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 reuelatiō 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 euidēce 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 thē by the lustre of doctrin be discerned to wit by sensible markes If any obiect that the senses of mē 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 cā one haue that he is not deceaued in this matter of sense that the Romā 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 substāce 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 māner 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 notiō the Catholicke Church is proposed in the Creed Secondly propositiōs 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 resolutiō 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 allegatiōs of Fathers which Protestants bring to proue the Scripture to be cleere in all substātiall points are impertinent because the fathers speake of mē 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 thē that neuer heard his explicatiō 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 vpō 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 cōeth forth with his distinctiō that by Church we may vnderstand a Hierarchy of mitred prelates thē 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 impertinēt for by Church we vnderstād 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 frō 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 Religiō 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 Traditiōs 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
thou shalt not adore them were â—he text and very letter of Gods word you might â—ith lesse shame haue confessed your ignorance that â—ou can say nothing in defence of the text In which â—ase the Iesuit I presume would willingly haue â—ad recourse vnto God by prayer entreating him â—o enlighten his vnderstanding with some sufficient â—eason would haue hoped to haue obtained his â—uite If not yet would he haue belieued Gods word â—o haue had some congruous sense though he saw â—ot the same this being reuerence due to the word â—f Supreme Verity But now this saying Thou shalt not make any Imaâ—es with purpose to adore them is not the text of Gods word but a Ministers addition vnto his word preâ—ended by way of exposition Hence the Iesuits arâ—uments for which you send him vnto God to haue â—hem answered tend not agaynst the text of Gods word but agaynst a Ministers explication thereof This being so why should the Iesuit finding your inâ—erpretation to be sottish and senselesse to his seeâ—ing goe vnto God and not vnto you for a solutiâ—n of his questions agaynst it What Law bindeth â—im to adore your additions to Gods word as diuine Oracles such as he must belieue though he cannot â—omprehend Why should he goe vnto God pray â—im to vnfold the high misteryes of your Ministeriâ—ll wisdome which you confesse you do not vnderâ—tand your selfe Why may he not without more aâ—oe thinke your doctrine to be incomprehensible â—hrough want of reason as are the fooleryes of fanâ—y not through height of wisdome as the misteryes of fayth Shew I say some reason that obligeth Iesuits to accept of your interpretations of Scripture which they can proue to be sottish and senselesse so cleerly as you cannot answere or else confesse that the Iesuit by conference of texts by consideration of Antecedents Consequents by the drift of the place hath so conuinced your expositioÌ„ of falshood as you haue not a word to reply in good sense but to be rid of his vrging you send him vnto God for an Answere Your innumerable grosse Impertinencyes in cyphering and scoring of Scriptures §. 7. YOV haue a manner of arguing proper to your selfe at least which I find by none of your ranke more frequently vsed then by your selfe This is to set downe a conceit of your owne wordes suting with your owne humour and then to score Bookes chapters and verses of Scripture on heapes without relating the words as if your conceit were in those places recorded in so many syllables And because in this kind of cyphering consists the strength of your whole booke I will by some store of examples decypher the grosse vanity thereof and consequently of your whole Booke First you often cite texts and chapters of Scripture that are not so making your selfe like vnto God qui vocat ea quae non sunt Pag. 10. lin 24. to prooue that Protestants acknowledge the lawfull authority of the Church you cite 2. Thessal cap. 5. Wheras the second to the Thessalonians hath only three chapters Pag. 106. lin 17. to prooue that Christians may depart from the Christian Church wherof they are â—embers without ioyning vnto any other Christiâ—n Church you cite Hos. 10.17 wheras that chapter â—â—th only 15. verses not one to the purpose you â—â—eage it Pag. 45. lin 17. for this your saying the Scripâ—â—re is the seed of faith you cite Iohn 20.41 wheras that â—wentith chapter hath verses only thirty one not â—ne of them hath this sentence The Scripture is the â—sed of Fayth Had you cited the wordes though you â—ad erred in the booke chapter or verse we might â—aue holpen your mistaking now God only knowâ—th the texts you intended Secondly the places you cypher not only do â—ot contayne the sayings for which you cypher â—hem expressely and in so many words but also â—hey are commonly so infinitly impertinent and so â—arre from the matter you intend to proue as being â—ited and applyed to your purpose they are most riâ—iculous Pag. 224. lin 26. to proue that you Ministers â—aue such Vnion with God as Religious Adoration â—s due vnto you you cypher Act. 10.34 which â—ayth Then Peter opened his mouth and sayd of a truth I perceiue that God hath no respect of persons Pag. 30. lin â—5 to proue Scripture is the voyce of God you cypher Luc. 1.7 which sayth Saluation from our enemyes and from the hands of all them that hate vs. Pag. 105. lin 13. to proue that right Fayth may be preserued in persons liuing in a corrupt visible Church as Wheate among Tares you cypher 1. King 19.11 And he sayd go forth and stand vpon the mountayne before the Lord and behold the Lord passed by Pag. 106. lin 16. to proue that Christians may separate from all Christian Churches and beginne a new Christian Church of themselues you cypher 2. Cor. 6.14 which saith Be not yoked togeather in marriage with Infidells Pag. 223. lin 4. to proue that in adoration Christ his Image haue no agreement you cypher 2. Cor. 6.16 which sayth What agreement betweene the Temple of God and Idolls Pag. 30. lin 23. to proue that the Scripture is a diuine light shewing it selfe to be heauenly you cypher 2. Cor 4.6 God hath shined in our harts to giue the light of knowledge of the glory of God in the face of Christ Iesus Pag. 558. lin 3. to proue that liuing Saints haue not Communion with the Saints defunct by partaking their superabundant satisfactions you cypher Ephes. 4.15 But speaking the truth in loue you may grow vp to him in all thinges who is the head euen Christ. To the same intent in the same place you cypher 1. Iohn 1.3 That which we haue seene and heard we declare vnto you that you may haue fellowship with vs and truly our fellowship is with the Father and with his Sonne Christ Iesus Pag. 546. lin 1. to proue that the reward of works may be giuen of free bounty and not of debt you cite Psalm 127. v. 2. It is vayne for you to rise vp early or to sit vp late to eate the bread of sorrow for so he giueth his beloued sleep Also to the same purpose you cypher Ezech. 29. v. 18. Euery head was bald and euery shoulder was pealed yet had he no wages nor his army for Tyrus Pag. 551. lin vlt. to proue that the B. Virgin said the Lords Prayer or Pater Noster whereof one petition is Forgiue vs our trespasses you cite Act. 1.14 They continued in prayer and supplication togeather with the women and Mary the Mother of Iesus Which text proueth the Virgin prayed but that her prayer was vocall and not pure mentall and if vocall that she sayd Pater Noster rather then Magnificat or Benedictus or some of the psalmes of Dauid who that is sober would vndertake by this text to conclude Pag. 43. lin 2. to proue that the Scripture is sufficient in genere regulae for
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 prâ—fered before all other thinges wherby I am hâ—ld 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 manâ—fâ—st 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 resplendeÌ„t verity of the doctrine and thinges reuealed in Scripture Neere to the same (a) Pag. 21. lin â—2 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 emeÌ„dari cùm EXPERIMENTO â—erum aperitur quod clausum erat it would haue been euideÌ„t 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. Eâ—clesiastici 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 TestameÌ„t 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 traÌ„slate that the Churches two breasts are the Scriptures of the Old New TestameÌ„t
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. â—4 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 huÌ„c enim dixit Christus tu conuersus confirmâ— Fratres â—uoâ— 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 â—e deuised more full to shew that Peter had and did â—xercise 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 â—nd oueruiew the FLOCKE COMMITTED to HIM by Christ How doth he shew himselfe PRINCE Primate â—f this Quire Behold likewise the modesty of Iames He â—ad the office of Bishop of Hierusalem yet he speaketh noâ—hing Consider also the singular modesty of the rest of the Apostles (l) Quo pacto conceduÌ„t ei solium non ampliùs disceptantes how they YIELD the THRONE of Primacy â—nto him not striuing for it amongst themselues as they â—ad formerly done Thus S. Chrysostome which thinges â—re so cleere for Peters exercising Monarchicall Priâ—acy and for the Apostles yielding Vassallage vnto â—im that it is manifest you could not cite this place â—ut agaynst your Conscience knowing you did but â—elude soules in matters of Saluation agaynst the â—ruth 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.
