fayth Or that the Church of Rome as it signifies that particuler Church or diocesse is not all one with the vniuersall Church Or that the Pope as a priuate Doctour may erre With many other such points as will easily appeare in their proper places It wil also be necessary for him not to put certaine Doctrines vpon vs from which he knowes we disclaime as much as himselfe 10. I must in like manner intreate him not to recite my reasons discourses by halfes but to set theÌ„ down faythfully entirely for as much as in very deed concernes the whole substance of the thing in questioÌ„ because the want somtime of one word may chance to make voyd or lessen the force of the whole argumeÌ„t And I am the more solicitous about giuing this particuler caueat because I find how ill he hath complied with the promise which he made in his Preface to the Reader not to omit without answere any one thing of moment in all the discourse of Charity Mistaken Neither will this course be a cause that his Reioynder grow too large but it will be occasion of breuity to him and free me also from the paines of setting downe all the words which he omits and himself of demonstrating that what he omitted was not materiall Nay I will assure him that if he keep himselfe to the point of euery difficulty and not weary the Reader and ouercharge his margent with vnnecessary quotations of Authors in Greeke and Latin and sometime also in Italian and French togeather with prouerbs sentences of Poets and such grammaticall stuffe nor affect to cite a multitude of our Catholique Schoole deuines to no purpose at all his Booke will not exceed a competent size nor will any man in reason be offended with that length which is regulated by necessity Agayne before he come to set downe his answere or propose his Arguments let him consider very wel what may be replied and whether his owne obiections may not be retorted against himselfe as the Reader will perceiue to haue hapned often to his disaduantage in my Reply against him But especially I expect and Truth it selfe exacts at his hand that he speake cleerly and distinctly and not seeke to walke in darknes so to delude and deceiue his Reader now saying and then denying and alwayes speaking with such ambiguity as that his greatest care may seeme to consist in a certaine art to find a shift as his occasions might chance eyther now or heereafter to require and as he might fall out to be vrged by diuernty of seuerall arguments And to the end it may appeare that I deale plainely as I would haue him also do I desire that he declare himselfe concerning these points 11. First whether our Sauiour Christ haue not alwayes had and be not euer to haue a visible true Church on earth whether the contrary doctrine be not a damnable Heresy 12. Secondly what visible Church there was before Luther disagreeing from the Roman Church and agreeing with the pretended Church of Protestants 13. Thirdly Since he will be forced to grant that there caÌ„ be assigned no visible true Church of Christ distinct from the Church of Rome and such Churches as agreed with her when Luther first appeared whether it do not follow that she hath not erred fundamentally because euery such errour destroies the nature and being of the Church and so our Sauiour Christ should haue had no visible Church on earth 14. Fourthly if the Roman Church did not fall into any fundamentall errour let him tell vs how it can be damnable to liue in her Communion or to maintaine errours which are knowne confessed not to be fundamentall or damnable 15. Fiftly if her Errours were not damnable nor did exclude saluation how can they be excused from Schisme who forsooke her Communion vpon pretence of errours which were not damnable 16. Sixtly if D. Potter haue a mind to say that her Errours are damnable or fundamentall let him do vs so much charity as to tell vs in particuler what those fundamentall errours be But he must still remember and my selfe must be excused for repeating it that if he say the Roman Church eâ—â—ed fundamentally he will not be able to shew that Christ our Lord had any visible Church on earth when Luther appeared let him tel vs how Protestants had or can haue any Church which was vniuersall and extended herselfe to all ages if once he grant that the Roman Church ceased to be the true Church of Christ and consequenly how they can hope for Saluation if they deny it to vs. 17. Seauenthly whether any one Errour maintayned against any one Truth though neuer so small in it selfe yet sufficiently propounded as testified or reuealed by almighty God do not destroy the Nature and Vnity of Faith or at least is not a grieuous offence excluding Saluation 18. Eightly if this be so how can Lutherans Caluinists Zuinglians and all the rest of disagreeing ProtestaÌ„ts hope for saluation since it is manifest that some of them must needs erre against some such truth as is testified by almighty God either fundamentall or at least not fundamentall 19. Ninthly we constantly vrge and require to haue a particuler Catalogue of such points as he calls fundamentall A catalogue I say in particuler and not only some generall definition or description wherein Protestants may perhaps agree though we see that they differ when they come to assigne what points in particuler be fundamentall and yet vpon such a particuler Catalogue much depends as for example in particuler whether or no a maÌ„ do not erre in some point fundamentall or necessary to saluation and whether or no Lutherans Caluinists and the rest do disagree in fundamentals which if they do the same Heauen cannot receiue them all 20. Tenthly and lastly I desire that in answering to these points he would let vs know distinctly what is the doctrine of the Protâ—stant English Church concerning them and what he vtters only as his owne priuate opinion 21. These are the questions which for the present I find it fit and necessary for me to aske of D. Potter or any other who will defend his cause or impugne ours And it will be in vaine to speake vainely and to tell me that a Foole may aske more questions in an houre then a wiseman can answere in a yeare with such idle Prouerbs as that For I aske but such questions as for which he giues occasion in his Booke and where he declares not himselfe but after so ambiguous and confused a manner as that Truth it selfe can scarce tell how to conuince him so but that with ignorant and ill-iudging men he will seeme to haue somewhat left to say for himselfe though Papists as he calls them and Puritans should presse him contrary wayes at the same tyme and these questions concerne things also of high importance as wherevpon the knowledge of Gods Church true Religion and consequently Saluation of
the Affirmatiue precept of Charity bindeth onely in some particuler cases But I am alwayes bound by a Negatiue precept neuer to doe him any hurt or wrong I am not alwayes bound to vtter what I know to be true yet I am obliged neuer to speake any one least vntruth agaynst my knowledge And to come to our present purpose there is no Affirmatiue precept commanding vs to be at al times actually belieuing any one or all Articles of faith But we are obliged neuer to exercise any act against any one truth knowne to be reuealed All sorts of persons are not bound explicitely and distinctly to know all things testified by God either in Scripture or otherwise but euery one is obliged not to belieue the contrary of any one point knowne to be testified by God For that were in fact to affirme that God could be deceiued or would deceiue which were to ouer throw the whole certainty of our faith wherin the thing most principall is not the point which we belieue which Deuines cal the Materiall Obiect but the chiefest is the Motiue for which we belieue to wit Almighty God's infallible reuelation or authority which they terme the Formall obiect of our faith In two senses therefore and with a double relation points of fayth may be called fundamentall and necessary to saluation The one is taken with reference to the Affirmatiue Precept when the points are of such quality that there is obligation to know and belieue them explicitely and seuerally In this sense we grant that there is difference betwixt points of faith which D Potter (a) Pag. 209 to no purpose laboureth to proue against his Aduersary who in expresse words doth grant and explicate (b) Charity Mistaken c. 8. pag. 75. it But the Doctor thought good to dissemble the matter not say one pertinent word in defense of his distinction as it was impugned by Charity Mistaken and as it is wont to be applied by Protestants The other sense according to which points of faith may be called Fundamentall and necessary to saluation with reference to the Negatiue precept of faith is such that we cannot not without grieuous sinne and forfeiture of saluation disbelieue any one point sufficiently propounded as reuealed by Almighty God And in this sense we auouch that there is no distinction in points of faith as if to reiect some must be damnable and to reiect others equally proposed as God's word might stand with saluation Yea the obligation of the Negatiue precept is far more strict then is that of the Affirmatiue which God freely imposed may freely release But it is impossible that he can dispense or giue leaue to disbelieue or deny what he affirmeth and in this sense sinne damnation are more inseparable from error in points not fundamentall then from ignorance in Articles fundamentall All this I shew by an Example which I wish to be particularly noted for the present and for diuers other occasions hereafter The Creed of the Apostles containes diuers fundamentall points of faith as the Deity Trinity of Persons Incarnation Passion and Resurrection of our Sauiour Christ c. It containes also some points for their matter and narure in themselues not fundamentall as vnder what Iudge our Sauiour suffered that he was buried the circumstance of the time of his Resurrection the third day c. But yet neuerthelesse whosoeuer once knowes that these points are contained in the Apostles Creed the deniall of them is damnable and