sin than Schisme yet adds this exception It may happen that some Schismatike may commit a greater sin than some infidell either by reason of greater contempt or the greater danger which he brings or for some like thing If this Angelicall Doctour S. Thomas say this comparing Schisme with true infidelity much more may we affirme it if we consider true Schisme on the one side and on the other only a false appearance or meere externall profession of errour or heresy As for those limitations of S. Thomas they may seeme to be prophecyes if we apply them to Luther and his fellowes in regard of the contempt which they shewed of all Prelats and the whole Church of the not only danger but reall and vnspeakable mischiefes which their Schisme did bring and of moreand greater inconveniences than could haue been believed or imagined if the world did not see and lament them So as we may well speake to them in the words of Ch Ma P. 1. P. 187. N. 23. What excuse can you faine to yourselves who for Points not necessary to salvation haue been occasions causes and authors of so many mischiefes as could not but vnavoidably accompany so huge a breach in Kingdomes in Commonwealths in private persons in publike Magistrates in Body in soule in goods in life in Church in the state by Schismes by war by famine by plague by bloud shedd by all sorts of imaginable calamityes vpon the whole face of the Earth wherin as in a mapp of Desolation the heaviness of your crime appeares vnder which the world doth pant 135. Some learned Divines speaking of invincible Perplexity giue this Doctrine that if I must either committ a veniall sin in a matter which of it selfe and per se loquendo is only veniall for example an officiously or expose my selfe to danger of a mortall sin I am obliged to chuse the lesser evill which in opinion of great Divines were in that case no sin at all rather than put my selfe in danger of the greater evill a deadly sin O into how certaine danger doth a Schismaticke precipitate himselfe beside the sin of Schisme of committing innumerable deadly sins and of being cause that innumerable other persons fall into the like offences against God and his neighbour And therfore men are obliged rather to vndergoe a less evill than to make themselves obnoxious to infinitly greater mischiefes and rather to profess exteriourly an errour not distructiue of salvation than to forsake the Communion of Gods Church within which God hath confined Remission of sins and Salvation Consider what we haue cited out of your owne words Pag 163. N. 56. If by adhering to the Church we could haue been thus far secured not to erre in Fundamentalls this Argument that in wisdome we must forsake the Church in nothing least we should forsake her in some thing necessary had some shew of reason and what you say N. 55. We never annexed this Priviledge of not erring in Fundamentalls to any one Church of any one denomination Which if we had done and set vp some setled certain society of Christians for our Guide in Fundamentalls then indeed and then only might you with some colour though with no certainty haue concluded that we could not in wisdome forsake this Church in any Point for feare of forsaking it in a necessary Point In these words you grant that if any Church of one denomination were knowne to be infallible in all Fundamentall Points we might conclude though not certainly yet probably that you could not in wisdome forsake her in any Point for feare of forsaking her in a necessary Point If the inference of Charity Maintayned be probable by your confession vpon that supposition of infallibility in some determinate Church for Fundamentall Points then you must grant that all objections to the contrary may be answered which I pray you doe and tell vs whether in that case it should be damnable to profess any knowne errour If it be damnable then you must forsake the Church in such Points which yet you say in wisdome one could not doe If it should not be damnable you must shew how it was not so and whatsoever you alledge for the defense of professing knowne errours and adhering to the Church even in that case will serue for defense of vs and a confutation of your owne objections against vs. Besides you say Charity Maintayned might haue some colour and reason in the case proposed of some determinate Churches infallibility in Fundamentalls to conclude that we could not in wisdome forsake such a Church in any Point for feare of