Ministers you cypher 1. Tim. 6.12 Fight the good fight of fayth lay hold on eterâ—all life whereunto thou art called Ibid. lin 3. to proue â—he Scripture to be sufficient for spirituall men you â—ypher 1. Cor. 2.15 But he that is spirituall iudgeth all â—hinges and is iudged of none which proueth the conâ—rary if it proue any thing to wit that the spirituâ—ll Man is not iudged and ruled by Scripture but raâ—her the Scripture is iudged and ruled by him Pag. â—0 lin 21. to proue that we wrong you in saying â—ou derogate from the Church you cite Matth. 18. â—7 He that heareth not the Church let him be as a Heathen publican Ibid. to the same purpose you cypher Heb. â—â— 17 Obey your Prelates and submit your selfe vnto them â—ag 169. lin 22. to proue that no Church euer priâ—â—d the oblation meritts of Christs passion more â—â—ghly and religiously then you do you cypher Heb. â— 14 With one oblation he did consummate for euer the â—â—nctifyed and Ephes. 5.2 He gaue himselfe a sacrifice 〈◊〉 vs to a sweet smelling sauour Iohn 1.29 Behold the â—ambe of God that taketh away the sinnes of the world â—ct 4.12 There is not Saluation in any other Name Pag. â—1 lin 1. to proue we wrong you by saying you aâ—â—int that (m) The words of Iohn White way pag. 126. EVERY particuler MAN examine â—â—dge of the Church her teaching you cite 1. Cor. â— 19 Are all Apostles Are all Prophets Are all teachers â—re all workers of miracles If one would study to apâ—â—y Scriptures impertineÌ„tly I am persuaded he could â—â—rdly deuise greater impertinencyes then these â—hich are so riâ—e in euery page of your booke so that it was intolerable folly for your Poet and Paynter to represent this your Voluminous cyphering of Scripture with a crowne vpon it bidding men to Behâ—â—â— grace and wisdome in your looke and Truthes Triumphâ—â—â— your booke For if this kind of cyphering of Scripture be Wisdome what I pray you is the last Extreme anâ— Non-plus of (*) I wonder you would not be warned to be more wise by the Booke of Quaeres or Prurit-anus For you cite the Scripturs as impertinently in good earnest as he did in iest to shew your Ministeriall Folly Folly You cite cypher Scriptures that make agaynst you §. 8. HEREVNTO I adde that the texts you cypheâ— many tymes make agaynst you Pag. 548. lin 19. to proue that reward is giuen vnto workes of Graâ—â— and bounty aswell as of Desert you cypher Rom. 4 4. which sayth to him that worketh the reward is not reckoned of grace but of debt Could any text be deuise more directly agaynst the purpose you cite it For by this place ioyned with a sentence of yours I conclude vnanswerably our Catholike doctrine of Merit The reward which is giuen to him that worketh in regard of the Goodnes and Righteousnes of his worke is giuen not of grace but of debt But Eternâ—â— life is tearmed a Crowne of glory because it is bestowed 〈◊〉 them which exercise Righteousnes and in regard of thâ— righteousnes the true inherent dignity sanctity and purity of their workes Ergo Eternall life is a reward oâ— good workes giuen to Gods children of debt not 〈◊〉 meere grace and bounty The Maior is S. Paules by you cyphered in this place the Minor your ownâ— in so many words pag. 174. in fine and 1â—9 so thâ—â— the text of Scripture by you cited proueth inuinciâ—bly the doctrine of Merit against which you cite iâ— Pag. 558. lin 4. to proue that liuing Saints haue no communion with Saints defunct by partaking the â—â—perabundant satisfaction you cyte Rom. 12. v. 4. We haue many members in one body and euery member hath â—ot the same office This text proueth the contrary to â—hat you intend to wit that Satisfactions are communicable betwixt Saints for from this text I arâ—ue thus If Saints liuing Saints deceased be memâ—ers of the same body hauing different offices then â—here must be betwixt them coÌ„munion in all things which superabound in some members and are neeâ—ed of other for this we see to be that fellowship which by the institution of nature the members of â—he same body ought to enioy the one with the oâ—her But the Myrrh of mortifications and satisfactions superabound in many most rare innocent and penitent Saints in heauen and is no lesse needed of diuers other Saints vpon the earth that haue done many sinnes and cannot do such great pennance Therfore the Myrrh of superabounding Pennance and Satisfaction ought to flow downe from deceased Saints in heauen vnto their fellow-members the needy Saints that liue on earth The Iesuite (n) See the Reply pag. 523. sayth that the first Precept Thou shalt loue thy Lord God with all thy hart c. bindeth not man to loue God in this life with Beatificall loue nor to be alwayes in actuall imployment of his loue on him but only to loue sincerely and inwardly to the keeping of all commandements without any mortall offence which breaketh friendship with God desiring though not inioying the happynes of beatificall loue This he sayth is the meaning of S. Bernard and S. Augustine when they say the perfection of the next life is contayned in this precept to wit in voto not in re This doctrine you impugne pag. 525. lin 26. saying That the Saints of God hauing obserued other commandements brake the first commandement and did vndergo corporall payne after the breach thereof How proue you this marry you cypher Heb. 11.31 They were stoned they were sawen a sunder they were slayne with the sword Doth this text proue the Saints transgressed the first Commandment That they were corporally afflicted for their not louing God with all their hart Doth it not rather shew the contrary that they loued God perfectly and were temporally tormented because they so loued him with al their hart that they would rather vndergo most cruell and barbarous deaths then offend him or abandon the truth of his word which is as our Sauiour saith the highest degree of Charity Pag. 10. lin 20. You deny the Church to be infallible in her Traditions and Definitions yet say you we acknowledge her lawfull authority for expounding Scripture and maintayning vnity in right fayth In proofe hereof you cite Matth. 18.17 Who so heareth not the Church let him be to thee as a Heathen and Publican You could not haue inuented a text that doth more inuincibly shew the coÌ„trary of what you intend Let vs make this text of Scripture the Maior and your Protestant doctrine the Minor and put your Argument in forme then will you see how handsomely you proue that you acknowledge all the lawfull authority of the Church The Scripture saith The Church is of so great absolute infallible authority that whosoeuer doth not heare her is to be held as an Heathen and a Publican Protestants say the Church is so subiect to
Gods Ergo God being the prime verity cannot permit Catholicke Christian Tradition to be falsifyed How the Churches Tradition is proued infallible independently of Scripture §. 4. HENCE is answered the common Obiection which Protestants make that Tradition of doctrine from hand to hand made by men is fallible subiect to errour for they may deceaue or be deceaued If We answere that Christian Catholicke Tradition of doctrines is infallible through Gods speciall assistance They reply this infallibility of traditioÌ„ through diuine assistaÌ„ce cannot be knowne but by the Scripture and so before we can build our fayth on Tradition as infallible we must know the Scripture to be the word of God and consequently we cannot build our persuasion of the Scriptures being Apostolicall and diuine on Tradition except we comit a Circle I Answere First that Catholicke Tradition is proued to be (m) Est suÌ„mus gradus certitudinis humanae de qua SIMPLICITER dici potest noÌ„ posse illi falsum subesse Suarez de gratia l. 9. c. 11. n. 11. Et hoc ibid. probat simply infallible by the very nature thereof For TraditioÌ„ being full report about what was euident vnto sense to wit what doctrines and Scriptures the Apostles publickly deliuered vnto the world it is impossible it should be false Worlds of men cannot be vniformely mistaken and deceaued about a matter euident to sense and not being deceaued being so many in number so deuided in place of so different affectious and conditious it is impossible they (n) Neglexerit officiuÌ„ suum Villicus Christi c. Quî verisimile vt tot tantae Ecclesiae in vnam fidem errauerint variasse debuerat error EcclesiaruÌ„ Caeterùm quod apud multos vnuÌ„ inuenitur non est erratuÌ„ sed traditum Tertullian de praescript c. 28. should so haue agreed in their tale had they maliciously resolued to deceaue the world Wherefore it is impossible that what is deliuered by full Catholicke tradition from the Apostles should be a thing by the traditioners first deuised Secondly I say that how soeuer human Tradition may be by nature fallible yet the Christian Catholicke is assisted of God that no errour can creep into the same Which diuine assistance to be due vnto it is demonstrated by the perfection of Diuine verity by the nature of tradition precedently independently of Scripture and therefore without any Circle by two Arguments The first is the same we before touched God beâ—ng Prime Verity cannot conniue that the meanes of conueying the Apostles doctrine vnto posterity which bindeth Religious belieuers to receaue the same as his word should secretly be infected with damnable Errour For being Infinit Verity in his knowledg this cannot be done without his priuity Knowing thereof being infinit veracity in his teaching the truth he cannot yield that the meanes of conueying his truth obliging men to belieue should â—mperceptibly be poysoned whereby men for their deuotion vnto his Verity incurre damnation This being so I assume But the Catholicke tradition of doctrine from the Apostles bindeth Christians to whome it is deliuered to belieue the same as Gods word This I proue When doctrine is sufficiently proposed as Gods word men are bound to belieue it But that is sufficiently proposed as Gods word vnto Christians which is vnto them sufficiently proposed â—s Doctrine of the Apostles Now that Catholicke Tradition of doctrine from the Apostles is sufficient proposition and proofe that that Doctrine is the Apostles is proued first because Catholicke tradition of doctrine is by nature simply infallible as hath bin shewed but proposition knowne simply to be infallible is sufficient to bind men to belieue Secondly Catholicke tradition that is the report of a world of Ancestors coÌ„cerning sensible matters of fact is so pregnant and obligatory as it were insolent madnes to deny it In so much as euen (o) Caluin Institut l. 1. c. 8. n. 9. Quaerunt quis nos certiores fecerit à Moyse aliis Prophetis haec fuisse scripta quae sub eorum nominibus leguÌ„tur c. quis non colaphis flagellis castistandum illum insanum dicat Certô certiùs est ipso rum scripta non aliter peruenisse ad posteros quà m de manu in manuÌ„ TRADITA Caluin sayth that such as deny the tradition of Ancestors concerning the authors of the Canonicall bookes are rather to be reformed with a Cudgell then refuted by Argument Thirdly God himselfe sendeth children vnto the tradition of their Ancestors to learne of them the sensible workes of his miraculous power done in former ages (p) Deuteron 32.7 Aske thy Father and he will tell thee thyne Auncestors and they will certifye thee Fourthly the proofe of tradition is so full and sufficient as it conuinceth infidels For though they be blind not to see the doctrine of the Apostles to be Diuine yet are they not so voyd of common sense impudent and obstinate as they will deny the doctrine of Christian Catholicke tradition to be truly Christian Apostolical Whence two thinges are euident First that Catholicke tradition from the Apostles is an externall sufficient proposition and a conuincing argument that the doctrin so deliuered is Apostolicall consequently Diuine reuealed Doctrine Secondly that Heresy which stands agaynst this tradition 〈◊〉 willfull obstinacy and madnes and worse then Paganisme The second argument God being Prime verity binding all men that will be saued to know and firmely belieue the Apostles doctrine euen vntill the worlds end cannot conniue that the only Meanes to know this doctrin perpetually and euer after the â—postles decease be secretly insensibly poysoned with errours agaynst the truth of Saluation This is â—eere The only meanes whereby men succeeding â—he Apostles may know assuredly what Scriptures â—nd doctrins they deliuered to the Primitiue Cathoâ—icke Church is the Catholicke tradition by worlds â—f ChristiaÌ„ Fathers Pastors vnto worlds of Chriâ—tian children and faythfull people Ergo Catholike Tradition is by God the Prime verity so defended â—reserued assisted as no errour agaynst Saluation â—an be deliuered by the same consequently it apâ—eareth by the very notion of prime Verity indepenâ—ently of Scripture that Catholicke tradition is â—roued to be infallible through Gods speciall assiâ—tance â—he difference between Propheticall and ordinary Diuine Illumination by which Protestants Cauills are answered §. 5. AGAYNST the Minor of the former argument Protestants obiect first that though the testiâ—ony of tradition be a good (q) Reply pa. 15. lin 32. morall human and proâ—able proofe that these Scriptures were by the Apoâ—tles deliuered yet the chiefe ground of fayth in â—his poynt is inward illumination the testimony â—f the spirit speaking within our hart and assuring 〈◊〉 of the truth I answere God may assure men of â—ruth by inward inspiration two wayes first by the â—â—ght of inward teaching and inspiration without â—he mediation and concourse of any externall inâ—allible ground of assurance Secondly by the light
