Tradition Hence it was that some Jesuits of Ratisbone asserted it to be an Article of Faith That Toby's dog wagged his tail and your self say page 65. All points of Faith being equally founded on Gods Revelation are fundamentall and substantiall which Revelation is by the Word or Tradition Now I conceive you will at least urge Tradition for Gods Predetermination and the Virgins impeccable or sinless Conception 2. The determination of your Church in some Councell or by some Pope Extrao Commun l. 3. tit 12. c. 2. apud Azor. part 2. lib. 1. c. 21. Bin Tom. 4. p. 743. Now it s most evident that Sixtus the Fourth did decree them Hereticks who affirmed the Virgin Mary to be conceived in sin Concil Trin. sess 5. Concil Basil sess 36. apud Bin. though I deny not but he also disallowed the preaching of her purity because of the too great zeal in the Preachers of it Upon this decree of Sixtus The Councell of Trent having declared the universality of Originall sin in regard of persons doth make a formall exception of the Virgin Mary But before either that Pope or Councell The Councell of Basil is most clear for it decreeing it to be A pious Doctrine and agreable to Ecclesiasticall worship the Catholick Faith right reason and the Holy Scriptures and that it shall not be lawfull for any one to preach or teach any thing contrary to it nor is the other point of lesser concernment than this 2. Those that hold the opinions of the Dominicans are by you counted Hereticks for the former opinion they are judged to make God the Author of sin with Florinus or being a force upon the will with Origen for these are the inferences you raise from our Doctrine of Predetermination nor are you more charitable to us in regard of the other opinion of the Virgins Conception See the above mentioned Constitutions of Sixtus the Fourth where he brands the Dominicans with Heresie now Heresie is a rejection not of a mere opinion but of a point of Faith 3. If they be onely School nicities why do your Priests so much instill at least the latter of them into simple peoples ears as a matter of Faith why do they injoyn the observation of an holy day for her immaculate Conception Why doe they indanger Christs honour by making his mother equall with him in impeccability and that by a School nicitie which if such might be well rejected Secondly you Answer It is as untrue that generall and approved Councells have contradicted one another in matters of Faith or oecumenicall Decrees they have indeed talked and discoursed contrary yea later Counsels have altered and changed Lawes and Constitutions of Government made and established by former but this only proves that Counsels admit a liberty and freedom to debate matters of Religion and that what was once good and convenient may prove afterwards circumstances varying bad and inconvenient which no way prejudiceth belief Reply 1. You speak something fearfully as if you were afraid to lie yet would not prejudice your Church by acknowledging the truth You say They have talked and discoursed contrary and that because They havâ— freedome to debate matters of Religion yet they do not contradict one another in matters of Faith Here is strange stuffe yet may well serve a credulous Papist But tell me if the determinations of former Councells be unalterable as to Religion as it must be if they be infallible How come later Councells to have a liberty to debate those matters which have formerly been determined or to discourse and talk contrary to them Is it because former Decrees are obscure or later Councels ignorant or that these later Councels meet oneâ—y to see who is the best disputant amongst them Nay rather according to truth is it not in order to the disquisition of truth and to a Decree contrary to former Decrees if they be found faulty this seems granted by a Councel which saith That the Church doth propound divers Concil Senen apud Bin. Tò 4. part 2. pag. 150. and sometimes contrary decrees It cannot be only in order to ratification of the former decree for the former Councels infallibility is sufficient for that Or if the succeeding Councels ratification were useful it ought to be given without talking and discoursing contrary meerly upon the former debate and establishment So then their talk is either vain jangling to no purpose or it tends to alteration and amendment of that which hath been formerly decreed according to Augustines speech mentioned by you That often the precedent general Councels are mended by the following But you say They have altered and changed Laws and constitutions of Governments made and established by former and a little after Councels admit a liberty to debate matters of religion and that what was once goâ—d and convenient may prove afterwards circumstances varying bad and inconvenient Reply 1. If by Constitutions of Government you understand Government it self this will not agree with what you said against Calvin That Christians generally maintained and professed that the Government of the Church was unalterable by any mortal But if you mean onely such rules as concern the Execution of Government I say the alterations made by Councels have not been only of these nor does Augustin intend such things as will appear to any that considers the place you cite for it a Book of his against the Donatists in which his main drift is to prove against them that Baptisme was but to be administred once Now whereas the Donatists objected that Cyprian and the Bishops of Africk in a Councell did determine the lawfulnesse of re-baptization Augustine answers That the Scriptures cannot be doubted of but the writings of Bishops may be reprehended by others more prudent yea Provincial Councels must give way to General and the former general Councels themselves may be amended by the latter 2. It s most evident that the Alterations of succeeding Councels have been about matters of faith I suppose these are matters of faith 1. The Popes Supremacy his universal Headship and Lordship over other Patriarcks and Councels Bellarmine calls this one main pillar of Catholick Religion and one of the chiefe Heads of your faith for this you urge Councels yet there are many Councels contradict this as Concil Carthag 3. Can. 26. Concil Nic. 1. Can. 6. Concil Constantin 3. Can. 36. Concil Basil Sess 2. Where it is decreed that the Pope ought to be obedient to the Councel which decree hath beene freely imbraced and maintained by the French Papists against the Trentists 2. Communion under one kind is decreed by your latest Councels yet Cassander tells us that Communion in both kinds was by our Lords institution Apostolical tradition publick and perpetual custome of all times and further was confirmed by the Decrees of Popes and Councels 3. Worship of Images is established by later Councels yet the Councel of Eliberis Can. 36 and the seventh General Councel of
