamentall points of Fayth CHAP. IIII. To say that the Creed containes all points necessarily to be belieued is neyther pertinent to the Question in hand nor in it selfe true ISAY neyther pertinent nor true Not pertinent Because our Question is not what points are necessary to be explicitely belieued but what points may be lawfully disbelieued or reiected after sufficient Propositiō that they are diuine Truths You say the Creed cōtaynes all points necessary to be belieued Be it so But doth it likewise containe all points not to be disbelieued Certainly it doth nor For how many truths are there in holy Scripture not contayned in the Creed which we are not obliged distinctly and particulerly to know belieue but are bound vnder paine of damnation not to reiect as soone as we come to know that they are found in holy Scripture And we hauing already shewed that whatsoeuer is proposed by Gods Church as a point of fayth is infallibly a truth reuealed by God it followeth that whosoeuer denyeth any such point opposeth Gods sacred testimony whether that point be contayned in the Creed or no. In vaine then was your care imploied to proue that al points of fayth necessary to be explicitely belieued are contained in the Creed Neyther was that the Catalogue which Charity Mistaken demanded His demand was and it was most reasonable that you would once giue vs a list of all fundamentals the denyall whereof destroyes Saluation whereas the denyall of other points not fundamentall may stand with saluation although both these kinds of points be equally proposed as reuealed by God For if they be not equally proposed the difference will arise from diuersity of the Proposall and not of the Matter fundamentull or not fundamentall This Catalogue only can shew how farre Protestants may disagree without breach of Vnity in fayth and vpon this many other matters depend according to the ground of Protestants But you will neuer aduenture to publish such a Catalogue I say more You cannot assigne any one point so great or fundamentall that the denyall thereof will make a man an Heretique if it be not sufficiently propounded as a diuine Truth Nor can you assigne any one point so small that it can without heresy be reiected if once it be sufficiently represented as reuealed by God 2. Nay this your instance in the Creed is not only impertinent but directly agaynst you For all points in the Creed are not of their own nature fundamentall as I shewed (a) Chap. 3. n. 3. before And yet it is damnable to deny any one point contayned in the Creed So that it is cleere that to make an errour damnable it is not necessary that the matter be of it selfe fundamentall 3. Moreouer you cannot ground any certainty vpon the Creed it selfe vnlesse first you presuppose that the authority of the Church is vniuersally infallible and consequently that it is damnable to oppose her declarations whether they concerne matters great or small cōtayned or not contained in the Creed This is cleere Because we must receaue the Creed it selfe vpon the credit of the Church without which we could not know that there was any such thing as that which we call the Apostles Creed and yet the arguments whereby you endeauour to proue that the Creed contaynes all fundamentall points are grounded vpon supposition that the Creed was made eyther by the Apostles themselues or by the (b) pag. 216 Church of their tymes from them which thing we could not certainly know if the succeeding and still continued Church may erre in her Traditions neyther can we be assured whether all fundamentall Articles which you say were out of the Scriptures summed and contracted into the Apostles Creed were faythfully summed and cōtracted and not one pretermitted altered or mistaken vnlesse we vndoubtedly know that the Apostles composed the Creed and that they intended to contract all fundamentall points of faith into it or at least that
corruptions in doctrine I still speake vpon the vntrue supposition of our Aduersaries could not affoard any sufficieÌ„t cause or colourable necessity to depart from that visible Church which was extant when Luther rose I demonstrate out of D. Potters own confession that the Catholique Church neither hath nor can erre in points fundamentall as we shewed out of his owne expresse words which he also of set purpose deliuereth in diuers other places and all they are obliged to maintaine the same who teach that Christ had alwayes a visible Church vpon earth because any one fundamentall error ouerthrowes the being of a true Church Now as Schoolemen speake it is implicatio in terminis a contradiction so plaine that one word destroyeth the other as if one should say a liuing dead man to affirme that the Church doth not erre in points necessary to saluation or damnably yet that it is damnable to remaine in her Communion because she teacheth errors which are confessed not to be damnable For if the error be not damnable nor against any fundamentall Article of Fayth the beliefe therof cannot be damnable But D. Potter teacheth that the Catholique Church cannot and that the Roman Church hath not erred against any fundamentall Article of Fayth Therfore it cannot be damnable to remaine in her Communion and so the pretended corruptions in her doctrine could not induce any obligation to depart from her Communion nor could excuse them from Schisme who vpon preteÌ„ce of necessity in point of conscience forsooke her And D. Potter will neuer be able to salue a manifest contradiction in these his words To depart from the Church (a) Pag. 75. of Rome in some Doctrine and practises there might be necessary cause though she wanted nothing necessary to saluation For if notwithstanding these doctrines and practises she wanted nothing necessary to saluation how could it be necessary to saluation to forsake her And therfore we must still coÌ„ clude that to forsake her was properly an act of Schisme 20. From the selfe same ground of the infallibility of the Church in all fundamentall points I argue after this manner The visible Church cannot be forsaken without damnation vpon pretence that it is damnable to remaine in her Communion by reason of corruption in doctrine as long as for the truth of her Fayth and beliefe she performeth the duty which she oweth to God and her Neighbour As long as she performeth what our Sauiour exacts at her hands as long as she doth as much as lies in her power to do But euen according to D Potters Assertions the Church performeth all these things as long as she erreth not in points fundamentall although she were supposed to erre in other points not fundamentall Therefore the Communion of the Visible Church cannot be forsaken without damnatioÌ„ vpon pretence that it is damnable to remaine in her Communion by reason of corruption in doctrine The Maior or first Proposition of it selfe is euident The Minor or second Proposition doth necessarily fellow out of D. Potters owne doctrine aboue rehearsed That the promises of our Lord made to his Church for his assistance are to be (b) Pag. 151. extended only to points of Fayth or fundamentall Let me note heer by the way that by his Or he seemes to exclude from Fayth all points which are not fundamentall so we may deny innumerable Texts of Scripture That It is (c) pag. 155. comfort inough for the Church that the Lord in mercy will secure her from all capitall dangers c. but she may not hope to triumph ouer all sinne and error till she be in heauen For it is euident that the Church for as much as concernes the truth of her doctrines and beliefe owes no more duty to God and her Neighbour neither doth our Sauiour exact more at her hands nor is it in her power to do more then God doth assist her to doe which assistaÌ„ce is promised only for points fundamentall and consequently as long as she teacheth no fundamentall error her CoÌ„munion cannot without damnation be forsakeÌ„ And we may fitly apply against D. Potter a Concionatory declamation which he makes against vs where he sayth (d) pag. 221. May the Church of after Ages make the narrow way to heauen narrowier then our Sauiour left it c since he himselfe obligeth men vnder paine of damnation to forsake the Church by reason of errours against which our Sauiour thought it needles to promise his assistance and for which he neither denieth his grace in this life or glory in the next Will D. Potter oblige the Church to do more then she may euen hope for or to performe on earth that which is proper to heauen alone 21. And as from your owne doctrine concerning the infallibility of the Church in fundamentall points we haue proued that it was a grieuous sinne to forsake her so doe we take a strong argument from the fallibility of any who dare pretend to reforme the Church which any man in his wits will belieue to be indued with at last as much infallibility as priuate men can challenge and D. Potter expressely affirmeth that Christs promises of his assistance are not intended (e) Pag. 1â—1 to any particuler persons or Churches and therefore to leaue the Church by reason of errours was at the best hand but to flit from one erring company to another without any new hope of triumphing ouer errours and without necessity or vtility to forsake that Communion of which S. Augustine sayth There is (f) Ep. conâ— Parmen lth 2. çap. 11. no iust necessity to diuide Vnity Which will appeare to be much more euident if we coÌ„sider that though the Church had maintained some false doctrines yet to leaue her Communion to remedy the old were but to add a new increase of errors arising from the innumerable disagreements of Sectaries which must needs bring with it a mighty masse of falshoods because the truth is but one indiuisible And this reason is yet stronger if we still remember that euen according to D. Potter the visible Church hath a blessing not to erre in points fundamentall in which any priuate Reformer may faile and therfore they could not pretend any necessity to forsake that Church out of whose Communion they were exposed to danger of falling into many more and euen into damnable errors Remember I pray you what your selfe affirmes Pag. 69. where speaking of our Church and yours you say All the difference is from the weeds which remaine there and beere are taken away Yet neither heere perfectly nor euery where alike Behold a faire coÌ„fession of corruptioÌ„s still remayning in your Church which you can only excuse by saying they are not fundameÌ„tal as like wise those in the Roman Church are confessed to be not fundamentall What man of iudgment wil be a Protestant since that Church is confessedly a corrupt One 22. I still proceed to impugne you expresly vpon your grounds
light but rather his vnderstanding is by a necessity made captiue and forced not to disbelieued what is presented by so cleere a light And therefore your imaginary fayth is not the true fayth defined by the Apostle but an inuention of your owne 31. That the fayth of Protestants wanteth the third Condition which was Prudence Their faith wants Prudence is deduced from all that hitherto hath beene sayd What wisdome was it to forsake a Church cōfessedly very ancient and besids which there could be demonstrated no other visible Church of Christ vpon earth A Church acknowledged to want nothing necessary to Saluatiō endued with Succession of Bishops with Visibility and Vniuersality of Tyme and Place A Church which if it be not the true Church her enemies cannot pretend to haue any Church Ordination Scriptures Succession c. and are forced for their owne sake to maintaine her perpetuall Existence and Being To leaue I say such a Church frame a Community without eyther Vnity or meanes to procure it a Church which at Luthers first reuolt had no larger extent then where his body was A Church without Vniuersality of place or Tyme A Church which can pretend no Visibility or Being except only in that former Church which it opposeth A Church void of Succession of Persons or Doctrine What wisdome was it to follow such men as Luther in an opposition against the visible Church of Christ begun vpon meere passion What wisdome is it to receiue from Vs a Church Ordination Scriptures Personall Succession and not Succession of Doctrine Is not this to verify the name of Heresy which signifieth Election or Choyce Wherby they cannot auoid that note of Imprudency or as S. Augustine cals it Foolishnes set downe by him against the Manichees and by me recited before I would not sayth he belieue (r) Cont. ep Fund ç. 5. the Gospell vnles the Authority of the Church did moue me Those therfore whom I obeyed saying Belieue the Gospell why should I not obey the same men saying to me Do not belieue Manichaeus Luther Caluin c. Chuse what thou pleasest If thou say Belieue the Catholiques they warne me not to belieue thee Wherfore if I belieue them I cannot belieue thee If thou say Do not belieue the Catholiques thou shalt not do well in forcing me to the fayth of Manichaeus because by the Preaching of Catholiques I belieued the Gospell it selfe If thou say you did well to belieue them Catholiques commending the Gospell but you did not well to belieue them discommending Manichaeus dost thou thinke me so very FOOLISH that without any reason at all I should belieue what thou wilt and not belieue what thou wilt not Nay this holy Father is not content to call it Foolishnes but meere Madnes in these words Why should I not most diligently enquire (s) Lib. de vtil Cred. ç. 14. what Christ commaunded of those before all others by whose Authority I was moued to belieue that Christ commaunded any good thing Canst thou better declare to me what he said whom I would not haue thought to haue been or to be if the Beliefe therof had been recommended by thee to me This therfore I belieued by fame strengthned with Celebrity Consent Antiquity But euery one may see that you so few so turbulent so new can produce nothing which deserues Authority What MADNES is this Belieue them Catholiques that we ought to belieue Christ but learne of vs what Christ said Why I beseech thee Surely if they Catholiques were not at all and could not teach me any thing I would more easily perswade my selfe that I were not to belieue Christ then I should learne any thing concerning him from any other then those by whom I belieued him Lastly I aske what wisdome it could be to leaue all visible Churches and consequently the true Catholique Church of Christ which you confesse cannot erre in points necessary to saluation and the Roman Church which you grant doth not erre in fundamentalls and follow priuate men who may erre euen in points necessary to saluation Especially if we add that when Luther rose there was no visible true Catholique Church besides that of Rome and them who agreed with her in which sense she was is the only true Church of Christ and not capable of any Error in fayth Nay euen Luther who first opposed the Roman Church yet comming to dispute against other Heretiques he is forced to giue the Lye both to his owne words and deeds in saying We freely confesse (t) In epist cont Anab. ad duos Paerochos to 2 Germ. Witt. fol. 229. 230. that in the Papacy there are many good things worthy the name of Christian which haue come from them to vs. Namely we confesse that in the Papacy there is true Scripture true Baptisme the true Sacrament of the Aultar the true keyes for remission of sinnes the true Office of Preaching true Catechisme as our Lords Prayer Ten Commandements Articles of fayth c. And afterward I auouch that vnder the Papacy there is true Christianity yea the Kernel and Marrow of Christianity and many pious and great Saints And againe he affirmeth that the Church of Rome hath the true Spirit Gospells Fayth Baptisme Sacraments the Keyes the Office of Preaching Prayer Holy Scripture and whatsoeuer Christianity ought to haue And a litle before I heare and see that they bring in Anabaptisme onely to this end that they may spight the Pope as men that will receiue nothing from Antichrist no otherwise then the Sacramentaries doe who therefore belieue only Bread and Wine to be in the Sacrament meerely in hatred against the Bishop of Rome and they thinke that by this meanes they shall ouercome the Papacy Verily these men rely vpon a weake ground for by this meanes they must deny the whole Scripture and the Office of Preaching For we haue all these things from the Pope otherwise we must goe make a new Scripture O Truth more forcible as S. Augustine sayes to wring out (x) Contra Donat. post collat cap. 24. Confession then is any racke or torment And so we may truly say with Moyses Inimici nostri sunt Iudices Our very Enemies giue (y) Deut. c. 32. 31. sentence for vs. 32. Lastly since your fayth wanteth Certainty and Prudence it is easy to inferre that it wants the fourth Condition Supernaturality Their faith wants Supernaturality For being but an Humane persuasion or Opinion it is not in nature or Essence Supernaturall And being imprudent and rash it cannot proceed from diuine Motion and Grace and therefore it is neyther supernaturall in it selfe or in the Cause from which it procedeth 33. Since therefore we haue proued that whosoeuer erres agaynst any one point of faith looseth all diuine fayth euen concerning those other Articles wherein he doth not erre and that although he could still retayne true fayth for some points yet any one errour in whatsoeuer other matter
coÌ„futation can there be then by your own words the Belieuer sees For if he see how doth he belieue Or if he belieues how doth he see Especially since you say he belieues and sees vpon the same formall obiect or motiue Yet that Scripture is knowne by it selfe you proue out of Bellarmine who saych That the Scriptures (i) De verb. Deilib 1. çap. 2. which are contayned in the Propheticall and Apostolicall Writings be most certayne and diuine Scripture it selfe witnesseth But these words will proue to be against your selfe For Bellarmine in that place disputing agaynst the Swenckfeldian Heretiques who denyed all Scriptures sayth That he doth not alledge (k) Ibid. Testimonies of Scripture as if he thought that his Aduersaries made any great account of them but lest the Scriptures the Authority whereof his Aduersaries did sometymes abuse agaynst vs who reuerence them may be thought to fauour their doctrine Is this to affirme that Scripture is certainely and euidently knowne by Scripture Or rather contrarily to say that it must first be belieued before it be powerfull to persuade And therefore immediatly after the wordes by you cited which are The Scripture selfe witnesseth he adds these which you as you are wont leaue out whose predictions of things to come if they were true as the euent afterward did manifest why should not the Testimonies of things present be true Where you see that he proues not the Scripture by that beame of light which euidenly shines in Scripture but by predictions which we grant to be a good inducement or as Diuines speake an Argument of credibility and yet no infallible ground of fayth to belieue that Scriptures are diuine and much lesse a beame of light cleerly conuincing vs that Scripture is Scripture For one may be inspired to prophesy or speake truth in some point and for others be left to humane discourse or error as it hapned in Balam and the friends of Iob. And therfore Bellarmine in that very place brings other extrinsecall Argumentes as Miracles exemplar and visible strange punishments of such as presumed to abuse holy Scripture c. Which euidently shewes that he intended to bring Arguments of Credibility and not infallible grounds of fayth wherby we belieue that Scripture is Scripture which we must take from the infallible Testimony of the Church by meanes of Tradition wherof Bellarmine sayth This so necessary a point to wit that (m) Deverb Dei nonseripro lib. 4. c. 4. there is some diuine Scripture cannot be had from Scripture it selfe Wherby it is manifest that you plainely corrupt Bellarmines meaning when you go about to proue out of him that Scripture can be proued by Scripture alone the contrary wherof he affirmes and proues at large against the Heretiques of these times The place which you cite of Origen only proues that those who already belieue the Canonicall Bookes of Scripture may proue out of them that Scripture is diuinely inspired as S. Peter (n) Epist. 2. vers 21. sayth Neither doth the Authority of Saluianus proue any thing els 10. Your saying that we yield to the Church an absolute (o) Pag. 144.145 vnlimited Authority to propound what she pleaseth and an vnlimited power to supply the defects of Scripture I let passe as meere slaunders As also that the Authority of the Church is absolute not (p) Pag. 144. depending on Scripture but on which the Scripture it selfe depends And you cannot be ignorant of that which hath been so often inculcated by Catholique Writers that the Scriptures in themselues do not depend on the Church but only in respect of vs who learno from her what Bookes be Canonical Scripture which is to say not the Scriptures but our weake vnderstanding and knowledge of Scripture relies on the Church which our Sauiour Christ commandes vs to heare And your selfe grant that the Church (q) Pag. 142.143 is the ordinary outward meanes to present and propound diuine verities to our Fayth You will not deny that your knowledge of the Trinity Incarnation c. depends on Scripture will you thence in fer that the Blessed Trinity Incarnation c. in themselues depend on Scripture as if God had not been God vnlesse Scripture had beene written Besides to such as belieue Scripture we may proue the Church herselfe by Scripture and she in all her definitions doth consult examine and submit herselfe to Scripture against which she neuer did nor euer can define any thing in this sense also she depends on Scripture But to make good your slaunder you (r) Pag. 144. cite Bellarmine after your wonted fashion If we take away (s) De effect Sacram. lib. 2. cap. 25. § Tertium testimonium the Authority of the present Church of Rome this of Rome is your addition and of the Trent-Councell the decrees of all other Ancient Councels and the whole Christian fayth may be questioned as doubtfull for the strength of all doctrines and of all Councels depends vpon the Authority of the present Church Would not one thinke by these words that the strength of all doctrines depeÌ„ds on the Church wheras Bellarmine only sayth that we could not infallibly know that there were such Generall Councels and that they were law full Councels and that they defined this or that but because the present Church which cannot erre doth so belieue and teach vs. Which words demonstrate that Bellarmine doth not speake of fayth or doctrines in themselues but in respect of vs. And do not you your selfe teach that it is the Church which directs vs to Scripture and that she likewise is the ordinary outward meanes to present and propound diuine Verities without which Propesition no obiect can be conueyed to our (t) Pag. 142.143 fayth And what is this but to acknowledge that in the ordinary way without the guidance direction and Proposition of the Church we haue no fayth at all 11. You â—ikewise cite these words out of (u) De Eccles mil. lib. 3. cap. 10 §. Ad haec necesse est Bellarmine The Scriptures Traditions and all doctrines whatsoeuer depend on the Testimony of the Church he meanes say you that of Rome without which all are wholy vncertayne But Bellarmines words are these Since the Scriptures Traditions and all doctrines whatsoeuer depend vpon the Testimony of the Church all things will be vncertaync vnles we be most assured which is the true Church You see Bellarmine speakes not of the particular Church of Rome as you in your PareÌ„thesis would make him seeme to speake And as for the Vniuersall true Church what principle of Atheis me is it as you very exorbitantly (w) pag. 145 affirme to say that if we did not know which were the true Church we could haue no certainty of Scriptures Traditions or any thing els Do you thinke that it were safe to take the Scriptures vpon the credit of a false Church As wel might you take them vpon the
is truer when it is confirmed by the Church What say you now Doth Bellarmine teach that the Truth or certainety of Scripture or of the Minor in the foresaid Syllogisme depeÌ„ds on the Church But in the meane time how many corruptions haue you committed in this one Citation 15. You cite (g) pag. 149. Waldâ—â—si to proue that the (h) Walden lib. 2. Doct. fid art 2. cap. 19. §. 1. infallibility of the Church is planted only in the Church vniuersall or the Catholique Body of Christ on earth comprehending all his members But though we cannot allow of Waldensis his doctrine in some points wherin he contradicts the consent of other Catholiques yet he doth not teach what you affirme but only that the infallibility of the Church consists in the succession of Doctors in the Church which is against your assertion Pag. 150. that the whole Militant Church that is all the members of it cannot possibly erre c. And therfore the doctrine of Waldensis is sufficient for our maine Question against you that whosoeuer erreth in any one point deliuered by Doctours and Pastours succeeding one another in the visible Church is an Heretique and without repentance cannot be saued whether the point be of it selfe fundamentall or not fundamentall For Waldensis maketh no such distinction as you do Nay which is directly against your present Assertion heere and your doctrine els where this Author doctrinal fidei tom 1. Art 2. cap. 47. hauing prefixed this Title before that Chapter That the Pope hath infringible power to determine verities of fayth and to ouercome and cancell all hereticall falsities doth in the whole Chapter it selfe prosecute and proue the said Title out of the Fathers And to the next Chapter 48. hauing also giuen this Title Of the Prerogatiue of the perpetuall immunity and purity of the Romane Church from all contagion of Heresy he proues it in like manner through the whole Chapter You must therfore be well aduised how you cite Authors out of one place without considering or enquiring what they say in another 16. Together with Waldensis you cite Syluester saying The Church which is (i) Summa verb. Ecclesia çap. 1. §. 4. affirmed not to be capable of error is not the Pope but the Congregation of the faythfull But this is a plaine falsification For in that very place he teacheth That the Pope vsing the Councell of Cardinals or his members cannot erre but may erre as he is a particular person And then adds In this manner is to be vnderstood the Glosse Caus 24. q. 1. can à recta which sayth the Church which cannot erre is not the Pope but the Congregation of the faythfull So as you see that these are not the words of Syluester as you affirme but of another which yet he interprets plainely against you And that you may be wholy inexcusable he doth heer referre himselfe to another place namely Verb. Concilium § 3. where he expresly proues that a Councell caÌ„not erre no more then the Church because if the Councell could erre the whole Church might erre For the Church doth not meet togeather but only the Councell or the Pope Adding further that the doctrine of the Church vpon which S. Thomas sayth we are to rely as vpon an infallible Rule is no other then that of the Councell And as for the Pope he sayth that we must not stand to the Popes declaration because he hath better reasons then can be alleaged to the contrary but because he is Head of the Church whose office is to determine doubts in fayth And a little after he expressy sayth That the Pope cannot erre when recourse is made to him in doubtfull matters as to the Head of the Church because sayth he this errour would redound to the errour of the whole Church And likewise in this very place of Syluester which you cite he also referres himselfe to Verb. fides § 2. where at large he proues the Popes infallibility saying That it belongeth to fayth that we rely vpon the Popes determination in things belonging to fayth or manners because the Church cannot erre in such things and consequently he as head of the Church that is as he is Pope cannot erre although he determined without aduice of the Cardinals With what conscience then do you cite this Author against his words meaning and designe and ascribe to him words which he citeth out of another and as I said explicates against you And with the like fidelity after Syluester you do strangely alledge the Glosse Caus 24 can à recta with an Et as if the words which you cited out of Syluester The Church which cannot erre is not the Pope c. had been different from that Glosse wheras they are nothing but that Glosse and not the words of Syluester 17. They you meane Catholique Doctours grant that the infallibility of the Church reacheth not (k) pag. 14â— to all questions and points in Religion that may arise but only to such Articles as may belong to the substance of fayth such as are matters essentiall and fundamentall simply necessary for the Church to know and belieue To omit others D. Stapleton is full (l) Princip Doctr. lib 8. contr 4. çap. 15. and punctuall to this purpose He distinguisheth Controuersies of ReligioÌ„ into two sorts Some sayth he are about those doctrines of fayth which necessarily pertayne to the publique fayth of the Church others about such matters as doe not necessarily belong to the fayth but may be variously held disputed without hurt or preiudice of fayth Heer is such a Caos of words and corruptions as I scarce know where to beginne to vnfold them Stapleton in the place by you alledged hath this Assertion The infallibility of teaching in matters of fayth granted to the Church hath place only in defining infallibly and proposing faithfully those doctrines of fayth which eyther are called in question or otherwise belong necessarily to the publique fayth of the Church And afterward he affirmeth that those things belong necessarily to fayth and publique doctrine of the Church which all men are bound explicitely to belieue or els are publikely practised by the Church or els which the Pastours are bound to belieue explicitely and the people implicitely in the fayth of their Pastours By which words it is cleere that Stapleton sayth not that the infallibility of the Church reacheth only to such Articles as are matters essentiall and fundamentall and simply necessary for the Church to know and belieue as you affirme but to all points which are called in question or which are publiquely practised by the Church whether they be fundamentall or not fundamentall and therfore you do misalledge him when you say that he distinguisheth Controuersies of Religion into two sorts Some are about those doctrines of fayth which necessarily pertaine to the publique fayth of the Church c. For Stapleton explicates himselfe as you haue heard that whatsoeuer is called in