forsaking her in a necessary Point From which confession I inferr first that if in wisdome one ought not forsake in any Point a Church infallible in fundamentalls for feare of forsaking her in a necessary Point much more they ought to conforme themselves to her in externall profesion and consequently that it is a greater evill to forsake her communion than to profess externally some vnfundamentall errour and Secondly that for feare of incurring a greater evill that is in our case a Fundamentall errour one may and ought to chuse the less which is the thing I haue endeavoured to proue and which vtterly evacuates the ground for which you pretend to excuse Luther and his followets Morover If you meane that one is not to profess any errour against his Conscience but that also he ought his submitt to judgment in all Points to a Church lieved to be infallible in Fundamentalls then you overthrow your owne ground and words N. 57. that it is impossible to adhere to the Roman Church in all things having no other ground for it but because she is infallible in some things that is in Fundamentalls because in reason no Conclusion can be larger than the Principles on which it is founded And therfore if I consider what I doe and be perswaded that your Infallibility is but limited and particular and partiall my adherence vpon this ground cannot possible be Absolute and vniversall and Totall Thirdly vpon this your owne grant it followes clearly that Luther could not in wisdome forsake all Churches because Protestants grant that all Churches or the whole Church cannot erre in Fundamentall Points and therfore in wisdome could not be forsaken in any thing at all not that your first Protestants can be excused from Schisme in doing so But againe if they were obliged to submitt their judgment to the Church and had done so as indeed they ought to haue done their professing a Faith contrary to that of the Church as Luther did had been also to profess an errour contrary to their owne conscience and so whatsoever you say you are confuted by your owne grounds which appeares more by these your express words Pag 280. N. 95. What man of judgment will thinke it any disparagement to his judgment to preferre a field not perfectly weeded before a field that is quite over-runne with weeds and thornes And therfore though Protestants
And now who can accuse vs for want of Charity toward Protestants since you a chosen champion for them are so vncharitable towards vs yea towards many of the chiefest Protestants who as I haue often saied agree with vs against their other pretended Brethren 12. In your N. 7. there is no difficulty requiring Answer yet I will not wholy omit it I deny that your ignorance of being obliged to obey the Roman Church can be probable as I haue proved heretofore And besides this you should consider that seing evē according to your owne confession the ministery of the Church is a necessary condition to beget Faith and that Faith is ex auditu the precept of obeying the Church implies a command to obey that Authority without which in the ordinary course we cannot attaine that which is absolutely necessary to salvation and consequently the obligation we haue to seek and obey the true Church is not only because we are commanded to do so but we are commanded to do so because it imports a matter necessary for our salvation 13. You say to Ch Ma Wheras you say that besides these things necessary because commanded there are other things which are commanded because necessary of which number you make Divine infallible Faith Baptisme in Act for Children and in desire for those who are come to the vse of Reason and the Sacrament of confession for those who haue committed mortall sinne In these words you seeme to me to deliver a strange Pardox viZ. That Faith and Baptisme and confession are not therefore necessary for vs because God appointed them but are therefore appointed by God because they were necessary for vs antecedently to his appointment which if it were true I wonder what it was beside God that made them necessary and made it necessary for God to command them 14. Answer First although the words of Ch Ma had bene the same which you set downe yet your collection from them is so foolish and false that the Reader cannot but take it ill that you should imagine him to be so weake as not to perceiue it Suppose I say Ch Ma had saied as you alledge him that there are things which are commanded because