Durand Scotus Gabriel and Almain for concluding that the authority of the Church is the reason of our belief of the things of Faith 2. From immediate inspiration of the Spirit Thus the Apostles were immediately inspired so that in their delivering of the truth they could neither fallere nec falli neither deceive nor be deceived this is taught by the Apostles Paul and Peter 2 Tim. 3.16 2 Pet. 1.21 The later of whom perswades us to give heed to the word of God because the holy pen-men of it were inspired by the H. Ghost Again for power which you leave unexplained it may be observed that there is a twofold power in order to this effect belonging to Christ 1. Authoritative which is his designation or appointment hereunto this may be understood by that text you cite As my Father sent me c. 2. Qualitative or dispositive this is Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one is his power the other his authority Again this power is exercised two wayes 1. By discoveries of the truth revealed to him Thus it s said All things that I have heard of my Father I have made known unto you Joh. 15.15 This is his outward teaching 2. By commanding the heart to believe and consent to those truths he reveals this power is spoken of by the Psalmist in Psal 110. Thy people shall be willing in the day of thy power Christ doth command the soul to receive the truth by stamping upon it a divine authority Majesty and withall by his Spirit discovering to the soul this authority and Majesty so stamped upon it This way doth Christ exercise his power in bringing the soul to close with the Scriptures as the rule of its belief 2. I proceed now to your consequence He having communicated his said knowledg and power to the Apostles and in them to the succeeding Churches but she may challenge a like interest and right in respect of after-Christians Ans 1. You tell us of succeeding Churches but lest you should seem to forget your dear Mother or give other Churches liberty to claim equal priviledges with her whilst you talk of Churches you neglect construction and come in with a She may challenge 2. 'T is false that she may justly challenge a like interest and right in respect of after-Christians as to the propounding of a rule of belief to them For 1. There is no need of another rule for them the rule that Christ propounded being suited to all Christians and fully sufficient and perfect as your self confess If that Christs teaching hath the full height and perfection of a rule i. e. be a compleat and perfect rule what needs another rule or can this other rule be higher then that which hath its full height or have greater extent then that which is perfect the perfection of Christs rule shews that nothing can be added to it If you say it was perfect as for the first Christians but not for after Christians I desire to know the ground of this distinction for I am ignorant of it 2. The succeeding Church hath not communicated to her the same knowledg and power that Christ had her knowledg is not universal there hath been in every Age since your Churches Apostacy an addition of supposed truths which the former Age believed not Your Pius 4. hath added some Articles to the ancient Creeds as necessary to be believed unto Salvation which formerly were not so imposed if once thought of sure then the Church before the Trent Council either knew not the whole revealed will of God and so could not by their preaching lay an exact rule of belief or you propound a larger object then Faith will well admit Again her knowledg is not infallible as I shewed in the beginning of this Chapter the present Church of Rome hath notoriously swerved from Primitive purity in their late Articles of Pope Pius his Creed Besides this it cannot claim either of these means of infallibility which I mentioned before the same may be said of power it s not the same with Christ they want both his power and authority as I have explained them Indeed if that which the succeeding Churches preach and teach be the same that Jesus Christ and his Apostles preached and taught then it is a rule of Faith to us but thus it s not the teaching of the Church that makes it a rule but its identity with the Scriptures the marrow of Christs and the Apostles preaching Thus the assertion is true otherwise the Churches teaching without respect to Scripture is not a Rule as I have already shewed and this is my Antagonists meaning as appears by his next words All matters of Faith as well other points as Scripture are to be taken up upon her account c. 2. Consequence or rather the first consequence arising from that is in these words Whence it follows pag. 13. that all matters of belief as well other points as Scripture are to be taken up upon her account and credit Ans 1. If by other points you understand other points of Faith then are contained in Scripture you take that for granted which is notoriously false viz. that there are points of Faith which the Scriptures containe not and consequently that they are imperfect and insufficient to be a rule of Faith and this is most false For 1. Whatsoever was contained in the ancient Creeds which were rules of Faith to those Christians that used them that was all contained in Scripture and more was not imposed as necessary to be believed to Salvation I deny not but your Trent Creed contains more then Scripture even many Articles which learned men say cannot be proved but out of unwritten Traditions but as it contains more then Scripture so is it much larger then any Creed that was used before it so that either their Faith was imperfect having an imperfect foundation or yours is redundant transgresseing the bounds of a right and ancient rule 2. The Scriptures testifie their own sufficiency 2 Tim. 3.15 16. I desire you to consider these two following Texts Act 26.22 with chap. 20.27 Lyran. He had declared the whole counsel of God so far as concerned Salvation and yet preached nothing but what the Scriptures did contain Ans 2. If you mean that we are to believe that the Scriptures are the Word of God and that other fundamental points besides this The Scriptures are the word of God are the truths of God and to be believed meerly because the Church asserts it so that the Churches affirmation of them should be the formal cause of our belief of these truths as I suppose you mean this I deny For 1. The Scriptures contain in themselves arguments that may convince a true Christian that they are the Word of God Many notes are given by Protestants which to you pulling them in pieces and viewing them singly seem weak which conjunctim or all together have
much strength in them He that reads the Scriptures with a spiritually enlightened mind cannot but confess that never meer man spake like the Holy Writers and that flesh and blood revealed not those things to them which they declare but God only 2. Upon what account was this truth taken up by the first Christians for the space of three hundred years after Christ they could not take it up upon the Churches account and credit for your Authors hold that its only in the power of Oecumenical Sinods to define which are the Scriptures and for this time there was no such a Sinod called The first Sinod that I finde delivering the Canon of Scripture was that of Laodicea held about the year 364. Afterwards the third Council of Carthage both Provincial Sinods only though afterwards confirmed in a General Council 3. Upon what account or credit doth your Church take up this truth that the Scriptures are the Word of God Sure you are so great an Enemy to Spiritists that you will not think of extraordinary Revelations or Enthusiasms I hardly think that ever the Holy Ghost fell upon your Popes or Councils in fiery Tongues or that they had either visions or dreams nor do I think that you will say that your Church propoundeth the Canon of Scripture meerly upon the supposal of former practise that former Churches did allow and believe the Scriptures now received are Canonical for this is only a testimony concerning matter of fact in which 't is confessed the Pope may erre through wrong informations There may be spurious Canons foisted into former Councils like Pope Zozimus Canon of the Nicene Council whereby he