New Testament See Rom. 1.19 20. 2 Tim. 3.15 16.17 John 17.3 3. Your Conformity of Faith to the Church in a Popish sence is a novel phrase not used by the first Christians nor the Apostles of Christ in any of their writings nor did they ever bid men beleeve as the Church beleeved though that was of greater authority then the present Church is but still called their faith to the Word of God contrary to which if Paul or any other Apostles yea or Angels from Heaven did preach the people were to reject them and no doubt if Paul had preached such stuff as now Popish Sermons are filled with traditions and new decrees ungrounded on Gods Word the Beraeans had rejected him and his praying It was for want of this Conformity of Faith to the Word of God that our Saviour upbraids the two Disciples that travelled to Emaus Luk. 24.25 He saith not O flow of heart to beleeve all that the Church beleeves this as I said was no Scripture language nor known to primitive Christians but to beleeve all that the Prophets have spoken And that he may lead them to this Conformity of Faith he expounds not the Decrees and Constitutions of Scribes and Pharisees who sat in Moses Chair whereof there were many but 't is said Beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself vers 27. Sir I beleeve you are so dutiful a son to the Church that had you been in Christs stead you would rather have told them of Popes decretal Epistles then of Prophets writings of Traditions rather then Scripture if such things then had had a being But 4. Why could not you say a Conformity of Faith to the Truth revealed as well as a Conformity of Faith to the Church revealing the Truth The Truth revealed not the Church revealing it is the Rule of Faith as I shall shew hereafter 1. You might have done well once for all to have told us what you mean by The Church for the word is diversly attributed even by those who in general agree that it is only the Roman Church as you seem by your Epistle to the Reader to understand it 2. You urge Scripture to prove your Assertion viz. three Texts Mat. 28.19 Luke 10.16 Mat. 16. The two first do not so much as mention the word Church the last mentions the word but proves not the thing you bring it for 1. Mat. 28. Going teach ye all Nations Ans I wonder in what word the proof lies I suppose it 's not in Going and I dare say Teaching proves it not for then every Teacher should be a Rule of Faith besides the Apostles were not to teach men to hang their faith upon themselves or others whether of the Roman or any other Church but they were commanded to teach men to do whatsoever Christ had commanded vers 10. amongst which this was the principal work to believe on him whom God had sent Joh. 6.29 viz. Jesus Christ to whom they were brought by the Apostles preaching as living stones to be built upon a foundation 2. Luke 10.16 He that heareth you heareth me Ans I suppose this Text is brought to explain the other which had need of a Commentary to make it speak your language But 1. This is spoken primarily and absolutely of the Apostles who were Christs mouth in delivering the Scriptures and therefore infallibly inspired by the Holy Ghost that they could not err in what they delivered to us That which Moses was to the Jews in delivering the Law the same were the Apostles to us in delivering the Gospel So that he that heareth the Apostles heareth Christ because it was the word of Christ which they did speak and this way we hear the Apostles speak yet whilest wâ— read or hear the Scriptures which they pen'd but what is this to the present Roman Church and her unwritten Traditions 2. As it 's understood of ordinary Ministers in the Church it can only be understood conditionally He that heareth you while your doctrine agreeth with the Word of God heareth me so that faith is not a conformity to any Teachers or their doctrine but so far as their doctrine is agreeable with the Scriptures which indeed are the Rule both of their preaching and our beleeving Consonantly hereunto the Apostle saith If any man teach otherwise and consent not to wholesom words even the words of our Lord Jesus Christ he is proud from such withdraw thy self 1 Tim. 6.3 c. The Scribes and Pharisees who were the Church in a Popish sence were to be heard but it was whilest they sate in Moses Chair that is whilest they preached not their own traditions and phancies but Moses doctrine Arias Montanus saith Elucid in Mat. 23. Christ bids them do what the Scribes and Pharisees commanded Ex praescripto legis id est ex Cathedrâ Mosis So Origen Origen apud Lyran. Super Cathedram c. isie sermo de me est qui bona dâ—ceo contraria gero 3. The Text speaks not of the Church for particular Ministers in the Church are not the Church Now your Rhemists expound it of them in these words It is all one to despise Christ RheÌ„ Annot. on the Text. and to despise his Priests and Ministers in the Catholique Church to refuse his doctrine and theirs And indeed it must be understood of those who labour in the Word and Doctrine not of non-preaching Popes and Prelates 3. Mat. 16. you would say Mat. 18.17 which you read thus He that heareth not the Church let him be as an Heathen and a Publican Not to say any thing of your false quotation or reading a fault common throughout your Book Protestants may take notice what great cause we have to put these men into our bosoms as they expect whilest they profess we are no better then Heathens or Publicans though I am sure their usage from us hath shewed us Christians But to the Text How little it makes for your purpose the Context words themselves will shew It speaks not of Conformity of Faith to the Church but of obedience of the offending party to the admonition of the Pastors of the Church Thus Lyranus Si non aud Eccles pr ceptum praelatos contemnendo Lyr. in loc You might as well say that faith is a conformity to our selves because it 's said If he neglect to hear thee vers 15. or to two or three witnesses because it 's said If he neglect to hear them vers 17. whereby is implied that he ought to hear them Hence it might well follow that faith ought rather to be resolved upon a neighbor that is a private man then upon the Church because the offended party is first to be heard before the Church And then Sir who is guilty of the Private spirit that you anon talk of Sure your selves and not the Protestants In stead of these misapplied Scriptures for you I shall give you
one or two plain Scriptures proving the Word of God to be that whereunto a Christians faith is to be conformable The Apostle continued witnessing both to small and great saying None other things then those wâ—ich the Prophets and Moses did say should come to pass Acts 26.22 This was his teaching And for his own faith you have it Acts 24.14 This I confess unto thee that after the way which they call Heresie so worship I the God of my fathers believing all things which are written in the Law and the Prophets I shall put you in mind of what one of your Proselites writes about this Point I found that by consent of all Christians Dr Vane Lost Sheep return p. 5 6. this knowledg of the means to attain to happiness was not to be gotten by clear and evident sight nor by humane discourse founded on the principles of Reason nor by reliance upon Authority meerly humane but Only by Faith Grounded On The Word of GOD revealing unto men things that were otherwise only known to his infinite Wisdom seeing the Church to the worlds end must be built on the Apostles and Believe Nothing as Matter of Faith beside that which was delivered of them as St. Paul saith Ephes 2.20 Your self also when you come to the Point to speak of the Rule of Faith say that the Truth of God revealed and expressed to us is the Rule of Faith Chap. 9. If Faith be grounded on Gods Word and that this Word of God be the Rule of Faith How can the Church be it seeing there is a vast difference betwixt the Truth and the Church as betwixt a Rule and him that bears it Can you say properly that a man that keeps the standard in his house is the standard or that the post that bears it is it or that the ship that carries the compass is the compass Now you only say that the Church is the Pillar of Truth i. e. it doth but bear it If the Church be the Rule of Faith then I wonder what Rule they have sure not themselves and they being men like us they cannot be without a Rule no more then they can be Christians and yet want faith 3. You say By the first Conformity man comes to the knowledg of God as he is the Author and End of Grace by the second he relies upon his Mercy and Goodness c. Ans 1. You seem to make faith a bare knowledg distinct from reliance on Gods mercy and goodness whereby you give too little to faith whose acts are not only to discern God and divine objects but to rely upon that merciful and good promise of God whereby he offers himself and divine objects to be received by us By this receiving is faith expressed John 1.12 If faith be no more but bare knowledg then Devils yea Reprobates may have true faith yea and may hope in Gods mercy for faith is the foundation of sound hope Your Vasquez is more ingenious then most of you for he acknowledgeth that besides a dogmatical or historical faith Vasq in 1. 2. To. 2. disp 209. c. 1. 4. which he calls Catholike there is also a peculiar faith whereby a Christian believes that he is or shall be justified or saved And this faith is the foundation of that hope you mention and not much differing from it only that as hope looks at the thing promised so faith doth more directly reflect upon the promise though Vasquez saith the same of faith that you of hope Cujus generis est fides qua aliquis credit se a Deo per orationem obtenturum id quod petit c. I shall conclude this with the words of learned Rivet Ineptiunt ergo ne quid gravius dicam qui cum tribuant fideli spem fiduciam circa electionem gratiam salut m Propriam fidem tamen negant Rivet sum Cont. Tract 4. q. 16. ss 6. But as you cast faith here below it self so in the next Chapter you set up Charity above it self making it the soul of faith CHAP. III. Of the Diversities of Faiths Hopes and Charities IN this Chapter I shall only take notice of two passages 1. You say The means of habitual and actual divine Faith Hope and Charity is the Tradition of the Church Ans 1. If by the Tradition of the Church you mean the true and right Exposition of Scripture made by faithful Pastors and Teachers of the Church as Vincentius Lyrinensis understands it then I shall easily consent to you for it is no more then the Apostle himself asserts when he saith Faith cometh by hearing and hearing by the Word of God Rom. 10.17 But 2. If you mean the Churches opinions distinct from Scripture or unwritten Verities as they are called by you then I affirm that these are not means for your proposed end the Scripture it self without your additions being sufficient to make the man of God perfect in all graces And this you are not altogether unconvinced of as appears by your Preachers who in their Sermons do ground their discourses upon Texts of Scriptures and I suppose their Sermons are intended to be means of faith hope c. 2. You say St Paul gives to Charity the preeminence And not undeservedly for she is the enlivening Soul of Faith and Hope c. both they being out of her company as dead bodies without life or motion c. Your assertion is grounded upon two Scriptures viz. 1 Cor. 13.13 and James 2.26 For the first I freely subscribe to the preeminence of Charity but upon the Apostles reason not yours which is the continuance of Charity when Faith and Hope fail Thus the Apostle is understood by your ordinary Gloss Primasius Augustine and the generality of Expositors In presenti tria haec Lyran. in 1 Cor. 13.13 in futuro sola charitas permanebit Majus est ergo quod semper erit quam quod aliquando cessabit But you say It 's the Soul of Faith c. This I deny For 1. Your own Authors do earnestly contend that true faith yea that faith that justifies and is joyned with hope and charity 1 Cor. 13.13 may be without charity charity therefore cannot be the soul of faith for the enlivening soul cannot be absent from its body and yet that body remain a true living humane body 2. The Apostle saith that faith without works is dead as the body without the soul yet you will not say that good works are the soul of faith whereby it hath life and motion Your Rhemists assert it that the Thief on the Cross wanted good works and thereupon conclude RheÌ„ Annot. on Luke 23.43 that Faith hope c. will be sufficient and good works not required where for want of time and opportunity they cannot be had Now can you say that his faith was without life and motion It had so much life and motion that it brought him to Heaven by your own confession Now if the