question or practised by the Church is the Obiect of her infallibility which is the thing we intend to proue against Protestants that to oppose or question any one doctrine or practise of the Church is to resist an infallible Authority and consequently to be an Heretique And that Stapleton neuer dreamed of your imaginary restraining the infallibility of the Church to points fundamentall is cleere by another place which you (m) Pag. 40 cite as out of S. Thomas and him in this manner Some are primitiue Articles of the substance of Religion essentiall in the obiect of fayth Others are secundary probable accidentall or obscure points For Stapleton in that place sayth that certaine doctrines (n) Staplet Rel. controu 1. q. 3. art 6. are either primary Principles of fayth or els though not primary yet defined by the Church and so as if they were primary Others are Conclusions deduced from those principles but yet not defined Of the first kind are the Articles of fayth and whatsoeuer is defined in Councels against Heretiques c. Of the second are questions which either belong to the hidden works of God or to certaine most obscure places of Scripture which are beside the fayth and of which we may be ignorant without losse of fayth yet they may be modestly and fruitfully disputed of And afterward he teaches that whatsoeuer the Church doth vniuersally hold either in doctrine or manners belongs to the foundation of fayth and proues it out of S. Augustine (o) Serm. 14. de verbis Domini ep 28.89.96 who cals the Custome of the Church Ecclesiae morem fundatissimuÌ„ sidem fundatissimam consuâ—â—udinem Ecclesiae fundatissimaÌ„ authoritatem sta bilissimaÌ„ fundatissimae ecclesiae Could any thing be more cleere to shew that according to Stapleton the infallibility of the Church reacheth further then to those points which you call fundamentall and that it belongs to the very foundation of Fayth that we belieue whatsoeuer the Church holds And that it is not lawfull for any to dispute against such determinatioÌ„s of the Church Which doth ouerthrow your distinction of points fundamentall not fundamentall thogh you alledge the authority of S. Thomas and Stapleton in fauour thereof For S. Thomas (o) 2.2 q. 2. are 5. in the very place by you cited after he had sayd that there are some obiects of fayth which we are bound explicitely to belieue addeth that we are bound to belieue all other points when they are sufficiently propounded to vs as belonging to fayth You might gayne more reputation to your selfe and allow your aduersary more ease if you would once resolue to cite your Authours with more sincerity 18. To proue that the infallibility of the Church extends only to fundamentall points you also alledge Maldonatus who sayth That he will not repugne (p) In Joan. 24.26 if one will affirme that those words 10.14 vers 16. He shall teach you all things be referred to those other words Whatsoeuer I haue spoken to you as if our Sauiour did say that the holy Ghost was to teach theÌ„ nothing but that which he himselfe had taught them But do you in good earnest belieue that our Sauiour taught the Aposlles fundamentall points alone which all Christians are bound explicitely to belieue Or will you say the Apostles were infallibly assisted only when they deliuered fundamentall points of fayth So you must say if Christ did teach them only points fundamentall and the holy Ghost taught them onely those thinges which Christ had taught them vnles you will say they were infallible without the assistaÌ„ce of the holy Ghost You see he had good reason to say that (q) First Part. cap. 2. num 13. by denying the vniuersal infallibility of the Church limiting the promises of Christ made to her you opened a gap for men to say that the A postles in their Preaching and Writing were not vniuersally infallible And heer I aske whether it be not a fundamentall errour against fayth and Saluation to deny the truth of any one point sufficiently propounded as reuealed by God and since without question it is so you must eyther grant that the Church can erre fundamentally and damnably agaynst fayth which yet your self deny or els you must yield that her infallibility reaches to all points sufficiently propounded as diuine Truths whether they be in themselues fundamentall or not fundamentall which is as much as we desire 19. Agaynst the infallibility of the Church you bring a long argument pag. 157.158 the force whereof is this Nothing according to vs can be belieued by diuine fayth which hath not beene defined by the Church But the Church hath not defined that she is infallible in all her decrees Therfore we cannot belieue by diuine fayth that she is infallible in all her decrees 20. Before I answere your Argument I must reflect that you do not sincerely alledge these words out of Bellarmine Vntil (r) Lïb. 4. de Roman Pont. cap. 14 §. Respondeo inprimis a doctrine be declared or defined by the Church so loÌ„g it might be eyther doubted of or denyed without danger For Bellarmine makes no such generall Rule but only speaking of the opinioÌ„ of Pope Iohn the two and twentith That the Saints doe not see God before the Resurrection which is your owne errour he excuseth him from Heresy because at that tyme the Church had not defined the matter Where you see Bellarmine speakes only of a particular point which that Pope not conceauing to be contayned in Scripture and the thing hauing not been expressely defined by the Church nor euidently knowne to haue beene the vniuersall sense thereof it was not at that tyme a matter of fayth And he himselfe before his death retracted his errour But to come to your Argument I wish you would be carfull not to obiect against vs what your selfe must answer For doe not you teach that the Church workes vpon all (s) Pag. 139. within her to prepare induce and persuade the mind to imbrace the fayth to reade and belieue the Scriptures And that the ordinary meanes (t) Pag. 142.143 appointed by God to present and propound diuine Verities is the Church And therefore we cannot in the ordinary course belieue Scriptures or any other diuine Verity but by the Proposall of the Church But this doctrine that the Church is the first Inducer to imbrace the faith and the ordinary Meanes without which we cannot belieue is not proposed by the Church and therefore it is not a thing which we can belieue You likewise grant that the Church is infallible in all fundamentall points And I aske in what decree definition or declaration hath the Church proposed to vs that her selfe cannot erre in fundamentall points especially with your addition that she may erre in points not fundamentall Now to your Argument I an were First That it is not necessary that the Church should by any particular decree testify her owne
Rule of fayth is cleerly contayned in Scripture Whereas he rather sayth the contrary in these words The Verities of fayth (b) 2.2 〈◊〉 art 9. ad 1. are contayned in Scripture diffusedly in some things obscurely c. so that to draw the Verity of fayth out of Scripture there is required long study and exercise Is this to say the Scripture is cleere euen for fundamentall points 3. I see not how you can proue that the Creed containes all fundamentalls out of those Letters called Formatae formed the manner whereof is set downe by (c) Ann. 325. num 44. 407. num 3. apud Spond Baronius Among other things one was to write the first letter in Greke of the Father the Sonne and the holy Ghost of S. Peter the one saith Baronius being to professe their fayth against the Arrian Heretiques of those times the other to shew their Communion with the Catholique Church because he was esteemed truly Catholique who was ioyned in Communion with the Successour of S. Peter And this Baronius proues out of Optatus Wherby it appeares that the intention of those formed Letters was not to expresse all fundamentall points of fayth but particularly aymed at the Arrians besides the Articles of our Creed they contained the Primacy of S. Peter teaching vs that it is necessary for euery true Catholique to be vnited with the Sea of Peter You cite the circular letters of Sophronius Tarasius Pelagius Patriarch of Rome and Photius of Constantinople for those of Pelagius you cite Baronius Ann. 556. n. 33. But the letters of Pelagius which Baronius sets downe at large do not so much as mention the Apostles Creed and besides the foure six Generall Councels he professes to receiue the Canons which the Sea Apostolique that is the Romane Sea hath receiued the Epistles of the Popes Celestine Sixtus Leo Hilarius Simplicius Felix Gelasius the first Anastasius Hormisda Iohn Felix Boniface Iohn Agapetus and then adds This is my Fayth I wonder by what Logick you will inferre out of these Letters that the Creed alone explaned by the first Councells containes all Articles of fayth since Pelagius professes to receiue diuers other things not contained in the Creed Sophronius also Sext. Synod Act. 11. in his letters recites and condemnes by name a very great number of particular Heresies and Hetetiques which are not mentioned in any of the Creeds and adds a full condemnation of all Heretiques Neither are you more fortunate or faythfull in Tarasius who in his Confession of fayth doth expresly teach Inuocation of our blessed Lady Angels Apostles Prophets Martyrs Confessors c. as also worship of Images of which he was a most zealous defender against the Iconomacht and was the chiefe in the seauenth Synod who condemned those Heretiques And since he was a mā famous both for sanctity and miracles we may note by the way what persons they were who in ancient times opposed Protestants in those Iconomachi Photius likewise is by you misalledged For he in his Letter to Pope Nicholas set downe by Baronius ad Ann. 859. wherein he maketh a profession of his fayth fayth I receiue the seauen holy Generall Councels And hauing mentioned the six Councels and what Heretiques were condemned by them he adds I also receyue that holy and great Councell which was the second held at Nice which cast out and ouercame as filth the Iconomachi that is the oppugners of Images who therfore were Christomachi that is oppugners of Christ as also the impugners of Saints Tell me now I pray you by what art can you extract out of Photius his Letter an argument to proue that the Apostles Creed as it was explaned in the Creeds of Nice Constantinople Ephesus Chalcedon and Athanasius comprehends a perfect Catalogue of fundamentall truths and implyes a full reiection of fundamentall heresies as you affirme pag. 217 since he expresly professes to receiue also the seauen Generall Councels and that in particular which condemned the Impugners of Images that is such as your selfe and other Protestants are Will you grant that the Creed implies a reiection of the errour of the Iconomachi or opposers of Images as of a Fundamentall Heresie Who will not wonder at your ill fortune in mis-alledging Authors Yet I grant that fraude can neuer be imployed better then to the disaduantage of him who vseth it 4. You say (d) pag. 226. to litle purpose that the learned Cardinall Peron thinks (e) Replique çap. 1. it probable that the Article of the Catholique Church and the Communion of Saints is all one the latter being only an Explication of the other But what is this for your purpose which was to proue that Articles not expressed in the Creed cannot be reduced to the Catholique Church Because no learned Romanist will say that the new doctrines of the Romane Church are contained in the Communion of Saints For Cardinall Peron only means what he sayth in expresse words That the Catholique Church consists not in the simple nūber of the faithfull euery one considered a part but in the ioynt Communion also of the whole body of the faythfull From whence it doth not follow that the Church is not she who ought to deliuer and propound diuine Verities to vs as she is the Mother and Teacher of all Christians Doth not Charity and Communion in the spirit of Loue include Fayth and consequently some infallible Propounder of the Articles therof The Explication of Azor concerning the Article of the Catholique Church which you bring maketh nothing in the world to your purpose I haue told you already that while we belieue the Vnity Vniuersality Perpetuity Sanctity of the Church we ioyntly belieue her Infallibility and freedome from all error in fayth But it is a meere slaunder to talke as if we held that she had soueraigne and infallible power to prescribe or define what she pleases You say that the Creed is a sufficient Rule of fayth to which nothing essentiall can be added or may be detracted As if the addition of Materiall obiects added any thing to the Essence of faith which is taken not from the materiall Obiect or the things which we belieue but from the Formall Obiect and Motiue which is the Testimony of Almighty God 5. Though it were granted that the Creed being rightly vnderstood contaynes all fundamentals yet doth it not follow that Protestants agree in them both because they may disagree in the meaning of some of those Articles as also because disagrement in any one point of Fayth though not fundamentall cannot stand with the Vnity and substance of fayth euen in such points as both of them belieue As for the Authour of the Examen pacifique I haue told you already that he is no Catholique 6. You set down your owne opinion about the necessity of good workes which you know is contrary to many of your prime Brethren yet this I will not vrge for the present but only say that you
MERCY TRVTH OR CHARITY MAINTAYNED by Catholiques By way of Reply vpon an Answere lately framed by D. POTTER to a Treatise which had formerly proued That CHARITY was MISTAKEN by Protestants With the want whereof Catholiques are vniustly charged for affirming That Protestancy vnrepented destroyes SALVATION Deuided into tvvo Parts Mercy and Truth haue met togeather Psalm 84. v. 11. Better are the wounds of him that loueth then the fraudulent kisses of him that hateth Prou. cap. 27. v. 6. We loue you Brethren and desire the same things for you which we doe for our selues S. Aug. Ep. 166. Permissu Superiorum M.DC.XXXIIII TO THE MOST HIGH Mighty Iust and Clement Prince CHARLES King of Great-Brittaine France and Ireland c. THese Titles most gracious Soueraigne partly flovving from your Royall Authority and partly appropriated to your Sacred Person haue by their happy coniunction emboldened me to lay at your Princely Feet vvith most humble respects and profound submission this REPLY of mine to a Booke lately vvritten in obedience as the Author therof affirmes to your Maiesties particular Commaund For though your Regal Authority may seeme to be an Obiect of only Dread and Avve yet doth it not so much auert as inuite men to a confident approach vvhen it appeares so svvetly tempered and adorned vvith such rare Personall Qualities as your Maiesties are Iustice to all Clemency to euery one of your meanest Subiects VVisdome to discerne vvith quicknes depth and to determine vvith great maturity of Iudgment betvvene right and vvrong A Princely disdaine and iust indignation against the least dissimulation vvhich may be repugnant to the secret testimony of Conscience An heroicall Affection and euen as it vvere a naturall kind of sympathy vvith all Sincerity and Truth So that vvhen your Maiesty thought fit to impose a Commandement of vvriting vpon one I could not but conceiue it to be also your gracious Pleasure and Will that in Vertue of the same Royal Commaund others vvho are of contrary Iudgment vvere suffered at least if not obliged to ansvvere for themselues but yet vvith all due respect and Christian moderation Which I haue as carefully endeauoured to obserue as if I had vvritten by the expresse Commaund spoken in the Hearing and acted the part of Truth in the presence of so Great so Modest and so Iudicious a Monarch as your Maiesty is I vvas therfore supported by contemplation of these your rare Endovvments of Mind vvhich as they are the Happines of all your Subiects so vvere they no lesse a Hope to me that your Maiesty vvould not disdaine to cast an eie of Grace vpon this REPLY not according to the face of present times but vvith regard to the Plea's of Truth appearing in times more ancient and in places more diffused by the allegation of one vvho doth so cordially professe himselfe your Maiesties most humble subiect as that from the depth of a sincere hart and vvith all the povvers of his soule he vvishes that God be no longer mercifull and good to him and all your other Catholiques Subiects then they and he shall both in desire and deed approue themselues vpon all occasions sincerely Loyall to the most Excellent Person and thrice hopefull Issue of your Sacred Maiesty This our Catholique Religion teaches vs to professe and performe and heervvith I lay this poore Worke and prostrate the Author thereof at the Throne of your Royall Feet Your Maiesties most humble and most loyall Subiect I. H. Aduertisement of the Printer THis REPLY Good Reader vvas indeed long since finished by the Author but by reason of some impediment it could not be commodiously transported so soone as he vvished and desired it should TO THE READER GIVE me leaue good Reader to informe thee by way of Preface of three points The first concernes D. Potters Answere to Charity Mistaken The second relates to this Reply of mine And the third containes some Premonitions or Prescriptions in case D. Potter or any in his behalfe thinke fit to reioyne 2. For the first point concerning D. Potters Answere I say in generall A generall consideration of D. Potters Answere reseruing particulars to their prroper places that in his whole Booke he hath not so much as once truly and really fallen vpon the point in question which was Whether both Catholiques and Protestants can be saued in their seuerall professions And therefore Charity Mistaken iudiciously pressing those particulars wherein the difficultie doth precisely consist proues in generall that there is but one true Church that all Christiās are obliged to hearken to her that she must be euer visible and infallible that to separate ones selfe from her Communion is Schisme and to dissent from her doctrine is Heresie though it be in points neuer so few or neuer so small in their own nature and therefore that the distinction of points fundamentall and not fundamentall is wholy vaine as it is applied by Protestants These I say and some other generall grounds Charity Mistaken handles and out of them doth cleerely euince that any least difference in faith cannot stand with saluation on both sides and therefore since it is apparent that Catholiques and Protestants disagree in very many points of Faith they both cannot hope to be saued without repentance and consequently as we hold that Protestancy vnrepented destroies Saluation so must they also belieue that we cānot be saued if they iudge their own Religion to be true and ours to be false And whosoeuer disguizeth this truth is an enemy to soules which he deceiues with vngrounded false hopes of saluation indifferent Faiths and Religions And this Charity Mistaken performed exactly according to that which appeares to haue been his designe which was not to descend to particuler disputes as D. Potter affectedly does namely Whether or no the Romā Church be the only true Church of Christ and much lesse whether Generall Councels be infallible whether the Pope may erre in his Decrees common to the whole Church whether he be aboue a Generall Councell whether all points of fayth be contained in Scripture whether Fayth be resolued into the authority of the Church as into his last formall Obiect and Motiue and least of all did he discourse of Images Communion vnder both kinds publique Seruice in an vnknowne Tongue Seauen Sacraments Sacrifice of the Masse Indulgences and Index Expurgatorius all which and diuers other articles D. Potter as I said drawes by violence into his Booke he might as well haue brought in Pope loane or Antichrist or the Iewes who are permitted to liue in Rome which are common Themes for men that want better matter as D. Potter was forced to fetch in the aforsayd Controuersies that so he might dazle the eyes distract the mynd of the Reader and hinder him from perceiuing that in his whole Answere he vttered nothing to the purpose point in question which if he had followed closely I dare well say he might haue dispatched his whole
Potters Answere though yet so as that euen in this first Part I omit not to answere such passages of his as I find directly in my way and naturally belong to the points wherof I treat in the second Part I answere D. Potters Treatise Section by Section as they lie in order I heer therefore intreate the Reader that if hartily he desire satisfaction in this so important question he do not content himselfe with that which I say to Doctour Potter in my second Part but that he take the First before him eyther all or at least so much as may serue most to his purpose of being satisfied in those doubts which presse him most For which purpose I haue caused a Table of the Chapters of the first Part together with their Titles Arguments to be prefixed before my Reply 7. This was then a chiefe reason why I could not be very short But yet there wanted not also diuers other causes of the same effect For there are so seuerall kinds of Protestants through the difference of Tenets which they hold as that if a man conuince but one kind of them the rest will conceiue themselues to be as truly vnsatisfyed and euen vnspoken to as if nothing had been said therein at all As for example some hold a necessity of a perpetuall visible Church and some hold no such necessity Some of them hold it necessary to be able to proue it distinct from ours others that their businesse is dispatched when they haue proued ours to haue beene alwayes visible for then they will conceiue that theirs hath been so and the like may be truly said of very many other particulers Besides it is D. Potters fashion wherein as he is very far from being the first so I pray God he proue the last of that humour to touch in a word many triuiall old obiectioÌ„s which if they be not all answered it will and must serue the turne to make the more ignorant sort of men belieue and brag as if some maine vnanswerable matter had been subtily purposely omitted and euery body knowes that some obiection may be very plausibly made in few words the cleere and solid answere whereof will require more leaues of paper then one And in particuler D. Potter doth couch his corruption of Authors within the compasse of so few lines and with so great confuseones and fraude that it requires much time paines and paper to open them so distinctly as that they may appeare to euery mans eye It was also necessary to shew what D. Potter omits in Charity Mistaken and the importance of what is omitted and sometimes to set downe the very words themselues that are omitted all which could not but add to the quantity of my Reply And as for the quality thereof I desire thee good Reader to belieue that whereas nothing is more necessary theÌ„ Bookes for answering of Bookes yet I was so ill furnished in this kind that I was forced to omit the examination of diuers Authors cited by D. Potter meerely vpon necessity though I did very well perceaue by most apparant circumstances that I must probably haue been sure inough to find them plainely misalleadged and much wronged and for the few which are examined there hath not wanted some difficulties to do it For the times are not for all men alike and D. Potter hath much aduantage therein But Truth is Truth and will euer be able to iustify it selfe in the midst of all difficulties which may occurre As for me when I alledge Protestant Writers as well domesticall as forraine I willingly and thankefully acknowledge my selfe obliged for diuers of them to the Author of the Booke entituled The Protestants Apology for the Roman Church who calls himselfe Iohn Brereley whose care exactnes and fidelity is so extraordinary great as that he doth not only cite the Bookes but the Editions also with the place and time of their printing yea and often the very page and line where the words are to be had And if you happen not to find what he cites yet suspend your iudgment till you haue read the corrections placed at the end of his booke though it be also true that after all diligence and faithfulnes on his behalfe it was not in his power to amend all the faults of the print in which prints we haue difficulty inough for many euident reasons which must needs occur to any prudent man 8. And for asmuch as concernes the manner of my Reply I haue procured to do it without all bitternes or gall of inuectiue words both for as much as may import either Protestants in generall or D. Potters person in particuler vnles for example he will call it bitternesse for me to terme a grosse impertinency a sleight or a corruption by those very names without which I do not know how to expresse the things and yet wherein I can truly affirme that I haue studied how to deliuer them in the most moderate way to the end I might giue as little offence as possibly I could without betraying the Cause And if any vnfit phrase may peraduenture haue escaped my pen as I hope none hath it was beside and against my intention though I must needs professe that D. Potter giues so many and so iust occasions of being round with him as that perhaps some will iudge me to haue been rather remisse then moderate But since in the very Title of my Reply I professe to maintaine Charity I conceiue that the excesse will be more excusable amongst all kinds of men if it fall to be in mildnes then if it had appeared in too much zeale And if D. Potter haue a mind to charge me with ignorance or any thing of that nature I can and will ease him of that labour by acknowledging in my selfe as many more personall defects then he can heape vpon me Truth only and sincerity I so much valew and professe as that he shall neuer be able to proue the contrary in any one least passage or particle against me 9. Rules to be obserued if D. Potter intend a Reâ—oynders In the third last place I haue thought fit to expresse my selfe thus If D. Potter or any other resolue to answere my Reply I desire that he will obserue some things which may tend to his owne reputation the sauing of my vnnecessary paines and especially to the greater aduantage of truth I wish then that he would be carefull to consider wherein the point of euery difficulty consists and not impertinently to shoote at Rouers and affectedly mistake one thing for another As for example to what purpose for as much as coÌ„cernes the question betweene D. Potter and Charity Mistaken doth he so often and seriously labour to proue that fayth is not resolued into the Authority of the Church as into the formall Obiect and Motiue thereof Or that all points of Fayth are contained in Scripture Or that the Church cannot make new Articles of
the House of God in talking of an Idoll (c) Pag. 4. Edit 1. to be worshiped at Rome he comes at length to thunder out this fearefull sentence against her For that (d) Pag. 20 Masse of Errors saith he in iudgment and practise which is proper to her and wherein she differs from vs we iudge a reconciliation impossible and to vs who are conuicted in conscience of her corruptions damnable And in another place he saith For vs who (e) Pag. 81. are conuinced in conscience that she ers in many things a necessity lyes vpon vs euen vnder paine of damnation to forsake her in those Errors By the acerbity of which Censure he doth not only make himselfe guilty of that which he iudgeth to be a haynous offence in others but freeth vs also from all colour of crime by this his vnaduised recrimination For if Roman Catholikes be likewise conuicted in conscience of the Errours of Protestants they may and must in conformity to the Doctours owne rule iudge a reconciliation with them to be also damnable And thus all the Want of Charity so deeply charged on vs dissolues it selfe into this poore wonder Roman Catholiques belieue in their conscience that the Religion which they professe is true and the contrary false 2. Neuerthelesse we earnestly desire and take care that our doctrine may not be defamed by misinterpretation Far be it from vs by way of insultation to apply it against Protestants otherwise then as they are comprehended vnder the generality of those who are diuided from the only one true Church of Christ our Lord within the Communion whereof he hath confined saluation Neither do we vnderstand why our most deere Country men should be offended if the Vniuersality be particularized vnder the Name of Protestants first giuen (g) Sleïdan l. 6. fol. 84. to certaine Lutherans who protesting that they would stand out against the Imperiall decrees in defence of the Confession exhibited at Ausburge were termed Protestants in reguard of such their protesting which Confessio Augustana disclayming from and being disclaymed by Caluinists and Zuinglians our naming or exemplifying a generall doctrine vnder the particuler name of Protestantisme ought not in any particuler manner to be odious in England 3. Moreouer our meaning is not as misinformed persons may conceiue that we giue Protestants ouer to reprobation that we offer no prayers in hope of their saluation that we hold their case desperate God forbid We hope we pray for their Conuersion and sometimes we find happy effects of our charitable desires Neither is our Censure immediatly directed to particuler persons The Tribunall of particuler Iudgment is Gods alone When any man esteemed a Protestant leaueth to liue in this world we do not instantly with precipitation auouch that he is lodged in Hell For we are not alwayes acquainted with what sufficiency or meanes he was furnished for instruction we do not penetrate his capacity to vnderstand his Catechist we haue no reuelation what light might haue cleered his errours or Contrition retracted his sinnes in the last moment before his death In such particuler cases we wish more apparent signes of saluation but do not giue any dogmaticall sentence of perdition How grieuous sinnes Disobedience Schisme and Heresy are is well knowne But to discerne how far the naturall malignity of those great offences might be checked by Ignorāce or by some such lessening circumstance is the office rather of Prudence then of Faith 4. Thus we allow Protestants as much Charity as D. Potter spares vs for whom in the words aboue mentioned and else where he (h) See Pag. 39. makes Ignorāce the best hope of saluation Much lesse comfort can we expect from the fierce doctrine of those chiefe Protestants who teach that for many ages before Luther Christ had no visible Church vpon earth Not these men alone or such as they but euen the 39. Articles to which the English Protestant Clergy subscribes censure our beliefe so deeply that Ignorance can scarce or rather not at all excuse vs from damnation Our doctrine of Transubstantiation is affirmed to be repugnant to the plaine words of (i) Art 28. Scripture our Masses to be blasphemous (k) Art 31. Fables with much more to be seen in the Articles themselues In a certaine Confession of the Christian faith at the end of their bookes of Psalmes collected into Meeter and printed Cum priuilegio Regis Regali they call vs Idolaters and limmes of Antichrist and hauing set downe a Catalogue of our doctrines they conclude that for thē we shall after the General Resurrection be damned to vnquenchable fire 5. But yet lest any man should flatter himselfe with our charitable Mitigations and therby waxe careles in search of the true Church we desire him to reade the Conclusion of the Second Part where this matter is more explayned 6. And because we cannot determine what Iudgmēt may be esteemed rash or prudent except by weighing the reasons vpon which it is grounded we will heere vnder one aspect present a Summary of those Principles from which we infer that Protestancy in it selfe vnrepented destroyes Saluation intending afterward to proue the truth of euery one of the grounds till by a concatenation of sequels we fall vpon the Conclusion for which we are charged with Want of Charity 7. Now this is our gradation of reasons Almighty God hauing ordained Mankind to a supernaturall End of eternall felicity hath in his holy Prouidence setled competent and conuenient Meanes whereby that end may be attained The vniuersall grand Origen of all such meanes is the Incarnation and Death of our Blessed Sauiour whereby he merited internall grace for vs and founded an externall visible Church prouided and stored with all those helps which might be necessary for Saluation From hence it followeth that in this Church amongst other aduantages there must be some effectuall meanes to beget and conserue fayth to maintaine Vnity to discouer and condemne Heresies to appease and reduce Schismes and to determine all Controuersies in Religion For without such meanes the Church should not be furnished with helps sufficient to saluation not God affoard sufficient meanes to attayne that End to which himselfe ordained Mankind This meanes to decide Controuersies in fayth and Religion whether it should be the holy Scripture or whatsoeuer else must be indued with an Vniuersall Infallibility in whatsoeuer it propoundeth for a diuine truth that is as reuealed spoken or testifyed by Almighty God whether the matter of its nature be great or small For if it were subiect to errour in any one thing we could not in any other yield it infallible assent because we might with good reason doubt whether it chanced not to erre in that particuler 8. Thus farre all must agree to what we haue said vnlesse they haue a mind to reduce Faith to Opinion And euen out of these grounds alone without further proceeding it vndenyably followes that of two men dissenting in
