state of his saluation 7. By these grounds cleere inough in themselues euery Christian may easily discerne what Religion is secure in practise to wit that which remoueth him furthest from danger of that sentence Who will not belieue shal be damned According to this Touchstone for the better instruction of the common sort I will examin the chiefe points now in question that by these examples the rest may be easily examined What Choice ought a man to make concerning the Real Presence of Christs body and bloud in the Sacrament of the last Supper 8. TO iustify the beliefe thereof we haue first the words of Christ Ioan. 6. where he amply promiseth his body and bloud My flesh is truly meate and my blood c. he that eateth my flesh c. he that will not belieue this but vnderstand it in a different sense from his predecessors persuaded by those obscure words the spirit giueth life the flesh profiteth nothing exposeth him to danger of disbeliefe with the Iewes and blasphemy since Vers 56. it is said he that eateth my flesh and drinketh my blood dwelleth in me and I in him And S Paul to the Col. c. 1. You which were in times past strangers and enemies c. hath he now reconciled in the body of his flesh through death to make you holy how then can those words the flesh profiteth nothing without danger be vnderstood of the flesh of Christ as profiting nothing is it not profit to vs that Christ should dwell in vs and we in him that we are reconciled in the body of his flesh 9. Secondly the words of Christ performing This is my body take and eate do this c. which words if we wrest to a figuratiue sense we must bring cleere Scripture for it else our interpretation is dangerous denying such a cleere mystery vpon human motiues Thirdly we haue the testimony of S. Paul 1. Cor. 11. If these places be obscure we haue besides the Consent of Nations the common voyce of the whole Christian world for a thousand fiue hundred yeares without Contradiction Finally in the beliefe and practise thereof there is no impiety but prayse and honour of Christ who vpon sufficient grounds is supposed present vnder the formes of bread and wine he is receiued with reuerence the soule being first prepared with harty sorrow for sinnes past accompanied with loue thankfulnes and liuely remembrance of his sacred Passion c. For deniall of this beliefe we haue but small authority not one cleere testimony of Scripture that interpreteth those words of Christ as figuratiuely spoken all other arguments can be but probable 10. Now I aske any indifferent mans iudgment what he would do in case a perfect figure of Christ should visibly appeare commonly acknowledged and worshipped by all with sincere intention If furthermore it were deliuered commonly that to suspect the apparition as an illusion of Sathan were a wrong to Christ will he aduenture to spit at it will he not rather forbeare that and iudge it secure to belieue and worship with others since therein he findeth no hurt but inuincible motiues to do so Cleere then it is what we ought to resolue in this point since for the beliefe we haue inuincible motiues in the practise there is no danger of any impiety as certainly there is in the denial if we grant but probability in the beliefe 11. Only it may be obiected that if Christ be not vnder those formes of bread and wine there is danger of Idolatry But this is a manifest mistake for Belieuers adore not bread nor wine nor any Creature but Christ whom vpon good grounds they suppose present sacramentally Know therefore that Adoration consisteth of outward reuerence ioyned with interiour as of body and soule the outward is indifferent to God and Creatures the interiour ioyned with it makes the difference Exteriour reuerence applied by our intention to a temporall Lord is but a Ciuil worship the same applied by our intention to a Saint as a Creature of God highly in his fauour is a higher degree of honour yet within the limits of inferiour worship It is likewise applied by our intention to God our Creatour and Sauiour thus it is perfect adoration and due only to God He then that belieueth Christ is conteyned sacramentally vnder the formes of bread and wine may securely adore since his adoration proceeding from his beliefe transferreth the outward act from all Creatures directeth it to God himselfe euen in case in his immediate beliefe he should be mistaken there remayneth then no dāger in the beliefe but great danger in the deniall He that will not belieue c. What of the Masse 12. MAsse is a compleate performance of that commaund Do this in remembrance of me Luc. 22. Wherin by the Priest prayers are said for the whole Church the holy Scripture is read all the parts and ceremonies therof represent the life passion of Christ who by meanes of those words pronounced in his name Hoc est Corpus meum is dayly offered in sacrifice to the honour of God profit of his Church Whence it cometh to passe that fayth gratitude and loue towards our Redeemer is daily renewed and the knowne prophecy of Malach. c. 1. fulfilled From the rising of the Sun vnto the going downe of the same my Name is great among the Gentiles and in euery place a pure oblation is sacrificed and offered to my name according to the most ancient and common Translation Thus innumerable Belieuers constantly hold and practise vpon sufficient grounds without the least shew of impiety why then may I not securely belieue I see not nor how the denial can be free from danger since vpon Disbelieuers only Damnation is denounced What of Confession Absolution commonly called the Sacrament of Pennance 13. HEre a Christian after due examination of his Conscience with harty sorrow and purpose of amendment which acts are necessarily required confesseth his sinnes expecteth absolution by the ministery of the Priest What danger can there be in this beliefe and practise The Iewes charged Christ of blasphemy saying Who can forgiue sinnes but God Against Christ they sinned because they belieued him to be man only which errour he chastised by miracle Matth. 