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
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
to the contrary inconsistent with these and consequently agreeable to all sorts of Governments that State or Common-wealth that refuses to protect and defend them from violence and oppression appeares clearely wanting to its interest in not complying with Prudence and Iuffice which bid to love and cherish all safe and fast subjects O but Catholiques have a dependance on the Pope who is a forraign Prince they haue so but not as he is a temporall Prince for so he is confined within certain territories of Italy and France their relation to him is onely as hee is their common spirituall Father whose office being to keep off Rebellion and to teach obedience cannot endanger the least St Peter and the rest of the Apostles were forreigners to severall Provinces the interest of Christ brought them to yet in regard their power was spirituall the Civill Magistrate had no cause to fear but rather to rejoyce as at a Good drawing towards them God having given the spirituall power as the soul to the body for comfort and support not for hurt or anoyance what say you then to the practise of severall Popes I say that Popes may prevaricate and exceed their Commission and in case they doe that they are to stand by themselves I strange cases are maintained by some which seem to induce to murder theft lying cases appertain not to religion but to action whose rule is reason and not revelation for God hath not revealed all belonging to charitie as he hath in relation to Faith Now reason being in most men weak and by ast by passion or interest what cause is there so much to wonder at the strangeness of conclusions resulting thereof the worst can be inferred hence is that sectaries seem void of reason that make reason the rule of their belief which is so defective and uncertain in the reach even of naturall and morall truths Then the stewes are allowed in severall places A clear mistake they are onely permitted that is not hindred or punisht for no Catholicke approves of Whoredome as an act well done which is the proper signification of allowing now not to hinder or not to punish some kind of sinne at least wise in certain causes is not ill or if it be how can God bee good who permitts all manner of sinne Nay the forbearance to is but from violence there being all the sweet and charitable meanes used to take off of that lew'd way as pious exhortations godly sermons offers of entertainment in Religious houses founded of purpose for such as repent lastly an assurance of an unchristian like buriall to those that Dye impenitent Further the Inquisition admits of no perswasion but her own The Inquisition hath lesse relation to religion than cases being a meer peice of State Policy as is apparant in France and Germany where Catholicke Religion bearing the sway the Inquisition is not at all owned Protestants enjoying in both places as much freedome of Conscience as Catholickes themselves At least wise it is not to be denied that the Romish Religion allowes of Breaking of faith with sectaries upon which accompt outrages have been committed Most false she abhominates all such doctrine as destructive to fidelity which she magnifies as the ground of Iustice Whence then this Monster Marry from ill composure weak understanding depraved will crooked nature prompts to ill weak understanding conceives amisse depraved will receiving erronious judgment for good and currant musters her forces stirs up Anger and hatred which heightned trample under foot all regard of Religion vertue and transports to disorder and mischief so that ill composure weak understanding depraved will wild passions and not Religion were the guilty let them suffer and not those who in order to their Religion hate all barbarousness in opinion keep under and curb unruly naughty passions It were a strang peice of Iustice to punish equally flyers and followers of Theft and Murther Scripture is express for every one to abide the shame of his own sinne wherefore the concurrence seemes generall to free and keep inocency from molestation and trouble CHAP. 10 Of the truth of the Roman Catholique Religion 1 I Strange at the Partiality inconsequence of those who Justify the Enemies of the Roman Catholique Religion whiles they are in a readiness to condemne of folly perversness such as should goe about to call in question the conquest of England by William the Conquerour I say I strange at it in as much as the evidence of the conquest comes farre short of the evidence of the Roman Catholique Religion that amounting onely to an attestation from the oral tradition and history of England whereas this besides the oral tradition and history of England hath the like testimony of France Spain Italy Germany Greece Asia and Affrica all unanimously witnessing that the Roman Catholick Religion was first taught and delivered by Christ as may appear to any that will lay aside prejudice make a through enquiry of the truth Whence resulteth that if it be ridiculous and absurd to question the conquest much more is it repugnant to reason to doubt of the Roman Catholique Religion Notwithstanding the Conquest is preferred by some as more evident in regard it was never questioned the Roman Catholique Religion often What then questioning is no mark of falshood The Trinity the Incarnation the Scriptures have been all questioned and yet are confessedly true questioning argue rather ignorance and malice in the Questioner than want of truth in the thing questioned whereto adde that the Roman Catholique Religion was sometime unquestioned yea acknowledged for true even by them that afterwards questioned its truth Others will oppose that the Pope bearing great sway in the world might and did first bring in the Roman Catholique Religion Christ bore greater why not he now that Christ and not the Pope did first teach deliver the Roman Catholique Religion Tradition both oral and historicall give testimonie here is the proper proof of a thing done so many Ages past their onely surmise and saying can there be any Comparison in the desert of credit but to shew further even an impossibility in these opposers assertion I must observe unto them that the Rule of the Catholique Church is not the Popes pleasure as they fondly imagine but as St Paul calls it the depositum which importing to hold what was delivered and to recieve no other for divine truth could not but defeat this pretended Pope of all possibility of bringing in a Religion of his own coyning for either he kept to the Rule of the Catholique Church or he did not if he kept to the Rule of the Catholique Church what he taught was delivered to him and consequently not invented by him if he did not the generalitie of Christians could not follow his example because the universality of contingent causes is unchangeable because Christ's iterated promises of the holy Ghosts assistance would not suffer it Now the Roman Catholique