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 CoÌ„trouersy 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 appareÌ„t victory caÌ„not 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 CoÌ„trouersy is the grouÌ„d 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 haÌ„d 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 serâ—uo 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 coÌ„ming 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 conscieÌ„ce 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 shiâ—ing 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 caÌ„not 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
because knowne by the Churches perpetuall Tradition to be from the Apostles by the Apostles miraculous authority to be of God by Gods supreme Verity who cannot deceaue nor be deceaued to be the truth THE SECOND PART About the Catholike Resolution of Fayth NO doubt but that to the end a man may belieue diuine inward illuminatiō annointing his hart is necessary The question is what is the externall infallible ground vnto which Diuine inspiration moueth men to adhere that they may be setled in the true sauing fayth The answere in few words is this The Resolution of true Religion is firmely assured about foure Principles agaynst foure Enemyes by foure Perfections belonging vnto God as he is Prima veritas Prime and Infinite Verity that cannot deceaue nor be deceaued This I declare and proue The first Principle prooued §. 1. THE first Enemy of true Christian Religion is the Pagan (a) Dicunt pagani Ben◠viuimus or Prophane (b) Fuerunt Philosophi de virtutibus vitijs sublimia multa tractantes Aug. Tract 45. in Ioan. Philosopher who is persuaded he may attayne vnto perfect felicity and Sanctity by the knowledge of sole naturall truth Against this enemy is the first principle of true Christian Religion The Doctrine of Saluation is that only which was reuealed of God vnto his Prophets About this Principle true belieuers are resolued by a perfection which in the first place belonges vnto God as he is Prime Infinite verity to wit that he cannot lye nor reueale any vntruth when he speaks immediatly himselfe by secret inspiration Hēce we thus resolue God the Prime verity cannot reueale vntruth specially about the State-matters of saluation when he speakes by secret inspiration immediatly himselfe But he reuealed in this manner by inspiration vnto his Prophets that men cannot serue him truly nor be saued without knowing supernatural truthes beyond the (c) As mans felicity the blissfull visiō of God is aboue the forces of Nature so it was conueniēt God shold bring him vnto it by belieuing truth aboue the reach of his reason reach of Reason which truthes in particular he reuealed vnto them Therfore the doctrine of saluation is supernaturall truth such as was reuealed of God vnto his Prophets and others whome he did vouchsafe to teach immediatly by himselfe and send them to be the teachers of the world This the prime and highest principle of Christian resolution Protestants not in expresse words but in deeds and by consequence reiect from being the stay of their fayth For as they that belieue the doctrine of Aristotle lastly and finally by the light and euidence therof because it sheweth it selfe to be conformable to reason do not build vpon the authority of Aristotle nor vpon his bare world euen so they that belieue the doctrine of Scripture by the light resplendent verity thereof because it shewes it selfe to be diuine and heauenly truth as Protestants pretend to doe do not build vpon the authority of God the authour and doctour of Scripture nor his bare meere pure word This is most euident for who doth not see that it is one thing to belieue the word of some Doctour by the light of the doctrine and another to belieue his word through reuerence vnto his authority as knowing him to be infallible in his word Hence the Protestant fayth is so independent of the authority of God as though God were not prime verity but fallible in his words yet their fayth might subsist as now it doth This is cleere because let one be neuer so fallible and false yet when his sayings shew themselues to be true we may yea we cannot but belieue his word in respect of the resplendent verity therof But Protestants pretend that the sayings of Scripture shew themselues to be true by the light lustre of the Doctrine belieued therin vpon this resplendēt verity they build lastly their fayth Therfore though God were fallible might be false yet their fayth that his Scripture is truth which sheweth it selfe to be truth by the resplendent verity of the doctrine might subsist Is this the true Christian fayth which depends not vpon Gods being the Prime and Infallible Verity which giues no more credit vnto God then men wil giue vnto a lyar to wit to belieue him so farre as they see him To credit the word of his teaching so farre as it sheweth it selfe to be truth by the light of the doctrine Verily this forme of Fayths resolution is grosse and vnchristian which I am persuaded Protestants would not mantayne did they well vnderstand what they say or could they find some other way of Resolution wherby they might know what doctrine is the Apostles and therfore Gods without being bound to relye vpon the Tradition of the Church The second Principle demonstrated §. 2. SOME will say God is prime Verity by whose word we cannot be deceaued But how prou◠you these pretended diuine reuelations to be truly such Here cōmeth in the second enemy of true Religion who following his blind passion labours to depriue the world of the proofes of diuine reuelations that are more euident then the Sunne This Enemy is the Iew who graūting the doctrine of saluation to be supernaturall truth reuealed of God denies the reuealed doctrine of God to be Apostolicall that is the doctrine which the Apostles preached to the whole world as the doctrine of saluation Agaynst this Enemy is the second Principle of true Religion The Doctrine of saluation reuealed of God is no other but Apostolicall that is which the Apostles published to the world About this principle true belieuers are resolued by a second perfection of the prime Verity which is That he cannot with his seale that is with miracles and workes proper to himselfe warrant or subsigne falshood deuised or vēted by any man Hence we make this resolution God being Infinite verity cannot by signe and miracle testify falshood deuised and vented by men God hath by manifest miracles testifyed the doctrine of the Apostles to be his word and message Ergo the same is not a false religion inuented of men but the doctrin of Saluation reuealed of God The miracles by which the Prime verity hath giuen testimony vnto the Apostles doctrine may be reduced vnto foure heades First the miraculous predictions of the Prophets most cleerly punctually fullfilled in Christ Iesus his B. Mother his Apostles his Church Secondly the miraculous workes in all kindes which Christ Iesus and his disciples haue wrought which are so many so manifest so wonderfull aboue nature as we cannot desire greater euidences Thirdly the miraculous conuersion of the world by twelue poore vnlearned Fisher-men the world I say which thē was in the flowre of human pride glory in the height of human erudition and learning bringing them to belieue a doctrine seemingly absurd in reason to follow a course of discipline truly repugnant vnto sensuality to imbrace a way of saluation
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 pâ—â—dicauerint 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 coÌ„uince 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 TestameÌ„t 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 meÌ„tion 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 suffragiâ—s 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
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 ProtestaÌ„ts 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 heaâ—hen and a publican Matth. 13.5.7 Therfore by the rule of Church-Tradition not by the rules of Logicke do we learne autheÌ„tically 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 solutioÌ„s 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