Durand Scotus Gabriel and Almain for concluding that the authority of the Church is the reason of our belief of the things of Faith 2. From immediate inspiration of the Spirit Thus the Apostles were immediately inspired so that in their delivering of the truth they could neither fallere nec falli neither deceive nor be deceived this is taught by the Apostles Paul and Peter 2 Tim. 3.16 2 Pet. 1.21 The later of whom perswades us to give heed to the word of God because the holy pen-men of it were inspired by the H. Ghost Again for power which you leave unexplained it may be observed that there is a twofold power in order to this effect belonging to Christ 1. Authoritative which is his designation or appointment hereunto this may be understood by that text you cite As my Father sent me c. 2. Qualitative or dispositive this is Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one is his power the other his authority Again this power is exercised two wayes 1. By discoveries of the truth revealed to him Thus it s said All things that I have heard of my Father I have made known unto you Joh. 15.15 This is his outward teaching 2. By commanding the heart to believe and consent to those truths he reveals this power is spoken of by the Psalmist in Psal 110. Thy people shall be willing in the day of thy power Christ doth command the soul to receive the truth by stamping upon it a divine authority Majesty and withall by his Spirit discovering to the soul this authority and Majesty so stamped upon it This way doth Christ exercise his power in bringing the soul to close with the Scriptures as the rule of its belief 2. I proceed now to your consequence He having communicated his said knowledg and power to the Apostles and in them to the succeeding Churches but she may challenge a like interest and right in respect of after-Christians Ans 1. You tell us of succeeding Churches but lest you should seem to forget your dear Mother or give other Churches liberty to claim equal priviledges with her whilst you talk of Churches you neglect construction and come in with a She may challenge 2. 'T is false that she may justly challenge a like interest and right in respect of after-Christians as to the propounding of a rule of belief to them For 1. There is no need of another rule for them the rule that Christ propounded being suited to all Christians and fully sufficient and perfect as your self confess If that Christs teaching hath the full height and perfection of a rule i. e. be a compleat and perfect rule what needs another rule or can this other rule be higher then that which hath its full height or have greater extent then that which is perfect the perfection of Christs rule shews that nothing can be added to it If you say it was perfect as for the first Christians but not for after Christians I desire to know the ground of this distinction for I am ignorant of it 2. The succeeding Church hath not communicated to her the same knowledg and power that Christ had her knowledg is not universal there hath been in every Age since your Churches Apostacy an addition of supposed truths which the former Age believed not Your Pius 4. hath added some Articles to the ancient Creeds as necessary to be believed unto Salvation which formerly were not so imposed if once thought of sure then the Church before the Trent Council either knew not the whole revealed will of God and so could not by their preaching lay an exact rule of belief or you propound a larger object then Faith will well admit Again her knowledg is not infallible as I shewed in the beginning of this Chapter the present Church of Rome hath notoriously swerved from Primitive purity in their late Articles of Pope Pius his Creed Besides this it cannot claim either of these means of infallibility which I mentioned before the same may be said of power it s not the same with Christ they want both his power and authority as I have explained them Indeed if that which the succeeding Churches preach and teach be the same that Jesus Christ and his Apostles preached and taught then it is a rule of Faith to us but thus it s not the teaching of the Church that makes it a rule but its identity with the Scriptures the marrow of Christs and the Apostles preaching Thus the assertion is true otherwise the Churches teaching without respect to Scripture is not a Rule as I have already shewed and this is my Antagonists meaning as appears by his next words All matters of Faith as well other points as Scripture are to be taken up upon her account c. 2. Consequence or rather the first consequence arising from that is in these words Whence it follows pag. 13. that all matters of belief as well other points as Scripture are to be taken up upon her account and credit Ans 1. If by other points you understand other points of Faith then are contained in Scripture you take that for granted which is notoriously false viz. that there are points of Faith which the Scriptures containe not and consequently that they are imperfect and insufficient to be a rule of Faith and this is most false For 1. Whatsoever was contained in the ancient Creeds which were rules of Faith to those Christians that used them that was all contained in Scripture and more was not imposed as necessary to be believed to Salvation I deny not but your Trent Creed contains more then Scripture even many Articles which learned men say cannot be proved but out of unwritten Traditions but as it contains more then Scripture so is it much larger then any Creed that was used before it so that either their Faith was imperfect having an imperfect foundation or yours is redundant transgresseing the bounds of a right and ancient rule 2. The Scriptures testifie their own sufficiency 2 Tim. 3.15 16. I desire you to consider these two following Texts Act 26.22 with chap. 20.27 Lyran. He had declared the whole counsel of God so far as concerned Salvation and yet preached nothing but what the Scriptures did contain Ans 2. If you mean that we are to believe that the Scriptures are the Word of God and that other fundamental points besides this The Scriptures are the word of God are the truths of God and to be believed meerly because the Church asserts it so that the Churches affirmation of them should be the formal cause of our belief of these truths as I suppose you mean this I deny For 1. The Scriptures contain in themselves arguments that may convince a true Christian that they are the Word of God Many notes are given by Protestants which to you pulling them in pieces and viewing them singly seem weak which conjunctim or all together have
part I have and still do look on the Papists as the principal Instruments in our divisions and there are these five speciall Considerations move me to it 1. The many Popish Errours instilled into and broached by such as leave the truth Who that knows Anabaptism but is acquainted with their Popish Doctrines of Free-will Justification by works Possibility of keeping the Commandements c. It was Mr Love's Observation to his people a little before his troubles that there were about twenty Popish errours broached by them Was not the Foundation of that Babel the Anabaptistical party were lately erecting if God in mercy to his Church had not broken them in pieces a popish principle viz. that Dominion is founded in grace and therefore they the Saints must rule over the wicked as any that professed the true religion and had estates would have been Is not the Quaker religion a mixture of Popery with other errors else what means those Tenets charged upon them by the Ministers of Newcastle That we are not justified by the righteousness of Christ A book called The perfect Pharisee under Monkish holiness c. which he in his own Person did fulfill without us but by inherent holyness which Christ within us inables us to perform 2. That man by his own power may stand perfect and that men may be perfectly holy in this life 3. That there is no entrance into Heaven for any not perfectly holy unless by Purgatory 4. That every man in the world hath a light within him sufficient to guide him to salvation 5. That the Scriptures are not a rule for us nor are the spirits to be tried by Scripture nor are we to study them or give any sense of them 2. The Apologies which have been of late made for Papists and Popery by the Authors of the Beacon quenched the Catholick Moderator with many other books pretendedly printed in France but really in England as the Beacon on fire undertakes to prove 3. The discovery of some Priests and Jesuits and their secret actings tending to divisions themselves going under the names of converted Jews or gifted men or such as have left Popish Seminaries out of discontent with Popish errors or Gentlemen that have been travelling and return unto us for their healths sake or friends to some private Papists whom they can accompany into the society of such as they have hopes of seducing 4. The many wandring persons strangers in the places where they come without any call or imitation gathering assemblies thrusting themselves into the company of honest but simple persons and dispersing books pretending to and holding out some Truths but not without mixture of Popish errors 5. The intolerable enmity in the sectaries of our dayes against those who most earnestly oppose Popery and according to their Covenant seek the extirpation of it Nothing hath so much been declaimed against none so much opposed as the Ministry and Ministers of Christ who have set themselves against these errors Against this evil there is a twofold remedy 1. Discoveries of true solid and fundamentall Doctrines which hath been excellently done by the reformed Churches in their Harmony of Confessions by the reverend Assembly of Divines at Westminster in their Confession of Faith and Catechismes and by many particular Divines in their summs of Divinity 2. Opposition of the enemies of the Churches peace and unity In which many have bestowed much labour to good purpose some resisting one error and some another weakning the power and stopping the progress of false teachers Though the former be more excellent as more familiar and publick in its use every one not being able to wade into Controversie yet this latter hath its profit and is also necessary and therefore the Apostle requires that a Bishop be able by sound Doctrine both to exhort and convince the gain-sayers Tit. 1.9 10 11. and his reason is For there are many unruly and vain talkers and deceivers specially they of the Circumcision whose mouths must be stopped who subvert whole houses teaching things which they ought not for filthy lucres sake Of this nature is this book before thine eyes composed and set forth upon serious and considerate grounds The occasion offered hath an influx upon its composure the seasonableness of it as the Author conceives occasions its publishing The occasion was this a Popish Gentleman with whom I had some converse having had the loan of a Protestant Author of mine in requitall brought me this Popish Doctor as worth my reading expecting as I conceived that I should say something to it which at first I thought to do very briefly and suddenly But finding the book full of errors and the study of a reply delightfull and suitable to my studies wherein by occasion of the place and persons amongst whom Gods providence had cast me I had been most imployed next to my speciall Ministeriall duties especially supposing it might be an Antidote both to my own Congregation and others against this and such like infectious writings I proceeded to this answer which thou now seest which I conceive very seasonable in these times being moved hereunto by these reasons 1. This is the great Controversie Popery is the main errour which the Church of the New-Testament hath to oppose It s the mystery of iniquity upheld by the man of sin The Antichrist 2. It s at present least opposed of any other We abound in controversies amongst our selves whilest Papists set by unopposed taking it to use the Cheshire Ministers language as if God had set us together by the ears to make some sportfull spectacle for them to behold 3. It s most active though more prudently and with lesse noise managed then other errours The man of sin was acting in the Aposâ—les days much more now seeing his time is shorter than then it was Popish books are compiled translated printed and dispersed over the Nation Priests abound and are active amongst our people both with books and tongues and make great use of our divisions to perswade to Popery 4. It s the judgement of some learned men that Antichrist shall have a time of prevailing before his death and if so the people of God must have a time for their trying and it cannot be far off Now when this comes the question will not be whether we be Episcopal Presbyterian or Independant this and many such like differences which through meekness of spirit might be easily reconciled shall then with shame be laid aside and questions of higher concernment will be put to us as whether we believe the carnal presence in the Sacrament the Popes-Headship in the Church and the Roman Churches Headship over the world whether we believe the Scriptures or not rather the Pope to be the rule of faith whether we allow of Free-will Merit Justification by works Prayer to Saints as Mediators halfe Commuâ—ion which with other errours this Book of my Adversary endeavours to perswade you to and that with great hastiness 5.
