alwayes directeth in their publike doctrine But wicked persons sayth S. Augustine retayne the figure or outward shape of a member but they are not in truth the body of Christ Non sunt de compage domus Dei they are not of the frame of the house of Christ. Ergo. Thus you How false and absurd this your Doctrine is I will not stand to shew by Scriptures and Fathers which are cleere and plentifull in this point For though Christ as he is the head and fountaine of sanctifying Grace cannot haue wicked and damnable members that receiue influence from him yet as he is the head and fountaine of all spirituall gouernement and authority he may haue damnable subiects and members and from him power and authority may flow vnto them But omitting this I will make your Folly and Ignorance apparent by prouing that this your argument is inept in respect of forme in the matter so absurd as you contradict your selfe you ouerthrow your owne Church you crosse the maine streame of Protestant Doctrine First your argumeÌt eueÌ in respect of form is fond for you change the medium or means of proofe arguing from the time preterite to the present (i) Reply pag. â00 in fine Wolues hypocrites impious Persons BE NOT the true Church Romish Prelats HAVE BEEN Hypocrites Wolues and impious Persons Ergo. The Romish Prelates be not the true Church Who doth not feele this manner of arguing to be inept as good no better then this A sucking Child is not a Preacher and Minister of the word Francis White hath been a sucking Child Ergo. He is not a Preacher or Minister of the word Hence though your paradoxe that the Church which hath a wicked man for Pastor cannot be the true Church were true your tale that some Popes haue been wicked were also graunted yet it is not hence consequent that the Romane Church is not now the true Church but at the most that it was not the true Church for the tyme that it had some wicked Pope for supreme Pastour Secondly you contradict your selfe about the doctrine that wicked Pastours cannot faithfully preserue and deliuer the true word of saluation for pag. 52. you thus write to the contrary The promises of Christ made to the Church concerning his presence assistance to his Sacraments preached and administred according to his commandement are fulfilled when WICKED Persons execute the office and performe the worke of outward Ministry For although the wicked like the CarpeÌters of Noahs arke reape no benefit to theÌselues yet God almighty CONCVRRETH with their ministery being his owne Ordinance for the saluation of all deuout Communicants Thus you If this be true as it is most certaine then may wicked persons faythfully and constantly deliuer Apostolicall Traditions about matter of Saluation This sequele I proue They with whose ministery God doth concurre for the saluation of all deuout worthy coÌmunicants being bound so to do by his promise doe constantly and faithfully deliuer Apostolicall Traditions concerning the doctrine of saluation and are infallibly directed so to do This is euident because when God concurreth with his Ministers to teach the truth they neuer erre nor deliuer in matter of fayth and saluation false doctrine But God doth still and infallibly concurre with them with whom to concurre he hath bound himselfe by promise euer and alwayes euen to the consummation of the world Wherfore if God hath bound himselfe to his Church that he will concurre euen with the wicked Ministers of his word in their teaching for the saluation of all deuout worthy communicants as you affirme pag 52 lin 18. then wicked persons may deliuer faithfully constantly Apostolicall traditions concerning fayth and saluation and are infallibly directed so to do which you deny pag. 54 lin 6. manifestly contradicting your selfe within lesse then a leafe Thirdly you ouerthrow your owne protestant Church For if that caÌnot be the true Church directed by God according to his infallible promise wherin wicked men haue sitten as visible rulers gouernours then Protestants and all of their communion cannot be the true Church out of which saluation is not had For I hope they will not be so impudent as to deny but they haue had some wicked meÌ for their rulers and Pastours Was not King Henry the eight ruler Gouernour of the Protestant Church and yet their owne Historyes paint him forth as a monster for beastlines cruelty and impiety Was not Cranmer a most wicked persecutour and murtherer of diuers Saints not only of Catholikes but of sundry Foxian martyrs who were by him sent to the fire And yet he was a ruler gouernour in the Protestant Church Wherfore the argument which you set in distinct letters lines as of speciall weight may be with the same force forme applied against your Protestant Church in so many words only by placing the words Protestant in lieu of Romish Wolues Hypocrites impious Persons are not the holy Catholike Church Protestant Prelates and Visible Rulers haue been Wolues Hypocrites impious persons Ergo. Protestants are not the Holy Catholike church out of which there is no saluation Fourthly what more opposite to the common streame euen of the Protestant Doctrine then that that Church cannot be the temple house of God in which wicked and impious men sit or haue sitten as visible rulers Commonly all Ministers foolishly I confesse yet earnestly endeauour to proue that the Pope is Antichrist because he sitteth in the Temple and Church of God as Christs Vicar and as her supreme Visible Head Ruler vnder Christ which Doctrine you your selfe suppose as certaine pag. 588. were you make this Exclamation What a misery will it be if it fall out as it is certaine it will that at the Day of Iudgement the greatest part of English Romistes be found to haue followed the man of sinne the sonne of perdition who exalteth himselfe aboue all that is called God so that he sit in the temple of God shewing himselfe as if he were God Thus you I vrge not the folly of this your Exclamation in that it is a fond supposition of the Question yea a taking of that as certaine which not onely Catholiks but also learned Protestants deny Your selfe haue you not lately since the writing of this Reply approued (k) The Appeale vnto Caesar of Richard Montague a Booke by Order of his Maiesty in which that Authour doth often and earnestly (l) Second part c. 5. pag. 141. professe not to beleeue the Pope to be that Antichrist further affirming that Protestants out of affection haue been to violently forward to pronounce the Pope is that man of sinne sonne of perdition yea that some out of violent and transported passion no doubt make it an Article of their Creed wheras their arguments be so far from the force of demonstratiue as they are not persuasiue Thus this Authour in that Booke which you haue
be so adorned with the markes of the true as the true become indiscernable from it But if the Roman be not the true Catholicke Tradition the true Catholicke Church and Tradition is hidden yea a false Church hath so cleerly the markes of Catholicke that no other can with any colour pretend to be rather Catholicke then it that is to haue doctrin deliuered from the Apostles by whole worlds of Christian Fathers vnto whole worlds of Christian Children Hence eyther there is no meanes left to know assuredly the sauing truth or else the meanes is immediat reuelatioÌ that is inward teaching of the spirit without any externall infallible meanes or else Scripture knowne to be the word of God and truly sensed by the light lustre and euideÌce of the things which wayes of teaching it is certayne God doth not vse towards his militant Church succeeding the Apostles For teaching of diuine and supernaturall truth by the light lustre and shining of the thing or doctrin is proper vnto the Church triumphant Inward assurance without any externall infallible ground to assure men of truth is proper vnto the Prophets and the first publishers of Christian Religion Hence I conclude that if God be the Prime Verity teaching Christian Religion darkely without making men see the light and lustre of thinges belieued and mediatly by some externall infallible meanes vpon which inward assurance must rely then he must euer conserue the Catholicke tradition and Church visible and conspicuous that the same may without immediat reuelation and otherwise theÌ by the lustre of doctrin be discerned to wit by sensible markes If any obiect that the senses of meÌ in this search may be deceaued through naturall inuincible fallibility of their organs and so no ground of fayth that is altogether infallible I Answere that euidence had by sense being but the priuate of one man is naturally and physically infallible but when the same is also publicke and Catholicke that is when a whole world of men concurre with him then his euidence is altogether infallible Besides seing God hath resolued not to teach men immediatly but will haue them to cleaue vnto an externall infallible meanes to find out this meanes by the sensible euidence of the thinge he is bound by the perfection of his Veracity to assist mens senses with his prouidence that therein they be not deceaued when they vse such diligence as men ordinarily vse that they be not deceaued by their senses Now what greater euidence caÌ one haue that he is not deceaued in this matter of sense that the RomaÌ Doctrine is the Catholicke that is Doctrine deliuered from the Apostles by worlds of Christian Ancestors spread ouer the world vnanimous amongst themselues in all matters they belieue as Fayth what greater assurance I say can one haue that herein he seeth aright then a whole world of men professing to see the same that he doth Some may agayne obiect I belieue the Catholicke Church is an Article of Fayth set downe in the Creed but Fayth is resolution about thinges that are not seene I Answere An article of Fayth may be visible according to the substaÌce of the thing yet inuisible according to the manner it is belieued in the Creed The third article He suffered vnder Pontius Pilate was crucifyed dead and buried according to the substance of the thinge was euident vnto sense and seen euen of the Iewes and is now belieued of their posterity But according to the manner as it is belieued in the Creed to wit that herein the Word of God by his auncient Prophets was fulfilled that this was done in charity for the saluation of Man in this manner I say that visible Article is inuisible and belieued in the Creed In like maÌner that there is in the world a Catholicke Church and that the Roman is the Catholicke Church Pagans Iewes Heretikes if they shut not their eyes agaynst the light do cleerly behold But that herein the word of God about the perpetuall amplitude of his Church is accomplished that this is an effect of Gods Veracity to the end that the meanes to learne sauing truth may not be hidden this is a thing inuisible according to this notioÌ the Catholicke Church is proposed in the Creed Secondly propositioÌs of fayth must be inuisible according to the Predicate or thinge belieued but not euer according to the subiect or thing wherof we belieue The thinges the Apostles belieued of Christ to wit that he was the Sauiour of the world the Son of God were thinges inuisible but the subiect and person of whome they did belieue was to them visible seen yea God did of purpose by his Prophets fortell certayne tokens whereby that subiect might by sense be seen and discerned from all other that might pretend the name of Christ or els his coming into the world to teach the truth had been to no purpose In this sort the Predicate or thing belieued in this article the holy Catholicke Church to wit Holy is inuisible but the Subiect to wit the Catholicke Church which we affirme and belieue to be holy in her doctrine is visible and conspicuous vnto all Yea God hath of purpose foretold signes and tokens whereby the same by sense may be cleerly discernable from all other that may pretend the title of Catholicke For were not this subiect the Catholicke Church we belieue to be holy and infallible in her teaching visible and discernable from all other that pretend the name of what vse were it to belieue that there is such an infallible teaching Church in the world hidden we know not where as a needle in a bottle of hay The End of the Resolution of Fayth THESE thinges supposed the Reader will haue no difficulty to discerne how friuolous the Ministers exceptions are agaynst the resolutioÌ of fayth in respect of belieuing doctrines to be the Apostles into Perpetuall Tradition and how solide the Iesuits discourse was which here ensueth THE FIRST GROVND That a Christian resolution of Fayth is builded vpon perpetuall Tradition deriued by succession from the Apostles §. 1. BEFORE I come to the proofe of this principle some things are to be presupposed which I thinke Protestants will not deny First that no man can be saued or attayne to the blissefull vision of God without firme and assured apprehension of diuine supernaturall truth concerning his last end and the meanes to arriue thereunto Secondly that this assured apprehension is not had by a (e) The Minister heere graunteth that Fayth is not had by cleere euident sight but afterward he sayth the same is resolued by the resplendent verity of the doctrine cleare and euident sight nor gotten by demonstration or humane discourse by the principles of reason nor can be sufficiently had by credit giuen to meerly humane authority but only by Fayth grounded on the word of God reuealing vnto men things that otherwise are knowne only to his Infinite wisdome Thirdly that God
is sufficient for euery man seing the Apostle speakes not of euery man but expressely of him who is Homo Dei the man of God that is one already fully instructed and firmely setled by Tradition in all the mayne poynts of Christian fayth and godly life such an one as Timothy was The Scriptures for men in this manner aforetaught and grounded in fayth are abundantly sufficient who will deny it But this proueth at the most the sufficiency of the Scripture ioyned with Tradition not of Scripture alone or of onely-onely-onely Scripture as Protestants bookes in great Letters very earnestly affirme Hence also we may conclude that the (z) The Minister to proue Scriptures are cleere vnto Infidels that haue not the Spirit of fayth heapes many testimonies of Fathers that teach Scriptures in some matters to be cleere Who denyes this they are so to the faythful not vnto Infidels not vnto them that are vnsetled in the Catholike fayth yea many places he brings speake expressely only of the faythfull pious Sicut vera Religio docet accedunt as S. Augustine others by him alleadged affirme and therefore are brought impertinently to proue the sufficiency clarity of Scriptures in respect of Infidels pag. 34.35.36 many allegatioÌs of Fathers which Protestants bring to proue the Scripture to be cleere in all substaÌtiall points are impertinent because the fathers speake of meÌ aforehand instructed in all substantiall poynts who may by the light of Tradition easily discouer them in Scripture as they that heare Aristotle explicate himselfe by word of mouth may vnderstand his booke of nature most difficill to be vnderstood of theÌ that neuer heard his explicatioÌ either out of his owne mouth or by Tradition of his Schollers I hope I haue in the opinion of your most learned Maiesty sufficiently demonstrated this first GROVND of Catholicke fayth to wit That a Christian is originally and fundamentally builte vpon the word of God not as written in Scriptures but as deliuered by Tradition of the Church successiuely from the Primitiue vpoÌ the authority wherof we belieue that both Scriptures and all other substantiall articles of fayth were deliuered by the Apostles thence further ascending inferring they came from Christ and so from God the prime veracity author of truth THE SECOND GROVND That there is a visible Church alwaies in the world to whose Traditions men are to cleaue That this Church is One Vniuersall Apostolicall Holy §. 3. THIS principle is consequent vpon the former out of which six things may be clerly proued First that there is alwaies a true (a) The Minister still coÌeth forth with his distinctioÌ that by Church we may vnderstand a Hierarchy of mitred prelates theÌ he denyes that there is still a church teaching the truth in the world Secondly for a number of belieuers smaller or greater teaching and professing the right sayth in all substantial points then he grants there is still a true Church of Christ in the world This distinction so much repeated specially pag. 57. and 58. is impertineÌt for by Church we vnderstaÌd not euery small number of right belieuers but a Christian multitude of such credit and authority as vpon her tradition we may be sure what Scriptures doctrines were the Apostles For this is a fundamentall pointe necessary to be knowne that so we may know what Doctrine is of God and it cannot be knowne but by Tradition of the Church as hath bene proued Now whether this Church be Mitred or not Mitred goe in Blacke or in White or in Scarlet doth little import Let the Minister but shew vs a Church that hath euident Tradition of Doctrine hand to hand froÌ the Apostles we will say she is the true Church though she haue no Surplisse or Miter but be as precise as Geneua it selfe but if there be no Church in the world but this Hierarchy of Mitred Prelates whose Tradition hand to hand can assure men which be the Scriptures and doctrines of ReligioÌ deliuered by the Apostles men ought not to beare such spleen against a Miter or Corner-Cap or Surplisse as in respect of them to fly from the Church that onely hath Catholicke Tradition from the Apostles Church of Christ in the world for if there be no meanes for men to know that Scriptures and all other substantiall Articles came from Christ and his Apostles and so consequently from God but the Tradition of the Church then there must needes be in all ages a Church receiuing and deliuering these Traditions els men in some age since Christ should haue bene destitute of the (b) The Minister pa. 59. lin 15. sayth A corrupt Church may deliuer vncorruptly some part of sacred truth as the Scripture and Creed by which men may be saued Answer We may conceaue two wayes of deliuering an incorrupt text The one Casuall by chance and so a corrupt Church yea a Iew an Infidell a child may deliuer an vncorrupt Copy of the Bible The other Authentike assuring the receauer this to be the incorrupt text of the Apostles Scripture and binding him so to belieue This Authentik and irrefragable Tradition cannot be made by a false Church erring in her TraditioÌs as is cleer Now it is necessary to saluation that men not only Casually haue the true Scripture but must be sure that the text therof be incorrupt Therfore ther must be stil a Church in the world whose Tradition is Authentike that is a sufficient warrant vpon which men must belieue Doctrines to come from the Apostles ordinary meanes of saluation because they had not meanes to know assuredly the substantiall Articles of Christianity without assured Fayth wherof no man is saued Secondly this Church must be alwaies (c) The Minister pag. 61. lin 15 lin 26. obiects that in time of persecution the true Church may be reputed an impious sect by the multitude and so not be knowne by the notion of True and Holy nor can her truth be discerned by sense and common reason I answere As there are foure properties of Church-doctrin so likewise there are foure notions of the Church The first is to be Mistresse of the sauing truth According to this notion the Church is inuisible to the naturall vnderstanding both of men and Angels For God only his Blessed see our Religion to be the truth The second is to be Mistresse of Doctrine truly reuealed by secret inspiration According to this notion ordinarily speaking the Church is inuisible to almost all men that are or euer were the Apostles onely and the Prophets excepted The third to be Mistresse of Doctrine which Christ and his Apostles by their Miraculous preaching planted in the world According to this notion the Church was visible to the first and Primitiue world but now is not The fourth to be Mistresse of Catholike doctrine that is of doctrine deliuered and receaued by full Tradition and profession all the aduersaryes therof being vnder the name of
sent vnto Protestants and by them printed Respons 2. De Inuocatione Sanctorum They defend Transubstantiation ibid. resp 1. c. 13. Communion in one kind for the sicke Gilbert Genebrard de ritibus Graecorum Secondly concerning primacy of Iurisdiction they hold that Christ did institute Monarchicall primacy in Peter Theophilact in cap. 21. Ioan. That the RomaÌ Bistop for many ages lawfully succeeded Peter in this Primacy Ignatius Constantinopolitan Epist. ad Nicolaum primum That the Roman Bishop lost this primacy for holding the Procession of the Holy Ghost from God the Sonne that therefore this primacy is now in the Patriarke of Constantinople Michael Constant. apud Sigeb in Chron. an 1064. Is this Protestancy in substance Thirdly it is great indiscretion I speake with the least to affirme as our Minister doth that the GraeciaÌs deny sacrifice for the dead with which doctrine no authour Catholike or Protestant euer charged them And they in their foresayd censure resp 1. c. 12. professe the contrary saying We hold that by the sacrifice of the Masse and Almesdeedes the dead are relieued yea Doctour Field Appendix part 1. pag. 30. accuseth some of them for holding Sacrifice not only for them that dyed in pennaÌce with sinnes of infirmity but also for them that dyed in damnable state Finally concerning marriages of Priests they hold that such as are marryed before Holy Orders may still keep coÌpany with their wiues which the Church of Rome alloweth in them But the Protestant liberty of marrying after Holy Orders that not only once but if their wiues dye twise thrise yea as often as they please This the Graecians detest in the foresayd Censure Resp. 1. c. 21. So that the Minister was in great penury of Professours before Luther that is forced to name Graecians as Protestants according to kind For he might aswell haue named the Pope himselfe Waldenses not Protestants for Essence and Kind Concerning the Waldenses they were not Protestants according to kind but rather Anabaptists vnto whome Protestants are so vnkind as they burne them as Heretikes They were not Protestants For as all report as may be seene in Illyricus Catal. Test. pag. 1498. the most essentiall doctrine of the Waldenses was their extolling the merit of voluntary pouerty preaching the same so rigorously as they held all Ministers to be damned that haue rents and possessions and that the Church perished vnder Syluester and Constantine through the poyson of temporall goods which Cleargy-men then began to enioy as they sayd agaynst the Law of God I am sure none that know Protestants will thinke this doctrine of pouerty and giuing away all to the poore to be the Essence or so much as an Accidence of their Religion In respect of this their head-heresy about Pouerty the Waldenses are named the Poore-men of Lyons and were sayd by Reynerius cited by the Minister pag. 130. to haue beene euer since Siluester or the Apostles and that they were much applauded in the world to wit as I sayd only in regard of this Heresy about pouerty held anciently by the Heretikes tearmed Apostolici not in respect of other errours or doctrines wherein they agree with Protestants And so Protestants labour in vayne by Waldensians and the Apostolici to bring their pedegree from the Apostles Besides the Waldensians held these Anabaptisticall errours which are set downe by Illyricus in Catalogo Testium pag. 1502. seq out of Reynerius an authour of those tymes whome he tearmes candidum sincerum sincere and vnpartiall That children are not to be baptized baptisme being of no vse for them seing they do not belieue That there is no difference betwixt Bishopps and Priests nor betwixt Laymen and priests That the Apostles were meere Laymen That euery Layman that is vertuous is priest may consecrate preach administer SacrameÌts That a woman pronouncing the words in the vulgar tongue doth consecrate yea transubstantiate bread into the body of Christ That it is mortall sinne to sweare in any case That the Magistrates secular and Ecclesiasticall being in mortall sinne loose their office and that no man is to obey them Indeed Illyricus pag. 1514. 1525. in fine sayth that this last errour is falsly layd to the charge of the WaldeÌsiaÌs by Reynerius which he proues because AEneas Syluius in his Catalogue of their doctrine makes no mentioÌ of this But he is grossely deceaued two wayes First because Reynerius liuing in that tyme and being Inquisitour could know their errors better then Syluius Nor can we suspect his fidelity being as Illyricus doth acknowledge sincerus candidus sincere and vnpartiall towardes Waldensians Secondly AEneas Syluius in his Catalogue set downe by Illyricus euen in that very pag. 1525. a little before the middle chargeth the WaldeÌsiaÌs expressely with this doctrine agaynst Magistracy Qui mortalis culpae reus sit euÌ neque Saeculari neque Ecclesiastica dignitate potiri nec parenduÌ ei esse Finally the Waldensians held it not necessary to professe their fayth yea that they might deny it go to Masse celebrate and do outward acts of Idolatry This euen Illyricus pag. 1508. doth acknowledge to haue beene a fault in them but he sayth they may haue beene saued by repentance This is an idle shift for how could they repent themselues of that which they held not to be sinne How could they be the true Church wherein saluation is found who held such damnable doctrine as if they did not repent themselues thereof they are certainly damned so that it is extreme beggary in Protestants to begge of these Beggars of Lyons to be their Professours for the tyme before Luther who were euen by Protestant acknowledgement much more poore and voyd of true religion then of temporall wealth That Protestants not being able to cleere themselues to be the visible Church do vainely appeale vnto Scripture for their doctrine The Minister not trusting to the former answere and feeling in conscience that it is impossible that Protestants should shew their Church to haue beene visible before Luther sayth pag. 105. That this notwithstanding if Protestants be able to demonstrate by Scripture that they maintayne the same fayth and Religion which the Apostles taught this alone is sufficient to prooue them to be the true Church I answere they that caÌnot by marks of the Church set downe in Scripture cleere themselues to be the visible Church do idly appeale to Scripture in respect of doctrine their promises to shew the particular points of their Religion by Scripture are idle This I demoÌstrate by 3. Arguments First eyther Scriptures can cleere end all coÌtrouersies of ReligioÌ or they cannot If they cannot appealing vnto them hath no other end but that contention may be without end If they can cleere all controuersies then they can cleere the controuersy which is the true Church shewing markes and signes whereby the same may be cleerly knowne And if they can cleere this coÌtrouersy theÌ it is reason this be cleared in the first place For as Protestants acknowledge the particular examination of doctrines is
tedious and long not for the capacity of all whereas the finding out of the true Church endeth all controuersyes seeing we may securely follow her directions and rest in her Iudgement Field Epist. dedicat Secondly what more idle and vayne then to appeale from Scripture setting downe matters cleerly vnto Scripture teaching thinges obscurely or not so cleerly what is this but to appeale from light to darkenes or at the least from noone day to twy-light But no particular point of doctrin is in holy Scripture so manifestly set down as is the Church the marks whereby the same may be knowne no matter about which the Scripturs are more copious and cleere then about visibility perpetuity amplitude the Church was to haue so that as S. Augustine sayth Scriptures are more cleere about the Church then euen about Christ. in Psalm 30. concion 2. That Scripture in this poynt is so cleere that by no shift of false interpretation it can be auoyded the impudency of any forhead that will stand agaynst this euidence is confounded de vnit Eccles. c. 5. That it is prodigious blindnes not to see which is the true Church Tract 1. in 1. Epist. Ioan. That the Church is the tabernacle placed in the Sunne that it cannot be hidden vnto any but such as shut their eyes against it l. 2. cont Petilian c. 32. What vanity then is it for Protestants not being able to cleere by Scripture the cleerest of all points to appeale vnto the prouing of their doctrine by more darke or lesse euident places Thirdly if no man can directly know which be the Scriptures the Apostles deliuered but by the Tradition of the Catholike Church then it is vayne before they decide this controuersy to vndertake to proue by Scriptures what doctrine the Apostles taught For how can Scripture make me know what the Apostles taught vnlesse I know aforehand the Scriptures to be the Apostles I may see this or that doctrine deliuered in the Scripture shewed me as the Apostles but I cannot know that doctrin to be the Apostles except I know aforehand the booke to be the Apostles but this cannot be proued but by the Tradition of the Church I omit many other arguments wherby this shift may be conuinced to be but flying from the light of Gods word about the visible Church For as sayth Saint Augustine l. 1. contra Crescon cap. 33. God would haue his Church to be described in Scripture without any ambiguity as cleere as the beames of the Sunne that the controuersy about the true Church being cleerly decided when questions about particular doctrines that are obscure arise we might fly to her and rest in her iudgement that this visibility is a manifest signe wherby euen the rude and ignorant may discerne the true Church from the false Augustine l. 13. cont Faust. c. 13. must eyther be the Roman or the Protestant or some other opposite vnto both Protestants cannot say a Church opposite vnto both for then they should be condemned in their owne Iudgement and bound to conforme themselues to that Church which can be no other but the Grecian a Church holding almost as many if not more doctrines which ProtestaÌts dislike theÌ doth the Church of Rome as I can demonstrate if need be It is also most manifest vndenyable that Protestants are not such nor part of such a Church since their Reuolt and separation from the Romane seing confessedly they changed their doctrines they once held forsooke the body wherof they were members brake off from the stocke of that tree wherof they were branches Neyther did they depart from the Roman ioyne themselues with any Church professing their particular doctrines dissonant from it Ergo the Roman is the one holy Catholike Apostolicall Church The second Argument THIS also plainly will appeare to any man of vnderstanding that will cast on the Roman Church an vnpartiall eye For she is most euidently Apostolicall hauing most glorious successioÌ of Bishops Pastours famous in all (x) The Minister p. 116. lin 9. sayth that it is incoÌsequent to inferre negatiuely from humane history to say historyes are silent therfore no such matter I answere HeÌce one may feele euen with his hand what an vnconsequent and absurd Religion theirs is which cannot stand without denying principles euident in common reason receaued by consent of mankind for who doth not feele that to argue from humane history thus negatiuely they are silent Therfore there neuer was any such matter is many times conuincing and strong This some Protestants more iudicious then our Minister acknowledge who thus write It is most playne that euen negatiuely an argument from humane authority may be strong as namely this The Chronicles of England mention no more then only six Kings bearing the name of Edward since the tyme of the last CoÌquest therfore it cannot be there should be more It is true men are ignorant many things may escape them they may be deceaued they may conceale truth or vtter vntruth out of malice they may forget what they know Howbeit INFINITE CASES are wherin all these impediments are so MANIFESTLY excluded as there is no shew or colour wherby any such exception may be taken Thus M. Hooker Eccles. Policy pag. 115. 116. Now amongst these cases wherein the negatiue argument from Tradition and history is strong the chiefest is when the matter is famous and illustrious and there is a line and succession of chiefe Bishops Princes Persons notoriously knowne euen to the particularityes of their names actions dayes of their raygne and death Wherfore it is idle what the Minister pag. 230. brings agaynst this that we know not who was the first that eate mans flesh nor when the Assyrian matrons did first prostitute themselues in the temple of Venus For no wonder we know not such things seing we haue not a lineall history of these times as we haue of other times specially since the comming of Christ. For lineall history concerning illustrious matters is both affirmatiuely negatiuely strong yea more strong negatiuely then affirmatiuely The reason is because it is not so impossible that men with full report should vent an vntruth as that they should be by full coÌsent silent about a most illustrious truth men being in such cases more prone to report then to conceale For example should one contest that some of our Kings since the Conquest set vp Images in al Churches of England the Country being before that tyme pure Protestant might not such an impudent writer be conuinced of madnes by negatiue history And why But because there is a most notorious line of our Kings since the last Conquest and their names actions dayes of their raygne and deathes most famously knowne In the same manner there being a line of Popes so conspicuously knowne as nothing more from Peter vnto Vrban they eight what
Catalogue of Doctours in his Epistle to the Reader sayth In the yeare 605. more then a thousand yeares agoe falshood preuayled and then was the whole world ouerwhelmed in the dreggs of Antichristian filthines abominable Traditions and superstitions of the Pope M. Perkins in his exposition of the Creed pag. 307. 400. sayth During the space of Nine hundred yeares the Popish Heresy hath spread it selfe ouer the whole world and for many hundred yeares an vniuersall Apostacy ouerspread the whole face of the earth so that our Protestant Church was not then visible to the world M. Fulke treatise agaynst Stapleton and Martiall pag. 25. The Pope hath blinded the world these many hundred yeares some say 900. some 1000. some 1200. Mayster Napier Reuelat. pag. 64. 101. The Antichristian and Papisticall raygne beganne about the yeare 316. after Christ raigning vniuersally without debatable contradiction Gods true Church abiding certainly bidden and latent confessed by the Proteâtants whose testimonies plentifull in this behalfe if need require shall be brought First that the doctrines of the Roman Church which Protestants refuse haue byn vniuersally receyued for many ages a thousand yeares at least euer since Boniface the third Secondly that Protestants cannot tell the tyme when the Church of Rome began to change and deuiate from the Apostolicall doctrine deliuered by succession Ergo the Roman Church neuer changed her fayth so that her doctrines are to be receaued as Apostolicall if the Maior of the first argument be true to wit that (n) The Minister pag. 15. sayth The Iesuite conueyeth into S. Augustins proposition certayne wordes to wit doctrines vniuersally receiued c. which are not found in S. Augustine for this Father did neuer allow that the vniuersall Church belieue any doctrin of faith not coÌmaÌded in Scripture I answere The wordes of S. Augustine will discouer the Minister what he is for these they are formally in the place cited by the Iesuite l. 5. de baptis c. 23. Many things are Held by the Vniuersall Church therefore are TRVLY belieued to haue beene COMMANDED by the Apostles though they be NOT WRITTEN Thus he And though there be no doctrine which may not be in some sort proued by Scripture and deriued from thence by coÌsequence yet this Logicall Deduction doth not suffice to make doctrines to be vniuersally matters of fayth except they be also deliuered expresly by Tradition or the word of God vnwritten as hath been often shewed in this Reioynder doctrines vniuersally receyued whose beginning are not knowne are to be belieued as Apostolicall And what more true this being a principle set downe by S. Augustine lib. 4. de Baptism cont Donat. c. 6. lib. 5. cap. 23. allowed by Doctour Whitguift late Archbishop of Canterbury Defence pag. 351. 352. who in his booke written by publike authority agaynst Puritans citing diuers Protestants as concurring in opinion with him sayth Whatsoeuer opinions are not known to haue begunne since the Apostles tyme the same are not new or secundary but receyued their originall from the Apostles But because this principle of Christian Diuinity brings in as M. Cartwright there alleadged speaketh all Popery in the Iudgment of all men I will further demonstrate the same though of it selfe cleere inough The spirit of Christ or Christ by his spirit being still with the Church cannot permit errours in fayth so to creepe into the church as they grow irreformable eueÌ by the principles of christianity but if errours could so creepe into the church as their beginning could not be known since the Apostles and neuer be espyed till they be vniuersally receaued then errour could so creepe into the Church preuayle that by the principles of christianity they are irreformable This I prooue because errors ãâã (o) The Minister sayth that the errours of the Pharisees were vniuersally receaued in the Iewish Church and yet reformed by our Sauiour I answere First his desire to make our ReligioÌ like the Pharisees makes him fashion vnto the Pharisees a Religion of his owne head as if he had neuer read the Ghospell For the Traditions of the Pharisies were certaine practises of piety inuented by themselues deducted by their skill from Scripture wherby they would seeme singularly religious non sicut caeteri hominum Secondly Christ Iesus prouing himselfe to be true God might reforme errours vniuersally receaued the Church of the Iewes falling erect a new Church of Christians as he did But this is lawfull for no man eyther before or since For Christian Religion must continue vntill the worlds end by vertue of the first Tradition therof neuer interrupted without extraordinary and Propheticall beginning by immediate reuelation miracles and so if errours be deliuered by the full consent of Christian Tradition they are irreformable irreformable by the Principles of âhristianity when whosoeuer vndertakes ãâã reforme them is by the Principles of âhristianity to be condemned as an Hereââke But he that will vndertake to reâorme doctrines vniuersally receaued by âhe church opposeth agaynst the whole Church and therfore is by the most receaâed and knowne principle of Christianity and Christs owne direct precept to be accounted as an (p) The Minister sayth that one man may oppose the whole Church and oppugne her errours by Scripture and not be as an Heathen or Heretike For not euery one that opposeth the Church is to be accounted an Heathen but only such as in ordinatly and without iust cause oppugne it Thus he pag. 136. I answere By this doctrine euery particular man is made examiner of the whole Church and her iudge and Hellish Confusion brought into Christendome If agaynst the sentence of perpetuall vniuersall Tradition a priuate maÌ may without Heresy pretende Scripture stand stifly therin and though the Church giue seeming appearing answeres vnto his Scriptures yet coÌdemne her saying these answeres are sophisticall as our Minister doth p. 581. what can be more disorderly or what is hereticall obstinacy if this be not Wherfore S. August epist. 48. sayth absolutly it is impossible men should haue iust cause to depart and impugne the whole ChristiaÌ Church adding nos cerâò scimus herof we Christians are sure And why but because it is a ruled Christian case He that heareth not the Church is an Heretike Heathen and Publican Matth. 18. vers 17. And as S. Augustine âayth Epist. 118. to dispute agaynst the whole Church is most insolent madnes specially wheÌ the doctrin is ancient without any known beginning as are the supposed erroneous customes doctrins of the RomaÌ Church For then the vndertaking Reformer must striue agaynst not only the whole present Church but also the whole streame of the visible Church tyme out of mind since the Apostles Et quis ad haec idoneus who is able to beginne a new course of Christianity and to ouerthrow that doctrine which is vniuersally receyued cannot be prooued by any Traditions of Ancestours
he is so silent in print about the particulars of the ConfereÌces only doing his endeauour to disgrace the Iesuit in generall tearmes saying That he vanished away from before his Maiesty with foyle and disgrace his Maiesty telling him he neuer heard a Verier Meaning a Foole or Asse c. A report so false as the Minister contradicts the same himselfe elsewhere writing to the contrary In his Preface towards the end and Reply to the Iesuits Preface initio That by the second Conference his Maiesty obserued that the Aduersary was cunning and subtill in eluding Arguments For what more opposite to the Veriest Asse or Foole then one cunning and subtill If his Maiesty obserued by that Conference that the Iesuit was cunning subtill acute in answering how could he say of him I neuer heard a Verier Asse Thus men implicate themselues that speake what they would haue belieued without care of Truth But in defence of the Relation I need say no more there being extant an Apology for the same in print Now concerning the Answere it selfe to the Nine Poynts M. Fisher hauing receaued the note presently addressed himselfe to comply with his Maiestyes CoÌmand being encouraged thereunto by the Title shewing his Maiestyes desire of ioyning vnto the Church of Rome could he be satisfyed about some Poynts And as he imployed therein his greatest strength so likewise he was carefull to vse the expeditioÌ that was required atchieuing the Worke in lesse then a moneth though the same was not so soone deliuered into his Maiestyes hands This expedition was likewise the cause that he did omit the discussion of the Ninth Poynt About the Popes Authority to depose Kings For being bound by the CoÌmand of his Generall giuen to the whole Order not to publish any thing of that Argument without sending the same first to Rome to be reuiewed and approued his Answere to that Poynt could not haue been performed without very longe expectation delay And he was the more bold to pretermit that Controuersy in regard that sundry whole Treatises about the same written by Iesuits and others both Secular Religions had been lately printed These Authours so fresh and new he was sure were not vnknowne to his Maiesty nor was it needfull that any thinge should be added Also knowing that commonly Kings be not so willing to heare the proofes of Coerciue Authority ouer them be the same neuer so certayne he iudged by this omission the rest of his Treatise might be more gratefull and find in his Maiestyes breast lesse disaffection resistance agaynst the Doctrine thereof Nor could he thinke that his Iudicious Maiesty being persuaded of the other eight Points would haue been stayd from ioyning vnto the Church of Rome only in regard of the Nynth Of the Popes Authority ouer Kings the Doctrine of the Protestant Church about the Authority of the people and of the CoÌmon wealth in such cases being farre more disgracefull dangerous And this forbearance is not Reply pag. 571. as the Minister obiects against the resolution of a constant Deuine or S. Bernards rule Melius est vt scandalum oriatur quà m vt veritas relinquatur It is indeed better that scandall arise then Diuine Verity be forsaken by the deniall thereof or by not professing our Conscience therein Reply vnto the Iesuits Preface initio when we are iuridically examined by the Magistrate wherein euen the Minister giueth testimony that the Iesuit was not defectiue but did fully and cleerely declare his Fayth about the Popes Authority his Maiesty telling him he liked him the better in respect of his playnesse This notwithstanding there is no man of Learning Discretion but will acknowledge that a Constant Deuine may put off the Scholasticke TractatioÌ of some Poynt of Fayth that is lesse pleasing vntill the Auditours by being perswaded of Articles that do lesse distast be made more capable of the truth towardes which by disaffection they are not so prone The other articles are largely discussed and as exactly as shortnes of tyme ioyned with penury of Bookes would permit They be according to the Note but Eight yet some of them contayne diuers branches and so all togeather they amount to the number of fourteene to wit 1. The worship of Images 2. The worship of the holy Crosse Reliques 3. That Saynts Angells heare our prayers 4. That they are to be worshipped with honour super-humane or more then Ciuill 5. That we may ought to inuocate theÌ 6. That Repetitions of Prayers in a fixed number is pious 7. The Liturgy lawful in a language not vulgarly knowne 8. The Reall Presence of Christs body vnto the corporall mouth 9. Transubstantiation 10. Merit 11. Workes of Supererogation 12. The remaynder of temporall payne after the guilt of Sinne. 13. That holy men by Diuine grace may for the same make compensant yea superabundant Satisfaction 14. That superabundant Satiâfactions may be applyed vnto others by the Communion of Saynts Before these is prefixed the fundamentall Controuersy of the Church That men cannot be resolued what doctrines are the Apostles but by the Tradition and Authority of the Church About the sufficiency perspicuity of the Scripture About the Churches âisible Vnity Vniuersality Holynes Succession from the Apostles That the Roman is the visible Catholicke Church whose Tradition is to be followed So that in this Treatise a Summe of all the chiefest CoÌtrouersies of this Age is contayned Concerning the manner of haÌdling these Points the Minister graunting the Iesuite sheweth himselfe well verst in Controuersy addeth In his Preface he is deficient of diuine proofe in euery Article and farre more specious including our Arguments then happy in confirming his owne What reason he may haue to giue this ceÌsure of the Treatise I do not see but only that he would say something agaynst it and no better exception occurred otherwise it is cleere that in euery Article the Answerer vrgeth not only the Tradition of the Church not only the consent of Fathers but also sundry Texts and Testimonyes of Scripture And he doth not only which is the Ministers tricke score Bookes Chapters Verses without so much as citing the wordes nor only doth he produce the wordes of the Text but also refuteth the Protestant Answeres by the rules of interpretation themselues commend by recourse vnto the Originalls by the consideration of the Texts Antecedent and Consequent by the drift and scope of the discourse by Conference of other places specially by the expresse Letter and proper sense of Gods word He sheweth that Protestants pretending to appeale vnto Scripture interpreted from within it selfe as vnto the supreme Iudge in very truth appeale from the expresse sentence of diuine Scripture vnto the figuratiue construction of their humane conceyte For in euery Point of these Controuersyes they are proued to leaue the litterall sense of some Text of Scripture without euident warrant from the sayd Scripture so to doe vpon Arguments at the most probable
this place by cogging in your own conceyt as it were the very Text to wit that our Sauiour by these words gaue a command to vse scriptures For it is cleere he did not by way of command say to the Iewes search the Scripturs but by way of permission in respect of their obstinacy whereby they would not without Scripture belieue in him vpon other most sufficient diuine testimonies So that search the Scriptures because in them you thinke to haue eternall life hath this sense Seing you will not be wonne to belieue vpon the testimony of Iohn nor of my miracles nor of my Fathers voyce from heauen but appeale from these testimonyes vnto Scriptures thinking that in them you haue eternall life search the Scriptures in Gods name I am content ãâã ãâã ãâã ãâã ãâã do not superficially looke vpon theÌ but search deeply into them for being thus searched into they yield testimony vnto me Certainly if our Sauiour had been of the Protestants mind and would haue giuen the precept they pretend he would not haue sayd to the Iewes search the Scriptures because in them you thinke that you haue eternall life but search the scriptures because in them only eternall life is to be had or because nothing necessary vnto eternall life is to be belieued vntill it be cleerly proued by them This he doth not say but rather rebuketh the Iewes for this their Ministerial coÌceite that nothing is to be belieued vpon any other testimony without Scripture He did not therfore command theÌ to vse the Scriptures but seing them obstinatly addicted vnto only Scripture he permitted them to proceed in their own way Euen as wheÌ Protestants caÌnot be wonne to belieue neither the testimony of Iohn that is the consent of Fathers nor the testimony of Christs works that is of myracles done daily in his Church nor the Fathers liuely voyce from heauen that is Gods word vnwritten we at last say vnto them Search the Scriptures for euen they giue testimony vnto the Catholike doctrine Hence two thinges appeare First that your two assertions that Christ saying search the Scriptures did command and command euen simple people to vse Scriptures be two fancyes of your owne foysted into the Scripture not by way of interpretation but by way of Historical Relation of the sacred text which is grosse abuse thereof Secondly that if we search deepely into this text Search the Scriptures the same doth cleerly condemne the Protestant fancy that only Scripture is the rule of fayth and shewes this to haue been the ground and principle of Iewish Infidelity The text Matth. 24.24 That euen the elect be deceaued were it possible grossely applied THVS you write pag. 586. Although the Tradition and teaching of the Church be fallible yet vnlearned people where they inioy the free vse of Scripture as in ancient times all people did and if they be carefull of their saluation and desire to know the truth God blesseth his owne Ordinance and ordinarily assisteth them by grace in such sort as they shall not be seduced to damnation Math. 24.24 Thus you encourage simple people to be proud and obstinate in their priuate fancies agaynst the teaching and tradition of the Church For in this speach you assure theÌ that reading their vulgar Bible if they be carefull of their saluation and desire to know the truth though they will not regard the Church as the pillar ground and infallible Mistresse of truth yet God will so blesse and assist them as they shall not be seduced into daÌnable errour Now what is the bane of Christianity but this false and proud persuasion inserted into the heads of Sots Trinitarians Anabaptists Arians Brownists Familians do they not desire to know the truth who to that end so studiously peruse their Bible Be they not carefull of their Saluation that goe so readily to the fyre rather then abandon the doctrine which by their skill in the Vulgar Bible they iudge to be the sauing Truth In these Wretches you may see how in men desirous to know the truth God blesseth the ordinaÌce of reading the vulgar Bible without regard had to the Church as an infallible Mistresse And as your doctrine is the seed springe of heresy so is the text of Scripture Matth. 24.24 most violently drawne to confirme it For what sayth the text They the false Prophets shall doe great signes wonders that euen the elect be induced into errour if it be possible By which text it is cleere that the elect people of God cannot be finally intrapped in damnable errour This is vnderstood as Deuines speake in sensu composito that is they cannot be deceaued because God ordaynes and foresees that they shall vse the meanes to know sauing Truth which meanes is to cleaue vnto the Tradition of the Church not trusting their owne skill Now then with what engines can you from this truth wrest your Paradoxe that men desyrous of the truth reading the vulgar Bible cannot be damned Are all men desirous of the truth that reade the Bible Gods elect If Heretiks dispute in this manner The Elect cannot be seduced vnto damnation Ergo If they presume on their skill in the Bible not respecting the Churches doctrine as infallible they shall not be seduced vnto damnation Why may not murderers argue in like sort The elect cannot be damned Therefore if they commit murder euery day and so perseuer vntill the end they cannot be damned This argument is as good as yours For the contemners of the Church can no more be saued theÌ murderers if our Sauiour say true who so heareth not the Church let him to thee as a Heathen and Publican The text Act. 17.11 about the Beroeans abused TO the same purpose of encouraging simple People to follow their fancyes gotten by reading their vulgar Bible you say pag. â87 Vnlearnâd people by comparing the doctrine of the Church with the Scripture may certainly know whether it erreth or not Act. 17.11 Thus you What sayth the text that thence you may make such deductioÌs These were more Noble then those of Thessalonica who receaued the word with all readines of mind searching dayly whether these thinges were so Now behold your manifold abuse of this sacred Narration First the text doth not say these Beroeans were vnlearned how then can you hence conclude any thinge for the ability of vnlearned people to search the Scriptures Agayne the Text doth not say that by comparing the doctrine of Paul with Scripture they came to know certaynly that the doctrine of Paul was true but only that belieuing his doctrine they searched the Scriptures about the same without mention of the successe of their search And if they were resolued by Scripture this was only in one poynt to wit whether Iesus were the Messias about which the Scriptures are cleere and expresse How theÌ can you hence proue that vnlearned people may know certainly whether the doctrine of the Church be true by comparing the same
would blush to confirme your slaunders with such seely and ridiculous proofes Other Fathers impudently falsifyed as if they did denye what they do most constantly mantayne and proue §. 4. YOW are so bold in your Falshood as you dare cite the Fathers for your fancy where ex professo euen of purpose they dispute agaynst it and proue the contrary Pag 85 lin 26. you say the gifts of doing Miracles were neuer promised in the Scripture to be perpetuall and are longe since ceased Augustin Retract l. 1. c. 13. Now S. Augustine doth in that place say and proue the contrary to wit that though Miracles be not now ordinarily annexed vnto the office of teaching and administration of Sacraments as they were in the Primitiue Church yet Miracles are done and frequently done so that they are for multitude innumerable I neuer meant saith (a) August lib. 1. retract c. 13. he as though that now no Miracles are done in the name of Christ for that in Milan a Blind-man receaued his sight at the Shrine of the Martyrs and sundry the like miracles my selfe did euen then know to haue been done In which kind so many are wrought in this our age as we neyther know theÌ all nor can number them we know How durst you name this testimony to proue Miracles to be ceased Also that Miracles cannot be sufficient testimonyes of Christian Fayth as the (b) Si non opera in eis fecissem quae nemo alius fecit peccatum non haberent Ioan. 15. â4 5.20 Ego habeo TestimoniuÌ maius Ioanne Opera enim quae dedit mihi Pater vt faciam ipsa testimonium perhibent de me Scripture tearmeth theÌ you (c) Pag. 112. lin 24. cite Suarez the Iesuit (d) De fide Catholica contra Sect. Anglican l. 1. c. 7. §. 3. saying Haec adulterari possunt ita exteriùs fingi vt noÌ sint necessaria signa verae fidei Miracles may so be adulterared and externally falsifyed that they can not be necessary signes of the true Fayth Thus you cite Suarez but how grossely These be not the wordes of Suarez but wordes spoken by way of obiection in the behalfe of Protestants for their Paradoxe That the Church is inuisible This is then your argument in Suarez Without fayth the true Church can not subsist But there are no infallible externall visible signes of true fayth seeing euen Miracles themselues may be forged and counterfaite Ergo the Church cannot be assuredly knowne by visible markes Suarez having vrged this argument with others largely he sayth (e) Ibid. § 8. Notwithstanding all this we must belieue the Church to be visible And to the Argument about Miracles (f) Ibid. c. 8. §. 9. Non ad cognoscendam singulorum credentium fidem sed ad cognoscendam congregationem verè credentium he sayth that though they be not certayne tokens of the sanctity of the person that doth them yet they are sufficient signes to proue that true Fayth sanctify are in the Church wherein they are done So that what Suarez the Iesuit setteth downe out of Protestants as to be by him refelled you produce as the assertion and doctrine of Suarez If you belieue that God will seuerely punish those that deceaue soules in matter of Religion by forgery and fraud I wonder how you did not feare to cite (g) Pag. 160. lin vlt. in marg lit a S. Chrysostome Homil. 3. vpon the Acts as affirming That no Monarchicall and supereminent actions were exercised by S. Peter no vassallage or subiection yielded him by the rest of the Apostles In your margent you cite these wordes his Petrus egit omnia ex communi discipulorum sententia nihil ex authoritate nihil cum imperio Peter did all thinges by common aduise of the disciples nothing by way of authority and command Thus you cite S. Chrysostome Now see your falshood He saith not as you cite him vniuersally Peter neuer did any thing by way of authority and command but speaking of the electioÌ of S. Matthias he sayth that in this busines he did all by common aduise not by way of authority and then addeth presently that this not vsing authority was wisedome and modesty not want of authority in Peter Behold his wordes so pregnant for Peters Monarchy as nothing can be spoken more fully Why doth he Peter communicate this busines with them (h) Quid An non licebat ipse eligere Licebat quidem maximè Verumtamen non id fecit ne cuiquam gratificari videretur What Had he not power to make the election him selfe He might verily haue done it alone without any question but he did not least he should be thought partiall to some one had he chosen him by this sole authority And agayne This was the wisedome and foresight of this Doctour He sayd not We alone are sufficient to teach and although he had right to appoynt an Apostle as much as they all had that is he could alone haue done as much as togeather with them in respect of his eminent power yet this doing it with aduise was agreable to the vertue of the man and because eminency in spirituall power is not an Honour but Care of subiects yet worthily (i) Meritò primus omnium authoritatem vsurpat in negotio vt qui omneâ habebat in manu Ad huÌc enim dixit Christus tu conuersus confirmâ Fratres âuoâ doth he FIRST before them all EXERCISE AVTHORITY in the busines who had ALL THE REST AT HIS DISPOSITION and will For this is he vnto whome our Lord sayd Thou being conuerted confirme thy BrethreÌ Thus S. Chrysostome Could any thing âe deuised more full to shew that Peter had and did âxercise Monarchicall authority specially seing S. Chrysostome in that very place saith further vpon the wordes Peter rising vp in the midst of the Disciples sayd (k) Quomodo cognoscit creditum sibi à Christo Gregem quam in hoc Choro est princeps Behold how feruent is Peter how he doth acknowledge ând oueruiew the FLOCKE COMMITTED to HIM by Christ How doth he shew himselfe PRINCE Primate âf this Quire Behold likewise the modesty of Iames He âad the office of Bishop of Hierusalem yet he speaketh noâhing Consider also the singular modesty of the rest of the Apostles (l) Quo pacto conceduÌt ei solium non ampliùs disceptantes how they YIELD the THRONE of Primacy ânto him not striuing for it amongst themselues as they âad formerly done Thus S. Chrysostome which thinges âre so cleere for Peters exercising Monarchicall Priâacy and for the Apostles yielding Vassallage vnto âim that it is manifest you could not cite this place âut agaynst your Conscience knowing you did but âelude soules in matters of Saluation agaynst the âruth Grosse Imputations with manifest Falshood imputed vnto Card. Baronius §. 5. WHAT impudency it is for you to write as you doe pag. 114. lin 14.