9. giuing them withall to vnderstand that men also by power receiued from him should forgiue sinnes for in that they conceiued he taught that man had power to forgiue sinnes he checked them not but rather confirmed it And that you may know sayth Christ that the Sonne of Man hath authority in earth to forgiue sinnes c. And the multitude glorifyed God who had giuen such authority to men Moreouer Christ to his Apostles Io. c. 22. sayth Receiue yee the holy Ghost whose sinns yee remit they are remitted vnto them and whose sinnes yee retaine they are retayned Likewise Matth. 18. Whatsoeuer yee shall bind on earth shall be bound in heauen and whatsoeuer yee shall loose on earth shall be loosed
consequent to the practice of S. Paul and the whole Church they may rest secure in the beliefe vntill the denyers bring some cleere places of holy Scripture to the contrary such places I say that need no explications suppositions c. For these being but probabilities are not sufficient to make the Belieuers deny what before they belieued least perchance by not belieuing they proue guilty of damnation from which they are doubtles free though peraduenture the Saints heare them not As for iniury to Christ I haue shewed before there is not the least colour thereof What Choice may be securely made concerning the making and worshipping the Image of Christ and his Saints 19. FOr the end of a safe resolution in this point it is necessary first to declare what kind of worship is pretended due to Images and for example I will discourse of the Image of Christ crucifyed whereby what may be said of the rest with proportion it will easily appeare 20. The worship then pretended neuer tendeth to the Image out of an apprehension of any Diuinity therein contained but only out of a faith in Christ represented by that Image that is belieuing Christ worthy of all honour represented by this picture in manner as he visibly once appeared Whence euident it is first that by such worship Christ is immediatly worshipped Secondly that no honour due to God is transferred to a Creature Thirdly that whatsoeuer honour exteriour or interiour teÌ„deth towards the Image is not for it nor resteth there but by our faith and interiour reuerence is referred to Christ for whom to whom it is exhibited for since perfect worship consisteth both in the exteriour and interiour acts conioyned the interiour giuing life the very being worship to the exteriour the interiour respecting Christ for himselfe and the Image only for Christ no signe of iniury to Christ can be imagined Or in a word the worship heere in question is only an outward honour towards the Image proceeding froÌ„ an inward reuerence to Christ himselfe And as S. Mary Magdalen worshiped Christ as a man out of beliefe of the Diuinity conteyned in him or rather as some worship their Communion for the Connexion it hath with Christ whom it representeth so in like maÌ„ner the worship giuen to Images is for the Connexion they haue with Christ himselfe The question then is whether the worship thus vnderstood be lawfull or no 21. According to the new translations of the Bible the negatiue part against the Belieuers seemes iustified Exod. 20. expresly forbidding the making and worshipping of any Image whatsoeuer But the first doubt that heere occurreth and that a maine one is how this latter translation can be iustified reading Image against the ancient Idol or grauen thing and so interpreted by ancient Doctours and Fathers Secondly grant Image the right translation how can we be sure that the same law is now in force more then the law of the Saboth or Circumcision I see not how these two doubts can be solued by cleer Scripture which is necessary to repeale an anciently receiued beliefe in a Church 22. Moreouer admitting the word Image and the Law to stand it is manifest that place proueth nothing against the worship of Images as explicated before but only against Idolatrous abuse of them 23. First out of the end of the Law which was that the honour of God should bee inuiolably kept by giuing diuine worship to him and to no Creature therefore in the beginning it is said I am thy Lord God thou shalt haue no other Gods but me and after he had commaunded that no Idols nor other likenes of any thing should be made he added the cause For I am thy Lord God a iealous God that is make not to thy selfe any Idol or Image for thy God for I am thy God Where marke that particle for which giueth a reason why he doth forbid Images because he was their God and a â—ealous God which reason must suppose such a vse of Images as should transferre Gods honour from him to them els that particle for is impertinent if due honour of Images may consist with the honour due to God as that before declared doth and I will shew more hereafter 24. Secondly because if that Command haue force now against worshiping it is likewise of force against all making of Images in so much that the very Kings coyne must be proued vnlawfull but this is palpably absurd therefore also absurd that the Law shold now be of force against all Image worship The first proposition is manifest for what the Law forbiddeth to be worshiped it also forbiddeth to be made or if it forbiddeth them not to be made how doth it forbid them to be worshiped the law expresly sayth theu shalt not make to thy selfe nor worship If any reply that those first words thou shalt not make to thy selfe c. signify thou shalt not make to worship intimating that the worship only and not the making of Images is forbidden I aske him