of Charity and be resolued to take scandall where none is giuen we must comfort our selues with that graue and true saying of S. Gregory If scandall (l) S. Greg. Hom. 7. in Ezes be taken from declaring a truth it is better to permit scandall then forsake the truth But the solid grounds of our Assertion and the sincerity of intention in vttering what we thinke yield vs confidence that all will hold for most reasonable the saying of Pope Gelasius to Anastasius the Emperour Farre be it from the Roman Emperour that he should hold it for a wrong to haue truth declared to him Let vs therefore begin with that point which is the first that can be controuerted betwixt Protestats vs for as much as concernes the present Question is contained in the Argument of the next ensuing Chapter CHAP. II. VVhat is that meanes vvherby the reuealed Truthes of God are conueyed to our Vnderstanding and vvhich must determine Controuersies in Faith and Religion OF our estimation respect and reuerence to holy Scripture euen Protestants themselues do in fact giue testimony while they possesse it from vs take it vpon the integrity of our custody No cause imaginable could auert our wil froÌ„ giuing the functioÌ„ of supreme sole Iudge to holy Writ if both the thing were not impossible in it selfe if both reason experieÌ„ce did not conuince our vnderstanding that by this assertion Contentions are increased and not ended We acknowledge holy Scripture to be a most perfect Rule for as much as a writing can be a Rule We only deny that it excludes either diuine Tradition though it be vnwritten or an externall Iudge to keep to propose to interpret it in a true Orthodoxe and Catholique sense Euery single Booke euery Chapter yea euery period of holy Scripture is infallibly true wants no due perfection But must we therfore infer that all other Bookes of Scripture are to be excluded least by addition of them we may seeme to derogate from the perfection of the former When the first Bookes of the old New Testament were written they did not exclude vnwritten Traditions nor the Authority of the Church to decide Controuersies who hath then so altered their nature filled them with such iealousies as that now they cannot agree for feare of mutuall â—isparagemeÌ„t What greater wrong is it for the written Word to be compartner now with the vnwritten then for the vnwritten which was once alone to be afterward ioyned with the written Who euer heard that to commend the fidelity of a Keeper were to disauthorize the thing committed to his custody Or that to extoll the integrity and knowledge and to auouch the necessity of a Iudge in suits of law were to deny perfection in the law Are there not in Common wealths besides the lawes written vnwritten customes Iudges appointed to declare both the one the other as seuerall occasions may require 2. That the Scripture alone cannot be Iudge in Controuersies of faith we gather very cleerly From the quality of a writing in generall From the nature of holy Writ in particuler which must be belieued as true and infallible From the Editions Translations of it From the difficulty to vnderstand it without hazard of Errour From the inconueniences that must follow vpon the ascribing of sole Iudicature to it finally from the Confessions of our Aduersaries And on the other side all these difficulties ceasing and all other qualities requisite to a Iudge concurring in the visible Church of Christ our Lord we must conclude that â—he it is to whom in doubts concerning Faith and religion all Christians ought to haue recourse 3. The name notion nature and properties of a Iudge cannot in common reason agree to any meere writing which be it otherwise in its kind neuer so highly qualified with sanctity and infallibility yet it must euer be as all writings are deafe dumb and inanimate By a Iudge all wise men vnderstand a Person endâ—ed with life and reason able to heare to examine to declare his mind to the disagreeing parties in such sort as that ech one may know whether the sentence be in fauour of his cause or against his pretence and he must be appliable and able to do all this as the diuersity of Controuersies persons occasions and circumstances may require There is a great plaine distinction betwixt a Iudge and a Rule For as in a kingdome the Iudge hath his Rule to follow which are the receiued Lawes and customes so are not they fit or able to declare or be Iudges to themselues but that office must belong to a liuing Iudge The holy Scripture may be and is a Rule but cannot be a Iudge because it being alwayes the same cannot declare it selfe any one time or vpon any one occasion more particularly then vpon any other and let it be read ouer an hundred times it wil be still the same and no more fit alone to terminate controuersies in faith then the Law would be to end suites if it were giuen ouer to the phansy glosse of euery single man 4. This difference betwixt a Iudge and a Rule D. Potter perceiued when more then once hauing stiled the Scripture a Iudge by way of correcting that terme he adds or rather a Rule because he knew that an inanimate writing could not be a Iudge FroÌ„ hence also it was that though Protestants in their beginning affirmed Scripture alone to be the Iudge of Controuersies yet vpon a more aduised reflection they changed the phrase and sayd that not Scripture but the Holy Ghost speaking in Scripture is Iudge in Controuersies A difference without a disparity The Holy Ghost speaking only in Scripture is no more intelligible to vs then the Scripture in which he speakes as a maÌ„ speaking only Latin can be no better vnderstood then the tongue wherein he speaketh And therefore to say a Iudge is necessary for deciding controuersies about the meaning of Scripture is as much as to say he is necessary to decide what the Holy Ghost speakes in Scripture And it were a conceyt equally foolish and pernicious if one should seeke to take away all Iudges in the kingdome vpon this nicity that albeit Lawes caÌ„not be Iudges yet the Law-maker speaking in the Law may performe that Office as if the Law-maker speaking in the Law were with more perspicuity vnderstood then the Law wherby he speaketh 5. But though some writing were granted to haue a priuiledge to declare it selfe vpon supposition that it were maintayned in being and preserued entire from corruptions yet it is manifest that no writing can conserue it selfe nor can complayne or denounce the falsifier of it and therefore it stands in need of some watchfull and not erring eye to guard it by meanes of whose assured vigilancy we may vndoubtedly receiue it sincere and pure 6. And suppose it could defend it selfe from corruption how could it assure vs that it selfe were Canonicall
not written by Salomon but by Syrach in the tyme of the Machabees and that it is like to the Talmud the Iewes bible out of many bookes heaped into one worke perhaps out of the Library of king Ptolomous And further he sayth that (u) Ibid. tit de Patriarchis Prophet fol. 282. he doth not be lieue all to haue been donne as 〈◊〉 is â—â—t downe And he teacheth the (w) Tit de lib. Vet. â—out Test. booke of Iob to be as it were an argument for a fable or Comedy to set before vs an example of Patience And he (x) Fol. 380. deliuers this generall censure of the Prophets Bookes The Sermons of no Prophet were written whole and perfect but their disciples and Auditors snatched now one sentence and then another and so put them all into one booke and by this meanes the Bible was conserued If this were so the Bookes of the Prophets being not written by themselues but promiscuously and casually by their Disciples will soone be called in question Are not these errours of Luther fundamentall and yet if Protestants deny the infallibility of the Church vpon what certaine ground can they disproue these Lutherian and Luciferian blasphemies ô godly Reformer of the Roman Church But to returne to our English Canon of Scripture In the New Testament by the aboue mentioned rule of whose authority was neuer any doubt in the Church diuers Bookes of the New Testament must be discanonized to wit all those of which some Ancients haue doubted and those which diuers Lutherans haue of late denied It is worth the obseruation how the before mentioned sixt Article doth specify by name all the Bookes of the Old Testament which they hold for Canonicall but those of the New without naming any one they shuffle ouer with this generality All the Bookes of the New Testameâ—â—â— as they are commonly receiued we do receiue and account them Canonicall The mystery is easily to be vnfolded If they had descended to particulers they must haue contradicted some of their chiefest Brethren As they are commonly receiued c. I aske By whom By the Church of Rome Then by the same reason they must receiue diuers Bookes of the Old Testament which they reiect By Lutherans Then with Lutherans they may deny some Bookes of the New Testament If it be the greater or lesse number of voyces that must cry vp or downe the Canon of Scripture our Roman Canon will preuaile and among Protestants the Certainty of their Fayth must be reduced to an Vncertaine Controuersy of Fact whether the number of those who reiect or of those others who receiue such and such Scriptures be greater Their faith must alter according to yeares and dayes When Luther first appeared he and his Disciples were the greater number of that new Church and so this claime Of being commonly receiued stood for them till Zvinglius Caluin grew to some equall or greater number then that of the Lutherans and then this rule of Commonly receaued will canonize their Canon against the Lutherans I would gladly know why in the former part of their Article they say both of the Old and New Testament In the name of the Holy Scripture we do vnderstand those Canonicall Bookes of the Old and New Testament of whose authority was neuer any doubt in the Church and in the latter part speaking againe of the New Testament they giue a far different rule saying All the Bookes of the New Testament as they are commonly receiued we do receiue and account them Canonicall This I say is a rule much different from the former Of whose authority was NEVER any doubt in the Church For some Bookes might be said to be Commonly receiued although they were sometime doubted of by some If to be Commonly receiued passe for a good rule to know the Canon of the New Testament why not of the Old Aboue all we desire to know vpon what infallible ground in some Bookes they agree with vs against Luther and diuers principall Lutherans and in others iump with Luther against vs But seeing they disagree among themselues it is euident that they haue no certaine rule to know the Canon of Scripture in assigning wherof some of them must of necessity erre because of contradictory propositions both cannot be true 10. Moreouer the letters syllables words phrase or matter contained in holy Scripture haue no necessary or naturall connexion with diuine Reuelation or Inspiration and therefore by seeing reading or vnderstanding them we cannot inferre that they proceed from God or be confirmed by diuine authority as because Creatures inuolue a necessary relation connexion and dependance on their Creator Philosophers may by the light of naturall reason demonstrate the existence of one prime cause of all things In Holy Writ there are innumerable truths not surpassing the spheare of humane wit which are or may be deliuered by Pagan Writers in the selfe same words and phrase as they are in Scripture And as for some truths peculiar to Christians for Example the mystery of the Blessed Trinity c. the only setting them downe in Writing is not inough to be assured that such a Writing is the vndoubted word of God otherwise some sayings of Plato Trismegistus Sybills Ouid c. must be esteemed Canonicall Scripture because they fall vpon some truths proper to Christian Religion The internall light and inspiration which directed moued the Authors of Canonicall Scriptures is a hidden Quality infused into their vnderstanding and will and hath no such particuler sensible influence into the externall Writing that in it we can discouer or from it demonstrate any such secret light and inspiration and therefore to be assured that such a Writing is diuine we cannot know from it selfe alone but by some other extrinsecall authority 11. And heere we appeale to any man of Iudgement whether it be not a vaine brag of some Protestants to tell vs that they wot full well what is Scripture by the light of Scripture it selfe or as D. Potter word's it by (y) Pag. 14â— that glorious beame of diuine light which shines therein euen as our eye distinguisheth light from darknes without any other help then light it selfe and as our eare knowes a voyce by the voyce it selfe alone But this vanity is refuted by what we sayd euen now that the externall Scripture hath no apparent or necessary connexion with diuine inspiration or reuelation Will D. Potter hold all his Brethren for blind men for not seing that glorious beame of diuine light which shines in Scripture about which they cannot agree Corporall light may be discerned by it selfe alone as being euident proportionate connatural to our faculty of seeing That Scripture is diuine and inspired by God is a truth exceeding the naturall capacity and compasse of maÌ„s vnderstanding to vs obscure and to be belieued by diuine fayth which according to the Apostle is argumentum (z) Heb. v. 1 non apparentium an argument
or conuiction of things not euident and therefore no wonder if Scripture doe not manifest it selfe by it selfe alone but must require some other meanes for applying it to our vnderstanding Neuer theles their owne similitudes and instances make against themselues For suppose a man had neuer read or heard of Sunne Moone Fire Candle c. and should be brought to behold a light yet in such sort as that the Agent or Cause Efficient from which it proceeded were kept hidden from him could such an one by only beholding the light certainly know whether it were produduced by the Sunne or Moone c Or if one heare a voyce and had neuer known the speaker could he know from whome in particuler that voyce proceeded They who looke vpon Scripture may well see that some one wrote it but that it was written by diuine inspiration how shall they know Nay they cannot so much as know who wrote it vnles they first know the writer and what hand he writes as likewise I cānot know whose voice it is which I heare vnles I first both know the person who speakes with what voice he vseth to speake and yet euen all this supposed I may perhaps be deceyued For there may be voyces so like and Hand so counterfaited that men may be deceyued by them as birds were by the grapes of that skillfull Painter Now since Protestants affirme knowledge concerning God as our supernaturall end must be taken from Scripture they cannot in Scripture alone discerne that it is his voyce or writing because they cannot know from whome a writing or voyce proceeds vnle first they know the person who speaketh or writeth Nay I say more By Scripture alone they cannot so much as know that any person doth in it or by it speake any thing at all because one may write without intent to signify or affirme any thing but only to set downe or as it were paint such characters syllables and words as men are wont to set copies not caring what the signification of the words imports or as one transcribes a writinge which himselfe vnderstands not or when one writes what another dictates and in other such cases wherein it is cleere that the writer speakes or signifies nothing in such his writing therefore by it we cannot heare or vnderstand his voyce With what certainty then can any man affirme that by Scripture it self they can see that the writers did intēd to signify any thing at all that they were Apostles or other Canonical Authours that they wrote their owne sense and not what was dictated by some other man and finally especially that they wrote by the infallible direction of the Holy Ghost 12. But let vs be liberall and for the present suppose not grant that Scripture is like to corporall light by it selfe alone able to determine moue our vnderstanding to assent yet the similitude proues against thēselues For light is not visible except to such as haue eyes which are not made by the light but must be presupposed as produced by some other cause And therefore to hold the similitude Scripture can be cleere only to those who are endewed with the eye of fayth or as D. Potter aboue cited sayth to all that haue (a) Pag. 141. eyes to discerne the shining beames thereof that is to the belieuer as immediatly after he speaketh Fayth then must not originally proceed from Scripture but is to be presupposed before we can see the light thereof and consequently there must be some other meanes precedent to Scripture to beget Fayth which can be no other then the Church 13. Others affirme that they know Canonicall Scriptures to be such by the Title of the Bookes But how shall we know such Inscriptions or Titles to be infallibly true From this their Answere our argument is strengthned because diuers Apocryphall writings haue appeared vnder the Titles and Names of sacred Authours as the Ghospell of Thomas mentioned by S (b) Cont. Adimantum c. 17. Augustine the Ghospell of Peter which the Nazaraei did vse as (c) l. 2. haeretic fab Theodoret witnesseth with which Scraphion a Catholique Bishop was for sometyme deceiued as may be read in (d) lib. 6. cap. 10. Eusebius who also speaketh of the Apocalyps of (e) lib. 6. cap. 11. Peter The like may be sayd of the Ghospells of Barnabas Bartholomew and other such writings specifyed by Pope (f) Dist. Can. Sancta Romana Gelasius Protestants reiect likewise some part of Esther and Daniel which beare the same Titles with the rest of those Bookes as also both wee and they hould for Apochryphall the third and fourth Bookes which go vnder the name of Esdras and yet both of vs receiue his first and second booke Wherefore Titles are not sufficient assurances what bookes be Canonicall which (h) In his defence art 4. Pag. 31. D. Couell acknowledgeth in these words It is not the word of God which doth or possibly can assure vs that we doe well to thinke it is the word of God the first outward motion leading men so to esteeme of the Scripture is the Authority of Gods Church which teacheth vs to receiue Marks Ghospell who was not an Apostle and to refuse the Ghospell of Thomas who was an Apostle and to retaine Lukes Ghospell who saw not Christ and to reiect the Ghospell of Nicodemus who saw him 14. Another Answere or rather Obiection they are wont to bring That the Scripture being a principle needs no proofe among Christians So D. (i) Pag 234 Potter But this neither a plaine begging of the question or manifestly vntrue and is directly against their owne octrine and practise If they meane that Scripture is one of those principles which being the first and the most knowne in all Sciences cannot be demonstrated by other Principles they suppose that which is in question whether there be not some principle for example the Church wherby we may come to the knowledge of Scripture If they intend that Scripture is a Principle but not the first and most knowne in Christianity then Scripture may be proued For principles that are not the first nor knowne of themselues may ought to be proued before we can yield assent either to them or to other verities depending on them It is repugnant to their owne doctrine and practise in as much as they are wont to affirme that one part of Scripture may be knowne to be Canonicall and may be interpreted by another And since euery scripture is a principle sufficient vpon which to ground diuine faith they must grant that one Principle may and sometime must be proued by another Yea this their Answere vpon due ponderation falls out to proue what we affirme For since all Principles cannot be proued we must that our labour may not be endles come at length to rest in some principle which may not require any other proofe Such is Tradition which inuolues an euidence of fact and
points and in particuler in this that Scripture alone is Iudge of Controuersies And so the very principle vpon which their whole faith is grounded remaines to them vncertaine and on the other side for the selfe same reason they are not certaine but that the Church is Iudge of Controuersies which if she be then their case is lamentable who in generall deny her this authority in particular Controuersies oppose her definitions Besides among publique Conclusions defended in Oxford the yeare 1633. to the questions Whether the Church haue authority to determent Controuersies in faith And To interpret holy Scripture The answere to both is Affirmatiue 27. Since then the Visible Church of Christ our Lord is that infallible Meanes whereby the reucaled Truths of Almighty God are conueyed to our Vnderstanding it followeth that to oppose her definitions is to resist God himselfe which blessed S. Augustine plainely affirmeth when speaking of the Controuersy about Rebaptization of such as were baptized by Heretiques he saith This (r) Devnit Eccles c. 22. is neither openly nor euidently read neither by you nor by me yet if there were any wise man of whom our Sauiour had giuen testimony and that he should be consulted in this question we should make no doubt to performe what he should say least we might seeme to gainsay not him so much as Christ by whose testimony he was recommended Now Christ beareth witnes to his Church And a little after Whosoeuer refuseth to follow the practise of the Church doth resist our Sauiour himselfe who by his testimony recommends the Church I conclude therfore with this argument Whosoeuer resisteth that meanes which infallibly proposeth to vs God's Word or Reuelation commits a sinne which vnrepented excluds saluation But whosoeuer resisteth Christs visible Church doth resist that meanes which infallibly proposeth God's word or reuelation to vs Therfore whosoeuer resisteth Christs visible Church commits a sinne which vnrepented excluds saluation Now what visible Church was extant when Luther began his pretended Reformation whether it were the Roman or Protestant Church whether he and other Protestants do not oppose that visible Church which was spread ouer the world before and in Luthers time is easy to be determined and importeth euery one most seriously to ponder as a thing wheron eternall saluation dependeth And because our Aduersaries do heere most insist vpon the distinction of points fundamentall and not fundamentall and in particular teach that the Church may erre in points not fundamentall it will be necessary to examine the truth and weight of this euasion which shall be done in the next Chapter CHAP. III. That the distinction of points fundamentall and not fundamentall is neither pertinent nor true in our present Controuersy And that the Catholique Visible Church cannot erre in either kind of the said points THIS distinction is abused by Protestants to many purposes of theirs and therfore if it be either vntrue or impertinent as they vnderstand apply it the whole edifice built theron must be ruinous and false For if you obiect their bitter and continued discords in matters of faith without any meanes of agreement they instantly tell you as Charity Mistaken plainely shewes that they differ only in points not fundamentall If you conuince them euen by their owne Confessions that the ancient Fathers taught diuers points held by the Roman Church against Protestants they reply that those Fathers may neuertheles be saued because those errors were not fundamentall If you will them to remember that Christ must alwayes haue a visible Church on earth with administration of Sacraments and succession of Pastors and that when Luther appeared there was no Church distinct from the Roman whose Communion and Doctrine Luther then forsooke and for that cause must be guilty of Schisme and Heresy they haue an Answere such as it is that the Catholique Church cannot perish yet may erre in points not fundamentall and therfore Luther and other Protestants were obliged to forsake her for such errors vnder paine of Damnation as if forsooth it were Damnable to hold an error not Fundamentall nor Damnable If you wonder how they can teach that both Catholiques and Protestants may be saued in their seuerall professions they salue this contradiction by saying that we both agree in all fundamentall points of faith which is inough for saluation And yet which is prodigiously strange they could neuer be induced to giue a Catalogue what points in particular be fundamentall but only by some generall description or by referring vs to the Apostles Creed without determining what points therein be fundamentall or not fundamentall for the matter and in what sense they be or be not such and yet concerning the meaning of diuers points contained or reduced to the Creed they differ both from vs and amōg themselues And indeed it being impossible for them to exhibite any such Catalogue the said distinction of points although it were pertinent and true cannot serue them to any purpose but still they must remaine vncertaine whether or not they disagree from one another from the ancient Fathers and from the Catholique Church in points fundamentall which is to say they haue no certainty whether they enjoy the substance of Christian Faith without which they cannot hope to be saued But of this more heerafter 2. And to the end that what shall be sayd concerning this distinction may be better vnderstood we are to obserue that there be two precepts which concerne the vertue of fayth or our obligation to belieue diuine truths The one is by Deuines called Affirmatiue wherby we are obliged to haue a positiue explicite beliefe of some chiefe Articles of Christian faith The other is termed Negatiue which strictly binds vs not to disbelieue that is not to belieue the cōtrary of any one point sufficiently represented to our vnderstācing as reuealed or spoken by Almighty God The sayd Affirmatiue Precept according to the nature of such commands inioynes some act to be performed but not at all tymes nor doth it equally bind all sorts of persons in respect of all Obiects to be belieued For obiects we grant that some are more necessary to be explicitely and seuerall belieued then other eyther because they are in themselues more great and weighty or els in regard they instruct vs in some necessary Christian duty towards God our selues or our Neyghbour For persons no doubt but some are obliged to know distinctly more then others by reason of their office vocation capacity or the like For tymes we are not obliged to be still in act of exercising acts of fayth but according as seuerall occasions permit or require The second kind of precept called Negatiue doth according to the nature of all such commands oblige vniuersally all persons in respect of all obiects at all tymes semper pro semper as Deuines speake This generall doctrine will be more cleere by examples I am not obliged to be alwayes helping my Neighbour because