is in that sense a fundamentall error this is the precise point of the present question 3. And all that hitherto hath been said is so manifestly true that no Protestant or Christian if he do but vnderstand the termes and state of the Question can possibly deny it In so much as I am amazed that men who otherwise are endued with excellent wits should so enslaue themselues to their Predecessors in Protestantisme as stil to harp on this distinction neuer regard how impertinently and vntruly it was applyed by them at first to make all Protestants seeme to be of one fayth because forsooth they agree in fundamentall points For the difference among Protestants consists not in that some belieue some points of which others are ignorant or not bound expressely to know as the distinction ought to be applyed but that some of them disbelieue and directly wittingly and willingly oppose what others do belieue to be testifyed by the word of God wherein there is no difference betweene points fundamentall and not fundamentall Because till points fundamentall be sufficiently proposed as reuealed by God it is not agaynst faith to reiect them or rather without sufficient proposition it is not possible prudently to belieue them and the like is of points not fundamentall which assoone as they come to be sufficiently propounded as diuine Truths they can no more be denyed then points fundamentall propounded after the same manner Neither wil it auayle them to their other end that for preseruation of the Church in being it is sufficient that she do not erre in poins fundamentall For if in the meane time she maintaine any one Errour against Gods reuelation be the thing in it selfe neuer so small her Errour is damnable and destructiue of saluation 4. But D. Potter forgetting to what purpose Protestants make vse of their distinction doth finally ouer throw it yields to as much as we can desire For speaking of that measure (c) pag. 211. and quantity of faith without which none can be saued he sayth It is inough to belieue some things by a vertuall faith or by a generall and as it were a negatiue faith whereby they are not denied or contradicted Now our question is in case that diuine truths although not fundamentall be denied and contradicted and therefore euen according to him all such deniall excludes saluation After he speakes more plainely It is true saith he whatsoeuer (d) pag. 212. is reuealed in Scripture or prepounded by the Church out of Scripture is in some sense fundamentall in regard of the diuine authority of God and his word by which it is recommended that is such as may not be denied or contradicted without Infidelity such as euery Christian is bound with himility and reuerence to belieue whensoeuer the knowledge thereof is offered to him And further Where (e) pag. 250. the reuealed will or word of God is sufficiently propounded there he that opposeth is conuinced of error and he who is thus conuinced is an Heretique and Heresie is a worke of the flesh which excludeth from heauen Gal. 5.20.21 And hence it followeth that it is FVNDAMENTALL to a Christians FAITH and necessary for his saluation that he belieue all reuealed Truths of God whereof he may be conuinced that they are from God Can any thing be spoken more crearely or directly for vs that it is a Fundamentall error to deny any one point though neuer so small if once it be sufficiently
for example to consecrate the Eucharist to ordaine Priests c. they cannot lawfully exercise 7. In the iudgment of the holy Fathers Schisme is a most grieuous offence S. Chrysostome (m) Hom. 11. in ep ad Ephes compares these Schismaticall deuiders of Christs mysticall body to those who sacrilegiously pierced his naturall body saying Nothing doth so much incense God as that the Church should be deuided Although we should do innumerable good works if we deuide the full Ecclesiasticall Congregation we shall be punished no lesse then they who tore his naturall body For that was done to the gaine of the whole world although not with that intention but this hath no profit at all but there ariseth from it most great harme These things are spoken not only to those who beare office but also to those who are gouerned by them Behold how neither a morall good life which conceipt deceiueth many nor authority of Magistrates nor any necessity of Obeying Superiours can excuse Schisme from being a most haynous offence Optatus Mileuitanus (o) lib. cont Parmen calls Schisme Ingens flagitium a huge crime And speaking to the Donatists sayth that Schisme is euill in the highest degree euen you are not able to deny No lesse patheticall is S. Augustine vpon this subiect He reckons Schismatiques among Pagans Heretiques and Iewes saying Religion is to be sought neither in the confusion of Pagans nor (p) lib. de vera Relig. cap. 6. in the filth of Heretiques nor in the languishing of Schismatiques nor in the Age of the Iewes but among those alone who are called Christian Catholiques or Orthodox that is louers of Vnity in the whole body and followers of truth Nay he esteems them worse then Infidels and Idolaters saying Those whom the Donatists (q) Cont. Donatist l. 1. cap. 8. heale from the wound of Infidelity and Idolatry they hurt more grieously with the wound of Schisme Let here those men who are pleased vntruly to call vs Idolaters reflect vpon themselues and consider that this holy Father iudgeth Schismatiques as they are to be worse then Idolaters which they absurdly call vs and this he proueth by the example of Core Dathan and Abiron and other rebellious Schismatiques of the Old Testament who were conuayed aliue downe into Hell and punished more openly then Idolaters No doubt sayth this holy Father but (r) Ibid. lib. 2. cap. 6. that was committed most wickedly which was punished most seuerely In another place he yoaketh Schisme with Heresy saying vpon the Eight Beatitude Many (s) De serm Dom. in moute â— 5. Heretiques vnder the name of Christians deceiuing mens soules do suffer many such things but therfore they are excluded from this reward because it is not only said Happy are they who suffer persecution but there is added for Iustice But where there is not sound fayth there cannot be iustice Neither can Schismatiques promise to themselues any part of this reward because likewise where there is no Charity there cannot be iustice And in another place yet more effectually he saith Being out of (t) Epist. 204 the Church and diuided from the heape of Vnity and the bond of Charity thou shouldest be punished with eternall death though thou shouldest be burned aliue for the name of Christ And in another place he hath these words If he heare not the Church let him be to (v) cont aduers leg prophet lib 2. cap. 17. thee as an Heathen or Publican which is more grieuous then if he were smitten with the sword consumed with flames or cast to wild beasts And else where Out of the Catholique Church sayth he one (w) de gest cum Emerit may haue Fayth Sacraments Orders and in summe all things except Saluation With S. Augustine his Countrey man and second selfe in sympathy of spirit S. Fulgentius agreeth saying Belieue this (x) de fide ad Pet. stedfastly without doubting that euery Heretique or Schismatique baptized in the name of the Father the Sonne and the Holy Ghost if before the end of his life he be not reconciled to the Catholique Church what Almes soeuer he giue yea though he should shed his bloud for the name of Christ he cannot obtaine Saluation Marke againe how no morall honesty of life no good deeds no Martyrdome can without repentance auaile any Schismatique for saluation Let vs also add that D. Potter sayth Schisme is no lesse (y) pag. 42. damnable then Heresy 8. But ô you Holy Learned Zealous Fathers and Doctours of God's Church out of these premises of the grieuousnes of Schisme of the certaine damnation which it bringeth if vnrepented what conclusion draw you for the instruction of Christians S. Augustine maketh this wholesome inference There is (z) Cont. Parm. lib. 2. cap. â—2 no iust necessity to diuide Vnity S. Ireneus concludeth They cannot (a) cont haeres lib. 4. c. 62. make any so important reformation as the euill of the Schisme is pernicious S. Denis of Alexandria sayth Certainely (b) Apud Euseb Hist Eccles lib. 6. all things should rather be indured then to consent to the diuision of the Church of God these Martyrs being no lesse glorious that expose themselues to hinder the dismembring of the Church then those that suffer rather then they will effer sacrifice to Idols Would to God all those who diuided themselues from that visible Church of Christ which was vpon earth when Luther appeared would rightly consider of these things And thus much of the second Point 9. 1. Point We haue iust and necessary occasion eternally to blesse Almighty God who hath vouchsafed to make vs members of the Catholique Roman Church Perpetuall visibility of the Church from which while men fall they precipitate themselues into so vast absurdities or rather sacrilegious blasphemies as is implyed in the doctrine of the totall deficiency of the visible Church which yet is maintayned by diuers chiefe Protestants as may at large be seene in Brereley and others out of whome I will heere name Iewell saying The truth was vnknowne (c) Apolog. part 4. cap. 4. diuis 2 And in his defeÌ„ce printed Ann. 1571. pagâ— 426. at that tyme and vnheard of when Martin Luther and Vlderick Zuinglius first came vnto the knowledge and preaching of the Gospell Perkins sayth We say that (d) In his exposition vpon the Creed pag. 400. before the dayes of Luther for the space of many hundred yeares an vniuersall Apostasy ouerspread the whole face of the earth and that our Protestant Church was not then visible to the world Napier vpon the Reuelations teacheth that from the yeare of (e) Propost 37. pag. 68. Christ three hundred and sixteene the Antichristian and papisticall raigne hath begun raigning vniuersally and without any debatable contradiction one thousand two hundred sixty yeares that is till Luthers tyme And that from the yeare of (f) Ibid. in cap. 12. pag. 161. col
