as there is for the revelation of the other to wit the Churches Tradition which giving a like exidence of both ought not to be deemed less sufficient for the latter than the former It will be said before Scripture had being the power and right of declaring Revelation belonged to the Church but since they were transferred and given to Scripture so as now Gods Revelation is to be known thence without recourse to the Church Repl. The power and right of declaring Gods Revelation were bestowed upon the Church not for the Apostles time only but for all the time after for the Commission was not each same but all Nations Mat. 6. which is not to be accomplisht till the end of the World when the Jews shall be gather'd from their dispersion and consequently imparts the fulness of him that is to say so long as this World lasteth or there is time in being It will be said to what purpose then did the Evangelists set pen to paper Repl. For more comfort to give Testimony of the Church and her sincerity in teaching and not for every one to be his own carver and interpreter St Paul is positive let men esteem of us c. as the dispencers of Gods mysteries 1. Cor. 4. It was ever held an effect of great improvidence and an occasion of much confusion for the people in any state or Common-Wealth to have the freedome and liberty of construing the Law Therefore wise Lawmakers to shew their care and foresight for the good and weal publick as they caused then Laws to be written so did they appoint certain select persons of great abilitie and in egritie to administer and dispense the same This being true what an undervalueing must it be of Gods wisdom and providence to think that in a Commonwealth of his own immediate establishing as the Church is he hath left to all indifferently a liberty to make what sense they please of his Law on which as on a shelf or Rock her peace and safety would be in perpetuall danger of Wrack The Jarres and Garboyles of Sectaries having scarce had any other source than the priviledge every of them took of reading and interpreting Scripture The Reason is clear because all men are not apt to understand alike for being for the most part of different tempers and composures they have various fancies which of necessity will beget a diversity of understanding Let twenty read and reason upon Scripture and not relate to some former exposition and I dare be bold to say that no two of them shall agree Experience is my warrant in Luther Zuing lius Calvin who for all their reading and reasoning made no less than three contrary and repugnant senses of those plain words This is my Body This is my Blood 10. It will be said those selected persons intrusted with the administring and dispensing of the Laws utter by mouth what they understand and they understand no more than what their private reading and reasoning are able to inform them so that even this way man would be to seek Repl. Judges have not only their reading and reasoning to inform and direct them but likewise the practise of former Courts from the very promulgation of the Law at which time the sense and meaning of the same was declared by the Law-makers themselves The Church besides the letter of Scripture which she reads assiduously with watching fasting and prayer for a right and happy understanding thereof and her own reasoning hath the help of a better and surer tradition and the assistance of the Holy Ghost Now I leave it to the impartial Reader to judge whether is more like to informe right and sure of Gods revealed truâ—h â—he that hath-onely his own private reading and reasoning to help him or she that over and above all these is favoured both by infallible Tradition and the Holy Ghost And again whether in a matter concerns Salvation it be not an act of imprudence and folly to believe him rather than her CHAP. 16. Of the Roman Church BY the word Roman are not onely comprized the Inhabitants of that particular Territory of Rome but likewise all Christians in the world that acknowledgâ— the Bishops of Rome for their cheif Pastour appointed by Christ to govern his flock My taske in this Chapter is to prove that this company together with the said Bishop compose and make up the true Catholique Church 1 1. My first proof is that company of Christians compose and make up the true Catholique Church to which the definition of the true Catholique Church doth agree But the difinition of the true Catholique Church doth agree to the above mentioned company therefore they compose and make up the true Catholique Church The first Proposition is evident every thing being really one and the same with its definition as Man with rationall Beast with irrationall The second Proposition I shew The definition of the true Catholique Church is a society of men linck't together in the profession of one Faith in the use of the same Sacraments and under the government of Bishops and Pastours lawfully sent that are able to shew their personall and doctrinall succession from Christ and his Apostles without the least interruption A society of men And he gave some Apostles and some Prophets and other some Evangelists others Pastours and Doctours to the consmmation of the saints unto the work of Ministery unto the edifying of the body of Christ linck't together Eph. 4. One body one spirit one faith one Baptisme ibid Lawfully sent No man taketh the honour to himself but he that is called as Aaron of God Heb. 5. How shall they preach unless they be sent Rom. 10. That are able to shew c. The Mountain of the house of our Lord shall be prepared in the top of Mountaines and all nations shall flow unto it Jsa 2. He hath placed his Tabernacle in the sunne Psal 118. Their Personall and doctrinall succession He gave some Doctours and Pastours c. Untill wee all meet in the unity of faith Ephes 4. without the least interruption Behold J am with you alwaies unto the end of the world Ma. 6.28 2. Let us look upon this definition in its severall parts and veiw if any be discrepant from the a forenamed company The first is a society of men this agreeth to the said company for in that company is to be seen Hierusalem descended from above Apoc. 4. A goodly Hierarchy or Heavenly order and subordination of Subdeacon to Deacon of Deacon to Priest of Priest to Bishop of Bishop to chief Bishop or Pope and of the Laity to all And which is yet more admirable these degrees are so masterlike set that they doe not hinder and trouble but as great less strings musically tuned make and preserve the Melodious Harmony of Peace and Concord The second part is linck'd together This agreeth to the said Company for in that company there is no diversity of belief but one as Monarch
3. By the first conformity Man comes to the knowledge of God as he is the Author and end of Grace by the second relies upon his mercy and goodnesse that in due time he will grant and give those good things which Christ hath taught us to ask in his prayer in the last he is taken with the beauty of his divine perfections and so in joyes him in a higher and more eminent manner Both Happinesses in this life are imperfect by reason of the glimmering light Man onely hath of God during the same they will be compleated and perfected in the next When Man after a willing complyance with Gods grace in this shall see him not as in a looking glasse 1 Cor. 13. but face to face as he is in himself CHAP. 4. Of the diversities of faiths hopes and charities 1 IT is demonstrable that there are divers sortes of Faiths Hopes and Charities as habituall and Actuall Divine Habituall and Actuall Humane for some believe hope for and love supernaturall things with the same if not more eagernesse and fervency than naturall which Actions suppose as effects their proper and proportioned causes supernatutall qualities naturall not being able in respect of their meaner extract on and dignity to give such noble births Those are called divine because infused by Gods extraordinary power these humane for that they are acquired by the strength of nature 2. The Habituall divine are the supernaturall qualities themselves The Actuall divine are acts of the will of understanding as raised and enabled to a higher pitch by those supernaturall qualities The Habituall humane are the acquired qualities themselves the Actuall humane are acts of the will and understanding as inclined and fitted for act on by those acquired qualities The Habituall and Actuall divine differ further from the Habituall and