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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15509	Christianity maintained. Or a discouery of sundry doctrines tending to the ouerthrovve of Christian religion: contayned in the answere to a booke entituled, mercy and truth, or, charity maintayned by Catholiques	Knott, Edward, 1582-1656.	1638 (1638)	STC 25775; ESTC S102198	45,884	90

affections not of our assent but of the obiect of it (w) Pag. 328. which were a strange kind of Philosophy as if we should say God in himselfe is obscure and euident because some vnderstand him with an obscure and others with a cleere or euident assent Thirdly his discourse pag. 69. n. 48. about the eye obiect and act of Seeing with the proportion which he would make betweene them and the obiect and act of Fayth which must fall vpon an heresy condemned in the Pelagians besides some mistakes in Philosophy Fourthly another subtilty about the essence of Habits and formall motiue to any Act c. whereof he speakes pag. 138. n. 24. and does after his manner mistake Then also it shal be shewed with how little reason he despises (x) Pag. 195. n. 11. the distinction of being obliged not to disbelieue and of not being obliged explicitly to belieue and with as litle declaimes bitterly pag. 391. n. 8. against the doctrine that some things are necessary because they are commaunded and others commaunded because they are necessary And finally the Reader must not be depriued at that time of the recreation he will receiue by a speciall subtilty indeed about a saying in Charity maintayned That the Creed was an abridgment (y) Pag. 227. n. 65. Many more of the like nature will be then brought to the touchstone and layd as flat as now perhaps to some partiall men they may haue seemed lofty and learned My purpose here is only to giue the Reader warning Chap. 9. that there be in the current of his discourse such shelues as by crossing the general receiued principles among Christians destroy Fayth and reciprocally by the ouerthrow of Fayth come at length to ouerwhelme Reason it selfe The eight Doctrine Opens a way to deny the B. Trinity and other high misteryes of Christian Fayth CHAP. IX 1. I Cannot omit notwithstanding here to shew that one of the Reasons which he brings to prooue that one may at the selfe same tyme yield assent to contradictories must be ranked amongst the rest of his Doctrins which do cleerly tend to the ouer throw of Christianity It is the third reason wherin he argues thus (z) Pag. 215. They which do captiuate their vnderstandings to the beliefe of those things which to their vnderstandings seeme irreconciliable contradictions may as well belieue reall contradictions for the difficulty of belieuing arises not from their being repugnāt but from their seeming to be so But you he speakes to vs Catholicks do captiuate your vnderstandings to the beliefe of those things which seeme to your vnderstandings irreconciliable contradictions Therefore it is as possible easy for you to belieue those that indeed are so Change but a word and insteed of Catholicks put Christians and the Conclusion will be Therefore it is as possible and easy for Christians to belieue contradictions that indeed are so as to belieue those which to their vnderstanding seeme so And seeing it is the common conceit of men that one cannot at the same time belieue contradictions and he himselfe acknowledges in the same place (a) Pag. 217. n. 47. that men should not do so and that to do so is both vnreasonable and very difficult what will follow but that to belieue the highest mysteryes of Christian Fayth is if not impossible at least very difficult and vnreasonable and a thing that men should not doe 2. Now that Christians belieue mysteries which to human reason seeme to imply contradiction he himselfe will not deny For though all the mysteryes of Christian Fayth be in themselues most sacred true yet to the weake eye of human reason some of them seeme to be against the Goodnesse of God as that Many are called and few elected it being in his power to haue elected and preuented with congruous efficacious Grace as well those many as these few And our vnderstāding is apt to be the more staggard with the depth of this mystery by considering that Christ our Lord dyed for the saluation of all and that euery thought word or worke of his was superabundantly sufficient for the Redemption of infinite millions of worlds Other points of Christian Fayth appeare contrary to Gods infinite Mercy and Iustice Such is our beliefe that for euery deadly sinne committed in a moment and perhaps in a matter seeming but a