all your company and with the effects I will witnes mine vnto you I haue allwaies said that they which feare and loue God well cannot but do well and are alwaies most faithfull to their Prince We are now better informed I did hold you to be otherwise then you are and you haue found me other then you held me I would it had beene sooner but there is meanes to recompence what is past Loue me and I will loue you Noe labours would we spare nor any endeauour omit nor sticke to venture the losse of any thing deare vnto vs except the grace of God our eternall saluation to purchase a small portion of that fauour your Maiesties meanest subiects enioy that we might in some sort cooperate to the felicity of the Christian world which as we are perswaded doth on your Maiestyes person singularly depend For God rich in mercy and goodnes as he hath made your Maiesty partaker of his power authority in gouerning this inferiour world so likewise he hath adorned you with many Excellent guifts as Wisedome Learning Authority with forraine Princes and Common Wealthes made you beloued of your subiects that on you are cast the eyes of all ChristiaÌ countryes as on the person whom the Prince of peace hath beyond the rest enabled to (q) Heere our Replicant shewes himselfe to be according to the Ministeriall kind by railing at the Answerer by scorning Peace and vnity saying contemptuously Forsooth to ioyne togeather againe the parts of ChristeÌdome distracted Deceyuers loue to fish in troubled waters It was Luthers ioy to see the world in dissensioÌ tom 9. Germ. de Comit. Worm fol. 8. Nihil ita mihi visu iucundum quà m cùm tumultus dissenssiones exoriuntur ioyne togeather againe the parts of Christendome distracted one from another through Controuersies of Religion If the requests of the pretended Reformers were such as the Roman Church might yield vnto them without ouerthrowing the very foundations of the vnity of Fayth if insteed of Catholike principles misliked by them they did propose such other of their owne as she might see some probability or allmost possibility of assured coÌtinued peace likely to follow vpon her yielding in some points feeling-Compassion in regard of the wound of discord bleeding in the hart of Christendome would moue her to the vttermost approach towards ProtestaÌts that the Law of God can permit though with some disparagement to her Honour But so it is that those that desire her reformation be so many for number and for opinions so deuided amongst theÌselues that it is impossible she should satisfy all (r) The Minister against this cleere coÌuincing discourse of the Answerer coÌmeth forth with this syllogisme set downe in a distinct letter ech proposition in a distinct line very maiestically Whosoeuer abideth in errour ought to reforme The Roman Church abideth in errour Ergo The Roman Church ought to reforme The Assumption saith he is manifest by the repugnancyes of the Roman doctrine with holy Scripture Is not this most ridiculous Against him I oppose this Syllogisme The Minister forced by truth doth acknowledge that by Theology which he calls Sophystrie we giue seeming solutions vnto their arguments out of Scripture pag. 581. But Arguments vnto which seeming solutioÌs are giuen be not manifest Ergo Protestants haue no manifest arguments to proue our Religion to be against Scripture and so without ground breake the peace of Christendome Their conditions of peace are that she reforme herselfe by forsaking definitions of Generall Councells Customes Doctrines vniuersally receiued for many ages tyme out of mind coÌfessedly without any knowne beginning since the Apostles Insteed of these meanes so potent to stay staggering Consciences and to keep the Christian world in peace they present her with the Scripture vnderstood (s) The Minister heere very impudently denies that Protestants resolue by priuate illumination whereas himselfe more then twenty times in this Reply doth teach that ech Protestant doth lastly resolue by diuine illumination whereby he seeth manifestly the resplendant verity of things belieued as wil appeare afterward by priuate illumination the source of discord from which an Ocean of strife must needs flow These things considered your most Iudicious Maiesty cannot but see that her yielding would not compose debates already begun but rather open a wide gappe vnto innumerable new braules bring them into Kingdomes hitherto with such dissention vntoucht Wherfore there being no possibility that the Catholike part could gaine peace to Christendome by any yielding vnto our aduersaryes either reasonable or vnreasonable whither should louers of Concord turne themselues but vnto your Gratious Maiesty that haue in your power the affections of Protestants and therfore would be the (t) Heere the Minister raileth veÌting new scolding Phrases Grosse errours and the sharking rapine of the Romish Harpyes trampling Gods truth and Gods people vnder the foote of the inerrable and vncontrollable Grand Seigneur of the seauen-hilled-Citty lewd Superstition Roman tyraÌny tearming the Answerer impudent bold franticke guided by an euill Genius the like onely for motioning vnto his Maiesty the meanes of the reunion of Christendome and for his conceauing some possibility to giue satisfactioÌ which his maiesty himselfe doth allow that we should conceaue as possible saying Except she reforme herselfe or else be ABLE to giue me satisfaction fittest instrumeÌt for their Re-vnion with the Roman Church The God of Charity hath put into your Maiesties hart a desire of vnity of the Church and into your hand an Oliue-bough Crowne of peace to set it on the head of Christendome which weary of endles coÌtention powreth forth vnto your Maiesty her suppliant Complaint Quem das finem Rex Magne laborum And seing nothing hindreth but that your selfe are not yet satisfyed in some Doctrines of the Romane church particularly in the Nine points your Maiesty hath set downe in writing I humbly present vnto your Maiesty these my poore labours for your satisfaction so much desired of the Christian world That the Romaine Church is the onely true Church AND to the end that this my Answere may be in it selfe more solid and better accepted off by your Maiesty before I descend vnto particulars I thinke best first to shew in generall the Roman to be the onely true Church for this was the occasion and subiect of the Conference betweene Doctor White and me and is the (a) Because the Minister here cauilleth note that doctrine of Fayth may be most important two waies First as a truth which is essentially the obiect of supernaturall affection as of Hope charity contritioÌ without which no man is saued In this kind the Incarnation of the Son of God is most important Secondly as the principle and meanes by which the said truth is proposed without which the same cannot ordinarily be knowne In this kind most important it is to know the true Church most important and maynest point of
âf his spirit inwardly mouing the heart of man to âdhere vnto an infallible externall ground of assurance proposed vnto him God by the helpe of his grace making him apprehend diuinely of the authority thereof This second manner of inward assurance is ordinarily giuen vnto euery ChristiaÌ without (r) Triden sess 6. Can. 3. Arausican 2. Can. 6. which no man is able to belieue supernaturally and as he ought vnto Saluation The first manner of assurance is extraordinary and immediate reuelation such as the Prophets had Wherfore Protestants if they callenge this first manner of inward teaching assurance they approue Enthusiasme immediat reuelatioÌ which in the Swenkfeldians they seeme to condemne If they challenge only the second manner of inward teaching and assurance then besides inward light they must assigne an externall sufficieÌt ground why they belieue these Scriptures to be the Apostles then I aske what ground this is besides Tradition Secondly they wil obiect that though they haue no infallible ground besides the teaching of the Spirit yet they are not taught immediatly in Propheticall maÌner because they are also taught by an external probable motiue to wit the Churches tradition I Answere that except they assigne an externall infallible meanes besides Gods inward teaching they cannot auoyde but they challenge immediate reuelation For whosoeuer knoweth thinges assuredly by the inward teaching of the spirit without an external infallible motiue vnto which he doth adhere is assured prophetically though he haue some externall probable motiues so to thinke S. Peter had some coniecturall signes of Simon Magus his peruersity incorrigible malice yet seing (s) Act. 8.32 In felle amaritudinis obligatione peccati video te esse he knew it assuredly we belieue he knew it by the light of prophesy because besides inward assurance he had no externall infallible ground If one see a man giue publickly almes though he perceaue probable tokeÌs signes that he doth it out of a Vayne-glorious intention yet cannot he be sure therof but by the light of immediat reuelation because the other tokens are not grounds sufficient to make him sure For if a man be sure haue no ground of this assurance in any thinge out of his owne hart it is cleere that he is assured immediatly only by Gods inward speaking Wherfore ProtestaÌts if they will disclayme in truth and not in wordes only from immediate reuelation and teaching they must eyther grant tradition to be infallible or else assigne some externall infallible ground besides Tradition whereby they are taught what Scriptures the Apostles deliuered Thirdly they will say they know the Scriptures to be from the Apostles by an externall infallible ground besides Tradition to wit by certayne lights lustres euidences of truth which they see to blaze emane from the thinges reuealed in Scripture by which they are sure that the doctrin thereof is heauenly I Answere If they did see such lustres and lights that cleerly not only probably conuince the doctrine of Scripture to be heauenly truth they be not indeed assured by immediate darke reuelation but by an higher degree of heauenly knowledge to wit by the supernaturall light and euidence of the thinge belieued which is a paradox and pretence farre more false and sensibly absurd then is the challenge of immediate reuelation or Enthusiasme as hath beene shewed Wherefore seing that God hath chosen no externall meanes besides Catholicke Tradition to make men know perpetually vntill the consummation of the world what doctrins Scriptures the Apostles published it is cleere vnto euery Christian that this is the meanes by him chosen which he doth assist that it cannot be obnoxious vnto errour so that precedently and independently of Scripture the Catholicke tradition of Christian pastors fathers is proued to be infallible through Diuine speciall assistance and therefore a sufficient ground for Fayths infallible assurance The Fourth Principle proued §. 6. IF we be resolued that sauing truth is that which God reuealed that he reuealed that which the Apostles published the doctrine published by then the Catholicke Christian Tradition our search is ended when we haue found the Christian Catholicke Church Heere the fourth Enemy of true Christian Religion offers himselfe to wit the Willfull Ignorant These kind of men not only hold agaynst Pagans the doctrine of saluation to be that only which was reuealed of God agaynst Iewes the reuealed of God to be only the Apostles but also in wordes they condemne the Heretikes professe that no doctrine is truly Apostolicall but the Catholick yet in resoluing what doctrin is the Catholicke they follow the partiality of their affections These are tearmed by (t) De vtil cred c. 1. S. Augustine Credentes haereticorum Belieuers of Heretikes building vpon the seeming learning and sanctity of some men being therein so willfull as to venture their soules that such doctrine is Catholike not caring nor knowing what they say nor what the word Catholicke put into the Creed by the Apostles doth import Some be so ignorant as to thinke that the word Catholicke doth signify the same as conforme vnto Scripture And so what doctrine is Catholicke they resolue by the light and lustre of the doctrine or by the in ward teaching of the spirit whereby they fall vpon the principle of Heresy and become not so much belieuers of Heretikes as Heretikes Some vnderstand by the word Catholicke Doctrine truly Catholicke that is deliuered froÌ the Apostles by Christian worlds of Fathers vnto Christian worlds of children yet are so blind as to giue this Title vnto Sects lately sprung vp which through pretended singular Illuminations gotten by perusing the Scripture haue chosen formes of fayth opposite one agaynst another reformed agaynst the forme to them deliuered by their Ancestors These Sects I say they tearme Catholicke which not to be Catholicke in this sense is as euident as that night is not day Some through willfull ignorance no lesse grossely deuide the name of Catholicke according to the diuision of Countryes naming the Catholicke doctrin of the Church of France of the Church of England c. Which speach hath no more sense then this A fashion euer since Christ vniuersally ouer the world newly begun and proper vnto England Agaynst this Enemy true Religion is resolued in this fourth principle The Catholicke Tradition of doctrine from the Apostles is the Roman By Roman we vnderstand not only the Religion professed within the Citty Diocesse of Rome but ouer the whole world by them that any where acknowledg the primacy of Peter and his successours which now is the Roman Bishop About this principle fayth is assured by a fourth perfection belonging vnto God as he is prime Verity reuealing truth which is that he cannot permit that the knowing of sauing doctrine be impossible Hence I argue God being Prime Verity reuealing cannot permit the meanes of knowing his sauing truth to be hidden nor a false meanes to
to wit to be True to be Reuealed of God to be Preached and deliuered of the Apostles The highest ground by which I am perswaded that my fayth is true is the authority of God reuealing it The highest ground on which I am resolued that my Fayth is reuealed is the credit and authority of Christ Iesus his Apostles who deliuered the same as Diuine and Sacred But the highest ground that moueth me to belieue that my fayth was (c) The Mynister and especially the Bishops Chaplin pag. 16. 17. charge the Answerer to resolue fayth of the Scriptures being the word of God into only Tradition This is a slauÌder for he doth distinguish expresly in scripture the being preached by the Apostles from the being reuealed of God or his word This second property is spirituall and hidden and belieued not vpon Tradition from the Apostles directly but vpon the word of the Apostles so affirming confirmed with the testimony of miracles wrought by the Holy GHOST but to be preached and planted in the world was a publike sensible thing so is knowne by Tradition hand to haÌd from the Apostles Thus the Church as belieuing her doctrine to be true is built vpon God as belieuing her doctrine to be of God is built on the Apostles as belieuing her doctrine to be the Apostles is built on the Tradition of Pastours succeeding them The ground and pillar of Truth by office as our Minister graunts pag. 9. lin 5. preached by the Apostles is the perpetual tradition of the Church succeding the Apostles that so teacheth me Into this principle (d) Aug. cont epist. Fund cap. 5. Saint Augustine resolued his fayth agaynst the Manichees who pretended that the Scriptures of the new Testament had been corrupted confuting them by the Tradition of the Church affirming That he would not belieue the Ghospell did not the Authority of the Catholike Church induce him assigning this as the last stay of his resolution in this point For though he belieued the Gospell to be soueraignely certaine and true vpon the authority of God reuealing it and that it was reuealed of God vpon the authority of the Apostles who as Sacred preached it yet that this Ghospell as we haue it came incorrupt from the Apostles he could haue no stronger or more (e) The Minister forced by this testimony grauÌteth two things which ouerthrow his cause first pa. 22. l. 13.14 that Nouices and simple persons ground their fayth on the authority of the Church as also Field graunteth appendix part 1. pag. 11. now I assume But the fayth of Nouices is sauing fayth as S. Aug. there sayth contra Epist. Fundamenti c. 2. and coÌsequently their fayth is diuine Ergo sauing supernaturall fayth is grounded on the authority of the Church Secondly he graunts pag. 23. lin 2. 3. that The Church as including the Apostles can proue the Scripture whence it is coÌsequent that the Scriptures are not principles knowne by themselues but haue another higher diuine principle by which they are proued The Church comprehending the Apostles being as ProtestaÌts graÌt Field l. 4. of Church c. 21. of greater authority then Scripture excellent proofe then the testimony of the present Church descending by the coÌtinuall succession of Bishops from the Apostles Neyther can we imagine an higher except we fly to particular priuate reuelation which is absurd The second Argument SECONDLY I proue that common vnlearned people the greatest part of Christianity are persuaded about all substantiall points of fayth by Tradition not by Scripture Common vnlearned people haue true Christian fayth in all points necessary and sufficient vnto saluation but they haue not fayth of all these mayne and substantiall points grounded on Scripture for they can neyther vnderstand nor read any Scripture but translated into vulgar languages so if they belieue vpon Scrpture they belieue vpon Scripture translated into their Mother tongue but before that they can know that the Scriptures are truly translated euen in all substantiall points that so they may build on it they must first know what are the mayne and substantiall points (f) To this proofe that Christians belieue their Creed more firmely then any translation the Minister hath not answered one word nor can answere for it is conuincing as appeares by this syllogisme Perswasion more certayne and firme cannot be grounded on perswasion lesse firme and certayne Such as are true Christians belieue the articles of their Creed more firmely then they do that Scriptures are truly translated into their vulgar tongue Ergo True Christians do not build their Fayth of the Creed on Scripture translated but on doctrine knowne to be the Apostles formerly and more firmely then that Scripture is truly translated firmely belieue them so that they would not belieue the Scriptures translated agaynst them For if they know them not before how can they know that Scriptures in places that concerne them are truly translated If they doe not before hand firmely belieue them why should they be ready to allow translations that agree with them and to reiect the translations that differ from theÌ Ergo (g) The Minister pag. 26. sayth That Ignorant men resolue their faith into Scripture yet not into Scripture so distinctly knowne as they can tel the names of the seuerall Bookes Authours and Sections and so they resolue implicitly not explicitly This is idle For if they know the doctrine of the Scripture because it is written though they know not the name of the booke nor number of the Chapter Verse nor the formall text what grouÌd firmer theÌ their Creed haue they this to belieue originally before they know any Scripture they haue fayth grounded on the TraditioÌs of Ancestors by the light wherof they are able to iudge of the truth of Translations about such substantiall points as they firmely belieue by TraditioÌ And this is that which Protestants must meane if they haue any true meaning when they say that the common People know Scriptures to be truly translated by the (h) The Minister is forced to fly to a found paradoxe confuted already That vnlearned Rusticks know the Scripture to be Gods word by the matter and forme of the bookes and by seing the resplendent verity of the doctrine pag. 28. lin 3. He addeth lin 7. That they which actually resolue their fayth into the doctrine of Scriptur do virtually mediatly resolue the same into the very Scripture though they know not that it is written in Scripture This is friuolous and false For the Pagan and Infidells that know hony to be sweet and taken in abundance to be hurtfull should virtually resolue their persuasion into the very Scripture because they actually belieue a thing affirmed in Scripture Prou. 25. 27. Yea the Iew belieuing that Christ was crucified belieues a doctrine of Scripture doth he therefore resolue and build virtually vpon Scripture No. That one build on Scripture it is not
inough to know actually some doctrine which is in Scripture but he must know that it is in Scripture and belieue the Scripture âo be the word of God but ignorant persons cannot know infallibly Scriptures to be the word of God truly translated further then they find them conforme to the doctrine deliuered by the Tradition of the Church Therfore they build their Fayth finally vpon Tradition not vpon Scripture truly translated light of the doctrine shining in true Translations to wit by the light of the doctrine receiued by Tradition of Ancestors and thereupon so firmely belieued as they will acknowledge Scriptures to be truly translated so far and no further then they perceyue them consonant with the fayth deliuered vnto them so that their last and finall resolution for substantiall points is not into Scriptures truly translated into their vulgar tongue but into Tradition by the light whereof they discerne that the Translations are true more or lesse according to the measure of knowledge they haue by Tradition The third Argument IF all the mayne and substantiall poynts of Christian Fayth must be knowne and firmely belieued before we can securely read and truly vnderstand the Holy Scripture then the mayne and substaÌtiall points of fayth are belieued not vpon Scripture but vpon TraditioÌ precedently vnto Scripture This is cleare because true fayth is not built but vpon Scripture truely vnderstood neyther can Scripture before it be truly vnderstood of a man be to him a ground of assured persuasion But we cannot vnderstand the Scripture securely and aright before we know the substantiall articles of fayth which all are bound expressely to belieue the (i) The Minister here laboureth to proue that the rule of fayth is contained in Scripture and therfore cannot be Tradition vnwritteÌ Which discourse is impertinent and the inference false For himselfe grants pag. 150. lin 16. that the rule of fayth is both written Tradition and vnwritten The Doctrine then of TraditioÌ is tearmed vnwritten not because it is no waies written but because as the Answerer sayth it is knowne by preaching precedently and independently of Scripture summary comprehensioÌ of which poynts is tearmed the Rule (*) Tertul. de Praescr c. 13. of fayth This is (k) The Answerer here brings three ArgumeÌts that coÌuince that none can vnderstand Scripture securely and without danger of damnable errour that are not aforehand grounded in the substantiall articles of fayth The Minister though he professe to haue set downe the Answere Verbatim leaueth all this out and then cryeth thus agaynst the Iesuite pag. 34. circa finem That men must be first instructed in the necessary poynts of fayth before they can securedly read and interprete Scriptures is affirmed by the Iesuite but not proued Thus he What not proued The Iesuit bringes three large coÌuictiue proofes thereof which you because you cannot answere omit and then cry the Iesuit doth say and not proue This dealing is grosse proued by the acknowledgement of Protestans in whose name (l) D. Feild l. 3. of the Church cap. 4. D. Feild writeth in this sort We hold with the Papists that neither conference of places nor consideration of antecedentia and consequentia nor the knowledge of tongues and lookinge into the originalls âs of any force vnlesse we find the things which we conceiue to be vnderstood and meant in the places interpreted to be consonant vnto the rule of fayth (m) D. Feild l. 4. of the Church cap. 14. 19. For who can be able to vnderstand the Scriptures but he that is setled in those things which the Apostles presupposed in their deliuery of Scripture Secondly by the experience both of all former ages and this present prouing by too many examples that such as come to reade expound Scripture without being aforehand setled by Tradition in the rule of fayth do fall into errours most damnable against the maynest articles of the Creed as the Creation of the world the blessed Trinity and the Incarnation Baptisme and other So that reading interpretation of Scripture makes not men Christians but supposeth them to be made by Tradition at the least for substantiall poynts such as euery one is bound expressely to know Thirdly we are not more able to vnderstand Scripture then were our Forefathers the auncient Doctors of the Church neither is there reason that we should so thinke of our selues but they thought themselues vnable to interprete Scripture precisely of it selfe by conference of places without the light of ChristiaÌ Doctrine aforehand knowne and firmely belieued vpon the Churches perpetuall Tradition from the Apostles witnes (n) Ruffinus Eccles. hist. l. 2. c. 9. S. Basill and S. Gregory Nazianzen the two grande Doctors of the Grecian Church and Origen who thus writes (o) Orig. tract in Matth. cap. 29. In our vnderstandinge of Scriptures we must not depart from the first Ecclesiasticall Tradition nor belieue otherwise but as the Church of God hath by succession deliuered to vs. Ergo no man is able to read interprete Scripture without (p) Protestants affirme as Whitaker contr 1. q. 4. c. 2. and others that no man can vnderstand Scripture that bringes not with him the light of fayth and Christian piety puras sanctas mentes which doth most euidently demonstrate that fayth about substaÌtial poynts is grounded on Gods word precedently vnto Scripture That persuasion which is precedent vnto the knowledg of Scripture and is the rule guiding vs in our knowledge of Scripture cannot be grounded vpon knowledge of Scripture But Christian fayth piety as they grant is precedent vnto knowledge of Scripture yea must be brought vnto the reading thereof and direct vs in it Ergo fayth is not originally grounded on Scripture the light assistance of firme Christian fayth aforehand conceiued by the voyce of the Church deliuering what by Tradition from Auncestors she receiued Whence I also conclude that it is exceeding dangerous boldnes in men of this age so to presume on their interpretations of Scriptures gotten by diligent reading and conferring of places as they care not though a (q) Luther de captiu Babyl Tom. 2. Wittenberg pag. 344. thousand of Cyprians Augustins Churches Traditions should stand against them The fourth Argument THOSE that vnderstand the Scriptures aright must be such as they were to whom the Apostles writ and deliuered the Scriptures and whose instruction they intended by their writing but the Apostles as D. (r) Lib. 4. of the Church c. 4. in the margent Feild acknowledgeth wrote to them they had formerly taught more at large that were instructed and grounded in all substantiall and necessary poynts of fayth that knew the coÌmon necessary obseruations of Christianity Ergo they that reade and presume to interprete the Scriptures without first knowing and firmely belieuing by tradition at the least all necessary and substantiall poynts of fayth (s) The Minister pag. 34. lin 34. chargeth the
is granted on both sides The only question is by what rule these Doctrines inuolued are vnfolded and made knowne vnto vs as articles of fayth ProtestaÌts say by Scripture and the rules of Logicke and Reason Wotton Triall of the Romish c. pag 88. lin 29. and by other things besides Scripture euident in the light of nature Feild pag 281. lin 20. Catholikes hold that the rule to expound Scripture binding all men to belieue deductions as matters of fayth is not Logicke but the Tradition and definition of the Church And this Catholicke doctrin is proued First because the rule of faith must be for the capacity of vnlearned men aswell as of learned But men vnlearned cannot be sure of the virtualityes of Scripture by the rules of Logicke or Logicall deduction for they cannot vnderstand when an argument is good by the rules of Logicke Secondly the Scripture it selfe to supply her wants sendeth vs not to the rules of Logicke but vnto traditions saying 2. Thessal 2.15 Hold fast the Traditions ye haue receaued by word or our epistle They send men to the Church as to the pillar and ground of truth 1. Tim. 3.15 which whosoeuer doth not heare is as a heaâhen and a publican Matth. 13.5.7 Therfore by the rule of Church-Tradition not by the rules of Logicke do we learne autheÌtically the confessed virtualities obscurities and inuolutions of Scripture about matters of fayth Thirdly the Fathers about matters inuolued in Scripture send men not vnto Logicke but vnto Tradition auouching the same to be a rule as certaine no lesse estimable then Scripture S. Chrysostome homil 4 in 2. ad Thessal The Apostles did not deliuer all things in Scripture but some things without writing and these are as much to be credited as the written It is a Tradition this is inough seeke no more The same is taught by S. Dionysius Eccles. Hierar c. 1. Iren. l. 2. c. 2.3 4. Eusebius lib. 1. de demonst Euang. c. 8. by S. Basill de Spirit sanct c. 27. Epiphan haeres 55. 61. Aug. de Baptis li. 2. c. 7. lib. 5. c. 23. and the rest Finally we dislike the Protestant manner of controlling the Church by Scripture For on the one side they contradict the vniuersall custome and Tradition of the Church at the least and as they grant of many ages saying The Popish doctrine during the space of nine hundred yeares hath spread it selfe ouer the whole world so that an vniuersall Apostacy was ouer the whole face of the earth for many hundred yeares Perkins Exposit. of the Creed pag. 307. 400. On the other side their Arguments out of Scripture are at the most but probable and they sometimes challenge no more homini non prorsus alienato probabilior apparet Whitak contr 1. q. 5. c 8. circa finem Others alledge Scripture not with as probable colour as we doe Iohn White defence pag. 321. Yea this Minister in his Reply doth acknowledge pag. 581. That by Sophistry we giue vnto their Scripturall arguments seeming and appearing solutions Now we Catholikes thinke it to be Hereticall as S. Augustine sayth insolent madnes vpon probabilities vpon Arguments froÌ Scripture that receaue seeming solutions to contradict the Christian vniuersall Tradition of many hundred yeares For what the Minister saith this to be done by Sophistry is ridiculous For if to giue seeming plausible and probable solutions vnto Scripturall arguments against the full Tradition of Christianity be Sophistry what is true Theology On the other side if for men to stand against the Tradition of so many whole Christian ages vpon arguments they confesse to be probably and seemingly answered be Christianity what is hereticall Obstinacy Fifthly whereas you obiect that pag. 199. lin 6. the Fathers disputed from Scripture negatiuely agaynst Heretikes in this sort Doctrine is not cleerly deliuered in Scripture therefore it is not to be receaued as Fayth You must know that the Fathers proceed vpon a supposition that was knowne vnto all and granted by the Heretickes themselues to wit that the doctrins they disputed agaynst were not the full and publicke Tradition of the Catholike Church For seing Scripture as we haue shewed doth necessarily suppose Tradition that we may know the true text and sense thereof so likewise the Fathers when they vrge that all doctrine is to be reiected which is not in Scripture still suppose that that doctrine is not the publicke Tradition of the Church Where we must also note that the Fathers did not only require of Heretikes proofe from Scripture by way of deduction Logicall inference for such all heretiks did pretend and herewith deluded seely sots as now Protestants doe but they required of Heretikes to shew their doctrine in Scripture ipsis dictionibus sayth Irenaeus l. 2. c. 36. expressely and in tearmes and proue it not by texts sayth S. Augustine de vnitat Eccles. c. 3. which require sharpenes of wit in the auditors to iudge who doth more probably interprete them not by places quae vel interpretem quaerunt which require an interpreter and an arguer making Logicall inferences vpon the text so concluding for his purpose but by places playne manifest cleere which leaue no place to contrary exposition and that no Sophystry can wrest them to other sense to the end that Controuersyes which concerne the Saluation of soules be defined by Gods formall word and not by deductions from it according to Logicall forme For sayth S. Augustine what more vniust then Ingeniorum contentionibus causam populorum committere Hence the Fathers negatiue argument from Scripture ouerthroweth Protestant Religion for thus I argue Nothing is matter of Fayth and of necessity which is not formally and expressely reuealed by the word of God eyther written or vnwritten deliuered by full Ecclesiasticall Tradition But no Heretikes euer did nor our Protestants now do or can pretend perpetuall publicke Tradition vnwritten for their doctrins agaynst the Catholicke and Roman Church nor can they proue their Tenets ipsis dictionibus ex scriptura by Scripture auerring them in expresse tearmes Only they clayme texts which as themselues confesse receaue seeming appearing solutioÌs agaynst which they haue nothing to say but that this is done by Sophistry so bringing the busines of the Saluation of the world to be decided by contentioÌ of wit Therefore their doctrins are to be reiected as vnchristiaÌ Finally it is great vanity in you to thinke that the Traditions vnwritten mentioned by Fathers are conforme to your Doctrine writing as you doe pag. 46. By Tradition the Fathers vnderstand not the Fabulous dreames and inuentions of Papals who like Pharisees corrupt the right sense of Scripture by their vnwritten Tradition and affirme those thinges to be Apostolicall which agree with the confessed doctrine of the Apostles like darkenesse with light Thus you with much bitternesse and no lesse falshood For what Gerson de signis ruinae Eccles. sig 5. sayth of the heresyes of his age to wit
Christian deuided amongst themselues and notorious changers According to this notion the Church is euer visible sensible to all men euen vnto her very enemies For not only Iewes and Infidels but euen Heretickes know in their conscience and sometimes acknowledge in words that the Church is truly Catholike So long as the Church according to this notion of Catholicke is in the sight of the world the world hath sufficient meanes of saluation They that see with their eyes which Religion is Catholicke may easily find out the truth For it is cleer to common reason that the Catholike Doctrine is the Apostles cleere by common discourse that the Apostles miraculous preaching was of God and that God being the prime verity his doctrine ought to be receaued as the truth of saluation On the other side if the Church according to the notion of Catholike be hidden and the light therof lost there is no ordinary meanes left for men to know what the Apostles taught nor consequently what God by inspiration reuealed vnto them We must begin againe anew from a second fountaine of immediat reuelation from God and build vpon the new planting of Religion with miracles in the world by some recent Prophet And if this be absurd then there must euer be in the world a Church whose Tradition is illustriously Catholicke and consequently shewing it selfe to be the Apostles vnto all men that will not be obstinate visible and conspicuous For the TraditioÌs of the Church must euer be famous glorious and most notoriously knowne in the world that a Christian may truly say with S. Augustine de vtilit cred c. 17. I belieue nothing but the consent of Nations and countries and most celebrious fame Now if the Church were hidden secret inuisible in any age then her Traditions could not be Doctrines euer illustriously knowne but rather obscure hidden Apocriphall Ergo the Church the mistresse pillar and foundation of truth must be alwaies visible and conspicuous which if need be may be further proued most euidently Thirdly that this Church is Apostolicall and that apparently descending from the Apostolicall Sea by succession of Bishops (d) The Church that hath a lineall succession of Bishops from the Apostles famous and illustrious whereof not one hath beene opposite in religion to his immediate predecessour proues euidently that this Church hath the doctrin of the Apostles for as in the ranke of 300. stones ranged in order if no two stones be found in that line of different colour then if the first be white the second is white so the rest vnto the last euen so if there be a succession of 300. Bishops all of the same Religion if the first haue the Religion of the Apostles and of Peter the second likewise hath the same and so the rest euen vntill the last vsque ad Confessionem generis humani euen to the acknowledgment of humane kind as S. Augustine l. de vtil Cred. cap. 17. speaketh for how could the Tradition of Christian Doctrine be eminently and notoriously Apostolicall if the Church deliuering the same hath not a (e) The Minister sayth p. 67. circa finem That this note of succession makes nothing against the Church of England because their Pastors and Bishops are able to exhibite a pedigree or deriuation both of their ministery and doctrine from the Apostles This is ridiculous For if they can really exhibite such a pedigree and deriuation of their fayth in all ages from Christ to Luther why do they still keepe vs in suspence and neuer exhibite the same which we so earnestly beg at their hands Let them but name the Church or Pastour that did commit vnto Luther the Ministery of preaching his doctrines against the Roman religion The Roman Church made him priest gaue him coÌmission to preach her doctrine but to preach agaynst her Religion who gaue him order That commission to preach seeing he had it not froÌ any Church as is manifest he had it eyther from himselfe coyning a religion of his owne head out of Scripture vnderstood in his owne manner or from Satan with whome he conferred and vnto whose arguments he yielded as himselfe doth witnes Tom. 7. Wittenberg fol. 228. or els immediatly from God and then he ought to haue made this immediate reuelation knowne by miracles Let not Ministers therfore idly say we can exhibite a pedigree feeding vs with wordes but affoard vs present payment of so long an exacted debt If they know the pedegree of their faith the labour is not great to write the names of their Ancestours in euery age That done they may rest For if we cannot demonstrate that these their pretended Ancestours were eyther Catholike Romans or else opposite one to another in substantiall points and this by as authentike records as they do to prooue they held some points of their Religion the victory shall be theirs Is it possible they should thus delude men by saying we can exhibite and yet neuer do it manifest and conspicuous pedigree or deriuation from the Apostles Which is a conuincing argument vsed by the same S. Augustine Epist. 48. circa medium How can we thinke that we haue receiued manifestly Christ if we haue not also receiued manifestly his Church It is a principle of Philosophy Propter quod vnum quodque tale illud magis but the name of Christ his glory his vertues his miracles are to the world famously knowne froÌ age to age by reason of the Church her preaching who in her first Pastors saw him with their eies Ergo this Church must needes be more famous more illustrious as able to giue fame euen vnto the being and doctrine and actions of Christ. Fourthly this Church is One that is all the Pastors (f) The Minister pag. 108. lin 14. alleadgeth the differences amongst SchoolemeÌ particularly betwixt DominicaÌs Iesuits about the manner of explicating the efficacy of Grace as an argument that the Roman Church wants vnity of faith as much as Protestants I answer this is Idle these differences not being in matters of faith If Scholmen should preach different doctrines as matters of fayth condemning ech other as Heretikes and the Church this notwithstanding should alow of both sides as her children then there should be in the Church disunion in fayth But the Roman Church doth not allow such dissonant Preachers only she permitteth them to differ in matters they teach as greater probability and priuate opinion If any preach their priuate probabilityes as Doctrines and as matters of fayth condemning others as heretikes except they recall their censure the Roman Church shutteth them out of her communion not permitting disunion in faith For such permittaÌce would vtterly discredit the authority of her preaching shew that euen in matters of faith she is a Church to be belieued no further theÌ seene and Preachers therof deliuer and consequently all her professors and children belieue one the same fayth For if the Preachers and Pastors
of the Church disagree about maters which they preach as necessary poynts of Fayth how can their Tradition and Testimony be of credit therin or haue any authority to perswade Who will or can firmely belieue disagreeing witnesses vpon their wordes And this (g) By this Note Protestants are conuinced not to be the true Church for the Protestant Church allowes that dissonant doctrines be preached as her doctrine as the word of God as the truth of saluation she permitteth that her preachers condemne ech other as heretikes without disclayming from the communion of eyther side For she imbraceth in her communion both Lutherans who preach as an article of faith the carnall manducation of Christs true body by the wicked Luther tom 3. Germ. fol. 264. and Caluinists who detest this carnall manducation as blasphemous and impious Caluin admonit 3. ad Westphalum But it is euident that the Church that allowes of dissonant preaching in matters of fayth cannot be the true Church For how can she be the one true Church which allowes that doctrine she knowes to be false be preached as her Religion the truth of faith The Protestant Church knoweth that of contrary doctrines the one side must needs be false Therefore consenting that both sides be preached as her fayth as sauing truth she yields that doctrine knownely false be preached as her doctrine and sauing truth and so is Mistresse of falshood as much as of truth consent must be conspicuous and euident For if in outward apparence and shew preachers dissent one from another in mayne materiall doctrines their authority is crazed and their testimony of no esteeme howsoeuer perchaÌce their dissentions may be by some distinctions so coloured that one cannot (h) One caÌnot conuince an obstinate gaynsayer wrester of words but still he wil wrangle yet may he be conuinced that he doth falsify and wronge authors in his interpretations and this euidently in the iudgement of euery indifferent Reader conuince him that would boldly vndertake to defend as (i) D. Field lib. 3. of the Church cap. 42 Doctour Field vndertakes for Protestants that their dissensions be but verball But what is this to the purpose Do the accused dissentioners allow this Doctors reconciliation do they giue ouer contention thereupon No but professe that such reconcilers misse of their meaning that they disagree substantially about the very Prime articles of faith How can these men be witnesses of credit for substantiall articles coÌcerning which there is open confessed professed dissention amongst them Fiftly I inferre that this Church is vniuersal spread ouer all nations that she may be sayd to be euery where (k) Morally that is according vnto common humane reputation by which a thing diffused ouer a great part of the world famously knowne is said to be euery where In this maÌner the Apostle said that the fayth of the RomaÌs was renowned in the whole world Rom. 1.12 In this sort the Church is still vniuersall and euery where By this is answered all the Minister brings vpoÌ mistaking of morally morally speaking being so diffused that the whole knowne world may take notice of her as of a worthy and credible witnes of Christian Tradition howsoeuer her outward glory and splendour peace and tranquillity be sometymes obscured in some places more or lesse and not euer in all places at once A truth so cleere that it may be euidently proued out of (l) The text Apocalyps 20.8 sayth They the PurseuaÌts of Antichrist went vpon the breadth of the earth and compassed about the campe of Saints beloued Citty which place proues cleerly that the Church and campe of God shall be spread ouer the whole bredth of the earth in the dayes of Antichrist This verse the Minister mistaketh of purpose and in lieu thereof citeth the seauenth and very absurdly sayth that Antichrist shall persecute Christians that is put them in prison kill them where they were not And Protestants themselues affirme that euen all the dayes of Antichrist the Church shall be right famous continew dispersed ouer the world Bullinger in Apocal. 20. Fulke against the Rhem. in Thess. 2. sect 5. Whitaker answer to M. Reynols preface p 34.37 Scripture Apoc. 20. v. 8. that euen in Antichrists dayes the Church shall be visibly vniuersall For she shall theÌ be euery where persecuted which could not be except she were euery where visible conspicuous euen to the wicked The reason of this perpetuall visible Vniuersality is because the Tradition of the Church is as I haue proued the sole ordinary meanes on which we ground fayth for substantiall points Wherfore this Tradition must be so deliuered as it may be knowne to all men seeing God (m) The Minister sayth p. 78. l. 22. That God will haue all men saued according to his antecedent will citing SchoolmeÌ that say that Gods antecedent will is only a velleity a wish a complacence thence coÌcluding that though God haue antecedent wil that all be saued yet this doth not inferre that he alwais prouides sufficient meanes for the saluation of all I answer That God by his antecedent will of mans saluation wisheth two things First the saluation of all men Secondly the meanes of their saluation In respect of the meanes the will of God is absolute that all men in some sort or other haue sufficient meanes of saluation In respect of the end to wit the saluation of all men the will of God is not absolute but as Schoolmen say virtually conditional that is God hath a will that al men be saued as much as lyeth in him if the course of his prouidence be not stopped and men will cooperate with his grace Whence I thus argue If God did not prouide sufficient meanes for all men it could not be sayd that on his part he wisheth the saluation of all But euen our Minister pag. 78. lin 38. grants that God wisheth the saluation of all men and of euery indiuiduall person Therefore God still makes his Church visibly vniuersal vt neminem lateat as saith S. Augustine that no man perish through the hiddennes and inuisibility thereof will haue all men without exception of any nation to be saued come to the knowledge of the truth 1. Tim. 2.4 But if the Church were not still so diffused in the world that all knowne (n) The Answerer wryting to his Maiesty knowing the Prouerbe sapienti verbuÌ did inteÌd by this word to insinuate how God prouided means of saluation for the world wherof one part was many ages vnknowne The solution of this difficulty much vrged by the Minister pag. 78 consisteth in these points first God our Sauiour being borne and dying in this knowne world prouided that his Church should be still visibly spread ouer the same famously known Secondly Nations be not so vnknown but by nauigation and other such naturall meanes they may be discoueuered vnto this world where our