first how he can proue this his interpretation by Scripture If he cannot I may not without danger receiue or make any Image Secondly it is manifest that that interpretation can haue no grouÌ„d in Scripture vnles we also say that when Gen. 3.4 it is said Adam and Eue made themselues or to themselues Aprons and cap. 6. Make thee or to thâ— selfe an Arke Num. 10. Make thee oâ— to thy selfe two trumpets is to be vnderstood of worship Thirdly if the firâ— part thou shalt not make to thy selfe be vnderstood thou shalt not make to worship why should it be added and thou shaâ— not worship If then we vnderstand thiâ— place to be of force against Image worship we must conclude it to be of forcâ— against the making and receauing of all manner of Images which Chrisâ— himselfe reproueth commanding Caâ— sars coyne to be giuen to him Whence it being manifest that the second proposition is true to wit that this is absurd it followeth euidently that it is also absurd to say that the law is now iâ— force against Image worship 25. A third and chiefe reason is because we haue cleere warrant out of holy Scripture both for the making worshiping of Images the same Law-maker commanding Cherubims ouer the Arke Exod. 25. and a Serpent of brasse Num. 21. Cherubims Lyons Reg 6.7 to be made how can this stand with a total prohibtion of Images That Arke represented God not so properly as the Image of Christ representeth Christ yet Dauid teacheth vs Adore the footstoole of our Lord for he is holy which he sayth not out of any Command there euer was of adoring the Arke since there was none but only out of Consideration that it representeth in some sort the Maiesty of God Iosuac 7. fell prostrate before the Arke where I see not what he did more or lesse then is required in the worship of Images did Iosua then breake God's command We read Gen. 8.2 Nu.
22. Ios 5.14 and els where how the holy Prophets adored God in Images or in Angels representing his person prostrating themselues before them and though their intention was directed to God yet their outward worship was directed to those sensible apparitions or Images representing God to their imaginations wherein they conceiued God as represented and these Images representing God morally one obiect in the same manner as it hapneth in the honour of Images and in the worship of the figuratiue Communion or as all Ciuill Nations do when they honour the Chayre of State or Presence Chamber of a King without wrong to Christ or to the King 26. These three arguments do manifestly shew that whether in the Commandment we read Idol or Image by it nothing can be proued against the declared manner of worshiping Images vnlesse we will proue a Contradiction in holy Scripture Moreouer since it is cleerly proued by those examples and practice taken out of holy Scripture that in such worship there is no signe of dishonour to God it is doubtles more secure with the common practice of the world to honour them then by the deniall of it to condemne such manifest authority 27. That in the refusing there is no security it is also manifest since the Scripture brought is not cleere for condemnation of Image-worship therfore not sufficient to cry downe an ancient practice proued by sound Texts of Scripture which can neuer be reconciled with those words of the Law vnlesse where Image is read we reade Idol which word signifieth a Commād that no Creature should be made nor worshiped as God This vse of Images declared is iustified both in respect of making and worshiping by other texts of Scripture without any Contradiction to those words of the Law when the contrary without any necessity compelleth a man to deny cleere reason and Scripture 28. It may be obiected that since Idolatry hath been begun and maintained by Images and since men are prone to forget God and apply themselues wholy to corporall obiects the secure way is to abandon Images at the least in Churches This is spoken without reason or law Without law for there can be none brought since not Images but Idols were the beginning and maintayning of Idolatry Images I haue proued warrātable in holy Scripture Without reason for whereas an Idol representeth nothing besides it selfe and so is worshiped an Image representeth a true thing therefore moueth a man to a reuerence proportionable to the obiect represented Whence in reason an Idol occasioneth Idolatry not representing any further obiect whither our thoghts and honour may be transferred when contrarywise an Image of a true obiect necessarily draweth our minds and reuerence to some thing besides it selfe so that aske any simple Belieuer whether he pray to an Image or put any Confidence in it he will say no aske him againe when he is kneeling before a picture with his eyes fixed on it whither he directs his prayers he will say to Christ or some Saint What hurt is there in this S. Mary Magdelen prostrate kissed and bathed with her teares the feet of Christ what iustified that act but the vnion which those sacred feet had with his diuinity which notwithstanding she saw not but apprehended by fayth Though betweene Christ and his picture there be not so immediate connexion yet a morall Connexion there is such as betweene the King and his Picture Chayre of state Embassadour c. why then may not a Christian apprehend this connexion betweene Christ and his Image representing him and accordingly exhibite due honour without danger of Idolatry Whether is holy Scripture the only Rule of our Faith 29. HIther to I haue shewed that supposing Scripture the only rule beleefe is more secure then deniall for both parties relying vpon the same Scripture can neuer conuince ech others interpretation of falsity as experience sufficiently sheweth and probability at least must be supposed on both parts in which case