Popes Legates sitting in it yet pleased not the Pope by their decree in the second Session That the Pope ought to be subject to a general Council This was also the decree of the Council of Constantinople which notwithstanding was called by John the 24. and confirmed by Martin the 5 two Popes 3. Infallibility is not subjected in the body of the faithful for it 's a clear truth which Dr Featly observed Whatsoever the Romanists say of the infallibility of the Church they resolve it at last into the Authority of the Church Indeed if we speak of the universal visible Church as comprehending all Beleevers in the world it 's not possible that all should err for then Christ should want a Church but for particular Churches it 's most evident they are subject unto error Papists profess it openly of other Churches and sometimes confess it of the Roman The Council of Trent decree to reform many things in manners and doctrine in that Church and there was great need so to do Cassander ingeniously acknowledgeth a defection from the primitive Church Cassand Cons Act. 7. p. 929. both in regard of integrity of manners and discipline and also in regard of sincerity of doctrine and further saith that this Church hath provoked her Husband multis erroribus vitiis with her many errors and vices From all this it 's most infallibly true that the Roman in none of their Considerations is infallible I will now come to examine his Arguments Pag. 12. he begins with a supposition saying Supposing it for granted that Christs knowledg of Gods revealed Truth and his power to convey the same to belief raised his preaching and teaching to the full height and perfection of a Rule of Belief to the first Christians it cannot in reason be denyed he having communicated his said knowledg and power to the Apostles and in them to the succeeding Churches as appears by his own words Joh. 15. Joh. 20. but she may challenge a like interest and right in respect of after-Christians whence it follows that all matters of Belief as well other Points as Scripture are to be taken up upon her account and credit and that whatsoever comes upon any other score is to be reputed Apocryphal and no way appertaining to the obligation of Belief In answer hereunto I will first consider the Supposition and afterwards the inferences and proofs of them There are divers things herein questionable if not simply false 1. 'T is said Christs preaching and teaching was a Rule of Belief Ans If by these acts you understand the materia circa quam the matter of his preaching viz. the Scripture or Word of God then it 's true that his teaching was the Rule of Faith i. e. that which he taught and discovered to them was the Rule of Faith but if you understand it of his transient preaching as if by these acts he propounded to them a Rule of Faith for so your words seem to import it 's false for Christ by his preaching did not propound a new Rule of Faith but did onely reveal that rule of Faith which was before laid and was contained in the Scriptures of the Old Testament Hence it was that Christ sent his hearers to the Scriptures John 5.39 and himselfe did preach out of the Scriptures Luk. 24.25.26 27 44. c. Luk. 4.16 and that for this end as Beda notes that he might manifest himself to be the same that spoke in the Prophets Beda apud Lyran. and that he might remove that sacrilegious conceit that there was one God of the Old another of the New Testament Yea further Thus did the Apostles after him Act. 26.22 they preached nothing but what was contained in the Law and Psalms and Prophets 2. 'T is said was a Rule of Beliefe to the first Christian◠Ans And is it not a Rule of Belief unto us who are after-Christians Had the primitive Christians one Rule of Faith and we another If there be one Faith why not one Rule of Faith to all Christians why doth the Apostle exhort the Philippians and in them all Christians to walk by the same rule In eadem regulâ fidei Phil. 3.16 Gloss interl If there were one rule doth that blessing Gal. 6.16 extend only to the Primitive Churches and not rather to all Christians who were to walk by the same rule that they walked The teaching of Christ doth not make one rule and of the Apostles another but both reflect upon and explain one and the same rule of Faith 3. Whereas you say Christs knowledg of Gods revealed truth and his power to convey the same to belief raised his preaching c. Pon might have done well to have explained what knowledg and what power this is you speak of which is sufficient to qualifie a person for propounding a rule of Faith I conceive its requisite 1. that this knowledg extend to whatsoever Faith is to belief for seeing the rule of Faith must be exact containing neither more nor less then Faith is to belief hence it will follow the Propounder of this rule must know what is the adequate object of Faith This universality of Christs knowledg is hinted in one of the Texts you mention viz. Joh. 15. All I have learned of my Father I have made known unto you Here is first an universal knowledg and then the proposal of a rule suitable to this knowledg 2. That this knowledg be most certain and infallible no teaching can be a rule of belief but that which is grounded on infallible knowledg conjectural knowledg may be a ground of opinion not of Faith Hence is that expression Joh. 19.35 He that saw it bare record and his record is true and he knoweth that he saith true that ye might believe Now this infallibility in the subject knowing ariseth either 1. from the Divine Nature in the person Thus the persons in the Trinity are only infallible and for this cause it is that many learned Papists do deny that our Faith is resolved into the authority of the Church and Azorius tells us that in his time it was the common opinion of your Divines that Faith was ultimately resolved into God Inter Cathol tres sunt opiniones una est asserentium primam rationem in quam fides nostra ultimò resolvitur esse Deum revelantem quae sunt fidei Deus enim est prima summa veritas quaé falli ullo modo nec fallere potest ac ratio credendi debet esse talis ac tanta ut ei falsum subesse non possit Haec opinio quam sequitur Cajetanus est communi consensu in Theol. Scholis modo recepta Azor. instit Moral parl 2. l. 5. c. 24. q. 2. the revealer of the objects of Faith and that upon this account because he could neither deceive nor be deceived being the prime and chief Verity and the reason of Faith must be such as cannot deceive and for this reason he rejects
The reasons of my denial are these 1. It s the priviledg of the Word of God written or the Scripture to be the ground of Faith These things are written that ye might believe Joh. 20. ult i. e. that your Faith might have a certain foundation revelations or traditions being more uncertain and easily pretended where they have no existence or being Compare with this 2 Pet. 1.18.19 Ye have a more sure word of Prophecie that is In quo magis confirmetur auditor whereby the hearer may be more confirmed So that the word is more sure and that to us inasmuch as we are thereby more confirmed Hence it is that our Saviour sends his hearers to the Scriptures that therein they might finde what they have to believe Joh. 5.39 So doth the Prophet Isa 8.20 and Abraham in the parable Luk. 16.29 which your Lyranus comments thus upon Lyran. in Luk. 1 is 29. Habent Moysen c. they have Moyses who taught moral actions and the Prophets who delivered mysteries of Faith and these suffice to salvation therefore it follows let them hear them This was the measure of the Apostles preaching and faith Act. 26.22 Act. 17.10.11 By this the Bereans tryed the truth of the Apostles preaching and for its conformity thereto Annot. of Divines on the Text. did receive it into their belief 't is said therefore many of them believed i. e. because of the testimony of the Scriptures So that we may truly say that if the Apostles had preached any thing beside or contrary to Scripture the Bereans would not have believed their preaching and the Apostle himself would have justified them herein Gal. 1.8.9 On which Text Augustine hath this note Qui praeter greditur Aug. apud Lyran. in c. He that goes beside the rule of Faith doth not walk in the way but departs from it Neither would the Apostle himself have us found our hope on him but on that truth which he declared That which was spoken by him was better then he by whom it was spoken From whence what can be more clearly infer'd then that 1. The Word of God preached is the rule of Faith And 2. That faith is not resolved into persons preaching the truth but into the truth preached by them contrarie to both which is your minor Proposition 2. Ans Supposing it true that the Church must be the ground of Faith yet I affirme that this is not yours or any other present Church but only the Primitive Church which as I have already shewed is of greater authority then the present Church which is in a kind grounded upon the Apostolike Church or that Church which contains the Prophets Apostles c. All succeeding Churches are built upon the foundation of the Apostles and Prophets whose testimony because of their visible converse with God and Christ becomes efficax ad credendum effectual for the grounding of Faith It s observeable that whereas Abraham might have told the rich man that his Brethren had a present Church to hearken to yet he only mentions Moses and the Prophets 2. I affirm that if your Church be a foundation of Faith yet this would not be a Divine but only an humane Faith And indeed this is the very reason why your Doctors commonly held that Faith is ultimately resolved upon God himself revealing the truth as Azorius observes because Divine Faith must be resolved into a Divine testimony which the testimony of the Church is not and they prove it by divers arguments especially by foure which I have transcribed out of Azorius And though he do not altogether adhere to their opinion Ratio 1. Ecclesiae testimonium est quidem divinum sed participatione non per se sua naturâ at Dei testimonium est divinum per se suâ naturâ fides divina resolvi debet in testimonium quod sit per se non autem participatione divinum 2. Quae sunt fidei revelatione Divinâ non naturae lumine sunt patefacta at Deus est qui revelat ac pandit res fidei non ecclesia 3. In Angelis Prophetis Apostolis caeteris Librorum Cananicorum Scriptoribus fides non resolvebat in ecclesiae testimonium sed in Deum per se pro xime revelantem at fides nostra est ejusdem speciei cujus fui illa Ergo in eandem rationem credendi reducitur 4. Quamvis ecclesia sit testis non tamen Condit aliquem articulum fidei sed declarat explicat quae sunt fidei c. Azor. Instit Moral Parl. 2. l. 5. c. 24. q. 2. but allows somthing to the Church yet he acknowledges that it 's ex accidenti by accident that our Faith is resolved into the Churches authority Again 2. Many learned Papists believe and teach that it 's onely an humane Faith whereby we believe that this or the other Pope is Peters Successor and Christs Vicar on earth because it depends on this Proposition that this or the other Pope is orderly and Canonically chosen to the Popedome which is also objected against General Councils Now how can we believe a Popes Decrees for a Divine Faith when it s onely an humane Faith whereby we believe that he is Pope or Peters Successor Becanus clearly resolves That if any stay in the resolution of the Church and ascend not to the Scripture his assent who believes because of the authority of the Church is not an assent of Theological Faith but of an other inferiour order viz. that which Scotus calls an acquired Faith and saith is only conceived by the Churches testimony which indeed is nothing else but an human faith for its such a Faith whereby we believe one that may both be deceived himself and may deceive us although we believe that he will not deceive us Sot lib. 2. de Nat. grat c. 7. Hereupon Sotus acknowledgeth of him that he held the authoritie of the Church to be only humane than which what can be more contradictory to your assertion 3. Ans I grant that the testimony of the Church is an external motive to belief as is also consent of people conformitie of the things believed to natural light accomplishment of Prophecies Miracles Gods Judgments against the Enemies of Truth c. The testimonie of the woman of Samaria was an external motive to the Samaritanes belief not the formal cause of it so the preaching of Godly Ministers is a means whereby men are brought to believe yet you will not conclude that Faith is built on them and they infallible It is the Church by which as a means not for which as the formal ground we do believe Your fifth Argument is taken from the Churches composure and nature 5. Arg. p. 18. 16. in these words Look on the Churches composure and nature and her strength will appear yet more by reason she is framed and made up of men Gen. 22. dispersed and spread over the world Act. 1. who