beg and yet he himselfe brake into heresy because he had been depriued by the Archbishop of Canterbury of a certaine Benefice as all Schismes heresies begin vpon passion which they seeke to couer with the cloake of Reformation Thirdly he condemned lawfull Oaths like the Anabaptists Fourthly he taught that all things came to passe by absolute necessity Fiftly he defended human merits as the wicked Pelagians did namely as proceeding from naturall forces without the necessary help of God's grace Sixtly that no man is a Ciuill Magistrate while he is in mortall sinne and that the people may at their pleasure correcÌ„t Princes when they offend by which doctrine he proues himselfe both an Heretique and a Traytour 53. As for Husse his chiefest Doctrines were That Lay people must receiue in both kinds and That Ciuill Lords Prelates and Bishops loose all right and authority while they are in mortall sinne For other things he wholy agreed with Catholiques against Protestants and the Bohemians his followers being demaunded in what points they disagreed from the Church of Rome propounded only these The necessity of Communion vnder both kinds That all ciuill Dominion was forbidden to the Clergy That Preaching of the word was free for all men and in all places That open Crimes were in nowise to be permitted for auoyding of greater euill By these particulars it is apparant that Husse agreed with Protestants against vs in one only point of both Kinds which according to Luther is a thing indifferent because he teacheth that Christ in this matter (q) In epist ad Bohemos commaunded nothing as necessary And he sayth further If thou come to a place (r) De vtr aâ—â— que specie Sacram. where one only kind is administred vse one kind only as others do Melancthon likewise holds it a thing (s) In Cent. epist. Theol. pag. 225. indifferent and the same is the opinion of some other Protestants All which considered it is cleer that Protestants cannot challenge the Waldenses Wicclifse and Husse for members of their Church although they could yet that would aduaÌ„tage them litle towards the finding out a perpetuall visible Church of theirs for the reasons aboue (t) Num. 49. specifyed 54. If D. Potter would go so farre off as to fetch the Muscouites Armenians Georgians Aethiopians or Abissines into his Church they would proue ouer deare bought For they eyther hold the damnable heresy of Eutiches or vse Circumcision or agree with the Greeke or Roman Church And it is most certayne that they haue nothing to do with the doctrine of Protestants 55. It being therefore granted that Christ had a visible Church in all ages and that there can be none assigned but the Church of Rome it followes that she is the true Cath. Church and that those pretended Corruptions for which they forsooke her are indeed diuine truths deliuered by the visible Catholique Church of Christ And that Luther and his followers departed from her and consequently are guily of Schisme by diuiding themselues from the Communion of the Roman Church Which is cleerely conuinced out of D. Potter himselfe although the Roman Church were but a particular Church For he sayth Whoseuer professes (u) Pag. 70. himselfe to forsake the Communion of any one meÌ„ber of the body of Christ must confesse himselfe consequently to forsake the whole Since therefore in the same place he expressely acknowledges the Church of Rome to be a member of the Body of Christ and that it is cleere they haue forsaken her it euidently followes that they haue forsaken the whole and therefore are most properly Schismatiques 56. And lastly since the crime of Schisme is so grieuous that according to the doctrine of holy Fathers rehearsed aboue no multitude of good workes no morall honesty of life no cruell death endured euen for the profession of some Article of faith can excuse any one who is guilty of that sinne from damnation I leaue it to be considered whether it be not true Charity to speake as we belieue and to belieue as all Antiquity hath taught vs That whosoeuer eyther beginnes or continues a diuision for the Roman Church which we haue proued to be Christs true Militant Church on earth cannot without effectuall repentance hope to be a meÌ„ber of his Triumphant Church in heauen And so I conclude with these words of blessed Saint Augustine It is common (w) Cont. Parm. lib. 2 â—ap 3. to all Heretiques to be vnable to see that thing which in the world is the most manifest and placed in the light of all Nations out of whose Vnity whatsoener they worke though they seeme to doe it with great care and diligence can no more auaile them against the wrath of God then the Spiders web agaynst the extremity of cold But now it is high tyme that we treat of the other sort of Diuision from the Church which is by Heresy CHAP. VI. That Luther and the rest of Protestants haue added Heresy vnto Schisme BECAVSE Vice is best knowne by the contrary Vertue we cannot well determine what Heresy is nor who be Heretiques but by the opposite vertue of Fayth whose Nature being once vnderstood as farre as belongs to our present purpose we shall passe on with ease to the definition of Heresy and so be able to discerne who be Heretiques And this Iâ—ntend to do not by entring into such particular Questions as are controuerted betweene Catholiques and Protestants but only by applying some generall grounds eyther already proued or els yielded to on all sides 2. Almighty God hauing ordayned Man to a supernaturall End of Beatitude by supernaturall meanes it was requisite that his Vnderstanding should be enabled to apprehend that End and Meanes by a supernaturall knowledge And because if such a knowledge were no more then probable it could not be able sufficiently to ouerbeare our Will encounter with human probabilities being backed with the streÌ„gth of flesh and bloud It was further necessary that this supernatural knowledge should be most certaine and infallible and that Fayth should belieue nothing more certainely then that it selfe is a most certaine Beliefe and so be able to beate downe all gay probabilities of humane Opinion And because the aforesayd Meanes and End of Beatificall Vision do farre exceed the reach of naturall wit the certainty of fayth could not alwayes be ioyned with such euidence of reason as is wont to be found in the Principles or Conclusions of humane naturall Sciences that so all flesh might not glory in the arme of flesh but that he who glories should glory (a) 2. Cor. 10 in our Lord. Moreouer it was expedient that our belife or assent to diuine truths should not only be vnknowne or ineuident by any humane discourse but that absolutely also it should be obscure in it selfe and ordinarily speaking be void euen of supernaturall euidence that so we might haue occasion to actuate and testifie the obedience which we owe to our
God not only by submitting our Will to his Will and Commaunds but by subiecting also our Vnderstanding to his Wisdome Words captiuating as the Apostle speakes the same Vnderstanding (b) 2. Cor. 10 â— to the Obedience of Fayth Which occasion had been wanting if Almighty God had made cleere to vs the truths which now are certainely but not euidently presented to our minds For where Truth doth manifestly open it selfe not obedience but necessity coÌ„maunds our assent For this reason Deuines teach that the Obiects of Fayth being not euident to humane reason it is in mans power not only to abstaine from belieuing by sufpending our Iudgement or exercising no act one way or other but also to disbelieue that is to belieue the contrary of that which Fayth proposeth as the examples of innumerable Arch-heretiques can beare witnes This obscurity of fayth we learne from holy Scripture according to those words of the Apostle Fayth is the (c) Heb. 11. substance of things to be hoped for the argument of things not appearing And We see by a glasse (d) 1. Cor. 13. v. 12. in a darke manner but then face to face And accordingly S. Peter sayth Which you do well attending vnto as to (e) 2 Pet. 1. v. 19. a Candle shining in a darke place 3. Fayth being then obscure wherby it differeth from naturall Sciences and yet being most certaine and infallible wherin it surpasseth humane Opinion it must rely vpon some motiue and ground which may be able to giue it certainty and yet not release it from obscurity For if this motiue ground or formall Obiect of Fayth were any thing euidently presented to our vnderstanding and if also we did euidently know that it had a necessary connection with the Articles which we belieue our assent to such Articles could not be obscure but euident which as we said is against the nature of our Fayth If likewise the motiue or ground of our fayth were obscurely propounded to vs but were not in it selfe infallible it would leaue our assent in obscurity but could not endue it with certainty We must therfore for the ground of our Fayth find out a motiue obscure to vs but most certaine in it selfe that the act of fayth may remaine both obscure and certaine Such a motiue as this can be no other but the diuine Authority of almighty God reuealing or speaking those truths which our fayth belieues For it is manifest that God's infallible testimony may transfuse Certainty to our fayth and yet not draw it out of Obscurity because no humane discourse or demonstration can euince that God reuealeth any supernaturall Truth since God had been no lesse perfect then he is although he had neuer reuealed any of those obiects which we now belieue 4. Neuertheles because Almighty God out of his infinite wisdome and sweetnes doth concur with his Creatures in such sort as may befit the temper and exigence of their natures and because Man is a Creature endured with reason God doth not exact of his Will or Vnderstanding any other then as the Apostle sayth rationabile (f) Kom 12. 