trifle as the eating of an apple he should inflict an eternity of torments if it be not repented Or that Infants can be iustly depriued of Beatitude in punishment of Originall sinne to which they neuer concurred by any Act properly theirs And it might haue been to good purpose if this man had declared himselfe directly in these two points seeing he was not without good ground directed to doe so 3. But I goe on with the difficulty of Christian verities For as the former may seeme harsh and rigorous so others may seeme as it were silly vnreasonable if Fayth be resolued as this man will haue it into human Reason Others beare a shew of repugnance to the most receiued Principles of Philosophy and Metaphysicke as the Mystery of the most Blessed Trinity Others in appearance derogate from the supreme respect we owe to God as the mystery of the Incarnation and Death of the sonne of God Where I cannot but obserue that this man speakes so irreligiously sometimes that it may giue iust occasion for men to enquire what he belieues concerning the Diuinity of our Sauiour Christ as when he sayth (b) Pref. n. 8. that the Doctrine of Transubstantiation may bring a great many others as well as himselfe to Auerroes his resolution Quandoquidem Christiani adorant quod comedunt sit anima mea cum Philosophis seeing Christians adore what they eate my soule be with the Philosophers Is this matter of eating our Sauiour such a pill to your vnderstanding that rather then disgest it you will turne Turke or Infidell If you belieued indeed that our Sauiour Christ is truly God you would not be scandalized that Christians adore Him who would and could be eaten no more then Him who stood in need of eating and whom the Iewes were able to wound and murder and might haue eaten euen in a Capharnaiticall sauage manner farre different from the manner we receiue him in the B. Sacrament if it had beene his will to permit it Perhaps for these reasons hauing subiected Fayth to Reason you wish with Auerroes a professed enemy of Christians My soule be with the Philosophers 4. He giues another suspicion of it in the passage following For hauing alleadged diuers seeming contradictions in our Doctrine concerning the Blessed Sacrament of the Altar he concludes (c) Pag. 216. 217. that if I that is the Author of Charity Maintayned cannot compose the repugnance and that after an intelligible manner then I must giue him leaue to belieue that either we do not belieue Transubstantiation or els that it is no contradiction that men

knew to be such so in this place his owne Iudgment touching some things which God had not particularly reuealed vnto him This doctrine is subiect to the same iust exceptions which were alleadged against the former For if once we deny vniuersall infallibility to the Apostles we cannot belieue them with infallibility in any one thing but still we may be doubting whether they speake out of their owne spirit and not by diuine Reuelation though they should euen declare in what sort they intend to speake because we may feare they are deceiued in those very declarations And as you will perhaps say they write Diuine Reuelations except in things which they professe to deliuer as the Dictates of human human reason and prudence another will say that they must or may be vnderstood to deliuer the dictats of human reason and prudence whensoeuer they do not in expresse rearmes professe to deliuer diuine Reuelations which is very seldome the ordinary custome of holy Scripture being to deliuer verityes without any such qualifying of them And if S. Paul when in the Epistle and Chapter by you cited v. 40. sayes of himselfe I thinke that I also haue the spirit of God might be deceiued in that thought of his we may also say he might be deceiued euen when he affirmes that he writes by the spirit of God and much more may we doubt when he expresses no such thing as commonly neither he nor any other Canonicall writers doe 6. In the words which you cite To the rest speake I not the Lord S. Paul treates of a very important matter that is of the wiues departing from her husband or the husbands from his wife Wherein if S. Paul were subiect to errour he might chance to haue taught a point of great Iniustice against the commaund of our Sauiour declaring the very Law of nature What God hath ioyned togeather let not man separate (s) Mat. 19.6 And as for the words you alleadge in the second place Concerning virgins I haue no commandment of our Lord but I deliuer my Iudgment the Apostle afterwards within the compasse of the selfe same discourse sayes that a man sinnes not if he marry wherin if S. Paul may be deceiued