necessary doth it follow that they are appointed as necessary by any but by God who commands them by appointing them to be necessary Doth Ch Ma saie as you would haue him Faith c. are not therefore necessary for vs because God appointed thē but are therfore appointed by God because they were necessary for vs antecedētly to his appointment He saith only even as you cite him that they were commanded because necessary not that they were necessary antecedently to his appointment as you falsify him turning commanded into appointed ād making him say absurdly Other things are appointed by God because they were necessary for vs antecedently to his appointmēt But your malice will be yet more patēt by setting downe the very words of Ch Ma which are these N. 3. Some other things are saied to be necessary to salvation necessitate medij because they are meanes appointed by God mark appointed by God and how then could you say I wonder what it was beside God that made them necessary to attaine our End of eternall salvation in so strickt a manner that it were presumption to hope for salvation without them And as the former meanes are said to be necessary because they are commanded so the latter are commonly said to be commanded because they are necessary that is Although there were no other speciall precept mark speciall precept concerning them yet supposing they be once appointed as meanes absolutely necessary to salvation there cannot but rise an obligation of procuring to haue them in vertue of that vniversall precept of Charity which obligeth every man to procure the salvation of his owne soule These words of Ch Ma are so cleare and true that you may blush for having endeavoured to put vpon them any such absurd sense or paradox as we haue heard you express The remainder of this Number about the Faith and Baptisme of infants is an Argument not belonging to this place or Work and every one may find it treated learnedly and largely by Bellarmine and other Catholique Writers 15. Your N. 8. laies a heauy charge vpon Ch Ma who you say delivers this false and wicked Doctrine that for the procuring our owne salvatiō we are alwaies bound ūder pain of mortall sinne to take the safest way but for avoiding sinne we are not bound to doe so but may follow the opinion of any probable doctors though the cōtrary may be certainly free frō sinne ād theirs doubtfull 16. But you plainly falsify the words and meaning of Ch Ma as appeares by what I cited aboue out of his N. 4. for he never affirmes that for the procuring our owne salvatiō we are alwaies bound vnder pain of mortall sinne to take the safest way which is evidently false as I shewed aboue but that for avoiding sinne we are not bound to do so but may follow the opinion of any probable Doctors though the contrary may be certainly free from sinne and theirs be doubtfull Whereas he speakes not of a doubtfull conscience which to follow is alwaies a sinne but of a truly probable and prudent opinion which whosoever followes shall not only probably but certainly avoide sinne as it is not meerely probable but certaine that from probable premises a probable conclusion must follow and sinne according to the Doctrine of Ch Ma is alwaies to be avoided though no man can deny but that to avoide sinne more certainty must be had in some things than in other according to the quality of them as for example one is obliged vnder sinne to vse greater diligence for attaining the knowledg of fundamentall than vnfundamentall points of Faith and in generall no man of discretion can deny that more certainty is to be sought in the choise of the true Faith and Religion then in a sute of Law or deliberation whether some positiue Law oblige or no or other cases disputable on both sides and not touchin◠vpon any thing absolutely and indispensably necessary to salvation and so still it is true that we must avoide sinne to the vttermost of our power and this if we speak of deadly sinne is absolutely necessary to salvation You say Religion is one of those things which is necessary only because it is commanded For if none were commanded vnder pain of damnation how could it be damnable to be of any But by your leaue in this you shew great ignorance not distinguishing betwene a command of a thing which is not appointed by God as a meanes absolutely necessary to salvation and of a thing which is appointed as simply necessary as v.g. true Faith Religion Repentance of sinnes c as in proportion you say that some things are necessary to be believed because they are revealed and other revealed because they are necessary And if one should object