Sauiour was borne and his Church is euer visible Thirdly he still prouideth as Experience sheweth that in the firmer members of this his visible Church such zeale charity is found that natioÌs can no sooner be discouered but presently some preachers passe thither with the sound of his Ghospell Fourthly hence the cause why some nations heare not of the Ghospell is not any defect in his Church but the want of working in the naturall causes to discouer such Countreys which defect God will not euer miraculously supply Fiftly if the Church were inuisible to the world keeping her Religion to her selfe not daring to professe or preach the same vnto others Nations might be discouered yet not a whit the neerer in respect of knowing the Ghospel Hence I thus argue If the Church were hidden for many ages as Protestants acknowledge theirs was men should perish not through defect in the natural causes but only through the hiddeÌnes obscurity wretchednes of the supernatural meanes to wit of the Church not daring to make profession of her Religion to the world But this is impossible for then God should not for his part wish the saluation of all men Therfore it is impossible that the true Church should not be euer vniuersall and notoriously knowne consequeÌtly it is impossible that the Protestant should be the true Church nations may take notice of her all men could not be saued Sixtly this Church is Holy both in Life Doctrine Holy for life shining in all excellent and wonderfull (o) Sanctity to be a signe of the true Church must be on the one side diuine and excellent on the other externall manifest vnto sense were it not euident vnto sense it could not be a signe were it not diuine it could not be a signe of a Christian Church sanctifyed froÌ the rest of the world Hence appeareth the idlenes of the Minister who pag. 81. reiecting externall extraordinary sanctity makes inward sanctity a signe of the Church and so he proueth his Church to be Holy because forsooth she is cleansed by the bloud of the lambe c. This is idle For how can this inward Sanctity caused by the bloud of the Lambe and inhabitation of the spirit be a signe of the Church except it be made knowne by outward excellent works Hence our Sauior saith of this signe of sanctity Matth. 7.16 By their fruites you shall know theÌ and let your light shine before men that they may see your works Matth. 5.16 See S. Augustine de vtilit Credendi lib. 17. and his booke de moribus Ecclesiae Catholicae sanctity such as the Apostles gaue example of as Pouerty (p) The Minister pag. 82. lin 35. sayth that vowed Chastity makes most of our Church more impure then doggs before God and meÌ I answer this is blasphemy For the breach of vowed Chastity not the vowing therof maketh men impure before God Otherwise who should be more loathsome in his sight theÌ his immaculate mother who vowed Chastity as the Fathers proue by the Ghospell Luc. 1.34 This blasphemy is the same in effect with that of Turkes who say that the Christian band of chastity to one immaculate bed forbiding multitude of wiues makes Christians more impure then doggs Which they proue because now many thousands of Christians fall into Adultery Incest and other impurity which would not haue been had Christ permitted as Mahomet did the holy Liberty of many wiues which the ancient Prophets inioyed To this Hereticall Turkish accusation of the Catholike Christian Church I answere It was conuenient that Christ Iesus being the Sonne of God should exact of his followers such sanctity and chastity as might suite with the perfection of so diuine a Lawmaker And though he knew many thousands would therein be defectiue for whome therefore in his mercy he prouided the remedy of Pennance yet this fayling of some being but an effect of human frailty he thought it more tolerable then that he should allow by his Law such liberty of lust as was vndecent for his sanctity to permit and vnworthy of a people redeemed with his bloud whereby there would haue beene fewer sinners among Christians not through strictnes of life but through the loosenes of his law In this manner the Church of Christ taught by the spirit of his wisdom doth and did euer exact perfect chastity of them that were of her Cleargy though she be sure that in so great a multitude many will fayle who must seeke to be saued by pennance As adultery in Christians is rather to be suffered then auoyded by allowing many wiues generally vnto Christians though this be not of it selfe intrinsecally euill euen so the falling of some Votaies is not so great an inconuenience as this were that Sacred Ministers should not be bound to professe Chastity worthy of the diuinity of Christian Priesthood the sinning agaynst Chastity being humane infirmity but the not exacting thereof an indignity in the very Christian law For all men not blinded with passion see it is most vndeceÌt that Christian consecrated Ministers should goe a wooing and wiuing and when one wife dyeth wedde another as often as they please as the Protestant pretended Holy Ministers vse to do This practise is so euidently vnworthy and agaynst all Christian decency as they cannot bring one allowed example of a Christian Church in any former age that did permit liberty of wooing wiuing after Holy Orders which euen the Graecian Church doth detest Let them therefore consider how theirs can be the Holy Church that doth not so much as professe high Sanctity that becomes a Christian Church no not in her consecrated Ministers and more Religious professours Specially seing also Ministers by Mariage doe not wholy auoyd the stayne of wandring lust and other impurity yea themselues acknowledge that they be at the least as vicious as the Catholicke Cleargy The sanctity of the Church is not to be measured by the report of zealous coÌplaint agaynst sinne nor is the exaggerated generality therof to be vrged as exact truth with which kind of stuffe our Minister hath most impertinently patched vp many pages of his Booke see pag. 82.83.111 seq for zealous complaint is Hyperbolicall euen in holy Scripture as all know And if ProtestaÌts be remeasured agayne by this rule wherby they measure vs they will get the worst For themselues coÌplayne that the world is made WORSE by vertue of their doctrine Luther postil in Dom. 1. Aduent that sinne had NEVER byn so rife but through the rifenes of their Ghospell Doctor King in Ionam Lecture 45. that scarse the tenth maÌ of the Ministry is morally honest Caluin in pannych in comm 2. 1. Petr. 2. No not one but all be dissolute and lewd sayth Luther Dom. 26. post Trinit In so much as in regard of this enormious wickednes of their Ministery Church any man may iustly doubt whether they be the true Church sayth Eberus praefat
it is to be held as a knowne perpetuall Christian Tradition deliuered by full practise independently of the definition of any Councell neuer permitting the same to examination as one of those articles wherof Luther sayth comment in Psalm 82. fol. 546. Generales articuli recepti in tota Ecclesia satis auditi excussi approbati sunt c. ferendus non est qui vâlit eos in dubium reuocare sed velut blasphemus indicta causa inaudita damnandus Generall Councels therby casting downe the foundation of vnity in the Church Fourthly their denying the foundation of true (b) This is the most essentiall point of Protestancy which they tearme the foundation of foundations the pith marrow of the Gospell See the booke de Essentia Protestantism lib. 1. c. 6 This their doctrin coÌsists in foure points First that euery man is iustifyed by the iustice of Christ by being as it were vested therewith Secondly this Iustice of Christ is formally imputed vnto euery man not throgh repentance and mortification but through Fayth only Thirdly that this fayth is not the dogmaticall or historicall fayth whereby we belieue in generall the wordes of Christ and reuealed misteryes of the Scripture but a speciall fayth wherby a man doth firmely and infallibly perswade himselfe that to him in particular the Iustice of Christ is imputed for the full remission of his sinnes Fourthly that he that hath not firme fayth that his sinnes are remitted vnto him by the imputation of Christs merits hath not Iustifying fayth nor is iust in the sight of God but as good as an Infidell though he haue historicall fayth that all the doctrins of Christian Religion are true Hence you may perceyue that our Minister is a man of no fayth who not only denyes this article of Protestancy not only sayes that they neyther now hold or euer held it but also reuileth the Iesuite charging him with Lying with Calumniation with Deprauing and falsifying their Protestant doctrine and that he wanted matter to fraught his papers when he charged their Church with teaching Iustification by this speciall Fayth pag. 163. yea on the contrary side he sayth that Protestants hold these foure points First that a Christian of a contrite spirit belieuing that his sinnes are remissible receaueth forgiuenes though he want fayth and perswasion in himselfe that his sinnes are remitted to him in particular by the imputation of Christs merit pag. 166. lin 6. seq Secondly that Protestants hold no man is iustifyed by only fayth or by only belieuing himselfe to be iust and his sinnes forgiuen by the imputation of the Iustice of Christ but he must be iust before he can or ought to belieue himselfe to be so pag. 62. lin 8. Thirdly that the promise of remission of sinnes is conditionall requiring of sinners not fayth only but also the forsaking of sinne and doing good works Esa. 1.16.17.18 and that this promise becomes not absolute till the conditions be fulfilled pag. 166. lin 12. Fourthly that Iustifying fayth is the Christian Catholike Dogmaticall fayth wherby we belieue the hystories of Scripture and mysteries of our Religion ibid. pag. 161. lin 5. Wherfore he sayth that the difference betwixt Protestants and vs Catholikes is only in two points First that they require not only dogmaticall fayth but also that this be a Fiduciall assent that is ioyned with Hope pag. 163. lin 1. But we forsooth hold Iustification by dogmaticall fayth only and by such fayth as is in Diuells and do not require that the dogmatical or intellectual assent be also fiducial that is ioined with Hope pag. 168. lin 2. Secondly that we hold that a man cannot be certayne by fayth that he is iust but Protestants hold the contrary yet he sayth pag. 167. lin 20. that there is very small difference if any at all betwixt them vs herein because they do not hold this their assurance that they are iust to be equall in the firmity of assent to the assurance of Dogmaticall fayth which they haue about the common obiect of fayth Thus the Minister whome I leaue to the censure of Protestants with no little wonder they can indure him to write in this sort and thus openly to disclaime shew himselfe ashamed of the very Essence of their ReligioÌ What is certayne amongst Protestants if this may be denyed Howsoeuer I conclude this point with this syllogisme against them Protestants euen by the tacite concession of this their Aduocate hold fundamentall and damnable heresy as certainly as it is certaine that they hold Iustification not by common Dogmaticall fayth but by speciall fayth only whereby one apprehends the Iustice of Christ and vesteth himselfe therewith belieuing in particular his sinnes to be forgiuen and himselfe to be iust in Gods sight by the imputation thereof vnto him through this his fayth But that Protestants hold this as a most fundamentall article of their Religion is as certaine as it is certayne that there is or euer was Protestant in the world Wherin I appeale to the Iudgement of all learned Protestants and to these their bookes Luther Epist. ad Galat. Caluin lib. 3. Institut lib. 11. Melancthon in coll comm Kemnit Exam. Trid. 1. p. Iohn White our Ministers Brother Desence pa. 188.189 seq and to the conscience of euery Protestant yea this is the eleauenth article of the English Church That a man is accounted righteous before God only for the merit of Christ Iesus by faith And it is wholsome doctrine say they that we are iustifyed by this fayth Iustification which is the one Catholike Christian fayth about reuealed misteryes bringing in a phantastical fayth pretending that euery man is Iustifyed by belieuing himselfe in particular to be iust or one of Gods elect Fiftly their extenuating the value of the price of our Redemption not making it sufficient to giue (c) The Minister being ashamed of his Religion doth here also contest that ProtestaÌts teach the merit of workes He sayth indeed in words they teach only the merit of Congruity but in sense he makes them to teach merit of condignity as much as any Catholike doth as is after proued in the 8. point inward sanctity purity to mens soules nor to rayse the workes of Gods children to a due perfection with their reward Sixtly their Errours agaynst Baptisme the gate and entrance into Christian life whereof they deny the vertue to sanctify men the (d) To discouer the vanity of the Minister who sayth that the Protestant doctrine about Baptisme is held by our Schoolemen Note that concerning the necessity of Baptisme there be three errours the one greater then the other The first that though Baptisme be the only ordinary meanes of saluation yet some children dying without Baptisme are saued by extraordinary fauour as S. Iohn was sanctifyed in the wombe Luc. 1.2.53 This is held by some Catholikes but no fundamentall errour because it affirmes not any extraordinary fauour but such
any Doctrines preiudiciall vnto Princes be singular vnto Iesuits that is held by the consent of Iesuits and by Iesuits only why do you not name these opinions what they are Why do you dwell vpon generalyties according to the custome of cosening Companions Dolosus versatur in Generalibus Why but because you know that descending vnto particulars your falshood would presently be displaied Hence you talke in the ayre and in effect thus you discourse I know there be certayne opinions mayntayned singularly by Iesuits agaynst Royall Soueraignety what they are I doe not know For they be written in bookes as inuisible as was our Church before Luther no where to be found but in the Globe of the Moone and are no wayes to be read but by the light therof The opinion for which some Catholicks at whome you glance as appeares by your margent haue taxed Iesuits of singularity is that God hath assured Prescience of thinges contingent not only of which shall in time actually happen but also of what vpon suppositions which neuer were might haue beene For example God knoweth certaynly whether these conditionall propositions be true or false If King Henry the eight had neuer seene Anne Bullen England had been Catholicke at this day If Queene Mary of Scotland had fled into France wheÌ she came into England shee had recouered her Kingdome agaynst the Rebells If the miracles Christ did in Iewry had been done in Tyrus and Sidon those Cityes would haue done pennance This doctrine some Deuines mislike and say the same was first inuented by Iesuits Which if it be true then haue Protestants done Iesuits wronge that relate this very doctrine of Gods conditionall Prescience as the doctrine of their Reformed Gospell Field of the Church l. 3. c. 23. pag. 122. But I pray you what is this to your Scope The doctrine that God knowes the state of things conditionally contingent what makes it agaynst the Soueraignty of Princes Do you not see you are ridiculous Secondly If Iesuits be not singular in their doctrines to the depression of Kings wherefore was Iesuit Suarez his Booke contra sectam Anglicanam condemned at Paris in France and burnt by the hand of the Hang-man Answere I likewise demand of you if Iesuit Suarez his booke be preiudiciall to Princely authority why is the same allowed in all other Catholicke kingdoms so as the King by his sollicitations could not get the same to be condemned Do not other kingdomes know the Catholike Extent of Royall Authority zealously mantaining the Soueraignty therof How can that doctrin be singular of Iesuits vnto which Bishops secular Doctours and Religious of other Orders haue set their names by way of Approbation as is to be seene in the beginning of that Treatise And if your Argument be good Iesuit Suarez his booke was in France burnt by the hand of the Hangman Ergo the Order of the Iesuits holds doctrine to the preiudice of Princes surely this Argument is strong and vnanswerable Minister Paraeus his booke was in London publickly burnt by the hand of the Hangman by Order of the Kinge wherein no Papist had his hand Ergo the Protestant Ministry holds doctrines pernicious vnto the State of Princes The third Argument Wherefore were Iesuits banished out of the Dominions of the Venetians professing the Roman Fayth if they are guilty of no singularity about the matter of Regall and Ciuill Authority Answere Why are Iesuits permitted desired and sought for by all other Catholick Kingdomes and States of the world if they be guilty of singularity agaynst Regall and Ciuil Authority Should one dispute in this sort Wherefore was Chrysostome Socrat. l. 6. c. 26. alij banished out of the Catholicke Citty of Constantinople by the Catholicke Emperour Arcadius at the instance of the Catholicke Empresse in a Councell of Catholicke Bishops but that he was guilty of treason agaynst Royall Authority What would a learned Answerer say He would laugh at the Disputants folly and tell him that Kings and States may be put into displeasure and Passion against the Ministers of Gods holy Word so banish them their Dominions not only for singularity agaynst Ciuill Authority but for other reasons as for their ouer zealous inueighing agaynst vitious life constant crossing of their disordinate humours I could bring many examples of iust holy men banished by Catholicks yea by pious and godly Kings and States vpon mistakings suspitions false informations S. Athanasius that mirrour of sanctity learning vnto whome the Church of God is more beholding then to the whole world which then liued besides was he not for suspitions about temporall Affayres banished by Constantine the Great the first Christian Emperour the patterne of Religious Princes Ruffin l. 1. c. 17. God permits such trialls to fall on his Seruants for the exercise of their Patience vntill time discouer the truth which being sufficiently cleered if men still remayne obdurate his Iustice will not sleepe The fourth Argument Mariana the Iesuits worke de Institutione Principis wherin he maintayneth Regicide is extant in many hands Answere The example of Mariana proueth not that Iesuits hold singular opinions agaynst others but only that Mariana was singular agaynst the rest of his Order which through the ouersight of Reuisors passed to the print A thinge that may sometymes happen which to preuent the Generall of the Iesuits gaue that seuere Order about reuiewing of Bookes in that kind which the Iesuit hath set downe in his Answere That Iesuit Mariana was singular agaynst the rest appeares in that he was confuted by name of some of his own Order for this doctrine euen before the censure of Paris See the letter of Cotton And if you will allow agaynst the common Prouerbe One swallow makes not a Summer that the errour of one be sufficient be condemne a whole Society then the Minister Paraeus his Worke wherein he mantaynes Deposition and Regicide must make all Ministers guilty specially seing not one of them wrote agaynst Paraeus his booke before the same was publickely burnt in London Nor was Mariana his doctrine in the behalfe of the Popes as you ofteÌ ignorantly suppose but of the CommoÌwealths Power agaynst Tyrants A Doctrine which Iesuits condemne but Protestants commonly follow I could name twenty of their Authours that peremptorily affirme what Mariana did only doubtingly propose yea much more For do not Protestants teach See the booke of Dangerous positions lib. 1. c. 4. l. 2. c. 1. That Iudges ought by the law of God so summon Princes before them for their crimes and to proceed agaynst them as agaynst all other offenders That it is lawfull to kill wicked Kings and Tyrants That God to the people hath giuen the sword from which no person King Queen Emperour is exempt Being an Idolater he must dy the death An hundred the like Theorems of your Gospell and Gospellers could I alleadge to stop your mouth the opinion which Mariana did doubtfully insinuate being farre short of
the choyce of Printers that Protestants inioy Of thee Gentle Reader in requitall of my Labours I require no more then that to the perusing of them thou wilt bring an vnpartiall minde free from preiudicate opinion raysed by Pulpit-inuectiues and Popular Reports free I say from human regards affected vnto the Truth of Saluation resolued when the same appeares not to be kept from the imbracing therof through the feare of teÌporall dangers If thy mind be thus indiffereÌtly piously disposed I do not doubt but after atteÌtiue reading thou wilt giue the same Censure of the Conferences and Disputations bâtwixt vs and our Aduersary which Marcellinus pronounced of the CoÌferences betwixt the Catholicks and Donatists Augustin in Breuiculo Collat. Omnium ArgumentoruÌ manifestatione à Catholicis Aduersarios confutatos esse That the Catholickes are proued superiour vnto their Aduersaryes by the manifest truth of all kind of Arguments A TABLE OF THE CONTENTS AND PRINCIPALL Matters handled aswell in the Answere as in the Reioynder THE Preface to the Reader An Introduction to the Censure shewing the vanity of the Pictures and Pageants displayed in the first two pages of the Ministers Booke CONTENTS OF THE CENSVRE Sect. I. Doctour White his Ignorance of Latin and Grammer or els wilfull going agaynst the knowne Truth pag. 9. § 1. S. Epiphanius words about Images interpreted agaynst Grammer pag. 10.11 c. § 2. His Grammaticall Ignorance about the wordes Accipite Manducate Bibite pag. 12.13 c. § 3. His grosse misprision in translating of Latin pag. 15.16 c. § 4. About S. Cyprians teaching Transubstantiation and the word Species pag. 19.20 c. § 5. His abusing the Iesuits words agaynst English Construction to an impious sense pag. 23.24 c. Sect. II. D. White his grosse and incredible Ignorance in Logicke pag. 30. § 1. His fond accusation of the Iesuit as peccant agaynst the forme of syllogisme pag. 31. § 2. Foure Arguments by him brought all foolish peccant in forme pag 37.38 c. § 3. His ridiculous Arguments to proue a diuine Ordinance for Lay-men to read the Scripture pag. 43.44 c. Sect. III. D. White his grosse Ignorance of Theology pag. 51. §· 1. His teaching that vnto Ministers Religious Adoration is duâ pag. 52.53 c. § 2. That that cannot be the true Church which hath wicked Pastours pag. â6 57 c. § 3. He professeth Infidelity about the Blessed Sacracrament pag. 64.65 c. § 4. His grosse Ignorance further discouered about the same pag. 68 69· c. § 5. His extreme Ignorance about Satisfaction pag. 72.73 c. § 6. His Ignorance about the Holy Crosse Water of Iordan pag. 77.78 c. § 7. His Ignorance About Traditions pag 83.84 c. Sect. IIII. D. White his Ignorance in holy Scripture pag. 86. § 1. He denyeth the Text context of Scripture pag. 87.88 c. § 2. He is forced to go agaynst Christs expresse words pag. 89.90 c. § 3. He is forced to deny the Creed pag. 92.93 c. § 4. In answering Scriptures he contradicteth himselfe grants the Iesuit the Question pag. 95.96 c. § 5. In lieu of answering he confirmes the Iesuits Arguments pag. 98.99 c. § 6. He sends the Iesuite to God for an Answere pag. 101.102 c. § 7. His innumerable grosse Impertinencies in cyphering scoring of Scriptures pag. 104.105 c. § 8. He citeth Scriptures that make agaynst him pag. 108.109 c. § 9. Scriptures abused falsifyed pag. 112.113 c. The Text of Matth. 24.24 That euen the Elect shall be deceaued were it possible by him most grossely applyed pag. 116. c. The Text Act. 17.11 About the Beroeans abused pag. 118.119 c. The Text 1. Ioan. 18. If we say we haue no sinne c. falsifyed pag. 120.121 c. Sect. V. His Ignorance Fraude Falshood in alleaging Fathers and all manner of Authours pag. 125. § 1. Seauen Testimonyes of S. Augustine about Scripture Tradition falsifyed 127.128 c. § 2. Seauen Testimonyes of other Fathers falsifyed pag. 134.135 c. § 3. Foule Calumniation Falsification of Hosius Bellarmine Petrus à Soto Bosius p. 143.144 c. § 4. Other Fathers impudently falsifyed as if they did auerre what they do most constantly maintayne proue pag. 150.151 c. § 5. Grosse Imputations with manifest falshood imputed vnto Cardinall Baronius pag. 153.154 c. CONTENTS OF THE ANSVVERE AND REIOYNDER THE Preface to King Iames. pag. 3. That the Roman Church is the only true Church p. 3. A short Treatise concerning the Resolution of Fayth for the more full cleering of the ensuing Controuersies about Tradition Scripture the Church pag. 15. § 1. The Protestant Resolution of Fayth declared pag. 15.16 c. § 2. The former Resolution confuted by six Arguments pag. 16.17.18 c. § 3. Concerning the light of Scripture pag. 21.22 c. ¶ The second Part of this Treatise About the Catholicke Resolution of Fayth pag. 30. § 1. The first Principle proued pag. 30.31 c. § 2. The seeond Principle demonstrated pag. 32.33 c. § 3. The third Principle proued pag. 36.37 c. § 4. How the Churches Tradition is proued infallible independently of Scripture pag. 38.39 c. § 5. The difference betweene Propheticall and ordinary diuine Illumination by which Protestants Cauills are answered pag. 41.42 c. § 6. The fourth Principle proued pag. 44.45 c. THE FIRST GROVND § 1. That a Christian Resolution of Fayth is built vpon perpetuall Tradition deriued by succession from the Apostles pag. 50.51 c. § 2. Concerning the Sufficiency and Clarity of Scripture pag. 61.62 c. ¶ How Catholikes grant the same sufficiency to be in Scripture as Protestants do and the true state of the Question about the sufficiency of Scripture and of Tradition pag. 63.64 c. THE SECOND GROVND § 3. That there is a Visible Church always in the world to whose Traditions men are to cleaue That this Church is One Vniuersall Apostolicall Holy pag. 70.71 c. § 4. The Properties of the Church proued by Matth. 28.20 pag. 82.83 c. § 5. That the Roman is the One Holy Catholike Apostolicall Church from by which we are to receaue the Tradition of Christian Doctrine pag. 85.86 c. ¶ That the Protestant Church was not before Luther pag. 85.86 c. ¶ That the Grecians were not Protestants in Essence pag. 87. ¶ That the Waldenses were not Protestants for Essence and kind pag. 88. ¶ That Protestants not being able to cleere themselues to be the Visible Church by Tradition do vaynely appeale vnto Scripture for their Doctrine pag. 89.90 c. § 6. The Conclusion of this Matter shewing that Protestants erre fundamentally pag. 108.109 c. THE NINE POINTS I. Point About vvorship of Images pag. 123. § 1. Worship of Images consequent out of the Principles of Nature and Christianity pag. 125.126 c. §
2. That this Worshippe was euer since the Apostles in the Church without beginning pag. 142.143 c. § 3. The places of Exodus Deut. with no probability vrged agaynst the Worship of Images by Protestants that make them pag. 154.155 c. § 4. Inconueniences which may come by occasion of Images easily preuented and their vtilities very great pag. 158.159 THE SECOND AND THIRD POINT II. Praying offering Oblations to the B. Virgin Mary III. VVorshipping Inuocation of Saints Angells pag. 172. § 1. An Eleauen Demonstrations that the Ancient Christian Church did euer hould Inuocation of Saints as a matter of Fayth Religion pag. 173.174 c. § 2. Inuocation of Saints not to be disliked because not expressed in Scripture pag. 194. § 3. Knowledge of Prayers made to them communicable communicated vnto Saints pag. 196.197 c. § 4. The Worship in spirit Truth with outward prostration of body due vnto Saints pag. 206.207 c. § 5. Praying to Saints not iniurious to Gods mercy but rather a commendation thereof pag. 211.212 c. § 6. Inuocation of Saints not an iniury but an honor to Christ the only Mediatour pag. 215.216 c. § 7. How it is lawfull to appropriate the obtayning of Graces and Cures vnto Saints pag. 219.220 c. § 8. CoÌcerning OblatioÌs made to Saints p. 223.224 c. § 9. The Roman Churches set-formes of Prayer without cause misliked pag. 226.227 THE FOVRTH POINT IIII. The Liturgy priuate Prayers for the Ignorant in an vnknovvne Tongue pag. 130.131 THE FIFTH POINT V. Repetitions of Pater Nosters Aues Creeds especially affixing a kind of merit to the nuÌber of theÌ p. 241.242 c. THE SIXT POINT VI. The doctrine of TransubstantiatioÌ Â¶ An Addition prouing the Catholike Reall Presence according to the litterall Truth of Gods word agaynst Ministeriall Metaphors Figures shifts pag. 248. ¶ § 1. The Zwinglian and Caluinian Religion about the Sacrament pag. 248. ¶ § 2. The Zwinglian Caluinian Presence confuted pag. 250. ¶ § 3. The Ministers Arguments agaynst the litterall sense of Christs word vayne idle pag. 253.254 c. § 1. That the Reall Presence of the whole body of Christ vnder the formes of bread belongs to the substance of the Mystery pag. 260.261 c. § 2. Transubstantiation belonges to the substance of Reall Presence pag. 266.267 c. § 3. Transubstantiation was taught by the Fathers pag. 271.272 c. ¶ A Refutation of the Ministers shifts to elude the former Testimonyes of the Fathers pag. 276.277 c. § 4. The seeming repugnances this Mystery hath with Sense should inclyne Christians the sooner to belieue it pag. 290.291 THE SEAVENTH POINT VII Communion vnder one kind abetting of it by CoÌcomitancy pag. 305. § 1. The Doctrine of Concomitancy proued pag. 306.307 c. § 2. Communion vnder one kind not agaynst the substance of the Institution of Christ. pag. 311.312 c. § 3. Communion vnder one kind not agaynst the substance of the Sacrament pag. 315.316 c. § 4. Communion vnder one kinde not agaynst Christ his Precept pag. 319.320 c. ¶ The place of S. Iohn Qui manducat hunc panem c. explicated with an Answere to the Testimonies of the Fathers pag. 330.331 § 5. Communion vnder one kind not agaynst the practice of the Primitiue Church pag. 332.333 c. THE EIGHT POINT VIII VVorkes of Supererogation specially vvith reference to the treasure of the Church pag. 334. § 1. The Doctrine of Merit declared pag. ibid. 335.336 c. ¶ The Ministers Arguments or rather Inuectiues against this Doctrine of Merit answered pa. 347.348 c. § 2. Merit of works of Supererogation p. 348.349 c. § 3. The Fathers taught works of Supererogation and proued them by Scripture pag. 352.353 c. § 4. The Doctrine of Satisfaction pag. 358.359 c. § 5. Workes with reference vnto the Treasure of the Church pag. 362.363 c. ¶ The Ministers rayling ArgumeÌts agaynst the former doctrine censured pag. 372.373 c. THE NINTH POINT IX The opinioÌ of deposing Kings giuing avvay their Kingdoms by Papall povver vvhether directly or indirectly pag. 382. ¶ The Ministers fond Cauill That Iesuits honour not the King as Soueraygne pag. 383.384 c. ¶ His fond proofs of his Slaunder that Iesuits hold singular Opinions to the preiudice of Kings pa. 385.386 c. ¶ His Fondnes in Cauilling at the Iesuits words about the Temporall Soueraignity of Popes pag. 389.390 c. ¶ His miserable Apology for ProtestaÌts p. 391.392 c. ¶ His Cauill agaynst the Iesuits speciall Vow of Obedience to the Pope pag. 393. c. THE CONCLVSION Faultes escaped in the printing In the Picture and Censure Pag. 10. lin 14. Christ read Christs Pag. 12. lin 17. in marg Ministery read Minister Pag. 13. l. 2. in marg conferunt read conferant Pag. 16. l. 20. place translated read place truly translated Pag. 25. l. 19. pleasore read pleasure Pag. 37. l. 7. are read were Pag. 86. l. 19. now read new Pag. 44. l. 3. this read his Pag. 104. l. 16. of read in Pag. 121. lin 32. an read be Pag. 132. l. vlt. diriue read driue In the Answere and Reioynder Pag. 4. l. 10. in marg if read it Pag. 19. line penult in marg seipsum read sensum Pag. 24. l. 1. God Though read God though Ibid. l. 16. could not read could not Pag. 56. lin 30. in marg this read thus Pag. 71. lin 32. in marg but must read but they must Pag· 74. l. 16. in marg do to proue read do proue Pag. 80. l. 30. in marg Votaies read Votaries Pag. 81. lin 32. Philip in dele Ibid. l. 34. in innumerable dele in Pag. 100. l. 1. 3. suppositious read supposititious Pag. 115. l. 16. in coll read in loc Pag. 119. l. 12. opinions read opinion Pag. 129. lin 1. Axione read Axiome Pag. 32. l. 34. in marg a positiue read a positiue precept Pag. 141. l. 11. in marg Sect. 3. read Sect. 1. Pag. 142. l. 26. in marg the argues read he argues Pag. 144. lin 21. viz. read verò Pag. 145. l. 10. reliueth read relieueth Pag. 152. l. 33. in marg Anthropomorphilae read Anthropomorphitae 177. l. 9. in marg praebitur read praebebitur Pag. 180. l. 22. wash awayt read washt away Pag. 227. l. 5. if they dele if Pag. 229. lin 23. in marg him that dele him Pag. 141. lin 9. reuerent read renewed Pag. 378. l. 22. satisfaction read satisfaction Pag. 396. l. 4. Roall read Royall Pag. 399. l. 2. fallable read fallible THE TRVE PICTVRE OF D· VVHITE MINISTER Or the Censure of his Reply vnto M. Fisher. The Reason of this Title THIS Short Censure is prefixed vnder the Name of your Picture that the Reioynder may correspoÌd in proportion vnto your Reply the beginning whereof is consecrated by an Image of your (a) For he teacheth
to meete KNOCKS will be sure not to be wanting amongst them I need not seeke farre for the like examples of your Vanity the very next Page after your Picture is sufficiently stored with such kind of stuffe Two Women there stand opposite the one to the other That of the right side for your Gospell that on the left for the Roman Religion Betweene whome you haue pictured foure or fiue oppositions which deserue to be noted being wise ones in which shineth your skill in Mysticall or Symbolicall Theology The first opposition Your Protestant woman hath a Sunne of Glory about her head to signify that she is (n) In SOLE posuit TABERNACVLVM suum id est in manifestatione posuit Ecclesiam suam Non est in oculto noÌ est quae lateat Quid Heretice fugis ad tenebras quid latitare conaris August in Psal. 18. seated in the Sunne euer in manifest sight euer conspicuous to the world so perpetually visible that for more then 12. hundred yeares to wit from the dayes of Constantine vnto Luther she was neuer seene in the world as (o) Napier vpon Reuelat. pag. 168. your Doctours confesse and the Motto you haue set vnder her doth insinuate Veritatem aperit Dies Tyme discouers Truth as who should say the same was hidden vntill these later dayes of Luther But seing the Conference with the Diuell whereby your Luther was illumined happened at Mid-night as (p) Vbi supra Media nocte expergefactus sum qua mecum Diabolus disputationem orsus est c. himselfe doth testify me thinkes not Veritatem aperit Dies but Nox Nocti indicat Scientiam according to the verball sound would haue byn the fitter Motto for your Gospell On the other side the Roman Religion poore Woman is by you paynted starke blind with this Vnderscription Error caecus Perchance you thinke she must needes be blind in respect of her old Age hauing liued in open profession to the world euer since the Apostles This I might suspect to be your reason did I not see that you attribute the same Papisticall blindnes euen to the ancient and primitiue Church Luther affirmes (q) Luther Tom. â Wittemb lib. de seruo Arbitr p. 434. that the Fathers of so many ages were STARKE BLIND Another Protestant of great name doth professe (r) Caelius Secundus Curio de amplitud Reg. Christi l. 1. pag. 43. That the WHOLE WORLD EVER almost since the Dayes of the APOSTLES vntill this last Age liued in darkenesse BLINDNES and Ignorance Your Arch-Bishop of Canterbury doubtes not to pronounce (s) Whitegift defence pag. 472 473. How GREATLY SPOTTED were almost ALL THE FATHERS of the Greeke Church and of the Latin also for the most part with the doctrins of Freewill Merit Inuocation of Saynts and the like that NEVER SINCE THE APOSTLES was there a Church so pure and perfect as the Church of England is at this day Wherefore we neede not be angry with your paynting our Religion starke blind seing she could not be the Christian Religion of the auncient Fathers euer since Christ were she not blind in the foolish imagination of your fantastical Ghospell The second opposition Mistresse Protestancy is paynted with her breasts open her paps displayed naked downe to the girdle You will say this doth represent the naked Simplicity and Candour of Truth which your Religion loueth No doubt that simple Truth is found in her which holds Men may lawfully lye in behalfe of her (t) Osiander Epitom Histor ceÌtur 16. pag 79â HaÌâ regulam habent Caluinistae Lâcere pro gloria Christi mentiri Gospell and that they can neuer lye inough in so good a cause Might not I say more ââuly that this more fitly represents that the immodest Fashion of Women to go with their breasts naked as now is the vse was by your Gospel brought into England a fashion so odious in Catholike tymes as euen Strumpets durst not vse it in publicke HeÌce some may suspect this Leuity Lightnes charactered by her attyre to be the cause of her great Belly wherewith you seeme to set her forth Whereby also you may signify that she is the off-spring not of the Gospell of Christ but of Vigilantius his Gospell which was so religious deuoted vnto carnal Fecundity that as doth testify (*) Nisi pregnantes viderint vxores Clericorum infantesque de vlnis matrum vagientes Christi Sacramenta noÌ tribuunt Hieron lib. aduers. Vigil cap. 1. S. Hierome her Bishops would not order any Ministers except first they saw their wiues eyther to haue great bellyes or yonge babes hanging at their breasts Though perchance your meaning was by this Embleme to expresse the blessing of Fecundity which your Gospell enioyeth in your Worships of the Ministry who yearly fill the Parishes of the Realme with many nouell Branches of your Leuiticall Stocke On the other side you haue done a deed of Charity towards the Roman WomaÌ in clothing her with modest attyre from the crowne of the head to the sole of the foote the Feete of your Religion being bare to signify perchance that she is a bare-footed Nunne or a great Practicant of going Bare-foote in Pilgrimage and of such Penitentiall works And wheras you make the garmeÌt of our Church speackââd with great variety of incised workes this doth not displease vs whatsoeuer your meaning may be For this doth agree with the Embleme of the Christian Church vsed by the Royall Prophet psal 44. where she is described a Queene standing on the right-hand of the Fayrest amongst the Sons of men (u) Psal. 44.15 Circumamicta varietatibus cloathed about with varietyes which varietyes wrought on her garment may signify the great variety of Holy Heroycall Works practised by her Children wherby she (y) Lex Domini immaculata conuertens animas Psal. 18.8 Isa. 59.6 coÌuerts so great variety of Nations from Paganisme vnto Christ. FroÌ the attyre of which kind of works your Religion is as naked innocent as the Child newly borne that of your endeauours in this behalf we may pronouÌce that of the Prophet (x) Telae eorum non erunt in vestimen uÌâ opera eorum opera inutilia The webbs they weaue will not serue for cloathing their works are vnprofitable works For your doctrines haue no force to conuert Infidells vnto Christ but only to peruert draw (z) Indocti instabiles deprauant Scripturas in quibus sunt difficilia intellectu 2. Pet. 3 16. vnstable Christians from his Church The third Opposition The Woman of your Religion is painted with a Royall Crowne in her right hand holding the same towards her breast to shew her affection vnto Kings whome she huggs in her armes as the Ape doth his youÌg ones till she presse them to death by extremity of loue This happened vnto his Maiestyes (a) Camden Elizab. p. 458. Hunc lameÌtabilem vitae finem habuit Maria Scotorum Regina
c. mother who falling into the hands of your Religion you held her so fast you griped her so hard as you droue the breath out of her body made her Sacred bloud run about her Annoynted Shoulders The Roman Religion in opposite hath giuen her by your paynting a Vizard and is made to stand treading vpon Crownes and Scepters to signify that she is by doctrine and practise a Deposer Contemner of Kings This Fancy would indeed be a Truth could you proue that Wickliffe Luther Caluin Beza Knox Buchanam Wittingham Goodman the like (b) See Bancroft Danger Posit VVhit l. 1. c. 4. l. 2. c 1. ProtestaÌts Apolog. âreface were Roman Catholikes Or could you shew that they were Papists of whom (c) Beza Ep. Theolog. 68. Beza sayth putting himselfe in the number What Churches should we now haue in the world had not this course been held to wit of erecting Churches by force of Armes in despite (*) ProtestaÌts haue murdered fiue Catholik Kings or Princes They haue deposed Nine from their Kingdomes wholly or in part They haue set vp their ReligioÌ at the least in fourty towns by force of Armes expelling the Magistrates murthering Priests Religious Persons breaking downe Images and burning Churches They haue byn at the least twenty seueral times in the field against their Catholik Soueraygnes six or seauen times against their soueraygnes that were preseÌt in persoÌ All which may be proued by the testimony of Protestants if the margeÌt did permit Read Bancrofts Dangerous positioÌs Osianders Epitom Histor. Centur. 16. the ârotestaÌts Apolog. Preface of Princes and Magistrats So plainly doth he acknowledge your Churches to haue been euery where planted by treading vnder foote the CoÌmands Edicts the Swords Gouernments the Crownes and Scepters of Kings The fourth opposition The Protestant Gentlewoman holdeth a pillar vnder her left Arme with a bough of palme in the same hand whereas the Roman hath on her left hand a Camelion sitting Your meaning is that you forsooth are stronge Constant in your Religion but we weake wauering ready to change for feare of persecution Your Constancy indeed is knowne that you are in your doctrines as immutable as the Moone In what point of Religion saith (d) Andraeas Duditius See Epist. Theol. Bezae epist. 1. 3. an emineÌt Protestant be they that impugne the Roman Bishop firme and constant They COYNE MONETHLY FAITHS they are carryed away with the wind of euery doctrine What their ReligioÌ is to day one may know but what it will be to morrow neyther themselues nor any mortall man can tell And whereas you make this your Gossippe to haue on her left side the pillar of Religion on her right the Crowne could any thing be more fit to expresse your Church of England For in her Religion Kings haue the better vpper hand of God the Apostolicall sentence We must rather obey God theÌ men is turned backward her Doctrine is mutable with the Princes pleasure that she may be better resembled by a Weather-cocke theÌ by a Pillar For what constaÌcy can she haue that preferrs a Temporall Crowne before Christian Truthâ The fifth Opposition betweene these two Women is in respect of the Tytles that are set ouer their heades yours being tearmed Veritas Vniuoca and ours Mendacium Aequiuocum Veritas vniuoca being in English Verity taught by the professours thereof with one voyce with vniforme consent I thinke the Reader will smile at your good Inuention that you could find no truer Tytle for your Gospell For what more notorious to the world then that your reformed Professours are Vniuocall in the doctrine they preach as diuine truth euen as the builders of Babel were Vniuocall in language after the diuision of their toÌgues Vnto the Roman ReligioÌ which doth detest lying about any the least thing which coÌdemnes Equiuocall Ambiguous speach in the affayre of Religion in matters of Bargayne in familiarity of (e) See the Treatise tending to Mitigation Speach why doe you tearme her Mendacium Aequiuocum Vpon no other ground but in regard she teacheth that a Christian to defend his life and goods from the Tyranny of Oppressours may sometymes vse ambiguous and reserued speach A practise expressely allowed in Scripture as (f) Gregor in exposit l. 1. Reg. c. 16. His verbis ostenditur quòd Tyrannorum saeuitia atque versutia quandoque est PIA FRAVDE deludenda sic tamen Tyranni deludendi sunt vt caueatur culpa mendacii Quod tuÌc bene perficitur cùm illud quod fit asseritur sed quod fit sic dicitur vt celetur quia ex parte dicitur ex parte reticetur sayth S. Gregory The Scripture sheweth that the crafty cruelty of Tyrants is sometymes to be deluded by PIOVS FRAVD so sauing our selues from their malice that we tell not a Lye which then is well performed wheÌ what is done is affirmed yet so affirmed as what is done is also coÌcealed the thing being vttered in part and in part not vttered but retayned in mind I hope I haue cleerly discouered the falshood inanity of your Frontispiciall Emblemes and Pageants which occasioned my setting this Picture before the Reioynder the rather also to make your Image perfect and complete in the Entrance of both our âookes put togeather that the Reader may behold in the one the Out-side in the other the In-side of your Venerable Selfe If Caluin (g) Caluin lib. de scandalis sayd true of Ministers Praeclarum quidem zelum simulant they can make an excellent fayre shew of Zeale I will not deny but your Paynters curious hand hath elegantly set forth your Out-side For he hath paynted in your Face a fayre shew of Zeale of Modesty of Wisdome of Grauity specially in your demure looke Veluet cap and gray Beard so combed and handsomely composed as your Wife may seeme to haue had her fingar in the trimming thereof aswell as in the setting of your Ruffe But quid si intus excutias What if we looke into the In-side Heere your Paynters Pensill fayled him which defect some body perchance your selfe vndertooke to supply with his Poeticall Quil setting these verses vnder your Picture and the Picture of your Booke wearing a Crowne Wisdome Grace see in that modest looke Truth 's Triumph Errours downfall in this Booke But this is not liuely paynting of your In-side to the eye but only Verball Assertion of your hidden Worth to the eare which if one will reiect as the fabulous coÌceyt of a Poet what can be replyed Or if you be Author of the Verses your selfe some perhaps will attribute these prayses not vnto Truth but vnto your Fawning with ouer-fauourable Fancyes vpon your owne Learning Triumphing before the Victory and vsurping a Crowne without right What then shall I doe how may I set forth the true vndeniable figure of your In-side Your (h) Reply pag. â74 selfe say
latin and through want of iudgement to make sensible construction of latin sentences The fourth Example §. 4. YOvv deuise many mysteries about the word species in answere of S. Cyprian his words cited by the Iesuit for Transubstantiation (y) Iste paniâ non effigie se natura mutatus omnipotentia verbi factus est ãâã Cyprian serm de Coena This bread changed not in shape but in nature by the omnipotency of the Word is made flesh yow say the Authour by the words natura mutatus chaÌged in nature vnderstood not a corporall or Physicall but only a mysticall change This yow proue because in the same booke this Father saith that (z) Cyprian ibid. Corpââralis substantiae retinens speciem sed virtutis diuinae inuisibil essentia probans adesse praesentiam although the immortall food deliuered in the Eucharist differ from common meat yet ââretaineth in the kind of corporall substance He saith not species in the plurall number meaning according to the new Popish sense the externall shapes and accidents of bread for let the Aduersary proue out of antiquiââ that S. Cyprian or the Primitiue Church maintained ãâã late Romane doctrine concerning shapes of bread and ãâã without the materiall substance and we will freely grant that the doctrine of Transubstantiation is ancient ãâã he saith specieÌ in the singular number that is the corporall forme and substance Thus yow shewing your selfe to haue no species of true learning whether species signify kind or shape For heere yow discouer foure simplicityes in matter of Grammer The first is the mystery you make about the plurall and singular number of species as though S Cyprian if he had sayd in the plurall Alimonia immortalitatis corporalis substantiae retinens species should haue fauoured Transubstantiation wheras now that he sayth in the singular corporalis substantiae retinens speciem he doth ouerthrow it He sayth not say you species in the plurall number meaning the shapes and accideÌts of bread but speciem in the singular that is the kind or the corporall substance or forme Now I pray you what GraÌmer doth teach that species in the plurall number doth signify shapes and externall accidents and in the singular kind and substance had S. Cyprian said plurally that the Eucharist corporalis substantiae retineâ species why might you not haue interpreted species kinds natures and formes aswell as now you interpret speciem the nature kind and forme And though S. Cyprian say speciem corporalis substantiae in the singular yet why may not we expound shape and semblant of corporall substance aswell as we might haue expounded shapes and semblantes had he sayd in the plurall corporalis substantiae species Verily you are by your aduersary by the force of truth driueÌ into such straites as you coyne new Grammaticall mysteries agaynst all Grammer Your second simplicity is the noting that species in the singular doth signify nature and kind as though we were ignorant thereof or that you could heereby elude the testimonyes of the Fathers we bring to ãâã they taught the Eucharist to be the shape of ãâã and wine contayning the body and bloud of ãâã Lord. This I say is a seely and miserable shift for though species signify nature kind and this signiââââtion be much vsed specially in Logicke yet no ãâã can deny but species doth also properly signify ãâã outward semblant shew and shape and that this signification is very vulgar And to know when specieâ doth signify shape and not kind this rule is infallible that still it is taken for shape when it is opposed vnto nature and inuisible Essence When S. Paul exhortes that not only men haue their inward conscience pure towards God but also that they abstain ab omni specie mali 1. Thess. 5.22 who endued with common sense will interprete this otherwise then from any shew or âââblant of euill By this rule we prooue that the Fathers wheÌ they say that the species of bread remains they meane the shapes because they oppose the species of bread vnto the inward substance true being of bread Thus S Cyrill Cyrillus Hierosol orat 4 mystagog Know and most certainly beleiue ãâã this bread which seemeth to vs is not bread though the tast esteeme it to be bread but the body of Christ and that the wine seene of vs though to the tast it seeme wine is not wine but the bloud of our Lord nam sub specie panis datur tibi corpus sub specie vini datur tibi sanguis vnder the species of bread is giuen thee the body vnder the species of wine is giuen thee the bloud of Christ. What ãâã be more cleere then that this Father doth distinguish the species and shape of bread and wine from ãâã nature kind and substance affirming the first ãâã âemayne and not the second Your third simplicity is that to prooue that species in the singular doth signify kind not shape you bring this place of Saint Cyprian (*) Cyprian serm de coena imâmortalitatis alimonia datur à communibus cibis differens corporalis substantiae retinens speciem sed Diuiââ Virtutis inuisibili essentia probans adesse praesentiam Foâ euen in this testimony species doth not signify kind but shape and so by this very text Transsubstantiation is proued This is cleere because wheâ the species of a thing is in speach opposed agaynsâ the vertue of the same thinge then species muââ needes signify shape and shew not truth anâ substance As when S. Paul sayth (a) 1. Tim. 3 5· Habentes specieâ pietatis virtutem autem eius abnegantes no man that sober will translate Hauing piety in the nature kinâ yet denying the vertue thereof but Retayning the shew piety yet denying the vertue thereof Now S. Cyprianâ this text by you cited doth oppose the Eucharist acâcording to the species vnto the Eucharist accordinâ to the inuisible Essence therof affirming the same to ãâã a common thing specie but a diuine presentiall veââtue iuisibili essentia Wherefore his words can bear no other sense but this that the Eucharist is the subâstance of corporal Bread according to the outwaââ shape shew of the accideÌts but the diuine presentiall vertue of Christs body bloud according ãâã the inward nature inuisible Essence of the thing Your fourth simplicity is that this your Gramâmaticall speculation about the singular plurall ãâã Species being of it selfe seely is likewise altogeatheâ impertinent vnto your purpose For you by this acception of Species would cleere the text of S. Cyprian alleadged by the Answearer to prooue that breââ in the Eucharist remayneth only in shape and noâ in substance In which text the Father doth not ãâã ãâã word species but effigies saying Panis non effigie sed ãâã mutatus c. Bread changed not in the effigies ãâã in the nature is by the omnipoteÌcy of his Word ãâã his flesh Now though we should graunt your ãâã