1. Obsequium an Obedience sweetned with good reason which could not so appeare if our Vnderstanding were summoued to belieue with certainty things no way represented as infallible and certaine And therfore Almighty God obliging vs vnder paine of eternal damnation to belieue with greatest certainty diuers verities not knowne by the light of naturall reason cannot faile to furnish our Vnderstanding with such inducements motiues and arguments as may sufficiently persuade any mind which is not partiall or passionate that the obiects which we belieue proceed from an Authority so Wise that it cannot be deceiued and so Good that it cannot deceiue according to the words of Dauid Thy Testimonies are made (g) Psal 92. credible exceedingly These inducements are by Deuines called argumenta credibilitatis arguments of credibility which though they cannot make vs euidently see what we belieue yet they cuidently conuince that in true wisdome and prudence the obiects of fayth deserue credit and ought to be accepted as things reuealed by God For without such reasons inducements our iudgment of fayth could not be conceiued prudent holy Scripture telling vs that he who soone (h) Eccles 19 belieues is light of hart By these arguments and inducements our Vnderstanding is both satisfied with euidence of credibility and the obiects of fayth retaine their obscurity because it is a different thing to be euidently credible and euidently true as those who were present at the Miracles wrought by our blessed Sauiour his Apostles did not euidently see their doctrine to be true for then it had not beene Fayth but Science and all had been necessitated to belieue which we see fell out otherwise but they were euidently conuinced that the things confirmed by such Miracles were most credible and worthy to be imbraced as truths reuealed by God 5. These euident Arguments of Credibility are in great aboundance found in the Visible Church of Christ perpetualy existing on earth For that there hath been a company of men professing such and such doctrines we haue from our next Predecessors and these from theirs vpward till we come to the Apostles our Blessed Sauiour which gradiation is known by euidence of sense by reading bookes or hearing what one man deliuers to another And it is euident that there was neither cause nor possibility that men so distant in place so different in temper so repugnant in priuate ends did or could agree to tell one and the selfe same thing if it had been but a fiction inuented by themselues as ancient Tertullian well sayth How is it likely that so many (i) Prescript â—ap 28. so great Churches should erre in one fayth Among many euents there is not one issue the error of the Churches must needs haue varied But that which amongmany is found to be One is not mistaken but delieuered Dare then any body say that they erred who deliuered it With this neuer interrupted existence of the Church are ioyned the many and great miracles wrought by men of that Congregation or Church the sanctity of the persons the renowned victories ouer so many persecutions both of all sorts of men and of the infernall spirits and lastly the perpetuall existence of so holy a Church being brought vp to the Apostles themselues she comes to partake of the same assurance of truth which They by so many powerfull wayes did communicate to their Doctrine and to the Church of their times together with the diuine Certainty which they receiued from our Blessed Sauiour himselfe reuealing to Mankind what he heard from his Father and so we conclude with Tertullian We receiue it from the Churches the Churches (k) Praesc c. 21. 37. from the Apostles the Apostles from Christ Christ from his Father And if we once interrupt this line of succession most certainly made knowne by
argument of the Donatists which you say is all one with Ours but refer vs to S. Augustin there to read it as if euery one caried with him a Library or were able to examine the places in S. Augustine and yet you might be sure your Reader would be greedy to see some solid answere to an Argument so often vrged by vs and which indeed vnles you can confute it ought alone to moue euery one who hath care of his soule to take the safest way by incorporating himselfe in our Church But we may easily imagine the true reason of your silence For the answere which S. Augustine giues to the Donatists is directly against your selfe and the same which I haue giuen Namely that Catholiques (o) Ad lit Petil. lib. 2. cap. 108. approue the Baptisme of Donatists but abhor their heresy of Rebaptization And that as gold is good which is the similitude vsed by (p) Contrae Cresc lib. 1. cap. 21. S. Augustin yet not to be sought in company of theeues so though Baptisme be good yet it must not be sought for in the Conuenticle of Donatists But you free vs from damnable heresy and yield vs saluation which I hope is to be imbraced in whatsoeuer Company it is found or rather that Company is to be imbraced before all other in which all sides agree that saluation may be found We therfore must infer that it is safest for you to seeke saluation among vs. You had good reason to conceale S. Augustins answere to the Donatists 10. You frame another argument in our behalfe make vs speake thus If Protestants belieue the (q) pag. 79. Religion of Catholiques to be a safe way to Heauen why do they not follow it Which wise argument of your owne you answere at large and confirme your answere by this instance The Iesuits and Dominicans hold different Opinions touching Predetermination and the Immaculate Conception of the Blessed Virgin Yet so that the Iesuits hold the Dominicans way safe that is his errour not damnable and the Dominicans hold the same of the Iesuits Yet neither of them with good Consequence can presse the other to belieue his opinion because by his owne Confession it is no damnable error 11. But what Catholique maketh such a wise demaund as you put into our mouths If our Religion be a safe way to heauen that is not dānable why do you not follow it As if euery thing that is good must be of necessity imbraced by euery body But what thinke you of the Argument framed thus Our Religion is safe euen by your Confession therfore you ought to grant that all may imbrace it And yet further thus Among different Religions and contrary wayes to heauen one only can be safe But Ours by your owne Confession is safe wheras we hold that in yours there is no hope of saluation Therfore you may and ought to imbrace ours This is our Argument And if the Dominicans and Iesuits did say one to another as we say to you then one of them might with good consequence presse the other to belieue his opinion You haue still the hard fortune to be beaten with your owne weapon 12. It remaineth then that both in regard of Fayth and Charity Protestants are obliged to vnite themselues with the Church of Rome And I may add also in regard of the Theologicall Vertue of Hope without which none can hope to be saued and which you want either by excesse of Confidence or defect by Despaire not vnlike to your Fayth which I shewed to be either deficient in Certainty or excessiue in Euidence as likewise according to the rigid Caluinists it is either so strong that once had it can neuer be lost or so more then weake and so much nothing that it can neuer be gotten For the true Theologicall Hope of Christians is a Hope which keepes a meane betweene Presumption and Desperation which moues vs to worke our saluation with feare and trembling which conducts vs to make sure our saluation by good workes as holy Scripture aduiseth But contrarily Protestants do either exclude Hope by Despaire with the Doctrine that our Sauiour died not for all and that such want grace sufficient to saluation or else by vaine Presumption groūded vpon a fantasticall persuasion that they are Predestinate which Fayth must exclude all feare and trembling Neither can they make their Calling certaine by good workes who do certainly belieue that before any good workes they are iustified and iustified euen by Fayth alone and by that Faith wherby they certainly belieue that they are iustifyed Which points some Protestants do expresly affirme to be the soule of the Church the principall Origen of saluatiō Of all other points of Doctrine the chiefest and weightiest as already I haue noted Chap. 3. n. 19. And if some Protestants do now relent from the rigour of the aforesaid doctrine we must affirme that at least some of them want the Theologicall Vertue of Hope yea that none of them can haue true Hope while they hope to be saued in the Communion of those who defend such doctrines as doe directly ouerthrow all true Christian Hope And for as much as concernes Fayth we must also infer that they want Vnity therin and consequently haue none at all by their disagreement about the soule of the Church the principall Origen of saluation of all other points of Doctrine the chiefest and weightiest And if you want true Fayth you must by consequence want Hope or if you hold that this point is not to be so indiuisible on either side but that it hath latitude sufficient to imbrace all parties without preiudice to their saluation notwithstanding that your Brethren hold it to be the soule of the Church c. I must repeate what I haue said heertofore that euen by this Example it is cleere you cannot agree what points be fundamentall And so to whatsoeuer answere you fly I presse you in the same manner and say that you haue no Certainty whether you agree in fundamentall points or Vnity and substance of Fayth which cannot stand with difference in fundamentall And so vpon the whole matter I leaue it to be considered whether Want of Charity can be iustly charged on vs because we affirme that they cannot without repentance be saued who want of all other the most necessary meanes to saluation which are the three Theologicall Vertues FAITH HOPE and CHARITY 13. And now I end this first Part hauing as I conceiue complyed with my first designe in that measure which Tyme Commodity scarcity of Bookes and my owne small Abilities could affoard which was to shew that Amongst men of different Religions one side onely can be saued For since there must be some infallible Meanes to decide all Controuersies concerning Religion and to propound truth reuealed by Almighty God and this Meanes can be no other but the Visible Church of Christ which at the tyme of Luthers appearance was only the Church of