â—f his spirit inwardly mouing the heart of man to â—dhere vnto an infallible externall ground of assurance proposed vnto him God by the helpe of his grace making him apprehend diuinely of the authority thereof This second manner of inward assurance is ordinarily giuen vnto euery ChristiaÌ„ without (r) Triden sess 6. Can. 3. Arausican 2. Can. 6. which no man is able to belieue supernaturally and as he ought vnto Saluation The first manner of assurance is extraordinary and immediate reuelation such as the Prophets had Wherfore Protestants if they callenge this first manner of inward teaching assurance they approue Enthusiasme immediat reuelatioÌ„ which in the Swenkfeldians they seeme to condemne If they challenge only the second manner of inward teaching and assurance then besides inward light they must assigne an externall sufficieÌ„t ground why they belieue these Scriptures to be the Apostles then I aske what ground this is besides Tradition Secondly they wil obiect that though they haue no infallible ground besides the teaching of the Spirit yet they are not taught immediatly in Propheticall maÌ„ner because they are also taught by an external probable motiue to wit the Churches tradition I Answere that except they assigne an externall infallible meanes besides Gods inward teaching they cannot auoyde but they challenge immediate reuelation For whosoeuer knoweth thinges assuredly by the inward teaching of the spirit without an external infallible motiue vnto which he doth adhere is assured prophetically though he haue some externall probable motiues so to thinke S. Peter had some coniecturall signes of Simon Magus his peruersity incorrigible malice yet seing (s) Act. 8.32 In felle amaritudinis obligatione peccati video te esse he knew it assuredly we belieue he knew it by the light of prophesy because besides inward assurance he had no externall infallible ground If one see a man giue publickly almes though he perceaue probable tokeÌ„s signes that he doth it out of a Vayne-glorious intention yet cannot he be sure therof but by the light of immediat reuelation because the other tokens are not grounds sufficient to make him sure For if a man be sure haue no ground of this assurance in any thinge out of his owne hart it is cleere that he is assured immediatly only by Gods inward speaking Wherfore ProtestaÌ„ts if they will disclayme in truth and not in wordes only from immediate reuelation and teaching they must eyther grant tradition to be infallible or else assigne some externall infallible ground besides Tradition whereby they are taught what Scriptures the Apostles deliuered Thirdly they will say they know the Scriptures to be from the Apostles by an externall infallible ground besides Tradition to wit by certayne lights lustres euidences of truth which they see to blaze emane from the thinges reuealed in Scripture by which they are sure that the doctrin thereof is heauenly I Answere If they did see such lustres and lights that cleerly not only probably conuince the doctrine of Scripture to be heauenly truth they be not indeed assured by immediate darke reuelation but by an higher degree of heauenly knowledge to wit by the supernaturall light and euidence of the thinge belieued which is a paradox and pretence farre more false and sensibly absurd then is the challenge of immediate reuelation or Enthusiasme as hath beene shewed Wherefore seing that God hath chosen no externall meanes besides Catholicke Tradition to make men know perpetually vntill the consummation of the world what doctrins Scriptures the Apostles published it is cleere vnto euery Christian that this is the meanes by him chosen which he doth assist that it cannot be obnoxious vnto errour so that precedently and independently of Scripture the Catholicke tradition of Christian pastors fathers is proued to be infallible through Diuine speciall assistance and therefore a sufficient ground for Fayths infallible assurance The Fourth Principle proued §. 6. IF we be resolued that sauing truth is that which God reuealed that he reuealed that which the Apostles published the doctrine published by then the Catholicke Christian Tradition our search is ended when we haue found the Christian Catholicke Church Heere the fourth Enemy of true Christian Religion offers himselfe to wit the Willfull Ignorant These kind of men not only hold agaynst Pagans the doctrine of saluation to be that only which was reuealed of God agaynst Iewes the reuealed of God to be only the Apostles but also in wordes they condemne the Heretikes professe that no doctrine is truly Apostolicall but the Catholick yet in resoluing what doctrin is the Catholicke they follow the partiality of their affections These are tearmed by (t) De vtil cred c. 1. S. Augustine Credentes haereticorum Belieuers of Heretikes building vpon the seeming learning and sanctity of some men being therein so willfull as to venture their soules that such doctrine is Catholike not caring nor knowing what they say nor what the word Catholicke put into the Creed by the Apostles doth import Some be so ignorant as to thinke that the word Catholicke doth signify the same as conforme vnto Scripture And so what doctrine is Catholicke they resolue by the light and lustre of the doctrine or by the in ward teaching of the spirit whereby they fall vpon the principle of Heresy and become not so much belieuers of Heretikes as Heretikes Some vnderstand by the word Catholicke Doctrine truly Catholicke that is deliuered froÌ„ the Apostles by Christian worlds of Fathers vnto Christian worlds of children yet are so blind as to giue this Title vnto Sects lately sprung vp which through pretended singular Illuminations gotten by perusing the Scripture haue chosen formes of fayth opposite one agaynst another reformed agaynst the forme to them deliuered by their Ancestors These Sects I say they tearme Catholicke which not to be Catholicke in this sense is as euident as that night is not day Some through willfull ignorance no lesse grossely deuide the name of Catholicke according to the diuision of Countryes naming the Catholicke doctrin of the Church of France of the Church of England c. Which speach hath no more sense then this A fashion euer since Christ vniuersally ouer the world newly begun and proper vnto England Agaynst this Enemy true Religion is resolued in this fourth principle The Catholicke Tradition of doctrine from the Apostles is the Roman By Roman we vnderstand not only the Religion professed within the Citty Diocesse of Rome but ouer the whole world by them that any where acknowledg the primacy of Peter and his successours which now is the Roman Bishop About this principle fayth is assured by a fourth perfection belonging vnto God as he is prime Verity reuealing truth which is that he cannot permit that the knowing of sauing doctrine be impossible Hence I argue God being Prime Verity reuealing cannot permit the meanes of knowing his sauing truth to be hidden nor a false meanes to
be so adorned with the markes of the true as the true become indiscernable from it But if the Roman be not the true Catholicke Tradition the true Catholicke Church and Tradition is hidden yea a false Church hath so cleerly the markes of Catholicke that no other can with any colour pretend to be rather Catholicke then it that is to haue doctrin deliuered from the Apostles by whole worlds of Christian Fathers vnto whole worlds of Christian Children Hence eyther there is no meanes left to know assuredly the sauing truth or else the meanes is immediat reuelatiō that is inward teaching of the spirit without any externall infallible meanes or else Scripture knowne to be the word of God and truly sensed by the light lustre and euidēce of the things which wayes of teaching it is certayne God doth not vse towards his militant Church succeeding the Apostles For teaching of diuine and supernaturall truth by the light lustre and shining of the thing or doctrin is proper vnto the Church triumphant Inward assurance without any externall infallible ground to assure men of truth is proper vnto the Prophets and the first publishers of Christian Religion Hence I conclude that if God be the Prime Verity teaching Christian Religion darkely without making men see the light and lustre of thinges belieued and mediatly by some externall infallible meanes vpon which inward assurance must rely then he must euer conserue the Catholicke tradition and Church visible and conspicuous that the same may without immediat reuelation and otherwise thē by the lustre of doctrin be discerned to wit by sensible markes If any obiect that the senses of mē in this search may be deceaued through naturall inuincible fallibility of their organs and so no ground of fayth that is altogether infallible I Answere that euidence had by sense being but the priuate of one man is naturally and physically infallible but when the same is also publicke and Catholicke that is when a whole world of men concurre with him then his euidence is altogether infallible Besides seing God hath resolued not to teach men immediatly but will haue them to cleaue vnto an externall infallible meanes to find out this meanes by the sensible euidence of the thinge he is bound by the perfection of his Veracity to assist mens senses with his prouidence that therein they be not deceaued when they vse such diligence as men ordinarily vse that they be not deceaued by their senses Now what greater euidence cā one haue that he is not deceaued in this matter of sense that the Romā Doctrine is the Catholicke that is Doctrine deliuered from the Apostles by worlds of Christian Ancestors spread ouer the world vnanimous amongst themselues in all matters they belieue as Fayth what greater assurance I say can one haue that herein he seeth aright then a whole world of men professing to see the same that he doth Some may agayne obiect I belieue the Catholicke Church is an Article of Fayth set downe in the Creed but Fayth is resolution about thinges that are not seene I Answere An article of Fayth may be visible according to the substāce of the thing yet inuisible according to the manner it is belieued in the Creed The third article He suffered vnder Pontius Pilate was crucifyed dead and buried according to the substance of the thinge was euident vnto sense and seen euen of the Iewes and is now belieued of their posterity But according to the manner as it is belieued in the Creed to wit that herein the Word of God by his auncient Prophets was fulfilled that this was done in charity for the saluation of Man in this manner I say that visible Article is inuisible and belieued in the Creed In like māner that there is in the world a Catholicke Church and that the Roman is the Catholicke Church Pagans Iewes Heretikes if they shut not their eyes agaynst the light do cleerly behold But that herein the word of God about the perpetuall amplitude of his Church is accomplished that this is an effect of Gods Veracity to the end that the meanes to learne sauing truth may not be hidden this is a thing inuisible according to this notiō the Catholicke Church is proposed in the Creed Secondly propositiōs of fayth must be inuisible according to the Predicate or thinge belieued but not euer according to the subiect or thing wherof we belieue The thinges the Apostles belieued of Christ to wit that he was the Sauiour of the world the Son of God were thinges inuisible but the subiect and person of whome they did belieue was to them visible seen yea God did of purpose by his Prophets fortell certayne tokens whereby that subiect might by sense be seen and discerned from all other that might pretend the name of Christ or els his coming into the world to teach the truth had been to no purpose In this sort the Predicate or thing belieued in this article the holy Catholicke Church to wit Holy is inuisible but the Subiect to wit the Catholicke Church which we affirme and belieue to be holy in her doctrine is visible and conspicuous vnto all Yea God hath of purpose foretold signes and tokens whereby the same by sense may be cleerly discernable from all other that may pretend the title of Catholicke For were not this subiect the Catholicke Church we belieue to be holy and infallible in her teaching visible and discernable from all other that pretend the name of what vse were it to belieue that there is such an infallible teaching Church in the world hidden we know not where as a needle in a bottle of hay The End of the Resolution of Fayth THESE thinges supposed the Reader will haue no difficulty to discerne how friuolous the Ministers exceptions are agaynst the resolutiō of fayth in respect of belieuing doctrines to be the Apostles into Perpetuall Tradition and how solide the Iesuits discourse was which here ensueth THE FIRST GROVND That a Christian resolution of Fayth is builded vpon perpetuall Tradition deriued by succession from the Apostles §. 1. BEFORE I come to the proofe of this principle some things are to be presupposed which I thinke Protestants will not deny First that no man can be saued or attayne to the blissefull vision of God without firme and assured apprehension of diuine supernaturall truth concerning his last end and the meanes to arriue thereunto Secondly that this assured apprehension is not had by a (e) The Minister heere graunteth that Fayth is not had by cleere euident sight but afterward he sayth the same is resolued by the resplendent verity of the doctrine cleare and euident sight nor gotten by demonstration or humane discourse by the principles of reason nor can be sufficiently had by credit giuen to meerly humane authority but only by Fayth grounded on the word of God reuealing vnto men things that otherwise are knowne only to his Infinite wisdome Thirdly that God