finding no further euidence prudence compelleth me to choose that part which is most remote from danger of Condemnation Who will not betieue shall be damned 30. Now that there may remayne no doubt at all of the secure Choice of beliefe I will shew it consequent to reason holy Scripture that we must admit of some other rule besides Scripture If then beliefe be grounded not only vpon probable authority of Scripture wherin it is equal at the least with authority of Deniers or Disbelieuers but also vpon an other rule apparently knowne and seene as it is fit for a rule to be there can be no doubt of the security of beleefe 31. And first I suppose it is more then probable or either Physically certaine that there hath euer beene a Church teaching and practizing those points of beliefe aforementioned not sufficiently disproued in point of Continuance incorruption in Doctrine though the gates of Hell haue breathed forth all malice against it 32. Secondly I suppose holy Scripture as inspired by the holy Ghost to be a certaine rule of Christian beliefe yet for that it is certaine that al is not written that was deliuered by Christ neither doth it any where say that it is the infallible and sole word of God and for that it is obscure doth not cleerly explicate it selfe as it is manifest by experience it can not be an infallible rule for the deciding of contradictory opinions drawne from the same though it alone may be a sufficient direction to let vs know what more securely may be belieued 33. The question then is Whether besides the Scripture a Church also as an vnpartiall Interpreter thereof be to be admitted which is as much to say Whether the commō voice of a Church interpreting holy Scripture be a more secure rule then the voice of some particular men whose priuate interpretations as before I shewed are not certaine proofes out of holy Scripture but only probabilityes out of their owne iudgment which notwithstanding some will oblige all to admit as Scripture and contemne the explication of an ancient Church 34. For the negatiue part I find no cleere Scripture but such texts as require hard interpretation and which as much oppose the practice of the first Primitiue Church then admitted as a doubtles rule as it will appeare to any that shall consider them You shall not ad a word Deut. 4.2 Search the Scriptures Ioan. 5.39 These things are written that you may belieue Io. 20.31 All Scripture diuinely inspired is profitable Are not these places of as much force against the Primitiue Church Do they the like say that all truth is written or that what is written is diuine Scripture or that it needs no helpe of interpretatiō no not of a Church but of priuate spirits What ground then doth there remaine for the inforcing of sole Scripture as the only rule of our beliefe 35. For the affirmatiue part we haue first that Article of the Apostles Creed I belieue the holy
A SECVRE AND PRVDENT CHOICE of Beliefe Written by a Student in Diuinity Anno M.DC.XXXIX NOTHING in this world doth more import a Man for his good both temporall and eternall then the professiō of a true Religion What more confessed amongst Christians not infected with Atheisme yet such is our poore Condition that nothing ordinarily is lesse valued many stubbornly retayning what they haue beene taught from their youth Others embracing what is most commō where they liue Others indifferent meerely Animals their wits seruing them no further then how to haue good dayes Others loath to take paines least thereby their Conscience be moued to Crosse their couetous appetites Others with a kind of frenzy perswading themselues of I know not what Ghost Others lurking vnder affected willfull ignorance perswaded they are vncapable of their right leuell in these troubled waters Multitudes finally apprehending little difference in points of Religion sleepe securely vpon any pillow Many of these though of different beleifes flatter themselues with hope of saluation when they haue little reason to be secure thereof as it will appeare by the infallible rule of a Secure Choice I will propose in this ensuing Discourse For which purpose 1. I suppose first that our Blessed Sauiour when he was to depart in visible presence from this world his last care was to leaue his Church prouided with such as should sufficiētly gouerne teach and augment it after him to whom their Successors for that purpose he promised his especiall assistance and protection to the end of the world As my Father hath sent me so I send you Io. 20.21 Going into the whole world preach the Gospell Marke 16. Heere we see the Apostles Commission not only to go as being sent but also to send others their Successours with the like authority to be successiuely deliuered That also he left ample power for the perfect gouernmēt of the same Church besides these places that of S. Matth. 28. deserueth speciall Consideration All power is giuen me in heauen and in earth going therefore teach all Nations Where that illation Going therefore implieth a most ample authority for hauing said all power is giuen me he presently practizeth and giueth the like saying going therefore Moreouer that we may know nothing should be wāting to the perpetuall gouernment of this his Church and that iustly it may be esteemed to be directed not so much by humane wit or industry as by the spirit of God he promised Io. 14. And I will pray my Father and he will giue you another Comforter that he may abide with you for euer the Spirit of truth 2. It cannot be denied but these places enforce an eminent perpetuall and infallible Authority of Christes Church to which such ample power is giuen where the spirit of truth is promised to reside Yet because meanes are found to delude the force of them as of any others there may be I insist not vpon