All Papists If you have are mens judgments and thoughts visible to the eye Or did they all write their judgments and give you them that your eye might see them But I shall confute this hereafter 2. Why do you vary your phrase for first you say this unity is an effect of acknowledgiâ—g the Church for the rule of belief And then as thinking you had missed it you speak of actual squaring mens belief to the Church There is a great difference betwixt these A Papist may acknowledg the Church to be the rule of faith yet through ignorance of what the Church holds or some other cause he may not square his belief to the Church Experience tells me that many Papists in these parts acknowledg the Church to be the rule of belief yet it s hard to find one that doth not in some point or other differ from the Church I have found many that in some points dissent from her Soto and Catharinus who were both present at the Trent Council could not agree what was the Councils meaning in the points of Original sin and justification but wrote one against the other of those subjects So that though both of them might acknowledg the Church to be the rule of faith yet they could not both square their belief to the Church unlesse she be a maintainer of contrary Doctrines 4. May not experience carry it as much for the Scriptures and shew that they are the rule of faith for its most certain that all that square their belief to the Scriptures are one in Religion Thus the primitive Christians did square their belief to the Scriptures and were unanimous It s mens leaving the Scriptures and building upon their own fancies or building their faith upon changable and unstable men that makes dissentions and jarring The Word of God being always the same there cannot be dissention where is conformity to it 2. You give a reason hereof saying Of which no other reason can be given but that the Church is alwaies constant and certain other rules subject to uncertainty and change Answ 1. What mean you when you say that the Church is always constant and certain is it in regard of existence I grant it of the Catholique but deny it of your Roman Church God had a Church before there was a Roman Church and when Babylon the great is fallen there will be the Church still I know no warrant you have that your Church shall always continue there is much in Scripture to perswade the contrary Or 2. Is it in regard of holding and manifestation of the truth but this way it hath not been always constant Time was when it was Arian under Liberius and the Orthodox grievously persecuted in it time was when it administred the Lords supper to Children even for 600 years Time was when the Bible of Clemeâ—t was commanded under the danger of a curse to be received as only Authentical now Sixtus his Bible must be so received upon the same danger Time was when your twelve articles of Pope Pius's creed were not enjoyned as necessary to be believed to salvation as now they are Again Sometimes it hath happened that the Church could not would not or durst not manifest the truth Where was then its certainty The question about the efficâ—cy of grace was twice brought to the Apostolique chair forsooth and after many years disputation in regard of its subtilty it was sent away with the difficulties in determination wherewith it came thither Questions it seems must be easy or else your vertual Church cannot certainly determine them What certainty is here when subtilties can stop the Popes determinations Your decrees concerni g the virgins impeccability in the Council of Trent are dark and of no great certainty 2. It s fâ—lse that other rules are subject to uncertainty and change The Scriptures are more certain and unchangable than your Church they are called a more sure word of prophecy to which we do well that we take heâ—d But that we might think that you reverence Scriptures you say True it is that Scripture in itsel that iâ— as it is the Word of God dictatâ—d bâ— the Holâ—-Ghost is certain and infallible but to us 2 Tim. 3. to wiâ— as it is liable to this and to oth rs privâ—te interpretation it is as uncertain and â—allible as man witnesse the many contrary interprâ—tations c. Answ 1. The Scripture is not only certain in it selfe but even to us and therefore the Apostle speaking to private Christians 2 Pet. 1. saith We have also a more sure word of Prophecy whereunto ye d well that ye take heed as unto a light c. The Scripture oft declares its own plainnesse and certainty as to us Prov. 8.9 All the words of my mouth are plain to him that understandeth they are plain obvious Vatabl. and easie to be understood Psal 19.7 The testimony of the Lord is SVRE making wise the simple Psalm 1â—9 130 The en rance â—f thy Word giveth liâ—ht it giveth undâ—rstanding unâ—o the simple 2. Th u h particular men may makâ— wrâ—ng interpre ations of some placâ—s yâ—t thâ—s is when they use not that diligence and those means that they ought to use as viewing antecedent and subsequent Scriptures comparing like places considering what words are figurative what proper reading and pondering the interpretation of the learned bringing all to the rule of faith i. e. plain places wherein the articles of faith are clearly propounded Tertul. l. de veland virgin or if you will the Apostles Creed which Tertullian calls the immutable and unalterable rule of faith And your selves grant that the virtual Church may erre if she use not diligence 3. May not the same you say of Scripture be said of your Popes Decretals Councils Canons c. may not these have wrong interpretations No doubt but they may witness the difference betwixt Soto and Catharinus Certain it is that the Scriptures in points necessary to salvation are more clear than your Decrees and Canons Lastly I know not what you quote 2 Tim. 3. For I find nothing for you in that Chapter but rather against you Timothy had known the Scriptures from a child and they are said to be able to make him wise to salvation through faith which is in Christ Jesus Here is study of the Scriptures note of the Churches Canons Here is faith in Jesus Christ not in the Church The Scriptures as I said or ignorant of such expressions CHAP. VIII Of the Spirit of Spiritists WHen I had read this Title and compared it with the Title of your tenth Chapter I thought Spiritists and Protestants had noted two distinct kinds of persons But the matter of this and the next Chapter shew that in the language of the beast they are the same It s strange you bring not in Scripturists and Christians they are equally strange to you who glory only in the name CATHOLIQUE but why do you use these names Is it
rule of faith as such cannot be considered but as to us it being a relative tearm cannot be considered without relation to beleevers who are its correlative you might as well tell of a father considered in himself or in respect of his Child A father abstract from relation to his child is no father no more is the Word of God abstract from its respect to beleeve in a rule of Faith 2. You are extream quick and witty in distingishing betwixt Gods truth revealed and the same truth expressed I wonder what 's the difference doth not God when he reveales his truth expresse it to us revelation is nothing else but the expressing of some thing formerly unknown Spiritists say Gods truth revealed or expressed to us in Scripture is the rule of Faith and manners to beleevers 2. You say Their difference is about the exprâ—ssion These Spiritists holding that it is that of their private Spirit joyned to to that of Scipture only those Catholiques that it is that of the Châ—rch Scripture bearing witness to her truth Answ 1. If Spiritists for I use your own word and you agree about the rule of Faith both in it self and in respect of us that it is Gods revealed truth and the same truth expressed to us Why then do you entitle your Chapter The Spiritists rule of Faith as if we had one rule of Faith and you another whereas you assert that the difference is not about the rule but the expression of it You explain the difference thus Spiritists hold that the rule of Faith is Gods revealâ—d truth expressed to them by their private Spirit joyned to the expression of Scripture only Catholiques teach that it is God revealed truth expressed by the Church Scripture bearing wirness to her truth Ans 1. For your opinion I say 1. What mean you by Gods revealed truth I perceive you understand not the Word of God revealed by the Prophets and Apostles in Scripture for you seem to blame us for our expression of Scripture only and accordingly oppose the Scriptures sufficiency in your next section 2. How comes it that the Spirit of God hath no place with you in expressing the truth of God Must your Diana shoulder out the Scripture and the Spirit too The Spirit is much beholding to you for your opinion Are you not Antispiritists in this your doctrine and clearly destitute of the favourable effects of the Spirit of God 3. Hath the Scripture no use or imployment with you but to come in and bear witness that the Church is true Doth it not witness for Gods truth as much as for your Churches truth Is it not the testimony of the Lord Jesus But as the thing Church is the Pillar of Truth so the word Church is the very Pillar and Prop of Popish Errors and therefore you use it usque ad nauseam 4. Are not you like a turning mill-horse or like the wicked in the Psalms Impii nmbulant in circuitu You say the Scripture is the Rule of Faith at least partial as the Church expresseth that is expoundeth it and if you be asked how you know the Church expounds it right you answer by the Scripture which bears witnesse to the Churches truth The Scriptures bear witness to the Churches truth and the Church bears witness to the Scriptures truth But your tenet is so clear with you though most grosse and wicked that you add no confirmation of it but what ariseth from the opposition of ours as you have delivered it Therefore 2. I come to defend ours against you but first I will lay it down in other tearms 't is this we say that the rule of divine belief is the Word of God contained only in Scripture the means whereby we understand it is principaly the Spir t of God which enlightens our minds and eâ—abâ—es us by the use of those means God hath appointed us to use amongst wh ch we number the consent of learned men in former and in the present age for the findiâ—g out of the Scriptures meaâ—ing Now if this be tâ—e private Spirit you speak of we acknowledg it and own it and account what you say against it to be sinfull and foolish as will presently appear Against us 1. You affirm that this Spirit is false and spurious Answ 1. Is the Spirit of God in private persons false and spurious Or have they not this Spirit Take heed of blasphemy for you are at the brink of it The Spirit is promised to private Christians as well as to others and doth testifie as truly though not always so manifestly and fully in them as in publique persons convened in Council I could quote many particular Doctors of your Church preferring their own expositions of Scripture before the expositions of the Church and Fathers but for brevity to refer to Dr. Mortons learned Apeal lib. 9. c. 29. I will only say one thing for your self that in your expositions of Scripture so much as it is especially in your reading of it you follow neither Church nor Father nor honest Christian witness the Scriptures you bring for your impudent assertion 1. text 2. Pet. 1. No interpretation of Scripture by private Spirit Excellently read you have found private Spirit in expresse words yet let me tell you had you been put to read this Text instead of a Miserere mei before a Judg of Assise your reading would hardly have saved you from hanging 2. Text Math. 18.17 To belâ—eve the Churcâ— Admiâ—able Heâ—e is faith iâ— the Church in express tearms which none ever saw before 3. Text 2 Cor. 10. Where say you St. Paul wisheth to captivate the understanding to the obedience of faith Yet more falshood The Rhemists as well as we and all men that are in their right wit and have any thing of ingenuity read it to the Obedience of Christ I wonder you read it not to the obedi-of the Church And thus you would prove both faith and obedience due to the Church which in time might have procured you a Cardinalship 4. Text Luke 16. None can serve two Masters This reading is tolerable I will briefly now answer these Texts 1. To the first I say the words are these knowing this first that no prophecy of Scripture is of any private interprâ—tation and they are spoken of the penmen of Scripture not of private Interpreters who did not use their own wills and counsels vers 21. but were inspired by the Holy Ghost The Rhemists reading shews that it belongs to the Prophets Vnderstanding this first that no prophesie of Scripture is Made by private interpretati n It 's spoken of the Composure not of the Exposition of Scripture 2. Your second Text I have formerly answered 3. Your third Text Chrysostom understands of bringing men from the estate of death and destruction into the estate of life and Salvation subjecting them to Christ Your gloss by All understanding conceives is meant all proud conceited persons who are made subject to the faith of