n. 7 p. 462 seq Schisme vnlawfully begunn cannot be lawfully continued by others n. 96 p. 524. 525. Schisme may accidentally be more preiudiciall then Heresy n. 134 p. 555. It is ill defined by I hil n. 19 p. 470 and n. 23 p. 472. He falsly calls it a separation of some part of the Church n. 173 p. 589 seq Of Chill errours against Scripture toto c. 3. In his grounds it is of lesse assurance then prophane authours n. 44 p. 313. It is a materiall object of our Faith n. 2. p. 279 se even independently of its contents n. 20 p. 292. 293 seq with his contradictions Prorestants must beleeue it before they can beleeue the contents n. 21 p. 293. If they were not obliged to beleeue it they should not be obliged to beleeue the contents n. 4 p. 281. 282. Scripture affirmed by some Protestants to to be knowne by it selfe to be the word of God denyed by others c. 2. n. 88. p. 190. 191. It is hard to be vnderstood n. 27 p. 135 and n. 71 p. 174. where it is shewed by 2. Pet. 3.15.16 The reason why it is so touched n 71 p. 174. and declared in sequentibus Protestants would make men beleeue that it is cleare yet doe they assigne many rules necessary for the vnderstanding of it which few can possibly obserue n. 43 p 151. Nor are they sufficient as is demonstrated by the vnanswerable arguments of Dr. Hierome Taylour n 44 p. 152 seq and appeares by the irreconciliable disagreements amongst themselves n 91 P. 193 seq By their thinking that the ancient Fathers erred in holding Doctrine contrary to theirs by the agreeing of many chief Protestants with vs against their Brethren n 90. 91. p 192. 193. According to Chill every man though vnlearned must know every Text of Scripture yet he supposes that even the learned are not obliged to it n 26 p. 134. Out of his Tenets Scripture proved insufficient to be any Rule of Faith n 94 p 198 199 and c. 3 per totum In what sense it may be affirmed by Catholiques that Scripture containes evidently all things necessary c. 2 n 7. 8. 9. p. 124. 125. Scripture needs not be plaine to every privates mans capacity the Church being alwayes extant to interpret and direct c. 4 n. 9 p. 355. 356. The necessity of this Interpreter proved in the chief misteryes of Christianity c. 2. n. 30. 31 p. 136 seq The difference betwixt Scripture and the definitions of the Church c. 4 n. 99 P. 424. Scripture cannot be compared for matter of Faith to the corporall eye but the vnderstanding together with some supernaturall comprincipium of the act may c 11 n. 10 11 p 654 seq Sinne and indeliberation are inconsistent c 1 n 71 p 85. 86. It can neither be committed without knowledge nor repented whilst it is actually committing c 8 n 20 p 617 seq One sinne not repēted drawes on others 1. n 35. 36 p 24. 25. God gives fewer helps to people in mortall sinne then in the stare of grace n 38 p 25. 26. A mortall sinne is worse then the torments of hell n 47 p 34 Sinne in a thing not necessary necessitate medij is avoyded by following a probable opinion c. 16 n 16 p 941 About the edition of Sixtus 5. his Bible c. 3 n 56 p 325 The Socinianisme of Chill the way to Atheisme c 1 n 100 p 107 D. Stapleron vindicated from Potters falsification c 4 n 95 p 418 seq His Doctrine about the Churches infallibility Jb and n 99 p 424 T Temptations may be overcome by the grace of God but not without it I. n. 26 p. 20. 21. Texts of Scripture answeared Many concerning the chief points of Christianity alleaged by Chill to proue the evidēce of Scripture in things necessary shewed even by the errours of old and new Heretiques to require a living infallible judge c 2 n 32 p 140 seq Deut 4.2 Yee shall not add to the word c. answered c 2 n 61 p 161. 162 Act 17.11 of the Bereās deaily searching the Scriptures answeared n 64 p 168 Apoc 24 v. 18. 19. If any man shall ad to these things c. n. 65 p 169. 170 seq S. Iohn 5.39 search the Scriptures n 62 p 162 seq S. Iohn 20.31 These are written that yee may beleeue n. 63 p. 166. seq and n. 168 p. 245 seq S. Luke 1. v. 1. 2. 3. Act 1. v. 1. 2. explicated n. 99 p. 203 seq S. Paule Rom 14 5. prophanely applyed by Chill c. 11 n. 31 p. 670. S. Paule 1. Tim 3.15 about the infallibility of the vniversall Church c. 12 n. 89 p. 777. S. Paul 2. Tim 3. v. 14. 15. 16. 