propounded as a diuine truth and that there is in this sense no distinction betwixt points fundamentall and not fundamentall And if any should chance to imagine that it is against the foundation of faith not to belieue points Fundamentall although they be not sufficiently propounded D. Potter doth not admit of this (f) Pag. 246. difference betwixt points fundamentall and not fundamentall For he teacheth that sufficient proposition of reuealed truth is required before a man can be conuinced and for want of sufficient conuiction he excuseth the Disciples from heresy although they belieued not our Sauiours Resurrection (g) pag. 246. which is a very fundamentall point of faith Thus then I argue out of D. Potters owne confesson No error is damnable vnles the contrary truth be sufficiently propounded as reuealed by God Euery error is damnable if the contrary truth be sufficiently propounded as reuealed by God Therfore all errors are alike for the generall effect of damnation if the difference arise not from the manner of being propounded And what now is become of their distinction 5. I will therfore conclude with this Argument According to all Philosophy and Diuinity the Vnity and distinction of euery thing followeth the Nature Essence thereof and therfore if the Nature and being of fayth be not taken from the matter which a man belieues but from the motiue for which he belieues which is God's word or Reuelation we must likewise affirme that the Vnity and Diuersity of faith must be measured by God's reuelation which is alike for all obiects and not by the smalnes or greatnes of the matter which we belieue Now that the nature of faith is not taken from the greatnes or smallnes of the things belieued is manifest because otherwise one who belieues only fundamentall points and another who together with them doth also belieue points not fundamentall should haue faith of different natures yea there should be as many differences of faith as there are different points which men belieue according to differēt capacities or instruction c. all which consequences are absurd therfore we must say that Vnity in Fayth doth not depend vpō points fundamentall or not fundamentall but vpon God's reuelation equally or vnequally proposed and Protestants pretending an Vnity only by reason of their agreement in fundamentall points do indeed induce as great a multiplicity of faith as there is multitude of different obiects which are belieued by them since they disagree in things Equally reuealed by Almighty God it is euident that they forsake the very Formall motiue of faith which is Gods reuelation and consequently loose all Faith and Vnity therin 6. The first part of the Title of this Chapter That the distinction of points fundamentall not fundamentall in the sense of Protestants is both impertinent and vntrue being demonstrated let vs now come to the second That the Church is infallible in all her definitions whether they concerne points fundamentall or not fundamentall And this I proue by these reasons 7. It hath beene shewed in the prcedent Chapter that the Church is Iudge of Controuersies in Religion which she could not be if she could erre in any one point as Doctor Potter would not deny if he were once persuaded that she is Iudge Because if she could erre in some points we could not rely vpon her Authority and Iudgment in any one thing 8. This same is proued by the reason we alledged before that seeing the Church was infallible in all her definitions ere Scripture was written vnles we will take away all certainty of fayth for that tyme we cannot with any shew of reason affirme that she hath been depriued thereof by the adioined comfort help of sacred Writ 9. Moreouer to say that the Catholique Church may propose any false doctrine maketh her lyable to damnable sinne and errour yet D. Potter teacheth that the Church cannot erre damnably For if in that kind of Oath which Deuines call Assertorium wherin God is called to witnes euery falshood is a deadly sinne in any priuate person whatsoeuer although the thing be of it selfe neither materiall nor preiudiciall to any because the quantity or greatnes of that sinne is not measured so much by the thing which is affirmed as by the manner authority whereby it is auouched and by the iniury that is offered to Almighty God in applying his testimony to a falshood in which respect it is the vnanimous consent of all Deuines that in such kind of Oaths no leuitas materiae that is smallnes of matter can excuse from a mortall sacriledge agaynst the morall vertue of Religiō which respects worship due to God If I say euery least falshood be deadly sinne in the foresayd kind of Oath much more pernicious a sinne must it be in the publique person of the Catholique Church to propound vntrue Articles of fayth thereby fastning Gods prime Verity to falshood and inducing and obliging the world to doe the same Besids according to the doctrine of all Deuines it is not only iniurious to Gods Eternall Verity to disbelieue things by him reuealed but also to propose as reuealed truths thinges not reuealed as in commonwealths it is a haynous offence to coyne eyther by counterfeyting the mettall or the stamp or to apply the Kings seale to a writing counterfeyt although the contents were supposed to be true And whereas to shew the detestable sinne of such pernicious fictions the Church doth most exemplarly punish all broachers of faygned reuelations visions miracles prophecies c. as in particuler appeareth in the Councell of (h) Sub Leon 10. Sess 11. Lateran excommunicating such persons if the Church her selfe could propose false reuelations she herselfe should haue beene the first and chiefest deseruer to haue been censured and as it were excommunicated by herselfe For as they holy Ghost sayth in (i) Cap. 13. v. 7. Iob doth God need your lye that for him you may speake deceypts And that of the Apocalyps is most truly verifyed in fictitious reuelations If any (k) Cap. vlt. v. 18. shal s add to these things God will add vnto him the plagues which are written in this Booke D. Potter sayth To add (l) pag. 222. to it speaking of the Creed is high presumption almost as great as to detract frō it And therfore to say the Church may add false Reuelations is to accuse her of high presumption and of pernicious errour excluding saluation 10. Perhaps some will heere reply that although the Church may erre yet it is not imputed to her for sinne by reason she doth not erre vpon malice or wittingly but by ignorance or mistake 11. But it is easily demonstrated that this excuse cānot serue For if the Church be assisted only for points fundamentall she cannot but know that she may erre in points not fundamentall at least she cannot be certaine that she cānot erre therfore cannot be excused from headlong
pernicious temerity in proposing points not fundamētall to be belieued by Christians as matters of faith wherin she can haue no certainty yea which alwayes imply a falshood For although the thing might chance to be true and perhaps also reuealed yet for the matter she for her part doth alwaies expose herselfe to danger of falshood error and in fact doth alwayes erre in the manner in which she doth propound any matter not fundamentall because she proposeth it as a point of faith certainly true which yet is alwayes vncertaine if she in such things may be deceiued 12. Besides if the Church may erre in points not fundamentall she may erre in proposing some Scripture for Canonicall which is not such or els erre in keeping and conseruing from corruptions such Scriptures as are already belieued to be Canonicall For I will suppose that in such Apocryphall Scripture as she deliuers there is no fundamentall error against faith or that there is no falshood at all but only want of diuine testification in which case D. Potter must either grant that it is a fundamentall error to apply diuine reuelation to any point not reuealed or els must yield that the Church may erre in her Proposition or Custody of the Canon of Scripture And so we cannot be sure whether she haue not been deceiued already in Bookes recommended by her and accepted by Christians And thus we shall haue no certainty of Scripture if the Church want certainty in all her definitions And it is worthy to be obserued that some Bookes of Scripture which were not alwayes knowne to be Canonicall haue been afterward receiued for such but neuer any one Booke or syllable defined by the Church to be Canonicall was afterward questioned or reiected for Apocryphall A signe that God's Church is infallibly assisted by the holy Ghost neuer to propose as diuine truth any thing not reuealed by God that Omission to define points not sufficiently discussed is laudable but Commission in propounding things not reuealed inexcusable into which precipitation our Sauiour Christ neuer hath nor neuer will permit his Church to fall 13. Nay to limit the generall promises of our Sauiour Christ made to his Church to points only fundamētall namely that the gates (m) Matt. 16.18 of hell shall not preuaile against her and that the holy Ghost (n) Ioan. 16.13 shall lead her into all truth c. is to destroy all Faith For we may by that doctrine and manner of interpreting the Scripture limit the Infallibility of the Apostles words preaching only to points fundamentall and whatsoeuer general Texts of Scripture shall be alleadged for their Infallibility they may by D. Potters example be explicated restrained to points fundamentall By the same reason it may be further affirmed that the Apostles and other Writers of Canonicall Scripture were endued with infallibility only in setting downe points fundamentall For if it be vrged that all Scripture is diuinely inspired that it is the word of God c. D. Potter hath affoarded you a ready answere to say that Scripture is inspired c. only in those parts or parcels wherin it deliuereth fundamentall points In this manner D. Fotherby sayth The Apostle (o) In his Sermōsserm 2. pag. 50. twice in one Chapter professed that this he speaketh not the Lord He is very well content that where he lacks the warrant of the expresse word of God that part of his writings should be esteemed as the word of man D. Potter also speakes very dangerously towards this purpose Sect. 5. where he endeauoureth to proue that the infallibility of the Church is limited to points fundamētall because as Nature so God is neither defectiue in (p) pag. 150. necessaries nor lauish in superfluities Which reason doth likewise proue that the infallibility of Scripture and of the Apostles must be restrained to points necessary to saluation that so God be not accused as defectiue in necessaries or lauish in superfluities In the same place he hath a discourse much tending to this purpose where speaking of these words The Spirit shall leade you into all truth and shall abide with (q) Joan. c. 16.13 c. 14.16 you for euer he sayth Though that promise was (r) Pag. 151.152 directly and primarily made to the Apostles who had the Spirits guidance in a more high and absolute manner then any since them yet it was made to them for the behoofe of the Church and is verified in the Church Vniuersall But all truth is not simply all but all of some kind To be led into all truths is to know and belieue them And who is so simple as to be ignorant that there are many millions of truths in Nature History Diuinity whereof the Church is simply ignorant How many truths lye vnrouealed in the infinite treasury of God's wisdome wherewith the Church is not acquainted c. so then the truth it selfe enforceth vs to vnderstand by all truths not simply all not all which God can possibly reueale but all pertayning to the substance of faith all truth absolutely necessary to saluation Marke what he sayth That promise The spirit shall lead you into all truth was made directly to the Apostles is verified in the vniuersall Church but by all truth is not vnderstood simply all but all appertayning to the substance of faith and absolutely necessary to saluation Doth it not hence follow that the promise made to the Apostles of being led into all truth is to be vnderstood only of all truth absolutly necessary to saluation consequently their preaching and writing were not infallible in points not fundamentall or if the Apostles were infallible in all things which they proposed as diuine truth the like must be affirmed of the Church because D. Potter teacheth the sayd promise to be verifyed in the Churh And as he limits the aforesayd wordes to points fundamentall so may he restrayne what other text soeuer that can be brought for the vniuersall infallibility of the Apostles or Seriptures So he may and so he must least otherwise he receiue this answere of his owne from himseife How many truths lye vnreuealed in the infinite treasury of Gods wisdome wherewith the Church is not acquainted And therefore to verify such generall sayings they must be vnderstood of truths absolutely necessary to Saluation Are not these fearefull cōsequences And yet D. Potter will neuer be able to auoyd them till he come to acknowledge the Infallibility of the Church in al points by her proposed as diuine truths thus it is vniuersally true that she is lead into al truth in regard that our Sauiour neuer permits her to define or teach any falshood 14. All that with any colour may be replied to this argument is That if once we call any one Booke or parcell of Scripture in question although for the matter it containe no fundamentall errour yet it is of great importance and fundamentall by reason of the
his Sermon of the Vnity of the Catholique fayth grants Saluation to the Aethiopians who yet with Christian Baptisme ioyne CircuÌ„cision D. Potter (q) Pag. 113.114 cites the doctrine of some whome he termeth men of great learning and iudgement that all who professe to loue and honour IESVS-CHRIST are in the visible Christian Church and by Catholiques to be reputed Brethren One of these men of great learning and iudgment is Thomas Morton by D. Potter cited in his Margent whose loue honour to Iesus-Christ you may perceyue by his saying that the Churches of Arians who denyed our Sauiour Christ to be God are to be accounted the Church of God because they doe hold the foundation of the Ghospell Morton in his Treatise of the King dome of Israel pag. 94. which is Fayth in Iesus-Christ the Sonne of God and Sauiour of the world And which is more it seemeth by these charitable men that for being a member of the Church it is not necessary to belieue one only God For D. Potter (r) pag. 121. among the arguments to proue Hookers Mortons opinion brings this The people of the ten Tribes after their defection notwithstanding their grosse corruptions and Idolatry remained still a true Church We may also as it seemeth by these mens reasoning deny the Resurrection and yet be meÌ„bers of the true Church For a learned man sayth D. Potter (s) pag. 122. in behalfe of Hookers and Mortons opinion was anciently made a Bishop of the Catholique Church though he did professedly doubt of the last ResurrectioÌ„ of our bodies Deere Sautour What tymes doe we behold If one may be a member of the true Church and yet deny the Trinity of Persons the God head of our Sauiour the necessity of Baptisme if we may vse Circumcision and with the worship of God ioyne Idolatry wherin doe we differ from Turks and Iewes or rather are we not worse then eyther of them If they who deny our Sauiours diuinity might be accounted the Church of God how will they deny that fauour to those ancient Heretiques who denyed our Sauiours true humanity and so the totall deny all of Christ will not exclude one from being a member of the true Church S. Huary (t) CommeÌ„t in Matt. c. 16. maketh it of equall necessity for Saluation that we belieue our Sauiour to be true God and true Man saying This manner of Confession we are to hold that we remember him to be the Sonne of God and the Sonne of Man because the one without the other can giue no hope of Saluation And yet D. Potter sayth of the aforesayd doctrine of Hooker and Morton The (u) pag. 123. Reader may be pleased to approue or reiect it as he shall find cause And in another place (w) pag. 253. he sheweth so much good liking of this doctrine that he explicateth and proueth the Churches perpetuall Visibility by it And in the second Edition of his booke he is carefull to declare and illustrate it more at large then he had done before howsoeuer this sufficiently sheweth that they haue no certainty what points be fundamentall As for the Arians in particuler the Authour whome D. Potter cites for a moderate Catholike but is indeed a plaine Heretique or rather Atheist Lucian-like resting at all Religion placeth Arianisme among fundamentall errors But (x) A moderate examination c. ç. 1. paulo post initiuâ—â— contrarily an English Protestant Deuine masked vnder the name of Irenaeus Philalethes in a little Booke in Latin entituled Dissertatio de pace concordiae Ecclesiae endeauoureth to proue that euen the deniall of the blessed Trinity may stand with saluation Diuers Protestants haue taught that the Roman Church erreth in fundamentall points But D. Potter and others teach the contrary which could not happen if they could agree what be fundamentall points You brand the Donatists with the note of an Error in the matter (y) pag. 126 and nature of it properly hereticall because they taught that the Church remained only with them in the part of Donatus And yet many Protestants are so far from holding that Doctrine to be a fundamentall error that themselues goe further and say that for diuers ages before Luther there was no true visible Church at all It is then too too apparent that you haue no agreement in specifying what be fundamentall points neither haue you any meanes to determine what they be for if you haue any such meanes why do you not agree You tell vs the Creed containes all points fundamentall which although it were true yet you see it serues not to bring you to a particuler knowledge and agreement in such points And no wonder For besides what I haue said already in the beginning of this Chapter am to deliuer more at large in the next after so much labour and paperspent to proue that the Creed coÌ„taynes all fundamentall points you conclude It remaines (a) pag. 241. very probable that the Creed is the perfect Summary of those fundament all truths wherof consists the Vnity of fayth and of the Catholique Church Very probable Then according to all good Logick the contrary may remaine very probable and so all remaine as full of vncertainty as before The whole Rule say you the fol Iudge of your faith must be Scripture Scripture doth indeed deliuer diuine Truths but feldome doth qualify them or declare whether they be or be not absolutly necessary to saluation You fall (b) pag. 215 heauy vpon Charity Mistaken because he demands a particuler Catalogue of fundamental points which yet you are obliged in conscience to doe if you be able For without such a Catalogue no man can be assured whether or no he haue fayth sufficient to Saluation And therefore take it not in ill part if we agayne and agayne demand such a Catalogue And that you may see we proceed fairely I will performe on our behalfe what we request of you do heer deliuer a Catalogue wherein are comprized all points by vs taught to be necessary to Saluation in these wordes We are obliged vnder payne of damnation to belieue whatsoeuer the Catholique visible Church of Christ proposeth as renealed by Almighty God If any be of another mind all Catholiques denounce him to be no Catholique But inough of this And I go forward with the Infallibility of the Church in all points 20. For euen out of your owne doctrine that the Church cannot erre in points necessary to saluation any wise man will infer that it behooues all who haue care of their soules not to forsake her in any one point 1. Because they are assured that although her doctrine proued not to be true in some point yet euen according to D. Potter the error cannot be fundamentall nor destructiue of fayth and saluation neither can they be accused of any least imprudence in erring if it were possible with the vniuersall Church Secondly since she is vnder paine
the Church of their tymes for it seemeth you doubt whether indeed it were composed by the Apostles themselues did vnderstand the Apostles aright that the Church of their tymes did intend that the Creed should containe all fundamentall points For if the Church may erre in points not fundamentall may she not also erre in the particulers which I haue specifyed Can you shew it to be a fundamentall point of fayth that the Apostles intended to cōprize all points of fayth necessary to Saluation in the Creed Your selfe say no more then that it is very (d) pag. 241. probable which is farre from reaching to a fundamentall point of fayth Your probability is grounded vpon the Iudgment of Antiquity and euen of the Roman Doctours as you say in the same place But if the Catholique Church may erre what certainty can you expect from Antiquity or Doctours Scripture is your totall Rule of fayth Cite therefore some Text of Scripture to proue that the Apostles or the Church of their tymes composed the Creed and composed it with a purpose that it shonld contayne all fundamentall points of fayth Which being impossible to be done you must for the Creed it selfe rely vpon the infallibility of the Church 4. Moreouer the Creed consisteth not so much in the words as in their sense and meaning All such as pretend to the name of Christians recite the Creed yet many haue erred fundamentally as well against the Articles of the Creed as other points of faith It is then very friuolous to say the Creed containes all fundamentall points without specifying both in what sense the Articles of the Creed be true and also in what true sense they be fundamental For both these taskes you are to performe who teach that all truth is not fundamentall you do but delude the ignorant when you say that the Creed taken in a Catholique (e) pag. 216. sense comprehendeth all points fundamentall because with you all Catholique sense is not fundamentall for so it were necessary to saluation that all Christians should know the whole Scripture wherin euery least point hath a Catholique sense Or if by Catholique sense you vnderstand that sense which is so vniuersally to be knowne and belieued by all that whosoeuer failes therein cannot be saued you trifle and say no more then this All points of the Creed in a sense necessary to saluation are necessary to saluation Or All points fundamentall are fundamentall After this manner it were an easy thing to make many true Prognostications by saying it will certainely raine when it raineth You say the Creed (f) pag. 216. was opened and explaned in some parts in the Creeds of Nice c. but how shall we vnderstand the other parts not explaned in those Creeds 5. For what Article in the Creed is more fundamentall or may seeme more cleere then that wherin we belieue IESVS-CHRIST to be the Mediatour Redeemer and Sauiour of mankind and the founder and foundation of a Catholique Church expressed in the Creed And yet about this Article how many different doctrines are there not only of old Heretiques as Arius Nestorius Eutiches c. but also of Protestants partly against Catholiques and partly against one another For the said maine Article of Christ's being the only Sauiour of the world c. according to different senses of disagreeing Sects doth inuolue these and many other such questions That Faith in IESVS-CHRIST doth iustify alone That Sacraments haue no efficiency in Iustification That Baptisme doth not auaile Infants for saluation vnlesse they haue an Act of faith That there is no Sacerdotall Absolution from sinnes That good works proceeding from God's grace are not meritorious That there can be no Satisfaction for the temporall punishment due to sinne after the guilt or offence is pardoned No Purgatory No Prayers for the dead No Sacrifice of the Masse No Inuocation No Mediation or intercession of Saints No inherent Iustice No supreme Pastor yea no Bishop by diuine Ordinance No Reall presence no Transubstantiation with diuers others And why Because forsooth these Doctrines derogate from the Titles of Mediator Redeemer Aduocate Foundation c. Yea and are against the truth of our Sauiours humane nature if we belieue diuers Protestants writing against Transubstantiation Let then any iudicious man consider whether Doctour Potter or others doe really satisfy when they send men to the Creed for a perfect Catalogue to distinguish points fundamentall from those which they say are not fundamentall If he will speake indeed to some purpose let him say This Article is vnderstood in this sense and in this sense it is fundamentall That other is to be vnder stood in such a meaning yet according to that meaning it is not so fundamentall but that men may disagree and deny it without damnation But it were no policy for any Protestant to deale so plainely 6. But to what end should we vse many arguments Euen your selfe are forced to limit your owne Doctrine and come to say that the Creed is a perfect Catalogue of fundamentall points taken as it was further opened and explained in some parts by occasion of emergent Horisies in the other Catholique Creeds of Nice Constantinople (g) pag. 216. Ephesus Chalcedon and Athanasius But this explication or restriction ouerthroweth your Assertion For as the Apostles Creed was not to vs a sufficient Catalogue till it was explained by the first Councell nor then till it was declared by another c. so now also as new Heresies may arise it will need particular explanation against such emergent errors and so it is not yet nor euer will be of it selfe alone a particular Catalogue sufficient to distinguish betwixt fundamentall and not fundamentall points 7. I come to the second part That the Creed doth not containe all maine and principall points of faith And to the end we may not striue about things either granted by vs both or nothing concerning the point in question I must premise these obseruations 8. First That it cannot be denied but that the Creed is most full and complete to that purpose for which the holy Apostles inspir'd by God meant that it should serue and in that māner as they did intend it which was not to comprehend all particular points of faith but such generall heads as were most befitting and requisite for preaching the faith of Christ to Iewes and Gentiles and might be briefly and compendiously set downe and easily learned and remembred And therfore in respect of Gentiles the Creed doth mētion God as Creator of all things and for both Iewes and Gentiles the Trinity the Messias and Sauiour his birth life death resurrection and glory from whom they were to hope remission of sinnes life euerlasting and by whose sacred Name they were to be distinguished from all other professions by being called Christians According to which purpose S. Thomas of Aquine (h) 2.2 g. 1. art 8. doth distinguish all the
Articles of the Creed into these generall heads That some belong to the Maiesty of the Godhead others to the Mistery of our Sauiour Christs Humane nature Which two generall obiects of faith the holy Ghost doth expresse and conioyne Ioan. 17. Haec est vita aterna c. This is life euerlasting that they know thee true GOD and whom thou hast sent IESVS CHRIST But it was not their meaning to giue vs as it were a course of Diuinity or a Catechisme or a particular Expression of all points of Faith leauing those things to be performed as occasion should require by their owne word or writing for their time and afterwards by their Successours in the Catholique Church Our question then is not whether the Creed be perfect as far as the end for which it was composed did require For we belieue are ready to giue our liues for this but only we deny that the Apostles did intend to comprize therin all particular points of beliefe necessary to saluation as euen by D. Potters owne (i) pag. 235.215 confession it doth not comprehend agenda or things belonging to practise as Sacraments Commandements the Acts of Hope and dutyes of Charity which we are obliged not only to practise but also to beliene by diuine infallible fayth Will he therefore inferre that the Creed is not perfect because it contaynes not all those necessary and fundamentall Obiects of fayth He will answere No because the Apostles intended only to expresse credenda thinges to be belieued not practised Let him therefore giue vs leaue to say that the Creed is perfect because it wanteth none of those Obiects of beliefe which were intended to be set downe as we explicated before 9. The second obseruation is that to satisfy our question what points in particuler beÌ„ fundamentall it will not be sufficient to alledg the Creed vnlesse it containe all such points eyther expressely immediatly or els in such manner that by euident and necessary consequence they may be deduced from Articles both cleerely and particulerly contayned therin For if the deduction be doubtfull we shal not be sure that such Conclusions be fundamental or if the Articles themselues which are sayd to be fundamentall be not distinctly and particulerly expressed they will not serue vs to know and distinguish all points fundamental from those which they call not fundamentall We doe not deny but that all points of fayth both fundamentall and not fundamentall may be said to be contained in the Creed in some sense as for example implicitely generally or in some such inuolued manner For when we explicitely belieue the Catholique Church we do implicitely belieue whatsoeuer she proposeth as belonging to faith Or else by way of reduction that is when we are once instructed in the beliefe of particular points of faith not expressed nor by necessary consequeÌ„ce deducible froÌ„ the Creed we may afterward by some analogy or proportion and resemblance reduce it to one or moe of those Articles which are explicitely contayned in the Symbole Thus S. Thomas the Cherubim among Deuines teacheth (l) 2. 23 q. â—â— art 8. ad 6. that the miraculous existence of our Blessed Sauiours body in the Eucharist as likewise all his other miracles are reduced to Gods Omnipotency expressed in the Creed And Doctor Potter sayth The Eucharist (m) pag. 2â—â— being a seale of that holy Vnion which we haue with Christ our head by his Spirit and Fayth and with the Saints his members by Charity is euidently included in the Communion of Saints But this reductiue way is farre from being sufficient to inferre out of the Articles of Gods Omnipotency or of the Communion of Saints that our Sauiours body is in the Eucharist and much lesse whether it be only in figure or els in reality by Transubstantiation or Consubstantiation c. and least of all whether or no these points be fundamentall And you hyperbolize in saying the Eucharist is euidently included in the Communion of Saints as if there could not haue been or was not a Communion of Saints before the Blessed Sacrament was instituted Yet it is true that after we know and belieue there is such a Sacrament we may referre it to some of those heads expressed in the Creed and yet so as S. Thomas referrs it to one Article and D. Potter to another and in respect of different analogies or effects it may be referred to seuerall Articles The like I say of other points of faith which may in some sort be reduced to the Creed but nothing to D. Potters purpose But contrarily it sheweth that your affirming such and such points to be fundamentall or not fundamentall is meerely arbitrary to serue your turne as necessity and your occasions may require Which was an old custome amongst Heretiques as we read in (n) De peccat Orig. cont Pelag. l. 2. cap. 22. S. Augustine Pelagius and Celestius desiring fraudulently to auoyde the hatefull name of Heresies affirmed that the question of Originall Sinne may be disputed without danger of fayth But this holy Father affirmes that it belongs to the foundation of fayth We may saith he endure a disputant who erres in other questions not yet diligently examined not yet diligently established by the whole authority of the Church their errour may be borne with but it must not passe so far as to attempt to shake the foundation of the Church We see S. Augustine places the being of a point fundamentall or not fundamentall in that it hath beene examined and established by the Church although the point of which he speaketh namely Originall Sinne be not contayned in the Creed 10. Out of that which hath beene sayd I inferre that Doctour Potters paines in alledging Catholique Doctours the ancient Fathers and the Councell of Trent to proue that the Creed containes all points of faith was needlesse since we grant it in manner aforesayd But Doctour Potter can not in his conscience belieue that Catholique Deuines or the Councell of Trent and the holy Fathers did intend that all points in particuler which we are obliged to belieue are contayned explicitely in the Creed he knowing well inough that all Catholiques hold themselues obliged to belieue all those points which the sayd Councell defines to be belieued vnder an Anathema and that all Christians belieue the commandments Sacraments c. which are not expressed in the Creed 11. Neither must this seeme strange For who is ignorant that Summaries Epitom'es the like briefe Abstracts are not intended to specify all particulars of that Science or Subiect to which they belong For as the Creed is said to containe all points of Fayth so the Decalogue comprehends all Articles as I may terme them which concerne Charity and good life and yet this cannot be so vnderstood as if we were disobliged from performance of any duty or the eschewing of any vice vnlesse it be expressed in the ten Commandments For to omit the precepts of receauing