Inferences in a matter where you pretend to be very coÌfident that you can bringe most inuincible proofes A Controuersy there is betwene yow and vs Whether it be a Diuine inuiolable Ordinance that all Lay men read Scriptures so that the Church be bound by Diuine Precept to translate Scriptures into all vulgar tongues not to take Translations from such persons as abuse them or vse them to their perdition In which question We say yow (n) Reply pag. 278. affirme with great confidence that the reading of holy Scripture by lay people which must needes imply translation of them is a Diuine Ordinance And because the Iesuit said that he could neuer heare nor read in Protestant substantiall proofe out of Scripture of this pretended diuine Ordinance the commonly vrged text Search the scriptures being insufficient You say that you not onely vrge the text Iohn 3.39 which the Iesuit thinketh he can elude by subtile distinctions as the Arrians eluded the text of S. Iohn 10.30 that is solidely answered as (o) Caluin in caput 10. IoaÌ circa vers â0 sayth The auncient Fathers abused this text I my Father are one to proue Christ not consubstantiall with his father For Christ doth not speake of vnity of substance but of vnity of consent betwixt him and his Father Caluin auerreth but other texts of Scripture which you lay togeather on a heape in this (p) Reply pag. 378. sort The Eunuch is coÌmended for reading holy Scripture Act. 8.28 The Beroeans are called Noble by the holy Ghost for searching the holy Scripture Act. 17.11 He is called blessed that readeth and heareth Apocalip 1.3 The Galatians read the Scripture Gal. 4.22 The Ephesians c. 3.4 The Colossians c. 4.16 the Thessalonians 1. Thes. 5.27 The Fathers are so plentifull in this Argument as I haue (q) Defence of my Brother pag. 42. elsewhere shewed that it would astonish any man who hath read them to behold such impudency in Papists as to deny the practise to haue beene Primitiue and Catholike But necessity hath no law For if the Scriptures may be suffered to speake Papistry must fall like Dagon before the Arkâ Thus you giuing vs great cause to commiserate your blindnes that disputing so ignoraÌtly you should conclude so arrogantly You haue in the place by you quoted (r) Orthodoxe pag. 42. according to the custome of Heresy brought many testimonyes of Fathers to proue what no man denyes to wit these two things First that it is Pious and Godly to read Scriptures with deuotion with humility with submission of iudgement vnto the teaching of the Church and common Exposition of Catholike Doctours Secondly that the practise of reading by Lay people was common frequent in the Primitiue Church for the time that the learned Languages were vulgarly knowne in which tongues the Church neyther now doth nor euer did prohibit the reading of Scriptures vnto any person These two things we approue so that you are vnaduised might I not say impudent in your affirming that The Papists impudently deny this to haue been a Primitiue practise No we deny not the reading of Scripture with due humility to be pious or to haue been a primitiue practise but onely two proud Noueltyes brought in by your Religion First that it (s) The very wordes of your brother Iohn in His VVay pag. 126. is lawfull yea necessary for euery particular man by the Scripture to EXAMINE and IVDGE of the things the Church teacheth him And when A PRIVATE MAN by Scripture reiects and condemnes the teaching of the GREATEST and BEST CHVRCH that is his IVDGEMENT is not to be taken as PRIVATE but as SPIRITVALL and the PVBLIKE Censure of THE SPIRIT Secondly that all euen Laymen by diuine Pretext and Ordinance are bound to read the Scriptures to haue them in their vulgar languages This your doctrine This your practise we dislike as dangerous as impious as the fountaine of Discord of Heresy and of manifold most damnable errours A doctrine which were it euery where established not Dagon before the Arke but Christianity would fall before and yield vnto the Diuell as some of your side taught by lamentable experience acknowledge and complaine This opinion say they (t) Hooker Ecclesiast Policy pag. 119. being once inserted into the minds of the vulgar what it may grow vnto God onely knoweth Thus much we see it hath already made THOVSANDS so HEADSTRONGE euen in GROSSE and PALPABLE ERRORS as that a maÌ whose capacity will scarce serue him to vtter fiue words in sensible manner BLVSHETH not for MATTER of SCRIPTVRE to thinke his owne bare Yea as good as the Nay of all the wise graue and learned men that are in the world which insolency must be represt or it will the VERY BANE of Christian Religion Behold open Confession extorted vpon the racke of Truth by which we may perceaue how fully and handsomely your Doctrine that it is necessary and Diuine Ordinance that euery particular man read Scripture and by it examine and iudge the Churches teaching hath made Dagon to fall before the Arke But leauing the vanity of your bitter vanting let vs examine what demonstrations out of Scripture you bring for your pretended Diuine Ordinance which with so much confidence you auerre If your arguing be idle and ridiculous in this point wherin yow professe to be so confident what may be expected of you in other articles Especially being challenged to shew your vttermost force by your aduersary affirming (u) See the Reply pag. 278. that he could neuer find any solide proofe out of Scripture of this Protestant pretended Diuine ordinance Your arguments be seauen drawne from 7. texts of Scripture in which your Antecedent commonly is eyther false or vncertayne and your inference ridiculous The first The (y) Act. 8.28 Eunuch is commended for reading holy Scripture Ergo it is a diuine Ordinance that ignorant Laymen read Scripture in their vulgar tongue Your Antecedent is more theÌ the Scripture doth expresse I read not any direct prayse of him in this respect The Text only (x) Act. 8.28 sayth he was sitting in his Chariot reading the Prophet Esay But suppose he be commended for his reading as it was indeed commendable is it consequent that therefore euery Christian by Diuine order and precept do the like Is euery man bound by diuine precept to doe euery thing for which any person is praysed in Scripture Dauid is commended in Scripture for rising at midnight to prayse God is this Argument good Ergo Euery Christian is bound by diuine precept to rise at midnight Verily this consequence is as good yea better both in respect of forme and matter then is this of yours The Enunch is commended for reading holy Scripture Ergo euery man is bound to read Scripture by diuine ordinance The second is The (z) Act. 17.11 Beroeans are called Noble by the holy Ghost for searching the Scriptures Ergo we may with
ãâã Tradition vnwritten that this is the prime ground of âayth more fundamentall then Scripture you most larâely labour to refell and tearme it pag. 91. an Anti-âhristian and impudent assertion to depresse the written âord of God exalt the prophane bastardly Apocriphal ââaditions of the Pope This is bitter inough yet cerââynly you teach that there be traditions maintayâing and vpholding the Scripture in authority or ãâã you speake ineptly not knowing what you affirâe For some two pages before this your reprochfull words to wit pag. 89. you thus distinguish about Traditions The Church hath no perpetuall Traditions but such as are EYTHER contayned in Scripture OR which are subseruient to MAINTAINE the Fayth Verity and AVTHORITY of the Scripture the doctrine thereof Thus you I demand of you These subseruient Traditious about fayth and doctrine be they contayned in Scripture or not If they be your distinction is senselesse one member thereof not being condistinct agaynst the other for if subseruient traditions be traditions coÌtayned in Scripture what more inept then to say traditions eyther contayned in Scripture or subseruient If they be not contayned in Scripture but condistinct from them then according to your distinction there be some traditions not contayned in Scripture which maintayne and vphold the authority of Scripture and the verity and doctrine thereof If you grant this as you must vnlesse you will grant your distinction be voyd of iudgment then must you also grant tradition to be more fundamentall then Scripture For thus I argue That which is the ground of the authority of Scripture is more fundameÌtall then Scripture That which doth mantayne and vphold the authority of Scripture is the ground and foundation of the authority of Scripture Ergo That which doth vphold and mantayne the authority of Scripture is more fundamentall then Scripture Now your selfe ascribe vnto Tradition subseruient condistinct agaynst written Tradition the office of mantayning the authority of Scripture So that eyther you know not what you doe write or else by your owne distinctions you are conuinced to establish that very doctrine which elsewhere you so sharpely censure as Antichristian impudeÌt prophane bastardly Certainly you are a seely Disputant about matters of Theodogy No more sense or iudgement is there in the distinctioÌ you make of holy Belieuers into triumphant militant pag. 49. The tearme Church say you is taken in the holy Scripture for the vniuersall number of holy belieuers in all ages and more strictly for the whole number of holy belieuers vnder the new Testament Hebr. 12.23 Apoc. 5.9 Ephes. 5.25.27 And thus it comprehendeth both the Church militant triumphant Thus you distinguishing the Church of belieuers into militant and Triumphant whence it is consequent that the Triumphant Saynts in heauen are belieuers What more ridiculous and agaynst the prime and knowne Notion of Triumphant Saynts It may be God permitted you to stumble vpon this grosse simplicity through want of reflexion that you might thereby be warned to reflect vpon the foulenes of another doctrine which wittingly willfully you mantayne though being no lesse exorbitant then this The doctrine is that your Protestant Militant Church is a multitude who (a) Iohn White in his Defence pag. 309. by diuine illumination see manifestly the truth of thinges belieued of the Blessed Trinity and other mysteryes that you are like not vnto men (b) Francis White Orthodoxe pag. 108. which see a farre off a certayne obscure glimmering of the light but vnto men that coming to the place where the light is behold the sayd light in it selfe Verily to tearme the Church militant a multitude of BEHOLDERS resolued of truth by manifest light euidence is as Exoticall and as idle Gibberish in Christian Theology as to call the Church triuÌphant a multitude of BELEEVERS that warre and walke by Fayth As for your Protestant triuÌphant Church if they did not formerly belieue in this life the word of God without seing the light lustre and resplendant verity of the doctrine thereof as you pretend they did not I do not doubt but they are belieuers in the next world to wit in the number of them of whom the Apostle writeth Ioan. 2.9 credunt contremiscunt Ignorance in Scripture SECT IV. CONCERNING Holy Scripture you brag intollerably in euery page of your Reply how the same standeth cleerly on your side and that the Iesuit hath not been able to proue any of the Nine Poynts by Scripture How vaine this your vant is doth appear by the Reioynder wherin you are proued almost in euery controuersy to forsake the litterall and plaine sense of Scripture and to deuise now figuratiue typicall and mysticall interpretations How idlely also you dispute out of Scriptures for matters of greatest moment which you most confidently maintayne in your Religion is made euident by what hath been shewed concerning your arguing for the preteÌded Diuine Ordinance binding ignorant Laymen to read the Scripture Notwithstanding that your ignorance herin may more indeniably appeare I will add here some other arguments and tokens of the same to wit vnto what shamefull shifts you are forced to answere Scriptuâes brought by your Aduersary in the behalfe of Caâholicke doctrine You deny the Text and Context of Scripture §. 1. FIRST many times you are enforced by your aduersary when you cannot answere to deny the âext context of Scripture wherof I alleadge two âxamples The Iesuit pag. 480. to proue that Christ âromised eternall life vnto the worthy participant âf the sacrament vnder the forme of bread bringeth âhe words of our Sauiour Iohn 6. Qui manducat hunc âanem viuet in aeternum he that eateth this bread shall âue for euer You in the place quoted answere The âcripture Iohn 6.51 saith not whosoeuer eateth sacraâentall bread without wine shall liue for euer but if any ââte this bread which came downe from heaueÌ to wit Christ ââsus incarnate shall liue for euer And then it followeth ânlesse you eate the flesh of the sonne of man and drinke ãâã blood you shall not haue life in you Iohn 5.53 Thus ãâã Now marke vnto what straytes maugre your ââagging you are brought by the Iesuite First you are not acknowledge these words cited by the Ieââite he that eateth this bread liueth for euer to be our ââuiours but onely those If any shall eate c. Wherââ they be our Sauiours the expresse text of Scripââre in so many words syllables Iohn 6.59 which ââyth He that eateth this bread liueth for euer Seâândly you are compelled to answere that Christ ââter he had said he that eateth this bread liueth for ââer said Vnlesse you eate the flesh and drinke the ââoud of the sonne of man you shall not haue life in âou By which ensuing senteÌce he did as you thinke âeclare the former If any eate this bread c. that it must not be vnderstood of Sacramentall bread without wine This is
âeach that Blessed Mary was an entyre Virgin only vntill âer Childbirth But according to the CATHOLICKE FAYTH he came forth of the Virgins woÌbe the same still resting entyre and as a Bride-grome out of his Bride-Chamber Now you may crow and crake crowne your Booke as you do in your Picture when you are so pressed by your Aduersary that you are forced to defend your Errour by holding ancient Heresyes and by laying the tearme of Sophisticall Inference vpon the Catholicke Fayth of the Creed and of the whole Christian Church In answering Scriptures you contradict your selfe and grant the Iesuit the Question §. 4. THE vanity of your former brag that the Iesuit hath proued nothing by Scripture is further made apparent in that he doth so vrge you with Scripture as you are sometimes forced to contradict your selfe sometimes to grant as much as he doth require against your selfe The Iesuit pag. 98. proueth that the Church of Christian pastours succeeding the Apostles is infallible in her Tradition because our Sauiour saith Matth. 28. Behold I am with you all dayes vntill the consummation of the world You answere pag. 100. That which is promised vpon condition is not absolute vntill the condition be fulfilled The presence of Christ is promised to the Apostles successours conditionally and as they were one with the Apostles by imitation subordinatioÌ that is so farre as they walked in their stepps conformed their doctrine and ministery to the patterne receiued from them Thus you in this place But pag. 174. lin 21. speaking of the absolute perpetuity and duration of the Church you say that the place Matth. 28.20 Behold I am with you all daies vntill the end of the world proueth that the Church is vniuersall in respect of time and that it continueth successiuely in all ages This your saying ouerthrowes what you said that the presence of Christ is promised vpon condition wherin the successors of the Apostles might faile For this place Behold I am with you all dayes vntill the worlds end doth shew the Church to be alwaies in the world no other wayes then because Christ according to his promise is alwaies and all dayes to the worlds end with his Church he caÌ not be still in the world with his Church except his Church haue still a being in the world So that according to the truth of this place we may aswell or better say the Church shall not be alwaies in the world then that it shall be in the world without Christ or his Diuine assistance to teach men infallibly the truth Wherfore if by this place we cannot as you say we cannot proue that the Church shall be euer absolutely assisted of Christ much lesse doth this place conuince that the Church shall be alwaies in the world or further then conditionally if it walke in âhe Apostles doctrine Contrariwise if this place âroue that the Church is absolutely alwaies in the world vntill the consummation therof then à forâiori more strongely and more directly doth it proue âhat Christ is absolutely not onely conditionally âreseÌt with his Church all dayes to the worlds end âo that to answere the Iesuits proofes of his Religion ây Scripture you coÌtradict your selfe yea somtimes ârant agaynst your selfe as much as he would proue For to proue the same infallibility of the Church âe bringeth pag. 3. the place of S. Paul (g) 1. Tim. 3.15 that the âhurch is the grouÌd pillar of truth but the ground of âertaine infallible Truth such as the Christian is âust be certaine infallible You answere pag. 4. lin â If by the Church wee vnderstand the Church of Christ ââuing afâer the Apostles the same is by office and calling âhe pillar and ground of truth in all ages This your anâwere alloweth vnto the Iesuit asmuch as he desires ãâã can desire to shew the Church to be alwaies infalââble For that which is by office and diuine vocation the ââllar and ground of infallible truth hath by diuine ârdination and assistance sufficiency for the perforâance of that office as is most euident The Church âhich is fallible may erre is not a sufficient pillar ãâã ground that is hath not sufficieÌcy to be the grouÌd ãâã Christian truth which is infallible For how can ãâã building sure immoueable stand founded vpon ãâã vncertaine ruinous and tottering foundation âherfore seing you grant the church succeeding the âpostles to be in all ages the ground of truth by diuine vocation vnto that office you do consequently allow vnto the Iesuit as much as he would proue to wit that the Church succeeding the Apostles is iâ all ages vntill the worlds end certaine and infallible in her teaching In lieu of answering you confirme the Iesuits Arguments §. 5. THE Iesuit pag. 38. accuseth Ministers of abusing the word of God who to proue the sole sufficiency of Scripture in respect of all men cite the text of S. Paul 2. Tim. 3.15 The Scriptures are able to make vs wise vnto saluation For the words of the Apostle are directed particulerly to Timothy saying they are able to make THEE wise vnto saluation whence it is consequent that the Scriptures were sufficient for Timothy and are sufficient for such men as Tymothy was to wit for men learned and aforehand instructed by word of mouth and therupon firmely beleeuing all the most maine and necessary points of Christian doctrine and discipline That the Scriptures for men in this manner taught and grounded in fayth are aboundantly sufficient who will deny Thus the Iesuit Vnto whom you shape this answere pag. 39. Although sentences of holy Scripture are sometimes restrayned to the personall and particular subiect of which they are first spoken yet this is not generall and when the same hapneth it must be proued by better arguments then by the bare Emphasis of a word For God said ãâã Iosuah a man qualifyed aboue the ordinary ranke I will not leaue nor forsake thee Iosuah 1.5 Yet the promise implyed in this text is generall and common to all ãâã persons Hebr. 13.5 Thus you confirming the Iesuitâ âolution in lieu of confuting therof For as the proâise I will not leaue thee made particularly vnto Ioâue in regard he was a iust man doth not agree vnto âll men but onely vnto such as Iosue was to wit ânto iust men and such as seeke God as he did So the âext of S. Paul they are able to make THEE wise vnto âaluation spoken particulerly vnto Timothy in reâard he was learned iudicious aforehand instruâted grounded in Christian tradition doth agree ânely to Timothy and such men as Timothy was to wit men aforehand taught and grounded in the âayth of tradition On the other side as the promise âade to Iosue in regard he was a Iust man cannot âe challenged of other men that be not iust as he was if they rely theron they deceaue themselues âo the promise the Scriptures are able to make
Ministers you cypher 1. Tim. 6.12 Fight the good fight of fayth lay hold on eterâall life whereunto thou art called Ibid. lin 3. to proue âhe Scripture to be sufficient for spirituall men you âypher 1. Cor. 2.15 But he that is spirituall iudgeth all âhinges and is iudged of none which proueth the conârary if it proue any thing to wit that the spirituâll Man is not iudged and ruled by Scripture but raâher the Scripture is iudged and ruled by him Pag. â0 lin 21. to proue that we wrong you in saying âou derogate from the Church you cite Matth. 18. â7 He that heareth not the Church let him be as a Heathen publican Ibid. to the same purpose you cypher Heb. ââ 17 Obey your Prelates and submit your selfe vnto them âag 169. lin 22. to proue that no Church euer priââd the oblation meritts of Christs passion more ââghly and religiously then you do you cypher Heb. â 14 With one oblation he did consummate for euer the âânctifyed and Ephes. 5.2 He gaue himselfe a sacrifice ãâã vs to a sweet smelling sauour Iohn 1.29 Behold the âambe of God that taketh away the sinnes of the world âct 4.12 There is not Saluation in any other Name Pag. â1 lin 1. to proue we wrong you by saying you aââint that (m) The words of Iohn White way pag. 126. EVERY particuler MAN examine ââdge of the Church her teaching you cite 1. Cor. â 19 Are all Apostles Are all Prophets Are all teachers âre all workers of miracles If one would study to apâây Scriptures impertineÌtly I am persuaded he could âârdly deuise greater impertinencyes then these âhich are so riâe in euery page of your booke so that it was intolerable folly for your Poet and Paynter to represent this your Voluminous cyphering of Scripture with a crowne vpon it bidding men to Behâââ grace and wisdome in your looke and Truthes Triumphâââ your booke For if this kind of cyphering of Scripture be Wisdome what I pray you is the last Extreme anâ Non-plus of (*) I wonder you would not be warned to be more wise by the Booke of Quaeres or Prurit-anus For you cite the Scripturs as impertinently in good earnest as he did in iest to shew your Ministeriall Folly Folly You cite cypher Scriptures that make agaynst you §. 8. HEREVNTO I adde that the texts you cypheâ many tymes make agaynst you Pag. 548. lin 19. to proue that reward is giuen vnto workes of Graââ and bounty aswell as of Desert you cypher Rom. 4 4. which sayth to him that worketh the reward is not reckoned of grace but of debt Could any text be deuise more directly agaynst the purpose you cite it For by this place ioyned with a sentence of yours I conclude vnanswerably our Catholike doctrine of Merit The reward which is giuen to him that worketh in regard of the Goodnes and Righteousnes of his worke is giuen not of grace but of debt But Eternââ life is tearmed a Crowne of glory because it is bestowed ãâã them which exercise Righteousnes and in regard of thâ righteousnes the true inherent dignity sanctity and purity of their workes Ergo Eternall life is a reward oâ good workes giuen to Gods children of debt not ãâã meere grace and bounty The Maior is S. Paules by you cyphered in this place the Minor your ownâ in so many words pag. 174. in fine and 1â9 so thââ the text of Scripture by you cited proueth inuinciâbly the doctrine of Merit against which you cite iâ Pag. 558. lin 4. to proue that liuing Saints haue no communion with Saints defunct by partaking the ââperabundant satisfaction you cyte Rom. 12. v. 4. We haue many members in one body and euery member hath âot the same office This text proueth the contrary to âhat you intend to wit that Satisfactions are communicable betwixt Saints for from this text I arâue thus If Saints liuing Saints deceased be memâers of the same body hauing different offices then âhere must be betwixt them coÌmunion in all things which superabound in some members and are neeâed of other for this we see to be that fellowship which by the institution of nature the members of âhe same body ought to enioy the one with the oâher But the Myrrh of mortifications and satisfactions superabound in many most rare innocent and penitent Saints in heauen and is no lesse needed of diuers other Saints vpon the earth that haue done many sinnes and cannot do such great pennance Therfore the Myrrh of superabounding Pennance and Satisfaction ought to flow downe from deceased Saints in heauen vnto their fellow-members the needy Saints that liue on earth The Iesuite (n) See the Reply pag. 523. sayth that the first Precept Thou shalt loue thy Lord God with all thy hart c. bindeth not man to loue God in this life with Beatificall loue nor to be alwayes in actuall imployment of his loue on him but only to loue sincerely and inwardly to the keeping of all commandements without any mortall offence which breaketh friendship with God desiring though not inioying the happynes of beatificall loue This he sayth is the meaning of S. Bernard and S. Augustine when they say the perfection of the next life is contayned in this precept to wit in voto not in re This doctrine you impugne pag. 525. lin 26. saying That the Saints of God hauing obserued other commandements brake the first commandement and did vndergo corporall payne after the breach thereof How proue you this marry you cypher Heb. 11.31 They were stoned they were sawen a sunder they were slayne with the sword Doth this text proue the Saints transgressed the first Commandment That they were corporally afflicted for their not louing God with all their hart Doth it not rather shew the contrary that they loued God perfectly and were temporally tormented because they so loued him with al their hart that they would rather vndergo most cruell and barbarous deaths then offend him or abandon the truth of his word which is as our Sauiour saith the highest degree of Charity Pag. 10. lin 20. You deny the Church to be infallible in her Traditions and Definitions yet say you we acknowledge her lawfull authority for expounding Scripture and maintayning vnity in right fayth In proofe hereof you cite Matth. 18.17 Who so heareth not the Church let him be to thee as a Heathen and Publican You could not haue inuented a text that doth more inuincibly shew the coÌtrary of what you intend Let vs make this text of Scripture the Maior and your Protestant doctrine the Minor and put your Argument in forme then will you see how handsomely you proue that you acknowledge all the lawfull authority of the Church The Scripture saith The Church is of so great absolute infallible authority that whosoeuer doth not heare her is to be held as an Heathen and a Publican Protestants say the Church is so subiect to
with Scripture in so many mayne articles of Controuersy about Fayth whereof some as you (a) pag. 106. confesse are only implicately contayned in the Scripture and must by the rules of Logicke and Deduction be thence wrunge out Finally the BeroeaÌs read the Scriptures only for their greater cofirmatioÌ in Fayth in case they should find by their priuate reading the doctrine of S. Paul to agree with the Scripture They read not by way of doubtfull examination that is with purpose not to belieue S. Paul if so they should not find the Scriptures to yield playne testimony vnto his doctrine That they read not in this manner is cleere For the Scripture sayth that before they searched the Scripture they receaued the word with all alacrity and readines of mind But if they had been doubtfull of S. Pauls doctrine had to cleere that doubt gone to search the Scriptures it could not haue been truly sayd of them that they receaued the word with alacrity and all readines of mind and afterward searched the Scriptures Therefore they did not search Scriptures by way of doubtfull examination but with full resolution to belieue S. Pauls doctrine euen in case they should not find by their priuate industry the same cleerly deliuered in the Scripture How then may you by this example make good your Protestant doctrine that Vnlearned People may compare the doctrine of the Church with the Scripture in doubting manner that is with intention not to belieue the Church in case they should not be able to discouer her doctrine by priuate reading in their vulgar Bible Or in case that in the seeming of their priuate iudgment the Scripture should appeare as opposite vnto the Church The Text 1. Iohn 1.8 If wee say wee haue no sinne c. falsifyed WHEREAS the Iesuit pag 550. sayth out of S. Ambrose and S. Augustine that the Blessed Virgin neuer committed actuall sinne you pag. 551. reply It is a manifest vntruth For S. Iohn speaking in the person of all the Elect sayth 1. Iohn 1.8 If wee say we haue no sinne we deceaue our selues and there is no truth in vs. And vers 10. If we say we haue not sinned we make him a lyar and his word is not in vs. And pag. 517. much more bitterly thus you write to this purpose If our aduersaries wil be so gracelesse as to make any man in this life except the Holyest of the Holyes 1. Petr. 2.22 free from sinne the Apostle enrolleth him in the blacke booke of damnable lyars 1. Iohn 1.10 And they may with Acesius the Nouatian borrow a ladder and so climbe vp alone to heauen yea rather fall to Hell for who are more desperatly sicke quà m qui mentem febribus perdiderunt then they which by the feauer of pride haue lost the vnderstanding of their sinfull condition Thus you which you cannot deny to be bitter in excesse What is the Iesuits fault No other but this he sayth that not only Christ Iesus the holyest of the holyes was by nature Hypostaticall Vnion impeccable but also (*) CoÌcil Trident sess 6. can 23. Sicut de Maria Virgine tenet Ecclesia that his Holy Mother was pure from all actuall sinne by speciall grace And why is this so great and damnable an offence Marry because S. Iohn sayth If wee say wee haue not sinned wee make God a lyar and this he spake not in the person of only ordinary Saynts but in the person of all the Elect euen of Saynts as singularly chosen as the Blessed Virgin This is the ground of your bitternes But first though the Scripture had sayd that all the elect commit actuall sinne yet perchance not without warrant we might except the mother of God but I will not stand herein agaynst you Shew in Gods word this text all the elect haue sinned or this S. Iohn sayd in the person of al the elect If we say we haue no sinne we deceaue our selues the Iesuit presently yieldes What can you wish more But if in the persoÌ of all the Elect be as in truth it is your addition vnto the text ioyned therwith so cunningly as it may seeme the very letter of Gods word what may we thinke of you but only that your rayling agaynst vs is not so bitter but your iniury vnto Gods word is greater I adde that to say S. Iohn spake the aforesayd wordes in the person of all the Elect not only is not the text but also agaynst the text except wee will make S. Iohn excessiue in the conceyte of himselfe For thus I argue It is manifest S. Iohn spake the words aforesayd in the person of such Saynts in the number of which he ranketh himselfe If WEE say that WEE haue no sinne But S. Iohn could not without pride ranke himselfe in the number of Saynts as singularly chosen as was the glorious Virgin so that if the sense of his saying be If we that is Saynts as singularly priuiledged as Gods Blessed mother say wee haue not sinned we deceaue our selues what can be more arrogant Luther (a) Luther Serm. de Natiuit Mariae Sumus pares Matri Dei ac aequè Sancti sicut illa indeed hath left behind him written We are all as holy as the Virgin Mary but that S. Iohn euer sayd it or thought it the Minister will neuer an able to proue So that without any question as also the (b) S. Augustin de nat grat c. 42. 60. Epist. 95. Fathers note S. Iohn spake in the persoÌ only of al coÌmon holy Christians among whoÌ he might without pride nuÌber himself As for your reproaches so many so bitter for two reasons you are to be pityed first for that your passion against the Iesuit is either so blind as you see not what lyeth before you or so fierce as not to spare him you let contumelious tearmes fly that must light on the head of the holy Fathers For this is your ceÌsure They that hold any except the Holyest of the Holyes to haue been free from actuall sinne are gracelesse are by S. Iohn enrolled in the blacke booke of damnable lyars mentem febribus perdiderunt they haue lost their witts by the phrensy of pride Now vnder this your Censure I subsume a knowne and vndeniable truth But holy Fathers exempt the Blessed Virgen froÌ actuall sinne not only S. (c) Serm. 2. de Assumpt Bernard S. (d) De excell B. Virg. c. 3. Anselme but also S. (e) Epist. ad Epict. Athanasius S. (f) In cap. 1. Reg. Gregory S. (g) Ser. 22. in Psal. 118. Ambrose yea S. Augustine (h) de Nat. Grat. c. 36. who thus speaketh for them all In matter of sinne no mention is to be made of the mother of our Lord she is not included in the generall sentences of that kind Scimus enim c. For wee KNOVV WEE ARE CERTAINE that vnto her singular Grace was giueÌ to conquer
sinne euery way What is hence consequent That except you recall your Censure you must censure the Fathers as Gracelesse DaÌnable lyars Franticke fooles so great is your passion and so small your iudgment in rayling at the Iesuit Secondly you are to be pittyed in regard your passion is so extreme as you cannot ioyne togeather the parts of your discourse in any sensible manner You say that the Iesuit holding the Blessed Virgin was immaculate and pure from actuall sinne is like to Acesius the Nouatian who thought himselfe pure and innocent and denyed possibility of saluation vnto men that sinned after baptisme so leauing no ladder to Climbe vp to heauen but only that of Innocency What can be more inept then to lay this censure on the Iesuite in that respect If the Iesuite hold the Blessed Virgin to haue been euer free from actuall sinne doth it follow that he must also so esteeme of himselfe as did the Nouatian May he not iudge her to be an Immaculate Virgin and yet himselfe a sinfull man crauing pardon of his sinnes by her prayers And if he should be so fond also as to thinke himselfe vnspotted pure from sinne doth it follow that he must needes with Acesius exclude from saluation all penitent sinners allow no ladder vnto heauen but only that of purity taking away the other of pennance Surely you cannot but see this your Inuectiue to be not only wrongfull but also witlesse The same distemper of passion causeth you not to marke the want of coherence betwixt your Textuall assertions and Marginall proofes In your text you say The Iesuit by saying the Blessed Virgin was pure from sinne hath lost his witts by the feauer of pride In proofe hereof you cite in your margent this senteÌce of S. Cyprian Quisquis se inculpatum dixerit aut superbus aut stultus est who so doth say that himselfe is without sinne is eyther proud or a foole Do you not yet perceaue the wonderfull impertinency of this proofe Let the same be put into forme then you will perchance presently feele it Whosoeuer sayth that himselfe is without sin is a proud foole The Iesuit sayth that the mother of God was without sinne Ergo The Iesuit is a proud foole Verily the Iesuit is not so great a foole as he who doth not perceaue the folly of this arguing which is iust as good as this Who so thinketh himselfe the holyest learnedst Deuine of this age is a very foole But Francis White thinketh Iohn Caluin the holyest and learnedst Deuine of this age Ergo Francis White is a very foole Suppose you were thus conceyted of Caluin and some Catholike Deuine should thus come vpon you for the same would not his folly seeme prodigious vnto all learned men Other falsifications I might yet further discouer as pag. 5. lin 8. where to shew that the Church shall not be alwayes visible Aug. de vnit Eccles. c. 16. you bring the Donatists obiection The Scriptures fortell a large reuolt from heauenly truth 2. Thessal 2.2 these words from heaueÌly truth are added to the Text for the Text only sayth first there shall come the defection or reuolt which most Expositours vnderstand from the Roman Empire And pag. 519. citing 1. Iohn 5.18 He that is begotten of God SINNETH NOT for the Diuine generation keepeth him and the wicked One toucheth him not you omit sinneth not that the Scripture might not seeme to auouch what you so bitterly rayle agaynst that the Saints of God by speciall grace may liue without sinne Likewise to reproue the Iesuites doctrine that Saints though they sinne venially yet doe not sinne agaynst the Diuine Law For this Law doth exact thinges of men no further then they are necessary vnto eternall life but Veniall sinne destroyeth or opposeth nothing that is necessary to eternall life Agaynst this doctrine you argue pag. 522. lin 20. If iust men haue any sinne they performe not all the Diuine law requireth for euery sinne is a transgression of the Diuine law 1. Iohn 3.4 Heere to the Text of your English Bible you adde Diuine the Text being Euery sin is a transgression of the Law or of a Law And this sentence is true for though Veniall sinns be not against the Diuine speciall law because they are not against Charity and Saluation yet they are against the law of reason which bindeth meÌ as much as may be not to be forgetfull inconsiderate euen in small matters And though some sentences of Scripture recoÌmend these small thinges vnto vs it is only to put vs in mind of what we are bound vnto by the law of reason not to lay new diuine obligations vpon vs Many such other tricks of your falshood I omit to discouer for breuityes sake Ignorance Fraud and Falshood in alleadging Fathers and all manner of Authours SECT V. IN this subiect I might be large you being copious in your quotations whereof scarce one is to be found which being examined to the originall is not eyther impertinent or wrested agaynst the Authours mind or falsifyed by mis-translation in the very text Which to discouer fully and particulerly were an hugh worke and hardly worth the labour and no wayes necessary For euen as to the end that one may know the Sea to be salt it is not needfull that he drinke vp the whole mayne two or three tasts taken heere and there may sufficiently resolue him of this truth so foure or fiue examples in euery kind may more then abundantly serue to make this your want of conscience knowne vnto your vnwary Credents that they may see whome they trust in a busines that doth so highly import These your falsifications are of two kinds some crafty and subtill some grosse and impudent Crafty falsification is when to draw Authours to your purpose in your translation of their text you eyther adde to it or detract froÌ it some words or particles thereby changing the sense or else cite their words truly but contrary to their meaning Grosse falsification is when you lay doctrines to the charge of Authours which they reiect euen in the places by you cyted Both these kinds of falshood S. Paul doth signify to be practised by Heretikes Ephes. 4 8. where he sayth That Christ hath left Pastours and Doctours to his Church to the end that we be not carryed away with the blasts of euery doctrine by the wylinesse of men to circumuent weakelings in errour What be the blasts of hereticall doctrine but their violent and audacious falsifyings of Scriptures and Fathers What their wylinesse to circumuent in errour but crafty corruption by stealing away or cogging in words in their producing of the monuments of Chistian Antiquity The Greeke word vsed by S. Paul is ãâã ãâã ãâã ãâã ãâã which signifies properly cogging of the dyce or helping the dyce craftily to cast what chaÌce they please Euen so Heretikes by helping the yee by cogging wordes in out of the Text make
Scriptures Fathers speak as they please This your cogging in Scripture is already discouered Now about the Fathers Seauen Testimonies of S. Augustine about Scripture and Tradition falsifyed §. 1. TO note some few of the many Pag. 22. lin 5. to make S. Augustine seeme to fauour your Protestant fancy that men are resolued in fayth by the resplendent Verity and euidence of the Christian Doctrine you cite him as saying (*) Cont. Ep. Fund c. 4. Manifest Verity is to be prâfered before all other thinges wherby I am hâld in the Catholike Church In this quotation the word other is cogged into the text to change the sense as if S. Augustine had sayd I haue many motiues to belieue the Catholike Doctrine amongst other the manifest verity of the things reuealed this is the chiefest of all S. Augustines true text is manifest verity so cleerly shewed as no doubt therof can be made praeponenda est omnibus is to be preferred before all these thinges whereby I am held in the Catholike Church Hence it is cleere that the manifest Verity was not the stay and motiue of S. Augustines fayth For what is preferred before all the motiues that stayed him in the Catholike Church was none of his motiues But he saith that manâfâst verity so cleerly shining as no doubt thereof can be made is to be preferred before all his motiues Ergo S Augustin was not befooled with this foppery that Fayth is resolued finally into the manifest resplendeÌt verity of the doctrine and thinges reuealed in Scripture Neere to the same (a) Pag. 21. lin â2 and in marg lit b. c. place you cite S. Augustine (b) Aug. l. 2. de Baptis c. 3. saying That former councells are corrected by latter Whence you inferre that the Tradition of the Church is fallible For what sentence of the Church is infallible if that of Councells be fallible In which say you some Papists place the soueraignty of Ecclesiasticall authority Heere you shew Ignorance and Falshood Ignorance about the doctrine of Catholikes For though some preferre the Councell before the Pope others the Pope before the Councell in case the whole Councel should be opposite to the Pope in matters of Fayth to be defined which case yet neuer happened yet all preferre perpetual Tradition hand to hand from the Apostles before both Pope and Councell For how can we know that Church definitions made by Pope Councell be infallible but by Tradition Some may say that is cleerly proued by Scripture It is true but how shall we know the texts assumed in this proofe to be the Apostles Scripture but by Tradition How should we be so sure that we truly expound the Texts aright did we not see the Tradition and practise of the Church to haue been still conformable to the sense we giue of those Scriptures Your Falshood is in that you conceale the words that immediatly follow in S. Augustines sentence which had you set down Aug. lib. 2. de Baptis c. 3. Ipsa plenaria Concilia saepe priora posterioribus emeÌdari cùm EXPERIMENTO âerum aperitur quod clausum erat it would haue been euideÌt that he doth attribute fallibility and corrigibility vnto Councells only in matters of fact or Ecclesiasticall Lawes about manners For the whole sentence is Amongst plenary Councells the former are corrected by the latter cùm experimento rerum c. when by EXPERIMENT of thinges something is brought to light which before was hidden Now the truth of matters and mysteries of Fayth is not brought to light by tyme and experience but the truth of matters of fact is of which One sayth Quicquid sub terra est in apricum proferet aetas Therefore S. Augustine speakes not of matters of Fayth but of matters of fact or of Ecclesiasticall Lawes about manners which in some cases tyme and experience doth discouer to be inconuenient therefore to be recalled In the same place to prooue S. Augustine (d) Pag. 21. in lit b. c. held that the Church in her perpetuall Traditions may be deceaued you cite him saying (e) Aug. l. 2. cont Crescon c. 21. Eâclesiastici Iudices sicut homines plerumque falluntur Ecclesiasticall Iudges as men may be deceaued and (f) Lib 2. de Baptism c. 3. EpiscoporuÌ litteras quae post confirmatum Canonem Scriptae sunt c. licere reprehendi Non debet Ecclesia se Christo praeponere vt putet à se iudicatos baptizare non posse ab Illo autem iudicatos posse cùm Ille semper veraciter iudicet Ecclesiastici autem Iudices sicut homines plerumque falluntur the writings of any Bishops since the Apostles may be questioned and called into doubt I do not doubt but you know in your conscience that S. Augustine in both the places is alleadged oppositely to his meaning In the first place he speaketh not about Church-errours in matters of fayth but about errors in matters of fact or Church iudgments concerning criminall causes For this is his whole sentence The Church ought not to preferre herselfe before Christ as to say that men condemned by him as wicked may validely baptize but such as she doth condemne may not seeing He in his iudgements neuer erreth whereas Ecclesiasticall Iudges as being men are often deceaued Who doth not see that you wrong Saint Augustine to bring this his testimony for his holding the perpetuall Tradition of the Catholicke Church hand to hand from the Apostles by the succession of Bishops to be fallible And no lesse iniuriously you produce him in the second testimony For he speaketh of single Bishops considered ech of them by themselues that their writings are obnoxious vnto errour and so may be questioned and examined by Scripture thence inferring that the Donatists should not wonder that he did examine the Epistle of S. Cyprian agaynst the Baptisme of Heretikes so cleere it is he speakes of single Bishops not of Tradition by the full consent of Bishops Pag. 37. lin 33. For only Scripture you cite the same S. August as thus writing (g) August in epist· 1. IoaÌ tract 3. The Church hath only two breasts wherwith she feedeth her Children the Scriptures of the Old New TestameÌt You corrupt this place by addition false translation First by adding to the text the word only to make men belieue S. Aug. held that no doctrine of Fayth is to be belieued which is not cleerly contayned in Scripture whereas (h) l. 4. de Baptis c. 6. 24. l. 5. c. 22. he hath an expresse principle to the contrary many tymes repeated in his workes Sundry thinges to wit of fayth such as was the doctrine that Baptisme giuen by Heretiks is valide are most iustly belieued to be the Apostles though they be no where written in the Scriptures Secondly S. August sayth not as you traÌslate that the Churches two breasts are the Scriptures of the Old New TestameÌt