Christ which they had before resisted 4. Your fourth text shews if it be any thing to our present purpose that the Spirit and your Roman Church are two Masters that cannot both be served and therefore it s not strange you have opposed the Spirit whilst you have stood for your Churches interest But Sir know that the Spirit of God and the true Church are not contrary Masters much lesse the Spirit of God in private persons and the same Spirit in publique Ministers The Spirit of God is in the Church and in every particular and reall member thereof revealing himself to each according to the capacity and need of every member 2. You affirm concerning the Scriptures that the Scripture is deficient which you prove by Scripture and by Reason 1. By Scripture for Scripture attesteth it in that it refers to the Church Answ 1. The Scripture never refers to the Church for the perfecting of it that so it may become a perfect Rule of Faith Azor. instit moral part 2. l. 5. c. 24. ad finem if it do shew me where for I know not 2. Your own Authors confesse that the Church cannot make an article of faith how then can she supply the Scriptures deficiency 2. You attempt to prove it by reason saying reason makes it good because it declares not all points that Christians are bound to believe which they acknowledg themselves bound to beleeve Answ 1. I could bring many testimonies to prove that Scripture is a rule your selves grant it to be a rule when you call it Canonical with exclusion of other writings now it s no rule if it be not perfect for the rule that faith requires ought to be as full and ample as the duty of faith 2. The Scripture asserts that whatsoever we are bound to beleeve as necessary to salvation to be beleeved is contained in Scripture that noted place 2 Tim. 3.15 16. makes it evident the abundant utility shews its sufficiency to instruct any to salvation that speech of Biel Quomodo anima hominis In Can. miss lect 7. f. 146. c. How can the soul of man live the life of Righteousnâ—sse and Grace unlesse it know Gods will and those things which according to it are just or unjust to be done or to be left undone to be loved or to be hated to be fear'd or to be attempted and what are to be beleeved and wâ—at to be hoped for with what ever else is necessary to our salvation all which sola docet sacra Scriptura the sacred Scripture alone tâ—acheth Indeed we grant that all things to be beleived are not expresly set down in Scripture nevertheless what is not expressed may be deduced from that which is expressed or analogically reduced thereunto But I come to your instances of points of faith which Scripture declares not 1. Instance concerning Scriptures You say they declare not that those books of Scripture which are received for Canonical are so indeed that some are Canonical other some Apocriphal that they are determinately these or others â—nsw 1. They do declare that those books which are received for Canonical by Protestants are such and the Apocryphal books are not such For 1. One part of Scriptures gives testimony of another The New Testament bears witness of those books that go under the name of Moses the Prophets and Psalms again they give testimony to the New Testament Yea the whole Scripture doth bear witness to it self that it is the Word of God haveing those intinsecal notes whereby it may be known thus it is with the book of the creatures which sets forth the wisdom power and goodness of God and is therefore a witnesse thereof Now if it be asked whence it appears that this is a witnesse it must be granted that it appears by that order which is in the Creation together with the profitablenesse and usefullnesse of all things in their places The harmony consent spiritual profit c. of Gods Word in Scripture doth evidence that it is Gods Word and sacred Scripture If it were not thus that Scripture gave testimony of it self how doth the Church it self know Scripture to be Scripture She cannot plead Enthusiasme and the humane testimony of Fathers is no sufficient ground for infallibility 2ly All things are written by the Apostles which are necessary to be beleeved by all men Bellarm. de suffis script c. 11. these are Bellarmines words but to beleeve the Scriptures to be the Scripture is necessary for all men say you therefore it must needs follow that its written by the Apostles that the Scriptures are Scriptures 3ly By way of retortion I pray Sir how do you know that this or the other is the true Church for this Bellarmine saith must be certainly known in as much as all opinions depend upon his testimonies The same way that you say the Church may be known even by it self the same way do we know the Scriptures they give evidence to themselves 4th The exact knowledg of what books are Canonical is not absolutely necessary to be beleeved I deny not but the knowledg of Gods Word is thus necessary and this may be where that knowledg is wanting It cannot rationally be denyed that Christians for some hundred years after the Apostles did know the Word of God yet wanted exact knowledg of what books were Canonical nor was the knowledg of them judged necessary to salvation 2. Instance concerning the Jewish Sabboth You say The Scripture declare not that the Jews Sabboth â—s to be neglected and laid aside and the sunday solemnized An w. The Scriptures declare both The first Col. 2.16 17. Let no man judg you in respect of the Sabboth days which are a shaddow of things to come but the body is of Christ Azorius saith the precept of the Sabboth Azor. inst tuor p. 2. l. 1. c. 1. if you consider the determinate and set time did belong to the ceremonial Law and therefore was abolished by the death of Christ Now the Scriptures are most clear and full for the abolishing of the ceremonies For the second the Scriptures expresly teach the solemnization of Sunday 1 Cor. 16. Apoc. 1. Calling it the Lords day Rhem. amot on Gal. 4.10 The Rhemists say In the Apoc. c. 1. There is plain mention of the Sunday that is our Lords day unto which the Jewes Sabboth was altered 3. Instance Concerning the Creed you say The Scriptures declare not that the Creed is authentique and truly the Apostles Answ 1. If you consider the matter of it the Scriptures declare that it is truly authentique and the Apostles for the articles thereof are Apostolique Doctrine contained in the Scriptures Every article may be proved by them 2ly If you consider the form or composure of it that the Apostles made it each one of them addding an article to it this is not necessary to be beleived being but grounded on humane fallible testimony 4. Inst Concerning things indifferent
please God as if all the Saints of God who were married cannot please God or that of Harding that by Peters Sword is meant the Popes Civil Power or that of the Lawyers that by Cardines terrae 1 Sam. 2.8 are figured the Cardinals by whose Counsel the Church of Rome is governed See Willets third Pillar of Popish Doctrine yea and such as are grounded upon base and exorbitant passion as where they reject the Expositions of Fathers meerly in opposition to Protestants See Maldon in Joan. 9.62 and Bellarm. l. 1. de extr Vnct. c. 2. init both which reject a generally received Exposition because the Protestants entertain it 4. The Scripture it self rightly used and judged gives sufficient information of it's owne meaning especially in fundamental points which are plain and easie to him who useth discretion in searching of it If it were not thus to what purpose did holy Writers set Pen to Paper Yea and write not only to Bishops and Pastors but to private Christians also It were a vain thing to write so as that those they wrote to could understand nothing of their meaning besides it 's more then probable that the Apostles Preaching was of the same obscurity with their writing To this you give us this answer The Apostles did set Pen to Paper for a greater confirmation of the truth to bear witness to the sincerity and candor of the Churches teaching and preaching and not for every one to be his own carver and interpreter Repl. 1. Your answer is more for than against us for who are they that must have the truth confirmed to them and must have a witness to assure them that the Teaching and Preaching of the Church is sincere and candid are they not the People who are commanded to try the Spirits 1 Joh. 4.1 and are commended for searching the Scriptures to find whether what the Apostles Preached was the truth Act. 17.11.12 How can the Scriptures witness to them that the Pastors of the Church teach truth if they cannot understand the Witnesses language or what confirmation can we have of truth if we must not meddle with that which is the Rule and Touchstone of Truth The Apostle Peter commends Christians for giving heed to the Scriptures 2 Ep. 1.19 calling them a light shining in a dark place whereby he demonstrates their clearness and conspicuity even to private Christians giving heed thereto 2. Your words make much against your selves for they imply 1. That the truth is more confirmed by Scripture than by the Church therefore the Church as to confirmation of truth is inferiour to Scripture 2. That the Teaching and Preaching of the Church is not to be believed upon that account but because of it's consent with Scripture it receives its evidence of sincerity and candor from Scripture both which are certain truths but not agreeable to your Positions 3. That the Scriptures are to be translated into those Tongues People can understand else they cannot be assured of the truth by them nor can the Scriptures be a witness to them of the sincerity and candor of the Churches teaching and preaching Can an idiot know by Aristotles Greek works whether Expositors deal sincerely and candidly in their commenting on him or at his works a greater confirmation of Philosophicall truths to such a one than their Commentaries If you have any ingenuity you cannot affirm it 4. That the Scriptures are the rule of Faith whereby even the Churches teaching is to be tried 5. Whereas you say the Apostles did not set pen to paper For every one to be his own Carver and interpreter reply 1. The Apostles did therefore write that every one might hear Rev. 2.7.17.29 and give heed thereto 2 Pet. 1.19 and understand and beleeve John 20.31 yea and might teach them their children 2 Tim. 3.15 wtih 1.5 and others related to them Acts 18.24.26 Aquila and Priscilla instruct Apoâ—â—os in the way of the Lord which was done by interpreting Scripture to him concerning those points wherewith he was not well acquainted and yet Burgensis saith of them that they were simple persons persons of no great learning nor eminency in the Church excepting for piety 2 'T is true that the Apostles did not write with an intent that every one should wrest it as the Apostle saith some did 2 Pet. 3.16 which may be applied as well to Clergy men as private Christians but they intended an application of it to Christians particular use and that even by themselves privately and not onely publikely But you urge for this you have said It was ever held an effect of great improvidence and occasion of intollerable confusion for the people in any Common-wealth to have the freedom of construing the Law therefore wise Lawmakers to shew their care and foresight for the good and weal-publick as they caused their Laws to be written so they appointed certain select persons of integritie and abilitie to dispence the same If this be true as it is c. Resp. 1. It s most false that you say It was ever held c. Tholosanus tells you that Advocates are of little use in Poland Tholos syntag juris L. 49. c. 6. Sect. 29 Azor. inst Moral part 3. l. 13. cap. 29. dub 2. but every man is admitted to plead his own cause Himself and other Casuists when they tell who is prohibited from being Advocate do not exclude private men from pleading their own cause See Tholos and Ararius who are so far from holding it an effect of great improvidence c. that they allow it You finde the Apostle Paul pleading for himself Acts 24.12 13 18 19. and 25. and 10 11. in both which places the Apostle pleads for himself and that by Law which he interprets for himself Now he would never have done this had he thought it an effect of great improvidence or an occasion of intollerable confusion as you suggest it Advocates do not substantially but accidentally intervene in publick judicatories as Zorius speaks Sup. cap. 12. init Now that which onely accidentally intervenes may sometimes not intervene 2. The reason you give of Law-makers appointing certain select persons of integrity and ability to dispence the Laws it s an occasion of intellerable confusion c. Is not the proper reason of that appointment but rather the true and main reason is this All men are not able to understand the meaning and sence of Law though some may be able now a good Law maker doth consult the welfare of the meanest subject If some men should handle their own cause they would indanger it through their unskilfulness of Law and the subtilty of the adversaries So that the danger is not so much confusion and disorder as the prejudice of civil and particular rights every man not being able to deal with every adversary nor to understand every case in Law 3. All that you say makes onely against a publick pleading in Courts of Judicature which doth not take away private mens