of Commemoration for the dead Nothing of the Churches Visibility or Inuisibility Fallibility or Infallibility nor of other points controuerted betwixt Protestants themselues and betweene Ptotestants and Catholiques which to D. Potter seeme so haynous corruptions that they cannot without damnation ioyne with vs in profession therof There is no mention of the Cessation of the Old Law which yet is a very maine point of faith And many other might be also added 15. But what need we labour to specify particulars There are as many importaÌ„t points of faith not expressed in the Creed as since the worlds beginning now for all future times there haue been are and may be innumerable grosse damnable Heresies whose contrary truths are not contained in the Creed For euery fundamental Error must haue a contrary fundamentall truth because of two contradictory propositions in the same degree the one is false the other must be true As for example if it be a damnable error to deny the Bl. Trinity or the God-head of our Sauiour the beliefe of them must be a truth necessary to saluation or rather if we will speake properly the Error is damnable because the opposite Truth is necessary as death is frightfull because life is sweet and according to Philosophy the Priuation is measured by the Forme to which it is repugnant If therfore the Creed containe in particuler all fundamentall points of fayth it must explicitely or by cleere consequence coÌ„prehend all truths opposite to innumerable Heresies of all Ages past present and to come which no man in his wits will affirme it to doe 16. And heer I cannot omit to signify how you (s) pag. 255. applaude the saying of D. Vsher That in those Propositions which without all controuersy are vniuersally receiued in the whole Christian world so much Truth is contained as being ioyned with holy Obedience may be sufficient to bring a man to euerlasting saluation Neither haue we cause to doubt but that as many as walke according to this Rule neither ouerthrowing that which they haue builded by superinducing any damnable heresies therupon nor otherwise viâ—iating their holy fayth with a lewd and wicked conâ—ersation peace shall be vpon them and vpon the Israel of God Now D. Potter knowes that the Mistery of the B. Trinity is not vniuersally receiued in the whole Christian world as appeares in very many Heretiques in Polony Hungary and Transiluania and therfore according to this Rule of D. Vsher approued by D. Potter the deniall of the B. Trinity shall not exclude saluation 17. Let me note by the way that you might easily haue espied a foule contradiction in the said words of D. Vsher by you recited and so much applauded For he supposeth that a man agrees with other Churches in beliefe which ioyned with holy Obedience may bring him to euerlasting saluation and yet that he may superinduce damnable heresies For how can he superinduce damnable heresies who is supposed to belieue all Truths necessary to saluation Can there be any damnable heresy vnlesse it contradict some necessary truth which cannot happen in one who is supposed to belieue all necessary Truths Besides if one belieuing all fundamentall Articles in the Creed may superinduce damnable heresies it followeth that the fundameÌ„tall truths contrary to those damnable heresies are not contained in the Creed 18. According to this Modell of D. Potters foundation consisting in the agreement of scarcely one point of fayth what a strange Church would he make of men concurring in some one of few Articles of beliefe who yet for the rest should be holding conceyts plainly contradictory so patching vp a Religion of meÌ„ who agree only in the Article that Christ is our Sauiour but for the rest are like to the parts of a Chimaera hauing the head of a man the necke of a horse the shoulders of an Oxe the foote of a Lion c. I wrong them not heerein For in good Philosophy there is greater repugnancy betweene assent and dissent affirmation and negation est est non non especially when all these contrradictories pretend to relye vpon one and the selfe same Motiue the ininfallible Truth of Almighty God then betweene the integrall parts as head necke c. of a maÌ„ horse lion c. And thus ProtestaÌ„ts are farre more bold to disagree euen in matters of fayth then Catholique Deuines in questions meerely Philosophicall or not determined by the Church And while thus they stand only vpon fundamentall Articles they do by their owne confession destroy the Church which is the house of God For the foundation alone of a house is not a house nor can they in such an imaginary Church any more expect Saluation then the foundation alone of a house is fit to affoard a man habitation 19. Moreouer it is most euident that Protestants by this Chaos rather then Church doe giue vnauoydable occasion of desperation to poore soules Let some one who is desirous to saue his soule repaire to D. Potter who maintaynes these grounds to know vpon whome he may rely in a matter of so great consequence I suppose the Doctours answere will be Vpon the truly Catholique Church She cannot erre danably What vnderstand you by the Catholike Church Cannot generall Councells which are the Church representatiue erre Yes they may weakely or (t) pag. 167. willfully misapply or misvnderstand or neglect Scripture and so erre damnably To whome then shall I goe for my particuler instructioÌ„ I cannot confer with the vnited body of the whole Church about my particuler difficulties as your selfe affirmes that the Catholique Church cannot be told (u) pag. 27. of priuate iniuries Must I then consult with euery particular person of the Catholique Church So it seemes by what you write in these wordes The whole (w) pag. 150.151 militant Church that is all the members of it cannot possibly erre eyther in the whole fayth or any necessary Article of it You say M. Doctour I cannot for my instruction acquaint the vniuersall Church with my particuler scruples You say the Prelates of Gods Church meeting in a lawfull generall Councel may erre damnably It remaynes then that for my necessary instruction I must repaire to euery particuler member of the vniuersall Church spread ouer the face of the earth yet you teach that the promises (x) pag. 151. which our Lord hath made vnto his Church for his assistance are intended not to any particuler persons or Churches but only to the Church Catholike with which as I sayd it is impossible for me to confer Alas O most vncomfortable Ghostly Father you driue me to desperation How shall I confer with euery Christian soule man and woman by sea and by land close prisoner or at liberty c. Yet vpon supposall of this miraculous Pilgrimage for Fayth before I haue the fayth of Miracles how shall I proceed at our meeting Or how shall I know the man on whome I may securely relye Procure will you
the Donatists in whome you exeÌ„plify did by affirming that the true Church had perished and therefore they cannot be cleared from Schisme if you may be their Iudge Consider I pray you how many prime Protestants both domesticall and forraine you haue at one blow strucke off from hope of Saluation and condemned to the lowest pit for the grieuous sinne of Schisme And withall it imports you to consider that you also inuolue your selfe and other moderate Protestants in the selfe same crime and punishment while you communicate with those who according to your owne principles are properly and formally Schismatiques For if you held your selfe obliged vnder paine of damnation to forsake the Communion of the Roman Church by reason of her Errors and Corruptions which yet you confesse were not fundamentall shall it not be much more damnable for you to liue in Communion and Confraternity with those who defend an errour of the fayling of the Church which in the Donatists you confesse (i) pag. 12â— to haue been properly hereticall against the Article of our Creed I belieue the Church And I desire the Reader heer to apply an authority of S. Cyprian ep 76. which he shall find alledged in the next number And this may suffice for confutation of the aforesaid Answere as it might haue relation to the rigid Caluinists 17. For Confutation of those Protestants who hold that the Church of Christ had alwayes a being and cannot erre in points fundamentall and yet teach that she may erre in matters of lesse moment wherin if they forsake her they would be accounted not to leaue the Church but only her corruptions I must say that they change the state of our present Question not distinguishing between internall Fayth and externall Communion nor between Schisme and Heresy This I demonstrate out of D. Potter himselfe who in expresse words teacheth that the promises which our Lord hath made (k) pa. 151. vnto his Church for his assistance are intended not to any particular Persons or Churches but only to the Church Catholique and they are to be extended not to euery parcel or particularity of truth but only to points of Faith or fundamentall And afterwards speaking of the Vniuersall Church he sayth It 's comfort (l) pag. 155. inough for the Church that the Lord in mercy will secure her from all capitall dangers and conserue her on earth against all enemies but she may not hope to triumph ouer all sinne and errour till she be in heauâ—n Out of which words I obserue that according to D. Potter the selfe same Church which is the Vniuersall Church remayning the vniuersall true Church of Christ may fall into errors and corruptions from whence it cleerely followeth that it is impossible to leaue the Externall communion of the Church so corrupted and retaine externall communion with the Catholique Church since the Church Catholique and the Church so corrupted is the selfe same one Church or company of men And the contrary imagination talkes in a dreame as if the errors and infections of the Catholique Church were not inherent in her but were separate from her like to Accidents without any Subiect or rather indeed as if they were not Accidents but Hypostases or Persons subsisting by themselues For men cannot be said to liue in or out of the Communion of any dead creature but with Persons endued with life and reason and much lesse can men be said to liue in the Communion of Accidents as errors and corruptions are and therfore it is an absurd thing to affirme that Protestants diuided theÌ„selues from the corruptions of the Church but not from the Church herselfe seing the corruptions of the Church were inherent in the Church All this is made more cleere if we consider that when Luther appeared there were not two distinct visible true Catholique Churches holding contrary Doctrines and diuided in externall Communion one of the which two Churches did triumph ouer all error and corruption in doctrine and practise but the other was stained with both For to faigne this diuersity of two Churches cannot stand with record of histories which are silent of any such matter It is against D. Potters owne grounds that the Church may erre in points not fundamentall which were not true if you will imagine a certaine visible Catholique Church free from error euen in points not fundamentall It contradicteth the words in which he said the Church may not hope to triumph ouer all error till she be in heauen It euacuateth the brag of Protestants that Luther reformed the whole Church and lastly it maketh Luther a Schismatique for leauing the CoÌ„munion of all visible Churches seeing vpon this supposition there was a visible Church of Christ free from al corruption which therefore could not be forsaken without iust imputation of Schisme We must therefore truly affirme that since there was but one visible Church of Christ which was truly Catholique and yet was according to Protestants stained with corruption when Luther left the external CoÌ„munion of that corrupted Church he could not remaine in the Communion of the Catholique Church no more then it is possible to keep company with Christopher Potter and not keepe company with the Prouost of Queenes Colledge in Oxford if D. Potter and the Prouost be one and the selfe same man For so one should be and not be with him at the same time This very argument drawne from the Vnity of God's Church S. Cyprian v rgeth to conuince that Nouatianus was cut off from the Church in these words The Church is (m) Epist. 16. ad Mag. One which being One cannot be both within and without If she be with Nouatianus she was not with Cornelius But if she were with cornelius who succeeded Fabianus by lawfull ordination Nouatianus is not in the Church I purposely heere speak only of externall CoÌ„munion with the Catholique Church For in this point there is great difference between internall acts of our Vnderstanding and will and of externall deeds Our Vnderstanding and Will are faculties as Philosophers speake abstractiue and able to distinguish and as it were to part things though in themselues they be really conioyned But reall externall deeds do take things in grosse as they find them not separating things which in reality are ioyned together Thus one may consider and loue a sinner as he is a man frieÌ„d benefactor or the like and at the same time not consider him nor loue him as he is a sinner because these are acts of our Vnderstanding and Will which may respect their obiects vnder some one formality or consideration without reference to other things contained in the selfe same obiects But if one should strike or kill a sinnefull man he will not be excused by alledging that he killed him not as a man but as a sinner because the selfe same person being a man and the sinner the externall act of murder fell iointly vpon the man the sinner And
doe not separate themselues from the Society of the infected persons how do they free themselues depart from the common disease Do they at the same tyme remaine in the company and yet depart from those infected creatures We must then say that they separate themselues from the persons though it be by occasion of the disease Or if you say they free their owne persons frō the common disease yet so that they remaine still in the Company infected subiect to the Superiours and Gouernours thereof eating drinking keeping publique Assemblies with them you cannot but know that Luther and your Reformers the first pretended free persons from the supposed common infectiō of the Roman Church did not so for they endeauoured to force the Society whereof they were parts to be healed and reformed as they were and if it refused they did when they had forces driue them away euen their Superiours both spirituall and temporall as is notorious Or if they had not power to expell that supposed infected Community or Church of that place they departed from them corporally whome mentally they had forsaken before So that you cannot deny but Luther forsooke the external Cōmunion and Company of the Catholique Church for which as your selfe (z) Pag. 75. confesse There neyther was nor can be any iust cause no more then to depart from Christ himselfe We do therfore inferre that Luther and the rest who forsooke that visible Church which they found vpon earth were truly and properly Schismatiques 35. Moreouer it is euident that there was a diuision betweene Luther and that Church which was Visible when he arose but that Church cannot be sayed to haue deuided her selfe from him before whose tyme she was in comparison of whome she was a Whole and he but a part therefore we must say that he deuided himselfe went out of her which is to be a Schismatique or Heretique or both By this argument Optatus Meliuitanus proueth that not Caecilianus but Parmenianus was a Schismatique saying For Caecilianus went (a) Lib. 1. cont Parm. not out of Maiorinus thy Grandfather but Maiorinus from Caecilianus neyther did Caecilianus depart from the Chayre of Peter or Cyprian but Maiorinus in whose Chaire thou sittest which had no beginning before Maiorinus Since it manifestly appeareth that these things were acted in this manuer it is cleere that you are heyres both of the deliuerers vp of the holy Bible to be burned and also of Schismatiques The whole argument of this holy Father makes directly both against Luther and all those who continue the diuision which he begun and proues That going out conuinceth those who go out to be Scismatiques but not those from whome they depart That to forsake the Chaire of Peter is Schisme yea that it is Schisme to erect a Chaire which had no origen or as it were predecessour before it selfe That to continue in a diuision begun by others is to be Heires of Schismatiques and lastly that to depart from the Communion of a particuler Church as that of S. Cyprian was is sufficient to make a man incurre the guilt of Schisme and consequently that although Protestants who deny the Pope to be supreme Head of the Church do thinke by that Heresy to cleere Luther frō Schisme in disobeying the Pope Yet that will not serue to free him from Schisme as it importeth a diuision from the obedience or Communion of the particular Bishop Diocesse Church Countrey where he liued 36. But it is not the heresy of Protestants or any other Sectaries that can depriue S. Peter and his Successours of the authority which Christ our Lord conferred vpon them ouer his whole militant Church which is a point confessed by learned Protestants to be of great Antiquity and for which the iudgement of diuers most ancient holy Fathers is reproued by them as may be seen at large in Brereley (b) Tract 1. Sect. 3. subd 10. exactly citing the places of such chiefe Protestants And we must say with S. Cyprian Heresies (c) Epist. 55. haue sprung and Schismes been bred from no other cause then for that the Priest of God is not obeyed nor one Priest and Iudge is cōsidered to be for the time in the Church of God Which words do plainely condemne Luther whether he will vnderstand them as spoken of the Vniuersall or of euery particular Church For he withdrew himselfe both from the obedience of the Pope and of all particular Bishops and Churches And no lesse cleere is the sayd Optatus Meliuitanus saying Thou caust not deny (d) Lib 2. cont Parm. but that thou knowest that in the Citty of Rome there was first an Episcopall Chaire placed for Peter wherin Peter the head of all the Apost es sat wherof also he was called Cephas in which one Chaire Vnity was to be kept by all least the other Apostles might attribute to themselues ech one his particular Chaire and that he should be a Schismatique and sinner who against that one single Chaire should erect another Many other Authorities of Fathers might be alledged to this purpose which I omit my intention being not to handle particular controuersies 37. Now the arguments which hitherto I haue brought proue that Luther and his followers were Schismatiques without examining for as much as belonges to this point whether or no the Church can erre in any one thing great or small because it is vniuersally true that there can be no iust cause to forsake the Communion of the Visible Church of Christ according to S. Augustine saying It is not possible (e) Ep. 48. that any may haue iust cause to separate their Communion from the Communion of the whole world and call themselues the Church of Christ as if they had separated themselues from the Communion of all Nations vpon iust cause But since indeed the Church cannot erre in any one point of doctrine nor can approue any corruption in manners they cannot with any colour auoid the iust imputation of eminent Schisme according to the verdict of the same holy Father in these words The most manifest (f) De Bapt. Lib. 5. ç. 1. sacriledge of Schisme is eminent when there was no cause of separation 38. Lastly I proue that Protestants cannot auoid the note of Schisme at least by reason of their mutuall separation from one another For most certaine it is that there is very great difference for the outward face of a Church and profession of a different fayth between the Lutherans the rigid Caluinists and the Protestants of England So that if Luther were in the right those other Protestants who inuented Doctrines far different from his and diuided themselues from him must be reputed Schismatiques the like argument may proportionably be applied to their further diuisions and subdiuisions Which reason I yet vrge more strongly out of D Potter (g) pag. 20. who affirmes that to him to such as are conuicted in conscience of the
errors of the Roman Church a reconciliation is impossible and damnable And yet he teacheth that their difference from the Roman Church is not in fundamentall points Now since among Protestants there is such diuersity of beliefe that one denieth what the other affirmeth they must be cōuicted in conscience that one part is in error at least not fundamētall and if D. Potter will speake consequently that a reconciliation between them is impossible and what greater diuision or Schisme can there be then when one part must iudge a reconciliation with the other to be impossible and damnable 39. Out of all which premisses this Conclusion followes That Luther his followers were Schismatiques from the vniuersall visible Church from the Pope Christs Vicar on earth and Successour to S. Peter from the particular Diocesse in which they receiued Baptisme from the Countrey or Nation to which they belonged from the Bishop vnder whom they liued many of them from the Religious Order in which they were Professed from one another And lastly from a mans selfe as much as is possible because the selfe same Protestant to day is conuicted in conscience that his yesterday's Opinion was an error as D. Potter knowes a man in the world who from a Puritan was turned to a moderate Protestant with whom therfore a reconciliation according to D. Potters grounds is both impossible and damnable 40. It seemes D. Potters last refuge to excuse himselfe and his Brethren from Schisme is because they proceeded according to their conscience dictating an obligation vnder damnation to forsake the errors maintayned by the Church of Rome His words are Although we confesse the (h) Pag. 81. Church of Rome to be in some sense a true Church and her errors to some men not damnable yet for vs who are conuinced in conscience that she erres in many things a necessity lyes vpon vs euen vnder paine of damnation to forsake her in those errors 41. I answere It is very strang that you iudge vs extremely Vncharitable in saying Protestāts cannot be saued while your selfe auouch the same of all learned Catholiques whom ignorance cannot excuse If this your pretence of conscience may serue what Schismatique in the Church what popular seditious braine in a kingdome may not alledge the dictamen of conscience to free themselues from Schisme or Sedition No man wishes them to do any thing against their conscience but we say that they may and ought to rectifie and depose such a conscience which is easy for them to do euen according to your owne affirmation that we Catholiques want no meanes necessary to saluation Easy to do Nay not to do so to any man in his right wits must seeme impossible For how can these two apprehensions stand together In the Roman Church I enioy all meanes necessary to saluation and yet I cannot hope to besaued in that Church or who can conioine in one braine not crack't these assertions After due examination I iudge the Roman errors not to be in themselues fundamentall or damnable and yet I iudge that according to true reason it is damnable to hold them I say according to true reason For if you grant your conscience to be erroneous in iudging that you cannot be saued in the Roman Church by reason of her errors there is no other remedy but that you must rectify your erring conscience by your other Iudgment that her errours are not fundamentall nor damnable And this is no more Charity then you daily affoard to such other Protestants as you terme Brethren whom you cannot deny to be in some errors vnles you will hold That of contradictory propositions both may be true yet you do not iudge it damnable to liue in their Communion because you hold their errours not to be fundamentall You ought to know that according to the doctrine of all Deuines there is great difference betwixt a speculatiue perswasion and a practicall dictamen of conscience and therfore although they had in speculation conceiued the visible Church to erre in some doctrines of themselues not damnable yet with that speculatiue iudgement they might ought to haue entertayned this practicall dictamen that for points not substantiall to fayth they neyther were bound nor lawfully could breake the bond of Charity by breaking vnity in Gods Church You say that hay stubble (i) Pag. 155. and such vnprofitable stuffe as are Corruptions in points not fundamental layd on the roofe destroyes not the house whilst the maine pillars are standing on the foundation And you would thinke him a mad-man who to be rid of such stuffe would set his house on fire that so he might walk in the light as you teach that Luther was obliged to forsake the house of God for an vnnecessary light not without a combustion formidable to the whole Christian world rather then beare with some errours which did not destroy the foundation of faith And as for others who entred in at the breach first made by Luther they might ought to haue guided their consciences by that most reasonable rule of Vincētius Lyrinensis deliuered in these words Indeed it is a matter of great (k) Aduers hares c. 27. moment and both most profitable to be learned necessary to be remembred which we ought againe and againe to illustrate and inculcate with weighty heapes of examples that almost all Catholiques may know that they ought to receiue the Doctours with the Church and not forsake the fayth of the Church with the Doctours And much lesse should they forsake the fayth of the Church to follow Luther Caluin and such other Nouelists Moreouer though your first Reformers had conceiued their owne opinions to be true yet they might and ought to haue doubted whether they were certaine because your selfe affirme that infallibility was not promised to any particular Persons or Churches And since in cases of vncertainties we are not to leaue our Superiour nor cast off his obedience or publiquely oppose his decrees your Reformers might easily haue found a safe way to satisfy their zealous conscience without a publique breach especially if with this their vncertainty we call to mind the peaceable possession and prescription which by the confession of your owne Brethren the Church Pope of Rome did for many ages enioy I wish you would examine the workes of your Brethren by the words your selfe sets downe to free S. Cyprian from Schisme euery syllable of which words conuinceth Luther and his Cōpartners to be guilty of that crime and sheweth in what manner they might with great ease quietnes haue rectified their conscience about the pretended errours of the Church S. Cyprian say you was a peaceable (l) Pag. 124. and modest man dissented from others in his iudgement but without any breach of Charity condemned no man much lesse any Church for the contrary opinion He belieued his owne opinion to be true but belieued not that it was necessary and therefore did not