Actuall humane in their materiall and formall objects as also in the Means whereby those severall objects come to knowledge the materiall of Habituall and actuall divine being revealed Truths the formal Revelation the materiall of habituall and actuall humane unrevealed Truths the formall the light of Reason private reading or information The meanes of habituall and actuall Divine the Tradition of the Church of Habituall and actuall humane the light of Reason private reading or information 3. Now forasmuch as Christianity is a supernaturall building contrived and framed by the wisdome of God to last for ever of which Faith is the foundation Hope the walls and Charity the Roofe and perfection The conformities expressed in the precedent Chapter are to be understood of divine Faith Hope Charity and not of humane because all nature joyn'd gather'd in one is not able to make a Being above Nature And these are the vertues call'd Theological as having God immediatly for object the harmonious Sisters three in number but one in affection none desiring that which displeaseth other Greatness is their essentiall attribute yet Charity excells St. Paul 1 Cor. 13. compares them together extolls them all but in the close gives unto Charity the preheminence And not undeservedly for she is the enlivening soule of Faith and Hope and all the moral vertues both they and these being out of her company as dead bodies without life or motion as to heaven and Eternity CHAP. 5. Of the Churches power and infallibilitie in matters of Faith 1 SUpposing it for granted ' that Christs knowledge of Gods reaveled truth and his power to convey the same to beliefe raised his preaching teaching to the full height and perfection of a Rule of beliefe to the first Christians it cannot in reason be denied he having communicated his said knowledg and power to the Apostles in them to the succeeding Churches as appears by his own words All I have learnt of my father I have made known unto you Joh. 15. As my father sent me so I send you Joh. 20. but she may challeng a like interest and right in respect of after-Christians whence it followeth that all matters of Beliefe as well other points as scripture are to be taken upon her accompt and ciedit and that whatsoever comes upon any other score is to be reputed Apocryphall and no way appertaining to the Obligation of Beleife 2. St Paul declares this truth unto the Ephesians assuring them that they are builded upon no other foundation than the Apostles and Prophets Eph. 2. likewise to the Thessalonians 2. Thes 2. and Timothy 1 Tim 6. bidding them hold the traditions and keep the depositum and again if an Angell from heaven shall Evangelize any other than what I have Evangelized to you let him be accursed Gal. 7. The reason is cleare because the Rule of Beliefe is the Measure of beliefe beyond which there is not any conformity or obedience due from Beliefe 3. The usuall colour for believing more or lesse than the Church alloweth of grounded upon her pretended subjection to Errour is vain inasmuch as that very Christ that stored her with knowledge of Gods revealed truth and with power to convey the same hath also indowed her with inerrability whereby to convey it safely and without danger of miscarrying by arming her proof aginst all the enemies of truth against ignorance Mat. 13. To you it is given to know the mysteries of the Kingdom of heaven against darknesse Mat. 6. you are the light of the world against Errour and falshood Joh. 14. I will send unto you the spirit of truth to remaine with you for ever Jsaah 62. thou shalt no more be called forsaken against Weaknesse 1. Tim. 3. she is the Pillar and ground of truth Mat. 16. Hell gates shall not prevaile against her To make which good and the worke sure Christ called his eternall father to his aid prayed him and was heard for his reverence Heb. 5. And to prevent and cut off all occasions of imagining that these favours bestowed on the Church were not to survive the Apostles for a continuance in the succeeding Church Christ adds Behold I am with you all dayes to the end of the world Mat. 28. soe as it must be said that either Christ was not of power to keep his Church from straying or that he wanted fidelity to make good his word 4. The certanity divine faith requires to build on is a further Evidence of the Churches infallibility for how is it possible Faith can be certain if the Church that is to ascertain it be uncertain and fallible look on the Churches composure and nature and her strength will appear yet more by reason she is framed and made up of men dispersed and spread over the world who by this meanes being of severall Nations different tempers and interests neither could nor can meet or conspire to Cheat themselves and posterity with a lie That men of themselves are apt to mistake and deceive is from the purpose So the evangelists might have fallen short of performing their taske But as God holding their hands and guiding their pennes his holy word
to observe the unjustness of sectaries who impute easiness to Catholiques avouching that according to their Religion a bare confession of sinns to a Preist pacifies and appeases God whereas besides confession not to speak of its horridness a verseness to nature they hold as necessary all the other above mentioned Acts that if any one bee wanting their confessions become invalid and sacrilegious Above all their strangeness breakes out in their complaint of uneveness in their way as though it were such a matter to believe Christes merits who is the source and fountain of all worth or to have a confidence in God whose goodness trascends all that can be sinne and yet this is the very quintessence of their requisites to reconciliation with God albeit their sinnes should swell to drown in loudness the cryes of Sodome and Gomorrha CHAP. 13. Of the Spirit of Spiritists 1. THe spirit of God in God is as God every where I fill heaven and earth Jer. 23. So as in this sense none can be absent from his essence presence nor vertue But the question runs of the effects thereof which depending upon his will are confined within narrower limits This truth appears bright in St Iohn where he forbiddeth to give credit to every spirit Jo. 1.4 To deny that the spirit of God is active fruitfull in some were to fall into another extream and in effect to call Gods goodness mercy in question to know and discern who they be the onely way is to see their warrant and examine their works If their warrant prove that of Miracles and their workes good doubtless they have the favour of Gods spirit if otherwise they are at the best but pretence makers and ushers of innovation 2. This way must needes be true and sure because Christ and Saint Paul taught it and it stands with right reason for bare sayings without proof are sounds of want and emptiness and the capacity of every Agent being to produce effects like it self it is as impossible for the spirit of God that is all goodness to be the author of ill as for a reasonable creature to beget an unreasonable or heat to cause cold Whence it is plain that the spirit of Spiritists is a false imposture a meer figment and delusion in as much as it is destitute of Miracles and induceth to ill it perswading a disloyall defection from our Lords Prayer the Commandements and Church Bucer in Mat. 6. Calvin in Mat. 6. Luther de Moyse Zuinglius in explan art 16. Tindal in Fox his acts pa. 140. edit An. 1610. in the consonancy and dissonancy to which consist the goodness and badness of all Actions All actions being good or bad according as they are conform or difforme to Gods known will which is apparently manifested in the aforesaid Hereto adde that the spirit of Spiritists prompteth things contrary and imconsistent each with other Lutherans assert the reallity of Christs ' body Zuinglians maintain a bare figure Calvinists differ from both which cannot befall the spirit of God for so the spirit of truth might become the spirit of Errour and falshood 3. To say that God is no excepter of persons that his spirit being free may breath on whom he pleaseth is out of the matter in hand here being no dispute of Gods power what he may doe but of his will what he doth Their other ground for inspiration upon the assurance of Conscience St Paul and St Austin convinced long since of weakness and cozenage St Paul when for yielding to Conscience in persecuting the primitive Christians he acknowledged himself unworthy of