maintained his Supremacy I therefore suppose that your judgment must be that your Church assisted by the Spirit doth from internal notes of Scripture conclude the divine authority thereof Hence 't is that Councils proceed by argument and reason and there is an acknowledgment of the truth before they proceed to definition or Decree Now if the Church take up Scripture upon this account that she through the assistance of Gods Spirit discerns the notes and marks of Gods Word why may not a Christian by the same assistance discover these notes and so believe that the Scriptures are Gods Word upon the same account that the Church takes up this beliefe though withal he doth and ought to reverence and highly account of the judgment of the Church or Pastors of it as that which hath a Priority and is an occasion of Christians private judgment and a confirmation of it yet as I hinted before it must not be denied that Christians have a divine light in themselves being taught of God Joh. 6.45 which is for the discovery of divine objects as natural light or reason is for the discovery of natural This Bellarmine confesseth saying Bellar. de lumine fid Conc. 1. Quemadmodum omnes homines c. As all men are indued with a certain natural light whereby they understand the first principles to be true without labour without arguments nor is there any that demands reasons and arguments when those principles are propounded So also all Christians enlightened by God with a certain divine and supernatural light do acknowledg the first principles of our Faith though difficult and exceeding reason to be most true Origen in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he proves the Divinity of Scriptures by divers arguments Origen lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 1. as Protestants do hath a notable speech to this purpose Si quis cum omni judicio c. If any one doth judiciously and with that reverence that is meet consider of the Sacred Writ while he reads and diligently searcheth into it most certainly having his minde and senses affected with some divine inspiration he acknowledgeth that the word he reads is not the word of men but of God and of himselfe perceives ex semetipso sentiet that these books are written not by humane art or mortal eloquence but by the hand of God Thus I suppose it was with the first Christians of whom you cannot say that they believed the books of Scripture to be the Word of God meerly because the Apostles and others held them they were so but upon other account this overthrows your Position What I have said of the Scriptures may be said of other points of Faith that they are not taken up meerly or mainly upon the Churches credit and account but rather because God hath revealed them in his Word wherein they are therefore written that we might have a sure argument for our Faith But I come to your next inference 2 Consequence or Conclusion Whatsoever comes upon any other score is to be reputed Apocriphal and no way appertaining to the obligation of faith Magna Diana Romanorum Great is your Roman Goddess but its only with the Shrine-makers of Rome your conclusion is very high but notoriously false For 1. It s not the Churches definition that makes any book Apocriphal but the want of divine inspiration in those who wrote them so that whatsoever is not written by the Prophets or Apostles the Subjects of divine inspiration that is certainly Apocriphal whether the Church receive them or not Hence many of your learned men reject those books as Apocriphal which the Council of Trent declared to be Canonical the Apostle saith All Scripture is by divine inspiration 2 Tim. 3.16 the Scriptures of the Old Testament are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.19 read Luke 24.27 2. It was six hundred years after Christ before any General Council delivers the Canon of Scripture now will you say that till that time the books of Scripture were Apocriphal and no way appertaining to the obligation of Faith 3. The Spirit of God may work Faith in the Soule while it is reverently reading the Word of God without the testimony of the Church the person for the present being ignorant what the Church teacheth of particular points this is clear by the place of Origen even now mentioned Lyranus speaks of a teaching of the Spirit Lyran. in 1 Joh. 2.27 Vbi deficit humana Doctrina 4. When the Thessalonians received the Apostles Doctrine not as the word of men but as the Word of God Greg. Analus fid lib. 1. c. 15. was this Doctrine no way appertaining to the obligation of Faith Your Gregory of Valence confesseth Multa sunt c. There are many points of Christian Doctrine which of themselves can procure to themselves credit and authority Lastly the Greek Church with the reformed Churches receive all the Articles of the Apostles Creed because consonant to Gods Word not because delivered by your Roman Diana are those Articles therefore to be reputed Apocriphal and no way appertaining to the obligation of Faith Sure you cannot be so impudent as to assert it though we know Jesuitical impudency is not little For your Scriptures Sect. 2. When I see them reduced to arguments I shall
Christ which they had before resisted 4. Your fourth text shews if it be any thing to our present purpose that the Spirit and your Roman Church are two Masters that cannot both be served and therefore it s not strange you have opposed the Spirit whilst you have stood for your Churches interest But Sir know that the Spirit of God and the true Church are not contrary Masters much lesse the Spirit of God in private persons and the same Spirit in publique Ministers The Spirit of God is in the Church and in every particular and reall member thereof revealing himself to each according to the capacity and need of every member 2. You affirm concerning the Scriptures that the Scripture is deficient which you prove by Scripture and by Reason 1. By Scripture for Scripture attesteth it in that it refers to the Church Answ 1. The Scripture never refers to the Church for the perfecting of it that so it may become a perfect Rule of Faith Azor. instit moral part 2. l. 5. c. 24. ad finem if it do shew me where for I know not 2. Your own Authors confesse that the Church cannot make an article of faith how then can she supply the Scriptures deficiency 2. You attempt to prove it by reason saying reason makes it good because it declares not all points that Christians are bound to believe which they acknowledg themselves bound to beleeve Answ 1. I could bring many testimonies to prove that Scripture is a rule your selves grant it to be a rule when you call it Canonical with exclusion of other writings now it s no rule if it be not perfect for the rule that faith requires ought to be as full and ample as the duty of faith 2. The Scripture asserts that whatsoever we are bound to beleeve as necessary to salvation to be beleeved is contained in Scripture that noted place 2 Tim. 3.15 16. makes it evident the abundant utility shews its sufficiency to instruct any to salvation that speech of Biel Quomodo anima hominis In Can. miss lect 7. f. 146. c. How can the soul of man live the life of Righteousnâ—sse and Grace unlesse it know Gods will and those things which according to it are just or unjust to be done or to be left undone to be loved or to be hated to be fear'd or to be attempted and what are to be beleeved and wâ—at to be hoped for with what ever else is necessary to our salvation all which sola docet sacra Scriptura the sacred Scripture alone tâ—acheth Indeed