beg and yet he himselfe brake into heresy because he had been depriued by the Archbishop of Canterbury of a certaine Benefice as all Schismes heresies begin vpon passion which they seeke to couer with the cloake of Reformation Thirdly he condemned lawfull Oaths like the Anabaptists Fourthly he taught that all things came to passe by absolute necessity Fiftly he defended human merits as the wicked Pelagians did namely as proceeding from naturall forces without the necessary help of God's grace Sixtly that no man is a Ciuill Magistrate while he is in mortall sinne and that the people may at their pleasure correcÌ„t Princes when they offend by which doctrine he proues himselfe both an Heretique and a Traytour 53. As for Husse his chiefest Doctrines were That Lay people must receiue in both kinds and That Ciuill Lords Prelates and Bishops loose all right and authority while they are in mortall sinne For other things he wholy agreed with Catholiques against Protestants and the Bohemians his followers being demaunded in what points they disagreed from the Church of Rome propounded only these The necessity of Communion vnder both kinds That all ciuill Dominion was forbidden to the Clergy That Preaching of the word was free for all men and in all places That open Crimes were in nowise to be permitted for auoyding of greater euill By these particulars it is apparant that Husse agreed with Protestants against vs in one only point of both Kinds which according to Luther is a thing indifferent because he teacheth that Christ in this matter (q) In epist ad Bohemos commaunded nothing as necessary And he sayth further If thou come to a place (r) De vtr aâ—â— que specie Sacram. where one only kind is administred vse one kind only as others do Melancthon likewise holds it a thing (s) In Cent. epist. Theol. pag. 225. indifferent and the same is the opinion of some other Protestants All which considered it is cleer that Protestants cannot challenge the Waldenses Wicclifse and Husse for members of their Church although they could yet that would aduaÌ„tage them litle towards the finding out a perpetuall visible Church of theirs for the reasons aboue (t) Num. 49. specifyed 54. If D. Potter would go so farre off as to fetch the Muscouites Armenians Georgians Aethiopians or Abissines into his Church they would proue ouer deare bought For they eyther hold the damnable heresy of Eutiches or vse Circumcision or agree with the Greeke or Roman Church And it is most certayne that they haue nothing to do with the doctrine of Protestants 55. It being therefore granted that Christ had a visible Church in all ages and that there can be none assigned but the Church of Rome it followes that she is the true Cath. Church and that those pretended Corruptions for which they forsooke her are indeed diuine truths deliuered by the visible Catholique Church of Christ And that Luther and his followers departed from her and consequently are guily of Schisme by diuiding themselues from the Communion of the Roman Church Which is cleerely conuinced out of D. Potter himselfe although the Roman Church were but a particular Church For he sayth Whoseuer professes (u) Pag. 70. himselfe to forsake the Communion of any one meÌ„ber of the body of Christ must confesse himselfe consequently to forsake the whole Since therefore in the same place he expressely acknowledges the Church of Rome to be a member of the Body of Christ and that it is cleere they haue forsaken her it euidently followes that they haue forsaken the whole and therefore are most properly Schismatiques 56. And lastly since the crime of Schisme is so grieuous that according to the doctrine of holy Fathers rehearsed aboue no multitude of good workes no morall honesty of life no cruell death endured euen for the profession of some Article of faith can excuse any one who is guilty of that sinne from damnation I leaue it to be considered whether it be not true Charity to speake as we belieue and to belieue as all Antiquity hath taught vs That whosoeuer eyther beginnes or continues a diuision for the Roman Church which we haue proued to be Christs true Militant Church on earth cannot without effectuall repentance hope to be a meÌ„ber of his Triumphant Church in heauen And so I conclude with these words of blessed Saint Augustine It is common (w) Cont. Parm. lib. 2 â—ap 3. to all Heretiques to be vnable to see that thing which in the world is the most manifest and placed in the light of all Nations out of whose Vnity whatsoener they worke though they seeme to doe it with great care and diligence can no more auaile them against the wrath of God then the Spiders web agaynst the extremity of cold But now it is high tyme that we treat of the other sort of Diuision from the Church which is by Heresy CHAP. VI. That Luther and the rest of Protestants haue added Heresy vnto Schisme BECAVSE Vice is best knowne by the contrary Vertue we cannot well determine what Heresy is nor who be Heretiques but by the opposite vertue of Fayth whose Nature being once vnderstood as farre as belongs to our present purpose we shall passe on with ease to the definition of Heresy and so be able to discerne who be Heretiques And this Iâ—ntend to do not by entring into such particular Questions as are controuerted betweene Catholiques and Protestants but only by applying some generall grounds eyther already proued or els yielded to on all sides 2. Almighty God hauing ordayned Man to a supernaturall End of Beatitude by supernaturall meanes it was requisite that his Vnderstanding should be enabled to apprehend that End and Meanes by a supernaturall knowledge And because if such a knowledge were no more then probable it could not be able sufficiently to ouerbeare our Will encounter with human probabilities being backed with the streÌ„gth of flesh and bloud It was further necessary that this supernatural knowledge should be most certaine and infallible and that Fayth should belieue nothing more certainely then that it selfe is a most certaine Beliefe and so be able to beate downe all gay probabilities of humane Opinion And because the aforesayd Meanes and End of Beatificall Vision do farre exceed the reach of naturall wit the certainty of fayth could not alwayes be ioyned with such euidence of reason as is wont to be found in the Principles or Conclusions of humane naturall Sciences that so all flesh might not glory in the arme of flesh but that he who glories should glory (a) 2. Cor. 10 in our Lord. Moreouer it was expedient that our belife or assent to diuine truths should not only be vnknowne or ineuident by any humane discourse but that absolutely also it should be obscure in it selfe and ordinarily speaking be void euen of supernaturall euidence that so we might haue occasion to actuate and testifie the obedience which we owe to our
vs. And Our of you shall (d) Act. 203.30 arise men speaking peruerse things And accordingly Vincentius Lyrinensis sayth Who euer (e) Lib. ad uersus haer cap. 34. began heresies who did not first separate himselfe from the Vniuersality Antiquity and Consent of the Catholique Church But it is manifest that when Luther appeared there was no visible Church distinct from the Roman out of which she could depart as it is likewise well knowne that Luther his followers departed out of her Therfore she is no way lyable to this Marke of Heresy but Protestants cannot possibly auoid it To this purpose S. Prosper hath these pithy words A Christian communicating (f) Dimid temp cap. 5. with the vniuersall Church is a Catholique and he who is diuided from her is an Heretique and Antichrist But Luther in his first Reformation could not communicate with the visible Catholique Church of those times because he began his Reformation by opposing the supposed Errors of the then visible Church we must therfore say with S. Prosper that he was an Heretique c. Which likewise is no lesse cleerly proued out of S. Cyprian saying Not we (g) Lib. de Vnit Ecles departed from them but they from vs and since Heresies and Schismes are bred afterwards while they make to themselues diuers Conuenticles they haue forsaken the head and origen of Truth 19 And that we might not remaine doubtfull what separation it is which is the marke of Heresy the ancient Fathers tel vs more in particular that it is from the Church of Rome as it is the Sea of Peter And therfore D. Potter need not to be so hot with vs because we say writ that the Church of Rome in that sense as she is the Mother Church of all others and with which all the rest agree is truly callled the Catholique Church S. Hierome writing to Pope Damasus sayth I am in the Communion (h) Ep. 57. ad Damas of the Chayre of Peter I know that the Church is built vpon that Rocke Whoseuer shall eate the LaÌ„be out of this house he is profane If any shall not be in the Arke of Noe he shall perish in the tyme of the deluge Whosoeuer doth not gather with thee doth scatter that is he that is not of Christ is of Antichrist And els where 's Which doth he (i) Lib. 1. Apolog call his fayth That of the Roman Church Or that which is contained in the Bookes of Origen If he answere the Roman then we are Catholiques who haue translated nothing of the error of Origen And yet further Know thou that the (k) Ibid. lib. 3. Roman fayth commended by the voyce of the Apostle doth not receiue these delusions though an Angell should denounce otherwise then it hath once been preached S. Ambrose recounting how his Brother Satyrus inquiring for a Church wherin to giue thanks for his deliuery from Shipwrack sayth he called vnto him (l) De obitu Satyris fratri the Bishop neither did he esteeme any fauour to be true except that of the true fayth and he asked of him whether he agreed with the Catholique Bishops that is with the Roman Church And hauing vnderstood that he was a Schismatique that is separated from the Roman Church he abstained from communicating with him Where we see the priuiledge of the Roman Church confirmed both by word and deed by doctrine and practise And the same Saint sayth of the Roman Church From thence the Rights (m) lib. 1. ep 4. ad Jmperatores of Venerable Communion do flow to all S. Cyprian sayth They are bold (n) Epist. 55. ad Cornel. to saile to the Chaire of Peter and to the principall Church from whence Priestly Vnity hath sprung Neither do they consider that they are Romans whose Fayth was commended by the preaching of the Apostle to whom falshood cannot haue accesse Where we see this holy Father ioynes together the principall Church and the Chaire of Peter and affirmeth that falshood not only hath not had but cannot haue accesse to that Sea And else where Thou wrotest that I should send (o) Epist 52. a Coppy of the same letters to Cornelius our Collegue that laying aside all solicitude he might now be assured that thou didst Communicate with him that is with the Catholique Church What thinke you M. Doctor of these words Is it so strang a thing to take for one and the same thing to communicate with the Church Pope of Rome and to communicate with the Catholique Church S. Irenaeus sayth Because it were long to number the successions of all Churches (p) Lib. 3. çont haer c. 3. we declaring the Tradition and fayth preached to men and comming to vs by Tradition of the most great most ancient and most knowne Church founded by the two most glorious Apostles Peter and Paul which Tradition it hath from the Apostles comming to vs by succession of Bishops We confound all those who any way either by cuill complacence of themselues or vaine glory or by blindnes or ill Opinion do gather otherwise then they ought For to this Church for a more powerfull Principality it is necessary that all Churches resort that is all faythfull people of what place soeuer in which Roman Church the Tradition which is from the Apostles hath alwayes been conserued from those who are euery where S. Augustin sayth It griâ—â—ues vs (q) In psal cont partâ—â—n Donati to see you so to ly cut off Number the Priest euen from the Sea of Peter and consider in that order of Fathers who succeeded to whome She is the Rook which the proud Gates of Hell do not ouâ—rcome And in another place speaking of Cacilianu he sayth He might contemne the conspiring (r) Ep. 162. multitude of his Enemies because he knew himselfe to be vnited by Communicatory letters both to the Roman Church in which the Principality of the Sea Apostolique did alwayes florish and to other Countreys from whence the Gospell came first into Africa Ancient Tertullian sayth If thou be neere Italy thou hast Rome whose (s) Praeser cap. 36. Authority is neere at hand to vs a happy Church into which the Apostles haue powred all Doctrine together with their bloud S. Basill in a letter to the Bishop of Rome sayth In very deed that which was giuen (t) Epist. ad Pont. Rom. by our Lord to thy Piety is worthy of that most excellent voyce which proclaymed thee Blessed to wit that thou maist discerne betwixt that which is counterfeit and that which is lawfull and pure and without any diminution mayest preach the Fayth of our Ancestors Maximianus Bishop of Constantinople about twelue hundred yeares agoe said All the bounds of the earth who haue sincerely acknowledged our Lord and Catholiques through the whole world professing the true Faith looke vpon the power of the Bishop of Rome as vpon the sunne c. For the Creator of the
world amongst all men of the world elected him he speakes of S. Peter to whom he granted the Chaire of Doctour to be principally possessed by a perpetuall right of Priuiledge that whosoeuer is desirous to know any diuine and profound thing may haue recourse to the Oracle and Doctrine of this instruction Iohn Patriarck of Constantinople more then eleauen hundred yeares agoe in an Epistle to Pope Hormisda writeth thus Because (u) Epist ad Hormis PP the beginning of saluation is to conserue the rule of right Fayth in no wise to swarue from the tradition of our for-Fathers because the words of our Lord cannot faile saying Thou art Peter and vpon this Rocke I will build my Church the proofes of deeds haue made good those words because in the Sea Apostolicall the Catholique Religion is alwayes conserued inuiolable And againe We promise heerafter not to recite in the sacred Mysteries the names of them who are excluded from the Communion of the Catholique Church that is to say who consent not fully with the Sea Apostolique Many other Authorities of the ancient Fathers might be produced to this purpose but these may serue to shew that both the Latin Greeke Fathers held for a Note of being a Catholique or an Heretique to haue been vnited or diuided from the Sea of Rome And I haue purposely alledged only such Authorities of Fathers as speake of the priuiledges of the Sea of Rome as of things permament and depending on our Sauiours promise to S. Peter from which a generall rule and ground ought to be taken for all Ages because Heauen and Earth shall (w) Matt. 24.35 passe but the word of our Lord shall remaine for euer So that I heere conclude that seing it is manifest that Luther and his followers diuided themselues from the Sea of Rome they beare the inseparable Marke of Heresy 20. And though my meaning be not to treate the point of Ordination or Succession in the Protestants Church because the Fathers alledged in the last reason assigne Succession as one marke of the true Church I must not omit to say that according to the grounds of Protestants themselues they can neyther pretend personall Succession of Bishops nor Succession of doctrine For whereas Succession of Bishops signifies a neuer-interrupted line of Persons endued with an indeleble Quality which Deuines call a Character which caÌ„not be taken away by deposition degradation or other meanes whatsoeuer and endued also with Iurisdiction and Authority to teach to preach to gouerne the Church by lawes precepts censures c. ProtestaÌ„ts cannot pretend SuccessioÌ„ in either of these For besids that there was neuer Protestant Bishop before Luther and that there can be no continuance of Succession where there was no beginning to succeed they coÌ„monly acknowledge no Character consequently must affirme that when their pretended Bishops or Priests are depriued of Iurisdiction or degraded they remaine meere lay Persons as before their Ordination fulfilling what Tertâ—â—â—lian obiects as a marke of Heresy To day a Priest to morrow (x) Praeser çap. 41. a Lay-man For if there be no immoueable Character their power of Order must consist onely in Iurisdiction and authority or in a kind of morall deputation to some function which therefore may be taken away by the same power by which it was giuen Neither can they pretend Succcession in Authority or Iurisdiction For all the Authority or Iurisdiction which they had was conferred by the Church of Rome that is by the Pope Because the whole Church collectiuely doth not meet to ordayne Bishops or Priests or to giue them Authority But according to their owne doctrine they belieue that the Pope neyther hath or ought to haue any Iurisdiction Power Superiority Preheminence or Authority Ecclesiasticall or Spirituall within this Realme which they sweare euen when they are ordained Bishops Priests and Deacons How then can the Pope giue Iurisdiction where they sweare he neyther hath nor OVGHT to haue any Or if yet he had how could they without Schisme withdraw themselues from his obedience Besides the Roman Church neuer gaue them Authority to oppose Her by whome it was giuen But grant their first Bishops had such Authority from the Church of Rome after the decease of those men who gaue Authority to their pretended Successours The Primate of England But from whome had he such Authority And after his decease who shall conferre Authority vpon his Successours The temporall Magistrate King Henry neyther a Catholique nor a Protestant King Edward a Child Queene Elizabeth a Woman An Infant of one houres Age is true King in case of his Predecessours decease But shal your Church lye fallow till that Infant-King and greene Head of the Church come to yeares of discretion Doe your Bishops your Hierarchy your Succession your Sacraments your being or not being Heretiques for want of Succession depeÌ„d on this new-found Supremacy-doctrine brought in by such a man meerely vpon base occasions and for shamefull ends impugned by Caluin and his followers derided by the Christian world euen by chiefe Protestants as D. Andrewes Wotton c. not held for any necessary point of fayth And from whome I pray you had Bishops their Authority when there were no Christian Kinges Must the Greeke Patriarks receiue spirituall Iurisdiction from the Greeke Turke Did the Pope by the Baptisme of Princes loose the spirituall Power he formerly had of conferring spirituall Iurisdiction vpon Bishops Hath the temporall Magistrate authority to preach to assoile from sinnes to inflict excommunications and other Censures Why hath he not Power to excommunicate as well as to dispense in Irregularity as our late Soueraigne Lord King Iames either dispensed with the late Archbishop of Canterbury or els gaue commission to some Bishops to doe â—t and since they were subiect to their Primate and not he to them it is cleere that they had no Power to dispense with him but that power must proceed from the Prince as Superiour to them all and head of the Protestants Church in England If he haue no such authority how can he giue to others what himselfe hath not Your Ordination or Consecration of Bishops and Priests imprinting no Character can only consist in giuing a Power Authority Iurisdiction or as I said before some kind of Deputation to exercise Episcopall or Priestly functions If then the temporall Magistrate confers this Power c. he can nay he cannot chuse but Ordaine and consecrate Bishops and Priests as often as he confers Authority or Jurisdiction and your Bishops as soone as they are designed and confirmed by the King must ipso faclo be Ordained and Consecrated by him without interuention of Bishops or Matter and Forme of Ordination Which absurdities you will be more vnwilling to grant then well able to auoid if you will be true to your owne doctrines The Pope from whom originally you must beg your Succession of Bishops neuer receiued nor will nor can acknowledge to
is persuaded that his owne opinions be true and that he hath vsed such meanes as are wont to be prescribed for vnderstanding the Scripture as Prayer Conferring of diuers Texts c. and yet their disagreements shew that some of them are deceiued And therefore it is cleer that they haue no one certaine ground whereon to relye for vnderstanding of Scripture And seeing they hold all the Articles of Fayth euen concerning fundamentall points vpon the selfe same ground of Scripture interpreted not by the Churches Authority but according to some other Rules which as experience of their contradictions teach do sometymes fayle it is cleere that the ground of their fayth is infallible in no point at all And albeit sometyme it chance to hit on the truth yet it is likewise apt to leade them to errour As all Arch-heretiques belieuing some truths and withall diuers errours vpon the same ground and motiue haue indeed no true diuine infallible fayth but only a fallible humane opinion and persuasion For if the ground vpon which they rely were certaine it could neuer produce any errour 28. Another cause of Vncertainty in the fayth of Protestants must rise from their distinction of points fundamentall and not fundamentall For since they acknowledge that euery errour in fundamentall points destroieth the substance of fayth and yet cannot determine what points be fundamentall it followeth that they must remaine vncertayne whether or no they be not in some fundamentall errrour so want the substance of fayth without which there can be no hope of Saluation 24. And that he who erreth against any one reuealed truth as certainly some Protestants must doe because contradictory Propositions cannot both be true doth loose all Diuine fayth is a very true doctrine deliuered by Catholique Deuines with so generall a consent that the contrary is wont to be censured as temerarious The Angelicall Doctour S. Thomas proposeth this Question Whether (o) 2.2 q. 3. ar 3. in â—orp he who denyeth one Article of fayth may retayne fayth of other Articles and resolueth that he caÌ„not which he proueth Argumenta sed contra because As deadly sinne is opposite to Charity so to deny one Article of fayth is opposite to fayth But Charity doth not remaine with any one deadly sinne therefore faith doth not remaine after the denyall of any one Article of fayth Whereof he giues this further reason Because sayth he the nature of euery habit doth depend vpon the formall Motiue Obiect therof which Motiue being taken away the nature of the habit cannot remayne But the formall Obiect of faith is the supreme truth as it is manifested in Scriptures and in the doctrine of the Church which proceeds froÌ„ the same supreme verity Whosoeuer therefore doth not rely vpon the doctrine of the Church which proceeds from the supreme Verity manifested in Scriptures as vpon an infallible Rule he hath not the habit of fayth but belieues those things which belong to fayth by some other meanes then by fayth as if one â—hould remember some Conclusion and not know the reason of that demonstration it is cleere that he hath not certaine knowledge but only Opinion Now it is manifest that he who relies on the doctrine of the Church as vpon an infallible Rule will yield his assent to all that the Church teacheth For if among those things which she teacheth he hold what he will and doth not hold what he will not he doth not rely vpon the doctrine of the Church as vpon an infallible Rule but only vpon his owne will And so it is cleere that an Heretique who with pertinacity denieth one Article of fayth is not ready to follow the doctrine of the Church in all things And therfore it is manifest that whosoeuer is an Heretique in any one Article of fayth concerning other Articles hath not fayth but a kind of Opinion or his owne will Thus far S. Thomas And afterward A man doth belieue (q) Ad 2. all the Articles of fayth for one and the selfe same reason to wit for the Prime Verity proposed to vs in the Scripture vnderstood aright according to the Doctrine of the Church and therfore whosoeuer fals from this reason or motiue is totally depriued of fayth From this true doctrine we are to infer that to retaine or want the substance of fayth doth not consist in the matter or multitude of the Articles but in the opposition against Gods diuine Testimony which is inuolued in euery least error against Fayth And since some Protestants must needs erre and that they haue no certaine Rule to know why rather one then another it manifestly followes that none of them haue any Certainty for the substance of their faith in any one point Moreouer D. Potter being forced to confesse that the Roman Church wants not the substance of fayth it followes that she doth not erre in any one point against fayth because as we haue seen out of S. Thomas euery such error destroyes the substance of fayth Now if the Roman Church did not erre in any one point of fayth it is manifest that Protestants erre in all those points wherin they are contrary to her And this may suffice to proue that the fayth of Protestants wants Infallibility 30. And now for the second Condition of fayth I say If Protestants haue Certainty They want the second Condition of Fayth Obscurity they want Obscurity and so haue not that fayth which as the Apostle saith is of things not appearing or not necessitating our Vnderstanding to an assent For the whole edifice of the fayth of Protestants is setled on these two Principles These particular Bookes are Canonicall Scripture And the sense and meaning of these Canonicall Scriptures is cleere and euident at least in all points necessary to Saluation Now these Principles being once supposed it cleerly followeth that what Protestants belieue as necessary to Saluation is euidently knowne by them to be true by this argument It is certayne and euident that whatsoeuer is contayned in the word of God is true But it is certaine and euident that these Bookes in particular are the word of God Therefore it is certaine and euident that whatsoeuer is contayned in these Bookes is true Which Conclusion I take for a Maior in a second Argument and say thus It is certaine and euident that whatsouer is contayned in these Bookes is true but it is certayne and euident that such particular Articles for example the Trinity Incarnation Originall sinne c. are coÌ„tained in these Bookes Therfore it is certaine and euident that these particular Obiects are true Neyther will it auaile you to say that the sayd Principles are not euident by naturall discourse but only to the eye of reason cleered by grace as you speake For supernaturall euidence no lesse yea rather more drawes and excludes obscurity then naturall euidence doth neyther can the party so enlightned be sayd voluntarily to captiuate his vnderstanding to that
Symboli Apostolici ad instar Censurae Parisiensis But in your second Edition being as it seemes sory for your former sincerity you say absolutely Censura Symboli Apostolici with an c. which helpes you in diuers occasions both to deceiue the Reader and yet to saue your selfe when you shall be told of corrupting the sentence by leauing out words as in this particular the Reader will conceiue that it was an absolute Censure of the Apostles Creed wheras contrarily it supposeth that the Creed as a thing most sacred cannot be censured and out of that supposition taxeth a certaine Censure framed as he thinkes in such manner that the Creed it selfe could not be free from mens Censure if such a forme of Censure might passe for currant This I say is the drift of that Censure and not to censure the Creed which thing I touch but to answere you who infer that some Catholiques seeme very meanely to esteeme the Creed But my intention is not to medle any way with that Censure of the Creed whose Authour in very deed is vnknowne to me or with any Bookes or Censures in that kind wholy leauing those affaires to the Vicar of Christ the Successour of S. Peter which is a great happines proper to Catholiques who though they may disagree as men yet as Catholiques they haue meanes to end all Controuersies by recourse and submission to one supreme Authority CHAP. II. YOVR Second Section treates principally of two points The Vnity of the Church wherein it consists and The Communion of the Church how farre necessary Both these points haue been handled in the first Part where I proued that Difference in any one point of fayth destroyeth the Being and Vnity of Fayth and of the Church And That Communion with the true Visible Church is so far necessary that all voluntary error against her definitions as Heresy is and all diuision from her outward Society which is Schisme excludes saluation By these Rules we can certainly know what is damnable Schisme and Heresy whereas you placing the Vnity of Fayth and truth of a Church in the beliefe of points which you call fundamentall although it be ioyned with difference in a thousand other points and yet not knowing what Articles in particular be fundamentall must giue this finall resolution The Vnity of fayth and of the Church consists in We know not what Moreouer if you measure the Nature and Vnity of fayth not by the formall motiue for which we belieue to wit the Word or Reuelation of God but by the weight of the particular obiects which are belieued you will not be able to shew that he who erreth in some one or more fundamentall points doth loose diuine infallible fayth in respect of those other truths which he belieues and by this meanes Persons disagreeinge euen in Fundamentall points may retaine the same substance or essence of fayth and be of the selfe same true Church which is most absurd makes a faire way to affirme that Iewes and Turkes are of the same Church with Christians because they all agree in the beliefe of one God And thus we haue answered the substance of your Section Yet because you interpose many other vnnecessary points we must follow your wādrings lest els you may be thought to haue said somewhat to vs which is vnanswerable 2. After an vnprofitable ostentation of Erudition which yet required no deeper learning then to read some of our Catholique Interpreters about the place Deut. 17. you come in the end to grant that the High Priest in cases of moment had an absolutely infallible direction c. And will you giue greater priuiledge of infallibility to the Type then to the Thing signified to wit the true Church of Christ of which the Synagogue was but a figure You cite some Catholique Authours as affirming that by the Iudge is meant the Ciuill Magistrate and by the Priest not the High Priest alone Of which Catholique Authours I haue at the present only the Dowists as you are pleased to call them in their Marginall Note on the 2. Chro. 19. Vers 1. whom I find you to falsify For their words are only these A most plaien distinction of spirituall and temporall authority and offices not instituied by Iosaphat nor any other King but by God himselfe And vpon the words of Deut. 17. Vers 9. Thou shalt come to the Priest of the Leuiticall Stocke and to the Iudge that shall be at that time they say In the Councell of Priests one supreme Iudge which was the High Priest vers 12. And further they say There were not many Presidents at once but in Succession one after another Is this to affirme that by the Priest is meant not the high Priest alone Do they not say the quite contrary And as for your Obiectiōs against our Argument drawne from the Synagogue to proue the infallibility of the Church I haue answered them (m) 1. Part. Chap. 2. n. 23. heertofore 3. That Core Dathan and Abiron with all their Company descended aliue into the pit of Hell you say is rashly and (n) Pag. 29. vncharitably said by Charity Mistaken But you falsify his words which are The ground (o) Pag. 16. opened it selfe and swallowed them aliue with all their goods into the profound pit of Hell Are goods and company two words of one signification And yet in your second Edition you cite with all their company c. in a differēt letter as the words of your Aduersarie But suppose he had said as you alledge him with all their company c. what great crime had he committed The holy Scripture sayth of them and their Complices without limitation or distinction The Earth (p) Num. 16. ◠31.32.33 brake in sunder vnder their feete and opening her mouth deuoured them with their Tabernacles and all their substance and they went downe into Hell quicke couered with the ground and perished out of the midst of the multitude You see the Scripture speakes indefinitely and so doth Charity Mistaken without adding any Vniuersall particle as All Euery one or the like except when he sayth with all their Goods which are the very words of Scripture Nay since the Scripture sayth They went downe into Hell quicke and perished out of the midst of the multitude by what authority will you affirme that all perished out of the midst of the multitude but not all went downe into Hell quicke 4. Though it were granted that those wordes Math. 18.17 If thy Brother offend thee tell the Church are meant of priuate wrongs yet it is cleere that from thence is inferred à fortiori that all Christians are obliged to obey the Catholique Church in her decrees And no man is so ignorant as not to know that the holy Fathers do euery where apply those words against Schismatiques and Heretiques as appeareth by S. Augustine whome heertofore (p) 1. part cap. 5. num 7. I cited and S. Cyprian (q) Lib.