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 Romā 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 Graeciās 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 pennāce 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 cōpany 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 Sacramēts 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 Waldēsiās by Reynerius which he proues because AEneas Syluius in his Catalogue of their doctrine makes no mentiō 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 Waldēsiās expressely with this doctrine agaynst Magistracy Qui mortalis culpae reus sit eū neque Saeculari neque Ecclesiastica dignitate potiri nec parendū 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 cānot 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 demōstrate by 3. Arguments First eyther Scriptures can cleere end all cōtrouersies of Religiō 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 cōtrouersy thē it is reason this be cleared in
impudency is it for Protestants to affirme that Rome was pure Protestant for the first fiue or six hundred yeares and that afterward the Pope changed ProtestaÌ„cy into Papacy brought in Images InuocatioÌ„ of Saints Auricular Confession Adoration of the Sacrament and the like horrible noueltyes and changes of the whole world which could not but haue been noted if they had beene nouelties wheras all histories be silent herein yea they mention the contrary to wit how Popes euer resisted them that would haue innouated about these points monumeÌ„ts of history and antiquity who were (y) What the Minister here sayth pag. 116. that the Pharisees did say as we doe that they had their Traditions by succession from Moyses vrging our Sauiour that he could not proue by history that they had changed their fayth and our Sauiour leauing History refuted them by Scripture this is a figment of his owne head out of meere desire to make the Pharisees seeme like to vs and himselfe to our Sauiour for where doth he read that Pharisees so pleaded agaynst our Sauiour and what blasphemy to thinke that our Sauiour could not haue refuted them by History had they so pleaded shewing where when and by whome they beganne The truth is the Pharisees pretended not their obseruations as successions hand to hand from Moyses but as Traditions of their owne Some they vrged as deductions froÌ„ the Scripture which they Protestant-like did pretend to vnderstand better more rigorously then any before them such was their doctrine agaynst healing diseased persons doing small labors as gathering eares of corne on the Sabboth day much like our Protestant Sabbaâ—arians other they taught as singular inuentions of Piety and Religion found out by themselues for the more exact obseruance of the Law some of which Inuentions were impious some friuolous some pious and therfore allowed by our Sauiour as that of paying tythes vnto God out of euery little hearbe a tradition of their owne not commanded in the Law and yet approued by our Sauiour as binding This you ought to haue done and not to haue omitted that other Luc. 11.42 they are rebuked for obseruing their otherwise pious inuentions for vayne glory couetousnes for preferring small matters because they were their owne aboue the precepts of Gods Law All this is euident vnto them that are conuersant in the Ghospell neuer noted as deliuering contrary doctrines the one to the other Apparantly Vniuersall (z) The Christians called the Chaldaean AssyriaÌ„s the Iacobites or Cophti the Georgians the AEthiopians or Abissines the Thomaeans in India the ArmeniaÌ„s specially those tearmed Franc-Armenians Maronits are vnited with the RomaÌ„ Church haue often lately made their obedience vnto the Pope professing to hold in all points the Catholike Roman faith as you may see in Notitia Episcopatuum 〈◊〉 Miraei lib. 1. c. 16.17.18 spread ouer the world with credit and authority that whole mankind may take notice of her doctrine for the imbracing thereof Conspicuously (a) The Minister pag. 107. saith that it is not inough to proue we haue vnity but we must proue we haue vnity in verity for the Turkes haue vnity and yet haue not verity I answere That the vnity and consent of a grand diffused multitude spread ouer the world in the Tradition of Ancestors about Religion doth euidently reduce Religion to the first external authour publisher the credit of his word The vnity consent of Mahometans in their Tradition from Mahomet proues their Religion to be Mahomets and consequently in the Iudgement of Christians the Religion of a false Prophet Our vnity and consent in the Christian Tradition of our Auncestours from Christ proues euidently our Religion to be of Christ and consequently diuine and true as certainly as it is certaine that Christ Iesus was the Messenger of God and God the Author of truth So that the vnity of the Romane Church proues directly her Religion to be Christs and then by consequence to be diuine verity One the Professours therof agreing in all points of fayth howsoeuer they differ about small vndefined questions Most manifestly Holy in all kind of high and admirable sanctity giuing notorious signes and tokens thereof striking (b) What the Minister here brings out of some zealously complaining agaynst vice is already by vs answered was long agoe by S. Aug. de vtilit cred c. 5. where he nameth these sanctityes as signes of the Church CoÌ„tineÌ„tia vsque ad tenuissimum victum panis aquae non solùm quotidiana sed per contextos plures dies coÌ„tinuata ieiunia Castitas vsque ad coniugij prolisue contemptum Patientia vsque ad cruces flammasue neglectas Liberalitas vsque ad patrimonia distributa pauperibus Thus S. Augustine adding Few I graunt in the Church doe these thinges in respect of the other multitude and fewer do them well prudently yet the people approue applaud loue admire them and accuse themselues they cannot do the like so rising vp towardes God by these examples admiration into carnall men that are not altogeather prophane and diffusing abroad the sweet odour of Christ and the Christian Name In which proofe that these propertyes agree to the Romane and be wanting in the ProtestaÌ„t Church I will not inlarge my selfe as I otherwise might aswell not to weary your Maiesty as also not to seeme to diffide the matter being most cleere of your Maiesties Iudgment Wherfore it is more then cleere that the Roman is the One Holy Catholike Apostolicall Church by whose Tradition Christian Religion hath beene is and shall be euer continued from the Apostles to the worlds end The third Argument PROTESTANTS haue the Holy Scriptures deliuered vnto them by and from the one holy Catholike and Apostolicall Church But they receiued them from no other Church then the Roman Ergo the Roman is the one holy Catholike and Apostolicall Church The Maior I proue If Protestants haue not the Text of Scripture by and from the one holy Catholike Apostolical Church they cannot be certaine they haue the true incorrupt text the Apostles deliuered and recommended as diuine to the first Christians seeing the Tradition of any other Church is fallible (c) The Minister pag. 119. obiecteth agaynst this that if we cannot be sure of the Scripture except the immediat deliuerer therof be infallible then we cannot be sure except we haue the Scripture immediately from the hand of the Pope or generall CouÌ„cell who only are infallible Answere We must as Theology teacheth distinguish immediationem suppositi immediationeÌ„ virtutis that is the immediate person which deliuers Scripture and the immediate authority vpon the credit wherof Scripture is deliuered The person immediatly deliuering may be a single Minister fallible taken solely by himselfe but the immediate authority that deliuers Scripture is euer and must still be infallible to wit the authority of the Churches Tradition For we neither must nor can belieue
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 vâ—lit 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 coÌ„sists 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 ProtestaÌ„ts 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
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 ōly saith I would not affirme of such a person that he is an Heretique Answere This is vntruth S. Austine saith Istum nondum haereticū dico I do affirme this mā 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 ignorātly 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 thē forsake it he denies abandons the Catholike Church a mayne article of his Creed erreth fundamētally 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 interpretatiō 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 cānot 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 thē 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 thē 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 whē 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