the name of an Apostle 1 Cor. 15. St Austin when he sharpned his pen against Manichisme which before in obedience to Conscience he upheld and defended Conscience can have no greater certainty than the understanding that gave it being and the understanding experience teacheth to be so bad an aymer that in the search of truth it oftner misses than hits CHAP. 14. Of the Spiritists Rule of faith 1 THe Rule of faith may be considered in it self or in respect of us in it self it is Gods revealed truth in respect of us it is the same truth expressed to us Thus far Catholiques and Spiritists agree their difference is about the expression These holding that it is that of their private spirit joyned to that of Scripture onely Those that it is that of the Church Scripture bearing witness of her truth This latter is clear by what hath been already said in the third Chapter and will appear yet more by disproving the former Which for the first part that it is false and spurious Saint Peter gives evidence point-blank 2. Pet. 1. No interpretation of Scripture by private spirit Saint Paul speakes to the same effect where he wisheth 2. Cor. 10. to captivate the understanding to the obedience of faith And our Saviour confirms both testimonies obliging all under pain of damnation Mat. 18.17 to believe the Church If the Church be to sway every private spirit must stoop and obey for none can serve two Masters Luke 16. 2. For the second that it is deficient Scripture attesteth referring to the Church and reason makes it good For as much as the expression Faith requires ought to be as full and ample as the duty of Faith that is it must be able to informe the understanding in all it stands bound to give assent unto wherein the expression of Scripture alone is defective it not declaring sundry pointes Christians acknowledge themselves bound to believe To wit that those bookes of Scripture which are received for Canonicall are so indeed That some are Canonicall other some Apocryphall That they are determinately these or others That the Jewes Sabaoth is to be neglected and laid aside and the Sunday solemnized That the Creed is authenticke and truely the Apostles That it is lawfull to eate straâ—gled meates and blood But these men please themselves with onely talke of Scripture for were Scripture as they pretend the Rule of their beliefe though it containes divers truths yet those truths meeting and becoming one in Revelation they would all perfectly agree not onely Lutherans among themselves Calvinists among themselves but likewise Lutherans with Zuinglians and Calvinists with both it being the propertie of unity to unite and make one all that conforme to the same Whereas happening quite contrary it is a manifest signe that fancy under specious pretences of Scripture the Spirit is the great Idol they do homage to Lutherans to Luthers Zuinglians to Zuinglius and Calvinists to Calvin CHAP. 15. Of the Protestant Church Protestants cast a fairer shine than the Spiritists and certes were their Church as true as it is seeming they could not be justly taxed But all is not gold that glisters Satan is apt to transforme himselfe into an Angell of light 2. Cor. 11. Falshood it self is not seldome seen in the habiliments of truth and therefore this Chapter pretends to lay open the many
Riches occasion dangers beget dropsie-like new longings rack the thoughts day night with care of keeping apprehension of losing Pleasures if they stay glut gone leave behind them sadnesse and remorse Health is beset on all sides contraries lying perpetually beating and knocking at the four humours to let in distemper Strength be it never so vigorous is at length weakened and jaded by motion and labour Beauty fadeth away Age the canker-worme of mortality gnawerh her sleek smoothness into roughnesse and wrinkles The faculties and habites live in dependence of action and action it self is not quite free being penned up and imprisoned within us All under God hath a mixture of ill carrieth in its honey a certaine sting that none draw neer but they meet with displeasure A forcible argument that the end of creatures abide out of themselves where all perfections abounding sweet conten and rest is to be found and that is God 3 In the supernaturall by reason here is greater lack of ayd more might and power required the effects being greater and of a farre nobler Kind And if God was so charie and sparing of his honour as not to let passe the ordaining of nature to himself much more grace Whence it is cleer all flow from God as streames from the sea and are indowed with an innate or ingrafted Propension to return back to him again Now the happiness of every thing consisting in content and rest and content and rest in the injoying of its end it followeth in man that there is a capacity of double happiness natural supernatural he being capable of injoying God as he is the Author and end of nature wherein consists naturall happinesse and as he is the Author and end of grace wherein consists supernaturall happinesse 4 But as nothing would have remained without Being Except God had stretched forth his omnipotent hand to bestow it so possessed of Being it s bent and inclination must take effect by his gracious leave appointment in regard he is to prescribe the means to an end that is the Author and cause of the desire thereof wherefore whosoever desires to arrive safely at the blessed port of happinesse must banish far all self-conceit and steer by no other Compasse than that God hath touchd ' so may they saile right els their course will be evermore crooked and desperate untill they doe run themselves upon the Rocks and Shelves of utter perdition CHAP. 2. Of the will of God PHilosophers assure it for a very truth that the first of every kind is the rule of the rest in the same kind and they are strongly back'd by reason for the nearer a thing draws in likenesse to its first the more perfect it is and so held to be Whence may be easily gathered that the known Will of God is the rule Paramount of all kinds as well natural and humane as supernaturall because it was as hath been proved before them all as Author causer thereof I said known in regard knowledg is so necessary requisite to the compleating of a Rule that wanting it hath not right to challenge compliance Now this knowledg coming from Propension instinct reason tradition or revelation Propertie of speech will yeild proof sufficient that Propension and instinct are the light of naturall things reason of humane tradition of revelation and revelation of supernatural forasmuch as none meaning to be understood will deliver themselves that the Elements hold their severall places by instinct that Beasts prosecute their ends by discourse that men attaine to what is past and to be believed without tradition and revelation Undoubtedly had not Christ revealed a consistencie of Trinitie with Vnitie a possibility of Hypostaticall Vnion and tradition brought this revelation down to us these Mysteries would have been as terra incognita not so much as ever dreamed of Quis cognovit sensum Domini Rom. 11. so as to speak intelligibly and with truth the will of God becomes known in things void of sense by propension insensible by instinct inhumane as to present action by reason as to action past by tradition in beliefe by revelation Alwayes provided concerning reason that it be cleer of passion and strong for in case of byas weakness every one is to submit to the wise and perfect it being but meet that they that see should have the Guidance of those who are in darkensse least the blind leading the blinde both fall into disorder It onely remaines there being an ordinary and an extraordinarie Will to determine how they are to be observed In short thus if they agree obedience ought to bee yeilded to both if not the extraordinary must take place Christ commanding the same with his father was equally to be obeyed the Israelites according to the extraordinary will immediately revealed unto them might lawfully destroy the Cananites all others were bound to observe the ordinary will of love and peace because God onely having the obsolute soveraignty can command at pleasure lives and fortunes CHAP. 3. Of the way to happinesse 1 SIth God hath manifested his power by creating Man and his goodnesse by willing him a double happinesse doubtlesse he hath not been backward to shew likewise his wisdome in contriving the meanes to bring it to passe and his providence in making the meanes discernable otherwise he had willed an impossibility and in vaine for an end is not possible without a meanes and a meanes is to no purpose unlesse it may be known Now the meanes to an end requiting proportion and fitnesse to the end it is ordained to as the end of man is twofold naturall and supernaturall the meanes whereby he is to attaine to these ends must be so to 2. Sutable unto which God hath appointed the meanes to mans naturall happinesse to be acts of his understanding will for by them he may seeke and finde out God as he is the author and end of nature by these cleave and unite and so injoy him To mans supernaturall happinesse to be a conformity of faith to the Church a conformity of hope to our Lords Prayer and a conformity of Charity to the Commandements A conformity of faith without faith it is impossible to please God Heb. 11. He that believeth shall be saved He that believeth not shall be condemned Mar. 16. To the Church Going teach ye all nations he that heareth you heareth me Math. 16. He that heareth not the Church let him be as a Heathen and a Publican A conformity of hope Hope in our Lord Psalm 43. Blessed is the man who hopes in him Psalm 2. To our Lords Prayer When you pray let it be our Father c. Matth. 