expressely condemne as erroneous or in the next degree to Heresy But because it were a vanity to muster a number of Writers in a question impertinent to our present designe which is only against Heresy or Schisme both which exclude inuincible ignorance I hold it best to passe them ouer in silence 30. Your saying that A man may be a true visible membër (t) Pag. 47. of the holy Catholique Church who is not actually otherwise then in vow a member of any true visible Church destroyes it selfe For in the same manner and degree neyther more nor lesse a man is a visible member in act or in desire of the visible Church as he is a mēber of the true Catholique Church which is visible And Bellarmine whome you cite for your selfe is directly agaynst you For he teacheth that a man may (u) de Eccles milit cap. 6. Respondeo be in the Church in desire which is sufficient for Saluation when he is inuoluntarily hindred from being actually of the Church and yet not in the Church by externall Comunion which properly maketh him to be of the visible Church which is directly to deny what you affirmed I might reflect what a pretty connection you make in saying who is not actually otherwise then in vow c. you might as well haue sayd who is not actually otherwise then not in act c. But such small matters as these I willingly dissemble The poore man in the Ghospell was cast out of the Synagogue by notorious iniustice and therefore still remayned a member of the Iewish Church not only in desire but also in act You say Athanasius stood single in defense of diuine Truth all his Brethren the other Patriarchs not he of Rome excepted hauing subscribed to Arianisme and cast him out of their Communion And you referre vs to Baronius cited in your Margent to what purpose I know not except to display your owne bad proceeding For Baronius in the place by you alledged (w) Anno 357. num 44. apud Spond doth not incidently or only by the way but industriously and of set purpose cleere Pope Libertu◠from hauing euer subscribed to Arianisme He subscribed indeed to the condemnation of S. Athanasius which was not for matter of faith but of fact to wit for certayne crimes obiected agaynst him as Bellarmine (x) De Rom. Port lib. 4. cap. 9. affirmeth which being false S. Athanasius did not therefore cease to be a member of the Catholike Church If the errours of Tertullian were in themselues so smal as you would make them it may serue for an example that not so much the matter as the manner and obstinacy is that which makes an Heretique which ouerthrowes your distinction of points fundamentall c. 31. The proofes which you bring from the Africans and others that Communion with the Roman Church was not alwayes held necessary to Saluation haue been a thousand tymes answered by Catholique Writers and they are such as you could not haue chosen any more disaduantagious to your cause Heertofore I shewed that Communion with the Roman Church was by Antiquity iudged to be the marke of a true Belieuer And indeed seing you speake of those times wherin Rome stood in her purity as you say how could any be diuided from her fayth and yet belieue aright Do not your selfe say Whosoeuer professeth himselfe to forsake (y) Pag. 76. the Communion of any one member of the Body of Christ must confesse himselfe consequently to forsake the whole How then could any diuide themselues from the Romane Church while she was in her purity Euen S. Cyprian whose example you alleage fayth They (z) Ad Cornel ep 33. presume to saile to the Roman Church which is the Chaire of Peter and to the principall Chaire from whence Priestly Vnity hath sprung Neither do they consider that they are Romans whose fayth was commended by the preaching of the Apostle to whom falshood cannot haue accesse Optatus Mileuitanus also an African saith At Rome hath been constituted to Peter (a) 〈◊〉 Parm. lib. 2. the Episcopall Chaire that in this only Chaire the Vnity of all might be preserued And S. Augustine like wise an African affirmeth that Cacilianus might despise (b) Epist 62 the conspiring multitude of his enemies that is of seauenty Bishops of Africa assembled in Numidia because he saw himselfe vnited by letters Communicatory with the Roman Church in which the Principality of the Sea Apostolique had alwayes flourished And after Pelagius had been iudged in the East by the Bishops of Palestine and Celestius his Disciple had been excommunicated for the same cause in Asrica by the African Bishops the Mileuitan Councell referred them finally to the Pope saying We hope by the (c) Ep. Conc. Mileu ad Innocent inter epist. Aug. epist 92 mercy of our Lord Iesus-Christ who vouchsafe to gouerne thee consulting with him and to heare thee praying to him that those who hold these Doctrines so peruerse and pernicious will more easily yield to the authority of thy Holynes drawne out of the holy Scriptures Behold the Popes prerogatiue drawne out of the holy Scriptures And it is very strang that you will alleage the Authority of S. Cyprian and other Bishops of Africa against Pope Stephen who opposed himselfe to them in the Question of Rebaptization wherin they agreed with the Heresy of the Donatists which was condemned not only by the Pope but by the whole Church yea by those very Bishops who once adhered to S. Cyprian as S. Hierome witnesseth saying Finally they who had been (d) Coutra Luçifer of the same opinion set forth a new decree saying What shall we do So hath it been deliuered to them by their Ancestors and ours And Vincentius Lyrinensis speaking of Stephen his opposing S. Cyprian sayth Then (e) In Com. part 1. the blessed Stephen resisted together with but yet before his Collegues iudging it as I conceiue to be a thing worthy of him to excell them as much in Fayth as he did in the authority of his place 32. Neither are you more fortunate in the example of Pope Victor then in the other of Stephen For although Eusebius whom S. Hierome (f) Contra Ruff. Apol. 1. stiles the Ensigne-bearer of the Arian Sect and who was a profest Enemy of the Roman Church doth relate that S. Irenaeus (g) Hist. Eccles lib. 5. c. 24. reprehended Victor for hauing excommunicated the Churches of Asia for the question about keeping Easter yet euen he dare not say that Irenaeus blamed the Pope for want of Power but for misapplying it which supposeth a Power to do it if the cause had been sufficient And the successe shewed that euen in the vse of his Power Pope Victor was in the right For after his death the Councels of Nice Constantinople and Ephesus which you receiue as lawfull Generall Councels excommunicated those who held the same Custome with the Prouinces which
Victor had excommunicated and so they came to be ranked among Heretiques vnder the name of Quartadecimam You may know what opinion S. Irenaeus had of Popes by these words Euery Church ought to haue recourse (h) Aduers Haeres lib. 3. cap. 3. to Rome by reason of her more powerfull Principality And euen in this your instance Eusebius doth only say that Irenaeus did fitly exhort Pope Victor that he should not cut off all the Churches of God which held this ancient Tradition Which exhortation doth necessarily imply that Pope Victor had Power to do it as I said already And now I pray you reflect vpon your precipitation in saying of Vactor and Stephen Their Censures (i) Pag. 50. were much sleighted and their Pride and Schisme in troubling the peace of the Church much condemned For they did nothing which was not approued by the vniuersall Church of God and the Doctrines which they condemned were no lesse then hereticall And therfore to answere also to what you obiect pag. 52. If the British and Scotish Bishops did adhere to the Churches of Asta in their Celebration of Easter after the matter was knowne to be defined by the Church their example can only be approued by such as your selfe nor can it either impeach the Authority or darken the proceeding of the Pope You cite Baronius (l) Aun 604. in the Margent who directly against you relates out of Bede that when our Apostle S. Augustine could neither by Arguments nor by Miracles wrought in their presence bow their stifnes he prophefied that they should perish by the English as afterwards it hapned But you are a fit Champion for such men and they no lesse fit examples to be alleaged against the Authority of the Roman Church 33. Your other example that S. Augustine and diuers other Bishops of Africa and their Successours for one hundred yeares together were senered from the Roman Communion is manifestly vntrue in S. Augustine and some other chiefe Bishops For when king Thrasimundus had banished into Sardinia almost all the Bishops to wit two hundred and twenty Pope Symmachus maintained them at his owne charges as persons belonging to his Communion To the Epistle of Boniface the second to Eulalius Bishop of Alexandria and the Epistle of Eulalius to the same Boniface recited by you out of which it is gathered that after the sixt Councell of Carthage for the space of one hundred yeares the Bishops of Carthage were separated from the Communion of the Roman Church that in the end they were reconciled to her Eulalius submitting himselfe to the Apostolique Sea and anathematizing his Predecessors Bellarmine (m) de Rom. Pont. l. 2. c. 25. answereth that these Epistles may iustly be suspected to be Apochryphall for diuers reasons which he alleageth and it seemeth also by your owne words that you do doubt of them For you say If their owne Records (n) Pag. 50 be true Yet if they be authenticall their meaning cannot be that all the Predecessors of Eulalius were for so long space diuided from the Roman Church the contrary being most manifest not only in S. Augustine who kept most strict amity with Zozimus Innocentius and Celestinus Popes but also in S. Fulgentius and others but it must be vnderstood only of some Bishops of Carthage and in particular of Eulalius himselfe till he being informed of the truth submitted himselfe to the Roman Church And you ought rather to haue alleaged his submission and condemnation of his Predecessors to proue the Popes Authority ouer the African Church then to obiect against it the example of some of his Predecessors of himselfe who afterward repented and condemned his owne fact You do well only to mention the Protensions and forgeries of the sea of Rome in the matter of Appeales For you may know that Bellarmine (o) Vbisup doth so fully answere that point as nothing can be more effectuall to proue the Popes Supremacy in Africa then the right of Appeales from Africa to Rome in causes of greater moment 34. Your last instance about three Chapters of the Councell of Chalcedon condemned by the fifth Generall Councell the Bishop of Rome at length consenting for which diuers Bishops of Italy and also the Bishops of Ireland did ioyntly depart from the Church of Rome is like to your former Obiections For Baronius whome you cite in your Margent hath these words as coÌ„trary to your purpose as may be Hence was it that the (q) Ann. 553. num 14. apud Spond Bishops of Venice the adicyning Regions did gathâ—â— together a Councell at Aquileia agaynst the Fifth Synode and the diuisions at length went as farre as â—reland for all these relying on the Decree of Vigilius Pope persuaded themselues that they might doe it Is this to depart from the Pope or the Roman Church to oppose that which he is thought to oppose formally because he is thought to oppose it Now as for the thing it selfe when Vigilius had afterward condeÌ„ned the three Chapters which at the first he refused to doe and had confirmed the fifth Councell which had coÌ„demned them whosoeuer opposed that Condemnation were accounted Schismatiques by the whole Catholique Church which plainly shewes the Popes Authority and therefore whatsoeuer Bishops had opposed Vigilius their example could proue no more then the faction of rebellious persons can preiudice the right of a lawfull King And in fine all this Controuersy did nothing concerne any matter of faith but only in fact and not doctrine but persons as may be seen at large in Baronius Neither was it betwixt Catholiques and Heretiques but among Catholiques themselues The rest of your Section needs no answere at all Only whereas you say Whosoeuer willfully opposeth (r) Pag. 57 any Catholique Verity maintayned by the Catholique Visible Church as doe Heretiques or peruersly diuides himselfe from the Catholique Communion as doe Schismatiques the Condition of both them is damnable What vnderstand you by Catholique verities of the Catholique Church Are not all Verityes mayntayned by the Catholique Church Catholique Verities or how do you now distinguish Heresy and Schisme from the Catholique Communion You tells vs pag. 76. that it is the property of Schisme to cut off from the Body of Christ and the hope of Saluation the Church from which it separats and is it not an Heresy to cut off from the Body of Christ hope of Saluation the Catholike Church How then can one according to your principles be a Schismatique from the Catholique Church not be iointly an Heretique CHAP. III. THE Protestants (a) Pag. 59. neuer intended to erect a new Church but to purge the Old The Reformation did not change the substaÌ„ce of Religion but only cleansed it from corrupt and impure Qualities Therfore say we the visible Church extaÌ„t before those your cleansing dayes had still hath the substance of Religion and so according to your owne ground we are safe if
to the people other things then the Articles of the Apostles Creed the Ten Commaundments and some of the Sacraments because these are simply necessary and profitable for all men the rest besides such as a man may be saued without them Heere you stop leauing out the words immediately following which are directly against you So that sayth Bellarmine he haue (h) Ibid. a will ready to imbrace and belieue them whensoeuer they shall be sufficiently propounded to him by the Church Besides you falsifie Bellarmine when you make him say that the Apostles neuer vsed to preach to the people other things then the Articles of the Apostles Creed the commandments and some of the Sacraments because these are simply necessary and profitable for all men But he sayth directly the contrary namely that the Apostles preached to all some things which were not necessary but only profitable to all and therfore not superfluous as you say whereas yet he expressely affirmes the knowledge of the Creed commandments and some sacraments to be necessary to all I wonder what pleasure you can take in corrupting Authors to your owne discredit Now since we must haue as Bellarmine rightly teacheth a will ready to imbrace whatsoeuer is propounded by the Church it followeth that notwithstanding your Confidence to the contrary we cannot but except against your publique Seruice or Liturgy I haue neither will nor leisure to examine particulars but Exceptions inough offer themselues to any mans first Consideration The very occasion and end for which it was framed proceeded out of an Hereticall spirit to oppose the true Visible Church It was turned into English vpon an hereticall perswasion and a popular insinuation and a crafty affectation to inueigle the humor of the people that publique Prayers were vnlawfull in an vnknowne tongue It leaueth out Prayers both for deceased sinners and to glorious Saints blotting diuers of them out of their Calendar and hath abrogated their festiuall dayes and the like they haue done concerning fasts except those few which they vouchsafe to like It abolisheth all memory of S. Peters Successour It treateth only of two Sacraments excluding the rest and in the one it omitteth most of our Ceremonies as superstitious in the other it professeth not to giue any thing but the substance of Bread and wine It administreth to Lay people both kinds as necessary by the institution of Christ our Lord Masse or Sacrifice it hath none It reades and belieues Scripture heretically translated It mentioneth no Reliques of Saints And in a word it is both in the whole Body and designe and in euery point a profession of a Church and fayth contrary to Catholiques and implies a condemnation of our Liturgy as superstitious your selfe boldly say We cannot we (i) Pag. 68. dare not communicate with Rome in her publique Liturgy which is manifestly polluted with grosse superstitions and therefore wee Catholiques also can no more approue your practise and Liturgy then we can imbrace your Doctrine and fayth I said that I had no desire to examine the particulars of your Liturgy neither is it needfull For we may iudge of the rest by the very first words or Introite of your Seruice beginning with a Text for which you cite Ezech. 18. At what time soeuer a sinner doth repent him of his sinnes from the bottome of his heart I will put all his wickednes out of my remembrance sayth the Lord. But there is no such sentence in Ezechiel whose words are these euen in the Bible of the Protestants But if the wicked will turne from all his sinnes which he hath committed and keep all my statutes and do that which is lawfull and right he shall surely liue he shall not die All his Transgressions which he hath committed they shall not be mentioned vnto him in the righteousnes which he hath done he shall liue Your first Reformers the soule of whose Church was solifidian Iustification were loth to heare of possibility to keep all the Commandments of working Righteousnes or liuing in the Righteousnes which he hath wrought as also they were vnwilling to particularize with the Prophet what is required to true Repentance knowing full well the different opinions of their first Progenitors about this point of Repentance and therfore they thought best to corrupt this Text. And which is more strange in your seruice-Booke translated into Latin and printed in London Per assignationem Francisci Florae the sentence is cited at large as it is in the Prophet and therfore the corruption still remayning in the English to deceiue the Vnlearned is more inexcusable Neither in the same Introite is the allegation of Ioel. 2. much more truly made Rent your hearts not your garments and turne to the Lord your God c. Out of which place you know men are wont to declaime against our corporall Penance of Fasting Watching Hayre-cloth Disciplines c. but euen according to your owne Translation the words are Turne you euen to me with all your heart and with fasting and with weeping and with mourning And rent your hearts and not your garments c. where I belieue you will confesse that your omission was not vsed to no purpose 8. You speake among other things of Images we grant that God may be worshipped without an Image But we say that he cannot be truly worshipped by any one who denieth worship of Images because true worship of God cannot stand with any one Heresy It is highly good lawfull and a most holy thing to pray to God but yet if one should belieue that we may not also pray to liuing men your selfe would I thinke condemne him for an Heretique because all Christians intreate their Brethren to pray for them By which example all your instances pag. 72. may be answered Your saying out of Bellarminine that the worship and Inuocation of Saints was brought into the Church rather by custom then any Precept is answered heerafter n. 12. And I would gladly know by what authority your Church can inioyne secret Cōfession in some case as heere pag. 72. you say she doth if Christ haue left it free Can a humane law oblige men to reueale their secret sinnes in Confession especially since they know not whether your Ministers will not thinke themselues obliged to acquaint some Officer therewith in case the Penitent disclose any crime punishable by the Lawes of the Realme To which propose I could tell you strange and true stories as contrarily because Catholikes belieue the Sacrament of Confession to haue been instituted by our Sauiour Christ as necessary to Saluation they consequently teach that the Seale and Secret thereof is so sacred and inuiolable that the Pope himselfe cannot dispense therein though it were to saue his owne life And now to follow your wandrings you may know that we doe not hinder but giue free leaue to vnlearned persons to say their prayers in a known language but the Church doth celebrate publique Seruice
in one of the learned Tongues for weighty reasons which haue been learnedly set downe by our Catholique Writers And if nothing must be read but what the People yea learned men vnderstand you must giue ouer reading in publique euen in English diuers Psalmes of Dauid the Prophets the Apocalyps and other parts of Scriptures the sense and meaning wherof the people vnderstand no more then if they were read in Hebrew Nay to vnderstand the words and not the sense is not free from danger because they may by thē conceaue some errour as we daily see by the exāple of Sectaries in that vngracious creature who lately out of Scripture as he thought murthered his Mother and Brother for being cause of his Idolatry in kneeling at the Communion Happy had it beene both for him and a thousand more if the sacred Scriptures in English were not so common among them but were read with due circumspection and not without approbation of such as can iudge better of them then themselues And in very truth it seemes strange not only not safe but euen shamefull that for example the Bookes of Leuiticus and the Canticles besids many passages in other Bookes should he promiscuously made subiect to the vulgar eyes of sensual and vnmortifyed people who morally will be sure to make no other vse thereof then to hurt themselues together with the abusing prophaning so holy a thing as euery word of holy Scripture is in it selfe 9. Now to come to your other particulars we acknowledge and professe all Merits to be the gift of God and therfore they cannot withdraw vs from relying on him You cite Bellarmine saying It is safest not to trust (m) Pag. 73. to a mans owne Merits but wholy and solely to cast himselfe on the mercy of Iesus-Christ But doth Bellarmine say that it is safest to relye on Gods Mercy alone and to deny all Merits as Protestants do This indeed were to your purpose But let vs heare Bellarmine rightly cited It is sayth he most safe to place (n) De Justificat lib. 5. c. 7. § Sittertia propositio al our trust in the sole mercy Benignity of God Heere you stay But Bellarmine goes on and sayth I explicate my sayd Proposition for it is not to be so vnderstood as if a man with all his forces ought not to attend to good workes Or that we ought not to confide in them as if they were not true Iustice or could not vndergo the Iudgment of God for no wonder if Gods owne gifts as all our merits are may endure his examination but we only say that it is more safe as it were to forget our former Merits and to looke onely vpon the mercy of God Both because no man can without a reuelation certaynely know that he hath true merits or that he is to perseuere in them to the end And also because in this place of Temptation nothing is more easy then to conceyue Pride by the consideration of our good workes I leaue it therefore to any mans cōsideration what sincerity you haue vsed in alledging Bellarmine 10 In the last place you affirme that our doctrines are confessed (o) Pag. 13. Nouelties and you go about to proue it by a few instances all which being either nothing to the purpose or plainely mistaken or manifestly vntrue do excellently proue against your selfe how ancient our Religion is Your instance about the Popes infallibility is not to the purpose of prouing that the Roman Church teacheth any Nouelty For Bellarmine out of whom you cite a few Authours who teach that the Popes Decrees without a Councell are not infallible sayth That that Doctrine (p) De Rom. Pont. l. 4. ç. 1. is yet tolerated by the Church though he affirme it to be erroneous and the next degree to Heresy The same Answere serues for your other example concerning the Popes Authority aboue that of a Generall Councell of which Bellarmine sayth They are not properly Heretiques who hold the contrary but (q) De Concil l. 2. cap. 17. Denique Lateranense they cannot be excused from great temerity And you are not ignorāt but that euen those who defend these doctrines do vnanimously consent against you that the Pope is Head of the Church But I pray you what Consequence is it Some Authors deny or doubt of the Popes Infallibility or his Authority ouer a Generall Councell Ergo these doctrines are Nouelties May not priuate men be mikaken euen in doctrines which of themselues are most ancient as is knowne by experience in many Truths which both you and we maintaine For how many Bookes of Scripture were once doubted of by some which now your selues receiue as Canonicall Are you therfore Nouelists You ouerlash then when you say Aboue a thousand (r) Pag. 72. Edit 1. yeares after Christ the Popes iudgment was not esteemed infallible nor his authority aboue that of a generall Councell and especially when you cite Bellarmine to make good your sayings And your affirming out of Bellarmine de Indulg l. 2. c. 17. that Eugenius the 3. who began his Papacy 1145. was (s) Pag. 72. Edit 1. the first that granted Indulgences is a huge vntruth and falsification of Bellarmine who in that very place directly expresly purposely proues that other Popes before Eugenius granted Indulgences names them in particular Wheras you say that the Councels of Constance and Basil decreed the Councell to be aboue the Pope you might haue seene the Answere in Bellarmine in the same Booke which you (t) De Concil l 2. ç. 19. cite that these two Councels at that time were not lawfull Councels or sufficient to define any matters of Fayth 11. You say Many of them meaning Catholique Doctours yield also that Papall Indulgences are things vnknowne to all Antiquity And to proue this you alledge Bellarmine (u) De Indulg l. 2. ç. 27. who cites Durand S. Antoninus and Roffensis Neither do these three which you by I know not what figure call many say as you do that Indulgences are things vnknowne to all Antiquity but only for the first fiue hundred yeares as Bellarmine sayth in the place by you cited therfore you take to your selfe a strange priuiledge to multiply persons and enlarge tymes and yet these Authors do not deny Indulgences And as Bellarmine answeres We ought not to say that Indulgences are not indeed Ancient because two or three Catholiques haue not read of them in Ancient Authors And you may with greater shew deny diuers Bookes of Scripture which more then three Writers did not only say they were not receiued by Antiquity but did expresly reiect them As for the thing it selfe Bellarmine sheweth that Indulgences are no lesse ancient then the (y) Vbi supra ç. 3. beginning of the Church of Christ that your owne Protestants confesse that it is hard to know when they began which is a signe of Antiquity not of Nouelty
as about the Canon of Scripture c. as also between Protestants and Puritans c. And I could put you in mind of your Brethren who teach that for diuers Ages the visible Church perished and yet S. Augustine teacheth that there is nothing more euident in Scripture then the Vniuersality of the Church as also who deny that Bishops are by diuine Institution who oppose your whole Hierarchy as Antichristian who differ from you in the forme of Ordination of Ministers all which are fundamental points But I will refer the Reader to the most exact Brereley who (z) Tract 3. Sect. 7. vnder ◠reckons no fewer then seauenty seauen differences amōg you punctually citing the Bookes and pages where you may find them And yet for the present I will set downe some words of Doctor Willet testifying your differences From this fountaine sayth he haue sprung (a) In his meditation vpō the 122. Psa pag. 91. forth these and such like whirle-points and bubbles of new doctrine as for example that the Scriptures are not meanes concerning God of all that profitably we know That they are not alone complete to euerlasting felicity That the word of God cannot possibly assure vs what is the word of God That there are works of Supererogation That the Church of Rome as it now standeth is the family of Christ That Idolaters and wicked Heretiques are members of the visible Church let D. Potter heere remember what himselfe sayth of the Roman Church and what he relateth about the opinion of M. Hooker and M. Morton that among Heretiques there may be a true Church That there is in Ordination giuen a indeleble Character That they haue power to make Christs body That Sacraments are necessary in their place and no lesse required then beliefe it selfe That the soules of Infants dying without Baptisme are damned c. Do you thinke that the necessity of Baptisme and other Sacraments the sufficiency of sole Scripture which your English Clergy professeth at their Ordination and those other points are but small matters But besides these and many more there are two other maine generall transcendent differences among you The one whether you do not differ in maine points which though you deny yet others affirme The other what be maine or fundamentall points Vpon which two differences i◠will necessarily follow that you cannot know whether you haue the same substance of fayth and hope of saluation or no. But though your differences were all reduced to one and that how small soeuer that one were sufficient to exclude Vnity of faith among you as I haue often said and proued I haue no mind to spend time in telling you how vn-scholler-like you say Two brothers (b) Pag. 87. in their choller may renounce ech other and disclaime their amity yet that heat cannot dissolue their inward and essentiall relation For when a mans Brother dyes doth he loose any essentiall relation I alwayes thought that essentiall relations were inseparable from the essence to which they belong and the essence from them and a man who still remaynes a man may yet cease to be a Brother It is therfore no essentiall relation 24. I grant that Differences in Ceremonies or discipline do not alwayes infer diuersity of fayth yet when one part condemnes the Rites and discipline of the other as Antichristian or repugnant to Gods word as it hapneth among Protestants then differences in Ceremontes redound to a diuersity in fayth 25. Luther tempered by (c) Pag. 93. mild Melancthon that honour of Germany did much relent and remit of his rigour agaynst Zwinglius and began to approue the good Counsels of peace If inconstancy concerning matters of Fayth be Mildnes Melancton was I grant extremely mild in which respect he was noted euen by Protestāts was disliked by Luther How much Luther relented of his rigour agaynst Zwinglius let himselfe declare in these words which you could not but read in Charity-Mistaken I hauing now one of my feet (d) Pag. 53. in the graue will carry this testimony and glory to the Tribunall of God That I will with all my heart condemne and eschew Carolostadius Zwinglius Oecolampadius and their disciples nor will I haue familiarity with any of them eyther by letter writing words nor deeds accordingly as the Lord hath commanded If in Polonia the followers of Luther and Caluin haue long liued together in concord as you would haue vs belieue the thing being really not true they must thanke the good Catholique King vnder whome they liue who is able and apt to punish when there is great excesse But if they had the raynes in their owne hand what greater concord could be hoped for amongst them in that Kingdome then is found in other places where they haue more power In Polonia there are many Arians and Trinitarians who liue in outward concord with the rest But will you acknowledge them for Brethren to Lutherans Caluinists and your selfe The answere will be hardly made if you sticke to your owne grounds and I may well passe on to the rest CHAP. IIII. YOVR very beginning promiseth small sincerity in that which followes For you make Charity-Mistaken say that Protestants be Heretiques at the lest if not Infidels wheras he only sayth substantially proueth that whosoeuer doth disbelieue any one Article of fayth doth not assent to all the rest by diuine infallible fayth but by an humane perswasion which is a point of great consideration and of which it seemes you are very loath to speake 2. You take much paines to proue what we do not deny For it maketh nothing to the purpose whether or no the Proposition of the Church belong to the formall Obiect of fayth as heertofore I haue told you Nor do we deny Scripture to containe all mattes of fayth if it be rightly vnderstood because Scripture among other Verities doth also recommend vnto vs the Church diuine Traditions though they be vnwritten And you egregiously falsify (a) Pag. 99. Edit 1. Bellarmine as if he excluded the Authority of the Church wheras in the place by you cited de verb. Dei lib. 1. c. 2. he only speakes against the priuate spirit and euen there proues out of S. Augustine that God will haue vs learne of other men We likewise teach that tho Church doth not make any new Articles of fayth but only propounds and declares to vs the old Only I would haue you heere consider that whether or no Scripture be the sole Rule of fayth or whether fayth be resolued into diuine Reuelation alone or els partly into the Proposition of the Church all is one for the maine Question whether persons of diuers Religions can be saued For this remaineth vndoubted that it cannot be but damnable to oppose any truth sufficiently declared to be contained in Scripture or reuealed by God 3. No lesse impertinent is your other discourse concerning the difficulty to know what is Heresy For