them but for the present only make this Dilemma Either these Texts are cleerly to be vnderstood as they lye or not if they are then there hath euer beene a perpetuall absolute and infallible power of gouernemēt in the Church of christ established If not this only I will gather as out of other Texts it may be that scarce any can be produced so cleere for the proofe of any verity which may not maliciously be wrested to a strange sense by tongues sounding nothing more sacredly then Scripture Thus all Sectaries though contrary amongst themselues auouch for their vndoubted warrant Holy Scripture some vnderstanding it in one sense others in an other when indeed the proofe is not out of Scripture but out of their owne priuate iudgment Who then doth not see how vainely Scripture only is pretended for warrant of their contrary inuentions and how hard it is to conuince the truth by it alone not for that it containeth not all truth and all sufficient instruction for saluation but because following our owne priuate iudgement we may erre in the sense therof Since therefore no man though of neuer so entire iudgment can sufficiently shew his owne sense to be true and the contrary false as it appeareth by such monstrous Contradictions vpon the same Texts it is euident that from Scripture alone we can promise our selues little or no security 3. Secondly I suppose there is a Church of Christ extant that beareth the true markes of his promises and prouidence renowned for antiquity and continued Succession perspicious for extent knit in vnity adorned with vnanimous Consent of Doctours throughout the world established and maintained by Councels beautifyed enriched with multitudes of holy men admirable for their Conuersation and vertue strengthned with miracles finally in Doctrine and Custome professing piety that any one beholding it may say heere is the finger of God this is the light this the hill on the topp of hills 4. Thirdly I suppose what truth it selfe Marc. 16. denounceth He that will not belieue shall be damned Whence vnder paine of Damnation we are obliged not to disbelieue any point proposed vnto vs in holy Scripture for Christ specified not any particular article or articles but to all disbeliefe of his Gospell he denounceth Damnation Going into all the world preach the Gospell he that will not belieue c. Hence it followeth that amongst different opiniōs concerning the same Scripture that part is lesse secure that denieth the articles proposed out of it since for disbeleife Damnation is denounced not for beleife 5. Fourthly I suppose as consequent to what is said that if an article commonly belieued be iudged hard by any priuate man it is not secure for him to condemne it relying only vpon human discourse though ioined with his owne or some others interpretation of holy Scripture for all this is but in the degree of probability and not different from the meanes the Arians and other impious heretiques vsed consequently vnsufficient to disproue the contrary possessed beliefe though it be but supposed probable but he must produce cleere Scripture without addition diminution supposition or interpretation since these are subiect to doubt consequently to danger of leading into disbeliefe who doth not see how impossible this is 6. Finally for the end of this prudent Choyce I suppose as sufficient in that religion which first belieueth many articles denied afterwards by others a moral probability of the sense of Christs word and this no wise man can deny to a Church ancient and consisting of Councels and learned men in all parts of the world agreeing in one opinion without any alteration euidently proued To say that any article is improbable because it is impossible is to proue by a ground not possible to be proued and to ouerthrow all fayth as is manifest We seeke not then what seemeth possible or impossible to our poore apprehensions but what most probably Christ deliuered and he that with probabilities only denieth what is but probably belieued is not in secure
in heauen Questionlesse the prime sense of these words import a power giuen to men to forgiue sinnes nothing then is presumptuously assumed by the Belieuers thereof for though it is proper only to God to forgiue sinnes by his owne power and of himselfe yet the light of nature teacheth that man may also forgiue sinnes by Cōmission from him as it is proper to a King only to forgiue Treasons committed against his person yet by Commission his name a Subiect may haue power to do the same without iniury to the King or exceeding the degree of a Subiect Why may not the Minister of God by authority giuē him forgiue sinne in his name without offending or exceeding the limits of a dutifull creature this is at the least probable In opposition I find no Scripture but only admirations of a few dangers in comparison of the Belieuers euidēt reason there can be none Dangerous then is the deniall Beliefe secure Qui non crediderit Who will not belieue shal be damned What of one Church and one Head thereof 14. IN Common Wealths throughout the world I find an Vnity is most sought for and to that end one supreme gouernour and ruler in one house one Maister in one Towne one Maior in one Company one Captaine in one Army one Generall in one Kingdome one King can it beare any colour of offence to belieue that in the most perfect Common-wealth instituted by Christ there is ordained one flock vnder one Pastour Vt fiat vnum ouile vnus pastor We see that in two supreme gouernements there is no mutuall subordination therefore not properly one and where there are two Kings it is sufficient to conclude two Kingdomes If then in Gods Church we admit diuers supreme Gouernours we cannot so perfectly call it one Church as one flock is one vnder one Pastor which Christ promised