reuealed all these verityes to Christs Iesus and he (f) Omnia quae audiui à Patre nota feci vobis Ioan. 15. v. 15. agayne to his Apostles partly by word of mouth but principally by the immediate teaching of his holy spirit to the end that they should deliuer (g) Docete omnes gentes Math. 28.20 them vnto mankind to be receiued and belieued euery where ouer the world euen to the consummation thereof Fourthly that the (h) Illi profecti praedicauerunt vbique Marc. vlt. 20. Apostles did accordingly preach to all nations deliuer vnto them partly by wryting partly by word of mouth the (i) O Timothee depositum custodi 1. Tim. 6.20 whole entyre doctrine of saluation planting an vniuersall Christian company charging them to keep inuiolably and to deliuer (k) Haec commenda fidelibus hominibus qui possunt alios instruere 2. Tim. 1.2 vnto their posterityes what they had of them the first messengers of the Ghospell Fiftly though the Apostles be departed their primitiue Hearers deceased yet there still remaynes a meanes in the world by which all men may assuredly know what the Apostles preached and the primitiue Church receyued of them seing the Church euen to the worlds end must be (l) Ephes. 2.20 c. 4.5.11 founded on the Apostles and belieue nothing as matter of Fayth besides that which was deliuered of them These things being supposed the question is What this meanes is and how men may now adayes so many ages after their death know certainly what the Apostles taught originally preached To which question I answere that the last and finall resolution (m) Note that the Minister many tymes doth falsify the Iesuits Tenet specially pag. 34. saying That the last and finall resolution is into vnwritten Tradition not into Scripture This he doth not say but that the persuasion that our Fayth is true is finally resolued into the authority of God reuealing and that it is Diuine into the Apostles miraculous preaching But what doctrine was taught by the Apostles we know only by Tradition therof is not into Scripture but into the perpetuall tradition of the Church succeeding (n) All from this place vnto the first argument the Minister leaueth out being the substance of the whole discourse yet he sayth he hath set down the booke verbatim See his Preface the Apostles according to the principle set downe by Tertullian in the beginning of his golden by Protestants commended Booke (o) Tertull. de praescript 1.61.21 Quid Apostoli pâ—â—dicauerint praescribam non aliter probari debere quà m per easdem Ecclesias quas ipsi condiderunt that is I set down this principle what the Apostles taught is to be proued NO OTHERVVISE then by the TRADITION of the Churches which they planted By which Prescription ioyned with the other fiue suppositions is raysed the Ladder for true Catholike resolution about Faith set down by the sayd Tertullian on which a Christian by degrees mounts vnto God or as S. Augustine (p) August de vtilitate credendi cap. 10. sayth ducitur pedetentim quibusdam gradibus ad summâ penetralia veritatis the Ladder is this the ascending by it in this sort What (q) Tertull. de praescrip c. 21. 37. Nos ab Ecclesijs Ecclesiae ab Apostolis Apostoli à Christo Christus à Deo I belieue I receaued from the present Church the present from the primitiue Church the primitiue Church from the Apostles the Apostles from Christ and Christ from God God the prime verity from no other fountayne different from his owne infallible knowledge So that who so cleaueth not to the present Church firmely belieuing the tradition thereof as being come downe by succession is not so much as on the lowest step of the Ladder that leads vnto God the reuealer of sauing truth successiue tradition vnwritten being the last and finall ground whereon we belieue that the substantiall points of our beliefe (r) Note the Iesuit doth not say Tradition is the last ground on which we belieue our Fayth to be sauing truth or the word of God but only that it came froÌ„ the Apostles so mounting vp by the Church vnto the Apostles by the Apostles vnto God and by him vnto all necessary truth came from the Apostles This I proue by these foure (*) These arguments as they coÌ„uince there is no meanes to know what the Apostles taught but Christian Tradition so they consequently conuince that if the Christian Religion be sauing truth God must assist this perpetual Catholike Tradition therof that no Errors creep into it arguments The first Argument IF the mayne and substantiall points of our fayth be belieued to be Apostolicall because writteÌ„ in the Scripture of the new Testament and the Scriptures of the new Testament are belieued to come from the Apostles vpon the voyce of perpetuall tradition vnwritten then our ResolutioÌ„ that our fayth is Apostolicall stayeth lastly and finally vpon Tradition vnwritten But so it is that the Scriptures of the new TestameÌ„t cannot be prooued to haue been deliuered vnto the Church by the Apostles but by the perpetual Tradition vnwritten conserued in the Church succeeding the Apostles For what other proofe can be imagined except one would prooue it by the (a) The Minister pag. 19. to Titles addeth inscription of some Epistles subscription insertion of names in the body of the bookes but neither is this true of all books nor of all Epistles nor it is inough to satisfy a man For may not a counterfayte write a Gospell for example in the name of Peter repeating the name of Peter the Apostle in the booke twenty tymes So it is childish to meÌ„tion this as the last stay of persuasion For what more childish then to prooue a thinge vnknowne by another as much vnknowne Titles of the bookes which were absurd seing doubt may be made whether those Titles were set on the Books by the Apostles themselues of which doubt only Tradition can resolue vs. Besides the Ghospell of S. Marke S. Luke as also the Acts of the Apostles were not written by any Apostles but were by their liuely voyce and suffrages recommended vnto Christians as Sacred Diuine otherwise as also (b) Bilson de perpetua gubernatione Ecclesiae pag. 85. Historiae illae à Marco Luca exaratae Canonicam authoritatem ex Apostolorum suffragiâ—s nactae sunt qui eas lectas approbârunt M. Bilson noteth they should neuer haue obtayned such eminent authority in the Church neyther should they be now so esteemed but vpon the supposall of Apostolicall approbation But how shall we know that the Apostles saw these writings and recommended the same vnto Christian Churches but by Tradition Ergo the last and highest ground on which we belieue what doctrine was deliuered by the Apostles is the tradition of the Church suceceding them For we may distinguish three properties of doctrine of faith
to wit to be True to be Reuealed of God to be Preached and deliuered of the Apostles The highest ground by which I am perswaded that my fayth is true is the authority of God reuealing it The highest ground on which I am resolued that my Fayth is reuealed is the credit and authority of Christ Iesus his Apostles who deliuered the same as Diuine and Sacred But the highest ground that moueth me to belieue that my fayth was (c) The Mynister and especially the Bishops Chaplin pag. 16. 17. charge the Answerer to resolue fayth of the Scriptures being the word of God into only Tradition This is a slaūder for he doth distinguish expresly in scripture the being preached by the Apostles from the being reuealed of God or his word This second property is spirituall and hidden and belieued not vpon Tradition from the Apostles directly but vpon the word of the Apostles so affirming confirmed with the testimony of miracles wrought by the Holy GHOST but to be preached and planted in the world was a publike sensible thing so is knowne by Tradition hand to hād from the Apostles Thus the Church as belieuing her doctrine to be true is built vpon God as belieuing her doctrine to be of God is built on the Apostles as belieuing her doctrine to be the Apostles is built on the Tradition of Pastours succeeding them The ground and pillar of Truth by office as our Minister graunts pag. 9. lin 5. preached by the Apostles is the perpetual tradition of the Church succeding the Apostles that so teacheth me Into this principle (d) Aug. cont epist. Fund cap. 5. Saint Augustine resolued his fayth agaynst the Manichees who pretended that the Scriptures of the new Testament had been corrupted confuting them by the Tradition of the Church affirming That he would not belieue the Ghospell did not the Authority of the Catholike Church induce him assigning this as the last stay of his resolution in this point For though he belieued the Gospell to be soueraignely certaine and true vpon the authority of God reuealing it and that it was reuealed of God vpon the authority of the Apostles who as Sacred preached it yet that this Ghospell as we haue it came incorrupt from the Apostles he could haue no stronger or more (e) The Minister forced by this testimony graūteth two things which ouerthrow his cause first pa. 22. l. 13.14 that Nouices and simple persons ground their fayth on the authority of the Church as also Field graunteth appendix part 1. pag. 11. now I assume But the fayth of Nouices is sauing fayth as S. Aug. there sayth contra Epist. Fundamenti c. 2. and cōsequently their fayth is diuine Ergo sauing supernaturall fayth is grounded on the authority of the Church Secondly he graunts pag. 23. lin 2. 3. that The Church as including the Apostles can proue the Scripture whence it is cōsequent that the Scriptures are not principles knowne by themselues but haue another higher diuine principle by which they are proued The Church comprehending the Apostles being as Protestāts grāt Field l. 4. of Church c. 21. of greater authority then Scripture excellent proofe then the testimony of the present Church descending by the cōtinuall succession of Bishops from the Apostles Neyther can we imagine an higher except we fly to particular priuate reuelation which is absurd The second Argument SECONDLY I proue that common vnlearned people the greatest part of Christianity are persuaded about all substantiall points of fayth by Tradition not by Scripture Common vnlearned people haue true Christian fayth in all points necessary and sufficient vnto saluation but they haue not fayth of all these mayne and substantiall points grounded on Scripture for they can neyther vnderstand nor read any Scripture but translated into vulgar languages so if they belieue vpon Scrpture they belieue vpon Scripture translated into their Mother tongue but before that they can know that the Scriptures are truly translated euen in all substantiall points that so they may build on it they must first know what are the mayne and substantiall points (f) To this proofe that Christians belieue their Creed more firmely then any translation the Minister hath not answered one word nor can answere for it is conuincing as appeares by this syllogisme Perswasion more certayne and firme cannot be grounded on perswasion lesse firme and certayne Such as are true Christians belieue the articles of their Creed more firmely then they do that Scriptures are truly translated into their vulgar tongue Ergo True Christians do not build their Fayth of the Creed on Scripture translated but on doctrine knowne to be the Apostles formerly and more firmely then that Scripture is truly translated firmely belieue them so that they would not belieue the Scriptures translated agaynst them For if they know them not before how can they know that Scriptures in places that concerne them are truly translated If they doe not before hand firmely belieue them why should they be ready to allow translations that agree with them and to reiect the translations that differ from thē Ergo (g) The Minister pag. 26. sayth That Ignorant men resolue their faith into Scripture yet not into Scripture so distinctly knowne as they can tel the names of the seuerall Bookes Authours and Sections and so they resolue implicitly not explicitly This is idle For if they know the doctrine of the Scripture because it is written though they know not the name of the booke nor number of the Chapter Verse nor the formall text what groūd firmer thē their Creed haue they this to belieue originally before they know any Scripture they haue fayth grounded on the Traditiōs of Ancestors by the light wherof they are able to iudge of the truth of Translations about such substantiall points as they firmely belieue by Traditiō And this is that which Protestants must meane if they haue any true meaning when they say that the common People know Scriptures to be truly translated by the (h) The Minister is forced to fly to a found paradoxe confuted already That vnlearned Rusticks know the Scripture to be Gods word by the matter and forme of the bookes and by seing the resplendent verity of the doctrine pag. 28. lin 3. He addeth lin 7. That they which actually resolue their fayth into the doctrine of Scriptur do virtually mediatly resolue the same into the very Scripture though they know not that it is written in Scripture This is friuolous and false For the Pagan and Infidells that know hony to be sweet and taken in abundance to be hurtfull should virtually resolue their persuasion into the very Scripture because they actually belieue a thing affirmed in Scripture Prou. 25. 27. Yea the Iew belieuing that Christ was crucified belieues a doctrine of Scripture doth he therefore resolue and build virtually vpon Scripture No. That one build on Scripture it is not