for theÌ it would follow that she hath no milke in her two breasts but written doctrine but he sayth her two breasts are the two Testaments of Diuine Scriptures Hence you may gather that in ech of her breasts in ech of the Testaments the milke of Scripture is contayned but that only the milke of writteÌ doctrine is in them contayned you cannot from this text truly cited inferre therefore both by addition and transposition of wordes you help the dyce To proue That the Tradition of the Church hath no credit or authority but from Scripture and that though this Tradition might be false yet Fayth would subsist because there remayneth allwayes an higher and more soueraigne Iudge to wit God speaking in the Scripture To proue this I say you (i) Pag. 90. in margin lit c cite this text of (k) Augustin lib. 11. ãâã Faust. c. â Tanquam in sede quâdam in sublimi collocata est cui seruiât omnis Fidelis pius intellectus S. Augustine It is placed as it were in an high throne of authority vnto which euery faythfull and pious vnderstanding must be subiect What is this Why doe you not name it Because you durst not set downe the wordes that immediatly precede which make cleerly agaynst you to wit these (l) Excellentia Canonicââ authoritatis Veteris Noui Testamenti ApoâstoloruÌ confirmata temporibus per SVCCESSIONES EpiscoporuÌ Propagationes Ecclesiarum tanquam in sede quadam sublimiter constituta est c. The Canonicall authority of the Scriptures confirmed in the Apostles dayes is by SVCCESSIONS of Bishops propagations of Churches placed in an high throne of authority c. How directly is this testimony of S. Augustine agaynst that which you would proue thereby How hath Tradition no credit or authority but from Scripture if the Scripture by successiue tradition of Bishops hand so hand froÌ the Apostles hath gotten quoad nos in the persuasion of the Christian world the high seate of Diuine authority to be honoured as Gods word vnto which euery maÌ must yield If this successiue Tradition on which as S. Augustine teacheth our persuasion about the authority of Scripture dependes be made weake fallible by Protestants how shall the Scripture be able to keepe her credit and authority in our Fayth Verily it cannot except Christians will cease to rely on the authority of God reuealing and on doctrine deliuered by the succession of Bishops hunt after Diuine and Apostolicall Scripture by the sent and smell of the doctrines deliuered therein as you doe Likewise by addition of the Particle Only you falsify the saying of (*) Pag. 95. lin 31. in Marg. lit Paschasius For whereas he (m) Paschas in Matth. c. 28. Cum electis semper adfuturum se promittit sayth Christ promised to be with his Elect all dayes vntill the consummation of the world you cite him as saying Only with the elect More grossely in the same place you falsify Druthmarus for whereas (n) In cap. 28. Matth. he sayth Christ is with the Reprobate by the presence of his Godhead but with the Elect in another manner you make him say Christ promiseth to be only with the elect contrary to his meaning who teacheth that the presence and perpetuall assistance of our Sauiour are so vnited vnto his Church her Pastors that they may not erre but still teach all that he coÌmanded but that presence whereof that Text properly speaketh is not only affoarded vnto the Elect but vnto wicked men for the Saluation of all worthy Communicants as your selfe (o) Pag. 52. lin 14. affirme You (q) See pag. 105. rayle bitterly against the Iesuit for prouing that your Protestant Church cannot be the true Church nor part thereof because you seuered your selues from the Roman Church and did not ioyne vnto any preexistent Christian Society of Pastors but aparted your selues froÌ the Communion of the whole world For this his argument you rayle agaynst the Roman Church for a whole leafe pag. 106. and 107. Where thus you conclude your foule Foliall Inuectiue They since their Synode of TreÌt haue proceeded from euill to worse (s) The Minister in proofe of all this bringes nothing only in the Margent he nameth the Massacre of Paris Was that done by the Fathers of the Councell of Trent Doth that proue obscuring and out-facing of Truth Had not the Protestants then slayne been Traytors agaynst their king Was not the king informed of their plot to murdâr him his mother his brethren the cheiefest of his Nobles If to preuent his owne instant death the king did by martiall law without Iuridicall forme proceed agaynst knowne Rebells iâ this such a thing as yow may say It surpasseth all perfidious Stratagems and immane Cruelty of Infidels what idle Eloquence is this obscuring outfacing the truth with forgery and sophistry They haue conspired agaynst Kingdomes and States they haue surpassed professed Infidells in perfidious stratagems and immane cruelty And whereas they expelled vs by Excommunication and chased vs away from them by persecution yet this Roman Aduocate taxeth vs with Schisme Apostasy neuer remembring what (*) lib. 5. de Baptism c. 1. S. Augustine long since deliuered The Sacriledge of Schisme is then committed when there is no iust cause of Separation Thus by long continued fierce bitter blasts of false reproach you diriue your vnwary Reader vpoÌ the hidden rocke of a falsifyed sentence of S. Aug. as though this most Diuine Doctour had insinuated the lawfullnes of reuolt separatioÌ from all ChristiaÌ Churches What can be more false He disputeth agaynst the Donatists who had seuered themselues from the Christian world pretending that CaeciliaÌ Bishop of Carthage other Catholikes had giuen vp the Holy Bibles to the fire S. Aug. doth conuince them of Schisme two wayes First because this pretence were it true is not iust for there can be no iust cause of separation from the whole world and of beginning a new distinct Christian Church These be his wordes (t) Augustin ep 48. ad Vincent Fieri non potest vt aliqui iustam causam habeant qua communionem suam separent à coÌmunione Orbis terrarum eamîue appellent Ecclesiam Christi quòd se iuste ab omnium geÌtium communione separauerint Ibid. Nos ideo certi sumus neminem se à coÌmunione omnium Gentium iuââè separare potuisse c. We are certayne that none could iustly separate themselues from the Communion of the whole world And againe It is no way possible that any should haue reason to separate themselues from the coÌmunion of the whole World and so tearme themselues the Church because vpoÌ iust cause they haue deuided theÌselues from the Society of all nations Thus S. Aug. What can be more direct agaynst that doctrine for which you cite him Or more efficacious to conclude that you Protestants are guilty of damnable Schisme Secondly sayth
S. Augustine the cause you Donatist pretend is nulla none at all it is an vntruth (u) Calumniarum suarum âumos âactantes D. Baptis l 5 c 1. Caecilian hauing cleered himselfe from that crime and byn absolued in all maner of Courtes Yea though the same were true yet by (x) Restat vâ fateantur nulla maloruÌ etiam cognitorum tali communione Ecclesiam maculari ãâã cùm fassi fuerint non inuenient causam cur se ab Ecclesijs separauerinâ your owne principles it is conuinced to be no iust cause Wherefore your separation is not only Schisme but most eminent and notorious Schisme For then is Apeââissimum autem sacrilegium eminet Schismatis cùm NVLLA fuit causa Separationis the Sacriledge of Schisme most notoriously eminent when there was NO cause of separation He doth not say When there is no iust cause of separation Schisme is coÌmitted as though there might be some iust cause and then Schisme is not committed but when there is no cause of all which may with any colour or shew be pretended for separation then Schisme is not only committed for it is still committed when separation is made from the whole Christian world what cause soeuer be pretended but then it is notoriously most euidently committed Behold how changing the text of S. Augustine and agaynst Iustice cogging into the same the word iust you make his speach to haue a sense iust contrary to his meaning How iustly might I charge you with obscuring out-facing of the truth by forgery which calumniously without any proofe you obiect vnto the Sacred Councell of Trent But like to like such a Religion such an Aduocate Seauen Testimonies of other Fathers falsifyed §. 2. LET vs also discouer some of your corruptions about other Fathers besides S. Augustine For the fulnes of Scripture about all poynts of fayth you cite these wordes of (*) Serm. de Bapt. S. Cyprian Christian Religion findes that from this Scripture the rules of all learning flow and that whatsoeuer is contayned in the discipline of the Church doth arise from this and is resolued into this These wordes Puritans might better then you alleadge for their Geneuian Principle that not only church-Church-doctrine but also Church-discipline must be contayned in Scripture proued by the cleere Texts thereof But happily they neuer saw it or if they did they durst not be so impudent as to alledge it as you do agaynst the meaning of the Authour For S. Cyprian speakes not of the whole volume of Scripture but only of twelue or thirteene wordes therof to wit this little senteÌce (z) Praecipis Domine vt diligam te de proximo iubes vt ad meam eum mensuram complectar c. Legat hoc vnum verbum in hoc mandato meditetur Christiana Religio inueniet ex hac Scriptura omniuÌ doctrinarum regulas emanasse c. Loue thy Lord God with all thy hart thy neighbour as thy selfe This would haue appeared had you not omitted the wordes immediatly precedent in the very same sentence Let Christian Religion reade this one word and meditate on this commandment and it shall find that from this Scripture the Rules of all learning flow c. And this example may serue to make euident to the eye your perpetuall Protestant Impertinency in alleadging wordes of the Fathers in which they commend the perfection fulnes of Scripture for your fancy of only-only-only Scripture For the Fathers meaning is that all is contayned in Scripture in a generall and confuse manner not so particularly and distinctly as Scripture may be the sole rule for all necessary poynts of Fayth This is cleere for what they say of the whole Scripture they say of some principall particle thereof as of this Thou shalt loue thy Lord God with all thy hart and thy neighbour as thy selfe But no man that is in his iudgment will say what this sole sentence is a sufficient Rule of Fayth for all necessary poynts of Doctrine and Discipline Therefore their commendations of the plenitude of Scripture can inforce no more then that all is contayned in Scripture in some generall manner not so particularly but that for explication and distinctioÌ of many poynts the rule of Churches Tradition is necessary For the clarity of Scriptures that vnto them that know not the Tradition of the Church they are easy you (b) pag. 45 lin 10 cite S. (c) Homil. 2. de verbis Isa. Vidi Dominum Chrysostome Scriptures are not like Metalls which haue neede of workemen TO DIGGE THEM OVT but they deliuer a treasure ready at hand to them which seeke hidden riches in them It is sufficient that thou looke into them c. Here you falsify the Text of S. Chrysostome by adding vnto it to digge theÌ out whereby you make both the Father to contradict himselfe and his speach to be senselesse For if the Riches of the Scripture be hidden in the Text thereof as he sayth how is it a Treasure ready at hand without digging or searching How it is inough to looke into the booke to find it Had you digged deepely into the golden Mine of S. Chrysostome you would perchance haue found out his true meaning not haue imposed vpon him this false and pernicious doctrine S. Chrysostome in getting gold out of mines doth consider that a double labour is to be vndergone The one to digge out that earth wherwith Gold is mingled The other to seuer the gold froÌ the earth The first labour he sayth is necessary that we find out the Treasure true sense of Scripture we must sayth (d) Chrysost. Homil. 40. in Ioan. FODERE nos profundius iubet vt quae altè delitescunt inuenire possimus Idem in Gen. Homil. 37. Indagatis Profundis verum sensum veritatis percipere he not only looke into the booke not only attend to the bare reading but we are coÌmanded to DIGGE DEEPELY that wee may find out the thinges that lye hidden in the bottome For wee digge not for a thinge that lyes open and READY AT HAND but for a treasure that is hidden in the deepe Thus S. Chrysostome How directly against his mind do you make him say that the sense of the Scripture is a treasure so ready at hand and obuious as we need not digge for it In respect of the second labour to wit of seuering drosse from Gold when the same is found this labour S. Chrysost. sayth is needlesse in regard of the Scripture In metallis difficile est inuenire quod venantur Etenim cùm metalla Terra sint Aurum non aliud quam Terra similitudo celat aspectum eorum quae quaeruntur In Scripturis non est eadem ratio Neque enim proponitur Aurum terrae commixtum sed Aurum purum c. In Mines sayth he men haue difficulty to âind out what they hunt for The Mines being earth and Gold also earth this
likenes and similitude confoundeth âhe sight not to discerne the one from the other In scriptuâes it is not so the doctrine proposed therein being not gold mingled with earth but pure Gold the word of God is pure syluer refined wilth fire so that the Scriptures be not mettals that require workemeÌ to seuer in their doctrine Drosse from Gold they offer a ready and refined treasure to them that seeke the riches hidden in them Thus S. Chrysostome and he doth there largely discourse how euery thinge in Scriptures euen the Chronologies and proper Names of men do affoard wholesome and profitable doctrine to the Reader but to find this treasure we must not as he there sayth nudam tantùm scripturam aspicere sed insistere cum studio repositas scrutari opes not only looke vpon the Scripture but insist with study search out the riches hoarded vp therein Haue you not theÌ notoriously falsifyed the sense of his discourse by the insertion of words of your owne In the behalfe of your Protestant sole-sufficiency of Scripture you cite (d) Pag. 50. in Marg. lit E. pag. 3. lin 6. in marg lit E. alibi saepe this sentence of Durand tearming him A famous Scholeman Ecclesia licèt Dei Dominationem habeat in terris illa tamen non excedit limitationem Scripturae Although the Church haue the power authority of God vpon earth yet that authority doth not exceed the limitation of the Scripture This place is by you alleadged many tymes in this your Reply but most impertinently For his meaning is that the Church though it haue the authority of God vpon earth (e) Matth. 16. v 20. Quicquid solueris quicquid ligaueris super terram erit solutum ligatum in caelis yet the same power is in some cases restrayned and limited by the Scripture In which respect the Church cannot dispense in many thinges wherein God might dispense In (f) Ecclesia licèt habeat authoritateÌ Dei in tertio illa tamen non excedit limitationeÌ Scripturae Scriptura autem docet expresse seruos conuersos ad fidem adhuc manere Dominis suis prioribus licet illi maneant infideles particuler she cannot saith he exempt slaues that be made Christians from their subiection vnto their old Maâsters because that the Scripture doth expressely teach that Slaues conuerted vnto the Fayth are to be still subiect to their former Maisters though their Maisters be Infidels Thus Durand Now what is this to the purpose of prouing that men are bound to belieue nothing but what is cleerly contayned in Scripture Except according to your skill in Logicke you will argue in this sort The Church cannot do the thinges forbidden her in Scripture because her power is not beyond the restraynt thereof giuen in the Scripture Ergo she cannot belieue teach doctrines proposed vnto her by the rule of Tradition without Scripture which is a thinge commended vnto her in Scripture Hold the Traditions you haue whether by speach or by Epistle 2. Thessal 2.15 How many tymes in this your Reply haue you cited this testimony of the Maister of the Sentences (g) Lombard l. 4. sent d. 18. lit f. God doth not still follow the iudgment of the Church which sometimes through ignorance and surreption iudgeth not according to truth This I say you cite (h) See pag. 89. in lit â p. 93. lit d alibi to proue that the Church may erre in fayth at the least about secondary articles And yet it is most certayne and euident that he speakerh of iudgment in criminall causes For hence he inferretth (i) Soluere noxios vel damnare se putant innoxios cùm apud Deum non sententia Sacerdotum sed reorum vita queratur Et ita apertè ostenditur quòd non semper sequitur Deus iudicium Ecclesiae quae per ignorantiam surreptionem interdum iudicat the Church-meÌ must not thinke because Christ said vnto them whatsoeuer you bind or loose vpon earth shall be bound loosed in Heauen that therefore they may condemne the Innocent and absolue the Nocent For God in such case doth not follow their sentence but iudgeth according to the life of the accused To prooue that the Roman Bishop was not anciently acknowledged the supreme Pastour of the Catholike Church you say pag. 161. lin 15. Pope Stephen was sleighted by S. Cyprian and other Bishops of Africa In proofe whereof you cite in your margent (g) Ibid. lit D. these wordes of Firmilian (h) Firmil apud Cyprian epist. 75. Atque ego in âac parte iuste indignor in tam manifestam apertam Steâhani stultitiam quòd qui sic de Episcopatus sui loco gloriaâur se successionem Petri tenere contendit And indeed I am iustly grieued against the open manifest folây of Stephen that he so much glorieth of the dignity of his Bishopricke and standeth vpon his hauing the succession of Peter Thus you Now behold your falshood for I omit your ignoraÌce in naming Firmiâian as a Bishop of Africa whereas he was a Bishop âf the East to wit of (i) Euseb. Hist. Eccl. l. 6. c. 20. Caesareae Capadocensis Episcopus Caesarea in Cappadocia Your Legier-de-maine I say and falshood is twofold First you omit to let your Reader know that this Firmilian when he wrote this Epistle was a Quartaâeciman and also addicted to the Errour of Rebaptiâing theÌ that had been baptized by Heretiks And because S. Stephen a most (k) Vincent Lyrinensis aduersus Haeres cap. 9. Holy Pope Martyr had made a decree against their Nouelty (l) Cyprian epist. 74. Nihil innouaÌdum praeâerquam quod traditum Let no nouelty be admitted âut let the ancient Tradition be kept this Firmilian wrote against him an Epistle full of sharpe contumelious speach Had you mentioned this quality of Firmilian which I do not doubt but you knew your impertinency would haue been apparent For this supposed your Argument goeth thus Some Bishops specially Firmilian erring against Fayth and blasted for the tyme with the spirit of Heresy wrote a coÌtemptuous Epistle against the Sea of Peter Ergo the Sea of Peter is not by diuine Institution the Rocke of the Church agaynst which the gates of hell all Heresyes should rage but neuer preuayle Secondly you notoriously falsify the sentence of Firmilian in making him to rayle against the Roman Bishops being the successour of Peter For this euen in that his Hereticall passion wherof he afterward was (m) This is testifyed by Dionysius Alexandrinus who then liued in his Epistle to Xistus the Successour of S. Stephen apud Euseb. l. 7. Histor. c. 3. Niceph l. 6. c 7. penitent he neuer did yea he doth rather acknowledge the Roman Bishops succession froÌ Peter and thence argueth that seeing to Peter only Christ said To thee I will giue the Keyes of the Kingdome of heauen c.
Controuersy in which all other are inuolued and by the decision therof resolued the Church (b) 2. Tim. 3.15 Math. 16. Isa. c. 2. v. 3. Dan. c. 2. v. 35. being the Pillar and Foundation of truth the eminent Rocke and Mountaine filling the whole world on the toppe wherof standeth the Tradition of sauing doctrine conspicuous and immoueable If this Church be ouerthrowne the totall certainty of Christianity cannot but with it togeather fall to the ground if it be hidden made inuisible men must needes wander in the search of the first deliuered Christian doctrine without end or hope of euer arriuing at any certayne issue And if this CoÌtrouersy be not examined and determined in the first place disputatioÌ by (c) Non ad Scripturas prouocandum nec in ijs constituendum certamen in quibus aut nulla aut parùm certa victoria Tertull. in praescrip c. 19. Scripture will proue fruitlesse by the sole euidency wherof no victory can be gotten against proteruious errour or at least no victory that is very (d) The Minister pag. 8. sayth that by the Church appareÌt victory caÌnot begotten more then by the Scripture which is false For apparent victory is that wherby men are forced to yield or els to disclame from the authority of the Iudge If the true Church be found out and made Iudge men may be forced by her sentence to yield vnto truth or els to disclame from the Iudge which yet we see is not done by the Scripture For men that allowe the same Scripture to be Iudge neyther are forced to yield vnto truth nor to appeale from the Scripture yea sayth Luther Tom. 2. Witt. in Concion Domin octauae post Trinit fol. 118. Neuer any Heresy was so pestilent or foolish that did not couer it selfe with the veyle of Scripture apparent neither will answeres about particular Doctrines easily satisfy a mind preoccupyed with a long continued dislike of them BECAVSE the Minister hath repeated sundry false Principles and moued many doubts about the Resolution of Fayth declared in the two ensuing Grounds of the Iesuits Answere Because also this CoÌtrouersy is the grouÌd of the rest by which they are finally resolued and except it be cleered in the first place Heresy will be still hyding it selfe in the obscurity thereof Hence I haue thought necessary in this very Entry to superadde and prefixe this ensuing Treatise A SHORT TREATISE CONCERNING THE RESOLVTION OF FAITH For the more full cleering of the ensuing Controuersies about Tradition Scripture the Church THIS Treatise is deuided into two Partes In the first I will set downe and refute the Protestant forme of Resolution In the second declare and proue the Catholicke The Protestant Resolution of Fayth declared §. 1. PROTESTANTS perceaue that if they pretend to belieue Christian Religion without seing the truth thereof vpon the sole authority of God reuealing they must consequently belieue that God reuealed it vpon the word and authority of the Apostles who preached the same to the world as doctrine vnto them reuealed of God then agayne that the Apostles did thus preach publish it by (d) Quid Apostoli praedicauerint praescribam non aliter probari debere quà m per easdem Ecclesias quas ipsi condiderunt Tertull. de praescrip c. 19. the light of the Church succeeding theÌ deliuering it haÌd to hand as froÌ them which TraditioÌ if they admit as a certayne infallible rule they are (e) To this purpose they say So long as we stay vpon the Fathers we shall still continue in our old Popish errors Peter Martyr de votis pag. 476. Luther de serâuo Arbitrio Tom. 2. Wittemberg pag. 434. Pomeran in Ionam Napier vpon the reuelations Calius Curio alij brought into streights and mightily pressed to receaue many doctrines of Tradition which they are now resolute neuer to belieue Therefore to lay the axe to the roote they would fayne build their fayth on an higher ground then the authority of God darkely reuealing to wit (f) Iohn White defence pag. 309. None can belieue except God illuminate their hartes but such as haue this illumination do SEE MANIFESTLY the truth of thinges belieued on Diuine illumination whereby they see manifestly the truth of thinges belieued whereby they are (g) Francis White Orthodoxe pag. 108. adding that Protestants herein are like to a man that sees a farre off an obscure glimmering but coÌming to the place beholds the light it selfe And the same is taught by Caluin Institut l. 1. c. 7. n. 2. and the rest conuicted in conscieÌce by the euidence of the thing it selfe that their Religion is Diuine by the lustre and resplendent verity of the matter of Scripture and maiesty of the doctrine thereof sensed according vnto their manner The former Resolution confuted by six Arguments §. 2. THis pretence of Resolution so much (h) Pag. 19. lin 4. pag. 28. lin 3. ibid. lin 28. pag. 68. lin 20. The Maiesty and lustre of Heauenly doctrine is such as it appeares illustrious though propounded by meane and obscure persons as a rich Iewell doth manifest his owne worth repeated by our Minister in this Reply is refelled by 6. arguments as being extremely arrogant ignorant disorderly fond desperate the deuise of Sathan The first Argument First what more Arrogant then to challenge ordinary illuminations more high rare and excellent then the Apostles had The Apostles though they had this priuiledge that Christian Religion was to them immediatly reuealed of God yet did they not see the resplendent verity shiâing truth of the Doctrine therof but saw darkely belieuing what they did not see as S. Paul doth (i) 1. Cor. 13.12 Videmus nunc in speculo in aenigmate we se through a glasse darkely that is we be sure by belieuing Gods word of what we do not see testify Therefore illuminatioÌ shewing manifestly the truth of things belieued challendged by Protestants is more high rare and excellent light then that the Apostles had what greater (k) Innumerabiles sunt qui se Videntes non solùm iactant sed à Christo illuminatos videri volunt Sunt autem haeretici Augustin tract 43. in Ioan. arrogancy Swenkfeldians equall themselues vnto the Apostles pretending immediate reuelation and teaching from God such as the Apostles had but Protestants pretending to see manifestly the truth of things belieued equall themselues vnto the Blessed whose happines is to see (l) Fides est credere quod nondum vides cuius Fidei merces est videre quod credis Augustin de verb. Apostol Serm. 29. what we belieue specially seing one point of the doctrine Protestants pretend to see is the blessed Trinity the true light and resplendent verity whereof a man caÌnot see manifestly without being blessed The second Argument Secondly what greater Ignorance against the Rudiments of Christian Religion then to resolue Christian fayth by the euidence and resplendent verity of the
doctrine matter and of things belieued What is Diuine fayth but to belieue things we do (m) Argumentum non appareÌtium Hebr. 11.1 Fide credimus ea quae non videmus Aug. de Gen. ad lit l. 12. c. 31. Et Enchirid. c. 8. Fides quam diuina eloquia docent est earum rerum quae non videntur not see vpon the word of God reuealing them whom we know to be worthy of all credit so that howsoeuer some learned men may otherwise see some doctrines reuealed by the light of reason yet neuer by the light of fayth for fayth is that vertue wherby we (n) Fides inchoat meritum Aug. l. 1. retrac c. 23. Et epist. 106. Fides meretur gratiam bene operandi merit and please God by shewing reuerence to his word but what merit or God-a-mercy is it to belieue what we see manifestly (o) Augustin tract 79. in Ioan. Laus fidei est si quod creditur non videtur Gregor hom 26. in Euang. Cyprian Serm. de Natiu Christi Haec fides non habet meritum conuicted by the euidence therof What pious affection to Gods word doth a man shew by seing it to be the truth The third Argument Thirdly it is extreamest Disorder as S. Augustine sayth (p) August de vtilit credendi c. 14. Priâs videre velle vt animum purges peruersum atque prae posterum est first to see that we may belieue wheras we ought first firmely to belieue what we do not se that so we may (q) See this Ministers reply pag. 16. The matter and forme of the Bookes shew themselues to be Diuine merit to see what wee haue belieued But Protestants pretend first to see the resplendent verity of Scriptures doctrine thence concluding (q) See this Ministers reply pag. 16. The matter and forme of the Bookes shew themselues to be Diuine that the Scripture being so high and diuine truth as they forsooth see it to be cannot but be reuealed of God and if (r) If Diuine then Apostolicall Reply pag. 19. reuealed of God then preached by the Apostles if preached by the Apostles then the full publike tradition of the Church in all subsequent ages (s) Pag. 105. the Minister sayth If we can demonstrate we mantayne the Religion which the holy Apostles taught this alone is sufficient to proue we are the true Church though we could not nominate any visible Church of our Religion out of History though the Preachers Professors therof were neuer seene nor can be named Thus disorderly they place the Cart before the Horse they know that their Religion is supernaturall truth before they be sure that it is either the doctrine of the Church or of the Apostles or of God The fourth Argument Fourthly it is great blindenes and (t) Field appendix part 2. pag. 20. doth acknowledge that they who see not this light of Scripture and yet pretend it must be brayne sicke and franticke want of common sense for men that digladiate amongst themselues about Scripture and the doctrine therof which is diuine and heauenly and which not to pretend that they are enabled by the spirit to discerne heauenly writings doctrines and senses from humane by the euidence of the thing as easily as men distinguish light from darknes hony from gall Protestants disagree and contend bitterly about the very Scriptures they dayly peruse see and behold which text and sense is diuine and heauenly which not as to omit many other Examples about (t) Luther praefat in Epist. Iacobi edit Ienensi Chemnitius Enchyrid pag. 63. The Epistle of Iames the second of Peter the second and third of Iohn the Epistle of Iude the Apocalyps of Iohn are Apocryphall the Epistle of Iames and about the sense of these words This is my body and yet they (u) Iohn White sayth they know the senses of Scriptures to be diuine by their owne light shyning and by their owne shewing it selfe in them as sweetnes is knowne by it owne tast Caluin lib. 1. Institut c. 7. §. 2. in fine Non obscuriorem veritatis suae seipsum scriptura vltâò praese fert quà m coloris suires albae nigrae saporis res suaues amarae challenge resolution in these matters by the light of the spirit making them to see manifestly the truth of the thinge and to discerne true scripture in text and sense from false as easily as the light of the Sunne from darknes what can be more fond and ridiculous The fifth Argument Fifthly if no man be saued without diuine and supernaturall fayth and if supernaturall fayth be resolued not by the authority of the Church of God but by the resplendent verity of the Doctrine what hope of saluation can wise and prudent men expect in the Protestant Church Without diuine illuminatioÌ making them to see the truth of things belieued they cannot haue supernaturall fayth nor be saued if Protestants say true Wise prudent men cannot be so fond as to belieue that they see manifestly the truth of the things they belieue by Christian fayth as the truth of the Trinity of the Incarnation of the Reall presence of the Resurrection of the dead and other like articles belieued What (x) Protestants are forced by this argument to contradict themselues For sometymes they teach that fayth builded on the authority of the Church is but human and acquisite not sufficient vnto Saluation Thus our Minister pag. 14. And yet at other tymes they teach that Nouices and weakelings haue fayth sufficient vnto saluatioÌ whose sayth is built vpon the authority of the Church this also is taught by the Minister pag. 22. saying Nouices in fayth ground their historicall fayth vpon the authority of the Church then can they expect but most certaine damnation in the Protestant Church if this Protestant way to resolue supernaturall fayth be the truth The sixt Argument Finally no deuise more proper of Satan to entrap simple soules then the promise of cleare and manifest Truth this being the very (y) Timeo ne sicut Serpens Heuam seduxit astutiâ suâ ita corrumpantur sensus vestri excidaÌt simplicitate quae est in Christo. 2. Cor. 11.3 meanes of delusion wherby he deceyued our first parent Eue and (z) Gen. 3.4 wonne her to tast the forbidden fruite for what more gratefull vnto men that grone vnder the (a) Augustin de vtil cred c. 9. Vera Religio sine quodam graui authoritatis imperio iniri rectè nullo pacto potest yoke of Christian authority pressing them to belieue what they do not see theÌ this (b) Haeretici non se iugum credendi imponere sed docendi fontem aperire gloriantur Augustin Ibid. promise of Heresy Follow vs you shal be like vnto God seeing the truth you shall by following vs not darkly belieue but know good from bad truth from falshood in matters of Religion by euidence
by grace cannot discerne the same to be his voyce and word This is spoken with more confidence then consideration God hath an (s) Ioan. 1. Eternall Increate manner of speaking to wit the production of the Eternall Word by which the Blessed discerne him from all other speakers by the euidence of blisse-full learning but no created manner of speaking (t) This is also true wheÌ God speaketh inwardly to the soule For in that speaking he vseth the natiue intellectuall tongue that is the vnderstanding Faculty of the soule his diuine inspirations being apprehensions of vnderstanding of the will and affections Hence this inward speaking is not by the meere souÌd knowne to be Diuine but by the coniecture of some effects or by speciall reuelation is so proper to God as it can be knowne to be his speaking by the meere sound of the voyce without speciall reuelation or els some consequent miraculous effect Which I declare and proue by this argument If there were a man that had no proper sound and accent of voyce but could and did exactly vse the voyce of euery man as he pleased this man could not be known by his voyce Likewise if a man had no proper stile in writing but could perfectly write the stile of any authour as he should thinke good he could not be knowne from other writers by his phrase But God hath no proper external sound or accent of voyce nor any proper stile or phrase in writing but vseth the propeâ tongue of those men whome it pleaseth him to inspire folding vp his heauenly coÌceites in the Prophets naturall language whence ariseth (u) The differeÌce of stile betwixt the Apocalyps and the Ghospell of S. Iohn is noted by Dionysius Alexandrinus apud Euseb. l. 7. c. 10. And Caluin Institut l. 1. c. 8. noteth variety of stile amongst the Euangelists Prophets Dauidi Isaiae âucunda suauis fluit oratio Apud Amos Pastorem Ieremiam ZachariaÌ asperior sermorusticitatem sapit such difference of stiles amongst the sacred writers So that it is great want of discretioÌ to thinke to know a book to be of God by the stile abstracting from the matter Now the matter is such as it doth not with euidence certainly shew it selfe to be nothing but truth as hath beene prooued Learned men as hath been sayd may from within Scripture gather arguments that probably perswade that the same is the word of God but euident probability cannot be the ground of persuasion certayne and ineuident it may be a comfortable coÌfirmation not an assured foundation of Fayth The fifth Argument If Scriptures be not cleere and euident but only to such as haue the light and faculty of fayth they cannot be the prime principles of Fayth euident in themselues not prooued by the principles of faith This is cleere because euery faculty supposeth her principles by the light of them which the student bringes with him she sheweth truths pertineÌt vnto her skill that were hidden But the Scriptures are not cleere and euident but to such only as haue aforehand the light and faculty of fayth yea they be dark obscure vnto Infidels as not only the (x) Verbum eius infidelibus nox est Hilarius in cap. 10. Matth. 2. Caluin l. 1. Iustit c. 8. n. 9. Fathers teach but also Protestants graunt Therefore the Scriptures be not the prime principles of fayth supposed before fayth which Infidells seeing to be true resolue to belieue the mysteryes of Fayth but only are secondary truths darke and obscure in themselues belieued vpon the prime principles of fayth The sixt Argument Hence ariseth the sixt argument which is à priori If Scriptures may be prooued by the light of a superiour principle of Fayth they are not the prime principles of sayth euident in themselues and indemonstrable But Scripture is prooued by a superiour more euident principle of faith For the doctrine of the Scripture is proued to be true because God the prime verity authour of Scripture cannot deceaue nor be deceaued Now that prime verity cannot deceaue nor be deceaued is a principle of fayth superiour and more euident then that the Scriptures be of God and diuine Therfore Scripture is not the supreme indemonstrable principle of Fayth but is proued to be truth by the authority of God reuealing it to be of God by the miracles of the Apostles publishing it to be the Apostles by the tradition of the Church deliuering it as such euen as all as other mysteryes of Fayth are proued The seauenth Argument Finally Protestants for this their fancy of finall resolution of fayth by the resplendeÌt verity of the doctrine haue not any argument worth a rush Their chiefe Argument are two First Scripture is a principle of fayth but principles are to be euident in themselues and to be knowne by their own light This argument much often vrged by you your (a) Way pag. 37. Defence cap. 20. Brother is seely because al principles must not be euideÌt in theÌselues but only the first prime principles of euery faculty or hability of knowledge as all know But Scriptures are not as hath been shewed the prime principles of fayth but are secondary principles which being known we by the light of them may know many other things The second argument (b) This argument is vrged by the Minister pag. 16. and often elswhere The Scripture is light for the word of God is light and Scripture is the word of God But euery light is euident in it selfe and knowne by the euidence it hath in it selfe Therefore the Scriptures must of themselues appearâ and shew that they are diuine truth I Answere the Minor of this Argument is false the whole argument grounded vpon ignorance in not discerning a difference betwixt corporall spirituall light True it is that euery corporal light that doth enlighten the eye of body must be euident in it selfe primely originally cleere but not so euery truth that illustrates mans vnderstaÌding The reason is because the eye of body cannot by thinges seene inferre conclude things that are hidden but only can appreheÌd what doth directly and immediatly shew it selfe But mans Vnderstanding not only apprehends what sheweth it selfe but by things knowne inferreth breedeth in it selfe knowledge of thinges hidden Hence vnto Vnderstanding though things shewing themselues directly and by their owne light be her prime principles and meanes to know other thinges yet also things hidden in themselues being formerly knowne by the light of authority may thereby become lights that is meanes to know yet further of things hidden So that speaking of spirituall and intellectuall lights it is false that all lights enlightening mans Vnderstanding to know other thinges are euident in themselues yea some secondary Principles and Lights there are which must be shewed by superior light before they become lights In which kind is the Scripture being a Light vnto the faythfull
so contemptible in the eye of men that verily the worke of the worlds creation doth not more cleerly discouer God the Authour of Nature then this of the worlds Conuersion doth shew it selfe to proceed from the Authour of grace Fourthly the miraculous coÌtinuance of a Christian Catholike Church spread ouer the world foretold by our Sauiour notwithstanding so many persecusecutions by the Iewes Heathens Heretikes Polititians and dissolute Christians Against this Principle of ResolutioÌ Ministers (d) Chalenour in his Credo Ecclesiam Catholicam p. 1. c. 6. Field l. 3. cap. 15. and our Minister (e) Reply pag. â16 citing in particular obiect that miracles are only probable not sufficient testimonies of diuine doctrine yea (f) Bellarm. l. 4. de Eccl. cap. 14. Bellarmine sayth we cannot know euideÌtly that miracles are true for if we did we should know euidently that our fayth is true so it should not be faith I Answer that such euideÌce as doth exclude the necessity of pious reuerence affection vnto Gods word euidence I say enforcing men to belieue cannot stand with true fayth If we knew by Mathematicall or Metaphysicall euidence that the miracles of Christ and his Apostles were true perchance this euidence would compell men to belieue and ouercome the naturall obscurity and seeming impossibility of the Christian doctrine And therefore as Bellarmine sayth we cannot be mathematically and altogeather infallibly sure by the light of nature that miracles are true Notwithstanding we must not deny what Scriptures affirme (g) Ioan. 5â 36. that miracles are a sufficient testimony binding men to belieue and consequently that we may know them to be true (h) Suarez de fide disput 4. sect 3. n. 9. Videntibus coÌstare poterat euideÌtia naturali vera esse quae agebantur by Physicall euidence as we are sure of things we see with our eyes or of such as being once euident to the world are by the worlds full report declared vnto vs. Neyther doth this Physicall euidence of miracles take away the merit of Fayth The reason is because this euidence not being altogeather and in the highest deâree infallible by it selfe for our senses may sometymes be deceaued is not sufficient to ouercome the naturall obscurity darknes seeming falshood of things to be belieued vpon the testimony of those miracles For the mystery of the Trinity of the Incarnation of the Reall Presence and the like seeme to reason as impossible as any miracle can seeme euident vnto sense Hence when fayth is proposed by miracles ariseth a conflict betwixt the seeming euidence of the miracles and the seeming darkenes and falshood of the Christian doctrine Agaynst which obscurity a man cannot get the victory by the sole eâidence of miracles except he be inwardly holpen by the light of Gods spirit mouing him by pious affection to cleaue to the doctrine which is by so cleere testimonyes proued his word As a man shut vp in â chamber with two lights wherof the one maketh âhe wall seeme white the other blew caÌnot be firmly âesolued what to think till day light enter obscuring both those lights discouer the truth Euen so a man looking vpon Christian doctrines by the light of Christian miracles done to proue them will be mooued to iudge them to be truth but looking vpon âhem through the euidence of their seeming impossibilities vnto reason they will seeme false nor will he be able firmely to resolue for the side of faith vntill the light of diuine grace enter into his hart making him to preferre through pious reuerence towards God the so proposed authority of his word before the seeming impossibility of mans reason The third Principle demonstrated §. 3. BEING resolued that the doctrine of God is sauing truth the Apostles doctrine the doctrine of God we meete with a third Enemy who labours to driue vs out of the beateÌ high way to know what doctrine is the Apostles This Enemy is the Heretike a domestike Enemy and therfore more dangerous These men graunt the doctrine of Saluation to be supernaturall and reuealed the reuealed to be the Apostolicall and no other but they will haue the rule of knowing what doctrine the Apostles taught to be speciall illumination of the spirit not Catholike Tradition For there is a double kind of Tradition from the Apostles that may be pretended The one publicke by the vniforme perpetuall teaching of Pastours The other secret by the teaching of some priuate men pretending to haue been taught more singularly and highly then other men by the Apostles The second kind of Tradition hand to hand from the Apostles by the secret teaching of an inuisible Church Heretikes haue pretended but neuer the first of publike and Catholike Tradition The cause why Heretikes prescribe the course to resolue by illuminations is because an Heretike will not admit doctrines deliuered vnto him by the consent of his Christian Ancestors but with choyce receaue some and reiect others as he findeth good Whence he hath the (d) Tertull. de praescript cap. 6. Haereses dictae Graeca voce exinterpretatione Electionis Name Heretike that is one who is his owne caruer and chooser in matters of Religion still (e) Augustin l. 7. de Gen. ad lit c. 9. Neque enim non omnes Haeretici Scripturas Catholicas legunt pretending for all his fancyes Scripture vnderstood by the light of the spirit If Catholike Tradition were by him admitted as a rule infallible to know what doctrine the Apostles preached he could not haue liberty to choose according to his best liking but would be bound (f) Nobis nostro arbitrio non licet indulgere sed ê Apostoli fideliter consignarunt accipere to receaue the forme of Religion made vnto him by Tradition of Ancestours Hence agaynst this way of Catholike Tradition he bandeth with might and mayne charging the same to be fallible that errours may secretly creep into it teaching men to retyre vnto the inward teaching of the spirit as the only secure meanes to know which be the Apostolicall Scripturs which the Apostolicall interpretation of them Agaynst this Enemy is the third principle of true Christian Religion The Apostolicall doctrine is the Catholike to wit the doctrine that is deliuered from the Apostles by the Tradition of whole ChristiaÌ worlds of Fathers vnto whole ChristiaÌ worlds of ChildreÌ that in matters of ChristiaÌ Religion Heresy that is priuate election and choyce may haue no place About this principle faith is resolued and assured by a third perfection belonging to God as he is Prime Verity This is that he cannot so much as conniue vnto falshood whereby he become any way accessory of deceauing then that simply readily religiously belieue what they haue iust reason to thinke to be his word But there is iust and sufficient reason to belieue that doctrine deliuered by ful and perpetuall Tradition hand to hand from the Apostles is verily their doctrine and therefore