should be so Whence it seemeth manifest that for the preseruing of vnity in Gods Church one head is necessary and that in the beliefe therof there is no danger though there were no Scripture at all to warrant it For as temporall Kings though they haue no warrant for their ech particular regall power out of holy Scripture yet by law and iustice and conscience we are iustly obliged not to question it So I vnderstand not with what security a man may deny the authority of one supreme Gouernour of a Church so many hundred of yeares prescribed I need not heere heape vp texts of holy Scripture for proofe of the beliefe of one Church vnder one head since in the beliefe thereof there is no shew of impiety but in the deniall as much danger of impiety as in denying any Prince his due Yet that it may appeare that the deniers are not only in danger of iniustice but also of disbelieuing Christs words I lay downe some few Texts to be pondered Matth. 6. Thou art Peter vpon this rock will I build my Church and the gates of Hel shall not preuaile against it Behold one rock one Church that permanent against all assaults Io. 21. to Peter he said feed my sheepe which words imply the full office of a Pastor that is not only to prouide nourishment but also to gouerne and defend without which the office of a Shepheard is not complete That also these words were spoken only to Peter it is manifest by that thrice repeated interrogation of Christ saying Simon Peter louest thou me especially when he addeth more then those wherby he excluded the rest of his Apostles to which when S. Peter had answered that he loued him Christ thereupon replyed feed my sheepe as if he should say the supreme dignity of Pastorship and Vicegerency which I giue you requireth greatioue and charity as you truly loue me so be a true Pastor in my Church because I giue you a dignity aboue the rest whome you are to rule 〈◊〉 my place therfore I require that your loue to me be singular 15. This litle I haue obserued yeildeth such probability at the least that it is manifest it cannot without danger be denied but that God his Church is one vnder one head But grant these places are not cleere in themselues yet the Common voyce of the world so long continued expressed also in the two Creeds may iustly excuse any Belieuer from the least danger of that sentence Who will not belieue c. Securely then with the Apostles creed we cōses to belieue the holy Catholique Church and with the Nicen One holy Catholique and Apostolique Church and not one vnles it haue a supreme visible Gouernour to whom all are subordinate What danger can there be in this beliefe if feare of God Cōscience only be regarded What concerning recommending our selues to the intercession of Saints 16. TO iustify the beliefe and practice of this point it is sufficient that it is conformable to reason and void of iniury to Christ I aske then why may not we commend our selues to the intercession of Saints as well as S. Paul did commend himselfe to the prayers of liuing Christians If it be answered it is an iniury to Christ who biddeth all come to him I see not first how S. Paul can be excused that oft commended himselfe to the intetcession of inferiour Creatures who should haue gone to Christ only and to no body els Looke what must be answered in excuse of S. Paul the same must iustify our praying to Saints Moreouer to iustify S. Paul and those that commend themselues to the intercession of Saints it seemeth euident that both he and we go truly to Christ for we go not to Saints to giue vs this or that but to obtaine their mediation for fauours at God's hand as truly we are said to haue recourse to the King for honour if we desire his Fauorits to intercede for vs as notwithstanding this mediation we are truly said not to wrōg the King but to seeke to him so by our intercession to Saints we wrong not Christ but go to him vnles a man should be conceiued not to seeke to Christ at all but only to pray to Saints which in no good Christian can be imagined 17. If it be answered that Saints in heauen cānot heare vs I aske how can this be knowne not by Scripture since it witnesseth that many Prophets saw obiects not only absent but not existent many hundred yeares after their time only by diuine inspiration nor by reason for though were their hearing by corporal eares there might be some difficulty yet since their hearing is vnderstanding which is indifferent to conceiue obiects as well absent as present this difficulty to any will appeare vaine and impertinent since we know not how our soule vnderstands nor how our eyes see or eares heare 18. Hence I gather that the Belieuers of this Article though they had no expresse Scripture for proofe thereof which for the present I examine not yet since their practice is conformable to reason and
which we â—â—ceiue not perfectly from the bare letteâ— but by the helpe of prudent rule which to reiect is dangerous especialâ— on their part that deny Articles probâ—â—bly deliuered 54. In Conclusion of this Chapter will answere one obiection by man esteemed a secure Quietus est They say God obligeth not men to impossiblâ— ties since then at least the vulgar sort oâ— people cannot discerne those differeâ—ces wherein learned men do disagreeâ—ech one may securely rest in that religion he is taught belieuing the Creeâ— c. This Discourse supposeth holy Scripture the only rule of beliefe about thâ— true sense whereof since it is euidenâ— learned men do not agree and no priuate man can be Iudge betweene thesâ— differences it is manifest that who relyeth only vpon Scripture cannot be secure that his disbeliefe is true or that he refuse not to belieue what he is commanded to belieue vnder paine of damnation To say that euery one may securely belieue according as he