when our Sauiour bid the Apostles preach to all Nations and yet neuer performed by Protestants by euidence of fact and by the confession of our Aduersaries doth shine most bright in the Church of Rome 4. But I cannot say that you omitted to raile against the Iesuites whom I will not dishonour so much as to defend them against that which you offer so impertinently vulgarly and meanely against them and particularly because in defence of a common cause I will not be diuerted by the consideration of particular persons though by reason of the Eminency of the person of Cardinall Dâ—ossat I cannot for beare to tell you that you falsify him when you make him say in his eight Epistle that he collected from their wicked doctrine and practises that they belieue neither in Iesus Christ nor the Pope For the Cardinall speakes not those words of any doctrine or practises of the Iesuites And in the funerall Oration which was pronounced at the Exequyes of the said Cardinall and is prefixed before the Booke which you alleadge it is affirmed that he of his owne accord and without being dealt with to that purpose did negociate the read mission of the Iesuites into France So far was he from collecting from their doctrine practises that they belieue neither in Iesus Christ nor in the Pope And as for our doctrine which concernes the incompatibility of Protestancy with saluation as proper to the Iesuites it is an idle speach void of all colour of truth For it is so far from being proper to them that it is common to all Roman Catholiques in the world and you shall neuer be able to shew me any one of an entire fame who holds the contrary 5. And wheras you aske Why may not a Protestant be saued since he belieues entirely the Scriptures the Catholique Creeds and whatsoeuer the Catholique Church in all ages hath belieued as necessary to saluation You may take the answere out of my First Part where I haue shewed that he neither keepes the Commaundments nor belieues all things necessary to saluation yea and belieues not any one point with diuine and supernaturall fayth who disobeyes and disagrees from the visible Church of Christ in any one thing propounded by her as a Diuine truth 6. You tell vs that you are no further departed from the present Roman Church then she is departed from herselfe But no wise man will belieue this till you can informe him what visible Church at or before Luthers appearance remained pure out of which the Roman Church had formerly departed or els you must confesse that the whole Church of Christ was corrupted Which because you will neuer be able to doe with truth you must be forced to confesse that she still kept her integrity without any spot of erroneous doctrine and therfore that your departure out of her cannot be excused from Schisme and Heresy 7. You say truly That it is meerly impossible (b) Pag. 10. the Catholique Church should want Charity because the good spirit of Truth and Loue euer assists and animates that great Body But you speake not consequently to your owne Assertion that the Catholique Church may erre in points of fayth not fundamentall For if the good spirit of Truth may faile to assist her fayth why may not the good Spirit of Loue faile to direct her Charity Nay if we obserue it well the Want of Charity which you impute to vs is resolued into this doctrinall point Protestancy vnrepented destroies saluation Which Doctrine and Assertion if you hold to be a fundamentall errour you depriue vs of saluation and become as vncharitable to vs as you say we are to you If it be not a fundamentall point then according to your principles the Church may erre therin and so want Charity by iudging that Protestants cannot be saued 8. What we vnderstand by the Roman Catholique Church I haue explained heertofore to wit all Christians vnited with the Church of Rome as it is the sea of Peter In which sense it is not a part but comprehendeth all the Catholique Church which heertofore I proued out of the Fathers as in some proportion we do not vnderstand the Tribe of Iuoa alone by the Iewish Church though the other Tribes were called by the name of the Iewish People and Church from that principall Tribe of Iuda So that your marginall quotations to proue that the Church of Rome is a particular Church are emplored to proue that which no man denies if we speake of the particular Diocesse of Rome and not as it is the Sea of Peter to which all Christian Catholiques dispersed throughout the whole world are vnited Which Sea of Peter setled in Rome being the Roote the Center the Fountaine the Idaea of all Ecclesiasticall Vnion in all Christian Churches giueth them the denomination of Roman Catholiques which doth no more limit the whole Catholique Church then the name of Iewish Church did limit the whole Sinagogue to the Tribe of Iuda alone And therfore your thred-bare Obiection that Catholique Roman (c) Pag. 11. are termes repugnant signifying vniuersall particular vanisheth vtterly away by this different acception of the Roman Church and serues only to conuince by your owne obiection that D. Potter or the Church of England cannot stile themselues Catholique because Catholique signifieth Vniuersall and D. Potter and the Church of England are things particular And I would gladly know what your Brethren meane when they affirme the Roman Church for diuers Ages to haue possessed the whole world Do they thinke that the particular Diocesse of Rome was lifted ouer the Alpes Or when your Prelates demaund whether we be Roman Catholiques do they demaund whether we dwell in the Citty or Diocesse of Rome And heer I note in a word what now cometh to my mind that I wonder D. Andrewes a man so highly esteemed among Protestants would tell vs that the Roman Church is indiuiduum (d) In Rest. ad Apolog. Card. Bollar ad ca. 5. as the Logicians call it and that Catholique is Genus or a generall kind For to omit that the thing it selfe is ridiculous it maketh directly for vs because euery indiuiduum containes in it selfe the Genus as Peter for example is a substance a sensible creature c. and so if the Roman Church be indiuiduum it must containe Catholique in it selfe and so the Roman Church must of necessity be affirmed to be a Catholique Church Before I leaue this point I must tell you that you corrupt Innocentius Tertius to proue (e) Pag. 12. that the Roman Church was anciently esteemed a Topical or particular Church distinct from others and in vnder the vniuersal in these words It is called the Vniuersall Church which consists of all Churches where you put an c. and then add Ecclesia Romana sic non est voâ—uersalis Ecclesia sed pars vniuersalis Ecclesiae The Roman Church is not thus the vniuersall Church but part of
that (e) De Enchar lib. 3. çap. 23. Scotus teacheth Transubstantiation to haue been neyther named nor made an Article of fayth before the Councell of Lateran doth not proue it to be a Nouelty but only that Scotus did thinke it was not so expressely declared before that Councell which sayth Bellarmine he affirmed because he had not read the Councell of Rome vnder Gregory the Seauenth nor had obserued the consent of Fathers It is a fond thing to say that euery Truth is a Nouelty which the Church as occasion serueth doth declare more expressely then before And if all Truthes must be declared alike at all tymes vnder payne of being accounted Nouelties what will become of Luthers Reformation wherby he pretended to teach the world so many things which he falsly impiously blasphemed to haue been for solōg time buried in obliuion and ouer-whelmed with corruption 15. You cite Peter Lombard and S. Thomas as if they affirmed Sacrifice in the (f) Pag. 74. Eucharist to be no other but the image or Commemoration of our Sauiours Sacrifice vpon the Crosse But your conscience cannot but tell you that these Authors neuer doubted whether the Masse be a true Sacrifice or no and therefore the Question which they propounded is Whether Christ in the Masse be immolated or (g) S. Thom. 3. p. q. 83 a. 1. in corp killed and according to this sense they answere that he is immolated in figure because the vnbloudy Oblation of the Eucharist is a representation of our Sauiours bloudy Oblation or Immolation on the Crosse And that this is so you might haue seen in S. Thomas in that very place which you (h) Ad 3. cite where he teacheth that in this manner of being killed or immolated in figure Christ might haue been sayd to haue been immolated in the figures of the Old Testament which did prefigure his death and yet you will not acknowledge your selfe so perfectly Zwinglianized that you will from hence inferre that there is no more in the Eucharist then in the empty figures of the Old Law and though you did yet it would not serue your turne for euen diuers of those figures were truly properly Sacrifices and therefore though the Eucharist were but a Commemoration yet it might be a true Sacrifice withall 16. You alledge Lindanus that (i) Panopl lib. 4. part 2. çap. 56. § Hunc igitur in former Ages for 1200. yeares the holy Cup was administred to the Laity But you deceiue your Reader for Lindanus plainely sayth That both kinds were giuen to the Laity almost euery where but yet not euery where Which is sufficient agaynst you who say it is agaynst the institution of Christ not to giue both kinds to the Laity And I shewed before that in the raigne of King Edward the Sixth Communion in one kind was permitted and that Melancthon Luther held it as a thing indifferent 17. That diuine Sacrifice was celebrated for diuers Ages in a known vulgar Tongue you would proue out of (k) In 1. corp çap. 14. Lyra. But what is this to proue our doctrine to be a Nouelty Do we teach that there is any diuine Law eyther forbidding or commanding publique Seruice in a vulgar Tongue And Lyra in that place teacheth that in these tymes it is more conuenient that it be not celebrated in a known language 18. That the Fathers generally condemned the worship of Images for feare of Idolatry and allowed yea exhorted the people with diligence to read the Scriptures