is sufficient for euery man seing the Apostle speakes not of euery man but expressely of him who is Homo Dei the man of God that is one already fully instructed and firmely setled by Tradition in all the mayne poynts of Christian fayth and godly life such an one as Timothy was The Scriptures for men in this manner aforetaught and grounded in fayth are abundantly sufficient who will deny it But this proueth at the most the sufficiency of the Scripture ioyned with Tradition not of Scripture alone or of onely-onely-onely Scripture as Protestants bookes in great Letters very earnestly affirme Hence also we may conclude that the (z) The Minister to proue Scriptures are cleere vnto Infidels that haue not the Spirit of fayth heapes many testimonies of Fathers that teach Scriptures in some matters to be cleere Who denyes this they are so to the faythful not vnto Infidels not vnto them that are vnsetled in the Catholike fayth yea many places he brings speake expressely only of the faythfull pious Sicut vera Religio docet accedunt as S. Augustine others by him alleadged affirme and therefore are brought impertinently to proue the sufficiency clarity of Scriptures in respect of Infidels pag. 34.35.36 many allegatiōs of Fathers which Protestants bring to proue the Scripture to be cleere in all substātiall points are impertinent because the fathers speake of mē aforehand instructed in all substantiall poynts who may by the light of Tradition easily discouer them in Scripture as they that heare Aristotle explicate himselfe by word of mouth may vnderstand his booke of nature most difficill to be vnderstood of thē that neuer heard his explicatiō either out of his owne mouth or by Tradition of his Schollers I hope I haue in the opinion of your most learned Maiesty sufficiently demonstrated this first GROVND of Catholicke fayth to wit That a Christian is originally and fundamentally builte vpon the word of God not as written in Scriptures but as deliuered by Tradition of the Church successiuely from the Primitiue vpō the authority wherof we belieue that both Scriptures and all other substantiall articles of fayth were deliuered by the Apostles thence further ascending inferring they came from Christ and so from God the prime veracity author of truth THE SECOND GROVND That there is a visible Church alwaies in the world to whose Traditions men are to cleaue That this Church is One Vniuersall Apostolicall Holy §. 3. THIS principle is consequent vpon the former out of which six things may be clerly proued First that there is alwaies a true (a) The Minister still cōeth forth with his distinctiō that by Church we may vnderstand a Hierarchy of mitred prelates thē he denyes that there is still a church teaching the truth in the world Secondly for a number of belieuers smaller or greater teaching and professing the right sayth in all substantial points then he grants there is still a true Church of Christ in the world This distinction so much repeated specially pag. 57. and 58. is impertinēt for by Church we vnderstād not euery small number of right belieuers but a Christian multitude of such credit and authority as vpon her tradition we may be sure what Scriptures doctrines were the Apostles For this is a fundamentall pointe necessary to be knowne that so we may know what Doctrine is of God and it cannot be knowne but by Tradition of the Church as hath bene proued Now whether this Church be Mitred or not Mitred goe in Blacke or in White or in Scarlet doth little import Let the Minister but shew vs a Church that hath euident Tradition of Doctrine hand to hand frō the Apostles we will say she is the true Church though she haue no Surplisse or Miter but be as precise as Geneua it selfe but if there be no Church in the world but this Hierarchy of Mitred Prelates whose Tradition hand to hand can assure men which be the Scriptures and doctrines of Religiō deliuered by the Apostles men ought not to beare such spleen against a Miter or Corner-Cap or Surplisse as in respect of them to fly from the Church that onely hath Catholicke Tradition from the Apostles Church of Christ in the world for if there be no meanes for men to know that Scriptures and all other substantiall Articles came from Christ and his Apostles and so consequently from God but the Tradition of the Church then there must needes be in all ages a Church receiuing and deliuering these Traditions els men in some age since Christ should haue bene destitute of the (b) The Minister pa. 59. lin 15. sayth A corrupt Church may deliuer vncorruptly some part of sacred truth as the Scripture and Creed by which men may be saued Answer We may conceaue two wayes of deliuering an incorrupt text The one Casuall by chance and so a corrupt Church yea a Iew an Infidell a child may deliuer an vncorrupt Copy of the Bible The other Authentike assuring the receauer this to be the incorrupt text of the Apostles Scripture and binding him so to belieue This Authentik and irrefragable Tradition cannot be made by a false Church erring in her Traditiōs as is cleer Now it is necessary to saluation that men not only Casually haue the true Scripture but must be sure that the text therof be incorrupt Therfore ther must be stil a Church in the world whose Tradition is Authentike that is a sufficient warrant vpon which men must belieue Doctrines to come from the Apostles ordinary meanes of saluation because they had not meanes to know assuredly the substantiall Articles of Christianity without assured Fayth wherof no man is saued Secondly this Church must be alwaies (c) The Minister pag. 61. lin 15 lin 26. obiects that in time of persecution the true Church may be reputed an impious sect by the multitude and so not be knowne by the notion of True and Holy nor can her truth be discerned by sense and common reason I answere As there are foure properties of Church-doctrin so likewise there are foure notions of the Church The first is to be Mistresse of the sauing truth According to this notion the Church is inuisible to the naturall vnderstanding both of men and Angels For God only his Blessed see our Religion to be the truth The second is to be Mistresse of Doctrine truly reuealed by secret inspiration According to this notion ordinarily speaking the Church is inuisible to almost all men that are or euer were the Apostles onely and the Prophets excepted The third to be Mistresse of Doctrine which Christ and his Apostles by their Miraculous preaching planted in the world According to this notion the Church was visible to the first and Primitiue world but now is not The fourth to be Mistresse of Catholike doctrine that is of doctrine deliuered and receaued by full Tradition and profession all the aduersaryes therof being vnder the name of
ad com Philip. in 1. ad Corinth This may conuince our Minister that his allegations be of no credit and that Iudgement of the Sanctity of a Church is not to be made by the report of zealous complaint but by the euidence of sight ruled by vnpartiall search By which rule one may find in the Catholike Cleargy thousands and thousands that shew admirable charity specially in conuerting Infidells yea that winne the glorious crowne of Angelicall Chastity for which they would neuer haue striuen had not the Church bound them thereunto So that if human infirmity by occasiō of this law make some men impure that otherwise perchance in marriage would haue beene chast so the Grace of God by the same occasiō worketh in innumerable Angelical Saints who had neuer beene such but for the Churches exaction And this haruest makes full recompence for that losse specially seing also many of such delinquents be not lost but saued by Pennance yea become more excellent Saints then they had beene had they neuer fallen Chastity Obedience Charity in vndergoing labours for the help of soules Fortitude in suffering of heroycall Martyrdomes Zeale and Patience in the rough and rigorous treaty of their bodyes by miraculous fasting another austerityes This sanctity shineth not in all children of the Church but in her more eminent preachers professours Which kind of sanctity togeather with miracles if the Church did want she could not be a sufficiēt witnes of the truth vnto Infidells who commonly neuer begin to affect admire Christianity but vpon the sight of such wōders of Sanctity other extraordinary works Holy for doctrine in regard her Traditions be diuine and holy without any mixture of errour For if the Church could deliuer by consent of Ancestours togeather with truth some Errours her Traditions euen about truth were questionable could not be belieued vpon the warrāt of her traditions for who can without danger and securely feed on that dish that may aswell containe poyson as wholsome sustenance And whereas some Protestants affirme that the Church cannot erre in fundamentall points but only in thinges of lesse moment the truth is that in perpetuall Traditions she cannot erre at all If the Tradition of the Church deliuering a small thing as receyued from the Apostles may be false one may call into question her Traditions of moment For like as if we admit in the Scripture errours in small matters we cannot be sure of its infallibility in substātial matters So likewise if we graunt Traditions perpetuall to be false in things of lesse importance we haue no solide ground to defend her Traditions as assured in others of moment Wherfore as he that should say Gods written word is false in some lesse matters as when it sayes S. Paul left his Cloake at Troas erreth fundamentally by reason of the consequence which giues occasion to doubt of euery thing in Scripture euen so he that graunteth that some part of Traditions or of the word of God vnwritten may be false erreth substantially because he giueth cause to doubt of any Tradition which yet as I haue shewed is the prime and originalll ground of Faith more (q) The Minister heere rayleth largely lustily tearming this assertion impudent Antichristian prophane bastardly c. yet the assertion is euident truth his reasons agaynst it are of no force For they goe not agaynst the assertion but proue another thing to wit the excellency of Scripture which none denyes For Tradition Scripture according to different cōparisons are equall superiour the one to the other Compare them in respect of certainty of truth they are equal as the Councell of Trent defineth sess 4. both being the word of God the one Written the other Vnwritten and so both infinitly certayne Compare them in respect of depth sublimity and variety of doctrine the Scripture is farre superiour vnto Tradition Tradition being playne and easy doctrine concerning the common capitall and practicall articles of Christianity wheras the Scripture is full of high hidden senses and furnisht with great variety of examples discourses and all manner of erudition Aug. Epist. 3. Compare them in respect of priority and euidence of being the Apostles the Scripture is posteriour vnto Tradition in tyme and knowledge and cannot be proued directly to be the Apostles therfore Gods but by Tradition as sometime not only Fathers but euen Protestants afffirme As Philosophy is more perfect then Logicke and Rhetoricke then Grammer in respect of high excellēt knowledge yet Logike is more prime originall fundamentall then Philosophy Grammer then Rhetoricke without the rules and principles wherof they cannot be learned Euen so Tradition is more prime and originall then Scripture though Scripture in respect of depth and sublimity of discourse be more excellent then Tradition fundamentall then the very Scripture which is not knowne to be Apostolicall but by Tradition wheras a perpetuall Tradition is knowne to come from the Apostles by its owne light For what more euident thē that that is from the Apostles which is deliuered as Apostolicall by perpetuall succession of Bishops consenting therein The Propertyes of the Church proued by Matth. 28.20 §. 4. ALL this may be cleerly prooued to omit other pregnant testimonyes by the words of our Sauiour in the last of S. Matthew Going into the world teach all nations baptizing them in the name of the Father of the Sonne and of the Holy Ghost teaching them to keepe all that I haue commanded you and behold I am with you all dayes euen to the consummation of the world A (r) The Minister pag. 195. lin 4. sayth that this promise is conditionall in repect of Pastours succeeding the Apostles to wit that Christ will assist them conditionally whē they teach and baptize as he hath commanded but that they shall so still teach he doth not promise p. 24. lin 28. This exposition is false first because our Sauiour here promiseth his Presence vnto the Apostles and their successours to baptize and teach vntill the worlds end by one and the same forme of speach and indiuiduall breath so that the promise cannot be conditionall in respect of the successors except it be also conditionall in respect of the Apostles But in respect of the Apostles the promise is absolute as the Minister grants pag. 94. lin 23. Therefore it is also absolute in respect of their successors Not that this or that Pastour may not be deceaued but that they shall neuer deliuer by ioynt consent any falshood as the Apostles doctrine Secondly if the promise be conditionall then the sense is this I will alwayes assist you to teach Christen aright when you teach christen according to my commandement as the Minister expounds pag. 94. lin 22. But this sense is idle and iust nothing as if Christ had sayd Behold I will assist you to teach aright when you teach aright for what is to teach Christian Religion aright but to