endeavour to answer them for the present I understand not what they should prove and therefore dismiss them without any answer In your third Section you go about to prove the Churches infallibility as a qualification of her for the delivery of a Rule of Faith and you urge divers Arguments which I now come to examine and answer Arg. 1. God hath endowed her with inerrability whereby to convey the truth safely and without danger of miscarrying by arming her proof against all the enemies of truth against ignorance error darkness weakness For this you urge divers Texts In these words though they seem an intention of but one argument yet there are these two viz. 1. If the Church cannot convey truth safely and without danger of miscarrying but by the gift of inerrability then Christ hath endowed her with it But she cannot convey truth safely and without danger of miscarrying but by the gift of inerrability Ergo c. 2. If Christ hath armed his Church against the enemies of truth viz. ignorance darkness error and weakness then hath he endowed her with inerrability but he hath so armed her Ergo c. To these in order Ans First to the first I answer 1. By denying the consequence of the major Proposition the reason of my denial is this Christ hath not made the Church the principal much less the only means of conveying truth safely Though yoor Pope Cardinals Jesuites Priests yea General Councils should err yet there remains a safe way of conveying truth without miscarrying that is the Scriptures 2 Pet. 1.19 Beda paraphrasing upon those words In a dark place Beda apud Lyran. hath this note In hujus saeculi nocte c. In the night of this world full of temptations vices and errors where there is hardly one to be found without error against which this light is necessary So that you see the Scriptures convey the truth safely against temptations vices errors in the judgment of this venerable Author It may be you will object that infallibility is necessary for the Church that she may safely convey these Scriptures wherein the truth is But I deny this to be true For 1. It cannot be denied but God did make use of the Jewes to preserve the Scriptures Rom. 3.2 yet by the leaven of their Doctors the Pharisees the Commandments of God were transgressed Matth. 23.5 Yea it evidenceth their errability that they mistook the sense of the Law and when Christ came Mariana tract pro edit vulgát cap. 7. p. 50. that they did generally oppose and resist him and yet I believe the Scriptures yea I had almost said the very iota's and titles of them were preserved from miscarrying Your Authors confess of the Hebrew text that there is no substantial error in it 2. The Law was by Gods providence kept safely a great while in the House of the Lord unknown to any till Hilkiah the High-Priest found it in the daies of Josiah 2 King 22.8 Now you will not ascribe infallibility to the House of the Lord. 3. You acknowledg not the Greek Church to be a true Church yet the Scriptures have been safely preserved by them whilest the error of the Chiliasts and of those who laid a necessity on Infants to receive the Eucharist remained in the Church which was for some 100. of years yet then the Scriptures were preserved from miscarrying The truth is Gods Providence is chiefly ingaged for the preservation of these books and that concurring any means that God useth may suffice though they were Turks and Heathens that had the keeping of them 2. I answer by denying your Minor and say the Church may convey the truth without the gift of inerrability bestowed on her as well as other Churches subject to errour have done Thus we confess that your Roman Church hath preserved the ancient Creeds the Commandments and Scriptures though we deny you to be sound members of the Catholike Church We admire and adore Gods providence not your inerrability had not a Divine hand overawed you I fear the Scriptures would have fared little better then the Fathers have done whose writings you have notoriously corrupted and falsified as hath beene manifested against you by our learned Writers 2. Arg. 2. To your second Argument I answer by distinction viz. a subject and particularly the Church may be armed against ignorance darkness error and weakness either in regard of hurts blows and lesser foils or in regard of total ruine or a final overthrow or if you will these may be considered either as total or only partial It 's exemption not onely from total and ruining ignorance darkness error and weakness but from inferiour degrees hereof that can prove infallibility in the subject so exempted So then if the Church be exempted from all degrees of these evils so as they cannot at all hurt her then your Argument is good but this exemption I utterly deny Christ hath only so far armed his Church whilst Militant against these that they shall not ruine or destroy her gross ignorance and obstinate error the forerunners of ruine cannot happen to the Church but lesser degrees of these may This is confessed by your own Authors of each of these 1. Ignorance Lombard saith Lomb. l. 4. dist 18. f. Deus non semper sequitur ecclesiae judicium c. God doth not alwayes concur with the judgment of the Church which judgeth somtime by stealth and ignorance 2. Darkness Ccc. Dial. p. 1. lib. 5. cap. 28. Occam saith Circa illa c. Concerning those things that are not necessary to be believed expresly it s not necessary that the Churches judgment be alwayes certain Sure uncertaintie of judgment must arise from darkness 3. Error Thus Picus saith Fieri potest c. It may be that the Vice-head may be distempered as the natural Franc Picus Theor. 23. and as this noxious humour so that may diffuse into the body unsound opinions Stapl. Relect c. 1. q. 4. Art 5. Not. 1. Stapleton confesseth That perfect holiness in regard of Doctrine is not in all times and places because great men may not only doubt but err in some points of Doctrine and yet the true Church remain with them 4. Weakness Thus Turrecrema saith Quamvìs ecclesia Turrecr sum d. Eccles 2. c. 112. c. Although the Church be supported by divine power and authority yet inasmuch as it is a Congregation of men something through humane weakness is acted by it which is not divine Thus it 's confest that the Church is not totally exempted from these enemies But because you bring Scripture to patronize your cause let us see whether it speak for you 1. Against Ignorance you urge Mat. 13. To you it is given to know the mysteries of the Kingdome of heaven Ans 1. I wonder your Rhemists had nothing to say for the Churches infallibilitie from this Text all that they conclude from it is this That to the Apostles and
by this means being of several Nations Ps 11. different tempers and interests Luk. 24. neither could nor can meet or conspire to cheat themselves or posteritie with a lie Which may be reduced to this Syllogism If the Church be composed of men of several Nations different tempers and interests then it 's infallible but it is so composed c. therefore infallible A. To your minor I shall onlie say that if I were not otherwayes perswaded to believe it then by your proofs of it which are to be sought like a Needle in a Bottle of Hey I should doubt of the truth of it Sure you intended your proofs for your Romish Catholiques who you know read not Scripture But what needs all this ado this sensless urging of holy Scripture to prove that the Church is composed of men men of several Nations different tempers and interests But leaving this for your bruitish admirers to ruminate on I deny the consequence of your Major Proposition which is this That society that is framed and made up of men dispersed and spread over the world c. is infallible What Schoolboy that knows what infallibilitie is would assent to this Who knows not that Herod and Pontius Pilate the Jews and Romans men of several Nations of different tempers and interests yet conspired in resisting the Gospel and crucifying of Christ Are not the Mahometans men of several Nations yea more then true Christians possess different tempers and interests yet damnable erroneous What do you think of the 72. Interpreters Oyril Caled 3. pag 99. who were sent by Eleazer the Priest to Ptolemy to translate the Hebrew Text into Greek which they did without any discrepancie eirher in sense or words though kept asunder one from another Do you think they were infallible The Arian Church was composed of men dispersed over the world of different tempers and interests yet most dangerously erroneous Yet further when our Saviour suffered some of your Doctors say the Church was only in the blessed Virgin how would this your argument have proved the Churches infallibilitie at that time Your citation of Gen. 22. and Act. 1. and Ps 11. and Luk. 24. would have been to no purpose Once more shall not the Antichristian Church having these qualifications yet damnably err 2. Tell me what you understand by different tempers and interests Is it that some are godly some wicked some promoters of Christs interest some advancers of the Devils By your tempers mean you that some are hot others cold and a third sort lukewarm And by your different interests that some promote the Popes interest others the interest of Councils against the Pope This is your Churches composure but proves no infallibilitie 3. If the verie seeming contradictions in Scripture overthrow the Protestants Argument for its Divine Authoritie from its concent and harmonie which Vane in his late books labours to prove Why do not your real differences which Bellarmine declares to the world Vane's Lost Sheep p. 16. much more conclude against your infallibility But you seem to be sensible of the insufficient of your Argument and therefore before the end of your Section you flie to Gods assisting and strengthening of the Church whereby she becomes infallible But this I have answered before and avoid repetitions CHAP. V. Of the possibility of keeping the Commandments J Cannot but wonder what your method should be in this book and how this Chapter should come in next to the former When you had spoken so much of conformity of faith to the Church which you account as the first means of supernatural happiness what rational man but would have thought but that you should have said somthing of the conformity of hope to the Lords Prayer which you laid down as a second means and not have leapt to the third in such haste I could almost think that you are secretly proving adoration of that Roman Creature the Church of Rome for in your former Chapter you have been freeing her from Error here you free her from sin for if any be free from sin it must be the Roman Church And your next Chapter is about Religion or religious worship But seeing I have begun I will continue to follow you In this chapter you weave Penelope's Web what you say in the first and second Section you clearlie unsay in the third which will therefore help me in answering your former assertions You begin with exceeding confidence wondering that any can make question of the possibilitie of keeping the Commandments But the ground of this your confidence is misapplication of Scriptures as I shal through Gods assistance make it appear in my answers to you You urge Scripture examples and arguments The Scriptures you mainly urge are these Deut. 30. and Mat. 11.21 1 Deut. 30. They are not above but very neer us in our mouths and in our hearts to do them It s the Argument of your Donatists but makes not for you to prove possibilitie of perfect obedience that which it proves is the perspicuitie of the Law as to the Jews knowledg of it Vatab. Annot in Loc. That word which you render above is by Vatablus rendred Hid non est occultum à te It s not hidden from thee As if he should say to them you have no cause to plead ignorance of the Law seeing it s not hid from you but published to you being in your mouths i. e. in ore Levitarum c. in the mouths of the Levites who are of thy people that thou mayest receive from them those precepts that concern a good lâ—fe Id. ibid. and that they may teach them thee without delay This is more confirmed by his Marginal Note Praeciditur hic c. Here is cut off from the Jews all occasion of pleading their ignorance of the Law 2. These words do mainlie intend the words of Faith Rom. 10.8 i. e. the application of Christs righteousness to us by Faith Thus Lyranus explains it saying Lyran. Ostenditur c. Here is shewed the facility of that righteousness which is by the Faith of Christ which the Apostle opposeth to righteousness by the Law Phil. 3.9 Vatablus is verie clear in this point understanding it of that righteousness which is freely bestowed on Faith his words at large are these Si de sola lege c. If this were spoken only of the Law his argument were frivolous in that the Law of God is nothing easier to be done by being before our eyes then if it were far off Moses therefore in this Chapter as in the fourth doth commend unto the people Gods special good will as appears by that place of Paul Rom. 10 8. in bringing them under his tutorage which commendation could not be taken from the naked Law Nor doth it hinder that Moses preacheth of ordering their life according to the rule of the Law for the free righteousness of Faith hath the Spirit of regeneration accompanying it therefore one is