6. Thus shall you pray Our Father c. Luke 11. A conformity of Charity If I give all to the poor and have not charity it profiteth nothing 1 Ioh. 3. To the Commandments This is the charity of God that we keepe his Commandements Ioh. 14. If ye love me keepe my commandements Ioh. 15
was truly and infallibly coucht on the sacred leaves of the Bible so assisting and strengthening his Church she becomes in all matters concerning faith powerfull and infallible God is not tyed to this or tother he is free to worke his wonders where when and to whom he pleaseth Neither is there any disproportion betwixt men thus assisted and infallibility it being not necessary for the production of a supernaturall effect that every part of the total cause be supernatural for it is visible to the eye that God frequently makes use of secondary causes in the production of supernaturall effects in that of faith Rom. 10. of hearing and preaching in that of Grace Mat. 18 19 of Elements and words in that of the blind man Jo. 6. of spittle and earth CHAP. 6. Of the possibilitie of keeping the Commandements 1 NOt onely that it is possible to keep the Commandements but also that divers have kept them is a truth so cleerly delivered both in the old and new Testament that there is cause to wonder any can make question thereof In the old Moses speaking of the Commandments sayes Deut. 30. They are not above but very near us in our Mouths in our hearts to doe them Noe Ezekias Josias Josaphat Asa Gen. 6. 4 Kings 18. 2 Paral. 30. 4 Kings 22. 1 Paral. 15 2 Paral. 20. Tob. 2. Iob 1.17 2 Kings 7. 3 Kings 9. Luke 2. Mat. 11.21 Luke 1. Joacham Tobias Job kept them In the New Christ is no lesse plain My yoke is sweet my burden light Simeon St John the Baptist Zacharias Elizabeth the B. Virgin kept them Gods conditional promises to David and his Posterity could be termed no better than Jeers unlesse the commandements were possible To what purpose so much perswasion in Books and Pulpits to live well if the Commandements be impossible is living well any other than keeping of the Commandements It is assuredly as rid culous as impious to tearm him a good liver that steales murthers and commits adultery c. The justness of lawes that inflict severe punishments vpon the breakers of the Commandements are not at all consistent with the impossibility of keeping them Necessity is a good and forcible excuse against the strongest charge The very light of Reason giveth testimonie to the Commandements possibility they being all grounded upon Reason and suited to her bent and inclination The wickedest man alive cannot say with truth that he breaketh any Commandment without some secret check of conscience 2. To alledge that God onely requires mans indeavour is repugnant to Christs express words which are not Mat. 19. If thou wilt come to heaven endeavour to keep but keep the Commandements Many a good endeavour as many a good purpose burns in Hell Heaven being the reward of doing not of endeavouring Besides it is equally unnaturall to endeavour impossibilityes and to desire things unknown Who could Choose but smile to see one leap and skip as ayming to soar fly in the Ayr knowing it to be possible onely for Birds that are fitted with wings and feathers for the purpose Indeed to point at any particular that doth keep the Commandements is hard no man knowing Eccles 9. whether he be worthy of love or hatred But that all in generall may keep them Christ himselfe assures it 2. Tim 2. Willing all to be saved God wills nothing impossible and he that wills the end wills the meanes 3. True it is neither Men nor Angells can love God as he is loveable that 's a perfection God onely is capable of nevertheless it is in the power both of Angells and Men to love God so far forth as the capacity of their condition reacheth which though it be a perfection of a lower degree yeâ— it is sufficient to denominate and render the subject it is in perfect And even this I confess is aâ— effect which Gods grace hathâ— chief hand in but that is no Baâ— for Man having his share to Grace and Nature are not inconsistent yea Grace supporteth nay bettereth Nature they may then joyn and endeavour together as two of unequall strength drawing a boat one draweth more but yet both draw The part Grace acts in the working of salvation is to enlighten the understanding move and enable the Will The part Man acts is to comply with Grace Cor. 6.1 to yield and consent to her good Motions Apocj 3.20 Wherefore salvation is the work not of Grace alone nor of man alone but of Grace and Man joyning hand and heart together St Austin Tom. 10. Serm. 15. de verb. Apost post med speakes truth He that made you without you will not justifie you without you CHAP. 7. Of Religion 1 SUch is the dread of Gods awfull Majesty imprinted in Man that the most bararous people deem it a duty to set apart some time to worship him in the light of reason teaching that a certain return of honour and veneration is due from the effect to its cause whereby to express subjection gratitude and thankfullness and albeit impiety wants not Proselites that rejecting the Deity refuse to do him homage their folly is to be imputed to lack of grace and not oâ— the said light as appeares by readiness observeable in them to suffer for their opinion If thâ— other world yield no Punisher nâ— Rewarder no Hell nor Heaven it is madness to fear and vain prodigality to give away life the chief good and best flower of natures garden 2. This naturall propension to praise and magnify God begets religious acts and Religious acts that great moral vertue called Religion but Religion in a more common acception consists in Beliefe not humane grounded upon Reason but divine relying on the Churches Authoritie and the assistance of the holy Ghost It is the doctrine of Christ delivered by himself in plain and express terms Mar. 16. All power is given to me in heaven and in earth goe ye therefore and preach the Gospell unto all nations hee that believeth shall be saved he that believeth not shall be condemned Jo. 14. I will send unto you the holy Ghost who shall teach you all Truth Christ here speakes to the Apostles the Church giveth power to preach the Gospell to the Apostles the Church promiseth salvation to Believers of the Apostles the Church threatens damnation to unbelievers of the Apostles the Church lastly that there may be no pretence for disobedience he assureth to the Apostles the Church a peculiar assistance of the holy Ghost whose proper effect is to keep power from excess and failing 3. Not a word of or to Reason what colour then for attributing so much to Reason and so little to the Church as to deny Christ to have intrusted her with his Truth as if the Gospell were not Christs truth or Christs impowering the Church to preach the Gospell meant any other thing than to intrust her with his truth Had Reason the preheminence of Belief St Paul would not have subjected Reason unto Belief bidding all