recom Sacrae scripturae Ergo A Christian is built fundamentally on Scripture I wish that this my Discouery may make you wise vnto your eternall Saluation as is doth lay open your shamefull Ignorance vnto your temporall disgrace for here you are so grossely and togeather vnluckily ignorant as you are fallen into the very same fault in Logicke wherof without cause you charged your Aduersary as peccant to wit of making Syllogismes whereof both propositions were affirmatiue in the second figure An argument is affirmatiue in the second figure when the Meanes of proofe is affirmed in both propositions Your Meanes to prooue that a Christian is fundamentally built on Scripture is this terme Built on the rocke and this is the very thing affirmed in both your propositions In your maior Built on the rocke is affirmed of the Christian The Christian or he that is fundamētally built is built on the rocke In the minor the same is affirmed of him that is built on Scripture The Scripture is the rocke that is he that is built on the Scripture is built on the rocke Hence your conclusion Ergo The Christian or he that is fundamentally built is built on the Scripture is affirmatiue in the second figure How fond inconsequent this forme of arguing is you may feele by this of the same tenour with change of matter He that is borne in Sicily is borne in an Iland He that is borne in England is borne in an Iland Ergo He that is borne in England is borne in Sicily This is a folish Sophisme because concluding affirmatiuely in the second figure so is yours For as it is not consequent if a man be borne in an Iland that he is borne in Sicily because there be other Ilands besides Sicily so this is no good consequence A Christian is built on the Rocke Ergo on the Scripture because Scripture is not the only Rocke the word of God as deliuered by Tradition being a rock and ground of Fayth no lesse sure infallible then Scripture or Gods Word as written Abraham Isaac Iacob Ioseph and innumerable other holy persons were fundamentally built in fayth yet not built on Scripture the word of God not being then extant in writing S. Irenaeus l. 3. c. 4. doth write that in his dayes many Nations were Christian and did diligently obserue the true Christian Religion printed in their harts and yet had not any Scripture nor the word of God as written False then is this negatiue which your argument put into true forme doth imply No man is built fundamentally on the Rocke that is not built on the word of God as written Your third argument (k) Reply pag. 48. The seed of fayth is the roote and foundation of euery Christian But the Scripture is the seed of fayth Ioan. 20.41 for it is the word of God Luc. 8.11 Ioan. 1.18 1. Cor. 4.15 This argument is also an idle fallacy and sophististicall sillogisme for both the propositions thereof are particuler which forme as hath been said is vicious and not lawfull in any figure This you may perceaue by this argument formed punctually according to the shape of yours with chāge of matter The seed of Fayth is the roote and foundation of euery Christian. But the bloud of Martyrs is the seed of Fayth for it is the seed of the Christian Church Ergo The bloud of Martyrs is the roote and foundation of euery Christian. This argument is like yours and both are vaine because the Argument being in the first figure the Maior proposition is particuler which ought to be vniuersall in this sort Euery seed of fayth is the roote of euery Christian The Scripture or word of God as written is the seed of Fayth Ergo. The Scripture or word of God as written is the roote of euery Christian. This argument is in lawfull forme but the maior therof is false for euery seed of Fayth is not the roote of a Christian but only that seed which first breedeth fayth in him and whereon all other seedes depend Now the seed which first breedeth Fayth in Christians is not the word of God as written but the word of God as deliuered by tradition For vpon the credit of Tradition we know the written word and without this ordinarily speaking and without new immediate Reuelation we cannot know the Scripture or written word to be from the Apostles and by them of God Ergo the word of God not as writtē but as deliuered by tradition is that seed of fayth which is the roote of euery Christian. The fourth Argument (l) Reply pag. 48. The Scripture giuen by diuine inspiration is simply and without exception to be receaued and all tradition repugnant to Scripture is to be refused Hence it followes that Scripture is a rule of Tradition and not Tradition of Scripture This argument proceedeth vpon the supposal of an impossibility so is idle sophisticall inept Logitians are taught by their Mayster Aristotle if one impossibility be admitted a thousand other impossibilityes and absurdityes will be thence concuded You suppose in this argument that the word of God as deliuered by full tradition may be repugnant vnto the word of God as written Hence you inferre that Tradition is not simply to be receaued but only so far forth as it agrees with the Scripture Your supposition is blasphemous for the word of God vnwritten cannot be repugnant vnto truth being the words of the Prime VERITY that cannot deceaue nor be deceaued This impossibility supposed your cōsequence is not good Ergo Tradition repugnant to Scripture is to be reiected and Scripture to be held only simply as the rule of Fayth For if Gods vnwritten word could be repugnant vnto the written it would not follow that the vnwritten word were to be reiected and the written simply to be receaued but that neyther the written nor vnwritten were to be credited This is cleere because if God may lye and deceyue vs by his word of liuely voyce deliuered by Tradition why not also in his writings deliuered by Tradition What authority doth writing adde to Gods word that God cannot lye in writing if he may lye in speaking I hope I haue shewed apparently these your Arguments wherein you so much glory to be not only false in respect of matter but also fallacious in respect of forme The same I could shew of allmost all the rest of your Arguments of this your Reply Is not then the case of your ignorant Proselites most deplorable and desperate whome you persuade to trust these your halting consequences rather then the perpetuall Traditions of the Church You will haue them to make themselues Iudges not only of what is contayned expressely in Scripture but also of what is thence deriued by Arguments according to the rules of Logicke wherein if they chance to mistake they erre and are damned The third Example §. 3. A Third Example of Logicall Ignorance is your heaping togeather of many fond
that Pope Stephen should least of all meÌ„ admit that Heretikes who cleaue not to Peters Sea can validely baptize For his true words by you falsifyed and curtalled are these And (n) Quòd vna Ecclesia semel à Christo supra Petram solidata est hinc intelligi potest quòd SOLI PETRO Christus dixerit Quaecumque ligaueris super terram c. Atque adeo in hac parte iustè indignor quod qui successionem Petri se habere coÌ„tendit supra quem Ecclesiae fundameÌ„ta posita sunt alias Petras inducit c. Firmil epist. citata herein I do iustly fret against the open and manifest folly of Stephen that seeing he doth so glory of the dignity of his Bishopricke and standeth so much vpon his being the successour of Peter on whome the foundations of the Church were layd that he will bring in two rockes and the buildings of many Churches whiles by his authority he doth mantaine that in them Churches alien from Peters Sea or rocke true baptisme is giuen Thus Firmilian whence it is cleere that he did not reuile S. Stephen in respect of his clayming Primacy and authority by succession from Peter as you make him to your purpose to do but that being the successour of Peter he vrged this his Primacy against Anabaptisme whereas he should rather in Firmilian his opinion haue been (o) Stephanus qui per successionem Petri Cathedram habere praedicat nullo aduersus Haereticoâ— Zelo excitatur Ibid. Firmilian zealous in denying the validity of Baptisme giueÌ„ by Heretiks who euer impugne the vnity of Peters Chaire Whereas your Aduersary saith that the Scripture to them that know Tradition is abundantly sufficient but without Tradition not Against this (p) Pag. 37. lin 5. pag. 42. lin 16. you vrge this saying of Vincentius Lyrinensis (*) Vincent Lyr. adu Hâ—r c. 2. The Canon of the Scripture is perfect and sufficient in it selfe for all matters yea more then sufficient Verily this is sufficient more then sufficient to shew the beggary of your Religion otherwise this testimony so impertinent would not be by you and your fellowes so perpetually (q) Iohn VVhite Defence pag. â—70 VVotton Field VVhitaker and who not alleadged For Lyrinensis doth not say that the Canon of the Scripture is abundantly sufficient but only the same is supposed in an obiection or question mooued vnto him In answere whereto Lyrinensis doth shew that this supposed sufficiency is not such but of necessity the rule of Tradition must be ioyned therewith I know you are not ignorant of the Text you haue read it but read it I pray you once againe therin read the conuiction of your falshood Some (s) Forsitan requirat aliquis câ—m sit perfectus c. may ASKE seeing the Canon of the scripture is perfect and sufficient vnto it selfe in all thinges what need is there that the authority of Ecclesiasticall interpretation be ioyned therewith Because all do not vnderstand the holy Scripture in the same sense this in respect of the depth or difficulty thereof that the same passage is taken this way by one and that way by another so that as many dissonant interpretatioÌ„s may seemingly be brought therof as there be interpreters c. Hence in regard of the manifold windings and turnings of Errour it is (t) MVLTVM Necesse est VERY NECESSARY that the line of Propheticall and Apostolicall doctrine be squared according to the (u) Ecclesiastici Catholici sensus norma RVLE of the ECCLESIASTICALL sense In this Testimony two things are affirmed contrary to the purpose you bring it First that the sufficiency of Scripture is not so full nor so perfect as is supposed in the question the Scripture being deepe dark difficile that setting TraditioÌ„ aside in lieu of one certayne assured Truth one may find therein manifold windings and turnings of Errour Secondly that in this respect the Scripture caÌ„not be the only rule of Fayth but it is NECESSARY and VERY NECESSARY that besides Scripture we allow the RVLE of church-Church-Tradition or Exposition You knowing this as you did with what conscience could you cite this place for the sole-sufficiency of Scripture so many tymes cite it taking a thing falsely supposed in the Question for the doctrine of the Authour Pag 44. lin 24. to proue the Perspicuity of the Scripture in it selfe without the light of Tradition for all necessary points you cite the wordes of Irenaeus All the (x) Irenaeus l. 2. cap. 46. Scriptures both Propheticall Euangelicall are cleere without ambiguity and may indifferently be heard of all men Is it possible you durst in defence of your fancy cite this place in this manner according to which it is false euen in your owne fancy For do not you yourselfe write pag. 35. lin 18. We acknowledge that MANY particuler Texts and passages of holy Scripture are obscure and hard to be vnderstood How then are all Scriptures both Propheticall and Euangelicall cleere without any ambiguity indifferently vnto all men Are you also so dull of hearing as not to perceaue the iarre betwixt this sentence of S. Irenaeus and the sentences of the Fathers which after him presently you produce S. Hierome It is the manner of Scripture to ioyne that which is manifest after that which is obscure S. Augustine Playne places are found in Scriptures to expound and open the darke hard If this be true how are all the Scriptures cleere without ambiguity yea S. Irenaeus in the very next chapter (y) Iren. l. 2. c. 47. Vt in rebuâ— creatiâ— quaedam Deo subiacent quaedam in nostram venerunt scientiaÌ„ sic in 〈◊〉 Scripturis sayth That some things in Scripture are cleere and manifest which we must learne and belieue other are darke and obscure the interpretation of which we must remit vnto God Verily these Arguments conuince you to haue falsifyed Irenaeus as you haue indeed very grossely For he doth not say All Scriptures are cleere without ambiguity as you cite him but this (z) Cum itaque vniuersae Scripturae Propheticae Euangelicae in aperto sine ambiguitate similiter ab omnibus audiri possunt etsi non omnes credunt vnum solum Deum ad excludendos alios praedicent omnia fecisse per verbum sicut demonstrauimus ipsis Scripturarum dictionibus valde hebetes apparebunt qui ad tam lucidam adapertionem caecutiunâ— oculis nolunt videre lumen praedicationis Seing all Scriptures both Propheticall and Apostolicall openly and without ambiguity and in manner as they may be heard of all though all belieue not preach that one only God made all things by his word as we haue proued by Scriptures so affirming in the same words how dull sighted may they appeare whose eyes agaynst such manifest euidence are blinded and will not see the light of this preaching Thus S. Irenaeus affirming no more then that all