we grant that all things to be beleived are not expresly set down in Scripture nevertheless what is not expressed may be deduced from that which is expressed or analogically reduced thereunto But I come to your instances of points of faith which Scripture declares not 1. Instance concerning Scriptures You say they declare not that those books of Scripture which are received for Canonical are so indeed that some are Canonical other some Apocriphal that they are determinately these or others â—nsw 1. They do declare that those books which are received for Canonical by Protestants are such and the Apocryphal books are not such For 1. One part of Scriptures gives testimony of another The New Testament bears witness of those books that go under the name of Moses the Prophets and Psalms again they give testimony to the New Testament Yea the whole Scripture doth bear witness to it self that it is the Word of God haveing those intinsecal notes whereby it may be known thus it is with the book of the creatures which sets forth the wisdom power and goodness of God and is therefore a witnesse thereof Now if it be asked whence it appears that this is a witnesse it must be granted that it appears by that order which is in the Creation together with the profitablenesse and usefullnesse of all things in their places The harmony consent spiritual profit c. of Gods Word in Scripture doth evidence that it is Gods Word and sacred Scripture If it were not thus that Scripture gave testimony of it self how doth the Church it self know Scripture to be Scripture She cannot plead Enthusiasme and the humane testimony of Fathers is no sufficient ground for infallibility 2ly All things are written by the Apostles which are necessary to be beleeved by all men Bellarm. de suffis script c. 11. these are Bellarmines words but to beleeve the Scriptures to be the Scripture is necessary for all men say you therefore it must needs follow that its written by the Apostles that the Scriptures are Scriptures 3ly By way of retortion I pray Sir how do you know that this or the other is the true Church for this Bellarmine saith must be certainly known in as much as all opinions depend upon his testimonies The same way that you say the Church may be known even by it self the same way do we know the Scriptures they give evidence to themselves 4th The exact knowledg of what books are Canonical is not absolutely necessary to be beleeved I deny not but the knowledg of Gods Word is thus necessary and this may be where that knowledg is wanting It cannot rationally be denyed that Christians for some hundred years after the Apostles did know the Word of God yet wanted exact knowledg of what books were Canonical nor was the knowledg of them judged necessary to salvation 2. Instance concerning the Jewish Sabboth You say The Scripture declare not that the Jews Sabboth â—s to be neglected and laid aside and the sunday solemnized An w. The Scriptures declare both The first Col. 2.16 17. Let no man judg you in respect of the Sabboth days which are a shaddow of things to come but the body is of Christ Azorius saith the precept of the Sabboth Azor. inst tuor p. 2. l. 1. c. 1. if you consider the determinate and set time did belong to the ceremonial Law and therefore was abolished by the death of Christ Now the Scriptures are most clear and full for the abolishing of the ceremonies For the second the Scriptures expresly teach the solemnization of Sunday 1 Cor. 16. Apoc. 1. Calling it the Lords day Rhem. amot on Gal. 4.10 The Rhemists say In the Apoc. c. 1. There is plain mention of the Sunday that is our Lords day unto which the Jewes Sabboth was altered 3. Instance Concerning the Creed you say The Scriptures declare not that the Creed is authentique and truly the Apostles Answ 1. If you consider the matter of it the Scriptures declare that it is truly authentique and the Apostles for the articles thereof are Apostolique Doctrine contained in the Scriptures Every article may be proved by them 2ly If you consider the form or composure of it that the Apostles made it each one of them addding an article to it this is not necessary to be beleived being but grounded on humane fallible testimony 4. Inst Concerning things indifferent
profession of Doctrine In your next words you call it Apostolical power which may extend to jurisdiction as well as to Order to Government as well as Doctrine but in the confirmation of your assumption you only though frequently express it by a power to preach and inculcate the truth which is no more then profession of true Doctrine against errors and thus it must be understood if the Argument be good 2. Your felf overthrow the truth of this proposition 1. In saying Apostolicall power and doctrine where Communion is not wanting are sure evidences of the true Catholick Church whereby you declare then your enumeration of particulars in the proposition is unsufficient and may be where the true Church is not viz. where communion is wanting and this is more necessary with you than any thing you express 2. Whereas in the former Chapter we asserted the profession of true doctrine to be a mark of the true Church you vehemently opposed it as an error how comes it then to be a truth in this Chapter Is it a truth or no truth a Popish truth and a Protestant error 3. These marks or rather this mark may agree to particular Churches and have rather agreed to any particular Church than the now Roman Yea they may agree to particular Christians of other Churches as to Chrysostome Bishop of Constantinople Athanasus Bishop of Alexandria Cyril Bishop of Jerusalem whom you mention and were distinct Patriarchs from the Bishop or Patriarch of Rome yea every private Christian hath a power from Christ to embrace true Doctrine and to make profession of it and to contend earnestly for it against all false doctrine Answ 2. To your minor I deny it to be true your proof of I shall mainly examine The second Proposition say you I clear by instances in and from the Apostles down to Luther Zuinglius and Calvin and those of such points as Catholicks and Protestants mainly differ in Parturiunt montes c. Who would not here expect some great matter from this Doctor yet who ever examines his instances shall finde nothing but a heap of lies and fopperies For my discovery hereof I shall shew particularly what this man undertakes and how he swerves from his undertaking 1. He undertakes things 1. To produce a Catalogue of such points wherein Catholicks and Protestants mainly differ So that to bring instances of such doctrines as Protestants disclaim as well as Papists is to lie grosly and to befool the Reader 2. To produce the generallity or universall company of Christians as appears by those words Christians generally maintained so often repeated in the following instances 3. To produce this company professing c. when any opposition was first made whereby is implied that when the Protestant supposed errors did arise in severall ages these Authors and Councels did then arise and oppose them 4. To bring in the testimony of Roman Catholicks for he proves that the Roman Church is Catholick because of their constant opposition of Heresies in all ages since Christ 2. The frothiness of his undertaking appears in his swerving from it which comes not to be delivered 1. As for his instance of such points c. who that read his Profession but would expect a Catologue of Protestant errors from the Apostles down to Calvin but behold a Catalogue of such Doctrines as Protestants and Papists comply in the