captivate the understanding to the obedience of Faith 2. Cor. 10. Indeed to give Reason the guidance of Belief were to make the blind lead the blind Mat. 15 For asmuch as Reason is at a losse in the object of Belief and in Belief it self the hottest zealots of Reason having come short of the one and the other witness the Manichees and other Heretiques The Reason is because both are above Reason as being high mysteries and revealed so long since But Christianity is not against Reason and he is to be reputed silly and light that hasteneth upon a truth Eccl. 19. however proposed without examination of its credibility and consistence with Nature which must be the work of Reason very true nay more Belief is beholding to Reason even for discerning and finding out her guide the true Church But this onely amounts to an evidence that Reason helps and contributes to belief so doth preaching reading hearing c. 4 To be the guide of Belief requires further ability and skill to lay open immediately to Belief Gods revealed Truth a Prerogative belongs to the Church and no other as to whom alone revelation was made Whence it followeth that the Religion of Sectaryes is deficient vain their belief being grounded upon some humane respect and not upon the authority of the Church and assistance of the Holy Ghost And consequently that for them to deserve the name of true Chrstians and to be styled of the right Religion their onely way is to level at a perfection that takes its rise from an absolute resignation of their wills to the will of God in order to the Church which according to Christ is to become spiritually little ones Mat. 18. in resemblance to naturall Children who are at best when they most follow and obey their Parents directions and commands Hilar. in Mat. CHAP. 8 Of the Unity of Religion 1 IT is an undoubted Maxime amongst all that have any insight in nature that Being and Unity are inseparably together insomuch that where Being is there Unity cannot be wanting If then there be any such thing as Religion appointed by God for the salvation of soules without all peradventure it is one Christ himself cleares the difficulty saying One sheepfold and one Pastor Jo. 10. St Paul declares no lesse to the Ephesians willing them to affect unity to the end that they may bee as one Body one Spirit one Faith one Baptisme as God is one Ephe. 4. And again He gave some c. Untill we all meet in the unity of Belief 2. Now experience shews that this unity of Religion is an effect of acknowledging the Church for the Rule of Belief it being visible to the eye that all that square their Belief to the Church are one in Religion whereas they that take to themselves other rules dissent and jarre of which no other reason can be given but that the Church is all wayes constant and certain in her proceedings and clear in her expressions other Rules subject to uncertainty change and obscurity The fixedness of the severall Centers of fire and water inclines that to a constant ascension and this to a like descension That Pilot were guilty of much ingratitude and injurious to the Polars that should not yeild the guidance of the Ocean to the regularness of their motion Contrariwise it is a plain demonstration that the inequality of dayes and nights relates wholly to the wavering progress of the Sun for every cause giveing that it hath and no more as certain effects of one and the same kind hold dependance of constant and certain causes so uncertain effects of many and divers kindes must needs belong to unconstant and various causes 3. True it is that Scripture in it self that is as it is the word of God dictated by the holy Ghost is certain and infallible but to us to wit as it is lyable to this and t'other private interpretation it is as uncertain and fallible as man Witness the many contrary interpretations we se dayly made of Scripture which cannot possibly be all true wherefore the conclusion issueth abundantly that the Church is the onely fit Principle to unite Christians together and consequently that those may despair of ever wearing the Badg and Ornament of true Chrstianity viz. unity who dare with Core and the rest of that rebellious Crew bid defyance to the Church Num. 16. Jude 11. CHAP. 9. Of the goodnesse of the Roman Cotholique Religion 1 IF Excellency of nature and sweetness of disposition be ground enough to term a thing good the Roman Catholique Religion may not unjustly claym that appellation For first in her nature she is made up of Excellencies acknowledging a God Eternall Almighty Provident Wise Good Just Maker Govern our of heaven Earth One in nature three in persons Father Sonne and Holy Ghost the Sonne to have taken humane flesh whereby to converse with man to instruct and free him from the Bondage of Hell and sinne to have instituted seven Sacraments to supply the necessityes of his spirituall life Baptisme that he might be regenerate Confirmation that he might grow strong and able to profess his Faith before his enemies the Eucharist that he might be fed with divine grace Penance that his Maladies and sores of sinne might be cured and healed Extream unction that he might be comforted in his last Agony against the usuall assaults of the Divell Holy Order that he might be provided of spirituall teachers and Guides Matrimony that he might be multiplyed in a holy and sacramentall way that he hath an endless store of bliss and happiness to reward the good and a like of pain and misery to punish the bad that he hath chosen and establisht some to propose and apply all those good things to others Now for her disposition it is also good teaching to love God above all our Neighbours as our selves to make an hearty and ready expression of both of the former by laying down wealth honour liberty yea life it self rather than offend him by building Churches and Oratories to praise and serve him in by adorning and enriching them for the better stirring up of devotion and reverence by retaining and holding dear things appertaning to him or his by setting a part dayes to remember his favours and benefits by worshipping him for his own sake with supream his servants and beloved for his sake with inferiour honour by abhorring all manner of Idolatry of the latter by bearing in juries leaving revenge to God by forbearing even the least wrong and if any be done by making full reparation and amends by perswading not forcing Religion by relieving the poor needie with foundations of Hospitalls Almshouses Colledges c. by keeping faith with all especially Magistrates be they Catholiques or Sectaries Christians or Infidells good or bad and that for very Conscience sake These are the Roman Catholiques tenets and howbeit they admit of more yet none being what ever ignorance or malice hath noised
shapes Protestants put their Church in to make her pass for true 1 The first is Protestants are a company of Christans under the government of Bishops Pastors that have power and authority from Christ and his Apostles to administer the Sacraments and preach the word of God But such a company is the true Church therefore Protestants are the true Church ANSWER 1 Neither Christ nor the Apostles ever conferred any power or Authority on Protestant Bishops and Pastors they were dead and gone long before these had any being To give Power and Authority of this nature requireth presence of the Giver so was God present to Moses Exod 3. Christ to his disciples Mat. 6.28 Neither is their any Testament or Monument extant to shew that the power or Authority Christ bequeathed should lye obscure and dead for such a tract of time and then be brought to light and revived when Protestant Bishops and Pastors sprang up or that it was for them 2. It will be said Christ and the Apostles shared their power to Protestant Bishops mediately immediately to those lived in their dayes and those to others downe to these Repl. By this is implyed a continuation of succession in the Protestant Bishops and Pastors ever since Christ the Apostles it is not concievable any other way how power could be transmitted from one hand to another as is averred as also a visibilite of the same for as much as it was their partes to preach the word of God and administer the Sacraments if visible they may be produced they ought to be produced they may because that power is vaine and fictitious that is not reducible to act Math. 5. They ought because Bishops and Pastors in case of Controversy are to give an accompt of their calling Luke 7. as well to settle the wavering as to bend and make supple the stifness of stubborne misbelievers 1 Peter 3. 