fled for feare of punishmēt vnto the Protestants of France there professed what he was Polidore Viues Gerson are noted as full of mistaking in their complaints and rash in Iudginge and censuring Durandus speaks against indiscreet excessiue vse of images that the same may be dangerous which no man denyes Gabriell Biel derides the simplicitye of some people that rather worshippe fayre imags and such as are trimmed thē other Which simplicity is no more Idolatry then it is to heare the sermon of a Minister trimmed in his Ruff◠and Cuffs more willingly then of another more simply attyred to this purpose bringinge some testimonyes of S Augustine epist. 19. and in Psal. 113. To this I answere first that this may seeme a great wrong not onely to the Christiā Church but also to Christ himselfe to thinke that men indued with his knowledge fayth and made partakers of the light wherby they belieue most high diuine and incomprehensible mysteries which he reuealed to the world should so easily be carried away into such blockish Errours as to thinke a stocke or a stone to be God a blindnes scarce incident vnto men except they be wholy destitute of all heauenly conceipts and nuzzelled vp from their cradles in that persuasion as Paynims were of whō onely S. Augustine speaks for they did not onely want this light of Christian instructiō but also were taught by their Auncestors that in their Idolls a kind of Diuine vertue or Godhead was lodged and affixed vnto them wheras Catholik Doctrine teacheth the contrary that our Images are bare resemblances of holy persons no Diuinity no Vertue no Dignity no Sanctity that makes them venerable being in them but in the Prototype Secondly such Idolls as the Paynims adored many of them did by Diuels meanes ordinarily speake giue answeres moue and exercise other actions of life so that their speaking was not accounted miraculous and extraordinary but rather their silence which speakings were very potente to perswade men to belieue what their Auncestours told them that those very stocks and stones were Gods or had a Godhead affixed vnto them Now these kind of things seldome happen in our images scarce once in a age and when they happē they are takē as Miracles wrought not by the images or any vertue residing in them but by Gods infinite power nor are they brought to proue any excellency affixed vnto the image but onely that God liketh that we should honour our Sauiour and his Saints in their images Finally I dare say vulgar ordinary Protestants in England by reading (p) The Minister sayth pag. 272. that the Creed is as dangerous in this respect as the Scripture because it names the right hand of God Answer The Creed cā import dāger neither vnto Catholicks nor vnto Protestants Not vnto Catholicks because with the text of the Creed they receaue the Churches explication therof which still preuents mistaking of that word Not vnto Protestants because they must belieue the Creed no further then they see the same conforme vnto Scripture and so the Scripture attributing Humane shape vnto God is only dangerous vnto them For the Scripture perpetually attributes humane shape vnto God and their common people reade it by themselues without any guide whom they be bound to belieue further then by their skill in Scripture they shall find reason the Bible in their mother tongue are in greater danger to belieue that God is a body and hath all the parts therof euen as hath a man then any the simplest Catholike is to thinke an image to be God This is proued to be likely because it is impossible to conceiue God otherwise then in the forme of a corporall thinge and as the Oratour sayth We easily flatter our selues to thinke our shape the fayrest and so the fittest for God Wherfore it is easy for men to assent to this errour vnto which the best and greatest wits that euer were Tertullian apud August heres 86. and S. Augustine himselfe whilest he was a Manichee did assent l. 3. Confess c. 7. Much more easily therfore may ignorant (q) The Minister sayth pag. 272. lin vlt. That the reading of Scripture by the vulgar is lawfull and holy but the worship of images is alwaies condemned and censured by holy writ Answer This is easily said but can neuer be proued For Protestāts cānot bring one text of Scripture that approues Scripture to be read by the vulgar as Protestants pretend to wit with authority to Censure out of their skill in Scripture the most Catholick best Church in the world Nor will he or any of his progeny be able to bringe one example or one texte that shewes that images of adored persons lawfully made may not lawfully be adored which is the Controuersy betwixt them and vs. people be deceiued therin through weaknes of conceipt and inclination of nature when they read the Scripture describinge God as hauing the forme and shape of man with head face eyes eares hands and feet On the contrary side neuer any Christian did teach that the image of Christ is truly Christ or a liuing thinge nor euer did any man or woman except some few and those very simple and senseles if such historyes be true fall into such foolish imagination Moreouer children and ignorant people are in the Catholicke Church often and plentifully instructed against such errours as by our Catechismes appeare and particularly by Iesuits who make a solemne vow to keepe their Institute especially about teaching the Rudimēts of fayth vnto common and ignorant people Hence it is that in Townes where they dwell and Villages about on Sundayes holy dayes besides their sermons for people more intelligent they teach without fayle vnto children and men of ruder sort the forme of Christian doctrine and vse all industry by giuing rewards vnto children and by bestowing almes on poore people to make them willing diligent in this learning In the English Church what is done for the instruction of ignorant in their rudiments of fayth by Ministers and Pastours as I know not much so will I say nothing but only that tyme they spēd in the praises of sole Fayth (*) The Minister here sayth that the Iesuit doth depresse the English Church accusing their Pastours of negligence For which cause he tearmeth him One Cui verbosa lingua cor verò obtenebratum speaking much in praise of his Church and of the liuely sole Fayth they preach All which is idle and ridiculous And as for their sole Fayth if it be the same Luther preached it is so liuely and liue-like as it maks a man to liue and not to dye though he commit the deadest workes that may be Whoredome and Murther a thousand tymes aday Luther Tom. 1. Epist. Latin fol. 334. and about the secrets of Predestinatiō in long bitter Inuectiues agaynst our doctrines misunderstood if not purposely misrelated might in my opinion more profitably be spent in declaring