Controuersy in which all other are inuolued and by the decision therof resolued the Church (b) 2. Tim. 3.15 Math. 16. Isa. c. 2. v. 3. Dan. c. 2. v. 35. being the Pillar and Foundation of truth the eminent Rocke and Mountaine filling the whole world on the toppe wherof standeth the Tradition of sauing doctrine conspicuous and immoueable If this Church be ouerthrowne the totall certainty of Christianity cannot but with it togeather fall to the ground if it be hidden made inuisible men must needes wander in the search of the first deliuered Christian doctrine without end or hope of euer arriuing at any certayne issue And if this CoÌ„trouersy be not examined and determined in the first place disputatioÌ„ by (c) Non ad Scripturas prouocandum nec in ijs constituendum certamen in quibus aut nulla aut parùm certa victoria Tertull. in praescrip c. 19. Scripture will proue fruitlesse by the sole euidency wherof no victory can be gotten against proteruious errour or at least no victory that is very (d) The Minister pag. 8. sayth that by the Church appareÌ„t victory caÌ„not begotten more then by the Scripture which is false For apparent victory is that wherby men are forced to yield or els to disclame from the authority of the Iudge If the true Church be found out and made Iudge men may be forced by her sentence to yield vnto truth or els to disclame from the Iudge which yet we see is not done by the Scripture For men that allowe the same Scripture to be Iudge neyther are forced to yield vnto truth nor to appeale from the Scripture yea sayth Luther Tom. 2. Witt. in Concion Domin octauae post Trinit fol. 118. Neuer any Heresy was so pestilent or foolish that did not couer it selfe with the veyle of Scripture apparent neither will answeres about particular Doctrines easily satisfy a mind preoccupyed with a long continued dislike of them BECAVSE the Minister hath repeated sundry false Principles and moued many doubts about the Resolution of Fayth declared in the two ensuing Grounds of the Iesuits Answere Because also this CoÌ„trouersy is the grouÌ„d of the rest by which they are finally resolued and except it be cleered in the first place Heresy will be still hyding it selfe in the obscurity thereof Hence I haue thought necessary in this very Entry to superadde and prefixe this ensuing Treatise A SHORT TREATISE CONCERNING THE RESOLVTION OF FAITH For the more full cleering of the ensuing Controuersies about Tradition Scripture the Church THIS Treatise is deuided into two Partes In the first I will set downe and refute the Protestant forme of Resolution In the second declare and proue the Catholicke The Protestant Resolution of Fayth declared §. 1. PROTESTANTS perceaue that if they pretend to belieue Christian Religion without seing the truth thereof vpon the sole authority of God reuealing they must consequently belieue that God reuealed it vpon the word and authority of the Apostles who preached the same to the world as doctrine vnto them reuealed of God then agayne that the Apostles did thus preach publish it by (d) Quid Apostoli praedicauerint praescribam non aliter probari debere quà m per easdem Ecclesias quas ipsi condiderunt Tertull. de praescrip c. 19. the light of the Church succeeding theÌ„ deliuering it haÌ„d to hand as froÌ„ them which TraditioÌ„ if they admit as a certayne infallible rule they are (e) To this purpose they say So long as we stay vpon the Fathers we shall still continue in our old Popish errors Peter Martyr de votis pag. 476. Luther de serâ—uo Arbitrio Tom. 2. Wittemberg pag. 434. Pomeran in Ionam Napier vpon the reuelations Calius Curio alij brought into streights and mightily pressed to receaue many doctrines of Tradition which they are now resolute neuer to belieue Therefore to lay the axe to the roote they would fayne build their fayth on an higher ground then the authority of God darkely reuealing to wit (f) Iohn White defence pag. 309. None can belieue except God illuminate their hartes but such as haue this illumination do SEE MANIFESTLY the truth of thinges belieued on Diuine illumination whereby they see manifestly the truth of thinges belieued whereby they are (g) Francis White Orthodoxe pag. 108. adding that Protestants herein are like to a man that sees a farre off an obscure glimmering but coÌ„ming to the place beholds the light it selfe And the same is taught by Caluin Institut l. 1. c. 7. n. 2. and the rest conuicted in conscieÌ„ce by the euidence of the thing it selfe that their Religion is Diuine by the lustre and resplendent verity of the matter of Scripture and maiesty of the doctrine thereof sensed according vnto their manner The former Resolution confuted by six Arguments §. 2. THis pretence of Resolution so much (h) Pag. 19. lin 4. pag. 28. lin 3. ibid. lin 28. pag. 68. lin 20. The Maiesty and lustre of Heauenly doctrine is such as it appeares illustrious though propounded by meane and obscure persons as a rich Iewell doth manifest his owne worth repeated by our Minister in this Reply is refelled by 6. arguments as being extremely arrogant ignorant disorderly fond desperate the deuise of Sathan The first Argument First what more Arrogant then to challenge ordinary illuminations more high rare and excellent then the Apostles had The Apostles though they had this priuiledge that Christian Religion was to them immediatly reuealed of God yet did they not see the resplendent verity shiâ—ing truth of the Doctrine therof but saw darkely belieuing what they did not see as S. Paul doth (i) 1. Cor. 13.12 Videmus nunc in speculo in aenigmate we se through a glasse darkely that is we be sure by belieuing Gods word of what we do not see testify Therefore illuminatioÌ„ shewing manifestly the truth of things belieued challendged by Protestants is more high rare and excellent light then that the Apostles had what greater (k) Innumerabiles sunt qui se Videntes non solùm iactant sed à Christo illuminatos videri volunt Sunt autem haeretici Augustin tract 43. in Ioan. arrogancy Swenkfeldians equall themselues vnto the Apostles pretending immediate reuelation and teaching from God such as the Apostles had but Protestants pretending to see manifestly the truth of things belieued equall themselues vnto the Blessed whose happines is to see (l) Fides est credere quod nondum vides cuius Fidei merces est videre quod credis Augustin de verb. Apostol Serm. 29. what we belieue specially seing one point of the doctrine Protestants pretend to see is the blessed Trinity the true light and resplendent verity whereof a man caÌ„not see manifestly without being blessed The second Argument Secondly what greater Ignorance against the Rudiments of Christian Religion then to resolue Christian fayth by the euidence and resplendent verity of the
by grace cannot discerne the same to be his voyce and word This is spoken with more confidence then consideration God hath an (s) Ioan. 1. Eternall Increate manner of speaking to wit the production of the Eternall Word by which the Blessed discerne him from all other speakers by the euidence of blisse-full learning but no created manner of speaking (t) This is also true wheÌ„ God speaketh inwardly to the soule For in that speaking he vseth the natiue intellectuall tongue that is the vnderstanding Faculty of the soule his diuine inspirations being apprehensions of vnderstanding of the will and affections Hence this inward speaking is not by the meere souÌ„d knowne to be Diuine but by the coniecture of some effects or by speciall reuelation is so proper to God as it can be knowne to be his speaking by the meere sound of the voyce without speciall reuelation or els some consequent miraculous effect Which I declare and proue by this argument If there were a man that had no proper sound and accent of voyce but could and did exactly vse the voyce of euery man as he pleased this man could not be known by his voyce Likewise if a man had no proper stile in writing but could perfectly write the stile of any authour as he should thinke good he could not be knowne from other writers by his phrase But God hath no proper external sound or accent of voyce nor any proper stile or phrase in writing but vseth the propeâ— tongue of those men whome it pleaseth him to inspire folding vp his heauenly coÌ„ceites in the Prophets naturall language whence ariseth (u) The differeÌ„ce of stile betwixt the Apocalyps and the Ghospell of S. Iohn is noted by Dionysius Alexandrinus apud Euseb. l. 7. c. 10. And Caluin Institut l. 1. c. 8. noteth variety of stile amongst the Euangelists Prophets Dauidi Isaiae â—ucunda suauis fluit oratio Apud Amos Pastorem Ieremiam ZachariaÌ„ asperior sermorusticitatem sapit such difference of stiles amongst the sacred writers So that it is great want of discretioÌ„ to thinke to know a book to be of God by the stile abstracting from the matter Now the matter is such as it doth not with euidence certainly shew it selfe to be nothing but truth as hath beene prooued Learned men as hath been sayd may from within Scripture gather arguments that probably perswade that the same is the word of God but euident probability cannot be the ground of persuasion certayne and ineuident it may be a comfortable coÌ„firmation not an assured foundation of Fayth The fifth Argument If Scriptures be not cleere and euident but only to such as haue the light and faculty of fayth they cannot be the prime principles of Fayth euident in themselues not prooued by the principles of faith This is cleere because euery faculty supposeth her principles by the light of them which the student bringes with him she sheweth truths pertineÌ„t vnto her skill that were hidden But the Scriptures are not cleere and euident but to such only as haue aforehand the light and faculty of fayth yea they be dark obscure vnto Infidels as not only the (x) Verbum eius infidelibus nox est Hilarius in cap. 10. Matth. 2. Caluin l. 1. Iustit c. 8. n. 9. Fathers teach but also Protestants graunt Therefore the Scriptures be not the prime principles of fayth supposed before fayth which Infidells seeing to be true resolue to belieue the mysteryes of Fayth but only are secondary truths darke and obscure in themselues belieued vpon the prime principles of fayth The sixt Argument Hence ariseth the sixt argument which is à priori If Scriptures may be prooued by the light of a superiour principle of Fayth they are not the prime principles of sayth euident in themselues and indemonstrable But Scripture is prooued by a superiour more euident principle of faith For the doctrine of the Scripture is proued to be true because God the prime verity authour of Scripture cannot deceaue nor be deceaued Now that prime verity cannot deceaue nor be deceaued is a principle of fayth superiour and more euident then that the Scriptures be of God and diuine Therfore Scripture is not the supreme indemonstrable principle of Fayth but is proued to be truth by the authority of God reuealing it to be of God by the miracles of the Apostles publishing it to be the Apostles by the tradition of the Church deliuering it as such euen as all as other mysteryes of Fayth are proued The seauenth Argument Finally Protestants for this their fancy of finall resolution of fayth by the resplendeÌ„t verity of the doctrine haue not any argument worth a rush Their chiefe Argument are two First Scripture is a principle of fayth but principles are to be euident in themselues and to be knowne by their own light This argument much often vrged by you your (a) Way pag. 37. Defence cap. 20. Brother is seely because al principles must not be euideÌ„t in theÌ„selues but only the first prime principles of euery faculty or hability of knowledge as all know But Scriptures are not as hath been shewed the prime principles of fayth but are secondary principles which being known we by the light of them may know many other things The second argument (b) This argument is vrged by the Minister pag. 16. and often elswhere The Scripture is light for the word of God is light and Scripture is the word of God But euery light is euident in it selfe and knowne by the euidence it hath in it selfe Therefore the Scriptures must of themselues appearâ— and shew that they are diuine truth I Answere the Minor of this Argument is false the whole argument grounded vpon ignorance in not discerning a difference betwixt corporall spirituall light True it is that euery corporal light that doth enlighten the eye of body must be euident in it selfe primely originally cleere but not so euery truth that illustrates mans vnderstaÌ„ding The reason is because the eye of body cannot by thinges seene inferre conclude things that are hidden but only can appreheÌ„d what doth directly and immediatly shew it selfe But mans Vnderstanding not only apprehends what sheweth it selfe but by things knowne inferreth breedeth in it selfe knowledge of thinges hidden Hence vnto Vnderstanding though things shewing themselues directly and by their owne light be her prime principles and meanes to know other thinges yet also things hidden in themselues being formerly knowne by the light of authority may thereby become lights that is meanes to know yet further of things hidden So that speaking of spirituall and intellectuall lights it is false that all lights enlightening mans Vnderstanding to know other thinges are euident in themselues yea some secondary Principles and Lights there are which must be shewed by superior light before they become lights In which kind is the Scripture being a Light vnto the faythfull