as speaking out of his owne spirit as you say he doth in some precedent words you will not only want this text to prooue with certainty that marriage is lawfull but whensoeuer marriage is allowed in any other place of Scripture as Hebr. 13. v. 4. Marriage is honourable in all you haue put into the mouthes of the old and moderne heretiques who impugned the lawfullnes of marriage a ready answere that those texts of Scripture were but the Dictats of human reason and prudence wherein the writers of Canonicall Scripture might be deceiued 7. The other words Speake I not the Lord shew only that our Sauiour left power for the Apostles and his Church to aduise counsaile ordaine or commaund some things as occasion might require which himselfe had not commaunded or determined in particular which truth if you hold to be only a Dictate of human reason you open a way for refractary spirits to oppose the ordinances of their Superiours and Prelats in things not expressely commaunded by our Lord. 8. The last Words v. 25. Concerniug virgins I haue no commandment of the Lord but I deliuer my Iudgment which we translate but I giue counsaile prooue indeed our Catholicke Doctrine concerning workes of supererogation or Counsayles in regard that the Apostle in this place persuades virginity as the better but commaunds it not as necessary Yet they do in no wise imply any doubtfulnesse or fallibility in the Apostles neuer any hitherto besides your selfe offering to answere our argumēt by saying the Apostle wrote only the dictate of human reason or prudence and so might be deceiued Which answere had been very obuious if they had presumed to be so bold as you are with the Apostles and therefore it is a signe that no man besides your selfe durst deliuer this doctrine 9. Certainly if the Apostles did sometimes write by the motion of the holy Ghost and at other times out of their owne priuate Iudgment or spirit though it were granted that themselues could discerne the diuersity of those motions or spirits which one may easily deny if their vniuersall infallibility be once impeached yet it is cleere that others to whom they spake or wrote could not discerne the diuersity of those spirits in the Apostles For which cause learned Protestants acknowledge that although ech mans priuate spirit were admitted for direction of himselfe yet it were not vsefull for teaching others Thus you say pag. 141. A supernaturall assurance of the incorruption of Scripture may be an assurance to ones selfe but no argument to another And as you affirme (t) Pag. 62. that bookes that are not Canonicall may say they are and those that are so may say nothing of it so we cannot be assured that the Apostles deliuer diuine Reuelations though they should say they doe nor that they deliuer not such Reuelations though they say nothing thereof if once we deny their vniuersall infallibility 10. Now I beseech the good Reader to reflect vpon this mans endeauours to ouerthrow the holy Scriptures and Christianity and to what at last he tends by these degrees First he sayth our beliefe that Scripture is the word of God exceedes not probability 2. Amongst those Bookes which we belieue to be the word of God we belieue some with lesse probability then others Thirdly we may be saued though we neither belieue that Scripture is the Rule of Fayth nor that it is the word of God Fourthly our assurance that Scripture or any other Booke is corrupted is of the same kind and condition both only morall assurances Fifthly the writers of holy Scripture might erre in things which they deliuered not constantly or not as diuine Reuelations but dictates of human reason or if they deliuered any doctrine not confirmed by miracles Sixtly vpon the same ground he might say that the Apostles were infallible only when they deliuered things belonging to Fayth Piety or Religion not when they wrote things meerely indifferent or of no great moment in themselues as some Socinians (u) Volkel l. 5. c. 5. Dom. Lopez de Authorit sac Script eyther grant or care not much to deny And then further it will be left to euery mans iudgement what is to be accounted a matter of moment And soone after it will be said that to search whether the doctrine of the Blessed Trinity for example be contained in Scripture or no is not much necessary since a man without knowledge of that speculatiue doctrine may belieue and loue God as a chiefe Socinian teaches (w) Iren. Phil●leth dissertatione de Pace Ecclesiae and your selfe affirme (x) Pag. 37. that any Fayth if it worke by loue shall certainly auaile with God and be accepted of him And then will some say Why may not a