Wisdome and grace see in that modest looke Trueth 's triumph errors downfall in this booke Maerebunt piscatores Isa. 19.8 Tocksonus sculpâ—â—â— THE ANSWERE VNTO The Nine Points of Controuersy Proposed by our late Soueraygne of Famous Memory vnto M. Fisher of the Society of IESVS AND THE REIOYNDER Vnto the Reply of D. Francis VVhite Minister With the Picture of the sayd Minister or Censure of his Writings prefixed Be ready alwayes to giue an ANSWERE to euery one that asketh you a reason of the Hope that is in you 1 Petr. 3. Vers. 15. Permissu Superiorum M.DC.XXVI TO THE MOST HIGH AND MIGHTY PRINCE CHARLES KING OF Great Brittayne France and Ireland c. MOST GRACIOVS SOVERAIGNE These Theologicall Labours which we now publish were vndertaken by Order of our late Soueraygne of Famous Memory for his desired Satisfaction about some of the principall Points which with-held his Royall ioyning vnto the Church of Rome The Authour when he penned them did expect they should haue been kept within the priuate Library of his Princely Reading and not made publike to the World as afterward they were by a Doctour Minister togeather with a Voluminous Reply wherin he seekes to disgrace them by much bitternes of speach vttered in the violence of his Zeale This imposed an Obligation vpon the Authour to reuiew them agayne and to set them forth whole and entiere purged from the faults of hand-writing misprision cleered from the cloudes cast vpon them by ignorant Cauill strenghthened with some new Collaterall Additions of more euident Explication and Proofe Which Labours renewned published we humbly offer vnto your most Excellent Maiesty as vnto the Heyre not only of your Renowned Fathers Dignity and State but also of his Wisdome and Vertue in whome is perpetuated as the Nobility of his Bloud so the Excellency of his Mind And though it be their hard fortune to appeare in your Presence at the time wheÌ„ the light of your Royall Clemency is towardes your Catholicke Subiects eclypsed yet for themselues they confide to find some speciall Fauour not to be forbidden or banished your Maiestyes Dominions in that they be Natiffe of your Royall Fathers Command by the WarraÌ„t of his Authority borne into the World whose Sacred Pleasure through pious Excesse of Filiall Affection You still reuerence after his Discease Neyther can it be for the credit of our Aduersaryes or of their Cause that free Accesse should be denyed vnto these Writings which as themselues testify were by the sound of Authority summoned vnto the Combat vpon supposition that thereby Our weakenes and want of strength would manifestly appeare For thus they write The better to discouer their weaknes D. Whites Preface to plucke them out of their Fox-hole of Personall Succession and visibility the King imposed the Taske of writing vpon the Nine Questions knowing our Aduersaryes to be cunning and subtill in eluding our Arguments but of no strength especially in particular Questions to proue their owne Tenet or to confirme their Fayth by sacred Scripture or Auncient Tradition If after so solemne Inuitation vnto the Combat if after so bold Promises that in these Writings our weakenes would be discouered if after so great assurance giuen to their Credents that we cannot confirme our Religion by Scripture these challenged Writings be stayed by Authority not to enter into the Field this may yield vnto Iudicious Protestants iust reason to suspect that weaknes and want of strength rather lyeth on their side and that the Patrons of their Reformed Religion place their confidence of Victory rather in the Partiality of the State then in the Euidence of the Scripture in the behalfe of their Doctrines And as these Tytles euen the Credit of the Protestant Cause pleade for the free permission of this Booke so the Booke it selfe contaynes nothing that may cause the hinderance of so due a fauour Therin no person in Authority is censured no matter of State touched nothing vttered that may iustly offeÌ„d only the euideÌ„ce of Gods Holy Word is vrged in defence of that Religion which euen in your Royall Iudgment is so farre from being impious in it selfe or an Enemy of your State as You haue by most happy choyce selected the same to be the Consort of your Crowne to be the Parent of those glorious Starres which according to the hope of all Loyall Subiects shal froÌ„ your Maiesties Throne by long continued Succession shine vnto these fortunate Kingdomes who by her euer-honoured Name of MARY but much more by the rare Excellency of her Vertues liuely represents the sweet Memory of your Right Glorious Grand-mother whiles she liued for Princely qualityes the Paragon of Europe and now a singular Ornament of the Heauens in regard of her coÌ„stancy in the Catholike Roman Religion vnto death that her enraged Enemyes not being able to conquer her Immortall Affection vnto the same feared not to shed her no lesse Innocent then Noble Bloud the Fountaine of Your Maiestyes Royall Rights vnto the Kingdoms of Great Brittayne to strike of that Thrice-Venerable Head more Glorious for the lustre of the One Catholike Fayth She maintayned then for the shining gemnes of Three Christian Crownes of which two She wore and the third was vndoubtedly her Due Your Royall Magnanimity timely tokens whereof appeared in your tender Yeares hath engaged the Harts of your Loyall Subiects in a secret Ioy of Hope that God by meanes of your Maiesty will illustrate this Kingdome by many rich Blessings of Temporall Glory In which Hope we are strengthned by the fortunate Name of Charles the First fortunate I say to bring Felicities vpon Kingdomes vnder by which Name France vnder Charles the Great Spayne vnder Charles the fifth Emperour but the first of that Name Kinge of Spayne surnamed Maximus the two mightiest Kingdoms of Europe aduanced to Imperial Dignity grew vnto the highest of worldly Greatnes In which respect it is not any disloyall Affection that we wish in our Harts and pray vnto the Soueraygne MoModeratour in whose hands are the Harts of Princes that he wil incline your Princely Hart to be fauourable vnto that Religion which only hath been Conquerant in former ages that hardly can any Christian King be named Renownedly Victorious that was not a Professour or a Fauourer therof Yea if we call to mind the most famous wonderfull victoryes that haue ennobled the ChristiaÌ„ Name we may find that they were fruits and effects of some Deuotions of the Catholike Roman Fayth questioned proued in this Treatise Constantine the first Christian Emperour surnamed the Great who doth not know that his Conquests were obtayned by his worshipping Euseb. in vita Constantini lib. 3. c. 2. Zozom l. 1. cap. 8. the signe of the Holy Crosse being doubtlesse of a contrary Religion vnto the Prime Religion-deuiser of this age Martin Luther who sayth of himselfe Luther Tom. 1. Wittemberg fol. 539. If I were a Souldier and should see in the field the
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 teÌ„porall dangers If thy mind be thus indiffereÌ„tly piously disposed I do not doubt but after atteÌ„tiue reading thou wilt giue the same Censure of the Conferences and Disputations bâ—twixt vs and our Aduersary which Marcellinus pronounced of the CoÌ„ferences 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. â—6 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. §
â—each that Blessed Mary was an entyre Virgin only vntill â—er Childbirth But according to the CATHOLICKE FAYTH he came forth of the Virgins woÌ„be 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 â—he Apostles doctrine Contrariwise if this place â—roue that the Church is absolutely alwaies in the world vntill the consummation therof then à forâ—iori more strongely and more directly doth it proue â—hat Christ is absolutely not onely conditionally â—reseÌ„t with his Church all dayes to the worlds end â—o that to answere the Iesuits proofes of his Religion â—y Scripture you coÌ„tradict your selfe yea somtimes â—rant agaynst your selfe as much as he would proue For to proue the same infallibility of the Church â—e bringeth pag. 3. the place of S. Paul (g) 1. Tim. 3.15 that the â—hurch is the grouÌ„d pillar of truth but the ground of â—ertaine infallible Truth such as the Christian is â—ust be certaine infallible You answere pag. 4. lin â— If by the Church wee vnderstand the Church of Christ â—â—uing afâ—er the Apostles the same is by office and calling â—he pillar and ground of truth in all ages This your anâ—were alloweth vnto the Iesuit asmuch as he desires 〈◊〉 can desire to shew the Church to be alwaies infalâ—â—ble For that which is by office and diuine vocation the â—â—llar and ground of infallible truth hath by diuine â—rdination and assistance sufficiency for the perforâ—ance of that office as is most euident The Church â—hich is fallible may erre is not a sufficient pillar 〈◊〉 ground that is hath not sufficieÌ„cy to be the grouÌ„d 〈◊〉 Christian truth which is infallible For how can 〈◊〉 building sure immoueable stand founded vpon 〈◊〉 vncertaine ruinous and tottering foundation â—herfore seing you grant the church succeeding the â—postles 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 〈◊〉 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 〈◊〉 persons Hebr. 13.5 Thus you confirming the Iesuitâ— â—olution in lieu of confuting therof For as the proâ—ise I will not leaue thee made particularly vnto Ioâ—ue in regard he was a iust man doth not agree vnto â—ll men but onely vnto such as Iosue was to wit â—nto iust men and such as seeke God as he did So the â—ext of S. Paul they are able to make THEE wise vnto â—aluation spoken particulerly vnto Timothy in reâ—ard he was learned iudicious aforehand instruâ—ted grounded in Christian tradition doth agree â—nely to Timothy and such men as Timothy was to wit men aforehand taught and grounded in the â—ayth of tradition On the other side as the promise â—ade to Iosue in regard he was a Iust man cannot â—e challenged of other men that be not iust as he was if they rely theron they deceaue themselues â—o the promise the Scriptures are able to make