opposition of Here are fifteen instances of which the six first together with the eighth tenth eleaventh and twelfth as he delivers it fourteen and part of the fifteenth we utterly disclaim as none of the doctrine of the Protestant Churches but a dead bastard which the whore of Rome hath laid at our side insteed of our own living child which this author hath carefully hid from the eyes of his followers making shew onely of hâ—s own deformed bastard But lest I should seem to affirm rather then prove Our disowning of them I shall take a little liberty to demonstrate what is the judgement of the Protestant Churches in those points that this Author mentions as errors only first I will advertise the reader of a jugling feat of this Romish artist 't is this when he brings in Fathers or Councels in opposition to some errors he turns them from opposing those erors to assert some doctrines not directly contrary to those errors but rather to the true doctrine of Protestants as S. 2. in opposition to S. Magus opening Heaven to Faith unaccompanied with good works he brings in the Apostles and Austin asserting that good works are Absolutely necessary to salvation Sect. 3. in opposition to Eunomius attributing Justification to a simple act of faith he brings in Irenaeus and Austin affirming that Faith alone doth not justifie Sect. 4. Whereas Florinus blasphemed God to be the Author of sin he brings in Tertullian Origen and the Trent Councell asserting that God doth no more but permit as if God could do no more about sin but he must be the Author of it Having premised this I come to his instances 1. Instance Simon Magus took upon him to open Heaven to Faith unaccompanied with good works Ans Is this the doctrine of Protestants or do they open Heaven to Faith accompanied with good works Do not all Protestants require that the Faith which justifies be an active or operative Faith and proclaim other Faith dead read concerning the necessitie of works the English Confession Non tamen dicimus c. Yet we say not that men may live dissolutely as if it were sufficient for a Christian onâ—ly to be dipt and to believe and nothing else expected from him true Faith is living and cannot be idle Read the Articles of the Church of England especially Act. 12. Albeit that good works which are the fruits of Faith and follow after Justification cannot put away our sins and endure the severitie of Gods judgement yet are they pleasing and acceptable to God in Christ and do spring out necessarily of a true and lively Faith c. Again Act. 17. They which are predestinated they walk religiously in good works c. To all this the reverend Assembly of Divines consent saying Good works are the fruit and evidences of a true and lively Faith that believers are created thereto that having their fruit in holiness they may have the end Confess of Faith c. 16. Sect. 2. eternall life If you say Protestants hold they are not absolutely necessary I answer this was not the error of Simon Magus nor is the contrary opinion the professed Doctrine of the Church of Rome as appears to any that reads the Councel of Trent Session 6. or of her children see the Rhemists on Lu. 23.43 2. Inst Eunomius attributed to a simple act of faith virtue and efficacie to cleanse and wash a-away whatsoever ordure and spots of sins Tolet. in c. 3. ad Rom. This is no Protestant doctrine We fully consent to the speech of the Jesuite Tolet. Advertendum est c.
All Papists If you have are mens judgments and thoughts visible to the eye Or did they all write their judgments and give you them that your eye might see them But I shall confute this hereafter 2. Why do you vary your phrase for first you say this unity is an effect of acknowledgiâ—g the Church for the rule of belief And then as thinking you had missed it you speak of actual squaring mens belief to the Church There is a great difference betwixt these A Papist may acknowledg the Church to be the rule of faith yet through ignorance of what the Church holds or some other cause he may not square his belief to the Church Experience tells me that many Papists in these parts acknowledg the Church to be the rule of belief yet it s hard to find one that doth not in some point or other differ from the Church I have found many that in some points dissent from her Soto and Catharinus who were both present at the Trent Council could not agree what was the Councils meaning in the points of Original sin and justification but wrote one against the other of those subjects So that though both of them might acknowledg the Church to be the rule of faith yet they could not both square their belief to the Church unlesse she be a maintainer of contrary Doctrines 4. May not experience carry it as much for the Scriptures and shew that they are the rule of faith for its most certain that all that square their belief to the Scriptures are one in Religion Thus the primitive Christians did square their belief to the Scriptures and were unanimous It s mens leaving the Scriptures and building upon their own fancies or building their faith upon changable and unstable men that makes dissentions and jarring The Word of God being always the same there cannot be dissention where is conformity to it 2. You give a reason hereof saying Of which no other reason can be given but that the Church is alwaies constant and certain other rules subject to uncertainty and change Answ 1. What mean you when you say that the Church is always constant and certain is it in regard of existence I grant it of the Catholique but deny it of your Roman Church God had a Church before there was a Roman Church and when Babylon the great is fallen there will be the Church still I know no warrant you have that your Church shall always continue there is much in Scripture to perswade the contrary Or 2. Is it in regard of holding and manifestation of the truth but this way it hath not been always constant Time was when it was Arian under Liberius and the Orthodox grievously persecuted in it time was when it administred the Lords supper to Children even for 600 years Time was when the Bible of Clemeâ—t was commanded under the danger of a curse to be received as only Authentical now Sixtus his Bible must be so received upon the same danger Time was when your twelve articles of Pope Pius's creed were not enjoyned as necessary to be believed to salvation as now they are Again Sometimes it hath happened that the Church could not would not or durst not manifest the truth Where was then its certainty The question about the efficâ—cy of grace was twice brought to the Apostolique chair forsooth and after many years disputation in regard of its subtilty it was sent away with the difficulties in determination wherewith it came thither Questions it seems must be easy or else your vertual Church cannot certainly determine them What certainty is here when subtilties can stop the Popes determinations Your decrees concerni g the virgins impeccability in the Council of Trent are dark and of no great certainty 2. It s fâ—lse that other rules are subject to uncertainty and change The Scriptures are more certain and unchangable than your Church they are called a more sure word of prophecy to which we do well that we take heâ—d But that we might think that you reverence Scriptures you say True it is that Scripture in itsel that iâ— as it is the Word of God dictatâ—d bâ— the Holâ—-Ghost is certain and infallible but to us 2 Tim. 3. to wiâ— as it is liable to this and to oth rs privâ—te interpretation it is as uncertain and