3. How necessary this is Tertullian admirably well vrged Lib de praescrip Iren. adver Heres Hieron in Lucifer Optat. lib. 2. contra Parmen when he bad the Sectaries of his time let him see the beginning of their Bishops Pastors Likewise Optatus the Origin of your Chaire shews yee that needs will challenge to your selves the holy Church St. Austin came not behind these in pressing the necessity of succession and derivation Augustin de utilit credend Epist cont Faustum Manich. where he ingenuously acknowledgeth them to be of force to hold keep him in the bosome of the Church There keepeth me said that great Saint in the Church the succession of Priests from the very sitting of St. Peter to whom our Lord after his Resurrection committed the feeding of his sheepe even to this present Bishop And well did it become the Pious zeale of those ornaments lights of Gods Church to shew earnestness vehemency in this behalfe inasmuch as derivation of succession is so proper to the true Church that it cannot agree to any false as St. Hierom in Micam 1. observeth assuring Sectaries to have no such riches as come to men by plain inheritance from their fathers and as is evident in it selfe by reason the true Church was planted and established before any false began The Parable of the good man sowing first good seed and the enemy over-sowing Cockle evince no less Mat. 13. Therefore must needs be a non plus ultra a stopp bar betwixt whatsoever Counterfeit Church and Christ to keep off the like continuation of succession 4. It will be said if derivation of succession be a sure Marke of the true Church Arians Turkes may claim the true Church Arians deriving themselves without interruption from Arius and the Turks from Mahomet Repl Arian and Turk derivation climb not so high as Christ it reacheth no further than Arius and Mahomet who grew up long after Christ the Argument from succession is not grounded upon any succession but upon derivation of succession from the Apostles and Christ and that holds good because Christ was not onely man but God also and therefore had power to constitute a true Church Arius and Mahomet were no more than men who may not assume any such prerogative So that derivation of succession from them onely demonstrates them to have been the Founders and beginners of Arianisme and Turcisme 5. It will be said divers Sectaries were contemporary with Christ therefore that argues Antiquity onely not Truth Repl. It may be severall Sectaries had the honour to see some part of the time Christ lived in but not his institution that was a speciall favour reserved for onely granted to his deare spouse the Church Sectaryes crept in after as opposers of Christs institution 6. It will be said There have been named in severall ages the Albigenses the Apostolici Osiand Epitom AEn Sylvius de gest Bohem. Guid Carmel in Albigens Antoninus Luxemberg in paup de Lugdun Vspergens chron 212. Cesar Cistert dial 5. Vincent speculum hist Prateolus Sandeus Wickliffe Hus. Repl. None of these were Protestants they holding not in all points with them nor yet with themselves asis to be seen in Osiander Aeneas Sylvius and other approved Historians Besides there was a great distance between them and the Apostles in which they could not be mentioned for as much as they were not begun or were quite extinct 2 Another shape is Luther descended from Catholiques Catholiques from the Apostles therefore Protestants had their originall from the Apostles they deriving themselves uninterruptedly from Luther ANSWER 1. Protestants derivation from Luther is frivolous and of no weight Luther wanting Episcopall Authority without which all Ordinations are null and frustrate by the confessions of the cheif Protestants themselves See Saravia Sutcliffe Bilson Andrews White Mason Mountague Hall and others 2. It will be said Luther received Episcopal power immediately from God Repl. Such a power being extraordinary is alwayes accompained with that of Miracles as appeared in Moyses Exod. 3. and the Apostles Act. 2.14 Luther never wrought Miracle neither did he ever pretend to any such gift the season of Miracles as some of his Disciples avouch being than past And for his wonders alleadged in drawing so many after him maugre the Pope Emperour and other Potentates it shews onely a strange itching in men after Novelties proneness to Libertinage Arius in a shorter space lead away far more and greater ones that to use Saint Hieroms words cont Lucifer the world did groan again to see it self on a suddain become Arian But this could be no Miracle for Miracles are done for the asserting of truths it was most untrue that Christ was not God that he was not equall to his eternall father as Arius contended 3. It will be said it was Miraculous in the Apostles to convert thousands to the faith of Christ in a time of greatest opposition and resistance Repl. In them it was it being a work of too high a nature for the undertaking of
poor illiterate men to perswade a Religion so contrary to flesh and blood as mortification of Wills Fasting Chastity c. Luther was a man of learning and parts who had onely to instil a doctrine acceptable and pleasing to the depravedness of nature to perform which needed not abilities other than naturall 3 A third shape is Protestants received their Mission from Catholick Bishops in Queen Elizabeths dayes and since ANSWER 1. If some did which is to be proved Nay the contrary seemes demonstrated by Doctor Champney it is evident the greater part did not and what a Church must that company make of which most are judged fit to preach the word of God and administer the Sacraments without authority But admit the calling of Protestant Bishops and Pastours were right in all of them it would not follow that the Protestant Church is true so long as she advanceth Protestanisme contrary to the meaning of the Catholique Bishops who never impowr'd any but in relation to the setting up and upholding of Catholique Religion 2. Furthermore Communion with the true Church being as necessary a requisite to the making up of a true Church as union of parts to the compleating of a naturall body what colour for truth in the Protestant Church that is at variance with the Catholique of whom she gloryeth to have her power and which she confesseth to be a true Church whereto adde that Protestants derivation from Catholiques is not proof for a personall succession of Bishops and Pastours agreeing in all points with Protestants which ought to be the scope and ayme of that derivation it being not required of Protestants to deduce a succession from Christ and his Apostles of men meerly sent but withall professing the doctrine maintained in the Church of England For although doctrine be no mark of the true Church as shall be shewn hereafter nevertheless it is her inseparable Mate insomuch that where true Doctrine is wanting there the true Church cannot be Christ having intrusted her with his truth and ordained her keeper and preserver thereof 3. It will be said such a succession may be shewn but mingled pale-male with Catholiques as corn with chaffe good fish with bad conformably to Scripture comparing the Church to a barn-floor where there is corn and chaffe together Math. 3. to a Net replenished with all sortes of fish Math. 13. Repl. This mixture must have been either of Protestant and Catholique doctrine in the same company of men making profession of both or in severall companies one professing one another the other It could not be the former because that would be a clear argument that the Church hath erred contrary to what was proved in the fift Chapter Besides the name of Protestant to this company would be very improper holding a Doctrine inconsistent with the Protestant Surely whosoever over and above the Protestant Doctine should profess the Arian or Nestorian would deem himself jeered and laughed at to hear himself styled by the name of Protestant Doctrine being in nature much like unto number the least addition or diminution altering its kind and grounding a new denomination Nor the latter in as much as there is no agreement betwixt the Temple of God and Idols no concord with Christ and Belial 2. Cor. 6. The Arke of God and Dagon may not stand together 1. Kings 5. It were a strange example if the Church unparaleld for love to her spouse that professeth so much to truth and strictly forbiddeth ill company as dangerous to her Children should receive into her company Lyers and Innovatours This would leave a stain upon her reputation make her sincerity be suspected her Doctrine contemned and