so much as one miracle Hast thâ—u by thy prayers raised up the dead or r stâ—red them thaâ— have been sick of fâ—aâ—ers If thou wert of any worth thâ—u wouldst do some miracle Answer and say 't is writâ—â—n thou shâ—lt not tempt the Lord thy God I will not therefore tempt God as if I belonged to God if I did a miracle or did not belong to him if I did it not This is our answer when you demand of us miracles as evidences of the Spirits favour 2. You say The Spirit in us induceth to ill it perswading a disloyal deâ—ection fr m the Lords prayer the Commandments and church This is a most grosse and impudent slander we neither teach nor practise defection from the Lords Prayer the Commandments or that faith which the Apostles preached and the primitive Christians received from them We reverence and use the Lords Prayer as the most exact and perfect pattern of Prayer We insert it in our Catechisms teach it our children earnestly seek after those blessings it contains we have honourable and precious thoughts of it as of whatsoever Jesus Christ delivered to us We receive the Commandments as the rule of our obedience the guid of our way and as the Lord enables us do conform our selves thereto The like we say of the Church We reject no Doctrines that we know to be Apostolical Its our cleaving to the Apostolical Church which makes us to be hated of Papists What Creeds the ancient Churches of Christ have received we freely own and beleeve all things written therein though we ingeniously professe our dislike and rejection of your late coyned articles as not being received by former Churches Finally the Spirit that is in us doth not induce us to any ill we have indeed corruption in us which induceth us to ill but we pray and strive against it I dare affirm it and disprove it if you can that our reformed Ministry is as holy if not more than your Priesthood our people that receive the truth into their hearts walk as closely with God and as free from sin as most of your Catholiques yea its observable that the more free any parts are from popery and papists the more zealous and religious they are and more carefull sanctifiers of the Lords day Since it pleased God to set me in the place where I now live which is in the midst of Papists and popish persons I have given my self to observe their waies and I find the best of them notorious profaners of the Lords day spending it either in drinking or walking about from house to house or sporting and if they have Protestant servants imploying them about their worldly businesses as much as on any other day But Sir I may say of your self and such like as Hiero. of some Qâ—um bona imitari non queant c. Hierom. When they cannot imitate the good is in us which they can only do they envie us in this think themselves verie learned that they can detract from us You cannot imitate therefore enuy it s one peice of Jesuitical learning to slander What you bring those names of our Authors in your margent for I know not I am sure were they alive they would accuse you of slandring them 3. You say This Spirit in us prompteth things contrarie and inconsistent each with other Ans The Spirit in us is the Spirit of truth and leads us into truth not universally and infallibly as if we knew all truth and erred in nothing for it s not given fully and perfectly though there be light in us yet it s not without darkness if it were we should be Angels rather than men comprehensors rather then travellers This spirit keeps us from the destructivenesse of error not from error yet I say the confessions of the reformed Churches are most harmonious our Churches teach not things contrary nor inconsistent each with othea though particular men in our Churches may dissent in some points as in all Churches 3. In your last section you bring in and answer two Arguments formed as I suppose upon the anvile of your own brain 1. God is no accepter of persons his Spirit being free may breath on whom he pleaseth To this you answer This is out of the matter in hand here being no dispute of Gods power what he may do but of his will what he doth Reply When I know whose argument this is and see the form of it I shall vindicate it from your answer if I like it at present I shall shall only desire you to remember your answer when you come to the point of transubstantiation 2. Arg and Answ their other ground for insâ—iration upon the assurance of Consciencâ— St. Paul and St. Augustine convinced long since of weaknesse and coufinage Reply This argument came out of the same mint with the other for which of us lay any claim to inspiration 2. 'T is true we say that the Spirit bears witnesse with our spirits that we are the Children of God and doth not the Apostle say so Rom. 8.16 Your Rhemists confesse that by this testimony the Children of God have an attestation of his favour towards them 3. Whereas you object the example of St. Paul and Austin pray tell me can conscience never tell true because sometimes it erred there is an erring conscience is there therefore no rightly informed conscience You make notable inferences 4. May not conscience mistake in its judgment about works as to their goodnesse or badness nay was it not about works that St. Paul and Augustines conscience did erre you acknowledg it was the one persecuted the Church the other the Truth Why should not the Spirit when by conscience it testifies of it self be regarded as when it testifies of works You say conscience can have no greater certainty then the understanding that gaue it being and the understanding often misseth I grant that the understanding of it self is errable and subject to mistakes but being guided by the spirit its certain and so is conscience The Apostle saith We know thâ—t we dwâ—ll in him and he in us 1 John 4.13 because he hath given us of his Sprit and we see and do testifie c. Upon which words your Glosse saith Per hoc c. Hereby we prove that he hath given us of his holy Spirit because we see that is through the Spirit of inspiration by faith we know and by the testifying spirit do we witness c. CHAP. IX Of the Spiritists rule of Faith YOu begin with a distinction about the rule of faith which you say may be considered in it self or in r spect of us In it self its Gods reveal d truth in respect of us it s the same truth expressed to us Thus far say you Catholiques and Sâ—iritists agree their difference iâ— about the expression Answ 1. I conceive your distinction is vain and can hardly beleeve that Spiritists agree with you thus far For 1. I conceive the
be so evident in it self why do not all Papists agree with you but rather oppose you 2. Your reason is most ridiculous 't is this The true Church was before any false one therefore succession is proper to the true Church If you had been speaking of antiquity your argument would have had some force in it but antiquity and succession are different things constituting two distinct notes of your Church Antiquity properly points at the beginning of Churches succession only at the continuation of them But I think your mind was upon antiquity for in your fifth Section you purposely handle it and your meaning here is this that false Churches cannot derive their succession to the first foundation thereof which is Christ for you say There must be a stop and bar betwixt whatsoever counterfeit Church and Christ c. To which I answer 1. Heretical Churches as such cannot derive their succession from Christ or the Apostles for then they should derive their Heresies also But 2. Those Churches that are now or have lately been Heretical may yet derive a personal succession from Christ in as much as at first they were planted and established in the truth by the Apostles but have since degenerated Thus it is with the Greek Churches and your Roman Church and probably was with the Arians who though they wanted doctrinal succession yet might have personal there being Bishops of note who maintained that Heresie In the former regard its true which you say that the Arian derivation climbeth no further then Arius there 's a great difference betwixt succession of Doctrines and persons though you seem to take no notice of it Lastly you return to the Protestant Church and whereas it s said There have been named in several ages the Albigenses the Apostolici Wickliff Hus. You Answer None of these were Protestants c. Rep. 1. Some of these were Protestants the Albigenses otherwise called Waldenses were Protestants Parsons confesseth that they devised and framed out of Scripture the whole platform of the Protestant Gospel Pars 3. Con. part 3. Hist of France Book 1. pag. 15. edit an 1595. Id. p. 67. A French Historian writes thus of them Who in spite of all the Potentates in Christendom sowed about the year 1100. and even since their Doctrine smally differing from the Protestants at this day For the further clearing of this take this extract of their confession of Faith which they delivered to Francis 1. Of France about the year 1540. and which they said was taught unto them ever since the year 1200. It contained the Articles of God the Father Creator of all things of the Son advâ—cate and Intercessor for mankind of the Holy Ghost Comforter and Teacher of the Truth of the Church which they said to be assembled of all the chosen having Jâ—sus Christ for Head of Ministers of the Maâ—istrate whom they confessed ordained of God to punish Malefactors and defend the good to whom it sufficeth not only to carry honor but also to pay Taxes and Imposts without acception of state whatsoever and that at the example of Christ who did likewise practice it Of Baptism which they maintained to be a visible and extenor sign represeâ—ting unto us the Regenerati n of the Spirit and Mortification of the Members Of the Lords Supper which they hold for a thanksgiving and commemora ion of the benefit received by Christ Of Marriage which they say was not forbidden to any by h w much it was Holy and ordained oâ— God Of good work wherâ—in they ought to imploy themselves continually â—f Mans tradition which they ought to shun protesting in Sums that the Rule of their Faith was the Old and New Testament and that they believed all which was contained in the Apostles Creed This positive Confession I have taken verbatim out of the French Historian to which I may add a Negative one out of Aeneas Silvius and others viz. they held that the Bishop of Rome was not above other Bishops That prayers for the dead and Purgatory were devised by the Priests for their own gain That the Images of God and Saints were to be defaced that confirmation and extream unction were no Sacraments That it is vain to pray to the Saints in Heaven since they cannot help us That auricular confession was a trifling thing That it was not meritorious to keep set Fasts of the Church and that such a set number of Canonical hours in praying was vain That Oyl and Chrism were not to be used in Baptism That the Church of Rome was not the Holy Church nor Spouse of Christ but Babylon the mother of Abominations If you desire to see more of them read Calverii Epitom Historian page 555. where you have a large Catalogue of them and now let the reader judge whether they were Protestants or no. But you object two things to prove that they were not Protestants 1. They hold not in all points with them For this you cite divers Authors But I answer 1. I confesse the Authors you mention do severally attribute divers errors to them but these witnesses agree not amongst themselves Guido Carmelita chargeth them with saying that Masse is to be said once only every year Aeneas Silvius contrarily saith that they hold that the Priest may consecrate at any time and minister to them that require it The same Guido saith they held that the words of consecration must be no other but the Pater noster seven times said over the bread but Aeneas Sylvius Antonius and Luxemburg say the contrary affirming that they thought it sufficient to speak the Sacramental words only Prateolus chargeth them with Manicheisme but Reinerus the French Historian and others free them from it 2. Their confessions shew that there is very small difference betwixt them and the Protestants 3. Though they should not hold in all points with Protestants yet they might be Protestants perfect complyance is not absolutely necessary to constitute a person a member of the Church Many of the members of the Church of Rome Corinth Galatia c. did not agree in all points with those Churches yet were members of them The French Papists go under the name of Catholiques yet agree not in all points with the Church of Rome for they deny the Pope to be above a general Council and that the Council of Trent was Oecumenical and Lawfull The books of many named Catholiques have been censured for unsound speeches and because they have not held in all points with your Churh yet are Catholiques still The Apostle supposeth that though those who are perfect do walk by the same rule yet some may be otherwise minded Phil. 3.15 which the Rhemists in their note on that place clearly grant 2. You object that they hold not in all points with themselves Answ 1. We are beholding to you for your good opinion of Protestants the argu-is this They that hold not in all points with themselves are not Protestants The Waldenses hold not