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
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
better and to be preferred Saint Hier. Saint August Conc. Tolens When Arius 364 deprived the Dead of the livings prayers Christians generally professed as the said Company doth That their Commission was to inculcate that to pray for the dead was an act of Piety and mercy Saint August Saint Ambr. Saint Hier. Saint Chrys Saint Epiphan Conc. Constant 3 Conc. Nic. 2. When Eunomius 358. attributed to Faith strength and vertue to keep off the harm of sin from the faithfull Christians generally professed as the said Company doth That their Commission was to inculcate That Christians in sinne were notwithstanding their faith in state of Damnation Saint Basil Saint Ephrem Saint Chryso When Novatus 250. refused admission to the Penitent after Baptisme constituted a Church of meer just Christians generally professed as the said Company doth That their Commission was to inculcate that a sinner truly repentant was to be received at any time and that the Church Militant was not without mixture of bad Saint Cypr. Saint Ephrem Saint Hier. Saint August Conc. Rom. When Gnostici 129 fancied a Justice extrinsecate and imputative Christians generally professed as the said Company doth that their Commission was to inculcate That justice was inherent to the soul and that it consisted of a spirituall quality called grace whose property is to expell sinne to enlighten the minde to incline and enable the Will to all good Iren. Iustin Conc. Trident. When Simon Magus 55 destroyed freewill opened heaven to faith unaccompanied with good workes blasphemed God to be the Author of sinne Christians generally professed as the said Company doth That their Commission was to inculcate that through Adams disobedience freewill was weakened and ill inclined but not lost that faith did dispose and help but without good works that shee was too weak to justify a sinfull soul that God did all good things and for sinne that he did no more than suffer and permit Saint Peter Saint Paul Saint Luke Saint John Saint Mathew Saint James Saint Jude Act. Saint Dionys Saint August Conc. Trid. 17. This Proof will gather strength by observing that the above named but few dayes or Months before their opposition held as the rest of Christians did in all points with the said Company and that neither they nor others in their behalf have left to posterity the least mention of any number of men in being before their opposition with whom to joyn and side to make good the same Assuredly if any such thing had been so great an advantage would not have been passed over in silence 3. 1 The third and last Proof is That Company composeth and makethup the Catholique Church which is acknowledged even by their Adversaries to be Apostolicall But the above mentioned Company is acknowledge even by their Adversaries to be Apostolicall therefore that Company composeth and maketh up the Catholique Church The first Proposition is evident for as much as Apostolicall in a right and genuin sense sinignifyeth to believe as the Apostles believed which is to be Catholique The second Proposition appeares no less cleer in severall Protestan writers who expressely account that the Apostles first planted the Christian faith in England That the same was retained by Bissiops and Pastours from the first Plantation to Saint Austin That in substance it differed not from that which Saint Austin brought in That Saint Austin was by Gregory the great Bishop of Rome to convert the Saxons in England to the Roman faith That the Roman Church in Gregory the greats time was the same it is at this present See to this purpose Perkins Exposi on the Creed Pag. 266. Powell Cons pap rer pag. 103. Stow How Speed Cambden and all the English Chronicles Now the Axiom in Philosophy which assureth Two Extreames which are one with a third to be one amongst themselves will justify this form Saint Austins Church and Doctrine were Apostolicall Saint Austins Church and Doctrine were the same with the now Roman Therefore the Roman Church and Doctrine are Apostolicall CHAP 17. Of certain Objections made against the Roman Church Answered IT is incdent to vain-glorious and haughty men to spurn at Authority and to asperse superiours with failings Pride sets them on and malice contrives the means as black as their end which is to shake off obedience to live at pleasure and without controule The Enemies of the Roman Church have not shewn more Pride in con temning her power than malice in raising false and slanderous reports against her good name As therefore in the former Chapter I have done my endeavour to assert her power so will I in this to clear her fame and shew her innocencie mainly clouded and shot at by the ensuing Objections Objection 1. 1. The first Objection is The Church of Rome teacheth Christs Body to be present in many places at once which implyeth contradiction Answer The measure of Gods power is his will and his will is above the reach of our capacity Therefore no wonder if God oftentimes doth that we cannot dive into the understanding of it sufficeth we know the thing is done and that we do by his word which being plain and express for the presence of Christs Body in the Sacrament and consequently in many places at once to doubt thereof is no less than to question Gods veracity As for implicancy some labour to convince this Mysterie of there is none at all for though a body cannot be locally in two places at once by reason of locall extension which confines it to one yet this extension being removed as it is possible to the omnipotent power it is as easie for a Body to be in severall places at once as for the Deity to be in three persons at once or for the soul to be in the Head the middle the feete at once Neither doth Christ calling himself a Door a Vine c. Jo. 10.15 any way contradict this truth because in these propositions I am a Dore a Vine two distinct things and of different kinds are affirmed of each other which according to the literall and proper signification of the words cannot be true in that this is my Body the same identicall thing is affirmed of the same to wit the body of Christ out of the Sacrament when the words began to be in the Sacrament when they end which without trope or figure is as properly true as this is the signe of the cross Tabitha come forth Acts 9. Nor yet those other sayings the Flesh profiteth nothing my words are Spirit Jo. 6. in as much as they were uttered to satisfy the Caphurnaites who being a grosse carnall people apprehended of Christs saying the bread which I will give is my flesh my flesh is truely foode unless ye eate the flesh of the Son of man c. Jo. 6. that he meant to give his body to be gnawn and torne in pieces as ordinarie butchers meat and that he was not of power to give it any other way that
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