You seeke (l) Pag. 74. to proue the former part out of Polydore Virgil and the latter out of Azor but still with your wonted sincerity For how often haue you been told that Polydore (m) De Innent lib. 6. çap. 13. speakes not of the Ancient Fathers of the New Testamēt but of those of the Old naming Moyses Dauid and Ezechias and he proueth at large that in the New Law Images are worthily placed in Churches and worshipped and concludes demanding what man is so dissolute and so brazen faced that wil or can doubt or dreame of the contrary Azor grants that in the (n) Moral Instit. lib. 8. çap. 26. part 1. §. Respōdeo times of S. Chrysostome Lay-men were conuersant in Scripture because then they vnderstood Greeke or Latin in which language the Scriptures were written wheras now the common people for the most part vnderstand not the Latin Tongue but such Lay people as vnderstand Greeke or Latin do with good reason read the Scripture Who would euer imagine that in so short a compasse you could haue corrupted so many Authors 19. What you say in this your Section to excuse your Brethren from Schisme we haue answered in the First Part and haue confuted all your euasions similitudes And whereas you say that (o) Pag. 77. although our errors be not damnable to him who in simplicity of heart belieueth and professeth them yet that he that against fayth and conscience shall goe along with the streame to professe and practise them because they are but little ones his case is dangerous and without repentance desperate I answere that if our errors be not fundamentall how can they be damnable and if they be but litle ones that is not fundamentall or damnable how is it dānable to imbrace them because they are litle ones that is because they are as indeed they are If they were indeed little ones yet by an erroneous cōsciēce were esteemed great ones to such a man they should indeed be damnable but to one that knowes them to be little ones and with such a knowledge or cōscience for some humane respect of it selfe not damnable doth yet imbrace them they are not damnable For still we suppose that he would not imbrace them if his Conscience told him that they were great ones And who can without smiling read these your words It is the (p) Pag. 77. Doctrine of the Romane Schoole that veniall sinnes to him that commits them not of subreption or of a sudden motion but of presumption that the matter is not of moment change their kind and become mortall I pray you what Schoole man teacheth that to commit a veniall sinne knowing it to be such makes it become mortall For in this sense you must alleage this doctrine if it be to your purpose and in this sense it being a false doctrine doth indeed ouerthrow that for which you alledge it and proues that to imbrace errors not fundamentall knowing them to be such cannot be damnable as it is not a mortall sinne to do that which one knowes to be but veniall In the meane time you do not reflect that if your doctrine might passe for true it would be impossible for both Catholiques and Protestants Lutherans and Caluinists to be saued For all these differ at lest in points not fundamentall and so you grant vnawares that which chiefly we intend that of two differing in Religion both cānot
we grant that it is not alwayes easy to determine in particuler occasions whether this or that doctrine be such Because it may be doubtfull whether it be against any Scripture or diuine Tradition or Definition of the Church and much more whether the person be an Heretique which requireth certaine conditions as Capacity Pertinacy sufficient Proposition c. which are not alwayes so easily explicated and discerned and for these respects S. Augustine in the place cited (b) Pag. 102. by you had good reason to say That it is hard to know what makes an Heretique But it is strange that you should hold it to be so hard a matter to giue a generall definition of Heresy or Heretique since in this very Section you dispatch it quickly saying He is iustly (c) Pag. 98. esteemed an Heretique who yields not to Scripture sufficiently propounded Or as you say else where It is fundamentall (d) Pag. 250. to a Christians Fayth and necessary for his saluation that he belieue all reuealed Truths of God wherof he may be conuinced that they are from God Nay if you will speake with coherence to your owne grounds it is easy for you to define in all particular cases what is damnable Heresy for you I say who measure all Heresy by opposition to Scripture and further affirme that Scripture is cleere in all fundamentall points For by this meanes it will be easy for you to discerne what error opposeth those fundamental Truths which are cleerly contained in Scripture 4. In your discourse concerning the Controuersy between Pope Stephen and S. Cyprian you shew a great deale of passion against the Roman Church which you impugne out of an Epistle of Firmilianus who at that time was a party against the Pope and who in particuler did afterward recant togeather with the other Bishops who once ioyned with S. Cyprian as we haue already shewed out of S. Hierome may be also seen in an Epistle of Dionysius Alexandrinus apud Eusch hist. l. 6. c. 7. wherin Firmilianus in particular is named therfore you are inexcusable who say they persisted in their opinion wheras the proceeding of S. Stephen was necessary to preuent a pernicious error of rebaptizing of such as had been baptized by Heretiques which afterward was condemned by the whole Church And as for S. Cyprians mild proceeding which you so much commend out of your ill will to S. Stephen because he was Pope S. Augustine saith The things which (e) De Bapt. cont Donat. lib. 5. cap. 25. Cyprian in anger hath spread against Stephen I will not suffer to passe vnder my pen. Wherfore you could not haue picked out an example more in fauour of Popes then this And you must giue vs leaue not to credit what you say That both Stephen and Cyprian erred in some sense For Stephen only affirmed that Baptisme was not inualide precisely because it is giuen by Heretiques as S. Cyprian affirmed it to be but yet if the Heretiques erred either in the Matter or Forme of Baptisme Stephen neuer affirmed such Baptisme to be valid which had been more then he granted euen to the Baptisme of Catholiques 5. Your Argument to proue that (f) Pag. 112. concerning our greater safety we dispute against you as the Donatists did against Catholiques I haue answered (g) Cap. 7. num 7. in the First Part. You would make men belieue that we are like the Donatists who washed Church wall and vestments of Catholiques broke their Chalices scraped their Altars c. But I pray you consider whether Chalices Vestments Palls or Corporals and Altars do expresse the Protestant Church of England Scotland Geneua Holland c. or the Church of Rome 6. You spend diuers pages in propounding Arguments for the opinion of M. Hooker and M. Morton That whersoeuer a company of men (h) Pag. 113. doe iointly professe the substance of Christian Religion which is fayth in Iesus Christ the Sonne of God and Sauiour of the world with submission to his doctrine in mynd and will there is a Church wherein Saluation may be had notwithstanding any corruption in ludgment or practise yea although it be of that nature that it seeme to fight with the very foundation and so haynous as that in respect thereof the people stayned with this corruption are worthy to be abhorred of all men and vnworthy to be called the Church of God But because these and such monstruous Assertions proceed from other errours which I haue already both cleerly and at large confuted to wit the Fallibility of the Church the Distinction of points fundamental and not fundamentall c. I referre you to those places and heere onely obserue into what precipices they fall who deny the vniuersall Infallibility of the Church And it is strange that you your selfe did not see the manifest contradictions inuolued in this wicked doctrine For how can it be a Church wherein Saluation may be had and yet be vnworthy to be called the Church of God How can that man haue fayth in Iesus Christ with submission to his doctrine in mind and will who is supposed to ioyne with his beliefe in Iesus Christ other errors sufficiently propounded to be repugnant against Gods word or Reuelation Can submission in mind or will or obseruation of his Commandments stand with actuall voluntary error against his word Is it not a prime Commandment to belieue Gods word Do not your selfe affirme that it is Infidelity to deny whatsoeuer is reuealed in Scripture How then can a Church be said to haue meanes for saluation and life wherin is wanting Fayth the first ground of saluation The Fathers sometimes called the Donatists Brethren by reason of their true Baptisme not for their possibility to be saued according as S. Augustine said to them The Sacraments of Christ (i) Epist 48. do not make thee an Heretique but thy wicked disagreement And Optatus sayth You cannot (k) Lib. 4◠but be our brethren whom the same Mother the Church hath begotten in the same bowels of Sacraments whom God our Father hath in the same manner receiued as adopted Children namely on his behalfe and for as much as concernes the vertue of Baptisme The Conclusion of your discourse may well beseeme the doctrine for which you bring it A learned man (l) Pag. 122. anciently was made a Bishop of the Catholique Church although he did professedly doubt of the last Resurrection of our bodies You might haue added that he would not belieue that the world should euer haue an end and further absolutely refused to be baptized And that he would not as the History recoūteth liue a single life as other Priests but that he would liue with a wife For Synesius who is the man you meane publiquely protested all these things and you are wise inough to take only what might seeme to serue your turne as this concerning the single liues of Priests did not because it sheweth that in those