Tradition Hence it was that some Jesuits of Ratisbone asserted it to be an Article of Faith That Toby's dog wagged his tail and your self say page 65. All points of Faith being equally founded on Gods Revelation are fundamentall and substantiall which Revelation is by the Word or Tradition Now I conceive you will at least urge Tradition for Gods Predetermination and the Virgins impeccable or sinless Conception 2. The determination of your Church in some Councell or by some Pope Extrao Commun l. 3. tit 12. c. 2. apud Azor. part 2. lib. 1. c. 21. Bin Tom. 4. p. 743. Now it s most evident that Sixtus the Fourth did decree them Hereticks who affirmed the Virgin Mary to be conceived in sin Concil Trin. sess 5. Concil Basil sess 36. apud Bin. though I deny not but he also disallowed the preaching of her purity because of the too great zeal in the Preachers of it Upon this decree of Sixtus The Councell of Trent having declared the universality of Originall sin in regard of persons doth make a formall exception of the Virgin Mary But before either that Pope or Councell The Councell of Basil is most clear for it decreeing it to be A pious Doctrine and agreable to Ecclesiasticall worship the Catholick Faith right reason and the Holy Scriptures and that it shall not be lawfull for any one to preach or teach any thing contrary to it nor is the other point of lesser concernment than this 2. Those that hold the opinions of the Dominicans are by you counted Hereticks for the former opinion they are judged to make God the Author of sin with Florinus or being a force upon the will with Origen for these are the inferences you raise from our Doctrine of Predetermination nor are you more charitable to us in regard of the other opinion of the Virgins Conception See the above mentioned Constitutions of Sixtus the Fourth where he brands the Dominicans with Heresie now Heresie is a rejection not of a mere opinion but of a point of Faith 3. If they be onely School nicities why do your Priests so much instill at least the latter of them into simple peoples ears as a matter of Faith why do they injoyn the observation of an holy day for her immaculate Conception Why doe they indanger Christs honour by making his mother equall with him in impeccability and that by a School nicitie which if such might be well rejected Secondly you Answer It is as untrue that generall and approved Councells have contradicted one another in matters of Faith or oecumenicall Decrees they have indeed talked and discoursed contrary yea later Counsels have altered and changed Lawes and Constitutions of Government made and established by former but this only proves that Counsels admit a liberty and freedom to debate matters of Religion and that what was once good and convenient may prove afterwards circumstances varying bad and inconvenient which no way prejudiceth belief Reply 1. You speak something fearfully as if you were afraid to lie yet would not prejudice your Church by acknowledging the truth You say They have talked and discoursed contrary and that because They havâ— freedome to debate matters of Religion yet they do not contradict one another in matters of Faith Here is strange stuffe yet may well serve a credulous Papist But tell me if the determinations of former Councells be unalterable as to Religion as it must be if they be infallible How come later Councells to have a liberty to debate those matters which have formerly been determined or to discourse and talk contrary to them Is it because former Decrees are obscure or later Councels ignorant or that these later Councels meet oneâ—y to see who is the best disputant amongst them Nay rather according to truth is it not in order to the disquisition of truth and to a Decree contrary to former Decrees if they be found faulty this seems granted by a Councel which saith That the Church doth propound divers Concil Senen apud Bin. Tò 4. part 2. pag. 150. and sometimes contrary decrees It cannot be only in order to ratification of the former decree for the former Councels infallibility is sufficient for that Or if the succeeding Councels ratification were useful it ought to be given without talking and discoursing contrary meerly upon the former debate and establishment So then their talk is either vain jangling to no purpose or it tends to alteration and amendment of that which hath been formerly decreed according to Augustines speech mentioned by you That often the precedent general Councels are mended by the following But you say They have altered and changed Laws and constitutions of Governments made and established by former and a little after Councels admit a liberty to debate matters of religion and that what was once goâ—d and convenient may prove afterwards circumstances varying bad and inconvenient Reply 1. If by Constitutions of Government you understand Government it self this will not agree with what you said against Calvin That Christians generally maintained and professed that the Government of the Church was unalterable by any mortal But if you mean onely such rules as concern the Execution of Government I say the alterations made by Councels have not been only of these nor does Augustin intend such things as will appear to any that considers the place you cite for it a Book of his against the Donatists in which his main drift is to prove against them that Baptisme was but to be administred once Now whereas the Donatists objected that Cyprian and the Bishops of Africk in a Councell did determine the lawfulnesse of re-baptization Augustine answers That the Scriptures cannot be doubted of but the writings of Bishops may be reprehended by others more prudent yea Provincial Councels must give way to General and the former general Councels themselves may be amended by the latter 2. It s most evident that the Alterations of succeeding Councels have been about matters of faith I suppose these are matters of faith 1. The Popes Supremacy his universal Headship and Lordship over other Patriarcks and Councels Bellarmine calls this one main pillar of Catholick Religion and one of the chiefe Heads of your faith for this you urge Councels yet there are many Councels contradict this as Concil Carthag 3. Can. 26. Concil Nic. 1. Can. 6. Concil Constantin 3. Can. 36. Concil Basil Sess 2. Where it is decreed that the Pope ought to be obedient to the Councel which decree hath beene freely imbraced and maintained by the French Papists against the Trentists 2. Communion under one kind is decreed by your latest Councels yet Cassander tells us that Communion in both kinds was by our Lords institution Apostolical tradition publick and perpetual custome of all times and further was confirmed by the Decrees of Popes and Councels 3. Worship of Images is established by later Councels yet the Councel of Eliberis Can. 36 and the seventh General Councel of
and every thing in it and consequently that the creature doth fully represent the divine Essence and yet the Scripture tells us that none can see God and live 2. It s untrue that in seeing the divine Essence you see all its effects Aquin. 1. part 7.12 Art 8. per tot cajet ibid. Aquinas demonstrates the contrary by the example of the Angels who see the divine Essence yet are ignorant of future contingencies and the thoughts of the hearts and he further shewes that it s not necessary that he that sees a glass should see all things in the glass unless he perfectly comprehend the glass in his sight Now there is no creature that doth perfectly comprehend God Cyril excellently sets this forth of the Angels speaking of God Cyril Hieros Catech. 7. p. 169. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whose face the Angels do perpetually see in heaven but they see every one according to the measure of his own degree but the sublime splendor of the fatherly vision its lawfull onely for the Son and the Holy Ghost to behold Doe you think that the Saints see in God the thoughts of mens hearts yet many prayers are no more but the inward groans of the heart if you say they doe then according to Aquinas they arrogate that which is proper to God if not then they see not all the efects in God and you have not given us any distinction of effects visible or not visible 3. Object You say it will be opposed If Saints and Angels have not mens prayers before God proposeth them he knoweth them beforehand whence may be inferd that their intercession is needless Answ 1. Gods foresight of mens prayers maks not the intercession of Saints and Angels any way unprofitable and fruitless inasmuch as the effect intended thereby is not to better Gods understanding but to obtain from his blessed Will mercy and compassion c. Reply 1. The Objection doth not refer to Gods foresight meerly which may be from all eternitie He foreseeing all things before they were but to Gods actuall receiving of them from us and so proposing them to the Saints Now I assert that this doth make the intercession of Saints and Angels unprofitable yea no intercession For first according to Papists the reason why we look for an Intercessor is this we dare not come to God immediately hence is that Court-like instance and frequently urged of a subject who not daring to come into the presence of the King immediately presents his Petitions to some of his Courtiers and by him to the King But here forgetting your instance you first present your Petitions to the King making him your Letter carrier to his Courtiers and this say you for this end that his Courtiers may move his goodness which how rationall it is let the simplest of your Synagogue judge 2. According to your Rhemists the property of a Mediator or Intercessor is to offer up our Prayers to God Now he that offers up any thing to another doth not immediately receive his offering from him to whom he offers but from him for whom he offers To say Saints receive Prayers from God that they may offer them to God is very harsh and unscripturall language Reply 2. If our Prayers go immediately to God and then to Saints and they immediately obtain from Gods blessed Will mercy and compassion from us What room hath Christ for his intercession or how are Saints Mediatores ad Mediatorem It s difficult to set up Saints as Intercessors and not to nullifie the intercession of Christ Jesus But you urge Princes have often notice of subjects imprisonment and condemnation yet seldom give reprives of inlargements but at the intreaty of some friend or favorite Reply 1 Princes do not usually receive and deliver Petitions directed to their Favourites that thereby their favourites may move them to compassion 2. Princes often give reprieves or inlargements at the entreaty of the imprisoned or condemned 3. The Apostle tells us clearly who is that favourite that receiving our Petitions doth procure reprieves or enlargements for guiltie sinners viz. Jesus Christ the righteous 1 John 2.1 2. You answer Men are wished yea warranted to pray for one another 1 Tim. 2. notwithstanding God hath the foresight of their wants and necessities Reply 1. For shame do not thus fight with your own shadow what Protestant doubts of Gods foresight of Prayers or who asserts that Prayers are for the bettering of Gods understanding 2. When men pray one for another they have not the sight of your supercelestiall Vtopian looking-glass but being by their friends acquainted with their wants they are intreated to joyn with them in seeking Gods mercy through Jesus Christ 3. You answer Davids adulterie and guilt of blood were in the sight of God unpardoned till after a low humiliation and an hearty acknowledgement of his fault 1 King 12. Reply This being nothing to purpose shall pass unanswered till you can make it appear more materiall 5. Objection THe fifth Objection is The Roman Church entertaineth divisions and contrariety in Religion The Dominicans maintaining a Physicall predetermination the Jesuits a Morall those that the Virgin Mary was conceived in Originall sin these that she was prevented by Grace and conceived in the same And if this be not enough to infer contrarietie in Religion several Councells have contradicted each other Answ 1. Not every difference but a difference in point of Faith makes division and contrariety in Religion The Dominicans and Jesuits onely quarrell about Opinions it being not matter of belief that Gods Predestination is Physicall or Morall or that the blessed Virgin was conceived in Originall sin or grace These are meer School nicities and not at all destructive to that Vnity which Catholicks so much reverence in Religion Reply 1. You deal deceitfully with your followers and us in making your many divisions to seem few and your great ones small Are the differences in the Roman Church only two viz. about Predetermination and the Virgin Mary Whosoever reads Azorius's Moralls but especially Bellarmines Controversies shall find scarce one point of divinity wherein there is not difference amongst Papists Some have numbered 300. different Opinions of Papists out of Bellarmines Controversies and those about Points controverted between them and us Now if the differences between them and us be about Points of Faith as it seems they are else we could not be accounted Heretical and not meer Opinions their is no question but theirs are of the same nature there being no Opinion of the Church but hath some one or more Papists joyning with us in opposing it 2. You might have done well to have informed us what are Points of Faith and what Opinions for these Points you mention seem to be points of Faith For first those things that constitute a point of Faith with you agree to them As first its authority from the Word of God which you branch into Scriptrre and