vnderstands is but a desperate shift and concludeth an impossibility of any heresie The obiection then conuinceth the necessity of a Church as a liuing rule for God obligeth vs not to impossibilities but it is impossible for any to discerne the monstrous differences of priuate mens interpretations of God's word Therefore he obligeth not to the beliefe of his word vpon these priuate interpretations But he obligeth vs to belieue therfore by some other way then by Scripture alone he maketh it possible this can be no other but the Church The Conclusion 55. THus I haue sufficiently shewed the security of belieuers exemplifyed in a few Articles most in question contayning no harme nor opposite to any knowne Law of God as the better part of the Christian world euer hath witnessed but at least most probably conformable to Christs expresse word I see not what part of this can be doubted Consequently to this I haue also shewed in what manifest danger Disbelieuers are first by reiecting and contemning the authority of an ancient Church the only knowne Church when Luther began this denying beliefe confessed to haue been the true Church and as yet not conuicted of corruption in fayth nor as much as charged by any greater authority then it selfe Let them take heed that be not spoken of them He that despiseth you despiseth me Who will not heare the Church let him be reputed as a Heathen and Publican Secondly by choosing the disbelieuing part out of seeming reasons exposing themselues to needles dangers of that sentence Who will not belieue c. For if the contrary beliefe must be supposed probable as vndoubtedly it must then the disbeliefe may with probability be a deniall of Christ's word consequently may be it deserueth damnation this is euident to reason and no iudicious man can deny it If any feare that as disbeliefe of what Christ deliuered maketh him a lyer so also beliefe of what he deliuered not let them but obserue the disparity betweene Belieuers Disbelieuers those deny what Christ deliuered as manifestly as he deliuered other truths But Belieuers vpon the same grounds that moue them to beliefe of other articles suppose the points controuerted deliuered by Christ which if they were not deliuered they are only guilty of mistake not of making Christ a lyer Who then seeth not how much it concerneth a Christian not rashly to deny what anciently is deliuered by the Church On true beliefe God's fauour dependeth on this our eternall welfare We expect but one death one irreuocable iudgment one Eternity of happynes or misery This is promised to Disbeliefe that to true Belieuers Shall a Christian aduenture vpon seeming probabilities and leaue security Beliefe is secure voyd of harme to Disbelieuers it is said Who will not belieue shall be damned Let then all Disbelieuers examine their Disbeliefe and harken to the admonition of S. Augustin cap. 1. de Baptis Grauiter peccat qui in rebus ad salutem animae pertinentibus certis incerta praeponit Heauy is his sinne who in matters concerning the safety of his soule preferreth vncertaine meanes before certaine THE CONTENTS of this Discourse THe Preface pag. 3. What choice ought a man to make concerning the Reall Presence of Christs body and bloud in the Sacrament of the last Supper pag. 11. What of the Masse pag. 15. What of Confession and Absolution commonly called the Sacrament of Pennance pag. 16. What of the Church and one Head therof pag. 18. What concerning the recommending our selues to the intercession of Saintes pag. 22 What choice may be securely made concerning the making and worshipping the Image of Christ his Saintes pag. 25. Whether is Holy Scripture the only Rule of our fayth pag. 35. Grant to Disbelieuers probability of Reason yet their danger is certaine pag. 40. The Conclusion pag. 48. FINIS THE CONVICTION OF NOVELTIE AND DEfense of antiquitie OR DEMONSTRATIVE ARGVMENTS of the falsitie of the newe Religion of England And trueth of the Catholike Roman faith DELIVERED IN TWELVE PRINCIPAL Sylogismes and directed to the more scholasticall wits of the Realme of great Britanie especially to the ingenious students of the two most renowned vniuersities of Oxford Cambrige AVTHOR R. B. Roman Catholike and one of the English Clergie and Mission GRATIAS AGO DEO MEO PER IESVM CHRIstum pro omnibus vobis quia fides vestra annuntiatur in vniuerso mundo Rom. 1.6 QVISQVIS ES ASSERTOR NOVORVM Dogmatum queso te vt parcas Romanis auribus parcas fidei quae ab Apostolico ore laudata est S. Hier. ep ad Pamachium Oceanum CATVAPOLI Apud viduam MARCI WYONIS Anno M.DC.XXXII
Catholique Church How can we belieue the Church of Christ to be holy and Catholique and doubt of Gods protection of it in point of true beliefe and Doctrine 36. Secondly the authority of the Euangelists Math. vlt. Teach all Nations c. Behold I am with you euery day euen to the consummation of the world Math. 18.17 If he shall not heare the Church let him be to thee as a heathen publicaÌ„ Luc. 10.16 he that heareth you heareth me and he that contemneth you contemneth me Besides the Church is called the Pillar and firmament of truth Tim. 3.15 Light of the world Math. 5.14 Do not these texts probably point at a liuing rule 37. Thirdly since Christ obligeth vs to a beliefe of his doctrine vnder paine of damnation it is manifest that by some meanes he will make it appeare vnto vs but by Scripture alone it doth not sufficiently appeare for by it we know not what is Scripture nor which is the true sense of Scripture els all would soone agree therefore Scripture is not sufficient alone to deliuer vnto vs our sauing fayth But the most vndoubted and indifferent Interpreter thereof is an vniuersall Church so as we may securely be ruled by it interpreting the said Scripture and cannot be reiected without danger of