we grant that it is not alwayes easy to determine in particuler occasions whether this or that doctrine be such Because it may be doubtfull whether it be against any Scripture or diuine Tradition or Definition of the Church and much more whether the person be an Heretique which requireth certaine conditions as Capacity Pertinacy sufficient Proposition c. which are not alwayes so easily explicated and discerned and for these respects S. Augustine in the place cited (b) Pag. 102. by you had good reason to say That it is hard to know what makes an Heretique But it is strange that you should hold it to be so hard a matter to giue a generall definition of Heresy or Heretique since in this very Section you dispatch it quickly saying He is iustly (c) Pag. 98. esteemed an Heretique who yields not to Scripture sufficiently propounded Or as you say else where It is fundamentall (d) Pag. 250. to a Christians Fayth and necessary for his saluation that he belieue all reuealed Truths of God wherof he may be conuinced that they are from God Nay if you will speake with coherence to your owne grounds it is easy for you to define in all particular cases what is damnable Heresy for you I say who measure all Heresy by opposition to Scripture and further affirme that Scripture is cleere in all fundamentall points For by this meanes it will be easy for you to discerne what error opposeth those fundamental Truths which are cleerly contained in Scripture 4. In your discourse concerning the Controuersy between Pope Stephen and S. Cyprian you shew a great deale of passion against the Roman Church which you impugne out of an Epistle of Firmilianus who at that time was a party against the Pope and who in particuler did afterward recant togeather with the other Bishops who once ioyned with S. Cyprian as we haue already shewed out of S. Hierome may be also seen in an Epistle of Dionysius Alexandrinus apud Eusch hist. l. 6. c. 7. wherin Firmilianus in particular is named therfore you are inexcusable who say they persisted in their opinion wheras the proceeding of S. Stephen was necessary to preuent a pernicious error of rebaptizing of such as had been baptized by Heretiques which afterward was condemned by the whole Church And as for S. Cyprians mild proceeding which you so much commend out of your ill will to S. Stephen because he was Pope S. Augustine saith The things which (e) De Bapt. cont Donat. lib. 5. cap. 25. Cyprian in anger hath spread against Stephen I will not suffer to passe vnder my pen. Wherfore you could not haue picked out an example more in fauour of Popes then this And you must giue vs leaue not to credit what you say That both Stephen and Cyprian erred in some sense For Stephen only affirmed that Baptisme was not inualide precisely because it is giuen by Heretiques as S. Cyprian affirmed it to be but yet if the Heretiques erred either in the Matter or Forme of Baptisme Stephen neuer affirmed such Baptisme to be valid which had been more then he granted euen to the Baptisme of Catholiques 5. Your Argument to proue that (f) Pag. 112. concerning our greater safety we dispute against you as the Donatists did against Catholiques I haue answered (g) Cap. 7. num 7. in the First Part. You would make men belieue that we are like the Donatists who washed Church wall and vestments of Catholiques broke their Chalices scraped their Altars c. But I pray you consider whether Chalices Vestments Palls or Corporals and Altars do expresse the Protestant Church of England Scotland Geneua Holland c. or the Church of Rome 6. You spend diuers pages in propounding Arguments for the opinion of M. Hooker and M. Morton That whersoeuer a company of men (h) Pag. 113. doe iointly professe the substance of Christian Religion which is fayth in Iesus Christ the Sonne of God and Sauiour of the world with submission to his doctrine in mynd and will there is a Church wherein Saluation may be had notwithstanding any corruption in ludgment or practise yea although it be of that nature that it seeme to fight with the very foundation and so haynous as that in respect thereof the people stayned with this corruption are worthy to be abhorred of all men and vnworthy to be called the Church of God But because these and such monstruous Assertions proceed from other errours which I haue already both cleerly and at large confuted to wit the Fallibility of the Church the Distinction of points fundamental and not fundamentall c. I referre you to those places and heere onely obserue into what precipices they fall who deny the vniuersall Infallibility of the Church And it is strange that you your selfe did not see the manifest contradictions inuolued in this wicked doctrine For how can it be a Church wherein Saluation may be had and yet be vnworthy to be called the Church of God How can that man haue fayth in Iesus Christ with submission to his doctrine in mind and will who is supposed to ioyne with his beliefe in Iesus Christ other errors sufficiently propounded to be repugnant against Gods word or Reuelation Can submission in mind or will or obseruation of his Commandments stand with actuall voluntary error against his word Is it not a prime Commandment to belieue Gods word Do not your selfe affirme that it is Infidelity to deny whatsoeuer is reuealed in Scripture How then can a Church be said to haue meanes for saluation and life wherin is wanting Fayth the first ground of saluation The Fathers sometimes called the Donatists Brethren by reason of their true Baptisme not for their possibility to be saued according as S. Augustine said to them The Sacraments of Christ (i) Epist 48. do not make thee an Heretique but thy wicked disagreement And Optatus sayth You cannot (k) Lib. 4◠but be our brethren whom the same Mother the Church hath begotten in the same bowels of Sacraments whom God our Father hath in the same manner receiued as adopted Children namely on his behalfe and for as much as concernes the vertue of Baptisme The Conclusion of your discourse may well beseeme the doctrine for which you bring it A learned man (l) Pag. 122. anciently was made a Bishop of the Catholique Church although he did professedly doubt of the last Resurrection of our bodies You might haue added that he would not belieue that the world should euer haue an end and further absolutely refused to be baptized And that he would not as the History recoūteth liue a single life as other Priests but that he would liue with a wife For Synesius who is the man you meane publiquely protested all these things and you are wise inough to take only what might seeme to serue your turne as this concerning the single liues of Priests did not because it sheweth that in those
anciēt times Priests could not liue with wiues And now I aske whether in good earnest you belieue that one may be made a Bishop who will not belieue the Resurrection nor wil be baptized or whether he may be baptized against his will The Answere therfore may be seen in Baronius who (m) Anno 410. n. 6. Spond demonstrates out of the Epistles of Synesius himselfe that he did these things not to be made a Bishop wishing as he affirmeth rather to dye then to endure so great a burthen wherin saith Baronius he seemes only to haue done in words that which S. Ambrose pretended in deeds which was to be esteemed incontinent and vnmercifull so to hinder his being made Bishop But these extraordinary proceedings may be admired but ought not to be imitated To say that the ten Tribes notwithstanding their Idolatries remained still a true Church cannot but make any Christian soule tremble to consider to what damnable absurdities and impieties they fall who leaue the Roman Church You falfify Magallanus (n) In Tit. 3.11 as if he with M. Hooker affirmed that If an Infidell (o) Pag. 117. should pursue to death an Heretique only for Christian professions sake the honour of Martyrdome could not be denied to him which is contrary to the words and meaning of Magallanus For he expresly teacheth that they do not participate of the grace of the Church but are dead parts and consequently not capable of saluation Only he sayth that they may be called mēbers of the Church because the Church can iudge and punish them It is impossible that any Catholique Author should teach that an Heretique remayning an Heretique that is actually and voluntarily denying a reuealed Truth sufficiently propounded for such can be a Martyr But such as you are may affirme what you please The words of Saluianus (p) De Gnbern lib. ◠which you cite and say that they are very remarkable do only signify by way of doubt whether some of the Heretiques of whom he spoke and who in simplicity followed their Teachers as he expresly sayth may not be excused by ignorance And since you affirme that he speakes of Arians I would know whether you do not thinke Arianisme to be a damnable Heresy vnles accidentally ignorance excuse some particular persons 7. You say that (q) Pag. 131. the Errors of the Donatists concerning the inualidity of the Baptisme giuen by Heretiques and of the Nouatians that the Church ought not to absolue some grieuous sinners were not in themselues hereticall c. Neither was it in the Churches intention or in her power to make them such by her declaration If these errours neither in themselues nor by the declaration of the Church be hereticall I pray you how are they hereticall May a mā in these tymes hold them without note of Heresy So you must say vnles you grant the definitions of Gods Church to be infallible For S. Augustine professeth that this point concerning rebaptization cannot be determined out of Scripture alone as hath been sayd before Or if you say this Errour may be confuted out of Scripture then you must grant that it is in it selfe hereticall which you deny But no wonder if by denying the infallibility of the Church you be brought to such straytes I goe on now to the next CHAP. V. IN this Section you handle three points First that the Church is infallible onely in fundamentall points Secondly that the Generall Councels and Thirdly that the Pope may erre in points fundamētall Concerning the first I haue spoken in the first Part the second and third are particular disputes from which you ought to haue abstained if you had meant to haue touched indeed the point of our Controuersy But since you will needs fill you Booke with such particulars I must also goe out of the way to answere your obiections 2. If I tooke pleasure as you doe to fill my Margent with quotations of Authours I could easily shew how you mistake and wrong our Schoole-men as if they held that something which in it self is not infinit but really distinct from the diuine Authority were the chiefe Motiue of fayth the first and furthest principle into which it resolues wheras their difference is only in explicating vnder what precise and formall consideration God is the formall obiect of fayth some assigning the Diuinity it selfe others the authority of God commanding others which is the common opinion teaching that it is resolued into the diuine or Prime Verity and lastly euen those whome it seemes you call vnwise and vnwarry Writers agaynst Luther doe not teach that the Authority of the Church is the chiefest first and furthest principle into which fayth resolues but at the most that her Proposition is necessary to an Act of diuine fayth eyther because they conceyue that matter of faith ought to concerne the common good of Religion and so require a publique Authority or Propounder or els because they hold that her Proposition in some sort enters into the formall obiect of fayth in respect of vs Neither are the Authors of this opinion only Writers against Luther as you say but diuers other Schoole-Deuines 3. Wheras you say that there is no question but that Fayth is supernaturall in regard of the Efsicient Cause and of the Obiect both which ought to be supernaturall it seemes you are willing to dissemble the doctrine of your great Reformer Zwinglius who (a) Tom. 2. exposit fidei Christianae fol. 159. out of his excessiue Charity placed in heauen Hercules Theseus Socrates Aristides c. who had no supernaturall Fayth nor beliefe of God as also the Children of the Heathens dying without (b) Tom. 2. fol. 540. Baptisme Were not such Charitable men very fit to reforme the Church 4. You fall againe vpon the sufficiency of Scripture which point I haue already answered shewed in what sense all points of fayth may be contained in Scripture to wit in as much as the Scripture doth recommend to vs the Church and diuine vnwritten Traditions Neither can you alleage any one Catholique Author ancient or moderne who speaking of the sufficiency of Scripture excludes Tradition by which euen Scripture it selfe is deliuered to vs. And as for S. Augustine and S. Basill whom you alleage for the sufficiency of Scripture they be so cleerly for Tradition that they haue been taxed by some Protestants for that cause as likewise for the same reason some chiefe Protestants haue blamed Clemens Alexandrinus Origen Epiphanius Ambrose Hierome Maximus Theophilus Damascene Chrysostome Tertullian Cyprian Leo Eusebius and others as may be seene in (c) Tract 1. Sect. 3. Subd 22. Brereley But though Scripture alone did particularly containe all points necessary to saluarion doth it follow thinke you from thence that the Church is not infallible May not both Scripture and Church be infallible in what they deliuer Doth not your selfe grant that the Church is infallible for points fundamentall and for
but in some sort the word of God that is vttered by the assistance and direction of the holy Ghost nay I say that the Heretiques are those who indeed leane on a rotten staffe And then he comes to the words which you cited For we must know that a Proposition of Fayth is concluded in this Syllogisme Whatsoeuer God hath reuealed in Scripture is true God hath reuealed this in Scripture ergo it is true Of the premisses in this Syllogisme the first is most certaine among all the second is most firme or certaine among Catholiques for it relies on the Testimony of the Church Councell or Pope heere you breake off but Bellarmine ads of which we haue in holy Scripture manifest promises that they cannot erre Act. 15. It hath seemed to the Holy Ghost to vs And Luke 22. I haue prayed for thee that thy fayth may not faile But amongst Heretiques it doth rely only vpon coniectures or the Iudgement of ones own spirit which for the most part seemeth good and is ill and since the Conclusion followes the weaker part it necessarily followes that the whole fayth of Heretiques is but coniecturall and vncertayne Thus farre Bellarmine And now wherein I pray you consists his contradicting both himselfe and his fellowes Perhaps you meane because heere he teacheth that euery Proposition of fayth must be reuealed in Scripture and therefore contradicts his other doctrine that besids Scripture there are vnwritten Traditions But the vanity of this obiection will by and by appeare among your other corruptions which now I set down First you see Bellarmines speakes not of fayth in generall but only of matters of fayth contayned in Scripture his whole question being about the Interpretation thereof that is Whether we are to rely on the priuate spirit or humane industry of conferring places c. or els vpon the Church And therefore Secondly he sayth not as you cite him in a different letter by way of an vniuersal negation that a Proposition is not de fide or not belonging to fayth vnles it be concluded in this Syllogisme Whatsoeuer God hath reuealed in the Scripture is true but this or that God hath reuealed in Scripture c. from whence it would follow that nothing at all could be belieued which is not contained in Scripture but he onely sayth that a Proposition of fayth is cōcluded in this Syllogisme which includes no vniuersall negation but is meant onely of those Propositions of fayth which depend on the interpretation of Scripture which was the subiect of his discourse And therefore I wonder why you should say in generall this reason supposes that matters of fayth must be reuealed in Scripture For to teach that some matters of faith are in Scripture doth not suppose that all matters of fayth must be contayned in Scripture and yet all the contradiction that heere you find in Bellarmine must be this Such Propositions of fayth as are contayned in Scripture are concluded in this Syllogisme Whatsoeuer God hath reuealed in the Scripture c. Ergo all Propositions of fayth must be concluded in this Syllogisme Ergo there are no vnwritten Traditions A goodly contradiction Thirdly where did Bellarmine euer teach that the Proposall of the Church can make any vnwritten Verity to become matter of fayth as you speake The Church doth not make Verities to be matter of fayth but only declares them to be such Fourthly you leaue out the words which cleerly explicate in what sense the Testimony of the Church may be sayd to be humane or diuine by which your Argument to proue that the declaration of the Church cannot be a sufficient ground of fayth had been answered and your fallacy discouered Fifihly Bellarmine neuer affirmed as you say he did that the strength and truth of the Minor in the sayd Syllogisme depends on the Testimony of the Church but only that it is most certaine among Catholiques by the Testimony of the Church because as I haue often said the Church cannot make any one Article to be true but only by her declaration can make it certaine to all Catholiques as Bellarmine said Sixtly you leaue out Bellarmines words wherby he proues the infallibility of Church and Pope out of Scripture and accordingly in the Scauenth place that which he expresly sayth of the vncertaine coniecturall ground of Heretiques which can produce only a coniecturall and vncertaine Fayth because the Conclusion followes the weaker part you make him apply to the Testimony of the Church as if it were vncertaine which contrarily in the words by you omitted he proues to be most certaine infallible and therfore the Conclusion which relies vpon a Proposition deliuered by her is not subiect to error Eighthly you returne to the slaunder that if Bellarmines doctrine be true there is no truth in the Scriptures or in our Religion without the attestation of the Church as if Bellarmine had taught that the truth of Scripture and of all Christian Religion depends on the attestation of the Church which could not in you proceed from ignorance but from a purpose to deceiue your Reader For Bellarmine in that very place which you cite declares himselfe so fully and cleerly that you cannot be excused from wilfull slaunder I will put downe the place at large that heerafter you and your Brethren may either cease to make the same Obiection or els endeauour to confute the Cardinalls answere Bellarmine then makes this obiection against himselfe If the Pope iudge of Scriptures it followes that the Pope or Councell is aboue the Scripture and if the meaning of Scripture without the Pope or Councell be not authenticall it followes that the word of God takes his force and strength from the word of men And then he giues this Answere I answere that this Argument of which Heretiques make greatest account consists in a meere Equiuocation For it may be vnderstood two manner of wayes that the Church doth iudge of Scriptures the one That she should iudge whether that which the Scripture teaches be true or false The other That putting for a most certaine ground that the words of Scripture are most true she should iudge what is the true interpretation of them Now if the Church did iudge according to the former way she should indeed be aboue the Scripture but this we do not say though we be calumniated by the Heretiques as if we did who euery where cry out that we put the Scripture vnder the Popes Feet But that the Church or Pope doth iudge of Scriptures in the latter sense which we affirme is not to say that the Church is aboue Scripture but aboue the sudgment of priuate persons For the Church doth not iudge of the Truth of Scripture but of the vnderstanding of thee and mee and others Neither doth the word of God receiue strength therby but only my vnderstanding receiues it For the Scripture is not more true or certaine because it is so expounded by the Church but my Opinion
Peter died Bishop of Rome is so weake that himselfe sayth only suadere videtur it seemes to perswade This Bellarmine sayth only of one reason besides which he bringeth diuers other demonstrations neither is it necessary for the certainty of any truth that euery reason for it be euident And it is the doctrine of Philosophers that the best methode is to begin with probable Arguments and then to ascend to demonstrations Moreouer in this very subiect Vdalricus Velenus a Lutheran wrote a Booke to proue that S. Peter was neuer at Rome and to that purpose he brings eighteen reasons which he calls Persuasions yet he holds them for euident Demonstrations If then Bellarmine out of his great modesty say that his first reason seemes to persuade must you thence inferre that it doth not demonstrate And indeed it is a very good and solid argument After this you go forward and cite Bellarmine saying There God cōmanded him to fixe his Chaire to leaue his full Power to his heyres and Successours the Popes And then you adde But what certainty of this Indeed saith Bellarmine it is no where (r) De Rom. Pont. lib. 2. cap. 12. §. Ob seruandum est tertiò expressed in Scripture that the Pope you should add of Rome as Bellarmine hath it succeeds Peter therefore happily it is not of diuine right that he succeeds him Yet it is not improbable that (s) Ibid. § Et quontam God commanded him to fasten his Seate at Rome and it may be deuoutly so belieued And it may be truly belieued that you corrupt Bellarmine First when you speake of Popes you leaue out of Rome in which word consisteth the maine point For Bellarmine teaches that it is most certaine and de iure diuino that S. Peter should haue Popes to succeed him but he holdeth it not so certaine whether it be of diuine institution that his Successour should be Pope of Rome that is haue his Seate fixed at Rome although de facto it be there Bellarmines wordes are It is not all one that a thing be a point of fayth and that it be of diuine institution For it was not a diuine Law that S. Paul should haue a cloake yet it is a point of fayth that S. Paul had a Cloake Though then it be not exprsly contained in Scripture that the Bishop of Rome should succeed S. Peter thus far you goe and leaue out the words immediately following which explicate the whole matter Yet it is euidently deduced out of Scripture that some must succeed S. Peter but that he who succeeds him is the Bishop of Rome we know by the Apostolicall Tradition of S. Peter which Tradition Generall Councels Decrees of Popes and Consent of Fathers haue declared as heerafter shall be demonstrated And according to this cleere explication he said a little before Because S. Marcellus Pope in his Epistle ad Antiochenos writes that S. Peter came to Rome by the Commandment of our Lord and S. Ambrose (t) In Orat. cont Auxētium and S. Athanasius (u) In Apolog pro fuga sua affirme that S. Peter suffered Martyrdome at Rome by the commandment of Christ it is not improbable that our Lord did also expresly command that S. Peter should so settle his Seate at Rome that the Bishop of Rome should absolutely succeed him But howsoeuer this be at lest this manner of Succession proceeds not from the first institution of the Popedome which is deliuered in Scripture Do you not see what Bellarmine deliuers for certaine what for lesse certaine It is certaine that S. Peter must haue Successours it is certaine that in fact his Successour is the Bishop of Rome but it is not so certaine that by diuine institution his Successour is the Bishop of Rome but that might proceed from the act of S. Peter who actually liued and died Bishop of Rome though he might haue chosen some other particular Diocesse These things Bellarmine deliuers very cleerly but you do so inuolue his words as one would belieue that he held it for vncertaine whether actually the Pope of Rome be S. Peters Successour or whether it be certaine and of diuine institution that S. Peter left any Successour at all both which are plainely against his meaning and expresse words 31. Your other obiections are so old and triuiall that they deserue no Answere I sayd already that in time of Schisme the Church hath power to declare or elect a true and vndoubted Pope and in the meane tyme God in his Prouidence can gouerne his Church without new definitions of Popes of which there is not alwayes so precise necessity as that the Church may not subsist without thē for a time as for three hundred yeares from the Apostles tymes she was without any one Generall Councell and as the Iewes for two thousand yeares were without Scripture If any should enter symonically be accepted by the Churh as Pope God will eyther not permit him to define any matter of fayth or els will assist him not to erre perniciously not for his owne sake but in respect of the Church which cannot be ledde into errour as she might if that reputed Pope could define a falshood because the members are obliged to conforme themselues to one whome they esteeme their Head And you your selfe must say the same For since all the spirituall Power and Iurisdiction of your first Prelates was deriued from Rome you must affirme that a Pope accepted for such by the Church is sufficiently enabled for all necessary acts and functions notwithstanding that secret impediment For otherwise you might endanger the Authority of your owne Prelates And the same you must in proportion say of all publique Magistrates The same answere serues to your other Obiectiō that we are not sure whether he that is elected Pope be baptized For it belongs to Gods prouidence not to permit any whome the Church hath elected for her head to erre perniciously though indeed your suppositions are neuer to be admitted but we are to belieue that whosoeuer in a tyme free from Schisme is accepted by the Church for true Pope is such indeed And I wonder you doe not reflect that these obiections are also against your owne Bishops Or if you say that your spirituall Iurisdiction comes from the Temporall Prince the same difficulty wil remaine cōcerning him For I suppose you will not say that one who is not baptized and consequently not a Christian can meerly by vertue of his Temporall Power giue spirituall Iurisdiction And though you say that it is not want of intention in the Minister which can make voyde the Sacrament of Baptisme yet you will not deny but that there may be other essentiall defects hindring the validity therof as for example if by error the water be so mingled that it be not elementall water or if the forme of the words in Baptisme be not pronounced entierely c. For in your forme of Publique Baptisme
if you answere me at all I beseech you forget not this demand and whether the obseruation of them be not holy and forasmuch as belongs to that particular obiect a perfect Cbristian fast and meritorious in that sense and degree according to which you grant that other works are meritorious or deseruing a reward For the other part of your obiection that he that eates flesh in Lent is punished with a more grieuous pennance then he that blasphemes c. you shew how modest a man you are and with all that you are little seene either in the Canon or Ciuill Law For the Ciuill Law commaunds that (t) In Authentiea vs non luxurientur homines Nouell 77. Blasphemers should be punished with death because sayth the Law Hunger and earthquakes and plagues come by reason of such crimes In the (u) Cap. Statuimus de matediçiâ—â— Canon Law Blasphemers beside other punishments are to stand as Penitents at the Church doore for the space of some Sundayes and for some fridayes to fast in bread water c. and by other decrees of Popes the same sinne is grieuously punished as in particular the Councell of Lateran vnder Leo the 10. commands That none be absolued from Blasphemy without a grieuous penance and to the same purpose Iulius III. and Pius V. haue made very seuere decrees Neuertheles it is also true that greater punishment may in foro externo be appointed for some sinnes which are lesse then other as S. Thomas doth (w) 1.2 q. 105. ar 2. ad 9. and 2.2 q. 39. art 2. ad 1. truly affirme Do not your selues more vsually punish such as without licence eate flesh in Lent then them who take the Name of God in vaine or abuse themselues by drunkennes or wrong their Neighbours by detraction And besides to eate flesh in Lent may be an act of Heresy which how grieuous a sinne it is hath been explicated heertofore 10. By occasion of mentioning the Manichees you charge your Margent as your fashion is with a deep peece of erudition that the name forsooth of their founder Manes is conforme to the Greeke word which signifies Madnes But if we delighted is take hold of such goodly occasions of Vanity we could say that he was a Persian and his name was first Cubricus which he changed into Mames which in the Babylonian Tongue signifies (x) Epiph. haeres 66. a Vessell But let vs leaue these toyes to Grammar Schollers 11. It seemes you are willing of set purpose to mistake the point in question which was whether the Creed containe all fundamentall points of fayth or no about which Charity Mistaken hauing instanced in some points of fayth not contained in the Creed as the Scriptures and Sacraments he adds these words Besides that there are (y) Pag. 86.87 some great differences betweene them meaning Protestants and vs about the vnderstanding of the Article of the descent of Christ our Lord into hell and that other of the Holy Catholique Church and that also of the Communion of Saints which we belieue and they deny to inuolue both Prayers for the dead and Prayers to Saints as that we should not be much better either for our knowing or confessing that the Creed containes all fundamentall points of Fayth vnles withall there were some certaine way how to vnderstand them aright and especially vnles vnder the Article which concernes the holy Catholique Church they would vnderstand it to be endued with so perfect infallibility and great Authority as that it might teach vs all the rest This solid discourse you mangle as you please still forgetting the promise you made in your Preface to the Reader not to omit any one thing of moment For you answere not a word to his particular instances of Prayer for the dead or to Saints nor to his generall exception that we should not be much better for knowing that the Creed containes all fundamentall points of fayth vnles withall there were some way of vnderstanding them aright If you answere that Prayers for the dead or to Saints are not Fundamentall points whether they be denied or affirmed then you must grant that you forsooke the Church of Rome for things indifferent and not fundamentall one way or other For these two points and such as these were the pretended errours wherewith you seeke to cloake your Schisme To the other you answere The Church of England (z) Pag. 240. questioneth not the sense of those Articles She takes them in the old Catholique sense and the words are so plaine they beare their meaning before them Why do you answere to these two points of the Catholique Church and our Sauiours descent into Hell rather then to the other which Charity-Mistaken doth mention And in these two of which you take notice why doe you vse so much tergiuersation Why doe you not plainely and honestly acquaint vs with the meaning of them If you say that by the Catholique Church is vnderstood a Church alwaies visible not capable of errour in fundamentall points many of your chiefe Brethren will contradict that which you iudge to be plaine and your Church of England speakes so generally Art 19. of the Church that as it is affirmed in the Preface men of all sorts may take that Article to be for them And as for the other Article of our Sauiours descent if it beso plaine as it beares the sense before it how comes Caluin to vnderstand it one way Brentius another Beza another and other Protestants in another differently from Catholiques with whome neuertheles some other Protestants agree who teach a Lymbus Patrum as Lascitius Oecolampadius Zwinglius Peter Martyr Bullinger and (a) Vide Brereley tract 3. Sect. 7. vnder M. num 26. Bilson and we may adde D. Pottâ—er as one different from all the rest who sayth the sense is plaine and yet he keeps it to himselfe 12. But the Roman Doctours (b) Pag. 2â—â— cannot agree among themselues about this Article Is there any Catholique that denies Lymbus Patrum or that Christ descended to Hell as it signifies Lymbus Yes because say you (c) Contr. 3 q. 5. art 1. Stapleton affirmes the Scripture is silent that Christ descended into Hell that there is a Catholique an Apostolique Church Bellarmine (d) 4. Dâ— Christo. cap. 6. 12. on the coÌ„trary is resolute that the Article of the descent is euery where in Scripture and Thomas grants (e) 2.2 q. 2. art 9. ad 1. as much for the whole Creed What is all this to the purpose It is one thing to disagree in the doctrine of Chists descent another whether that doctrine which they belieue be proued out of Scripture or deliuered by the Church out of Vnwritten Traditions Among ProtestaÌ„ts who hold Scripture only to be the Rule of faith it is all one not to be contained in Scripture not to be a point of faith but not so with Catholiques who besides Scripture
is cleere by his other ensuing words in the same place We ought not then to approue by our consent all things which we reade in the Scriptures to haue been done by men euen adorned with praises by the testimony of God himselfe but to mingle our consideration with discretion bringing discretion with vs not grounded vpon our owne Authority but vpon the Authority of the holy and diuine Scriptures which permit not vs to praise or imitate all the actions euen of those of whom the Scripture giues good and glorious Testimony if they haue done any thing that hath not been well done or that agreeth not with the consent of the present time In which words we see S. Augustine calls the Bookes of the Machabees Scriptures euen as afterward he cals Canonicall Bookes in generall Diuine and holy Scriptures and that the Sobriety of Circumspection which he aduiseth to be obserued in reading them is not how far they be true or false but whether the example of Razias recounted by them is to be imitated more or lesse What you alledge out of S. Gregory (o) Moral lib. 19. ç. 17. is easily answered For he doth not call the Machabees not Canonicall as if he would exclude them from the number of true and diuine Scriptures but because they were not in the Canon of the Iewes or in that which he had at hand when he wrote his first draught of his Commentaries vpon Iob For he was at that time the Popes Nuncius or Legate at Constantinople and the Greeke Rapsody of African Canons had vntruly put out of the Canon the two Bookes of the Machabees though they were receiued in Africa as Canonicall by the decree of the African Councell And therfore you were ill aduised vnder colour of commending Pope Gregory but indeed the more to impugne vs by his authority to write Greg M. or Magnus the Great wheras he was not Pope but only Deacon when he first wrote those Commentaries vpon Iob. 19. You cite S. Hierome praefat in lib. Salom. The Church reades the Bookes of Iudith Tobias and the Machabees but she doth not receiue them among Canonicall writings But S. Hieromes words are these As the Church reades Tobias Iudith and the Machabees but receiues them not among the Canonicall Bookes so may she read Wisedome and Ecclesiasticus for the edification of the people but not for the confirmation of Ecclesiasticall doctrines Thus S. Hierome And you had reason to cite his words by halues For he afterward retracted what he said of the Bookes of Iudith and Tobias with which the Machabees are yet ioyned in the words cited by you saying in his Preface vpon the History of Iudith The Booke of Iudith is read by the Hebrewes among the Hagiographs whose authority is esteemed lesse sufficient to decide Controuersies but for as much as the Councell of Nice hath reckoned it among the holy Scriptures I haue obeyed your request Where you see that S. Hierome affirmes that the most ancient and graue Councell of Nice receiued the Booke of Iudith in that sense in which the Iewes did not receiue it consequently as a Booke esteemed sufficient to decide Controuersies which the Iewes denied And in another place the same Father sayth Ruth Hester and Iudith haue beene (q) Ep. 140. so glorious as they haue giuen their names into the sacred Volumes Where you see that S. Hierome placeth Iudith with Ruth and Hester the former wherof you admit for Canonicall and part of the latter In his Preface vpon the Booke of Tobias he sayth The Hebrewes (r) Ep. 100. cut off the Booke of Tobias from the Catalogue of the diuine Scriptures And againe The iealousy of the Iewes doth accuse vs that against their Canon we translate the Booke of Tobias into Latin but I iudge it better to displease the iudgment of the Pharisees and to obey the Commandment of the Bishops And elsewhere he placeth (t) In Jsa c. 23. the Machabees among Canonicall Bookes saying The Scripture reports that Alexander king of the Macedonians came out of the land of Cethim And wonder not if S. Hierome spake not alwayes in the same manner of the Canon of the Old Testament since vpon experience examination and knowledge of the sense of the Church he might alter his Opinion as once he said of the Epistle to the Hebrewes that it (u) Ad Panlinum was put out of the number by the greatest part of men and yet elsewhere he receiues it (w) Ep. ad Dardanum as the Epistle of S. Paul And if you will haue a generall explication of S. Hierome concerning his reiecting of Bookes not admitted by the Hebrewes heare it in his owne words Wheras I haue reported (x) Ad◠Russ Apolog 2. what the Hebrewes vsed to obiect against the History of Susanna and the Hymne of the three Children and the Story of the Dragon Bell which are in the Hebrew I haue not declared what I thought but what the Iewes were wont to say against vs. And he cals Ruffinus a foolish Sycophant for charging him with the opinion of the Hebrewes about these parts of Daniel And S. Hierome explayning himselfe in this manner is acknowledged by (y) Answer to Burges pag. 87. Couell and (z) Conference before his Maiesty Bankeroft How then will you excuse your Church which in her sixt Article sayth in generall of all the Bookes which you esteeme Apochryphall among which are the History of Susanna the Hymne of the three Children and that of the Dragon The other Bookes as Hierome sayth the Church doth reade for example of life and instruction of manners but yet it doth not apply them to establish any doctrine How can she I say be excused since S. Hierome euen according to the Confession of your owne Brethren doth explaine himselfe that he vttered only what the Iewes were wont to say against vs and cals Ruffinus a foolish Sycophant for saying the contrary So as insteed of S. Hierome and the Church of God you put on the person of Ruffinus against S. Hierome and of the Synagogue against the Church of Christ our Lord so your whole Canon of the old Testament relies vpon the Authority of the Iewes And finally D. Potter while he grants that Catholiques and Protestants disagree about the very Canon of Scripture forgets to answere what Charity-Mistaken pag. 43. 46. doth thence inferre to wit that they cannot be accounted of one and the same Religion Fayth and Church 20. The Chymericall Church of your (b) Pag. 234. Maister D. Vsher consisting of men agreeing only in fundamentall points is indeed a Chymera or non Ens. For it is impossible that there can be a visible Church which professing fundamentall points doth not in other points eyther agree with vs or you or els disagrees from vs both For eyther they must hold for example the Reall Presence Transubstantiati Prayer for the dead and to Saints Worship of Images Supremacy