Gods Ergo God being the prime verity cannot permit Catholicke Christian Tradition to be falsifyed How the Churches Tradition is proued infallible independently of Scripture §. 4. HENCE is answered the common Obiection which Protestants make that Tradition of doctrine from hand to hand made by men is fallible subiect to errour for they may deceaue or be deceaued If We answere that Christian Catholicke Tradition of doctrines is infallible through Gods speciall assistance They reply this infallibility of traditioÌ through diuine assistaÌce cannot be knowne but by the Scripture and so before we can build our fayth on Tradition as infallible we must know the Scripture to be the word of God and consequently we cannot build our persuasion of the Scriptures being Apostolicall and diuine on Tradition except we comit a Circle I Answere First that Catholicke Tradition is proued to be (m) Est suÌmus gradus certitudinis humanae de qua SIMPLICITER dici potest noÌ posse illi falsum subesse Suarez de gratia l. 9. c. 11. n. 11. Et hoc ibid. probat simply infallible by the very nature thereof For TraditioÌ being full report about what was euident vnto sense to wit what doctrines and Scriptures the Apostles publickly deliuered vnto the world it is impossible it should be false Worlds of men cannot be vniformely mistaken and deceaued about a matter euident to sense and not being deceaued being so many in number so deuided in place of so different affectious and conditious it is impossible they (n) Neglexerit officiuÌ suum Villicus Christi c. Quî verisimile vt tot tantae Ecclesiae in vnam fidem errauerint variasse debuerat error EcclesiaruÌ Caeterùm quod apud multos vnuÌ inuenitur non est erratuÌ sed traditum Tertullian de praescript c. 28. should so haue agreed in their tale had they maliciously resolued to deceaue the world Wherefore it is impossible that what is deliuered by full Catholicke tradition from the Apostles should be a thing by the traditioners first deuised Secondly I say that how soeuer human Tradition may be by nature fallible yet the Christian Catholicke is assisted of God that no errour can creep into the same Which diuine assistance to be due vnto it is demonstrated by the perfection of Diuine verity by the nature of tradition precedently independently of Scripture and therefore without any Circle by two Arguments The first is the same we before touched God beâng Prime Verity cannot conniue that the meanes of conueying the Apostles doctrine vnto posterity which bindeth Religious belieuers to receaue the same as his word should secretly be infected with damnable Errour For being Infinit Verity in his knowledg this cannot be done without his priuity Knowing thereof being infinit veracity in his teaching the truth he cannot yield that the meanes of conueying his truth obliging men to belieue should âmperceptibly be poysoned whereby men for their deuotion vnto his Verity incurre damnation This being so I assume But the Catholicke tradition of doctrine from the Apostles bindeth Christians to whome it is deliuered to belieue the same as Gods word This I proue When doctrine is sufficiently proposed as Gods word men are bound to belieue it But that is sufficiently proposed as Gods word vnto Christians which is vnto them sufficiently proposed âs Doctrine of the Apostles Now that Catholicke Tradition of doctrine from the Apostles is sufficient proposition and proofe that that Doctrine is the Apostles is proued first because Catholicke tradition of doctrine is by nature simply infallible as hath bin shewed but proposition knowne simply to be infallible is sufficient to bind men to belieue Secondly Catholicke tradition that is the report of a world of Ancestors coÌcerning sensible matters of fact is so pregnant and obligatory as it were insolent madnes to deny it In so much as euen (o) Caluin Institut l. 1. c. 8. n. 9. Quaerunt quis nos certiores fecerit à Moyse aliis Prophetis haec fuisse scripta quae sub eorum nominibus leguÌtur c. quis non colaphis flagellis castistandum illum insanum dicat Certô certiùs est ipso rum scripta non aliter peruenisse ad posteros quà m de manu in manuÌ TRADITA Caluin sayth that such as deny the tradition of Ancestors concerning the authors of the Canonicall bookes are rather to be reformed with a Cudgell then refuted by Argument Thirdly God himselfe sendeth children vnto the tradition of their Ancestors to learne of them the sensible workes of his miraculous power done in former ages (p) Deuteron 32.7 Aske thy Father and he will tell thee thyne Auncestors and they will certifye thee Fourthly the proofe of tradition is so full and sufficient as it conuinceth infidels For though they be blind not to see the doctrine of the Apostles to be Diuine yet are they not so voyd of common sense impudent and obstinate as they will deny the doctrine of Christian Catholicke tradition to be truly Christian Apostolical Whence two thinges are euident First that Catholicke tradition from the Apostles is an externall sufficient proposition and a conuincing argument that the doctrin so deliuered is Apostolicall consequently Diuine reuealed Doctrine Secondly that Heresy which stands agaynst this tradition ãâã willfull obstinacy and madnes and worse then Paganisme The second argument God being Prime verity binding all men that will be saued to know and firmely belieue the Apostles doctrine euen vntill the worlds end cannot conniue that the only Meanes to know this doctrin perpetually and euer after the âpostles decease be secretly insensibly poysoned with errours agaynst the truth of Saluation This is âeere The only meanes whereby men succeeding âhe Apostles may know assuredly what Scriptures ând doctrins they deliuered to the Primitiue Cathoâicke Church is the Catholicke tradition by worlds âf ChristiaÌ Fathers Pastors vnto worlds of Chriâtian children and faythfull people Ergo Catholike Tradition is by God the Prime verity so defended âreserued assisted as no errour agaynst Saluation âan be deliuered by the same consequently it apâeareth by the very notion of prime Verity indepenâently of Scripture that Catholicke tradition is âroued to be infallible through Gods speciall assiâtance âhe difference between Propheticall and ordinary Diuine Illumination by which Protestants Cauills are answered §. 5. AGAYNST the Minor of the former argument Protestants obiect first that though the testiâony of tradition be a good (q) Reply pa. 15. lin 32. morall human and proâable proofe that these Scriptures were by the Apoâtles deliuered yet the chiefe ground of fayth in âhis poynt is inward illumination the testimony âf the spirit speaking within our hart and assuring ãâã of the truth I answere God may assure men of âruth by inward inspiration two wayes first by the ââght of inward teaching and inspiration without âhe mediation and concourse of any externall inâallible ground of assurance Secondly by the light
reuealed all these verityes to Christs Iesus and he (f) Omnia quae audiui à Patre nota feci vobis Ioan. 15. v. 15. agayne to his Apostles partly by word of mouth but principally by the immediate teaching of his holy spirit to the end that they should deliuer (g) Docete omnes gentes Math. 28.20 them vnto mankind to be receiued and belieued euery where ouer the world euen to the consummation thereof Fourthly that the (h) Illi profecti praedicauerunt vbique Marc. vlt. 20. Apostles did accordingly preach to all nations deliuer vnto them partly by wryting partly by word of mouth the (i) O Timothee depositum custodi 1. Tim. 6.20 whole entyre doctrine of saluation planting an vniuersall Christian company charging them to keep inuiolably and to deliuer (k) Haec commenda fidelibus hominibus qui possunt alios instruere 2. Tim. 1.2 vnto their posterityes what they had of them the first messengers of the Ghospell Fiftly though the Apostles be departed their primitiue Hearers deceased yet there still remaynes a meanes in the world by which all men may assuredly know what the Apostles preached and the primitiue Church receyued of them seing the Church euen to the worlds end must be (l) Ephes. 2.20 c. 4.5.11 founded on the Apostles and belieue nothing as matter of Fayth besides that which was deliuered of them These things being supposed the question is What this meanes is and how men may now adayes so many ages after their death know certainly what the Apostles taught originally preached To which question I answere that the last and finall resolution (m) Note that the Minister many tymes doth falsify the Iesuits Tenet specially pag. 34. saying That the last and finall resolution is into vnwritten Tradition not into Scripture This he doth not say but that the persuasion that our Fayth is true is finally resolued into the authority of God reuealing and that it is Diuine into the Apostles miraculous preaching But what doctrine was taught by the Apostles we know only by Tradition therof is not into Scripture but into the perpetuall tradition of the Church succeeding (n) All from this place vnto the first argument the Minister leaueth out being the substance of the whole discourse yet he sayth he hath set down the booke verbatim See his Preface the Apostles according to the principle set downe by Tertullian in the beginning of his golden by Protestants commended Booke (o) Tertull. de praescript 1.61.21 Quid Apostoli pââdicauerint praescribam non aliter probari debere quà m per easdem Ecclesias quas ipsi condiderunt that is I set down this principle what the Apostles taught is to be proued NO OTHERVVISE then by the TRADITION of the Churches which they planted By which Prescription ioyned with the other fiue suppositions is raysed the Ladder for true Catholike resolution about Faith set down by the sayd Tertullian on which a Christian by degrees mounts vnto God or as S. Augustine (p) August de vtilitate credendi cap. 10. sayth ducitur pedetentim quibusdam gradibus ad summâ penetralia veritatis the Ladder is this the ascending by it in this sort What (q) Tertull. de praescrip c. 21. 37. Nos ab Ecclesijs Ecclesiae ab Apostolis Apostoli à Christo Christus à Deo I belieue I receaued from the present Church the present from the primitiue Church the primitiue Church from the Apostles the Apostles from Christ and Christ from God God the prime verity from no other fountayne different from his owne infallible knowledge So that who so cleaueth not to the present Church firmely belieuing the tradition thereof as being come downe by succession is not so much as on the lowest step of the Ladder that leads vnto God the reuealer of sauing truth successiue tradition vnwritten being the last and finall ground whereon we belieue that the substantiall points of our beliefe (r) Note the Iesuit doth not say Tradition is the last ground on which we belieue our Fayth to be sauing truth or the word of God but only that it came froÌ the Apostles so mounting vp by the Church vnto the Apostles by the Apostles vnto God and by him vnto all necessary truth came from the Apostles This I proue by these foure (*) These arguments as they coÌuince there is no meanes to know what the Apostles taught but Christian Tradition so they consequently conuince that if the Christian Religion be sauing truth God must assist this perpetual Catholike Tradition therof that no Errors creep into it arguments The first Argument IF the mayne and substantiall points of our fayth be belieued to be Apostolicall because writteÌ in the Scripture of the new Testament and the Scriptures of the new Testament are belieued to come from the Apostles vpon the voyce of perpetuall tradition vnwritten then our ResolutioÌ that our fayth is Apostolicall stayeth lastly and finally vpon Tradition vnwritten But so it is that the Scriptures of the new TestameÌt cannot be prooued to haue been deliuered vnto the Church by the Apostles but by the perpetual Tradition vnwritten conserued in the Church succeeding the Apostles For what other proofe can be imagined except one would prooue it by the (a) The Minister pag. 19. to Titles addeth inscription of some Epistles subscription insertion of names in the body of the bookes but neither is this true of all books nor of all Epistles nor it is inough to satisfy a man For may not a counterfayte write a Gospell for example in the name of Peter repeating the name of Peter the Apostle in the booke twenty tymes So it is childish to meÌtion this as the last stay of persuasion For what more childish then to prooue a thinge vnknowne by another as much vnknowne Titles of the bookes which were absurd seing doubt may be made whether those Titles were set on the Books by the Apostles themselues of which doubt only Tradition can resolue vs. Besides the Ghospell of S. Marke S. Luke as also the Acts of the Apostles were not written by any Apostles but were by their liuely voyce and suffrages recommended vnto Christians as Sacred Diuine otherwise as also (b) Bilson de perpetua gubernatione Ecclesiae pag. 85. Historiae illae à Marco Luca exaratae Canonicam authoritatem ex Apostolorum suffragiâs nactae sunt qui eas lectas approbârunt M. Bilson noteth they should neuer haue obtayned such eminent authority in the Church neyther should they be now so esteemed but vpon the supposall of Apostolicall approbation But how shall we know that the Apostles saw these writings and recommended the same vnto Christian Churches but by Tradition Ergo the last and highest ground on which we belieue what doctrine was deliuered by the Apostles is the tradition of the Church suceceding them For we may distinguish three properties of doctrine of faith
Iesuite to say that men not belieuing forehand all necessary points of fayth cannot haue any certaine vnderstanding of Scripture This is a slauÌder He onely sayth that such ignorants and wanters of beliefe cannot vnderstand aright Scriptures in all necessary points but they will erre in some chiefe article or other though they may happily vnderstand something aright For there was neuer Heretike that did erre in all necessary points But it is inough to damnation to erre in one substantiall pointe therefore we must not presume to reade interpret Scriptures till we be well grounded in them by the Tradition of the Church caÌnot with assurance vnderstand them but may euen in maynest poynts mightely mistake for the blessed Apostles wryting to Christians that were beforehand fully taught and setled in substantiall Christian Doctrines and customes doe ordinarily in their writings suppose such things as abuÌdantly knowen without declaring them anew onely touching them (t) Thus S. Peter act 9.3 4. repreheÌding Ananias for the breach of his Vow doth by the way teach the holy Ghosts Diuinity Why hath Satan filled thy hart to lye to the holy Ghost Thou hast not lyed vnto men but vnto God For what is spoken directly and of purpose in Scripture is no more infallible truth then what is spokeÌ but cursorily by the way Wherfor the former speach of S. Peter doth assure vs that the holy Ghost is God as much as that it is a sinne to breake a vow and yet that is spoken by the way and this of purpose Whence you may see the Ministers great weakenes of IudgemeÌt who holding that some points of fayth are coÌtained in Scripture only consequently pag. 32. lin 3. raileth at the Iesuite for saying that some thinges are sayd in Scripture cursorily and by the way For to be written cursorily and by the way which the Iesuite giues vnto Scripture is more then to be onely virtually and consequently written cursorily by the way and therfore obscurely so that they who are already taught might well vnderstand their sayings and no other Concerning the sufficiency and clarity of Scripture §. 2. HENCE I may further inferre that Protestants haue not yet throughly pondered the place of the Apostles to Timothy which they so vehemently vrge to proue the all-sufficiency of sole Scripture for euery man as though the Apostles had sayd absolutely that the Scriptures are able to instructe or make any man wise vnto saluation which he sayes not but speaking particularly (u) 2. Tim. 3.14.15.16.17 vnto Timothy sayth They are able to instructe or make Thee wise vnto saluation Thee (x) The Minister here laboureth impertinenly to proue that speaches vnto one single person may be generall vnto many other in Scripture which no man denies And so this speach They are able to make Thee wise is generall vnto all persons that are like to Timothy that is instructed aforehand and setled in the fayth of Tradition For what is sayd vnto one single person is not sayd vnto others further theÌ they agree with that party in the cause for which it is truly sayd of him What God sayd vnto Abraham Gen. 15.12 I am thy Protectour is not sayd to all men but only to all meÌ that were like Abraham that is deuout worshipers of the true God as he was that hast bene aforehand instructed by word of mouth doest thervpon firmely belieue all substantiall doctrines and knowest all the necessary practises of the Christian discipline Verily the Apostle in that place speaketh onely of the Scriptures of the Old Testament affirming them not sufficient for euery man but for Timothy and not sufficient for him by themselues alone but per fidem quae est in Christo Iesu that is ioyned with the doctrine of the Christian fayth which Tymothy had heard and belieued vpon the liuely voyce of Tradition And the consequent words of the Apostle so much insisted vpon All Scripture inspired of God is profitable to teach c. If Protestants could so (y) The Minister heere heapeth many speaches of Fathers that say the Scriptures are sufficient to proue that Profitable signifyes the same that Sufficient This is ridiculous The Iesuit grants the Scripture to be sufficient for them that know Tradition yet he will still deny that profitable signifyes the same as sufficient How Catholicks grant the same sufficiency to be in Scripture as Protestants and the true state of the Question about sufficiency of Scripture and of Tradition THE Minister here enters into a longe impertinent discourse about the clarity sufficiency of Scripture setting titles ouer the heads of his pages Many Scriptures playne the Scriptures sufficient c. as who would say the Answerer had denied this To discouer these his false insinuatioÌs and to cleere this controuersy most important we must know 5. things First that there was once a controuersy betwixt Protestants and vs about the sufficieÌcy clarity of Scripture For in their beginning they taught all matter of fayth to be EXPRESSED in Scripture and nothing inuolued Omnia expressa nihil inuolutum De tota Scriptura dico nullam eius partem obscuram esse So Luther de âerâto Arbitrio in Tom. 2. Wittenberg Nothing is to be belieued without the word of God though it seeme deduced by good consequence Luther in locis coÌmun 1. part c. 24. pag. 69. Secondly now Protestants euen our Minister pag. 32 lin 2. and often in this reply disclaime from expresse and formall Scripture and pretend that all things are written eyther formally or virtually and so confesse that there is herin no difference betwixt the most learned Papists and them So saith Field Church l. 4. c. 20. pag. 241. lin 6. Thirdly when some Catholicks as Dominicus Bannes so many tymes cited by the Minister pag 151. Marg lit f. pag 109. lin 40. pag. 189. marg lit b. pag. 580. marg lit a. say that some points be neither expressely nor inuoluedly in Scripture they do not meane that they are not virtually inuolued in thinges contayned in Scripture as effects in their cause so are deduceable from Scripture but only that they are not formally inuolued in thinges of Scripture as parts in their whole in sort as they can be articles of fayth by sole Scripture For thinges formally inuolued in Scripture as parts in the whole a soule and body in man indiuidualls in the whole masse of their kind be articles of fayth by vertue of Scripture Thus when the Scripture âaith Iob was a man it is said inuoluedly yet formally that he had soule body c. when the Scripture sayth Libanus hath Cedar trees it sayth not formally but virtually it hath imputrible wood Fourthly the question now resting between Protestants and vs is not whether the Scripture be virtually intricate and inuolued about some points of fayth nor whether some rule of interpretatioÌ be necessary for that the Scripture is inuolued and needeth an vnfolding rule
of Waldo Wickliffe and Husse Fabulae sunt they are Fables you turne as by him spoken of perpetuall Traditions of the Catholicke and Roman Church The Pharisees did indeed corrupt Scripture But how By Logicall deductions out of the same according to your Protestant and the common Hereticall fashion pretending greater skill then all their Ancestors That they did affirme that their speciall obseruations were Traditions vnwritten from Moyses the Scripture hath not a word yea the thing they most of all obiected agaynst our Sauiour was the written Tradition of Moyses about keeping the Sabboth Day Ioan. 7. From which precept not by Tradition vnwritten but by Logicall inference they concluded that our Lord brake the Sabboth-Day by healing diseased persons thereon So that Pharasaicall Traditions were neuer so much as pretended to be doctrines vnwritten as you imagine but to be doctrines concluded from the text of Scripture by the rules of Reason and Logicke iust according to your Protestant pretence Also what you say that the Fathers Traditions vnwritten be not our doctrines but yours is spoken because you would haue men so thinke though they erre not because you can thinke the same to be so in truth For thus I argue agaynst this your seely Shift The Fathers as appeareth by their wordes vnderstand by Tradition Apostolical vnwritten Dogmata quae peti non possunt è Sacra Scriptura Doctrines of fayth that cannot be gathered froÌ the holy Scriptures with such certitude as they may therevpon be belieued as articles of fayth But you pretend and glory that all your Doctrines of Fayth be ex sacris Scripturis petitae so drawne and gathered from holy Scriptures as they are belieued as Fayth only vpon this rule Ergo it is great vanity for you to say that the Fathers by Apostolical Tradition vnwritten vnderstood the Doctrine not of the Roman Church but of your Protestant Separation And if from generality vpon which Ministers whose drift is to deceyue do willingly dwell we descend to particulars we shall find that you reiect those Doctrines customes of the Roman Church as Fabulous dreames and human inuentions which the Fathers expressely and in tearmes affirme to be Apostolicall Traditions To pray for the reliefe of the Soules of the faythfull deceased Protestants esteeme fabulous the (1) (1) Chrys. Homil 69. ad Pop. Fathers affirme it was ab Apostolis sancitum ordayned by the Apostles The binding of the Cleargy-men and those that are in the holy Ministery to single life and from woing wiuing do not Protestants detest as impious (2) (2) Concil Carthag Can. 2. yet the fathers say haec docuârunt Apostoli haec seruauit antiquitas this the Apostles taught this was kept by the Ancients That it is damnable Sin for Votaries to marry after their vowes do not Protestants contemne as a fabulous inuention yet (3) (3) Epiphan haeres 61. the Fathers say tradiderunt Sancti Dei Apostoli this is the Tradition of the holy Apostles of God The custome of making the signe of the Crosse on the forhead ProtestaÌts deride as foolish (4) (4) Basil. de Spirit Sanct. c. 27. yet the Fathers affirme hoc tradiderunt Patres nostri in silentio sine literis it was taught by our Fathers the Apostles in silent Tradition without writing The Fast of Lent is it not in neglect and derision with Protestants yet the (5) (5) Hieron Epist. ad Marcell de erroribus Montan. Fathers sayd as we do QuadragesimaÌ semel in anno ex Apostolica traditione ieiunamus we fast one Lent a yeare by the tradition of the Apostles Do not Protestants also scorne the feast of Ember-weeke foure tymes in the yeare And yet the (6) (6) Leo de ieiunio sexti mensis Serm. 6. de Pentecost Fathers say ex Apostolica traditione seruantur they are receyued by Apostolical Tradition To fast one fryday or the sixt Day of the weeke in memory of our Sauiours passion Protestants condemne as superstitious yet (7) (7) Epiphan haeres 75. the Fathers say hoc decreuerunt Apostoli the Apostles made this decree and the Church by Tradition from them hath perpetually obserued it The making and blessing of holy water do not ProtestaÌts reiect as magicall Yet the (8) (8) Basil. de spir san c. 27. Fathers say expressely it is a Tradition of the Apostles To mingle water with Wine in the Chalice of the holy Eucharist is thought by Protestants to be fabulous But by the Fathers (9) (9) Cyprian lib. 1. Ep. 3. Dominica institutio the institution of our Lord by Tradition vnwritten deriued to vs. Luther dareth to cast off with a iest the commandement not to receiue the holy Eucharist but fasting that so the body of our Lord may enter in at our mouth before other meates (10) (10) Aug. Ep. 118 ad Ianuar c. 6. yet the Fathers say hoc placuit Spiritu sancto hoc Christus per Apostolos disposuit it pleased the holy ghost it should be so and by his inspiration the Apostles did so appoint What shall I say of (11) (11) Aug. lib. 4. in Iulian. Leo primus Ep. 14. Exorcizandi sunt secundum ApostolicaÌ regulam Exorcismes ExsufflatioÌs vsed in Baptisme the (12) (12) Origen Homil. 5. in Num. A magno Pontifice Christo eius filiis Apostolis traditam forme of interrogations answeres and other ceremonies That (13) (13) Fabian Ep. 2. ad Oriental Christus instituit they that be baptized be afterwards Chrismed with the oyle of balme (14) (14) Tertul. li. 1. ad vx Apostolica praescriptio Epiphan haer 50. Propter eminentiam celebrationis traditam That they who haue beene maried more then once be not promoted vnto Priesthood out of reuerence vnto that dignity (15) (15) Aug. lib. 17. de Ciuit. c. 4. Hoc votum illi potentissimi vouerant That the Apostles made the vow of Religions perfection That (16) (16) Chrys. homil 17. ad Paph Antiochen A Christo introducta Casian Coenobitarum disciplina tempore praedicationis Apostolorum sumpserat exordium Monasticall profession began by their institution (17) (17) Tertul. de Corona Militis Anniuersarios dies colimus the keeping festiuall Dayes in the honour of Saints deceased (18) (18) Concil Antioc Apostol citat in 7. Synod act 1. The placing the Images of Christ and his Saints in the Church (19) (19) Damascen orat 4. de Imagin Synod Nicen 2. act 7. Their Worship (20) (20) Aug. Serm. 17. de verbis Apost Cyril cathec 5. Mystagog To commend our selues vnto the prayers of Saintes deceased in the holy Sacrifice of Masse These things Protestants detest as Superstitions all which yet the Fathers mantayne to be Apostolicall Traditions metamorphize the word Profitable as to make it signify the same with the word Sufficient which is very hard yet were the text much ouer-short to proue their intent that Scripture alone
ad com Philip. in 1. ad Corinth This may conuince our Minister that his allegations be of no credit and that Iudgement of the Sanctity of a Church is not to be made by the report of zealous complaint but by the euidence of sight ruled by vnpartiall search By which rule one may find in the Catholike Cleargy thousands and thousands that shew admirable charity specially in conuerting Infidells yea that winne the glorious crowne of Angelicall Chastity for which they would neuer haue striuen had not the Church bound them thereunto So that if human infirmity by occasioÌ of this law make some men impure that otherwise perchance in marriage would haue beene chast so the Grace of God by the same occasioÌ worketh in innumerable Angelical Saints who had neuer beene such but for the Churches exaction And this haruest makes full recompence for that losse specially seing also many of such delinquents be not lost but saued by Pennance yea become more excellent Saints then they had beene had they neuer fallen Chastity Obedience Charity in vndergoing labours for the help of soules Fortitude in suffering of heroycall Martyrdomes Zeale and Patience in the rough and rigorous treaty of their bodyes by miraculous fasting another austerityes This sanctity shineth not in all children of the Church but in her more eminent preachers professours Which kind of sanctity togeather with miracles if the Church did want she could not be a sufficieÌt witnes of the truth vnto Infidells who commonly neuer begin to affect admire Christianity but vpon the sight of such woÌders of Sanctity other extraordinary works Holy for doctrine in regard her Traditions be diuine and holy without any mixture of errour For if the Church could deliuer by consent of Ancestours togeather with truth some Errours her Traditions euen about truth were questionable could not be belieued vpon the warraÌt of her traditions for who can without danger and securely feed on that dish that may aswell containe poyson as wholsome sustenance And whereas some Protestants affirme that the Church cannot erre in fundamentall points but only in thinges of lesse moment the truth is that in perpetuall Traditions she cannot erre at all If the Tradition of the Church deliuering a small thing as receyued from the Apostles may be false one may call into question her Traditions of moment For like as if we admit in the Scripture errours in small matters we cannot be sure of its infallibility in substaÌtial matters So likewise if we graunt Traditions perpetuall to be false in things of lesse importance we haue no solide ground to defend her Traditions as assured in others of moment Wherfore as he that should say Gods written word is false in some lesse matters as when it sayes S. Paul left his Cloake at Troas erreth fundamentally by reason of the consequence which giues occasion to doubt of euery thing in Scripture euen so he that graunteth that some part of Traditions or of the word of God vnwritten may be false erreth substantially because he giueth cause to doubt of any Tradition which yet as I haue shewed is the prime and originalll ground of Faith more (q) The Minister heere rayleth largely lustily tearming this assertion impudent Antichristian prophane bastardly c. yet the assertion is euident truth his reasons agaynst it are of no force For they goe not agaynst the assertion but proue another thing to wit the excellency of Scripture which none denyes For Tradition Scripture according to different coÌparisons are equall superiour the one to the other Compare them in respect of certainty of truth they are equal as the Councell of Trent defineth sess 4. both being the word of God the one Written the other Vnwritten and so both infinitly certayne Compare them in respect of depth sublimity and variety of doctrine the Scripture is farre superiour vnto Tradition Tradition being playne and easy doctrine concerning the common capitall and practicall articles of Christianity wheras the Scripture is full of high hidden senses and furnisht with great variety of examples discourses and all manner of erudition Aug. Epist. 3. Compare them in respect of priority and euidence of being the Apostles the Scripture is posteriour vnto Tradition in tyme and knowledge and cannot be proued directly to be the Apostles therfore Gods but by Tradition as sometime not only Fathers but euen Protestants afffirme As Philosophy is more perfect then Logicke and Rhetoricke then Grammer in respect of high excelleÌt knowledge yet Logike is more prime originall fundamentall then Philosophy Grammer then Rhetoricke without the rules and principles wherof they cannot be learned Euen so Tradition is more prime and originall then Scripture though Scripture in respect of depth and sublimity of discourse be more excellent then Tradition fundamentall then the very Scripture which is not knowne to be Apostolicall but by Tradition wheras a perpetuall Tradition is knowne to come from the Apostles by its owne light For what more euident theÌ that that is from the Apostles which is deliuered as Apostolicall by perpetuall succession of Bishops consenting therein The Propertyes of the Church proued by Matth. 28.20 §. 4. ALL this may be cleerly prooued to omit other pregnant testimonyes by the words of our Sauiour in the last of S. Matthew Going into the world teach all nations baptizing them in the name of the Father of the Sonne and of the Holy Ghost teaching them to keepe all that I haue commanded you and behold I am with you all dayes euen to the consummation of the world A (r) The Minister pag. 195. lin 4. sayth that this promise is conditionall in repect of Pastours succeeding the Apostles to wit that Christ will assist them conditionally wheÌ they teach and baptize as he hath commanded but that they shall so still teach he doth not promise p. 24. lin 28. This exposition is false first because our Sauiour here promiseth his Presence vnto the Apostles and their successours to baptize and teach vntill the worlds end by one and the same forme of speach and indiuiduall breath so that the promise cannot be conditionall in respect of the successors except it be also conditionall in respect of the Apostles But in respect of the Apostles the promise is absolute as the Minister grants pag. 94. lin 23. Therefore it is also absolute in respect of their successors Not that this or that Pastour may not be deceaued but that they shall neuer deliuer by ioynt consent any falshood as the Apostles doctrine Secondly if the promise be conditionall then the sense is this I will alwayes assist you to teach Christen aright when you teach christen according to my commandement as the Minister expounds pag. 94. lin 22. But this sense is idle and iust nothing as if Christ had sayd Behold I will assist you to teach aright when you teach aright for what is to teach Christian Religion aright but to
teach it as Christ commanded deliuered the same Thirdly if this Promise were conditionall not absolute then by this place the Church could not be proued to last absolutly for euer but only so long as she Christeneth aright teacheth the truth wherin according to this ProtestaÌt exposition she may fayle But the Fathers from this text gather agaynst the Donatists that the Church shal neuer fayle to be in all Nations of the world vntill the end therof as S. Aug. in Psalm 101. conc 2. Leo Epist. 3. ad Pulcheriam and others hence proue Therfore the sense is absolute his Church shal be still in the world he still assisting his Church by his spirit to teach and baptize aright promise of wonderfull comfort vnto them that pawne their soules saluation vpon Gods word deliuered by perpetuall Tradition for in this sentence appeares the six thinges I before set downe First that there is still A ChristiaÌ Church all dayes not wanting in the world so much as one day till the consummation of the world SecoÌdly this Church is euer visible and conspicuous For the Church that alwayes teacheth Christeneth all Nations must needs be visible But this Church alwaies teacheth and Christeneth all Nations I am alwayes with you not with you sitting in Corners or hidden vnder ground but with you exercising the office enioyned you in the words precedent Docete omnes gentes baptizantes Thirdly this Church is euer Apostolicall for to his Apostles Christ said I am alwaies with you to the coÌsummation of the world not with you in your owne persons but with you in your successours in whome you shal continue vntill the worlds end Ergo a lawfull company of Bishops Pastours Doctors succeeding the Apostles must be perpetually in the world Forthly this Church is Vniuersal Ite in muÌdum vniuersum where I will be alwayes with you Fifthly this Church is One not diuided into parts because it teacheth and belieueth vniformely all that Christ deliuered and commanded without Factions Sects or Parts about matters of fayth Sixtly this Church is alwayes holy for doctrine neuer deliuering or teaching any falshood I who am the Truth am alwayes with you teaching all nations Holy also for life Christ the holy of holyes assisting and making her able to conuert Infidels which she could not well doe (s) The Minister p. 85. 86.102 alleadgeth diuers Fathers scholmeÌ to proue that now miracles are ceased not necessary Answere The Minister shold distinguish as the fathers doe who make two manner of beings of Miracles to wit ordinary extraordinary and affirme three things First that in the primitiue Church miracles were absolutly necessary for the plaÌting of the Ghospell in the world Ioan. 5.24 Act. 4.29.30 and then the gift of miracles was ordinarily annexed vnto the Ministery of Preaching yea so that euery Christian coÌmonly had that gift in some kind or other 1. Cor. 12.28 Act. 8.17 10. 4.6 Secondly that since the planting of the Gospell by twelue Fishermen this being the miracle of miracles no further miracle is absolutly necessary for meÌ vnto whoÌ this is known and therfore the gift of miracles is ceased to be ordinarily annexed to the office of preaching or common to al Christians as before it was Aug. de Ciuit. l. 22. c. 8. Gregor 27. moral c. 1. Thirdly notwithstaÌding in all ages there were are and shal euer be some speciall places and persons extraordinarily indued with the gift of miracles for the comfort of Christians Conuersion of some remote Nations that know not the first miraculous planting of our Religion by certayne celebrious fame of miracles in this kind the writings of the Fathers all ChristiaÌ histories are full See S. Aug. l. 22. de Ciuit. c. 8. Gregory in his Dialogues THE PROTESTANT CHVRCH not before Luther without miracles and tokens of wonderfull sanctity at the least in her more eminent Preachers That the Romane is the One Holy Catholike Apostolical Church from by which we are to receyue the Tradition of Christian Doctrine §. 5. THIS Ground being laid it is apparent that the Romane Church that is the multitude of Christians spread ouer the world cleauing to the doctrine and Tradition of the Church of Rome is the only holy Catholike and Apostolicall Church The first Argument THERE must alwayes be in the world one holy Catholike and Apostolicall Church That is a Church deliuering doctrines vniformely thereby making them credible vniuersally thereby making them famously knowne to mankind holyly so making them certayne such as on them we may securely rely Apostolically so making theÌ perpetually flow without change vnto the present Christianity in the channell of a neuer-interrupted Succession of Bishopps from the Apostles And this Church (t) Vnto this Argument the Minister pag. 104. makes answere that his Protestant Church was before Luther in essence kind though it began in Luther touching the Name and some things accidental In proofe whereof he thus wryteth In all ages before Luther some persons held the substantiall articles of our Religion both in the Roman Grecian Church And by name the Grecians maintained with vs that the Roman Church hath no primacy of Iurisdiction aboue or ouer all other Churches neyther is the same infallible in fayth They deny Purgatory Priuate Masses Sacrifice for the dead and they propugne the Marriage of Priests In this Westerne part of the world the Waldenses Thaborites of Bohemia Wickliffiâts maÌtayned the same doctrine in substance as appeareth by their confession of fayth and by the testimony of some learned Pontificians This being the substance of all the Minister hath sayd or can say for his Church before Luther the same is insufficient false more for Anabaptists then Protestants This I proue In generall this pedegree is insufficient for two reasons First because it is not for all ages The Grecians were vnited with the Romane Church vntill the yeare 1060. the Waldensians began about the yeare 1160. Now there remaynes six or seauen ages since the pretended Apostacy of the Roman Church for which the Minister doth not name any professours that were Protestants for essence and kind Secondly because Protestants teach that the most substantiall article of their Religion is Iustification by speciall fayth only and not by workes and merits of grace as all know But these pretended professours namely the Waldenses Wickliffists held rigorously the merit of works In so much as Wickliffe sayd Let euery man confide in his merits for which saying he is refuted by the Catholike authour Thomas Waldensis Tom. 3. c. 7.8.9 Graecians no Protestants in Essence In particular the Pedigree is notoriously false in respect of the Graecians who cannot without impudency be named as Protestants according to essence and kind First they hold damnable heresyes and substantiall errours in the Iudgement of Protestants so wit Inuocation of Saints Adoration of Images as they professe in their Censure
firmely any Minister of the Catholicke CHVRCH affirming a booke to be Scripture vntill we see cleerly that he deliuers therein the consent of the Catholike Church which then is euident vnto vs when we see him preach it freely and openly and no Pastour to contradict him therein may deceyue And if it may deceiue how can they be certaine that they are not deceiued seeing they theÌselues liued not in the Apostles dayes nor saw with their owne eyes what coppyes the Apostles deliuered But Protestants as they pretend be certaine that they haue the true incorrupt Apostolicall text of Scripture Ergo they haue it vpon the authority of the holy Catholike Apostolicall Church Now the Minor that they haue the Scripture from the Romane is apparant for what other Church did deliuer vnto Luther the text of the Bible assuring him that they had it by Tradition from Auncestors tyme out of mind as giuen originally by the Apostles Which is accordingly acknowledged by (*) Whitaker l. 3. de Ecclesia p. 369. M. Whitaker (d) M. Doue in his persuasion others but particularly by (e) Luther contra Anabap. toÌ 7. GermaÌ Ien. fol. 169. §. 2. A Papistis sumpsimus Dei verbum sacram Scripturam c. alioquin quid de istis omnibus nos sciremus Thus Luther shewing that Protestants receaue the Scripture not only from the Roman Church but also vpon her authority word Luther himselfe Ergo the Roman Church is the one holy Catholik Apostolical Church whose Tradition doth deliuer infallibly vnto vs the text of Scripture And if the true Apostolicall Text then also (e) Luther contra Anabap. toÌ 7. GermaÌ Ien. fol. 169. §. 2. A Papistis sumpsimus Dei verbum sacram Scripturam c. alioquin quid de istis omnibus nos sciremus Thus Luther shewing that Protestants receaue the Scripture not only from the Roman Church but also vpon her authority word the true Apostolicell sense This I prooue if the Apostles did not deliuer the bare Text but togeather with the Text the true (f) We doe not say that the Apostles did deliuer the true sense of all their Scriptures making a large and entire commentary of all difficil texts as the Minister cauilleth pa. 121. but only that togeather with the text they deliuered the sense about the mayne and most principall points this sense thus deliuered by TraditioÌ with the text is to be admitted as religiously and reuerently as the text sense of Scripture to be deliuered perpetually vnto posterity then they who by Tradition rereiue from the Apostles the true Text must togeather receiue the true sense But as (g) Chemnit in exam CoÌcil Trid. part 1. fol. 74. D. Bancroft in the Suruay pag. 379. principall Protestants affirme No maÌ doubteth but the Primitiue Church receyued from the Apostles and Apostolicall men not only the text of Scripture but also the right and natiue seÌse Which is agreable to the doctrin of (h) Vincentius Lyrinen cap 2. the Fathers that from the Apostles togeather with the text descends the line of Apostolicall interpretation squared according to the Ecclesiasticall and Catholike sense WhereupoÌ S (i) Aug. de vtilit Creden c. 14. Augustine argueth that they that deliuer the text of Christs Ghospell must also deliuer the exposition affirming that he would sooner refuse to belieue Christ then admit any interpretation contrary to them by whome he was brought to belieue in Christ. For they that can deliuer by vniforme Tradition a false sense why may they not also deliuer a false text as receyued froÌ the Apostles An argument conuincing and (k) Though the Minister pag. 123. storme at this confidence of his Aduersary in tearming it vnanswerable yet by deeds he confirmes the saying to be true in not answering but chaÌging the force thereof quite another way saying It is this The text of the Scripture may be as easily corrupted as the sense Ergo All they which can deliuer by vniforme Tradition a false sense may also deliuer a false text In this argument he denyeth the antecedent or assumption I answere First as I sayd the argument is peruerted and the medium or meanes of proofe changed for there is great difference betwixt Being as easy Being as possible seing a thing may be as possible as another and yet not so easy That ten men should conspire to deceaue me is not so easy as that three should so conspire as is euident Yet it is as possible as the other because no reason can be brought to proue that three may so conspire that proues not that also ten may do the like In the same manner though we should grant the sense may be more easily mistaken by the Church then the text yet it is as possible that the Church be mistaken in the sense Because no reason proues that vniforme Tradition can be mistaken in the sense that proues not that it is possible that the Church may be mistaken in the text though perchance not so easily Now if the Church in her vniforme Tradition may be mistaken about the text then is not TraditioÌ a sufficient ground of infallible perswasion that the text is the Apostles and so fayth is ouerthrowne which hath no other ground to know assuredly the incorrupt Scriptures deliuered by the Apostles but TraditioÌ as hath been prooued Secondly it is false that the sense and doctrine of Scripture concerning mayne and substantiall articles of fayth may be sooner corrupted and a false sense persuaded to the Church then a false text The reason is manifest because millions of Christians know by Tradition the doctrine of Scripture about mayne points that know not all the texts by which the same is proued yea perchance truly certainly not so much as one For example the doctrine that there are Three Diuine Persons and One God is so ingrauen in the harts of all euen simple Christians as you may sooner pull out their harts then make them belieue that this is not the Christian fayth whence no man can deny the Trinity but he is presently noted by al. On the other side this text 1. Ioan. 5.7 wherby the Trinity is proued There be three that giue testimony in heauen the Father the Word and the Spirit and these three are one millions do not know and so it is more easy to take from Christians this text then the doctrine therof And the same reason is of any other text the texts being stil commonly farre more vnknowne then the doctrine of the Creed such substantiall points vnanswerable The fourth Argument MY fourth proofe I groÌnd vpoÌ a Principle most certayne and set downe by (*) In the summe of the Conference before his Maiesty p. 75. your Gracious Maiesty That the Romane Church was once the mother Church and consequently the one holy Catholike Apostolicall Church all other Churches being her daughters and that she is not to be forsaken further then it can
be proued that she departed from her selfe that is froÌ the mother originall doctrines deliuered by the Apostles But she cannot (l) Heere the Minister pag. 128. agayne repeateth his saying that negatiue arguments from humane history are vnconsequent which his saying as hath beene shewed is agaynst the consent of mankind His arguments against this ground of perpetuall Ecclesiasticall Tradition knowne by notorious fame of history are by him named foure but the fourth coÌtaines foure branches and so they are eight which I will set downe answere First it is not absolutely necessary that the humane history of all matters should be composed Answere There being a cleere lineal succession of Princes and Prelates from the Apostles famously particulrely knowne it is impossible but that historicall TraditioÌ eyther written or vnwritten should deliuer most notoriously the substantiall matters of fact done since that time These matters are such as cause great changes in the world as in Ciuill affayres the setting vp the pulling down and changing of renowned Kingdomes States ân the affayres of the Church the beginnings of ReligioÌ the most famous Pastors thereof the conuersions of great Nations the springing vp of heresies poteÌt sects their preuailing their being resisted their ouerthrow and commonly also the names of their principall renowned Patrons âhese illustrious thinges when there is particular Tradition euen to the very names of persons can not be hidden Secondly when history is written it causeth only humane fayth Answer Humane history made by meere human writers and preachers concerning humane and naturall thinges breedes only humayne fayth but Ecclesiasticall Tradition hand to hand from the Apostles made by the Pastours of the Church consecrated to that end by the holy Ghost deliuering diuine reuealed thinges being infallible breedes not only human Fayth but is eleuated by the concurrence of diuine Authority towardes the production of Diuine Fayth as hath beene sayd Thirdly historyes may totally perish and be suppressed or corrupted by the enemies of truth Answere Concerning substantiall renowned matters which are knowne not only by report but also by their permanent effects it is impossible that fame and Tradition should be suppressed or corrupted so long as there is a visible Church in the world For example Arius his doctrine Luthers occasion of changing from the Roman Church King Henryes breach with the Pope and the cause thereof can neuer be suppressed by the ennemyes of truth so long as there shall be a famous Christian Church in the world though about this or that circumstance that are not so notorious questions are mooued and new may arise Fourthly history may be repugnnant to history Answere This cannot be about the substance of the narration when the matters thereof are in manner aforesayd illustrious to wit when they are not only declared by full report but also declare themselues by effects though in circumstaÌce there may be variety of reports Fiftly euen the Papists teach that the principal monuments of antiquity to wit the âncient Councells haue not beene faythfully preserued Answere Auncient Geneâall Councells concerning the substance of their definitions which they âid principally intend are and euer were famously knowne yea Tradiââon hath made the fame of them immortall and incorruptible so long as a visible professing Church shall be in the world Heretikes may endeaâour to misreport and corrupt Councells as also they do Scriptures but âhey neuer could preuayle as concerning any substantiall matter Sixtly many things suppositious haue beene added to the workes of the ancient ãâã bastardly bookes passe vnder the tytles of Fathers Answere As though also there haue not beene many suppositious bookes vrged as Scripture by Heretikes to wit the Ghospells of Peter of Thomas of Bartholomew Doe not the most ancient Fathers namely the Councell of Carthage S. Augustine receyue some bookes of Scripture to the number of 12. which Protestants partly Caluinists partly LutheraÌs reiect Must we therfore refuse triall by Scripture No It is sufficieÌt that we haue by most certayne TraditioÌ innumerable works that are vndeniably ancient though question be mooued about some which therefore cannot be vrged till they be knowne to be ancient Seauenthly the Papists being a part purge alter such records Answere This is vntruth we purge not any of the bookes of the ancient as any may see with his eyes that will take the paynes to read our Index Expurgatorius set forth by the Protestant Iunius and compare the Expurgations with the bookes Eightly the Papists despise and contemne Historians as Eusebius Sozomen Socrates when they are agaynst their Tenet Answere When good Historians do not agree the matter caÌnot be certayne but must be decided by coÌiÌecture which doth neuer happeÌ about the substance of famous facts that by effects made themselues notorious to the world When historians are singular they may be reiected specially when the authours are otherwise heretikes and the narrations wherein they be singular fauour their heresyes Thus Eusebius being an Arrian is not trusted in some narrations agaynst others historians concerning Constantine that seeme to fauour Arrianisme Socrates and Sozomen being Nouatians are not easily credited in singular narrations in the behalfe of their Sect Though as I sayd concerning matters illustrious facts which make themselues euident to mankind by effects as are the changing of ChristiaÌ Religion ouer the world resistance made agaynst all open and notorious sects and who were the resisters who the resisted such difference is neuer found about substance but only in circumstance And only this Tradition of the Church concerning these kinds of notorious matter which is as cleerly Apostolicall as the sunne is bright at Noone day we make the ground of our beliefe that our Roman Religion hath not beene changed since the Apostles be proued to haue changed her doctrine since the Apostles by any monuments of History or Antiquity yea the contrary in my Iudgement may be most euidently proued in this sort The doctrines that were for diuers ages vniuersally receyued in the Christian Church and no time of their beginning is assignable must be doctrines vnchanged comming from the Apostles But it is most cleere (m) Because this matter is stifly not to say outfacingly denyed by the Minister pa. 129. 134. behold the very words of Protestants D. Hutterus Luthers successour in the chayre of Wittenberge de sacrificio Missatico pag. 377. I willingly acknowledge that the Roman Idolary whose pyth is the sacrifice of the Masse did occupy in manner the whole world specially for the last thousand yeares Hospinian the successour of Zwinglius in his chayre superintendency Hist. Sacram pa. 1. pag. 157. In the age of Gregory the Great that is more then a thousand yeares agoe all maÌner of popish Idolatry superstition as a mayne sea ouerwhelmed and drowned in manner the whole world no man making resistance agaynst it Simon de Voyoâ a Geneuian Minister and of Caluins schoole in his