â—allible as man witnesse the many contrary interprâ—tations c. Answ 1. The Scripture is not only certain in it selfe but even to us and therefore the Apostle speaking to private Christians 2 Pet. 1. saith We have also a more sure word of Prophecy whereunto ye d well that ye take heed as unto a light c. The Scripture oft declares its own plainnesse and certainty as to us Prov. 8.9 All the words of my mouth are plain to him that understandeth they are plain obvious Vatabl. and easie to be understood Psal 19.7 The testimony of the Lord is SVRE making wise the simple Psalm 1â—9 130 The en rance â—f thy Word giveth liâ—ht it giveth undâ—rstanding unâ—o the simple 2. Th u h particular men may makâ— wrâ—ng interpre ations of some placâ—s yâ—t thâ—s is when they use not that diligence and those means that they ought to use as viewing antecedent and subsequent Scriptures comparing like places considering what words are figurative what proper reading and pondering the interpretation of the learned bringing all to the rule of faith i. e. plain places wherein the articles of faith are clearly propounded Tertul. l. de veland virgin or if you will the Apostles Creed which Tertullian calls the immutable and unalterable rule of faith And your selves grant that the virtual Church may erre if she use not diligence 3. May not the same you say of Scripture be said of your Popes Decretals Councils Canons c. may not these have wrong interpretations No doubt but they may witness the difference betwixt Soto and Catharinus Certain it is that the Scriptures in points necessary to salvation are more clear than your Decrees and Canons Lastly I know not what you quote 2 Tim. 3. For I find nothing for you in that Chapter but rather against you Timothy had known the Scriptures from a child and they are said to be able to make him wise to salvation through faith which is in Christ Jesus Here is study of the Scriptures note of the Churches Canons Here is faith in Jesus Christ not in the Church The Scriptures as I said or ignorant of such expressions CHAP. VIII Of the Spirit of Spiritists WHen I had read this Title and compared it with the Title of your tenth Chapter I thought Spiritists and Protestants had noted two distinct kinds of persons But the matter of this and the next Chapter shew that in the language of the beast they are the same It s strange you bring not in Scripturists and Christians they are equally strange to you who glory only in the name CATHOLIQUE but why do you use these names Is it
both to pray with him and to anoint him which is far from the ceremony of extream unction thus far Cajetan 3. Saint James's unction is no Sacrament it neither pretends to the name of Sacrament nor refers to any express institution of Jesus Christ which is the property of Evangelicall Sacraments but Popish unction assumeth to it self this name and that in a proper acception against both Scripture and antiquitie Scripture mentioning onely Christs institution of Baptisme and the Supper and antiquity when it speaks of proper Sacraments doing no more Rabanus Maurus who lived about 800 years ago acknowledgeth no more but Baptisme and the Lords Supper Hence I conclude that Protestants though opposite to Popish fopperies are not contrary to Apostolicall Doctrine 11. Inst The Bishop of Romes supremacie in spirituall matters Thou art Peter and upon this rock will I build my Church Feed my sheep To thee will I give the keyes of the kingdome of Heaven and whatsoever thou shalt loose on earth shall be loosed in Heaven whatsoever thou shalt tie on earth shall be tied in Heaven Matth. 16. Answ 1. Why do you seperate the Popes Spirituall from his Temporall power for we deny both and they are alike expressed in Scripture but 2. The Popes Supremacy in Spirituall matters is not in plain and formall tearms here expressed for 1. Here is no mention of any Pope or his Supremacy in Spirituall matters here is mention of Peter but few of your Popes have had that name 2. What is commanded and promised to Peter is commanded and promised to him not as Bishop of Rome but as an Apostle and therefore the same is commanded and promised to other Apostles The other Apostles are foundations as well as Peter and I am sure he is not the corner stone The keyes are promised to them as well as to him John 20.22 23. the other Apostles are to feed Christs sheep as well as he yea it is the duty of all Pastors Act. 20.28 3. What reason can be given why Peters supremacy should descend upon his Successors at Rome rather then his successors at Antioch 4. If Peter had any supremacy it was in regard of Apostleship so as to be the prime Apostle and have power over the rest but Apostolike power is not derived by succession upon any The truth is Peter had no power over the rest from Christ for Christs gift of such a power would have prevented the Apostles contention about supremacy or would have answered the question better then those words wherewith Christ did answer He might easily have said why do you strive which should be greatest know you not that I have made Peter your Prince and have made him Supreme but Christ thought of no such matter Thus I have shewed that Protestants do not professe a Doctrine contrary to the Apostles and I further adde that the Apostles doctrine expressed in Scripture is fully received by them We believe all that the Apostles have taught so far as God reveals their Doctrine to us It s therefore a most false slander to say that Protestants refuse some points the Apostles beleeved p. 65. We hold the Catholique faith entire and inviolate in Athanasius's sence we fully believe all the Articles of its Creed It s true we deny divers points that Papists believe we dislike the new articles of your late Creed which Athanasius as well as we received not into his Creed nor were they believed by the Apostles But you object sect 5. It is evident they were there being the same ground to assure us thereof as of Scripture or any other point they believed and that without which under a miracle there would not be the least knowledg of the Apostles belief to wit the Churches constant tradition Answ 1. It s most evident that the points Protestants deny were not believed by the Apostles For 1. The Scriptures mention them not the writings of the Apostles approve not of communion in one kind private masse prayer in an unknown tongue imagined worship auricular confession pardons indulgences restraint of people from reading Scripture or Clergy-men from marriage Popes infallibility sumpreamacy of temporal and spiritual power purgatory prayer for the dead or to Saints departed c. 2. The ancient Creeds do not mention any of these points which they would certainly have done if the Apostles had beleeved them much lesse do they make them necessary articles of faith See Caranz de concil conc Nic. p. 51. Syrm. p. 89. Constant p. 102. Tollet p. 131. Ephes p. 151. Calced p. 181. Read the Creeds of the Apostles of the Nicen Fathers of Syrmium Constantinople Tolet. Ephesus which Caranza calls a summe of all Christian Doctrine of the Romans with divers others and you shall not find one of your new articles so much as hinted in any of them 2. The proof of your evident assertion contains divers falsities as 1. That the Scripture is known only by Tradition or humane testimony whereas it gives testimony to it self as I have before shewed 2. That without the Churches constant tradition there would not be the least knowledg of the Apostles belief For 1. God can make the enemies of his Church the publishers