(a) Baron an 1089. n. 11. Non eos homicidas arbitramur It is monstrous â—octrine which was hatched by Pope Vrban and approued 〈◊〉 Baronius that they are not to be iudged Murtherers â—hich slay Excommunicate persons As who should say â—ope Vrban and Baronius affirme that to murther â—ny way any Excommunicate persons is no sinne â—ut your slaunder will seeme moÌ„strous when their â—octrine according to truth is set downe This it is Certayne Cleargymen and Schismaticall Priests of â—ewd and dissolute life excommunicated by the Church did agaynst the lawes of the Church take armes and were slayne in the field (b) In a battayle fought betwixt Henry Emperour Egbert Marquesse of Saxony as men may iustly be in lawfull warre Now because the law of the Church censures such as strike Cleargymen they that killed these wicked seditious priests in the field had a scruple and demanded absolution and pennance of their Bishop The Bishop wrote of the matter to Pope Vrban who answered (c) Iuo part 10. c. 54. That although he did not iudge those that thus had killed such Excommunicate persons in the battaile to be murtherers yet that the discipline of the Church might be kept also because such as killed theÌ„ though the fact were lawfull might haue had some sinister and insincere intention therein as doing it out of priuate emnity that therefore the Bishop (d) SecunduÌ„ intentionem eorum modum congruae satisfactionis iniunge should according to their intention desire inioyne them a measure of congruous pennance Hence it followes that it is no sinne to kill any excoÌ„municate person euen Priests when they be inuaders of our life and in iust warre but vniuersally that it is no sinne to kill any excommunicate person what way soeuer is not Pope Vrbans Monstrous Doctrine but a Monster of your ProtestaÌ„t slaundering out of a monstrous desire you haue to delude and enrage men with lyes agaynst the Catholicke Church In the same page 114. lin 29. You thus write of Baronius (e) Baron Anno 1106. n. 14. Cardinall Baronius coÌ„mendeth to the skyes yong Henry the Emperours sonne for rebelling agaynst his naturall Father for deposing imprisoning him and bringing him with sorrow to the graue What Turke or Sauage would be the Encomiast of such vnnaturall and enormous Villany Thus you Let the truth be examined and then it will appeare that Baronius his commendation â—f yong Henry is not to the skye but your slaundeâ—ing of Baronius comes froÌ„ as low as the pit of Hell â—irst it is false according to truth of the History that â—enry the Fourth Emperour dyed of sorrow in the â—estraynt which he had layd vpon him by his Sonne (f) See Baronius ibid. and all other Historians that write of these matters nay he was in that durance vsed with such mildâ—es and liberty as he easily got away gattered forâ—es and inuaded his Sonne who by his owne conâ—ent and by the voyces of all the Electours and â—rinces of the Empire had been made crowned â—mperour This is your first vntruth that Baronius â—rayseth that imprisoning of the Father wherein he â—as brought with sorrow to his graue by his Sonne Secondly Baronius doth not commend yong â—enry at all for that fact but only speaketh conâ—itionally and on both sides no more in his prayse â—en his disprayse For hauing set downe the letters which the Emperour Henry the Elder now being at â—â—berty wrote full of complaynt agaynst his sonne â—aronius thus turneth his speach to the Reader If (g) Baron Tom. 12. pag. 46. â—hou sit Arbiter betwixt the Father the Sonne as for â—he Sonnes procuring his Fathers restraynt and deposition â—rom the Empyre by the Peeres and Princes thereof the â—onne is not to be condemned IF as he pretended HE â—ID this sincerely out of (h) Si verè pietatis intuitu prout prae se tulit ea omnia praestitit PIETY to bringe his Faâ—her vnto a better mind and to make him seeke to be absolâ—ed from Excommunication wherwith he had been so many â—â—mes tyed and chayned On the other side IF as his Faâ—her complaynes HE DID those thinges by wicked plots â—nd stratagems by periury and breaking his oath giuen to â—is Father verily HIS DEED CANNOT DE PRAISED 〈◊〉 wonderfull is the Iustice of God that this Emperour â—â—ould suffer the same persecution from his wicked Sonne which he had by perpetuall incorrigible hatred for many yeares together offered vnto his spirituall Father Thus Baronius Hence it is apparent that as Baronius and Bellarmine were great friends in their life so they are by you slaundered in the same maÌ„ner after their death That Bellarmine may seeme Turkish and guilty of propension to Turcisme you make him say The Scripture affirming a thinge is not therefore to be belieued more then Mahomets Alcoran whereas he only sayth conditionally I should not firmely belieue the Scripture affirming a thinge did I not aforehand belieue the Scripture to be diuine as I do not the Alcoran though it say of it selfe that it is of God EueÌ„ so to make Baronius seeme more sauage then any Turke wheras he sayth conditionally If yonge Henry did restrayne his Father sincerely out of piety for the good of his Father that he might returne to the Church be absolued of excommunication afterward peacebly inioy his Empyre this kind of seuerity was indeed piety you make the proposition absolute and make Baronius say It was piety in the Sonne to vse Cruelty to his Father The Reader I do not doubt seeth the exorbitancy of this false dealing I must needs adde another falsification you (i) Pag. 56. in margin lit c. vse towardes Baronius accusing him as blasphemously extolling the Authority of the Pope in this saying (k) Baron Ann. 373. num â—1 Vt planè appareat ex arbitrio dependisse Romani Pontificis Fidei Decreta sancire sancita mutare Whence it appeareth that it was in the power of the Roman Bishop to establish Decrees of Fayth and to recall the established This you bringe as if Baronius had held the Pope may make and vn-make Decrees about the Truth of Fayth making that to be Truth which before was Errour and that Errour which before was Truth So easily do you belieue charge any Barbarous and Inhumane conceyte vpon Catholicke Authors But he that shall consider attentiuely the Antecedents Consequents of the place will see that Baronius speaketh not of Decrees of Fayth in regard of the truth of Doctrine which are Eternall and so immutable that if the Pope should endeauour to change them he were (l) Decret d. 40. c. 6. Si Papa by Catholicke Doctrine an Heretike and to be deposed but only of decrees of fayth about keeping or denying Communion vnto persons suspected of Heresy in regard of doubtfull propositions This would haue appeared had you cited the wordes of Baronius that immediatly follow This is his whole