is granted on both sides The only question is by what rule these Doctrines inuolued are vnfolded and made knowne vnto vs as articles of fayth ProtestaÌ„ts say by Scripture and the rules of Logicke and Reason Wotton Triall of the Romish c. pag 88. lin 29. and by other things besides Scripture euident in the light of nature Feild pag 281. lin 20. Catholikes hold that the rule to expound Scripture binding all men to belieue deductions as matters of fayth is not Logicke but the Tradition and definition of the Church And this Catholicke doctrin is proued First because the rule of faith must be for the capacity of vnlearned men aswell as of learned But men vnlearned cannot be sure of the virtualityes of Scripture by the rules of Logicke or Logicall deduction for they cannot vnderstand when an argument is good by the rules of Logicke Secondly the Scripture it selfe to supply her wants sendeth vs not to the rules of Logicke but vnto traditions saying 2. Thessal 2.15 Hold fast the Traditions ye haue receaued by word or our epistle They send men to the Church as to the pillar and ground of truth 1. Tim. 3.15 which whosoeuer doth not heare is as a heaâ—hen and a publican Matth. 13.5.7 Therfore by the rule of church-Church-Tradition not by the rules of Logicke do we learne autheÌ„tically the confessed virtualities obscurities and inuolutions of Scripture about matters of fayth Thirdly the Fathers about matters inuolued in Scripture send men not vnto Logicke but vnto Tradition auouching the same to be a rule as certaine no lesse estimable then Scripture S. Chrysostome homil 4 in 2. ad Thessal The Apostles did not deliuer all things in Scripture but some things without writing and these are as much to be credited as the written It is a Tradition this is inough seeke no more The same is taught by S. Dionysius Eccles. Hierar c. 1. Iren. l. 2. c. 2.3 4. Eusebius lib. 1. de demonst Euang. c. 8. by S. Basill de Spirit sanct c. 27. Epiphan haeres 55. 61. Aug. de Baptis li. 2. c. 7. lib. 5. c. 23. and the rest Finally we dislike the Protestant manner of controlling the Church by Scripture For on the one side they contradict the vniuersall custome and Tradition of the Church at the least and as they grant of many ages saying The Popish doctrine during the space of nine hundred yeares hath spread it selfe ouer the whole world so that an vniuersall Apostacy was ouer the whole face of the earth for many hundred yeares Perkins Exposit. of the Creed pag. 307. 400. On the other side their Arguments out of Scripture are at the most but probable and they sometimes challenge no more homini non prorsus alienato probabilior apparet Whitak contr 1. q. 5. c 8. circa finem Others alledge Scripture not with as probable colour as we doe Iohn White defence pag. 321. Yea this Minister in his Reply doth acknowledge pag. 581. That by Sophistry we giue vnto their Scripturall arguments seeming and appearing solutions Now we Catholikes thinke it to be Hereticall as S. Augustine sayth insolent madnes vpon probabilities vpon Arguments froÌ„ Scripture that receaue seeming solutions to contradict the Christian vniuersall Tradition of many hundred yeares For what the Minister saith this to be done by Sophistry is ridiculous For if to giue seeming plausible and probable solutions vnto Scripturall arguments against the full Tradition of Christianity be Sophistry what is true Theology On the other side if for men to stand against the Tradition of so many whole Christian ages vpon arguments they confesse to be probably and seemingly answered be Christianity what is hereticall Obstinacy Fifthly whereas you obiect that pag. 199. lin 6. the Fathers disputed from Scripture negatiuely agaynst Heretikes in this sort Doctrine is not cleerly deliuered in Scripture therefore it is not to be receaued as Fayth You must know that the Fathers proceed vpon a supposition that was knowne vnto all and granted by the Heretickes themselues to wit that the doctrins they disputed agaynst were not the full and publicke Tradition of the Catholike Church For seing Scripture as we haue shewed doth necessarily suppose Tradition that we may know the true text and sense thereof so likewise the Fathers when they vrge that all doctrine is to be reiected which is not in Scripture still suppose that that doctrine is not the publicke Tradition of the Church Where we must also note that the Fathers did not only require of Heretikes proofe from Scripture by way of deduction Logicall inference for such all heretiks did pretend and herewith deluded seely sots as now Protestants doe but they required of Heretikes to shew their doctrine in Scripture ipsis dictionibus sayth Irenaeus l. 2. c. 36. expressely and in tearmes and proue it not by texts sayth S. Augustine de vnitat Eccles. c. 3. which require sharpenes of wit in the auditors to iudge who doth more probably interprete them not by places quae vel interpretem quaerunt which require an interpreter and an arguer making Logicall inferences vpon the text so concluding for his purpose but by places playne manifest cleere which leaue no place to contrary exposition and that no Sophystry can wrest them to other sense to the end that Controuersyes which concerne the Saluation of soules be defined by Gods formall word and not by deductions from it according to Logicall forme For sayth S. Augustine what more vniust then Ingeniorum contentionibus causam populorum committere Hence the Fathers negatiue argument from Scripture ouerthroweth Protestant Religion for thus I argue Nothing is matter of Fayth and of necessity which is not formally and expressely reuealed by the word of God eyther written or vnwritten deliuered by full Ecclesiasticall Tradition But no Heretikes euer did nor our Protestants now do or can pretend perpetuall publicke Tradition vnwritten for their doctrins agaynst the Catholicke and Roman Church nor can they proue their Tenets ipsis dictionibus ex scriptura by Scripture auerring them in expresse tearmes Only they clayme texts which as themselues confesse receaue seeming appearing solutioÌ„s agaynst which they haue nothing to say but that this is done by Sophistry so bringing the busines of the Saluation of the world to be decided by contentioÌ„ of wit Therefore their doctrins are to be reiected as vnchristiaÌ„ Finally it is great vanity in you to thinke that the Traditions vnwritten mentioned by Fathers are conforme to your Doctrine writing as you doe pag. 46. By Tradition the Fathers vnderstand not the Fabulous dreames and inuentions of Papals who like Pharisees corrupt the right sense of Scripture by their vnwritten Tradition and affirme those thinges to be Apostolicall which agree with the confessed doctrine of the Apostles like darkenesse with light Thus you with much bitternesse and no lesse falshood For what Gerson de signis ruinae Eccles. sig 5. sayth of the heresyes of his age to wit
of Waldo Wickliffe and Husse Fabulae sunt they are Fables you turne as by him spoken of perpetuall Traditions of the Catholicke and Roman Church The Pharisees did indeed corrupt Scripture But how By Logicall deductions out of the same according to your Protestant and the common Hereticall fashion pretending greater skill then all their Ancestors That they did affirme that their speciall obseruations were Traditions vnwritten from Moyses the Scripture hath not a word yea the thing they most of all obiected agaynst our Sauiour was the written Tradition of Moyses about keeping the Sabboth Day Ioan. 7. From which precept not by Tradition vnwritten but by Logicall inference they concluded that our Lord brake the Sabboth-Day by healing diseased persons thereon So that Pharasaicall Traditions were neuer so much as pretended to be doctrines vnwritten as you imagine but to be doctrines concluded from the text of Scripture by the rules of Reason and Logicke iust according to your Protestant pretence Also what you say that the Fathers Traditions vnwritten be not our doctrines but yours is spoken because you would haue men so thinke though they erre not because you can thinke the same to be so in truth For thus I argue agaynst this your seely Shift The Fathers as appeareth by their wordes vnderstand by Tradition Apostolical vnwritten Dogmata quae peti non possunt è Sacra Scriptura Doctrines of fayth that cannot be gathered froÌ„ the holy Scriptures with such certitude as they may therevpon be belieued as articles of fayth But you pretend and glory that all your Doctrines of Fayth be ex sacris Scripturis petitae so drawne and gathered from holy Scriptures as they are belieued as Fayth only vpon this rule Ergo it is great vanity for you to say that the Fathers by Apostolical Tradition vnwritten vnderstood the Doctrine not of the Roman Church but of your Protestant Separation And if from generality vpon which Ministers whose drift is to deceyue do willingly dwell we descend to particulars we shall find that you reiect those Doctrines customes of the Roman Church as Fabulous dreames and human inuentions which the Fathers expressely and in tearmes affirme to be Apostolicall Traditions To pray for the reliefe of the Soules of the faythfull deceased Protestants esteeme fabulous the (1) (1) Chrys. Homil 69. ad Pop. Fathers affirme it was ab Apostolis sancitum ordayned by the Apostles The binding of the Cleargy-men and those that are in the holy Ministery to single life and from woing wiuing do not Protestants detest as impious (2) (2) Concil Carthag Can. 2. yet the fathers say haec docuâ—runt Apostoli haec seruauit antiquitas this the Apostles taught this was kept by the Ancients That it is damnable Sin for Votaries to marry after their vowes do not Protestants contemne as a fabulous inuention yet (3) (3) Epiphan haeres 61. the Fathers say tradiderunt Sancti Dei Apostoli this is the Tradition of the holy Apostles of God The custome of making the signe of the Crosse on the forhead ProtestaÌ„ts deride as foolish (4) (4) Basil. de Spirit Sanct. c. 27. yet the Fathers affirme hoc tradiderunt Patres nostri in silentio sine literis it was taught by our Fathers the Apostles in silent Tradition without writing The Fast of Lent is it not in neglect and derision with Protestants yet the (5) (5) Hieron Epist. ad Marcell de erroribus Montan. Fathers sayd as we do QuadragesimaÌ„ semel in anno ex Apostolica traditione ieiunamus we fast one Lent a yeare by the tradition of the Apostles Do not Protestants also scorne the feast of Ember-weeke foure tymes in the yeare And yet the (6) (6) Leo de ieiunio sexti mensis Serm. 6. de Pentecost Fathers say ex Apostolica traditione seruantur they are receyued by Apostolical Tradition To fast one fryday or the sixt Day of the weeke in memory of our Sauiours passion Protestants condemne as superstitious yet (7) (7) Epiphan haeres 75. the Fathers say hoc decreuerunt Apostoli the Apostles made this decree and the Church by Tradition from them hath perpetually obserued it The making and blessing of holy water do not ProtestaÌ„ts reiect as magicall Yet the (8) (8) Basil. de spir san c. 27. Fathers say expressely it is a Tradition of the Apostles To mingle water with Wine in the Chalice of the holy Eucharist is thought by Protestants to be fabulous But by the Fathers (9) (9) Cyprian lib. 1. Ep. 3. Dominica institutio the institution of our Lord by Tradition vnwritten deriued to vs. Luther dareth to cast off with a iest the commandement not to receiue the holy Eucharist but fasting that so the body of our Lord may enter in at our mouth before other meates (10) (10) Aug. Ep. 118 ad Ianuar c. 6. yet the Fathers say hoc placuit Spiritu sancto hoc Christus per Apostolos disposuit it pleased the holy ghost it should be so and by his inspiration the Apostles did so appoint What shall I say of (11) (11) Aug. lib. 4. in Iulian. Leo primus Ep. 14. Exorcizandi sunt secundum ApostolicaÌ„ regulam Exorcismes ExsufflatioÌ„s vsed in Baptisme the (12) (12) Origen Homil. 5. in Num. A magno Pontifice Christo eius filiis Apostolis traditam forme of interrogations answeres and other ceremonies That (13) (13) Fabian Ep. 2. ad Oriental Christus instituit they that be baptized be afterwards Chrismed with the oyle of balme (14) (14) Tertul. li. 1. ad vx Apostolica praescriptio Epiphan haer 50. Propter eminentiam celebrationis traditam That they who haue beene maried more then once be not promoted vnto Priesthood out of reuerence vnto that dignity (15) (15) Aug. lib. 17. de Ciuit. c. 4. Hoc votum illi potentissimi vouerant That the Apostles made the vow of Religions perfection That (16) (16) Chrys. homil 17. ad Paph Antiochen A Christo introducta Casian Coenobitarum disciplina tempore praedicationis Apostolorum sumpserat exordium Monasticall profession began by their institution (17) (17) Tertul. de Corona Militis Anniuersarios dies colimus the keeping festiuall Dayes in the honour of Saints deceased (18) (18) Concil Antioc Apostol citat in 7. Synod act 1. The placing the Images of Christ and his Saints in the Church (19) (19) Damascen orat 4. de Imagin Synod Nicen 2. act 7. Their Worship (20) (20) Aug. Serm. 17. de verbis Apost Cyril cathec 5. Mystagog To commend our selues vnto the prayers of Saintes deceased in the holy Sacrifice of Masse These things Protestants detest as Superstitions all which yet the Fathers mantayne to be Apostolicall Traditions metamorphize the word Profitable as to make it signify the same with the word Sufficient which is very hard yet were the text much ouer-short to proue their intent that Scripture alone