to be otherwise planted in the world but by the Apostles themselues through the efficacy of innumerable miracles Wherefore these doctrins if they be errors are errors which by the principles of Christianity no man ought to goe about to reforme And seeing it is impossible that there should be any such errours we must acknowledge that principle of S. Augustine as most certayne That doctrines receyued vniuersally in the Church without any knowne beginning are truly and verily Apostolicall and of this kind are the Roman from which Protestants are gone The fifth Argument THAT doctrine which Tradition hath deliuered as the doctrine of all Ancestours without deliuering any Orthodoxe opposition agaynst it that is opposition made by any confessed Catholike Doctors or Fathers is doctrine deriued from the Apostles without change But such is the doctrine of the Roman Church which consent and Tradition of Ancestours doth deliuer and doth not togeather deliuer that any confessed (q) The Minister pag. 141. 144. lin 8. sayth that in the dayes of the Fathers the Roman doctrine was not in being nor heard of and that this was they cause they did not so punctually and litterally oppose them I Answere The Minister doth but set a face on the matter For he knowes that it is most euident confessed by ProtestaÌts that at the least some Fathers held our Religion expressely in diuers particulars For exaÌple doth not Origen teach and practise Inuocation of Saints lib. 2. in Iob. in Iosue c. 13. as a doctrine vndoubtedly pious saying therof Quis dubitat in Num. c. 31. Did not diuers Fathers make it their special study to discouer Origens errors as S. Hierome Epiphanius Theophilus And yet these Fathers hauing noted so many errours in OrigeÌ neuer ceÌsured him in respect of this Which is a manifest signe they held with Origen in this poânt that Inuocation of deceased Saints is an vndoubted Christian duty euen as much as the praying vnto liuing Saints orthodoxe Father opposed agaynst it We know indeed by Tradition that some in former tymes stood agaynst many points of the Roman doctrine as Arrius Pelagius Waldo the Albigenses Wickliffe Husse and some others but they are not confessed orthodoxe Fathers but were noted for nouelty and singularity and for such by Tradition described vnto vs which kind of opposition doth not discredit the doctrine of the Church but rather makes the same to appeare more cleerly and famously Apostolicall seing as euen D. Field Of the Church lib. 4. cap. 14. doth confesse When a doctrine (r) It is true as the Minister sayth pag. 140. That this Doctour doth not make the iudgemeÌt of the present Bishops of one age by it selfe solely infallible but only the iudgment of perpetuall succession from the Apostles yet it is true also that he makes the consent of one age so great as is heere expressed an euident signe of the iudgement of perpetuall succession Reade the place is in any age coÌstantly deliuered as a matter of Fayth and as receyued from Ancestors in such sort as the contradictours thereof were in the beginning noted for nouelty and if they persisted in contradiction in the end charged with heresy it is not possible but such a doctrine should come by succession from the Apostles What more euident signe of a perpetuall Apostolicall Tradition then this Protestants answere that it is sufficient that the Roman doctrine was coÌtradicted by Orthodoxe Fathers and that this may be proued by their wrytings which they haue left vnto posterity though their opposition was not noted by antiquity nor by the fame of TraditioÌ deliuered vnto posterity But this answere leaues no meanes wherby common people may know certainly the perpetuall Tradition of Gods Church without exact examining and looking into the workes of the Fathers which coÌmon people cannot do I proue it If against euery Tradition of the Church difficil obscure passages may be brought out of Fathers this doth suffice to make the same questionable then no Tradition can be certainly knowne without exact reading and examining of the Fathers But no Tradition or Doctrine is so constantly cleerly deliuered by the Fathers but diuers obscure and difficill places out of their workes may be brought agaynst them with such a shew that (s) The Minister doth p. 141. 144. auerre that seely Ignorant men are to examine controuersies by Scripture and that by it they may know the right doctrin in al necessary matters assuredly without resting vpon the authority of the Churches Tradition This hath been formerly confuted and it is to men of Iudgement ridiculous Yea the Minister himself elswhere Orthodoxe 392. derides it saying A blind man cannot iudge of colours a rude and ignorant person is lesse able to EXAMINE Controuersyes and deepe points of Religion And agayne ibid. pag. 393. We do not set a blind horse before others nor suffer any vulgar person to be his owne caruer in receauing and refusing publike doctrin and the same doth he teach in this Reply pag. 301. yea Luther Tom. 1. Germ. Wiâtemb com in Gal. fol. 29. §. 3 sayth Non quiuis habet intellectum sensum vt de controuersijs Fidel inter nos Papistas tutò Christianè iudicare possit How theÌ shall these be saued but by simply belieuing the Tradition of Auncestors hand from haÌd deliuered vnto them common people shall not know what to say For what Tradition more constantly deliuered by the Christian doctors then our Sauiours consubstantiality with his Father according to his diuine nature and yet the New reformed Arrians as you may see in Bellarmin l. 2. de Christo cap. 10. bring very many testimonies of ancient Fathers to proue that in this point they did contradict themselues and were contrary one to another which places whosoeuer shall read will cleerly see that to common people they are vnanswerable yea that common people are not capable of the answeres that learned men yield vnto such obscure passages what then shall they doe They must answere that antiquity did neuer acknowlege such dissention amongst the Fathers in the point of our Sauiours Consubstantiality which they would not haue omitted to do had there byn any such reall dissension seing they noted the Fathers opposition in lesser matters In the same manner Catholikes doe sufficiently answere Protestants that bring places of Fathers agaynst the receyued Traditions of the Church as the Reall Presence Inuocation of Saints and other the like to wit that Traditions deliuered these doctrines as the vniforme consent of the Fathers and neuer noted such oppositions as Protestants frame out of their writings which is a cleere signe that Protestants eyther misalleadge their words or mistake their meaning For were that contradiction reall why did not Antiquity famously note it as it noted conueyed by fame to posterity their differeÌces about disputable matters (t) The Minister heere will retort this argument pag. 144. lin 34. If euery doctrin
saith he is Apostolical against which the ancient Fathers made no expresse opposition then these Protestant articles are Apostolicall that the Roman Bishop and Councell may erre that the substance of bread wine remayne after consecration that common prayer ought to be vttered in a known language I answere Not euery doctrine against which the Fathers doe not expresly oppose is Apostolicall for some heresies were not thought of in that tyme as this Protestant persuasion That Common prayer must be sayd by the publike Minister in a language vulgarly vnderstood of euery woman and that it doth not suffice that the more principal persons of the Church vnderstand it word by word and the rest being instructed doe for matter and substance though not word by word So not euery doctrine not opposed but euery doctrine that is taught confessedly as Christian doctrine by some ancieÌt Fathers was neuer expressly by name opposed by any of the Fathers Doctrine I say thus taught neuer opposed as such deliuered by full Tradition is infallibly Apostolicall Such are our doctrins as may be proued euen in the particular exaÌples brought by the Minister as for the contrary particularly in this first instaÌce of their doctrine That the Roman Bishop Councells may erre For was this Protestant doctrine neuer opposed by any Father doe not the Magdeburgians Centur. 4. col 550. acknowledge the auncient Ecclesiasticall Canon that the Councels are not to be celebrated without the sentence of the Roman Bishop And the Fathers held such CoÌncells had the holy Ghost so as they could not erre so cleerly as Luther complaynes Postill Wittemb Dom. 8. post Trinitatem fol. 114.6 § 3 Gregory Augustin and many other holy Fathers erred in taking from vs power to iudge our Teachers commanding vs to belieue the POPE and Councells For this misery is very auncient in the Church Thus he This answere is full and a certayne ground of perswasion else as I sayd common people could neuer know the assured Tradition of their Auncestours vpon which they must as I prooued build their Chistian beliefe seing as D. Field in the epistle Dedicatory also noteth There be few and very few that haue leasure or strengh of Iudgenent to examine particular controuersyes by Scripture or Fathers but needes must rest in that doctrine which the Church deliuers as a Tradition neuer contradicted by any Orthodoxe Fathers To discredit therfore a coÌstant receaued Tradition it is necessary to bring an Orthodoxe contradiction thereof not newly found out by reading the Fathers but a contradiction by the same of antiquity deliuered vnto posterity which kind of contradiction they cannot find agaynst any point of Catholike doctrine For let them name but one Father whom Antiquity doth acknowlege as a Contradictour of Inuocation of Saints AdoratioÌ of the Sacrament Reall Presence Prayer for the dead they cannot certainly though they bring diuers places to proue a thing which Antiquity neuer noted or knew of before that the Fathers be various and wauering about these points The Conclusion of this point shewing that Protestants Erre fundamentally §. 6. OVT of all this appeares that the Roman Church is the true Church and consequently (u) The Minister cauilleth at this coÌsequence but it is euident for the Church is but One in which only saluation is had and if the Roman be this Church Protestants are not saued out of it that Protestants haue (*) The Minister in making answere vnto this Paragraffe is from the beginning to the end not only exceeding bitter and full of rayling but also impertinent not vnderstanding the state of the coÌtrouersy nor what the Iesuite vndertaketh to proue The Iesuites conclusion bendeth against some Protestants with whom he dealt in his Conferences holding there is no fundamentall difference betwixt the Roman Church and the Protestant that men may be saued indifferently in the one and the other Protestant doctrines wherein they differ from the Roman though they should be errours not being fundamentall and damnable errours The Iesuits intention was agaynst these men not to proue absolutely that Protestants erre for then he would haue proued the Nine obiected articles to be errours by such testimonyes of Scriptures and Fathers as would haue puzzeled the Minister but supposing as giuen and not granted by his aduersaryes Dato non concesso that Protestants erre he vndertaketh to shew their errours to be mayne fundamental and damnable and that the mantayners therof cannot be saued and so no saluation to be had but in the one Catholike Church Hence it is euident that the Ministers labour to shew that the Protestant doctrines be not errours is impertinent for this the Iesuite did not intend to proue but supposing they are errours to proue they are damnable and fundamentall errours agaynst Adiaphorists that hold there is no fundamentall difference betwixt the Protestant and Roman Church fundamentall Errours about fayth Errours are (x) The Minister sayth that errours fundamentall must be conuinced to be such out of Scripture citing to this purpose the saying of S. Augustine De doctrin Christian. lib. 2. cap. 3. In these thinges that are cleerly deliuered in Scripture are contayned all those things which contayne fayth and good manners I answere S. Augustine sayth not that all necessary thinges are contayned expressely in Scripture not in particular and distinctly but in generall and according to the genericall name of necessary vertues as his words fully set down declare which are these All things that contayne fayth and good manners to wit hope and charity No doubt but the genericall dutyes of Fayth Hope Charity are expressely euen in so many words set downe in Scripture though not all particularityes about them seing now all Protestants graunt that some things are contayned in Scripture inuoluedly and implicitly that is in other tearmes intricately and obscurely fundamentall that is damnable eyther in regard of the matter because agaynst some substantiall matter of fayth the knowledge whereof is necessary for the performance of a required Christian duty or in regard of the manner they are held to wit so obstinately as in defence of them one denyes the Catholike Church Errours fundamentall of the first kind Protestants haue diuers particularly these Nine First their doctrine agaynst Tradition vnwritten wherby the (y) By Tradition is vnderstood Doctrine known precedently independently of Scripture though perchaÌce the same be written This doctrine precedeÌtly knowne vnto Scripture the Minister professeth that Protestants deny pag. 105. lin 24. consequently they erre fundameÌtally For here by they be forced to make the resolution of their fayth by the euidence of the thing and light of the matter agaynst the first ground of ChristiaÌ ReligioÌ that in this life we walk by faith not by euideÌce as hath been shewed Foundation is ouerthrowne on which we belieue all other substantiall and fundamentall points as hath been shewed Secondly their denying the (z) The Minister
as by the word of God we know may be graunted only it doth rashly apply Gods extraordinary fauours to persons without sufficient warrant The second errour is that though Baptisme be the ordinary meanes of saluation for Infants yet in defect therof there is also another ordinary meanes for their saluation to wit the fayth of their Parents This errour is grosse because it presumes without the word of God written or vnwritten to appoint an ordinary meanes of saluation for Infants This doctrine is taught by Protestants but no Catholike holds it Caietan once held it with submission vnto the Church which hath razed it out of his bookes The third errour is that the children of faythfull Parents are iustifyed by the promise made to their seed and are Gods adopted children before they be borne so that Baptisme doth not truly regenerate them make them Gods children but is sayd to regenerate and adopt because it is a seale and signe of this grace of adoption which children had before Baptisme yea brought with them into the world This errour is fundamentall and damnable which Protestants hold and will hold in despite of their Church and yet dares she not say they are not her children Caluin de vera Eccles. reform inter eius opuscula fol. 759. writeth The Issue of the faythfull is borne into the world holy and sanctifyed because their children being yet in the woÌbe before they draw breath be adopted into the couenant of eternall life For it is necessary that the grace of adoption go before baptisme which grace is not the cause of halfe-saluation but bringeth perfect and full saluation which is afterward signed by Baptisme Thus Caluin What the Minister brings out of the sayd Caluin to proue he held that Baptisme doth truly sanctify to wit that children are regenerated by Baptisme is idle For vnto it Caluin himselfe hath made answere l. 4. Institut c. 15. §. 2. When sayth he Baptisme is sayd to regenerate to renew to sanctify to saue men the meaning is not that our purgation saluation is made by water or that water hath vertue to purify to regenerate to renew but only because by that signe we conceyue knowledge and certitude of such gifts for what is giuen by the message of the Ghospell is signed and sealed by Baptisme Heere also I conclude that eyther the Minister and his Church erres fundamentally or at least they must grant foure thinges First that Caluin and his part erre fundamentally Secondly that Culuinists cannot be saued except they repent themselues of their Religion Thirdly that amongst Protestants there is dissention about fundamentall matters Fourthly that the Protestants do not exclude from their communion such as hold substantiall Heresy necessity thereof for Infants to whom they grant saluation without Baptisme Seauenthly their Errour agaynst the (*) The Minister sayth that Protestants only deny the manner of the Reall Presence to wit TraÌsubstantiation not the substance thereof because they hold that the body of Christ is truly really and effectually present to the worthy Receauer but present by the apprehension of the soule and by operatiue fayth pag. 178.179 seq pag. 390. 395. I answere that as the Answerer sayd this Presence by fayth is not Reall nor true but only pious Imagination at the most as is proued in the sixt Poynt Reall presence which they deny or else the mayne article of the Creed that Christ is still in heauen at the right hand of his Father For they will not allow a body in two places at once Eightly their denying the Sacrament of (e) The Minister pag. 189. sayth that Protestants allow auricular Confession and Priestly Absolution but deny it to be a Sacrament or of necessity in proofe whereof he citeth the Augustane Confession Answer If the Minister approue the Augustan confession he must approue priestly absolution to be truly a Sacrament and of necessity being commanded of God euen as Baptisme is For thus they write Cap. de numero vsu Sacramentorum The true Sacraments are Baptisme the supper of the Lord Absolution which is the Sacrament of Pennance For these rytes haue the same commandement of God and promise of grace proper to the new Testament Thus they so euen by the Iudgement of this Confession which they esteeme as containing the fundameÌtall doctrine of their Religion our Minister and his Church erre fundamentally Pennance and Priestly Absolution the necessary meanes for remission of sin committed after (f) Agaynst this Sacrament the Minister disputeth largely but his arguments are triuiall which he takes out of Bellarmine concealing the Solutions which who will may there read in his first booke of the Sacrament of Pennance What he brings out of some Catholike Authors affirming that it is hard to prooue cleerly this Sacrament the Answer is That to proue the Sacrament of Pennance and the necessity thereof for sinnes after Baptisme by the perpetuall Tradition and practise of the Church is not hard but easy which you may see fully performed by Bellarmine but to prooue the same by some text of Scripture so cleerly as some cauill may not be taken at the argument this is difficill And no wonder seing our Minister pag. 541. lin 9. doth graunt that euen the Principall articles of Religion cannot be so prooued by Scripture but seeming Solutions may be giuen Baptisme Ninthly their denying the Catholike Church expresly set downe in the Creed which of all other Articles is with (g) Other articles are more necessary theÌ this as sole obiects of necessary diuine affection in this respect are more dangerously denyed But as the meanes of knowing necessary obiects nothing more necessary then this true Church nor any thing more euident therefore the deniall thereof is most dangerous in respect of heresy yea the Article without resistance whereof no man can be Heretike greatest danger denyed For the standing out agaynst this makes men heretikes without erring agaynst this no man is guilty of heresy whatsoeuer Doctour Field to the contrary sayth that an Errant agaynst a fundamentall point is an Heretike though he erre without (h) What the Minister sayth that a man may be pertinacious obstinate against Scripture not against the Church is impossible For eyther he seeth his doctrine to be agaynst Scripture or not if he see his doctrine to be contrary to the Scripture yet holds it he doth Iudge the Scripture not to be Christs nor of God consequently he is pertinacious agaynst the Churches Tradition which as hath been sayd is the stay of our Fayth in this point If he see not his exposition to be agaynst Scripture but is deceyued by conference of places he is not Heretike vntil knowing his exposition to be condemned by the Church he persist therein For what is pertinacious wilfulnes but to resist lawfull authority which we know to be agaynst vs pertinacity wherof he brings not any sillable of proofe
the Creed and prime Principles of Christianity in plaine and Catechisticall manner Besides it is easy for the RomaÌ Church to keepe her children from belieuing that Images be Gods or true liuing things or that any diuinity or diuine vertue resides in them as may be proued conuincingly in my Iudgement by experience had of her power in this kind about a point more difficill For what may seeme more euident then that a consecrated Hoast is bread of which foure senses sight feeling smel tast giue in euidence as of bread no lesse verily theÌ any other so farre as they can discerne And yet so potent is the word doctrine of the Church grounded on General CouÌcells declaring the word of God for TransubstaÌtiation as Catholikes denying their senses belieue assuredly that what seemeth bread is not bread but the true body of our Sauiour vnder the formes of accidents of bread Now caÌ any man with any shew of the least probability in the world thinke that it is difficill for this Church to perswade her childreÌ that the image of Christ is not a liuing thing nor hath any godhead or liuing diuine power lodged in it as plaine Scriptures shew and Generall Catholicke Councells particularly the Tridentine sess 25. and the Nicene act 7. define which doctrine neyther reason nor sense can mislike Or shall the sole similitude of members correspondent vnto humane liuing meÌbers which images haue so much preuayle in catholike minds so to bow down their thought to base Idolatry as to thinke a stocke or a stone to be a God and that the Church shall not be able by her teaching to direct them to a more high diuine apprehension being able to make them firmly belieue a consecrated hoast is not bread agaynst the Iudgement that they would otherwise frame vpon most notorious euidency of sense The ProtestaÌts Church on the other side may seeme to haue no great vigour by preaching to perswade commoÌ people agaynst the Errour of the Anthropomorphits seing their Principle is that a world of preachers is not to be belieued agaynst the euident Scripture yea (r) Heere the Minister is bitter saying p. 277. lin 30. That it is impossible for Papists to deale sincerely That his Brother M. Iohn doth not speake of euery priuate man nor any company of people but that one Michaia one Stephen one Athanasius with the word of truth in mouth is to be preferred agaynst 4. hundred Baalites I answere The Minister denying his Brother spake of euery particular man shall receaue his doome by the breath of his Brothers owne mouth telling him the coÌtrary who thus writeth in the place cited by the Iesuite to wit Way pag. 126. lin 12. It is lawfull and necessary for EVERY PARTICVLAR MAN to try all thinges and by the SCRIPTVRE to EXAMINE and to IVDGE of the things the CHVRCH teacheth him And when A MAN in this manner reiects the teaching of a Church as great and good as the Roman Catholike his iudgement therin is not PRIVATE as Priuate is opposed to SPIRITVAL Nor sayth he pag. 128. lin 2. is it impossible for a PRIVATE MAN to espy an errour in the best Church that is And pa. 150. lin 18. Whereas the Catholiks answer That the text of Scripture try the Spirits doth not allow EVERY MAN to doe this but only Pastours The Minister replyeth this is all false for the Epistle of S. Iohn speakes indiffereÌtly of ALL MEN Euery man by the Rule of Scripture is to try spirits that Epistle being directed not to the CLEARGY but to the PEOPLE And the reason added shewes that the PEOPLE are they that must try spirits for they must try the spirits that are in danger to be seduced by false Prophets and such are the PEOPLE and therefore they must examine theÌ All these are his brother Iohns words Now let the Reader iudge whether Iohn White doth not hold that not only extraordinary Prophets as Michaeas Stephen not only chiefe Patriarkes as Athanasius but that euery particular man of the people may iudge of the teaching of the whole Church and condemne as great a Church as the Protestants if by his spirituall exposition or by the spirit he be moued so to do What reason then had our Minister in respect of this allegation to be so bitter as to say it is impossible âor Papists to deale sincerely Verily M. Francis had you as much natural vnderstanding togeather with knowledge of the Protestant Religion as had your Brother Iohn you wold see this doctrine that euery Priuate man is by diuine Order and InstitutioÌ to iudge of the Church how absurd soeuer to be necessarily consequent of the Protestant Principle That euery man must finally resolue his fayth into the light of the Scripture yea I could shew how your selfe euen in this reply haue giueÌ this authority of iudging the Church vnto euery priuate MaÌ as may partly appeare by the Censure sect 4. that a common ordinary man by Scripture may oppose as great and greater Church then is the whole Protestant Doctour White in his way pag. 59. Which principle being layd how will they conuince people that God is a pure spirit whome the Scripture doth so perpetually set forth as hauing humane members I may conclude therefore that their translating Scriptures into their vulgar languages breeds more danger vnto common people then our making of images But they will say the Translation of Scriptures into vulgar languages is commanded in Scripture and the Apostolicall Church practised it whereas we cannot proue by Scripture that the Apostles did warraÌt or practise the setting vp of images This they say with great confidence but any substantial proofe of this their saying I could neuer read or heare The testimonyes they bring in this behalfe Search the Scriptures Let his word dwell plentifully among you c. are insufficient to proue a direct and expresse precept or practise of traÌslating Scriptures into the vulgar tongue Catholikes on the coÌtrary side though they boast not of Scriptures as knowing that nothing is so cleerly set downe in it but malapert errour may contend agaynst it with some shew of probability yet haue Scriptures much more cleere and expresse then any that ProtestaÌts can bring for themselues euen about the vse of the image of Christ crucifyed in the first Apostolicall Church S. Paul to the Galatians c. 3. v. 1. sayth O yee foolish Galathians who hath bewitched you that you should not obey the truth before whose eyes Christ Iesus is liuely set forth Crucifyed among you The greeke word correspoÌding to the English liuely set forth is ãâã ãâã ãâã ãâã ãâã the word ãâã ãâã ãâã ãâã ãâã signifies to paint forth a thing In so much as eueÌ Beza traÌslates Iesus Christus depictus Câucifixus Iesus Christ painted or pictured crucifyed before your eyes So that we haue in plaine and expresse tearmes that christ was pictured as Crucified in the Apostolical churches which the Apostle doth
prooue that of necessity they are seen and so the Minister might haue spared the paper in citing the opinions of SchoolemeÌ coÌcerning the doctrin of the VoluÌtary glasse glasse of diamant so cleere and excellent that whatsoeuer is done in London in secretest corners should therein particularly and distinctly appeare surely he that hath eyes to see that glasse may likewise discerne what is done ouer the Citty Now most certayne it is that in God all creatures all actions done in the world and all the most secret thoughts of harts so perspicuously and distinctly shine as they are in themselues So that the Saints hauing light to see the diuine Essence may in him cleerly discerne whatsoeuer is done in the world beloÌging to their state though neuer so secret according to the saying of S. (t) Basil. lib. de Virgin Basil There is not any Saint which doth not see all thinges that are done any where in the world And of S. (u) Greg. hom 40. Qui creatoris sui claritatem vident nihil in creatura agitur quod videre non possint Gregory Nothing is done about any creature which they cannot see who see the clarity of their Creatour And agayne (x) Lib. 12. Moral c. 13. We must belieue that they who see the clarity of the omnipotent God within themselues are not ignorant of any thing that is done without Which doctrine of the Fathers that Protestants may the lesse dislike I proue to be grounded on the Scriptures First if Saints by reason of their blissefull state do so participate of the diuine nature and wisdome About the first Argument as they communicate with him in the power of gouerning the nations of the world This argument is strong and you by strugling make the strength thereof more appeare You haue deuised 3. solutions First you say pag. 311. lin 10. That the Iesuits exposition is nouell and neuer heard of in the ancient Church Answer It is ridiculous when you are pressed with the cleere text of Scripture to call vpon the ancieÌt Church you I say who still specially in this question appeale from the ancient Fathers vnto the Scripture as pag. 302. and 298. you say that it is not iust to make ancient custome a law rule of right doctrine And if you will stand to the rule of antiquity I can produce more then fifty ancient Fathers that in expresse tearmes teach the doctrine the Iesuit doth establish by the literall sense of Gods word to wit that saints deceased are rulers and gouernours of mens actions liues Secondly you say pag. 309. that the text of the Apocalyps To him that shall haue conquered I will giue him power c. is not vnderstood of Saints deceased but of liuing Saints Answere This to be false is apparent by the very words which are these Apoc. 226. He that shall haue conquered kept my words VNTIL THE END to him I will giue power ouer nations c. But it is cleer that liuing Saints caÌnot be said to haue conquered much lesse to haue kept the word of God vntil âhe end Therfore these words are violently wrested vnto liuing Saints Thirdly you say pag. 320. lin 3. That the promise I will giue them power ouer âations is vnderstood only of iudiciary power in the day of iudgement Answer This âo be false is proued by the rule of interpretation of Scriptures which ârotestants commend and praise aboue all other to wit when a text is âoubtfull the same must be expounded by another which speakes of the ââme matter specially when the darke text doth expressely allude vnto âhe cleerer This place of the Apocalips about Saints I will giue them power âuer nations and they shall rule them in a rod of iron they shall be broken in peeces ââke pots of clay seemeth darke vnto Protestants and the question is wheâher this be spoken of Saints power in the militant Church or onely of âhe day of Iudgment To cleer this doubt there is another text of Scripture vttered in the same words to wit the second Psalme which saith of Christ That his father shall giue him nations to be his inheritance and he shall ãâã them in a rod of iron and shall breake them as pots of clay To this text of the Psalme the place of the Apocalips doth allude For our Lord in the Apocalips promiseth that he will giue to Saints power to gouerne in a rod of iron nations countryes as his father promised gaue the same power vnto him to wit in the aforesaid Psalme But that place of the Psalme is without doubt to be vnderstood of Christs power of gouernement in this world and of his ruling in the militant Church as Protestants grant it appeareth by the wordes precedent I will giue thee nations to be thine inheritance and thou shalt rule them in a rod of yron Ergo the power of gouerning iâ a rod of yron promised to Saints must be vnderstood of gouernement in this world and in the militant Church then Saints haue knowledge of things that are done in this world else how could they be able to gouerne and rule it But Scripture in playne and expresse tearmes make Saints participate with Christ in the rule and gouernement of the world according to his promise (y) Because the Minister doth so much insult that the Iesuit hath not proued any thinge by Scripture I will that his folly may appeare examine particularly his answere vnto these texts Apocalip 2.26 To him that conquereth I will giue power ouer nations and he shall rule them with a rod of iron that is with power of inflexible equity And Apocal. 3. v. 12. I will make him a pillar in the TeÌple of my God And the blessed say of themselues Apoc. 5.10 that they were chosen out of countreys and nations to be Priests of God that they should rule with him vpon the earth Therfore they know what is done vpon earth so far forth at least as the affayres of earth doe specially appertaine vnto them and such without doubt are our deuotions towardes them Secondly S. Paul Cor. 14.26 sayth Now we know but in part we prophesy but in part but when that of perfection shall come that of part shall be euacuated I know now but in part theÌ I shall know as I am known By which words the Apostle signifyes that all knowledge both humane diuine particularly the gift of Prophesy is contayned eminently in the beatificall âight so that the blessed Saints haue the gift of Prophesy in a more excellent degree theÌ had the Prophets in this world But by the light of Prophesy holy men vnited with God could see the secrets of harts as S. Paul sayth 1. Cor. 14.15 By the gift of Prophesy the secrets of harts are manyfested and also see things absent being present by light of vnderstaÌding froÌ whence they were absent according to their substance (z) The Minister seketh two wayes
the Apostle prefer prayer that doth edify the vnderstanding yet doth he not prohibite prayer of meere affection without new instruction of the vnderstanding but saith that in such prayers men pray with their spirit and affection though not with their vnderstanding Now that S. Paul did coÌmaÌd that seruice should be in such a language as euery womaÌ in the Church might be able to vnderstaÌd it word by word (b) The Minister sayth pag. 374. that Ignorance of the distinct notion of euery word hindreth not sufficient edification when the ordinary necessary and common passages of the publicke seruice are intelligible Thus he Now I subsume But people who vnderstand not latin distinctly may by instruction through bookes Sermons and Cathechismes vnderstand the ordinary necessary and common passages of the publicke seruice specially by the helpe of vse and custome as experience sheweth Ergo publicke prayers in latin may yield sufficient edification and so are lawfull is incredible nor are our Aduersaryes able to proue it neyther can they shew by any Records of antiquity that such a custome was in the Primitiue Church yea the coÌtrary may more then probably be shewed because the drift of the Church in appointing Lyturgies or set formes of publike Prayer at the oblation of the Eucharisticall sacrifice was not for the (C) The Minister sayth that indeed the end of publicke seruice is not to instruct People yet the prayers must be said in a language vnderstood of all because they which come to God with sound of wordes without vnderstanding offer the sacrifice of fooles Answere He that offereth vnto God vocall prayers full of deuout pious affection knowing only in generall that they be pious deuout expressing such affections offers a gratefull sacrifice vnto God though he doe not distinctly vnderstand the words and parts of the Prayer For exaÌple if one that vnderstands not Latin belieue the Psalme Miserere to be full of penitent affections and say the same with many teares of inward sorow contritioÌ for his sinnes whosoeuer will say that this man offers vnto God the sacrifice of fooles is himselfe an Infidell or Foole. For what greater folly then to think that prayers of pious affection please not God except the affection correspond mathematically to the words peoples instruction but for other reasons First that by this publike Seruice a continuall dayly tribute or homage of prayer thankesgiuing might be publikely offered and payed vnto God Secondly that christians by their personall assistaÌce at this publike seruice might protest exercise exteriourly acts of Religion common with the whole Church represented by the Synaxis or Ecclesiasticall meeting of euery Christian parish Finally to the end that euery Christian by his presence yielding consent vnto the publike prayers prayses and thankesgiuings of the Church and as it were subscribing setting his seale vnto them by this assisting at them might ordinarily participate of the graces benefits fruits which the Church doth obtaine by her Liturgyes and publike oblations Now for this end there is no need that euery one shold vnderstaÌd word by word the prayers that are sayd in the publike Liturgy but it sufficeth that the Church in generall and in particular Pastours and Ecclesiasticall persons dedicated vnto the Ministeryes of the Church and who watch being bound to giue an account of soules committed to their charge haue particular notice of all the prayers that are sayd and that all who will may be taught instructed in particular if they will vse diligence desire it Moreouer the Churches anciently euen in the purest tymes of Christianity had Chancels vnto which Laymen might not enter so could not particularly and distinctly vnderstand (c) It had bene folly for the Church intending her Liturgy for the instruction of lay-men to haue excluded them out of the Chancells and though our Aduersary say that the Preist read seruice in so audible a voice as he might be heard from the highest of the ChaÌcell where the Aultar was placed vnto the body of Church yet this he might better haue spokeÌ vnto fooles then vnto men of vnderstaÌding that know how great the Chancells of many Churches are and how farre distinctly audible a mans voice ordinarily is the prayers said by the publike Minister of the Church Within the sayd Chancells they did also vse to say a good part of the Liturgy (d) Vide Liturgias impressas anno Domini 1568. Basil. in Liturg fol. 34. secretly so that their voyce was not audible vnto any Yea the Greeke Church did anciently vse a Veyle (e) Basil. ibidem fol. 34.38.41.43.46 Chrysostom Liturg. fol. 55. hom 61. ad Pop. wherewith the Priest was for the tymes of the sacred Oblation compassed which are manifest signes that the Church did neuer thinke it necessary that all the publike Liturgy should be heard much lesse word by word vnderstood by the whole vulgar multitude present therat Besides it is certayne that the Scripture was not read in any language but Greeke ouer al the Churches of the East as S. Hierome (f) Hieron praefat in Paralip witnesseth Also the Greeke Liturgy of Saint Basill was vsed in all the Church of the East and the Grecian was not the vulgar language of all the Countreyes of the East as is apparent by manifest testimonyes particularly of the (g) Basil. de Spiritu sancto c. 19. Cappadocians (h.i) Hieron in Prooem 2. lib. com ad Galat. Act. Apost c. 1. v. 10. 11. Mesopotamians (h.i) Hieron in Prooem 2. lib. com ad Galat. Act. Apost c. 1. v. 10. 11. Galathians (k) Theodoret. in histor SS Patrum hist. 13. Lycaonians (l) Hieron de script Eccles. in Anton. Aegyptians Syrians yea that all these Countreys and most of the Orient had their proper language distinct from the Greeke is manifest out of the Acts of the Apostles No lesse manifest is it that the Latin Liturgy was coÌmon anciently for all the Churches of the Westerne parts euen in Africke as appeareth by testimonyes of S. (*) August Epist. 57. de doctrin Christian. l. 2. c. 13. August in Psalm 123. in exposit Ep. ad Rom. epist. 173. Augustine But it is manifest that the Latin was not the vulgar language for all nations of the West and though the better sort vnderstood it yet some of the (m) Although the Fathers say that the Greek Liturgy translation did serue all Asia and the East Although likewise they affirme the same of the Latin for all Africa and the Occident yet our Minister saith to the contrary pa. 379. and 380. that all people had their Liturgyes in their natiue toÌgue which he proueth because the people did then praise God in all languages and did pray according to S. Iustine and TertulliaÌ togither with the Preist Ergo the publike Liturgy was read in the Church in all vulgar tongues As his denying what
though the substance of bread remayne I answer that when substances are apt of their nature and ordayned by vse to contayne other substances then shewing the substance which containes we may signify the substance contained as in the former examples The reason is because their naturall aptitude to contayne other things being vulgarly knowne mans vnderstanding straight passeth from the consideration of the substances contayning to thinke of the thing contayned therein But when substances are not by nature and custome ordayned to contayne others we cannot by shewing them demonstrate another because their outward forme signifyes immediatly the substance contained in them For exaÌple one puts a piece of Gold in an apple shewing it cryes this is Gold in rigour of speach he sayth not true because the sense of his words is that the thing demonstrated immediatly by the formes and accideÌts of that apple is Gold yea put case that one should say this is gold shewing a peece of paper vnfolded in a manner not apt to contayne any thing in it he should not say true though by some deuise he had put secretly into it a peece of gold Because when the paper is shewed displayed and not as contayning something in it and yet is tearmed Gold the proper sense of that speach is that the substance immediatly contayned vnder the accidents of paper is gold although it be couered with other accidents then those that vsually accompany the nature of gold Wherefore the proposition of Christ This is my body being spoken of a thing that naturally is not apt nor by custome ordained to contayne an humane body it cannot be vnderstood literally but of the subiect immediatly contayned vnder and demonstrated by the accidents and outward semblance of bread Now the thing that lyes hidden immediatly vnder the accidents of bread which was once substantially bread cannot become substantially the body of Christ except it be substaÌtially coÌuerted into his body or personally assumed by the same body And seeing this second manner of vnion between bread Christs body is impossible and reiected by Protestants aswell as by Catholiks we may conclude that the mystery of Christs Real presence cannot be belieued in truth by them that deny Transubstantiation Specially seing our Sauiour did not say Heere is my body which speach may be verifyed by the Presence of his body locally within the bread but This is my body which imports that not only his body is truly and substantially present but also that it is the substance contayned immediatly vnder the accidents of bread If any man say that by this argument it appeares that the doctrine of Transubstantiation is not expressed in Scripture but from the wordes of the Institution subtilly deduced and so may perchance be numbred inter scita Scholae not inter dogmata Fidei I answere that the coÌsequeÌce of this argument is not good as is euident in the example of the Incarnation The doctrine that the vnion of natures in Christ is proper not metaphoricall substantiall not accidentall personall not essentiall is no where expressely set downe in the Scripture but by subtill deduction inferred from the mystery which Scripture and Tradition deliuer Notwithstanding because these subtill deductions are proposed by the Church as pertinent vnto the substance of the aforesayd mystery they cannot be denyed without preiudice of fayth In this sort the doctrine of Transubstantiation though not in tearmes deliuered by the Scripture but deduced by subtile and speculatiue inference may not be denyed by them that wil be perfect Belieuers because the Church hath declared the same to pertayne to the proper sense of Christ his wordes and substance of the mystery Concil Romanum sub Nicolao 1. Lateranense sub Innocentio 3. Transubstantiation was taught by the Fathers §. 3. IT is certayne the Fathers acknowledge a transmutation of bread into the body of Christ that they meant Transubstantiation that is not only a mysticall significatiue but also a Reall and substantiall change appeares by these 5. circumstances of their doctrine in this point First [I.] ¶ The Marginall Annotations corresponding to these ensuing Numbers follow afterwards togeather by the expressenesse of their words for there can be no words more significant and expressiue of a substantiall change betweene bread our Sauiours body then those the Fathers vse Saint (s) Orat. Cathechis c. 34. Nissen That the word made flesh is inserted within euery faythful maÌ by his flesh taking his consistance of bread and wine Consecration II. transelementing the nature of things appearing into the same flesh S. Cyrill (t) Cyrill Ep. ad Calosyrium Influit oblatis vim vitae conuertens ea in veritatem propriae carnis sayth That we might not feele horrour seing flesh and bloud on the sacred Altars the Sonne of God condescending to our infirmityes doth penetrate with the power of life into the things offered to wit bread and wine III. Conuerting them into the verity of his owne flesh that the body of life as it were a certaine seede of viuification might be found in vs. Saint (u) Chrysost. hom de Euchar in Encoen Nihil substantiae remanet nihil superfluit Chrysostome When wax is put into the fire nothing of the substance therof is left nothing remaynes vnconsumed IIII. so likewise do thou thinke that the mysteryes are consumed by the substance of the body of Christ (x) Ambros. de initian myster c. 9. Non hoc quod natura formauit sed quod benedictio coÌsecrauit Benedictione enim ipsa natura mutatur S. Ambrose What arguments shall we bring to prooue that in the Sacrament is not the thing which nature hath framed but that thing which benediction hath consecrated and that greater is the force of benediction then of nature seing by the benediction euen Nature is changed V. Secondly they require that the Authour that changeth bread into Christ his body be VI. Omnipotent consequently the change not meerely significatiue but substantiall VII Saint Cyprian (z) Cyprian de coena Domini Panis non effigie non natura mutatus omnipotentia verbi factus est caro This bread changed not in shape but in nature by the omnipotency of the word is made flesh S. Cyrill (f) Cyrill orat 4. mystagog He that in the marriage of Cana changed water into wine by his only will is not he worthy that we belieue him that he hath changed wine into his bloud S. (g) Gaudent tract 2. in Exod. Gaudent The Lord Creatour of natures that of earth made bread agayne because he can do it and hath promised to do it makes of bread his owne body and he that of water made wine now of wine hath made his bloud Thirdly the instrument by which God workes this TransubstantiatioÌ is by them acknowledged the most efficacious that may be to wit the word not of man but of God S. Ambrose (h) Ambros. de ijs qui