despised But she who is all fair Cant. 6. Without spot or wrinkle Epes 5. is free from any such guilt Sectaries being as hideous and hatefull in her sight as their suggestions are full of poyson and destructive to soules 4. It will be said Protestant Bishops and Pastours were not so near mingled with Catholiques as either to believe or profess their Doctrine they onely concealed and covered their own for fear of the formidable rigour of Catholiques Repl. such Bishops and Pastours could neither be true nor make a saving Church Not true because the Mission of true Bishops and Pastours being founded upon persecution and suffering Loe I send you as sheep among Wolves Math. 10. Luke 11. it is proper for them to fear no colours Cruelty in her gastliest hue is not able to fright or daunt them from preaching the word of God and administring the Sacraments The Apostles gave testimony to this truth when commanded by higher powers to forbear mentioning Christ or his actions they bravely and with stoutness reported that they could not choose but declare What they had seen and heard yea even outraged and ill entreated for this behalf they went away glad and rejoycing to be thought worthy to suffer for the name of Jesus Acts. 5. All the glorious Martyrs and Confessours confirm the same by their profession of faith amidst the loathsome stenches of close Prisons and horrible torments of bloody persecutours 5. Nor make up a saving Church by reason profession of Faith is necessary to salvation Rom. 10. In heart it is believed to justice by mouth profession is made unto Salvation Mat. 10. He that denies me to men I will denie him before my father c. The Comparisons are meant of private men for matter of manners not of any mixture of true and false Doctrine Orthodoxall Heretical Bishops Pastours together 6. A fourth shape is in all ages since Christ and his Apostles there have been Protestant Bishops and Pastours but through the negligence of men and hard fate of times their names have miscarried and perish'd And as it is no argument many famous Romans and Graecians are not named therefore never were any such men so it is no less fals a sequell Protestant Bishops and Pastours are not mentioned all the way from Christ and the Apostles therefore they were sometimes wanting ANSWER 1. It is not the same of private men and of Bishops and Pastours These have Christs Warrant and assurance for a Continuance of visibility so have not those Math. 28. Bishops and Pastours are as Aqueduces and Limbecks through which the vivifying waters of Christs holy Doctrine are derived into our eares and distilled into our soules so are not private men should they be at any time clouded and in obscurity Christ would be worse than his word his Doctrine fall short and not come home to us 2. It will be said visibility is a badge private men wear as well as Bishops and Doctours therefore it cannot be inferred more of the one than of the other Repl. Visibility is not peculiar to Bishop and Pastours but necessity of visibility is private men in this way of visibility being onely contingently visible So that though this inference be not right they are visible men therefore they are Bishops and Rastours no more
men Objection 3. 1. The third objection is Thâ— Roman Church committeth Idoâ—latry in her adoration at Masâ— bowing to the name of Iesus Altars Images and Reliques Answer By the Commandment Thou shalt not make to thy self any graven thing nor adore it Exod 20. is neither forbid the art of Engraving Carving Printing Painting Casting Sowing Embroydering nor yet all manner of Religious honor to be given to Creatures For in the old Tastament where this Commandement is enjoyned the use of those severall acts was held lawfull and Religious honour exhibited to the fiery Bush by Moyses Exod. 25. to the Oracle by the High Preists 3. Kings 27. and to the Arke by David Exod. 3. Levit. 26. Psal 131. And God himself justified them therein by striking Vzziah with Leprosie and Oza with death for not forbearing to meddle with holy and sacred things without authority 2. Paral. 26. Kings 6 so that all this Commandement forbids is to make graven things to the end to honour them with divine honour that is to make Gods of them as the Pagans did 2. Now to vindicate the Roman Church from all Idolatry in her worship it is to be noted That all things are not of equall worth but that some things surpassing other some in perfection and excellency are more worthy than other whence it is that God is superiour to all things Angells to men and men some to others And hereupon is grounded honour and the degrees thereof according to the variety of perfections and excellencies found in things for where perfection and excellency are discovered to be there the very light of nature teacheth honour to be due more or less as the degrees of excellency and perfection are observed to bee higher or lower Now honour as proper to man is an outward respect given to a thing with an inward act of acknowledgment of some perfection and excellency in the same So as to the compleating of honour as to us two actions are required an exteriour of the body and an interiour of the mind when either is wanting honour becomes lame and manke A timorous man apprehending danger in exhibiting outward respect where it is due maketh onely an inward acknowledgment this comes short of honour A man distracted or mad and so uncapable of the inward acknowledgment by reason of his distempered sences and faculties giveth an outward respect this is as far from honour as the other 3. Both actions viz. both the inward and outward may be expressed to God and creatures as it is lawfull to bow or kneel to God so to creatures as we may see Jos 5. Gen. 23.33 Exod. 3.1 Kings 2.1 Paral. 29. Jud. 10.13 Ester 8. Num. 2. Now to discerne when these actions come within compass of divine religious and Civil honour depends wholly on a right and well differencing of the perfections and excellencies of the things honoured To bow or kneel to a thing with an inward acknowledgment that its perfections and excellencies are absolute unparticipated and infinitely exceeding all other is divine honour to bow or to kneel to a thing with an inward acknowledgment that its perfections and excellencies are onely participated and relative to God Christ or some glorious soul is religious honour to bow or kneel to a thing with an inward acknowledgment that its perfections and excellencies relate to some wordly dignity or preheminence is Civil honour Divine honour is proper to God and unattributable to any creature under Idolatry Neither doth the Church of Rome afford this honour but to God alone her adoration at Mass being not meant nor directed to the accidents of Bread and Wine nor to the figures of Host and Chalice next to sight for in these she doth not acknowledge to be the perfections and Excellencies belonging to God but to the person of Christ hid and covered under the said accidents and figures She alloweth indeed of religious honour to the name of Iesus to Altars Pictures Reliques relating to God Christ and his Saintes as she doth of Civil to things in relation to temporall dignities and preheminencies But to find fault with this were to blame justice for giving to every thing its due in acknowledging the truth it being most true and undoubted that the name of Jesus Altars Pictures and Reqliques bear relation to God Christ and his Saintes as persons in dignities and preheminencies to the same 4. To urge against the Lawfullness of adoration at Mass from the interposition of Creatures would prove too much viz. That Christ were not adorable in Churches in the fieldes nay at all by reason of a necessity of interposition of walls the Heavens or Christs Body betwixt the Adorers and his sacred person 5. It will be opposed Christ is not capable of adoration in the Sacrament he not appearing there like himself with glory and Majesty Repl. Christ is adorable where and howsoever he is pleased to be else the three Kings Saint Mary Magdalen and the Apostles were reproveable for doing him homage not in a sumptuous Palace and enthroned under a rich cloth of State but in a poor stable a dusty manger having for Canopy a rack of hay not gloriously attired and accompanied with Nobles but in swadling Cloathes betwixt an Ox and an Ass not like a Prince but a Mechanicke a Gardener a Carpenter The poorness and meanness of the manner Christ appeares in not onely doth not deprive him of the duty of adoration but renders him much more adorable for exaltation is humilities reward and so it is but meet they go hand in hand and take increase together that the height of that may answer the depth of this For which respect Saint Paul sticked not to bid honour to be given to the very name of Jesus Phil. 2. Objection 4. 