and propagators of his truth Thus Cajetan notes that by the Apostacy and obstinacy of the Jews we know which are the true books of the old Testament 2. The Scriptures might be preserved though there should be a general apostacy and these could testifie of the Apostles belief 2 Reg. 22.8 as that book found in the days of Josiah testified of Moses's commands and threatnings 3. Christians for a long time had not the Churches Tradition i. e. the testimony of a general Councill informing them what was the Apostles belief or which were the books of Scripture 3. Those points of yours I mentioned cannot be evidenced to be the Apostles belief by the Churches constant tradition you cannot name one Author in every age since the Apostles out of whose writings you can prove that the Apostles maintained those Doctrines which we reject much lesse are you able to tell us of any visible Church or national Councill that will affirm it Concil Const Sess 13. The Councill of Constance acknowledgeth that Christ administred the Sacrament under both kinds and that the Primitive Christians did receive it under both kinds Can we then think that the Apostles thought communion under both kinds unlawfull How then durst he so administer it Was his practise contrary to his belief This would be a great wickedness not to be imagined of an Apostle 4. We approve of the Churches tradition as a witness of what the Apostles believed but only in subserviency to Scripture which doth principally discover what was the Apostles belief if your Councills had told us that the Apostles administred not the Sacrament in both kinds or that they allowed of prayers in an unknown tongue we would not beleeve your Councills because the Scripture speaks contrary to them and
as well as Rome and it s your task to prove not onely that the Pope but Bishops and Pastors of the Church have a personall succession from the Apostles But 2. Rome is not now able to shew a personall and doctrinall succession from Christ and his Apostles though I grant that in the time of the first Fathers of the Church she was able as were also the Churches of Smyrna Ephesus of Asia the Churches in Germany in Spain in France Iren. adv haeres l. 1. c. 3. in the East Countreyes in Egypt in Lybia in the middle of the world as Irenaeus reckons them but she is now unable unable to shew either succession of persons or doctrine as I shall demonstrate by these following particulars 1. As to personal succession though she have a bed-role of names of Popes yet 1. She cannot affirm that none of her Popes came in by Simony Nay the contrary is evident by the testimony of Platina the Popes Library keeper Platin. in Bened. 4. et ser 30. Now I find her constitutions the one made by Julius the second made Anno 1505. which nullifies such Popes Election declaring him to be no Pope and that no one ought to account him Pope and further that without any further declararation he be devested of all his dignities and that it be lawful for any one to refuse obedience to his commands and the other constitution declares him excommunicate as Antichrist and an invader and destroyer of Christianity See both of these in Azorius's Morals Azo instuor p. 2. l. 4. c. 5. The like decree was made by Nicholas 2. In the Lateran Council mentioned by Caranza wherein such a one is declared to be a thief and one that may be thrust out of the Chair by any one that hath power 2. She cannot affirm that none of her Popes have come in by force and fraud Nay it s evident that many of her Popes came in this way I shall only give you the testimony of Caranza for many of them he tells us that Christopher 1. And Boniface 7. got the Popedome malis artibus by fraud and cousinage others of them have come in by force Damasus the third got the Popedom by force with out the Clergy or peoples consent Sylvester the third saith he was no true Pope but thrust in by popular tumult Clement 2. was created Pope by the compulsion of Henery the Third Iohn 13. took himself the Popedom through the assistance of his Father Leo the 8. was ordained by the Clergy but Otho the Emperour forced them to it after he had ejected Boniface Saint Iohn 18. did usurp the Chair whilest Gregory the fifth lived So common was this way of coming to the Popedom that the Author tells us that course became so common that any ambitious person would usurp the Chair Baronius acknowledgeth that men were thrust into Peters Seat by their potent Harlots false Popes c. Now that Decree of Pope Nicholas the second An. 912. meets with such as these for able entry nullifies the Popes right according to the former constitutions and makes him Antichrist 3. She is not able to affirm that all her Popes have been free from heresie I have shewed the contrary yet the constitution of Julius takes hold of Heretiques as of simoniacal Popes 4. She cannot shew that all her Popes have been Males before the Porphyry Chair there was no trial of the Popes humanity and that was occasioned by an Harlot gotten into the Popeal Seat Yet it s asserted and that truly that a woman is not capable of pontifical power and dignity 5. She cannot shew the order of her Popes It s not known where to place Clemens and for Boniface 6. Caranza saith its a great controversie amongst writers at what time he sate in Peters Chair Now this is inconsistent with the evident demonstration of Popeish succession 6. She cannot say but there have been great Chasma's wherein there have been no Popes There have been Vacancies not only for Months but years through the contentions of Cardinals or some other cause 7. She cannot deny but there have been many Popes at the same time and each had their parties joyning with them Caranza confesseth that about the time of Alexander the Third there was a Schism in the Church for almost twenty years There was three others at the same time with him viz. John 24. Benedict 4. Greg. 12 all three deposed by the Council of Constance This may suffice to allay the Popeish brag of personal succession and therefore I come to the next particular viz. Doctrinal succession 2. Then as to Doctrinal succession Rome is not able to shew Doctrinal succession from Christ and his Apostles There are two things concern her to prove as to this 1. That her present Doctrine is the same that the Apostles taught 2. That she hath held this in every age since the Apostles until now both which are too difficult for Popish heads Let any man reade but the Articles of Faith in that Epistle of Paul to the Romans and there will appear a vast difference betwixt the Apostle and them he taught justification by faith without the deeds of the Law Rom. 3.20.28 impossibility of perfect personall obedience c. 8. 3. 3. 9. and 7. 14. 15. That concupiscence is a sin in the regenerate c. 7. 7. 8. that sufferings of Saints are not meritorious c. 8. 18. That Prayer is onely to be made to the object of Faith which is God c. 10. 4. That the Roman Church may err and be broken off as the Jews are c. 11. 10. 21. 22. That every Roman ought to be subject to the civill Magistrate rendring honour tribute c. c. 13. 1. That the Scriptures are written for our learning c. 15. 4. Lastly that Religion consists not in difference of meats and drink c. 14. 17. nor of days ' Verse 5. 6. Again let Papists shew us so much as one Father that beleeved and propounded the late Articles of Pius's Creed as necessary to be beleeved in every age and then we shall beleeve succession of Doctrine till then we shall suspend our faith or belief of it 5. Your last part is without the least interruption c. this is manifestly overthrown by what I have already said and therefore I shall refer it to the judgment of Christians as sufficient to overthrow this first Argument 2. Argument That company composeth and maketh up the truh Catholique Church which doth acknowledge and imbrace a power generally claimed and a Doctrine generally professed by the Apostles and Christians ever since when any opposition was first made but the said Company acknowledgeth and embraceth a power generally claimed and a Doctrine generally professed by the Apostles and Christians ever since when any opposition was first made therefore that Company composeth and maketh up the true Cathâ—lique Church Answ 1. To your Major 1. It s obscure and doubtful what you mean by Power as distinct from the