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 coÌ„tinuance 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. â—16 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 euideÌ„tly 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 euideÌ„ce 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 coÌ„stare poterat euideÌ„tia 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 deâ—ree 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 eâ—idence 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 â—he wall seeme white the other blew caÌ„not be firmly â—esolued 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 â—hem 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 assistaÌ„ce 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 suÌ„mus 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 beâ—ng 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 â—mperceptibly 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 â—s 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 coÌ„cerning 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 leguÌ„tur 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 〈◊〉 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 â—postles decease be secretly insensibly poysoned with errours agaynst the truth of Saluation This is â—eere The only meanes whereby men succeeding â—he Apostles may know assuredly what Scriptures â—nd doctrins they deliuered to the Primitiue Cathoâ—icke Church is the Catholicke tradition by worlds â—f ChristiaÌ„ Fathers Pastors vnto worlds of Chriâ—tian children and faythfull people Ergo Catholike Tradition is by God the Prime verity so defended â—reserued assisted as no errour agaynst Saluation â—an be deliuered by the same consequently it apâ—eareth by the very notion of prime Verity indepenâ—ently of Scripture that Catholicke tradition is â—roued to be infallible through Gods speciall assiâ—tance â—he 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 testiâ—ony of tradition be a good (q) Reply pa. 15. lin 32. morall human and proâ—able proofe that these Scriptures were by the Apoâ—tles deliuered yet the chiefe ground of fayth in â—his poynt is inward illumination the testimony â—f the spirit speaking within our hart and assuring 〈◊〉 of the truth I answere God may assure men of â—ruth by inward inspiration two wayes first by the â—â—ght of inward teaching and inspiration without â—he mediation and concourse of any externall inâ—allible ground of assurance Secondly by the light
â—f his spirit inwardly mouing the heart of man to â—dhere 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 sufficieÌ„t 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 maÌ„ner 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 tokeÌ„s 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 ProtestaÌ„ts 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
Sauiour vnder the Sacramentall signes and that the words of our Sauiour This is my body be true in their proper and litteral sense This was the reason that the Answerer omitted to proue largely this Catholicke Doctrine Now the Minister finding himselfe vnable vpon this supposition of his Maiesty to answere the Iesuits argumēts for Transubstantiation yea Pag. 397. affirmeth that vnlesse Transubstantiation be granted the wordes of our Sauiour cannot be true in their proper and litterall sense Hence he denyes the presence of the body of Christ Substantially within the sacred signe laboureth to proue that the words of the Supper are figuratiuely and not properly to be vnderstood He grants a Reall and True Presence of Christs body in words but so obscurely as no man is able to vnderstand his meaning Wherfore to cleere this matter wherein Ministers desire to be darke that men may not see the grosse infidelity of their hart agaynst Gods expresse word I shall shew 3. things First what Zuinglians and Caluinists hold in this point Secondly how the Doctrine both of Zuinglius Caluin is against Gods word Thirdly that their reasons not to admit of the literall truth of Christs word be vaine and idle The Zuinglian and Caluinian Religion about the Sacrament §. 1. A Three-fold presence of Christs Body in the Sacrament is confessed on all sides The first Figuratiue or in a Sacramentall signe bread signifying his body and wine his bloud The second Imaginatiue or by the pious apprehension of the faithfull receauer who for more deuotions sake doth or may imagine as if he saw the body of our Lord in the Eucharist truly really and bleedingly present vnder the signes of bread and wine The third Effectuall or according to the Spirituall effects of grace purchased by the Body and Bloud of our Sauiour and giuen by vertue of this Sacrament vnto the soule to nourish the ghostly life therof As all proceed thus farre so Zuinglians will proceed no further They grant the body and bloud of Christ to be present in the Sacrament figuratiuely in a signe imaginatiuely by fayth effectually by grace but deny them to be present according to their corporall substance or further then in the outward signe to the mouth and in the inward effect to the soule So that they grant the Sacramentall signe to be bare and empty in respect of contayning the body of Christ though full and effectuall in respect of affoarding soule-nourishing grace Caluinists seeme in their words to maintaine a more reall presence For though they maintayne the substance of the body of Christ in respect of place to be in heauen only and not in the Sacrament yet they teach that the same body without being present vpon earth is giuen vs on earth not only by the apprehension of fayth Non solùm dum fide amplectimur Iesum Christum pro nobis crucifixum à mortuis excitatum Not only in the inward spirituall effects of soule-nourishing grace purchased by the death of his body Non solùm dum bonis eius omnibus quae nobis acquisiuit corpore suo efficaciter communicamus but realiter really truly Dum habitat in nobis dum vnum fit nobiscum dum eius membra sumus de carne eius dum in vnam vt ita loquar cum ipso substantiam coalescimus Caluin in cap. 11.1 ad Cor. Hence we may discouer the Caluinian iugling and playing fast loose about this Mystery when they so often say that the body of Christ is really present but Spiritually for the word Spirituall may be vsed in this Mystery for two ends First to expresse the substance of the thing present to signify the reall Presence not of the corporall substance of our Lords body but only of the spiritual effect therof to wit of soule-feeding grace This sense is false as shall be proued and the very same which Caluin doth condemne in the Zwinglians as execrable blasphemy opusculo de Coena Domini Secondly to expresse the manner of the Presence and to signify that the corporall substance of our Lord is present truly yet in a spirituall that is secret inuisible indiuisible manner this doctrine is true and herein not differing from the Catholike In like manner their Phrase of Presence by Fayth is equiuocall and may haue a threefold sense First Presence by Fayth may signify Presence by pious imagination of Fayth the Receauer conceauing the body of our Lord as if he saw the same corporally and bleedingly present If by Presence by fayth Caluinists meane no more then this then they doe not differ from the Zwinglians nor do they put any more reall presence then imaginatiue that is presence of things according to pious representation and apprehension though not really in truth Secondly Presence by Fayth may signify that Fayth doth dispose and prepare the soule and that then vnto the soule prepared by Fayth our Sauiour is vnited really and truly not according to the corporall substance of his body but only according to the spirituall effect of his grace This sense is also Zuinglian and condemned by Caluin as hath been shewed Thirdly Presence by Fayth may signify presence according to the iudgment of Fayth or a presence which only Fayth can find out feele behold This sense is true and Catholike and doth suppose the body of Christ to be present absolutely and independently of Fayth For were not the body of Christ afore hand present Fayth should not be true that iudgeth his body to be present Whether our Minister be Zuinglian or Caluinist in this point God only knowes he speakes obscurely of purpose He neuer sayth as Caluin doth li. 4. Institut c. 17. n. 7. That by substantiall communication the body and blood of Christ are vnder the signes of the supper deliuered vnto the fayth full yet he sayth and often repeates that the body of Christ is truly really effectually communicated These words sauour more of the Caluinian then of the Zuinglian phrase Notwithstanding his adding effectually after truly and really may draw the speach to be Zuinglian in sense to wit that the body of Christ is giuen truly really effectually that is really accordinge to the truth and reality of the Spirituall effect not really according to the truth and reality of the corporall substance The Zuinglian and Caluinian Presence confuted §. 2. THE Zuinglian doctrine that the body of Christ is present only in an effectuall signe of grace not in substance is against the plaine expresse words of our Sauiour For he did not say this is the signe or figure of my body nor this is the benefit or effect of my body but this is my body and consequently it is his body in substance and essence if the substantiall Verbe Est do signify substance and essence Hence Luther Epist. ad Argent sayth that the words are nimis clara toto cleer and much more cleere then he could haue wished Caluin also in cap.