this mystery not accompanyed with many seeming absurdityes repugnances agaynst sense particularly these foure First that a body as big as our Sauiours remayning stil truly corpulent in it selfe should be contayned within the coÌpasse of a round Hoast scarce an inch long and broad Secondly that a body so glorious should be combined vnto corruptible elements and so made subiect vnto the indignityes and obscenityes that may befall vnto them Thirdly that the body may be in heauen and on earth in innumerable places at once Fourthly that the substance of bread being coÌuerted into Christs body the sole accideÌts remaine by themselues performing the whole office of substance no lesse then if it were present euen to the nutrition of mans body These difficultyes so scandalize Protestants that some condemne TraÌsubstantiation as impossible yea as (f) Field of the Church lib. 3. absurd ridiculous barbarous Others professe they cannot subdue their vnderstandings to belieue it as a matter of Fayth To giue full satisfaction in this point I set downe this proposition that these seeming absurdityes should not auert but rather incline a true Christian mind to belieue this mystery In proofe whereof I present vnto your Maiesty these three Considerations (g) The Minister here sayth that this longe tract about Gods omnipotency is impertinent because Protestants deny not Gods omnipotency But this Cauill is refuted in the Censure Sect. 3. §. 3. where it is shewed that to deny the litteral sense of Gods word about the mysteryes of our fayth to be possible vnto God is Infidelity Now Protestants grant the holy Eucharist to be a chiefe mystery of fayth Transubstantiation to be the literall sense of Gods word about the same wherefore this tract about the Diuine omnipoteÌcy is pertinently brought agaynst them The first Consideration The first is grounded vpon the supposall of two thinges most certayne First that the Primitiue Church preaching vnto Pagans Iewes and other Infidells the rest of Christian mysteryes as the Trinity the Incarnation the Resurrection of the body did most carefully keepe as much as might be from their knowledge the mystery of the Eucharist yea Catechumens and Nouices were not before Baptisme fully taught or instructed therein Secondly the reason moouing the primitiue Church to be carefull in this point was least Catechumens Infidells being fully acquainted with the whole mystery the one shold be scandalized the other mocke therat Hence it was accounted such an heynous offence that Christians should discouer vnto Infidels or dispute about the difficultyes thereof in their presence The Councell (g) Concil Alexand. apud Athanas. Apolog. 2. of Alexandria relating the crimes of Arrians number this as one of the greatest They were not ashamed in publike and as it were vpon a scaffold to treate of the mysteryes before Catechumens and which is worse before Pagans And a little after It (h) Epist. Iulij apud Athanas Apol. 2. is not lawfull to publish the mysteryes before them that are not initiated for feare Pagans out of ignorance mocke and Catechumens entring into curiosityes be scandalized And agayne Before Catechumens which is more before Iewes Pagans blaspheming Christianity they handled a question about the body and bloud of our Sauiour And to the same purpose Saint Ambrose (i) Ambros. de myster initian c. 1. saith To declare the Mysteryes vnto them that be Catechumens is no tradition but prodition seing by such declarations danger is incurred least they be diuulged vnto Infidells that will scoffe at them This supposed I inferre that the seeming absurdities of the Catholike reall presence should encourage a true Christian mind to belieue it For a true Christian desires to belieue and firmely cleaue vnto the reall Presence that was belieued by the primitiue Church But this was a reall Presence accompanyed with many seeming grosse absurdities that the Church had no hope to satisfy Infidells therein or to keep them from blaspheming but by concealing the mystery from them and consequently they held the Catholicke not the Protestant doctrine in this point The ProtestaÌts (k) The Minister pag. 442. lin 12. saith that ProtestaÌts hold the elements of bread wine to remaine to be instruments of our coniunction by grace vnto God and that this is a mystery incomprehensible Answere First Protestants do not hold the elements of bread and wine to be proper instrumeÌts infusing grace into mans soule but that men are iustifyed by their faith onely that this Sacrament is a meere signe and seale therof SecoÌdly though Sacramental influence of grace into the soule be a thinge supernaturall yet no mystery of extraordinary difficulty to be belieued nor absurd vnto sense For this is no more theÌ that vpon our eating and drinking of bread and wine in remeÌbrance of Christs body broken of his blood shed on the Crosse God infuse soule-nourishing grace into the worthy receauer Now what difficulty to belieue this or what seeming absurdity therin This is no greater mystery then that vpon the washing of the body with the element of water God inwardly wash the soule with grace Wherfore seing ProtestaÌts caÌ find in their Eucharist no mystery more hard seemingly absurd theÌ in Baptisme doubtlesse it is not the mystery of the Primitiue Church concealed froÌ Infidells in regard of the seeming absurdity and immanity therof vnto carnall imaginatioÌ whereas Baptisme was not conceaued to be of that seeming absurdity nor concealed doctrine that makes Christs body present spiritually by fayth vnto the deuout receauer that communicating thinkes sweetly of Christs passion and death contaynes no mystery to be coÌcealed in respect of the seeming absurdityes yea the Fathers did not feare to declare to Catechumens this Sacrament so farre as it was commemoratiue of Christ and his passion as appeares by the treatises of Saint Augustine vpon S. Iohn made before Catechumens out of which Treatises Protestants for their meere commemoratiue Presence alleadge many senteÌces to little purpose For he there explicates spirituall manducation by fayth and he excludes the grosse imagination of eating Christs body in his proper shape tearing it in pieces with the teeth but denyes not yea rather insinuates another kind of spirituall manducation not only by fayth but by reall sumption though to conceale the mystery from Catechumens he speaks not so cleerly thereof Wherfore as the Palm-tree the heauier the weight is that is layd vpon it the more it riseth vpward as it were ioying in difficultyes So a true Catholike Christian feeling in the doctrine of TransubstaÌtiation many seeming absurdityes that presse carnall imagination to the ground groweth thereby more strong to belieue it imbracing these difficultyes as manyfest signes that this doctrine was belieued by the Primitiue Apostolicall Church On the other side the Protestants finding the Presence of Christs body by faith to be deuoyd of such difficulties may by the very lightnes thereof suspect it is not the doctrine which the Fathers concealed from
crime with which some Protestants charge vs that our receauing vnder the sole forme of bread is to iumpe in opinion with the Manichees we may as D. Morton confesseth reiect as iniurious saying That it was not the Manichees abstinence from wine but the reason of their forbearance that was iudged hereticall Morton Protestant Appeale lib. 1. cap. 4. pag. 140. (*) Agaynst this explication of the place of Gelasius it is obiected that the same doth not agree with the reason of the Canon For Gelasius sayth men are not to be permitted to receaue but in both kinds because the diuision of one and the same Sacrament cannot be done without sacriledge The whole decree is this We find that some men hauing taken the portion of our Lords body refrayne from the Cup of the holy bloud Which men because they are imbued with I know not what superstitioÌ let them without any question receaue the whole Sacraments or nothing at all for the diuision of one and the same mystery cannot be vsed without a great Sacriledge I Answere first Gelasius doth not say no man is to be permitted to receaue in one kinde but only no superstitious abstinent Secondly his reason is not oÌly because the deuiding of the SacrameÌt is Sacriledg but quoniam nescio qua superstitione docentur astringi because they are proued to be imbued with a certayne superstitious opinion to wit that the creature of wine is impure The discourse then of Gelasius is because these men are superstitiously conceyted that the creature of wine is the Diuells gall therefore by them the deuiding of the holy mystery receauing the consecrated Bread without the Cup sine grandi sacrilegio fieri non potest cannot be done without great Sacriledge WheÌce he concludes proculdubio arceantur let such men be kept from Communion in one kind without any question mercy or indulgeÌce As if he had sayd Vnto men Orthodoxally conceited about the creature of wine CoÌmunion in one kind may be granted sometimes vpon iust causes as if they be by nature abstemij that cannot endure wine But men that be superstitiously persuaded agaynst the nature of wine proculdubio arceantur let Communion in one kind be denyed vnto them without question and granted in no case because in respect of them Communion in one kind is euer Sacrilegious The Minister also in this place keepeth a styrre and would make the world belieue that the Iesuit Vasquez doth maynly oppose himselfe agaynst the Iesuit Answerer about this place of Gelasius The Iesuit sayth he is confuted by a learned and intelligent man of his owne Society to wit Vasquez who sayth that some of his party apply the place of Gelasius agaynst Manichees but this exposition agreeth not with the last clause of the Canon Answere You shew great desire to discredit your aduersary yet cannot you doe it so much as in this trifle with truth For in citing the censure of Vasquez you leaue out the principal word which being set down would haue marred your market Vasquez not only sayth that some of his side explicate the place of Gelasius of lay Manichees but also addeth his Iudgment about the same saying probabiliter explicant this their explication is probable Do not you see your falshood in citing and vanity in vrging this censure of Vasquez If this explication be probable euen by the Iudgment of Vasquez how is the Iesuit confuted by Vasquez of his owne Society as not answering your argument sufficiently Is it not sufficient that Catholicks bringe probable solutions vnto your arguments agaynst Christian customes defined in Councells and receaued in the Church before you or your Luther were borne You your selfe say pag. 11. That no man is to reiect the Doctrine and custome of the Church or the exposition of Scripture commonly and anciently receaued vpon vncertayne and probable reasons If the Iesuit hath answered your arguments probably as euen by this censure of Vasquez he hath then be your arguments at the most but probable and consequently your reuolt from the Church of Rome grounded thereon daÌnable Who now is condemned by Vasquez his Censure But Vasquez sayth that the Iesuits explication though it agree fitly to the rest of the decree of Gelasius yet cannot be fitted to the last branch thereof where Gelasius sayth that the diuision of the one and same mystery is Sacrilegious in it selfe and in nature Quare mihi magis placet altera explicatio Wherefore sayth Vasquez vnto me another explication seemeth more probable I Answere First Gelasius doth not say that the diuision of the mystery is in itselfe in nature a Sacriledge nor can it be very probably sayd that he did so meane For what sense is there in this discourse To deuide the Sacrament by receauing in one kind is a Sacriledge of his owne nature and absolutely in it selfe therefore let not these men be permitted in any case to receaue in one kinde quoniam nescio qua superstitione docentur astringi because they are conuinced to hold superstitious Doctrine about the impurity of the creature of wine Besides had Gelasius meant that Communion in one kind is a sacriledge absolutely in it selfe he would haue decreed that not only superstitious meÌ but absolutely all men should be kept froÌ the same proculdubio without any question Wherfore Gelasius his decree cannot be better sensed then thus Because these men are conceyted superstitiously agaynst the creature of wine their receauing in one kind without the Cup can not but be impious Therefore proculdubio arceantur let not Communion in one kind be giuen vnto them in any case though vnto Orthodoxe people vpon iust reasons the same may be granted Secondly suppose all that Vasquez would coÌclude to wit that another exposition is more probable what haue you gayned Surely nothing for this other exposition better liked by Vasquez is that Gelasius spake not of laymens receauing but of Priests that celebrate and consecrate affirming that it is sacrilegious in it selfe for Priests to coÌsecrate without receauing in both kinds If the Iesuit Vasquez in this exposition and doctrine seeme to you learned intelligent be it so in Gods name you are satisfyed and your Aduersary contented for he did neuer meane to say that this explication is improbable specially the same being giuen by Gratian who read that Epistle of Gelasius which now it not extant This custome was the cause that Cyprian (o) Cyprian de Coena Domini sayth that the Law forbad the eating of bloud but the Ghospell commands the same should be drunke not only because some Christians to wit Priests are bound to drinke the bloud of Christ but also because Christ in his Ghospell did institute the Sacrament of his body bloud in both kinds whence grew the Custome of the primitiue Church to receaue in both kindes by custome there grew further an obligation to drinke of the cup except there were some iust cause of abstinence as in the sicke
straight giuen after Baptisme And yet there is no mention of wine So that Protestants if they will haue these Christians to haue wine they must out of their owne liberality by way of interpretation bestow it vpon them seeing the wordes of the text do not affoard it them (*) The Minister pag. 507. obiects That sundry Fathers and Authours do not vnderstaÌd these places about Christ the Apostles mentioning the receauing of bread without wine of Sacred CommunioÌ I Answere Diuers Fathers as the Iesuit sheweth vnderstaÌd these places meÌtioning Communion of bread without wine of Sacramental CommunioÌ and consequently they hold Communion in one kind to be conformable to the example of Christ and the Apostles And though some Fathers hold that these mentioned Communions of bread without wine were not sacred yet their reason is not because Communion in one kind is vnlawfull which reason yet they would haue alleadged had the same been the doctrine of the Christian Church To this Apostolicall practise we may adde the example of Christ who gaue to his two disciples in Emaus the Sacrament vnder the sole forme of bread (l) Luc. 24. Accepit panem benedixit fregit That the bread Christ gaue was Eucharisticall and consecrated the wordes of the text insinuate some learned Fathers (m) Aug. lib. 3. de consens Euangel c. 25. affirme and the miraculous effect of opening their eyes to know Christ and to returne to Hierusalem the Church of the Apostles in all hast confirmes it That they receaued at the hands of Christ the Sacrament vnder one only kind of bread is euideÌt by the context of the Holy narratioÌ which sayth that vpon our Sauiours breaking and giuing them bread they knew him and he straight vanished out of their sight So that heere also if Protestants will haue wine giuen to these Disciples they must by the superabundance thereof in their expositions supply the want thereof in Scripture yea the Scripture in this place is hardly capable of that Exposition the Apostles acknowledging of Christ in the very fraction giuing of bread and our Sauiours departure in the same moment leaues no tyme for him to giue them wine after the bread (n) Beda Theophil in Lucam Hier. in Epitaph Paulae Isych l. 2. in Leuit. cap. 9. These be the warrants that Communion vnder one kind hath being the greatest that may be whereby appeares that the Roman Church is furnisht with all kind of proofe in this point in which she doth seeme to her Aduersaryes to be most forsaken by Antiquity which with all humblenes I submit to your Maiestyes Iudgement For supposing Communion vnder one kind to be good and lawfull that the Church could prescribe it and that she had iust reasons to prescribe it I will let passe without proofe as a thing not doubted of by your Maiestyes Excellent Wisdome THE EIGHT POINT VVorks of Supererogation specially vvith reference to the treasure of the Church IT is hard if not impossible to giue satisfaction in this point vnto any that is not aforehand perswaded of the Catholique Doctrine of Merit THE Minister thogh he speake raylingly against our doctrine of merit yet not knowing what he sayth teacheth as much Merit as we do He graunts a Merit of Congruity in wordes and Merit of Condignity in truth For a work may be Congruous vnto the Reward two wayes First meerly of Gods mercy and goodnes not out of any intrinsecall worthynes thereof This the Deuines tearme Merit of CoÌgruity or of meere Impetration Secondly the worke may be congruous in respect of intrinsecall honour and dignity regarded of God and moouing him to recoÌpence the work according to the measure quantity of this goodnes This is properly the merit of Condignity or which is all one of inward Congruity of the Worke with the Reward Now that the Minister graÌts this merit of inherent Congruity and worthynes vnto good workes his wordes manyfest First he sayth p. 169. lin 26. That the merit of Christ doth by grace giue true INHERENT sanctity and purity vnto mens soules and actions Secondly pag. 170. lin 26. That good workes are an ACCEPTABLE sacrifice vnto God and the same are TRVLY good not only comparatiuely but according to the rule of vertue Thirdly pag. 174. lin 25. That in all good works there is a DIGNITY of grace Diuine similitude goodnes and honour Fourthly pag. 174. lin 40. That the reward of good workes is called a Crowne of righteousnes 2. Tim. 4.8 because it is bestowed on them that exercise righteousnes in REGARD of their righteousnes Fiftly pag. 174. lin 18. That God in giuing the reward considereth the mind and quality of the Doer the integrity MEASVRE and QVANTITY of the worke Thus much the Minister grantes Now is this the merit of meer impetration extrinsecall congruity in respect of Gods goodnes and not the merit of INHERENT RIGHTEOVSNES Sanctity purity dignity of workes God hauing promised to reward them with regard had euen vnto the MEASVRE and quantity of that their inherent goodnes Surly M. White no iudicious ProtestaÌt wil grant thus much as you haue done or if he do he will neuer deny merit of condignity or inhereÌt iustice to be found in good workes And if you grant vnto Good workes the merit of inherent Iustice you grant the thing of merit condigne which granted it is idle to contend about the name specially seing the title of Merit of condignity is not defined by the Church of Rome The Doctrine of Merit declared §. 1. THIS doctrine is much misliked by Protestants as (p) Concerning Merit proud and arrogant yet not so much misliked as misunderstood their dislike growing from misconstruction thereof For Catholiques hold that no worke is meritorious with God of it owne nature but to make the same meritorious many graces are required those most diuine excellent particularly these seauen The first grace is diuine Preordination because God out of his owne goodnes ordeyned man and his actions vnto a supernaturall last end aboue that he might attayne vnto by meere nature without which ordination no worke would haue reference or correspondency with heauenly glory The second is the grace of Redemption by Christ Iesus without whome we and our workes are defiled we being by nature the children of wrath should be so still had not he by his passion and death appeased God giuing vs the inestimable treasure of his merits so that In illo benedixit nos Deus omni benedictione spirituali in caelestibus in quo habemus redemptionem per sanguinem eius secundum diuitias gratiae suae quae superabundauit in nobis Ephes. 1.3 The third is grace of Adoption in Baptisme wherby soules are supernaturally beautifyed by participation of the diuine Nature Whence a tryple dignity redounds vnto workes one by the grace of adoption from God the Father who in respect of this Adoption regardes good workes as the workes
congruous in respect of the eternity of glory yea the Passions of Christ being temporall and short were not by their owne nature condigne or Congruous vnto eternall glory nor could haue been condigne had they not been eleuated by the dignity of Gods naturall sonne from whome they proceeded Minister pag. 517. The Iesuit hath set fire on his owne house for if we owe our works vnto to God as he sayth we doe by the titles of iustice Religion gratitude what peeping hole I pray you is left for merit to creepe in at Answere Our workes by the titles of iustice Religion and gratitude are due vnto God so farre as he doth please to exact them by his law and no further but he is pleased not wholly and totally to exact them by the aforesayd titles but to leaue them vnto men to vse them for the gayning of the crowne of glory as we are taught by his word Hence mans merit is not in rigour of iustice but grounded vpon Gods mercifull indulgence in not exacting vpon workes with vttermost rigour This mercifull indulgence is a wide gate by the which Merit makes entrance into Gods Children shewed you by the Iesuit yet so blind you are as you see it not but goe peeping about to find an hole for Merit to creep in at the Catholike Saints of God vse not to coÌfide in their merits past specially being guilty of diuers dayly negligences but fly to Gods mercyes as the Church teacheth vs in the Lyturgy of the Masse dayly praying In sanctorum nos consortium non aestimator meriti sed veniae quaesumus largitor admitte (A) The Ministers Arguments or rather Inuestiues agaynst this doctrine of Merit with a short Answer thereunto Did Protestants know that we require all these diuine fauours to make any worke meritorious did they also consider how singular and excellent these fauours are they would not perchance wonder that workes graced with so many excellencies should haue some proportioÌ with the heauenly Reward And so dealing with your Maiesty who is well able to ponder these things I shall without proofe passe by this doctrine as not particularly belonging to the proposed difficulty Merit of workes of Supererogation §. 2. WHEREFORE to come to works of Supererogation these workes besides the seauen aforenamed graces suppose another singular fauor stand grouÌded theron This fauour is that God thogh he might yet doth not rigorously require of his Saints seruants that in his seruice they do the vttermost of their forces He hath prescribed vnto men certayne Lawes CoÌmaundements which if they keep he is satisfyed and what they do voluntary beyond these commaunded dutyes he receaues as a gracious spontaneous guift This diuine benignity is noted by Saint Chrysostome Homil. 21. in priorem ad Cor. and excellently declared in these wordes Ete nim cum benignus sit Dominus suis praeceptit multum admiscuit mansuctudinis Potuisset enim si hoc voluisset preceptum magis intendere augere dicere Qui non perpetuò ieiunat puniatur qui non exercet virginitatem det poenas qui se non omnibus exuit facultatibus luat vltimum supplicium sed non hoc fâcit concedent nobis vt non solum ex iussu sed etiam ex libero faciamus arbitrio Wherefore the precept Thou shalt loue the Lord thy God with all thy hart with all thy soule with all thy strength doth not commaund an entyre imployment of all our vttermost forces Nor that we neuer loue nor desire nor thinke of any thing besides him nor that all our thoughts and affections be wholly entirely perpetually on him For this were a thing impossible and God doth not require of vs thinges impossible as (b) Ioan 5.3 Mandata eius grauia non sunt Scriptures and Fathers (c) Basil. ho. in illud Moysis attende tibi ipsi Impium est asserere mandata Spiritus Sancti impossibiliae esse obseruatu teach This precept therefore commands a quadruple integrity of diuine loue The first integrity is in respect of our selues that we loue God wholly and entyrely not only with the outside but with the inside euen to the bottome of our soule that is in a word Sincerely The second integrity is in respect of God that we loue God according to all his Commaundements not leauing any vnkept and so to loue God entirely or with all the hart is the same as to walke in all his Commaundements The third integrity is in regard of the effect of loue which is to ioyne men in friendship with God whome we must so loue that there be no breach between God and vs nor we seperated from him which we doe so long as we keep his commaundements without sinning mortally agaynst them The fourth integrity is in respect of time that we loue him entierely not only for this present life but also desiring hoping to see and loue him for eternity And in this sense (d) Aug. de spiritu lit cap. vlt. Saint Augustine Saint (e) Bernard serm 5. in Cantica Bernard and other Fathers are to be vnderstood that say in the precept Diliges Deum tuum ex toto corde tuo is conteyned the perfection of the life to come and a perfection impossible to be atteyned to in this life to wit it is conteyned in the precept not as a perfection commanded to be practised in this life but as a perfection to be desired and hoped for in the next so that he that loues God sincerely from the bottome of hart to the keeping of all his Commaundments perfectly without breach of friendship betweene him and God hauing his desires loue referred with hope vnto Eternity without question he loueth God with all his hart soule strength * What the Minister cauilleth agaynst this truth is reduced to two heades Minister pag. 522. First to the definition of workes of supererogation is required that all which the Diuine law commandes be fullfilled But if iust men haue sinne they performe not all the Diuine law doth require For euery sinne is a transgression of the Diuine law 1. Iohn 3.4 Answere The law of God bindeth men to performe the workes thereof so farre as they are necessary vnto Saluation vnto which the obseruance of the law is ordayned If thou wilt enter into life keepe the commandments Math. 19.17 Hence veniall sinne is not properly agaynst the law of God but against the decency and perfection of reason the law of God supposed and his goodnes towards man The place you cite as Saint Iohns Euery sinne is a transgression of the diuine law is by you falsifyed as I haue shewed in the Censure Sect. 4. §. 9. though also that text speake of mortall sinne not of veniall The testimony of S. Bernard serm 2. de Vig. Nat. by you cited p. 522. affirming that God coÌmands his law to be kept exceedingly that when we cannot doe it finding our imperfection we
Optat. l. 6. cont Parmenian Sed quia qui saucium commendauerat se promiserat redditurum quicquid in curam amplius erogasset post impensos duos denarios non praecepta sed consilium erogat Paulus Nec impedimentum est voluntati nec nolentes impellit aut cogit Qui dederit inquit virginem suam bene facit qui non dederit melius facit Hae sunt verba Consilij nec sunt vlla praecepta coniuncta Saint Hierome (q) Hier. aduersus Iouin cap. 7. l. 1. Plus amat Christus Virgines quia sponte tribuunt quod sibi non fuerat imperatum maiorisque gratiae est offerre quod non debeas quà m reddere quod exigaris Saint Chrysostome (r) Chrys. hom 8. de Poenitentia Nequaquam Dominum incuses haud mandat impossibilia multi ipsa superant mandata Saint Gregory Nazianzen (s) Greg. Naz. orat 3. In legibus nostris alia parendi necessitatem imponunt nec siue periculo praetermitti possunt alia non necessitate constringunt sed in arbitrio voluntate posita sunt ac proinde hanc rationem habent vt qui ea custodierint praemijs honore afficiantur qui autem minus ea expleuerint nihil periculi pertimescant Saint Cyprian (t) Cypr. de habitu Virginem prope finem Non iubet virginitatem Dominus sed hortatur nec iugum necessitatis imponit quando manet voluntatis arbitrium liberum Origenes (u) Orig. in cap. 15. ad Rom. Eaqua supra debitum facimus non facimus ex praecepto verbi causa virginitas non ex debito soluitur sed supra debitum offertur I will not bring more proofes of this doctrine out of Scripture which the Fathers I cited proue by the words of Saint Paul (x) 1. Cor. 7. in expresse tearmes affirming that there are besides Precepts works of Supererogation or Counsells De virginibus praeceptum Domini non habeo sed consilium do Nor will I alleadge more testimonies of Fathers which might be produced in great number most playne and pregnant Only I cannot omit one place of Saint Ambrose who deliuering this doctrine doth togeather answere a Protestant vulgar obiection agaynst it (y) Ambros. l. de viduis vltra medium Itaque qui praeceptum impleuerint possunt dicere serui inutiles sumus quod debuimus facere fecimus Hoc virgo non dicit non dicit qui bona sua vendidit sed quasi reposita expectat praemia sicut Sanctus Apostolus ait Ecce nos reliquimus omnia secuti sumus te quid ergo erit nobis Sunt enim (z) Luc. 17. v. 10. Matth. 19. v. 17. Ibid. v. 12. spadones qui se castrauerunt propter regnum Caelorum sed hoc non omnibus imperatur sed ab omnibus flagitatur Virgo prouocatur consilijs non vinculis alligatur sed nec vidua praeceptum accipit sed consilium What can be more cleerly spoken for works of Supererogation or CouÌsells Neyther is there any arrogancy as I said before in this doctrine For neyther the Fathers nor we attribute more vnto man then Protestants doe but only acknowledge one kind of diuine liberality towards man which Protestants be some-what backward to belieue for supposing that God exacteth much lesse then he might much lesse then man is able by his grace to performe Protestants will not deny but a man may offer vnto God some voluntary seruices beyond commaunded duties Catholikes also graunt that had God vsed the vttermost seuerity of charging vs with debts as he might haue done we could neuer by any measure of grace that now is ordinarily affoarded vnto men haue complyed with all our obligations much lesse haue performed vnrequired offices The difference therfore betweene them and vs is this They thinke that God seuerely exacteth of man that euer in all occasions he worke according to the vtter most of his power yea commaunds him thinges impossible for him to performe Contrariwise we hold that God to the end his Law may be vnto men a sweet yoke a light loade and his Commaundements not difficile doth not exact of man all that man is able to doe with his grace but much lesse and so much lesse as man is able through this remission to offer him liberalityes What pride is it for man to acknowledge this sweet prouidence of his Creatour to prayse his mercyfull Indulgence in not exacting so much as he might specially belieuing that this diuine Indulgence not to exact of man consequeÌtly mans ability to present vnto God more perfect and excellent seruice then he requires is giuen him through the merits of CHRIST IESVS The doctrine of Satisfaction §. 4. THE other part of this CoÌtrouersy proposed by your Maiesty about workes referred vnto the Treasure of the Church concernes good Workes not as they are meritorious of reward but as they are satisfactory for sinne For the workes of Saints as they are merits be layd vp not in the Treasury of the Church to be applyed vnto others but in the memory of God to receyue their deserued guerdon in due tyme (a) What the Minister heere Cauilleth about Communion of Satisfactions not of merits betwixt Saynts is refelled after ward §. 5. in the Annotation at lit x This doctrine of Satisfaction is like vnto the former of Merit much spoken against by many disliked in the highest degree who yet perchance doe not much vnderstand what they so earnestly impugne as may appeare by this briefe declaration of our doctrine in this point First we doe not thinke that any sinner can make satisfaction by works vnto God for the guilt of Mortall or damnable sinne The reason is because works of Satisfaction are such as merit pardon and obtayne it by some kind of Iustice from God The works of his Children may merit in this sort as being the workes of them that are instruments of the holy Ghost dwelling operating within them liuing members of Christ his mysticall body receauing influence of life and operation from him as from their head Sinners are neyther the Children of God nor the Temples of the Holy Ghost nor liuing members of Christ so their workes cannot be so gracious as they may deserue any thing as due to them in any kind of Iustice from God much lesse can they deserue so great a reward as remission of mortall sinne and of the eternall punishment due thereunto Secondly we doe not teach that any Saint or Angell can make satisfaction vnto God for the mortall sinne of any man no not all Saints Angells putting togeather all their good works and satisfactions The reason is because an Iniury is so much the greater by how much the person that offers it is Base and the person to whome it is offered is Noble as the light of reason the estimation of mankind sheweth But God whome man casteth away abandoneth by sinne consequently wronges is of infinite dignity and
the vnitie of the Church may ioyne togeather with your Excellent Wisdome and Learninge to pronounce the sentence Although I be confident that examining Religion by the meere rigour of onely Scripture the Catholicke Doctrines would get the victorie more cleere and expresse testimonies standing on our side then any that ProtestaÌts can bring for theÌselues (*) This is further made cleere by the Reioynder so that it is but the face of a Minister to say in this place That our relying on Scripture is Vanitas vanitatuÌ as by the former discourse may appeare Although also I be much more confident in the tradition and perpetual practise of the Church interpreting Scripture which by so full coÌsent deliuers the Roman Doctrine that partialitie it selfe duely pondering the weight of thinges can hardly in hart and inwardly iudge against them yet my chiefest hope is in these Charitable thoughtes and desires of peace and vnitie in the whole Christian world which the holy Ghost hath inspired into your Brest For suppose that Preconceipts instilled into tender myndes agaynst the faith of Auncestours might so farre preuaile as to make them thinke comparing Catholikes with ProtestaÌts that Scriptures stand equally on both sides yea sifting the matter by Scripture only that Protestants may seeme to haue the vpper hand yet Charitie will moue this question Whether the testimonies and arguments they bring from Scripture are so vndeniably cleere and so vnauoydably strong that no answere or euasion may be found but the Roman (*) The Minister sayth we giue seeming and appering solutioÌs but this is done by Sophistry I aske who shall be Iudge Or how can this by tryed by Scripture Church must be refused notwithstandinge so much discord and dissention so much inconstancy incertainty about religion which as reason proueth must and as experience sheweth doth thereupon ensue For if you cast away the Roman Church and her authority noe Church is left in the world that can with reason or dares for shame challenge to be infallible in her definitions if such a Church be wanting what meanes is left either to keepe the learned certainly in peace or to giue vnto the ignorant assurance what is the Doctrine of Saluation the Apostles first preached A Church fallible in her teaching is by the learned to be trusted noe further then they do see her Doctrines consonant vnto Scripture and so they may neglect her Iudgment when they seeme to haue euidences of Scripture against her And if this libertie of contradiction be granted what hope of Vnity remaines when a priuate man may wrangle eternally with the whole Church neuer be conuinced apparantly of teaching against the Scriptures Whereof we haue to many dayly examples If we take out of the world a Church infallible whence shall ignorant men learne which is the Doctrine of saluation that the Apostles deliuered It is as euident as the Sunne shyning at noone Day and the euidence of the thing hath forced some Protestants to acknowledge That the Controuersies of Religion in our time are grown in number so many and in nature so intricate that few haue time and leasure Field of the Church Prefat in l. 1. fewer strength of vnderstanding to examine them so that nothing remaines for men desiâous of satisfaction in things of such consequeÌce but diligently to search out which amongest all the Societyes of men in the world is the Church of the liuing God the pillar ground of truth that so they may imbrace her communion follow her directions rest in her Iudgement If there be no Church in the world besides the the Roman that can with any colour pretend Infallibity of Iudgement If the most part of men cannot by their examining of Controuersies be resolued in faith and therfore must perish eternally except they finde a Church that is an infallible mistresse of truth in whose Iudgment they may securely rest Certainly those that haue bowells of Charity will accept of any probable answere vnto Protestants obiections and accusations rather then discredit the authority of so necessary a Church which being discredited no Church remaines in the world of credit sufficient to sustaine the waight of Christian that is infallible Beliefe What a misery will it be if it fall out as it is most likely it will fall out that at the Day of Iudgement the most part of English Protestants be found to haue belieued points of Doctrine necessary to saluation not out of their owne certaine skill in Scripture as they should by the principles of their religioÌ but (*) The Minister here rayleth but dares not directly answere the Question What shall become of ignorant meÌ who belieued the truth vpoÌ the credit of their Church not vpoÌ their owne infallible knowledge vpoÌ the credit of the Church that teacheth them which doth acknowledge her selfe no sufficient stay of assured beliefe For without question men cannot be saued who although they belieued the truth yet belieued it vpon a deceauable ground and consequently by humaine and fallable perswasion and not as need is by a diuine most certaine beliefe grounded vppon an infallible foundation which cannot be had without an infallible Church How dreadfull then must the danger be of liuing out of the lappe of the Roman Church that is of a Church of infallible Authority This Church hauing a most glorious succession of Bishops from the Apostles deserues aboue all other the protection of your Maiesty who by a long line of religious Catholike Ancestors succeed in the right of two Illustrious Kingdomes and being so beneficiall vnto mankind so efficacious to mayntayne Vnity (*) Our Hopes did not dye with our late Soueraigne but still liue in his Royall Issue and of the most Sacred Queene Martyr his Mother we cannot giue ouer hope of your Fauour whom singular preseruation in the wombe of your glorious mother agaynst the barbarous attempts of Hereticall diuision that would haue brought you to an immature end shewes to be by Gods infinite wisdome perordained for some singular good of mankind specially by your meanes to quench wars and dissentions and to bestow the blessings of peace vnion on this land Your Title to the Crowne of England springes from the peacefull coniunction of the two renowned Roses which before were mortall enemies and fought so many cruell feilds that if we consider the great effusion of bloud wherein ech of them were bathed we shall hardly discerne the one from the other by the diuersity of colour Your Maiesties Person is the roote of a more happy vnion of two most glorious Kingdomes by your Sacred Person combined in assured peace which in the hystoryes of former times are by no other markes more famously knowne then by their mutuall warres Nothing remaines to be added for the full consummation of this Ilands happines and your Maiesties immortal Glory but the quenching of discord about religion by bringing them back againe to the roote matrice of the Catholique Church Cyp. lib. 1. epist. 3. ad Cornel. to the Chayre of Peter the principall Sea from which Sacerdotall and Sacred Vnity springs and to which perfidious Errour hath no accesse Wherby your Maiesty shall extend the blessings of peace from this Iland to the rest of Europe from the the body vnto the soule and crowne your temporall peace and felicity with eternall For both which not only I but all of my profession yea all Catholikes wil offer vnto Almighty God our daily praiers FINIS
yet his doctrine is agaynst the whole Consent of Deuines expresly agaynst S. Augustine who sayth that a man holding with Photinus whose Errors were fundamentall agaynst the Trinity God head of Christ thinking he holdes Catholike doctrine is not yet an (*) The Minister sayth pa. 196. that the IESVITE cites not Augustine truly for he oÌly saith I would not affirme of such a person that he is an Heretique Answere This is vntruth S. Austine saith Istum nondum haereticuÌ dico I do affirme this maÌ not to be yet an Heretique though he hold fundamentall errour till he knowe he dothe it agaynst the Catholike CHVRCH What he addeth that S. Austine meanes that ignorance is not heresy in foro Ecclesiae but is heresy in foro caeli is ridiculous for the contrary is true because whosoeuer denyes though ignoraÌtly the knowne articles of the Creed is an heretike in foro Ecclesiae because he is presumed to erre out of contempt not out of ignorance But if he be truly ignorant he is no heretike in foro caeli because verily he is not willfull Heretike till warned that he holds agaynst the Catholike Church he chooseth to perseuer in his errour Hence I inferre that Protestants erre fundamentally according to the second kind of erring to wit in the manner in all points they hold agaynst the Roman Church which I haued proued to be the true Catholike Church For he that holds any priuate opinions so stifly as rather theÌ forsake it he denies abandons the Catholike Church a mayne article of his Creed erreth fundameÌtally as is cleere But Protestants hold their priuate opinions so stiffely as therupon they haue denyed and abandoned the Catholike Church to wit the Roman Neyther doth it import that they retayne the word hauing reiected the sense seeing not the letter of the Creed pronounced but the matter belieued makes men Christians Neyther is it inough to say that they belieue the Church of the Elect seeing the Church of the Creed is not the Church of the only Elect a meere Fancy but the visible and conspicuous Church continuing from the Apostles by succession of Bishops which thus I prooue The Church whereof Christ sayd I am alwayes with you to the consummation of the world is the Church of the Creed or the Church which to forsake is damnable For the Church wherewith Christ still abideth not according to corporall visible presence but by his spirit is the body of Christ whereof he is head into which he infuseth the life of grace consequently he that forsaketh this Church forsaketh the body of Christ and the head thereof and cannot liue by his spirit but is in a dead and damnable state as a member cut off and separated from a liuing body as S. Augustine epist. 50. de vnit Eccles. c. 16. long agoe noted The Catholike Church is the body of Christ whereof he is head out of this body the Holy Ghost quickeneth no man Now the Church wherof Christ sayd I am alwayes with you to the consummation of the world is not the Church inuisible of only the Elect but a visible Church deriued by succession from the Apostles Therfore he that forsakes the Church deriued by succession from the Apostles forsakes the Church of the Creed the Catholike Church the body of Christ puts himselfe into a dead damnable state may haue all things besides saluation and eternall life as Fathers affirme whose testimonies in this behalf are notable and famously knowne whereunto D. Field yieldeth acknowleging one holy Catholike Church in which only the light of heauenly Truth is to be sought where only grace mercy remission of sinnes and hope of eternall happynes are found AN ANSVVERE TO THE Nyne Points proposed by your most Excellent Maiesty I Haue bene large in my former proofes that the Roman is the one holy true catholike church whose Traditions comming downe by perpetuall succession from Christ and his holy Apostles are so constantly and strongly to be belieued that no proofes out of Scripture by priuate interpretatioÌ vnderstood though seeming most euident may stand to contest (a) The Minister here spends a whole leafe of Paper in bitternes gall against vs as if we did professe to preferre Old Custome before knowne Verity It is not so but thus the case standeth between Protestants and vs. First as for Verity neither they nor we know our Religion to be verity by manifest sight nor by the light lustre euidence of the thinge or doctrine as both of vs must acknowledge if we be sober Secondly there be records which by Tradition we know to haue bene giuen by the Apostles which vpon good warrant are belieued to deliuer nothing but Gods holy word Thirdly when Controuersies arise about this word of the Apostles and there be different opinions about the sense therof seeming arguments be brought on both sides we thinke that side ought to preuaile as the truly Christian for which perpetuall Christian Tradition Custome stand Fourtly we Iudge that that side ought to be reiected as not truly Christian where Christian Tradition is so notoriosly defectiue as they caÌnot ascend from this age vpward towards Christ by naming professours of their Religion higher then one hundred yeares or if they presume to passe further they are presently conuinced to feigne as it happeneth vnto Protestants This is the summe of all that hath been hitherto sayd and the forme of the Catholicke proceeding about their resolution of fayth against theÌ And this I haue not done without purpose assuring my selfe that if your Maiestie were throughly perswaded in this point you would without any mans help most easily and fully satisfy your selfe in particular controuersyes out of your owne wisdome and learning For as some that haue bene present at your Maiesties discourses casually incident about Religion report few of our Deuines though trained vp continually in Academies and Exercises of Theology are able to say more theÌ your Maiesty in defence of the catholicke cause for particular controuersyes when you please to vndertake the patronage thereof which I can easily belieue out of my owne Experience who could not but admire seing your Maiesty so well acquainted with our doctrines and so ready and prompt in Scholasticall subtilities Wherfore most humbly I beseech your most Excellent Maiesty to honour these my poore labours with a gratious perusall of them accepting of mine Answers wheÌ they may seeme reasonable being in defence of doctrines receiued from Auncestors which deserue approbation when there is no euidency against them and of your abundant clemency pardon my prolixity seeing the questions by your Maiesty proposed were so difficill and obscure as I could hardly haue made any shorter full explication of them THE FIRST POINT The (b) The Minister in this question knowes not well what to stand vnto He graunts the question and then he denyes it agayne contradicting himselfe yea censuring his owne whole