1. The fourth objection is The Roman Church challengeth power to forgive sinns which belongeth onely to God Ans All Power is naturally originally in God as Lord Paramount of all Creatures but not incommunicable for as he hath bestowed the Power of governing kingdomes and Common-wealths on Kings and Magistrates Prov. 8.15 Rom. 13.1 so the Power of remitting of sinns on the Apostles and their successours yet men having these powers by way of gift and participation may not be said to govern or to forgive sinns but as Gods substitutes and Delegates suitably to the Condition of their inferiority and subjection Objection 5. 1. The fift objection is The Roman Church derogateth from Christes Mediatorship making it common to Saints and Angells Answer Things that are like have sometimes the same denomination so kings and Judges are called Gods for some resemblance betwixt Gods power and theirs Psal 81.1 6. The Roman Church then observing in the intercession of Saints and Angells a certain likeness to the Mediation of Christ they being both expressions of Charitable and good desires for others may not unfitly call them alike by the name of Mediation But she is so farre hereby from intending the least prejudice
to Christs Mediation either in confounding or equalling the same with that of Saints and Angells that she puts as wide a difference betwixt them as can be betwixt two things of different appellations acknowledging in Christs Mediation a worth or right whereto the thing desired is of Justice due in the mediations of Saints and Angells onely a vertue of moving Gods goodness and mercy to grant their desires which being not held in jurious to Christs Mediation to allow of as good in the prayers of sinners hated and abominated by God for their Crimes and iniquities much less ought it to be esteemed a wrong to attribute it to the intercession and prayers of Saints and Angells whose purity and sanctity render them gracious and pleasing in the sight of God 2. It will be opposed in the vast distance as is betwxt heaven and earth Saints and Angells cannot hear Repl. blessed Soules in their state of separation have as Angells Luke 15. an hearing quite other from that of soules immersed and plunged in flesh and blood these hear by meanes of corporall organs which limited within a certain distance cannot receive impression out of the same Those hear with their understandings which are by so much the more open and quick of apprehension by how much the less their dependence is on matter The Saints then being freed of Corporall Cloggs may hear at any distance 3. It will be opposed Be it Saints can hear at what distance soever yet this is not possible unless objects be proposed and what capacity in prayers sent sofar off as to reach to Heaven Repl. Catholiques boast not of any such vertue in their prayers but they beleive as is confessed by all that God is every where in Heaven on Earth and all the way betwixt both and that he is the cheif and principall cause of all effects and so of mans prayers Now it being proper for every cause to relate to its effects and so to represent the same as looking glasses do faces and other opposed objects the Saints whose happiness consists in a clear vision of God must needes see and behold amongst other effects of his goodness and mercy the Petitions of those who become humble suitors to them 4. It will be opposed If Saints and Angells hear not mens prayers before God proposeth them he knoweth them beforehand whence may be inferred that their intercession is needless Answer Gods foresight of mens prayers makes not the intercession of Saints and Angells any way unprofitable or fruitless inasmuch as the effect intended thereby is not to better Gods understanding but to obtain from his blessed will mercy and compassion For which the intercession of Saints and Angells is powerfull as well because it is an act of fervent Charity the practise whereof is most pleasing and acceptable to God as also because Saints and Angells are Gods freinds and favourites Princes have often notice of subjects imprisonments and condemnations yet seldome give reprieves or enlargements but at the entreaty of some freind or favourite Men are warranted yea wished to pray for one another 1. Tim. 2. notwithstanding God hath the foresight of their wants and necessities Davids adultery and guilt of blood were in the sight of God unpardoned till after a low humiliation and an hearty acknowledgment of his fault 1. King 12. Objection 6. 1. The sixth Objection is the Roman Church entertaineth division and Contrariety in Religion the Dominicans maintaining a Phisicall predetermination The Jesuits a morall Those that the Virgin Mary was conceived in originall sinne these that she was prevented by Grace conceived in the same And if this be not enough to inferre contrariety in Religion severall Councells have contradicted each other Answer Not every difference but a difference in pointes of faith makes division and contrariety in Religion the Dominicans and Jesuits onely quarell about opinions it being no matter of beleif that Gods predetermination is Phisicall or Morall or that the blessed Virgin was conceived in originall sinne or in grace These are meer Schoole nicities and not at all destructive to that unity which Catholiques so much Reverence in Religion It is as untrue that generall and approved Councells have contradicted one another in matters of Faith or Occumenicall decrees They have indeed talked and discoursed contrary yea latter Councells have altered and changed Laws and constitutions of government made and established by former But this onely proves that Councells admit a liberty and freedome to debate matters of Religion and that what was once good and convenient may prove afterwards Circumstances varying bad and inconvenient which no wayes prejudices beleif And this is it and all St Austïn hints where he sayes the precedent generall Councells are mended by the following lib. 2. Cont. Donatist Cap. 9. Objection 7. 1. The seventh objection is the Roman Church is injurious to Christs merits approving of humane merits Answer Reason and experience shew a diversity of Agents That as some are necessitated as beasts other some are fee as men and therefore capable of merit and demerit whereby they are differenced from beasts which are uncapable of either The Assertion then of humane merits is no other wrong to Christ than the affirming of a plain and clear truth can be wrong to him 2. It will be opposed men are capable of merit and demerit in order to temporall but not to eternall reward Repl. As God hath enabled men to deserve temporall so eternall Rewards as is apparent in Scripture terming Heaven a Crown of Justice a Reward a Goale 2. Tim. 4. Math. 5.1 Corint 9. which necessarily suppose merits as their correlatives bare actions void of desert being look'd on onely as by way of gift It were indeed no less than Blasphemy to go about to equall in worth other merits with Christs but the Roman Church offereth not any such thing whilest she beleiveth Christs merits to be of infinite value others onely of finite Christs merits to have their desert and worth from no other others to hold dependance for both of them Rather the Roman Church by asserting other merits and withall acknowledging their desert and worth to flow from Christs merits attributeth more to Christs merits than they do who deny other merits For hereby are yeilded to Christs actions a capacity of meriting themselves and a communicability of the same to other actions which are two perfections and to acknowledg two perfections in a thing is undoubtedly to give more to that thing than to acknowledg onely one 3. It will be opposed All actions besides Christs are dutyes and dutyes are inconsistent with merit Repl. They are so without Covenant and acceptance so is obedience in a Childe a servant a subject due to his father his master his Prince Nevertheless as a father a master a Prince making a Compact to gratify some particular act of his Childe his servant his subject innables the same and entitles it to what was promised even so by the meanes