us of nourishment by his Body so we ought to have the Cup to assure us of an interest in his blood bread it self being neither naturally nor Ex Instituto any representation of blood Cass supr And certainly from hence divers of the Fathers did conclude the use of the Cup necessary for the people See Origen and Augustine cited by Cassander to this purpose Lastly you say For Confirmation look up into the Primitive times even of the Apostles and Christ Act. 2.42.46 and you will find by their promiscuous Communion sometimes under one kinde sometimes under another and sometimes under both that they never understood of any Commandement of Communicating undâ—r both kindes Reply 1. The Councell of Constance acknowledgeth that as Christ did Institute and Administer it under both kinds so the Primitive Christians did use it 2. What reason can be given why in other Sacraments Jewish and Christians the materiall part should be determined and appointed and that in this it should be left to the discretion of a Pope 3. If it was such a matter of indifferency in the Primitive times whether Christians did communicate in either or both kinds How comes it now to be a matter of necessitie so as Christians may not Communicate under both kinds But 4. I challenge you to name one ancient and approved Author who asserts that the Primitive Christians did communicate in wine onely or in bread onely which will be as hard for you to do as for the Artotyritae to prove that they communicated in bread and cheese 5. The Text you urge proves not your assertion For first there is no mention of their communicating in wine onely which is one part of your assertion 2. Breaking of Bread doth not infer their Sacramentall receiving of Bread onely It s a noted Hebrew phrase and is as much as giving or eating of meat of what kind soever as Lament 4.4 Isai 58.7 Sanctius upon the Text you mention saith Omnis cibus c. All kinde of meat in Scripture languge is called Bread But beside how will it be proved to be meant of the Lords Supper Lyranus understands it of ordinary eating so do Chrysostome and Oecumenius and why may it not be understood of their Love-feasts which were means of preserving Charity amongst Christians or of the distribution of meat out of the common stock for the relief of poor Christians according to the custome of those times related by Sanctius And thus it very well answers the Hebrew phrase Isa 58. where you reade of breaking bread to the hungry Lastly supposing it to be understood of the Lords Supper it must give way to a Sonecdoche the Bread being put for both Elements else the Apostles did either not communicate with them which is against the Text or if they did they were sacrilegious in Communicating in one kind onely there being as you say a Command for them to Communicate in both 2. Else it was no Sacrament Commemorative of Christs death because this cannot be lively and fully set forth under one kind as your self have acknowledge It must therefore either not be meant of the Sacrament or if it be Bread must be taken for both Elements and either of these doth destroy the inferences you raise from the Text. To conclude Look you into the Primitive times of the Apostles and Christ and see if you find Communion under one kind an Article of Faith as now it is and if you find it not as I am sure you cannot ceas that loud cry of the antiquity of your Faith wherewith you fil the ears and puzzle the heads of illiterate and credulous persons The Epilogue I have done with the book The Epilogue only remains shuft up with fained and flattering words to deceive the simple Reader containing more Rhetorick than Logick more of words than reason and therefore not worthy any particular inquisition and confutation yet in imitation of it I shall address my self to the Reader by way of advice against the delusiv charms of this Syren Desiring thee to consider his assertions and my answers to them and weigh them by Scripture and reason and what thou findest according to these receive and intertain I would not with this Authour perswade thee to a groundless credulitie that thou shouldest receive a way without trying it whilest he cries out It behoves you to effect it with speed and not stand reasoning hâ—w this why the other replies beget delayes and delayes are seldome out of the ill company of danger Epil pag. 124. Himselfe delivers better Doctrine and safer for thee when he tells thee That Christianitie is not against reason and he is to be reputed silly and light that hastneth upon a truth Ecclus 19. however propoâ—ed without examination of its credibilitie and consistence with nature which must be the work of reason nay more Page 25. that belief is beholding to reason even for discerning and finding out her guide the true Church which sentences I leave this Doctor to reconcile Be not of those silly and light ones The Apostle bids us prove all things and hold fast that which is good That which is suddenly believed is as easily rejected as before received Deliberations are means of setledness Art thou out of the way of truth return and live Angels will rejoyce over thee though not in expectation of the reparation of their ruines as this Author speaks they being happy and from the beginning above the verge of a ruinous estate Seek the way to Sion peace is within her walls and prosperity within her palaces Hast thou received the truth hold it fast contend earnestly for it sell it not Let not the Images of Babylon the images of men pourtrayed upon the walls pourtrayed with vermilion girded with girdles upon their loyns exceeding in dyed attire upon their heads c. allure thee that thou shouldest commit Adultery with them and that the Babylonians should come into thy bed of love and defile thee with their whoredoms and thy mind be alienated from the true Church where the word of God is purely preached and the Sacraments rightly administred where is purity without pomp divine verities without humane traditions religious worship without superstition Finally where Christ Jesus is exalted in his Person Natures Offices and the Elect called edified comforted and out of which ordinarily there is no Salvation These are the Badges of the Reformed Churches in which thou mayest ride safely till at last thou be set on shore in that Country where thou shalt find an eternal and exceeding weight of glory the free reward of thy constancy prepared for thee and shalt for ever sing praises to God and to the Lamb that sits upon the Throne whom thou hast served FINIS Reader thou art desired to mend these Errata's with thy Pen there are some other litteral faults escaped which thou mayest discern in reading and so receive no prejudice PAge 6. l. 21. r. 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