17. All Scripture inspired of God is profitable to teach c c. 2 n. 66 p. 170 seq and n. 175 176 p. 250 seq How a Tipe or figure differs from a patterne c. 11 n. 48 p. 682 The Title of Chill Booke Protestant Religion a safe way to salvation proved not to agree to it and shewed what he should haue putt Pr. n. 12 p 6 seq Against Tradition no dispute c ◠n 209 p 274 seq Tradition without Scripture but not Scripture wthout Tradition sufficient to begett Faith c 11 n 49 p 682. Tradition proved out of holy Fathers c 2 n 165 p 240 seq and n 202 p 270 seq Whitaker very angry with S. Chrysostome about Tradition n 202 p 271 Tradition wholy destroyed by Chill although he would seeme to rely vpon it c 3 n 80 p 341 seq and n 85. 86 p 345 seq Yet it is confessed by many Heteriques to be the only ground for many chief points of Christianity c 2 n 42 p 149 150. 151. Traditions vnwritten amongst the Iewes n 61 p 161 Transubstantiation is of lesse difficulty to naturall reason then the mistery of the B. Trinity c 11 n 12 p 657 V Pope Uictor was in the right c. 15. n 32. falsly put 33. p. 913. The Vnderstanding cannot dissenr from a truth represented with evidence yet the will may doe contrary to it c. 11. n. 65. 66. p. 694. seq Vniversall taken by Potter in a Logicall sense and ignorantly opposed to Catholique c. 7. n. 148. p. 565. W The difference betwixt a VVay evidently knowne by sense from that which is knowne by Scripture c. 4. n. 89. 90. 91. 92. 93. 94. p. 415. seq The VVill is not alwayes able to follow the vnderstanding without grace c. 1 n. 113 p. 118 Good works acknowledged by Chill to be required in Scripture for salvation c. 2 n. 36. 37 p. 144. 145 Holy VVriters doe no lesse deliver Counsells then commands by Divine inspiration c. 3. n. 38. p. 306. seq VVhy no one VVriting taken alone in its owne nature is sufficient to keepe from errour c. 2. n. 178. 179. 180. p. 252. 253. 254. and n. 181 p. 256 seq this shewed a fortiori of writings containing divine and sublime misteryes ' n. 184 p. 258 seq If writings by a singular miracle be alwayes and by all vneerstood a like it is not for the nature of the writings but by the Power of God supernaturally supplying what should be done by a liuing infallible interpreter or judge n. 186. 187. p. 261. 262. 263. X Xenaias a fugitiue slaue vnbaptized faining Christianity crept into a Bishoprique ād was the first that made wart against Images c. 7. n. 122. p. 543. ERRATA Many of which arè left out but such as is hoped will not trouble the vnderstanding Reader No wonder if a stranger to our language did often mistake Where either Page or § is put false it is corrected in the Index when any such place is cited Page Line Error Correction pr 8 3 this for for this pr 9 15 proue to so to do all proue to do so to all 13 19 othe other 39 21 Christians Christian 61 24 degree degrees 106 14 not be not to be 130 7 collectinei collectiuè 173 5 of sared sayed of 187 38 every a very 192 11 on no 220 31 o of 222 11 of if 225 2 appeare your appeare by your 226 9 cae case 240 7 and necessity ād hold the necessity 267 10 Augustrana Augustana 267 34 A rist Christ 277 4 y by 282 1 het the 314 12 rihes no higher rises no higher 315 21 the exercising to ā act to the exercising ā act 365 34 Goind God in 377 38 wared waved 394 7 that that then that 438 34 avoide avoide not 458 9 ormall formall 468 0 About Fundamentall points c. 6. Protestants guilty of schisme c. 7 459 18 iust brande iustly branded 531 1 you yet 533 20 member number 539 13 Greg. Millius in Ar gumēta Georg. Millius in Au gustana 556 24 officiously officious ly 557 38 his submit to to submit his 588 7 errors error 590 25 deest i.e. 590 28 deest 3. 602 38 afterfor their after sorrow 616 22 to obiect wherof his the object herof is 617 21 preceede proceede sinns 638 12 it he 619 4 pertinent penitent 627 15 is it 632 2 Chillingwort I. Chillingworth 639 4 proosd proposed 641 11 but wavering ād fear full assent a but a wavering ād fe arfull assēt 707 19 could would 716 17 hold cold 748 4 of Sections or or Sections of 766 1 if he will not so if he will not so 781 16 it is was it was 801 24 Seurrall severall 807 38 vrge it against vrge against 811 35 as thewed as I shewed 823 8 it will he will 823 9 he cannot it cannot 826 23 to soone so soone 828 38 is not it all one it not is all one 838 19 prencipuum praecipium 856 1.2 recs records 868 16 if Peter of Peter 876 1 ayme time 877 3-4 may another may not another 885 32 not dele 890 1 an any 920 36 and men and yet 935 5 It if If it