is truer when it is confirmed by the Church What say you now Doth Bellarmine teach that the Truth or certainety of Scripture or of the Minor in the foresaid Syllogisme depeÌ„ds on the Church But in the meane time how many corruptions haue you committed in this one Citation 15. You cite (g) pag. 149. Waldâ—â—si to proue that the (h) Walden lib. 2. Doct. fid art 2. cap. 19. §. 1. infallibility of the Church is planted only in the Church vniuersall or the Catholique Body of Christ on earth comprehending all his members But though we cannot allow of Waldensis his doctrine in some points wherin he contradicts the consent of other Catholiques yet he doth not teach what you affirme but only that the infallibility of the Church consists in the succession of Doctors in the Church which is against your assertion Pag. 150. that the whole Militant Church that is all the members of it cannot possibly erre c. And therfore the doctrine of Waldensis is sufficient for our maine Question against you that whosoeuer erreth in any one point deliuered by Doctours and Pastours succeeding one another in the visible Church is an Heretique and without repentance cannot be saued whether the point be of it selfe fundamentall or not fundamentall For Waldensis maketh no such distinction as you do Nay which is directly against your present Assertion heere and your doctrine els where this Author doctrinal fidei tom 1. Art 2. cap. 47. hauing prefixed this Title before that Chapter That the Pope hath infringible power to determine verities of fayth and to ouercome and cancell all hereticall falsities doth in the whole Chapter it selfe prosecute and proue the said Title out of the Fathers And to the next Chapter 48. hauing also giuen this Title Of the Prerogatiue of the perpetuall immunity and purity of the Romane Church from all contagion of Heresy he proues it in like manner through the whole Chapter You must therfore be well aduised how you cite Authors out of one place without considering or enquiring what they say in another 16. Together with Waldensis you cite Syluester saying The Church which is (i) Summa verb. Ecclesia çap. 1. §. 4. affirmed not to be capable of error is not the Pope but the Congregation of the faythfull But this is a plaine falsification For in that very place he teacheth That the Pope vsing the Councell of Cardinals or his members cannot erre but may erre as he is a particular person And then adds In this manner is to be vnderstood the Glosse Caus 24. q. 1. can à recta which sayth the Church which cannot erre is not the Pope but the Congregation of the faythfull So as you see that these are not the words of Syluester as you affirme but of another which yet he interprets plainely against you And that you may be wholy inexcusable he doth heer referre himselfe to another place namely Verb. Concilium § 3. where he expresly proues that a Councell caÌ„not erre no more then the Church because if the Councell could erre the whole Church might erre For the Church doth not meet togeather but only the Councell or the Pope Adding further that the doctrine of the Church vpon which S. Thomas sayth we are to rely as vpon an infallible Rule is no other then that of the Councell And as for the Pope he sayth that we must not stand to the Popes declaration because he hath better reasons then can be alleaged to the contrary but because he is Head of the Church whose office is to determine doubts in fayth And a little after he expressy sayth That the Pope cannot erre when recourse is made to him in doubtfull matters as to the Head of the Church because sayth he this errour would redound to the errour of the whole Church And likewise in this very place of Syluester which you cite he also referres himselfe to Verb. fides § 2. where at large he proues the Popes infallibility saying That it belongeth to fayth that we rely vpon the Popes determination in things belonging to fayth or manners because the Church cannot erre in such things and consequently he as head of the Church that is as he is Pope cannot erre although he determined without aduice of the Cardinals With what conscience then do you cite this Author against his words meaning and designe and ascribe to him words which he citeth out of another and as I said explicates against you And with the like fidelity after Syluester you do strangely alledge the Glosse Caus 24 can à recta with an Et as if the words which you cited out of Syluester The Church which cannot erre is not the Pope c. had been different from that Glosse wheras they are nothing but that Glosse and not the words of Syluester 17. They you meane Catholique Doctours grant that the infallibility of the Church reacheth not (k) pag. 14â— to all questions and points in Religion that may arise but only to such Articles as may belong to the substance of fayth such as are matters essentiall and fundamentall simply necessary for the Church to know and belieue To omit others D. Stapleton is full (l) Princip Doctr. lib 8. contr 4. çap. 15. and punctuall to this purpose He distinguisheth Controuersies of ReligioÌ„ into two sorts Some sayth he are about those doctrines of fayth which necessarily pertayne to the publique fayth of the Church others about such matters as doe not necessarily belong to the fayth but may be variously held disputed without hurt or preiudice of fayth Heer is such a Caos of words and corruptions as I scarce know where to beginne to vnfold them Stapleton in the place by you alledged hath this Assertion The infallibility of teaching in matters of fayth granted to the Church hath place only in defining infallibly and proposing faithfully those doctrines of fayth which eyther are called in question or otherwise belong necessarily to the publique fayth of the Church And afterward he affirmeth that those things belong necessarily to fayth and publique doctrine of the Church which all men are bound explicitely to belieue or els are publikely practised by the Church or els which the Pastours are bound to belieue explicitely and the people implicitely in the fayth of their Pastours By which words it is cleere that Stapleton sayth not that the infallibility of the Church reacheth only to such Articles as are matters essentiall and fundamentall and simply necessary for the Church to know and belieue as you affirme but to all points which are called in question or which are publiquely practised by the Church whether they be fundamentall or not fundamentall and therfore you do misalledge him when you say that he distinguisheth Controuersies of Religion into two sorts Some are about those doctrines of fayth which necessarily pertaine to the publique fayth of the Church c. For Stapleton explicates himselfe as you haue heard that whatsoeuer is called in
MERCY TRVTH OR CHARITY MAINTAYNED by Catholiques By way of Reply vpon an Answere lately framed by D. POTTER to a Treatise which had formerly proued That CHARITY was MISTAKEN by Protestants With the want whereof Catholiques are vniustly charged for affirming That Protestancy vnrepented destroyes SALVATION Deuided into tvvo Parts Mercy and Truth haue met togeather Psalm 84. v. 11. Better are the wounds of him that loueth then the fraudulent kisses of him that hateth Prou. cap. 27. v. 6. We loue you Brethren and desire the same things for you which we doe for our selues S. Aug. Ep. 166. Permissu Superiorum M.DC.XXXIIII TO THE MOST HIGH Mighty Iust and Clement Prince CHARLES King of Great-Brittaine France and Ireland c. THese Titles most gracious Soueraigne partly flovving from your Royall Authority and partly appropriated to your Sacred Person haue by their happy coniunction emboldened me to lay at your Princely Feet vvith most humble respects and profound submission this REPLY of mine to a Booke lately vvritten in obedience as the Author therof affirmes to your Maiesties particular Commaund For though your Regal Authority may seeme to be an Obiect of only Dread and Avve yet doth it not so much auert as inuite men to a confident approach vvhen it appeares so svvetly tempered and adorned vvith such rare Personall Qualities as your Maiesties are Iustice to all Clemency to euery one of your meanest Subiects VVisdome to discerne vvith quicknes depth and to determine vvith great maturity of Iudgment betvvene right and vvrong A Princely disdaine and iust indignation against the least dissimulation vvhich may be repugnant to the secret testimony of Conscience An heroicall Affection and euen as it vvere a naturall kind of sympathy vvith all Sincerity and Truth So that vvhen your Maiesty thought fit to impose a Commandement of vvriting vpon one I could not but conceiue it to be also your gracious Pleasure and Will that in Vertue of the same Royal Commaund others vvho are of contrary Iudgment vvere suffered at least if not obliged to ansvvere for themselues but yet vvith all due respect and Christian moderation Which I haue as carefully endeauoured to obserue as if I had vvritten by the expresse Commaund spoken in the Hearing and acted the part of Truth in the presence of so Great so Modest and so Iudicious a Monarch as your Maiesty is I vvas therfore supported by contemplation of these your rare Endovvments of Mind vvhich as they are the Happines of all your Subiects so vvere they no lesse a Hope to me that your Maiesty vvould not disdaine to cast an eie of Grace vpon this REPLY not according to the face of present times but vvith regard to the Plea's of Truth appearing in times more ancient and in places more diffused by the allegation of one vvho doth so cordially professe himselfe your Maiesties most humble subiect as that from the depth of a sincere hart and vvith all the povvers of his soule he vvishes that God be no longer mercifull and good to him and all your other Catholiques Subiects then they and he shall both in desire and deed approue themselues vpon all occasions sincerely Loyall to the most Excellent Person and thrice hopefull Issue of your Sacred Maiesty This our Catholique Religion teaches vs to professe and performe and heervvith I lay this poore Worke and prostrate the Author thereof at the Throne of your Royall Feet Your Maiesties most humble and most loyall Subiect I. H. Aduertisement of the Printer THis REPLY Good Reader vvas indeed long since