disbelieuing God's word Grant to disbelieuers probability of reason yet their danger is certaine 38. SOme may thinke that this Discourse proueth Belieuers secure but not that Dis belieuers are in certaine danger if they be ruled according to the meanes and capacity God hath giuen them and that such are not stubborne Deniers of truth consequently secure inough I grant that inuincible ignorance may excuse Disbelieuers as such from sinne yet it followeth not that continuall and finall disbeliefe though inuincible can consist with grace necessary to Saluation but this I dispute not nor against these but against such as do or may discern a difference betweene beliefe disbeliefe and who may see that the grounds of beliefe are at least probable the practice harmeles who finally know damnation to be denounced vpon disbelieuers notwithstanding aduenture vpon the denying part moued only by the same reasons which they must suppose in confessed Heretiques Let any one define what disbelieuer may be guilty of damnation he shall find thereby that either he shall condemne these Disbelieuers I speake of or els conclude that there neuer haue been any 39. Some againe may say if the beliefe be supposed only probably true then the denial is also supposed probable I suppose neither probability in the negatiue part nor only probability in the beliefe but shunning this dispute as endles only out of the vndeniable probability for the beliefe and the security therof I conuince the danger of the denial 40. But it may be replyed that at least the Disbelieuer by this Discourse iudging the beliefe but probable may also iudge his owne probable and consequently his danger also but probable I answer that notwithstanding the Disbelieuer thinke his opinion probable he cannot iudge his danger only probable For as probability in the Belieuer where no hurt appeares freeth him certainly from danger so the probability only which the Disbeliener supposeth leaueth him in certaine danger of disbelieuing what Christ hath reuealed first because his danger is certaine in the same degree as the beliefe is probable but the beliefe is certainly probable at the least in respect of the great authority of the belieuers therfore the Disbelieuers danger is also certaine though he conceiue a probability of his disbeliefe Secondly because the disbeliefe is as certainly daÌ„gerous as it is certainly not euident and more euidence is required to free the disbeliefe from danger then is necessary to free the beliefe this though it were too much contayning no hurt but the Dis-belieuers doctrine is certainly not euideÌ„t therefore it is certainly dangerous The first proposition is cleere for if there be not euidency for the disbeliefe the contrary â—hen may be true consequently obliâ—ing to beliefe The second Proposition â—hat the Disbelieuers doctrine is not eâ—ident appeareth by the nouelty inâ—onstancy disagreements and other circumstances incident to it as also by â—he ouerswaying authority of the Belieâ—ers who want not any thing necessariâ—y required to a probability at least as â—y reflexion any one may obserue neiâ—â—her can the want of euidency in the Articles denied warrant the Disbelieâ—ers els who could belieue or rather who could be charged of heresy WheÌ„ce â—he last Consequence of the Reply is â—alse for thogh to some their disbeliefe nay seeme probable out of a probable â—udgment that Christ deliuered not such words or in such a sense yet their â—anger is certaine because the contrary â—eliefe is certainly probable at least which may conuince them that they â—eaue the secure beliefe wherein there can be no danger and choose that pâ—â— whereon Christ's denunciation 〈◊〉 fall Nor may this argument be retortâ— against Belieuers though their doctriâ— be supposed but probable because their Beliefe there is contayned 〈◊〉 harme or danger as in the disbelieueâ— and danger knowne breedeth an obâ—â—gation of further inquiry remoueâ— all ignorance which only can excuse â—â—rour in beliefe 51. Againe it may be replyed that aâ— this hindereth not but that Disbelâ—uers may conceiue their disbeliefe prâ—bable consequently at least not impuâ—â—ble to sinne and therefore free froâ— danger I answere that if a man coâ—ceiue his disbeliefe probable he haâ—â— reason iustly to doubt especially if hâ—â— probability arise out of apprehensioâ— of probability in the contrary belieâ—â— which alone maketh the disbeliefe daâ—gerous in practice as if a man shouâ—â— probably thinke Baptisme not necessâ—â—ry for infants he may not neglect 〈◊〉 since in this the danger is apparent bâ— case inuincibly he conceiue his opiâ—on true I medle not as impertinent this purpose and a metaphysicall case â—mongst vnderstanding men 52. If it be asked what degree of proâ—ability Belieuers may be conceiued to â—aue I answer that as great as can be â—or any thing They haue Scripture Tradition Consent of Nations reason â—euer cleerely disproued as it is euident â—ince in numerable dayly answer all obâ—ections made against them or let any body set downe what is sufficient to make an opinion apparently probable that he shall cleerly finde in the doctrine of Belieuers 53. But Disbelieuers will say that they belieue in God's word and deny only what they find not contayned in it This is not in question and who will not belieue God's word The Diuels as S. Iames witnesseth belieue and tremble the question is whether they disbelieue nothing or by their denials put not themselues in danger of denying what is sufficiently deliuered as God's word forging or reiecting it accord 〈◊〉 to the Touchstone of their fancy Nâ—ther is it in question whether what 〈◊〉 mighty God hath reuealed in Scriptâ— ought to be belieued but what God haâ—â— reuealed and this is not only the wriâ—ten word but the sense