these horrible doctrines your Ministry doth resolutely define The fifth Argument In this kingdome the seditious and murtherous attempts of Campian Persons Garnet c. remayne to this houre in bleeding memory Answere The memory of your cruelty towardes Fa. Campian makes Christian harts bleed that such barbarous Inhumanity should be vsed by men that beare the name of Christians You condemned him who was a man to say nothing more ciuill mild courteous and completely learned Vir suauis politissimus Cambd. Elizab. p. 209. for meeting togeather with others to plot the Q death vpon a day when they were a thousand miles asunder the one from the other as it was there proued at the Barre The Queen ashamed thereof after his condemnation would by no meanes permit his execution but you by your importunity at last forced her to yield to the murthering of this Innocent Iesuit as the Scribes Pharises wonne Pilate to deliuer vnto their bloudy pleasure our Sauiour Iesus as your owne Historiographer doth testifye Importunis precibus euicta permisit Camden Elizab. pag. 326. Out of this your Caluinian immense desire of innocent bloud you neuer ceased to vent bloudy fables and to father them vpon Father Persons but neuer was nor could any be proued agaynst him nor agaynst Father Garnet but barely the hearing in Confession of the barbarous attempt of others But suppose your Antecedēt were true about these three Iesuits how foolish is your Inference Some Iesuits haue gone about murtherous attempts Ergo The Order of the Iesuits mantayne singular opinions against Regall authority If your argument be of good Consequence then this is of necessary importance Many Ministers haue been hanged in England for most bloudy and barbarous murthers yea commonly at the Assisses euery yeare some goe to preach from the Gallowes Ergo the English Ministry holds singular opinions about the lawfulnes of murther Can you proue that one of the Society of Iesus spread ouer the world was euer executed for any such crime by some Catholicke Prince If you could how would you insult So the vanity of your fifth Argument being apparent let vs cōtemplate the solidity of your last Lastly say you Iesuits heere among vs at this day be prime Oppugners Disswaders of the Oath of Allegiance it woūdeth them to the gall that secular Priests propugne the lawfullnes therof Answer That Oath contaynes not only Temporall Allegiance which Iesuits are most willing to sweare but also the Abnegation of the Catholicke Fayth to wit of the Authority giuen vnto Peter in the Gospell deuolued by course to his successour What you say that Iesuits herein be singular that secular Priests propugne the lawfullnes of this Oath their writings their deeds their deaths testify the contrary Which slaūder they would not let passe with silence did they not know your word to be of no credit yea by their experience of your Brother they be well assured that the venting of impudent falshoods comes to you by kind The Ministers fondnes in Cauilling at the Iesuits wordes about the Temporall Soueraignity of Popes IN your third Assault you vndertake to sift winnow as the Diuell doth Gods Elect these wordes of the Iesuit I disclayme from enlarging the Popes power ouer the Temporalityes of Princes by any singular opinion of mine or more then the definitions of Councells and consent of Deuines doth force mee to hold Thus you pleade agaynst him pag. 174. Marke heere You that shall reade this A sly Foxe that would seeme a sheepe and yet his tayle bewrayes him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though a Iesuit can couch well when neede is yet he sometymes breaketh out at vnawares Doth his Maiesty suspect or enquire whether the Iesuit hold an opinion different from his followes and personall to himselfe These wordes by any opinion of Mine implyeth the Indiuiduall only and so if he haue but a few yea any two Mariana and Bosius this may hold in Grammaticall sense Thus you thinking you haue shewed your selfe a witty Cauiller and hoping for applause you call mens eyes vpon you with Marke heere Indeed you haue played the Foxe but that foolish Foxe which as I haue heard one relate that saw it byting at an oyster that gaped the oyster closing caught him by the tongue by which tyed fast he stood a spectacle of laughter For let vs discusse the matter You say the wordes of the Iesuit By no singular opinions of mine imply the Indiuidual only Be it so what harme in that Marry the Foxes-tayle bewrayes him the Iesuit hath broken out at vnawares Into what hath he broken out Forsooth he sayth he will not enlarge the Popes power by opinions personall to himselfe Is this the Foxes-tayles whereof you cry to your Readers Marke heere Verily you deserue a flapp with a Foxe-tayle for your discouery thereof Oh but the King did not suspect the Iesuit of personall opinions in the behalfe of the Pope Are you acquaynted with the Kings secret thoughts suspitions Suppose he did not suspect what treason was it to say I will not by singular opinions enlarge Papall power Yea but this notwithstanding he may enlarge the Popes power if some few ioyne with him You that cry Marke heere do you not Marke that the Iesuit foresaw this Cauill and to preuent the same sayd by no singular opinions of Mine nor more then the definition of Councells or consent of Deuines shall force me to hold Is the opinion of Mariana and Bosius or of some few Deuines agaynst the rest the definition of Councells and the consent of Deuines Now are you not caught by the tongue What more can you say to hyde your witlesse inuiting men to note the wittines of your Cauill with Marke heere What may men Marke heere If you were in the Iesuits case you would not sticke to say Not a Foxes-tayle in my speach but an Asses-head in the Aduersaryes carping thereat But euen Popish Synods say you are not farre to seeke which haue exalted the Popes Temporall Soueraignty as farre ouer Princes as Heauen is aboue Earth How proue you this You say in the margent Bellarminus contra Barclaium enumerat sex Synodos Bellarmine numbreth six Synodes in his booke agaynst Barclay Well let him number twenty what then Doth Bellarmine say they make for the Popes Temporall Soueraignty No but that they proue the spirituall Soueraignty of Peter deuolued by course to his present Successour which not any Roman or Christian Synode but Christ Iesus himselfe exalted as high as Heauen putting all thinges whatsoeuer vpon earth vnder the same To thee I will giue the keyes of the Kingdome of heauen whatsoeuer thou shalt bind vpon earth shall be bound in heauen and whatsoeuer thou shalt loose vpon earth shall be loosed in heauen Matth. 16. Yet agayne your feeble wit would fayne second the strength of your malice agaynst the Iesuit You say Notwithstanding this Protestation he may defend the Popes Temporall Dominion and so close in