finished by the Author but by reason of some impediment it could not be commodiously transported so soone as he vvished and desired it should TO THE READER GIVE me leaue good Reader to informe thee by way of Preface of three points The first concernes D. Potters Answere to Charity Mistaken The second relates to this Reply of mine And the third containes some Premonitions or Prescriptions in case D. Potter or any in his behalfe thinke fit to reioyne 2. For the first point concerning D. Potters Answere I say in generall A generall consideration of D. Potters Answere reseruing particulars to their prroper places that in his whole Booke he hath not so much as once truly and really fallen vpon the point in question which was Whether both Catholiques and Protestants can be saued in their seuerall professions And therefore Charity Mistaken iudiciously pressing those particulars wherein the difficultie doth precisely consist proues in generall that there is but one true Church that all Christiās are obliged to hearken to her that she must be euer visible and infallible that to separate ones selfe from her Communion is Schisme and to dissent from her doctrine is Heresie though it be in points neuer so few or neuer so small in their own nature and therefore that the distinction of points fundamentall and not fundamentall is wholy vaine as it is applied by Protestants These I say and some other generall grounds Charity Mistaken handles and out of them doth cleerely euince that any least difference in faith cannot stand with saluation on both sides and therefore since it is apparent that Catholiques and Protestants disagree in very many points of Faith they both cannot hope to be saued without repentance and consequently as we hold that Protestancy vnrepented destroies Saluation so must they also belieue that we cānot be saued if they iudge their own Religion to be true and ours to be false And whosoeuer disguizeth this truth is an enemy to soules which he deceiues with vngrounded false hopes of saluation indifferent Faiths and Religions And this Charity Mistaken performed exactly according to that which appeares to haue been his designe which was not to descend to particuler disputes as D. Potter affectedly does namely Whether or no the Romā Church be the only true Church of Christ and much lesse whether Generall Councels be infallible whether the Pope may erre in his Decrees common to the whole Church whether he be aboue a Generall Councell whether all points of fayth be contained in Scripture whether Fayth be resolued into the authority of the Church as into his last formall Obiect and Motiue and least of all did he discourse of Images Communion vnder both kinds publique Seruice in an vnknowne Tongue Seauen Sacraments Sacrifice of the Masse Indulgences and Index Expurgatorius all which and diuers other articles D. Potter as I said drawes by violence into his Booke he might as well haue brought in Pope loane or Antichrist or the Iewes who are permitted to liue in Rome which are common Themes for men that want better matter as D. Potter was forced to fetch in the aforsayd Controuersies that so he might dazle the eyes distract the mynd of the Reader and hinder him from perceiuing that in his whole Answere he vttered nothing to the purpose point in question which if he had followed closely I dare well say he might haue dispatched his whole
say to know whether he belieue all fundamentall points of fayth For if he doe his fayth for point of beliefe is sufficient for saluation though he erre in a hundred things of lesse moment But how shall I know whether he hold all fundamentall points or no For til you tel me this I cannot know whether or no his beliefe be sound in all fundamentall points Can you say the Creed Yes And so can many damnable Heretikes But why doe you aske me this question Because the Creed containes all fundamentall points of fayth Are you sure of that not sure I hould it very probable (y) pag. 241. Shall I hazard my soule on probabilities or euen wagers This yields a new cause of despaire But what doth the Creed contayne all points necessary to be belieued whether they rest in the vnderstanding or else do further extend to practise No. It was cōposed to deliuer Credenda not Agenda to vs Fayth not Practise How then shall I know what points of beliefe which direct my practise be necessary to saluation Still you chalke out new pathes for Desperation Well are all Articles of the Creed for their nature and matter fundamentall I cannot say so How then shall I know which in particuler be and which be not fundamentall Read my Answere to a late Popish Pamphlet intituled Charity Mistaken c. there you shall find that fundamentall doctrines are such Catholique Verities as principally and essentially pertaine (z) pag. 211.213.214 to the Faith such as properly constitute a Church and are necessary in ordinary course to be distinctly belieued by euery Christian that will be saued They are those grand and capitall doctrines which make vp our Fayth in Christ that is that common fayth which is alike precious in all being one the same in the highest Apostle the meanest belieuer which the Apostle else-where cals the first principles of the oracles of God and the forme of sound words But how shall I apply these generall definitions or descriptions or to say the truth these only varied words and phrases for I vnderstand the word fundamentall as well as the words principall essentiall grand and capitall doctrines c. to the particular Articles of the Creed in such sort as that I may be able precisely exactly particularly to distinguish fundamentall Articles from points of lesse moment You labour to tell vs what fundamentall points be but not which they be and yet vnlesse you do this your Doctrine serues onely either to make men despaire or els to haue recourse to those whom you call Papists and who giue one certaine Rule that all points defined by Christs visible Church belong to the foundation of Fayth in such sense as that to deny any one cannot stand with saluation And seing your selfe acknowledges that these men do not erre in points fundamentall I cannot but hold it most safe for me to loyne with them for the securing of my soule and the auoyding of desperation into which this your doctrine must cast all them who vnderstand and belieue it For the whole discourse and inferences which heer I haue made are either your owne direct Assertions or euident consequences cleerly deduced from them 20. But now let vs answere some few Obiections of D. Potters against that which we haue said before to auoid our argument That the Scripture is not so much as mentioned in the Creed he sayth The Creed is an abstract of such (a) pag. 234. necessary Doctrines as are deliuered in Scripture or collected out of it and therfore needs not expresse the authority of that which it supposes 21. This answere makes for vs. For by giuing a reason why it was needles that Scripture should be expressed in the Creed you grant as much as we desire namely that the Apostles iudged it needles to expresse all necessary points of fayth in their Creed Neither doth the Creed suppose or depend on Scripture in such sort as that we can by any probable consequence infer from the Articles of the Creed that there is any Canonicall Scripture at all and much lesse that such Bookes in particular be Canonicall Yea the Creed might haue been the same although holy Scripture had neuer been written and which is more the Creed euen in priority of time was before all the Scripture of the new Testament except the Gospell of S. Mathew And so according to this reason of his the Scripture should not mention Articles conteined in the Creed And I note in a word how little connexion D. Potters arguments haue while he tels vs that the Creed (b) pag. 234. is an Abstract of such necessary doctrines as are deliuered in Scripture or collected out of it and therfore needs not expresse the authority of that which it supposes it doth not follow The Articles of the Creed are deliuered in Scripture therfore the Creed supposeth Scripture For two distinct writings may well deliuer the same truths and yet one of them not suppose the other vnlesse D. Potter be of opinion that two Doctours cannot at one time speake the same truth 22. And notwithstanding that D. Potter hath now told vs it was needles that the Creed should expresse Scripture whose Authority it supposes he comes at length to say that the Nicene Fathers in their Creed confessing that the holy Ghost spake by the Prophets doth therby sufficiently auow the diuine Authority of all Canonicall Scripture But I would aske him whether the Nicene Creed be not also an Abstract of Doctrines deliuered in Scripture as he said of the Apostles Creed and thence did infer that it was needles to expresse Scripture whose authority it supposes Besides we do not only belieue in generall that Canonicall Scripture is of diuine authority but we are also bound vnder paine of damnation to belieue that such and such particular Bookes not mentioned in the Nicene Creed are Canonicall And lastly D. Potter in this Answere grants as much as we desire which is that all points of fayth are not contained in the Apostles Creed euen as it is explained by other Creeds For these words who spake by the Prophets are no wayes contained in the Apostles Creed and therfore containe an Addition not an Explanation therof 23. But how can it be necessary sayth D. Potter for any Christian to haue more in his Creed then the (c) pag. 221. Apostles had and the Church of their tymes I answere You trifle not distinguish betweene the Apostles beliefe and that abridgement of some Articles of fayth which we call the Apostles Creed and withall you begg the question by supposing that the Apostles belieued no more then is contained in their Creed which euery vnlearned person knowes and belieues and I hope you will not deny but the Apostles were endued with greater knowledge then ordinary persons 24. Your pretended proofe out of the Acts that the Apostles reuealed to the Church the whole Counsell of God keeping (d) Act. 20.27