impudency is it for Protestants to affirme that Rome was pure Protestant for the first fiue or six hundred yeares and that afterward the Pope changed ProtestaÌ„cy into Papacy brought in Images InuocatioÌ„ of Saints Auricular Confession Adoration of the Sacrament and the like horrible noueltyes and changes of the whole world which could not but haue been noted if they had beene nouelties wheras all histories be silent herein yea they mention the contrary to wit how Popes euer resisted them that would haue innouated about these points monumeÌ„ts of history and antiquity who were (y) What the Minister here sayth pag. 116. that the Pharisees did say as we doe that they had their Traditions by succession from Moyses vrging our Sauiour that he could not proue by history that they had changed their fayth and our Sauiour leauing History refuted them by Scripture this is a figment of his owne head out of meere desire to make the Pharisees seeme like to vs and himselfe to our Sauiour for where doth he read that Pharisees so pleaded agaynst our Sauiour and what blasphemy to thinke that our Sauiour could not haue refuted them by History had they so pleaded shewing where when and by whome they beganne The truth is the Pharisees pretended not their obseruations as successions hand to hand from Moyses but as Traditions of their owne Some they vrged as deductions froÌ„ the Scripture which they Protestant-like did pretend to vnderstand better more rigorously then any before them such was their doctrine agaynst healing diseased persons doing small labors as gathering eares of corne on the Sabboth day much like our Protestant Sabbaâ—arians other they taught as singular inuentions of Piety and Religion found out by themselues for the more exact obseruance of the Law some of which Inuentions were impious some friuolous some pious and therfore allowed by our Sauiour as that of paying tythes vnto God out of euery little hearbe a tradition of their owne not commanded in the Law and yet approued by our Sauiour as binding This you ought to haue done and not to haue omitted that other Luc. 11.42 they are rebuked for obseruing their otherwise pious inuentions for vayne glory couetousnes for preferring small matters because they were their owne aboue the precepts of Gods Law All this is euident vnto them that are conuersant in the Ghospell neuer noted as deliuering contrary doctrines the one to the other Apparantly Vniuersall (z) The Christians called the Chaldaean AssyriaÌ„s the Iacobites or Cophti the Georgians the AEthiopians or Abissines the Thomaeans in India the ArmeniaÌ„s specially those tearmed Franc-Armenians Maronits are vnited with the RomaÌ„ Church haue often lately made their obedience vnto the Pope professing to hold in all points the Catholike Roman faith as you may see in Notitia Episcopatuum 〈◊〉 Miraei lib. 1. c. 16.17.18 spread ouer the world with credit and authority that whole mankind may take notice of her doctrine for the imbracing thereof Conspicuously (a) The Minister pag. 107. saith that it is not inough to proue we haue vnity but we must proue we haue vnity in verity for the Turkes haue vnity and yet haue not verity I answere That the vnity and consent of a grand diffused multitude spread ouer the world in the Tradition of Ancestors about Religion doth euidently reduce Religion to the first external authour publisher the credit of his word The vnity consent of Mahometans in their Tradition from Mahomet proues their Religion to be Mahomets and consequently in the Iudgement of Christians the Religion of a false Prophet Our vnity and consent in the Christian Tradition of our Auncestours from Christ proues euidently our Religion to be of Christ and consequently diuine and true as certainly as it is certaine that Christ Iesus was the Messenger of God and God the Author of truth So that the vnity of the Romane Church proues directly her Religion to be Christs and then by consequence to be diuine verity One the Professours therof agreing in all points of fayth howsoeuer they differ about small vndefined questions Most manifestly Holy in all kind of high and admirable sanctity giuing notorious signes and tokens thereof striking (b) What the Minister here brings out of some zealously complaining agaynst vice is already by vs answered was long agoe by S. Aug. de vtilit cred c. 5. where he nameth these sanctityes as signes of the Church CoÌ„tineÌ„tia vsque ad tenuissimum victum panis aquae non solùm quotidiana sed per contextos plures dies coÌ„tinuata ieiunia Castitas vsque ad coniugij prolisue contemptum Patientia vsque ad cruces flammasue neglectas Liberalitas vsque ad patrimonia distributa pauperibus Thus S. Augustine adding Few I graunt in the Church doe these thinges in respect of the other multitude and fewer do them well prudently yet the people approue applaud loue admire them and accuse themselues they cannot do the like so rising vp towardes God by these examples admiration into carnall men that are not altogeather prophane and diffusing abroad the sweet odour of Christ and the Christian Name In which proofe that these propertyes agree to the Romane and be wanting in the ProtestaÌ„t Church I will not inlarge my selfe as I otherwise might aswell not to weary your Maiesty as also not to seeme to diffide the matter being most cleere of your Maiesties Iudgment Wherfore it is more then cleere that the Roman is the One Holy Catholike Apostolicall Church by whose Tradition Christian Religion hath beene is and shall be euer continued from the Apostles to the worlds end The third Argument PROTESTANTS haue the Holy Scriptures deliuered vnto them by and from the one holy Catholike and Apostolicall Church But they receiued them from no other Church then the Roman Ergo the Roman is the one holy Catholike and Apostolicall Church The Maior I proue If Protestants haue not the Text of Scripture by and from the one holy Catholike Apostolical Church they cannot be certaine they haue the true incorrupt text the Apostles deliuered and recommended as diuine to the first Christians seeing the Tradition of any other Church is fallible (c) The Minister pag. 119. obiecteth agaynst this that if we cannot be sure of the Scripture except the immediat deliuerer therof be infallible then we cannot be sure except we haue the Scripture immediately from the hand of the Pope or generall CouÌ„cell who only are infallible Answere We must as Theology teacheth distinguish immediationem suppositi immediationeÌ„ virtutis that is the immediate person which deliuers Scripture and the immediate authority vpon the credit wherof Scripture is deliuered The person immediatly deliuering may be a single Minister fallible taken solely by himselfe but the immediate authority that deliuers Scripture is euer and must still be infallible to wit the authority of the Churches Tradition For we neither must nor can belieue
because he was a Minister Now if it be granted that gifts and oblations by way of Religion may be made vnto Ministers your discourse against Oblations vnto Saints is eueruated and falleth to the ground For thus I argue If oblations may be made to God onely why are they made vnto Ministers If they may be made vnto creatures why not vnto Saints and Angells as well as vnto Ministers If oblations be proper vnto God how dare Ministers make themselues fellowes with God in this point of his Honour If they be not proper vnto God why do you reprooue vs for offering gifts and vowes vnto the blessed Virgin his Mother Heere you are so taken that you cannot shift away nor euade Fourthly and principally by this doctrine that Religious Adoration is due vnto Ministers you ouerthrowe all you say in the Third point against giuing worship specially Religious vnto blessed Saints and Angells For if Ministers may be religiously adored with reference vnto God why not Saints why not Angells You alleadge (d) Matth. 10.14 Scriptures that affirme Ministers to be the messengers of God and threaten punishment vnto such as will not admit of them But I pray you be not Angells Gods Messengers as much as Ministers yea in a more high holy excellent sort being all ministring Spirits sent in seruice for them that partake the inheritance of saluation Hebr. 1.23 You bring Matth. 10.42 He that shall giue to one of these little ones a cuppe of cold water only in the name of a disciple verily I say he shall not loose his reward How can you hence in force that diuine and Religious worshippe is due vnto Ministers rather then vnto any poore Christian Lazar or Beggar of whome Christ sayth (e) Matth. 25.40 Whatsoeuer you doe to one of my least ones you doe vnto me If Saints liuing vpon earth that be the liuely images of Christ may not be honoured with Religious adoration though what is done to them Christ taketh as done to himselfe what little colour and pretext can you Ministers alleadge why we should honour you with Religious Adoration You produce Galat. 4.14 where the Apostle saith vnto the Galathians You receyued me as an Angell of God eueÌ„ as Christ Iesus Who seeth not that this maks rather for adoration of Angells then of Mynisters S. Paul thought the Galathians did much in that they receyued him as an Angell But you say we must worship Ministers more then Angells to wit with Religious Adoration which is due to God only To the same purpose you cite two Fathers S. Ambrose and S. Gregory S. Ambrose epist. 26. sayth Domino defâ—rtur cùm seruulus honoratur the Lord is reuerenced when the seruant is honoured S. (f) Super Reg. lib. 5. cap. 1. Quam reuerendi sunt optimi Pastores Ecclesiae SaÌ„ctae liquet Dum enim Deo fideliter seruiunt tanto ei amoris vinculo coniunguntur vt quidquid eis ingeritur Diuinae iniuriae ascribatur Gregory writes that good Pastours who serue God faythfully are so conioyned with him in the bond of loue as what is done against them is taken as iniury offered vnto God How do these texts conclude Religious adoration to be due to your Ministeriall worships rather theÌ„ vnto Angels I pray you Syr be not Saints Angells the faythfull seruants of God his friends Be they not conioyned with him in loue as much as any Minister Why then should Religious worship be due to Ministers their Et caetera's and not to Saints their Reliques Images That Saints and Angells be the friends and faithfull seruants of God we certainly know that you Ministers be such how can you make it apparent or certaine And if you cannot why may not we argue agaynst your worships as you argue agaynst Images pag. 233. I am taught by learned Vasquez that the Diuell may lurke in Images and our Aduersary cannot proue that Christ is present or assistant vnto them Now it seemes vnreasonable to worship that which may receyue the Diuell when on the other side one cannot be certayne that it haue any fellowship with Christ. This your argument agaynst Images is stronger agaynst Religious Adoration of Ministers For of the Images we are certayne that they represent Christ Crucified vnto vs we feele this their force and efficacy in our harts when we worship Christ in them But that Ministers may receyue the Diuell that the Diuell may lurke in them we are (g) Luther tom 2. Ieâ—iensi fol. 68. sayth of Carolostadius Puto non vno Diabolo obsessum fuisse miserabilem illum hominem And of Zwinglian Ministers he sayth That the Diuell now euer dwelleth in them that they haue a blasphemous breast insatanized supersatanized and persatanized See the place in the book of the Tigurine Deuines confess Tigur An. 1544. fol. 3. taught by Luther who affirmeth so much of diuers Ministers and by other Ministers that (h) The Tigurine Deuines in the place alleadged say Lutherus cum suis Diabolis And Zwinglius En vt hunc homineÌ„ Satan totus occupare conetur Tom. 2. respons ad Confess Lutheri fol. 478. auerre no lesse of him That Ministers be Christs fellowes or haue fellowship with Christ that Christ is present by sanctity and grace with any of them you cannot make certaine yea according to your Tenet Christ doth not certainly and infallibly assist the whole Church much lesse is it certayne and infallible that he is present and assistant vnto euery Minister Wherefore seing it is certayne that the Diuell may lurke in Ministers and it is not certayne infallible that Christ is assistant vnto them we may conclude by your principles that it is vnreasonable they should be worshipped specially with Religious adoration which yet you do require that men yield vnto you in regard of your vnion with God The second Errour That that cannot be the true Church which hath wicked Visible Pastours §. 2. ANOTHER errour no lesse absurd and sottish theÌ„ this you maintaine to wit that that cannot be the true Church whose visible Rulers are or haue been wicked or impious Thus you write pag. 100. Wicked persons according to S. Augustine are not indeed and verily the body of Christ And agayne they are not in the body of Christ which is the Church because Christ cannot haue damnable members And Bernard sayth that it is euident that Christ is not the head of an Hypocrite but the visible Rulers of the popish Church haue many tymes been as our Aduersaryes themselues report not only Hypocrites but also apparently monstrous and damnable sinners Therfore the Popish Church caÌ„not be the Catholike Church out of which no saluation is to be had And agayne pag. 54. you argue in this manner They which are not of the body of Christ nor of the house of God really and in truth do not constantly preserue or faythfully deliuer Apostolicall traditions nor are they such as the spirit of God infallibly
â—each that Blessed Mary was an entyre Virgin only vntill â—er Childbirth But according to the CATHOLICKE FAYTH he came forth of the Virgins woÌ„be the same still resting entyre and as a Bride-grome out of his Bride-Chamber Now you may crow and crake crowne your Booke as you do in your Picture when you are so pressed by your Aduersary that you are forced to defend your Errour by holding ancient Heresyes and by laying the tearme of Sophisticall Inference vpon the Catholicke Fayth of the Creed and of the whole Christian Church In answering Scriptures you contradict your selfe and grant the Iesuit the Question §. 4. THE vanity of your former brag that the Iesuit hath proued nothing by Scripture is further made apparent in that he doth so vrge you with Scripture as you are sometimes forced to contradict your selfe sometimes to grant as much as he doth require against your selfe The Iesuit pag. 98. proueth that the Church of Christian pastours succeeding the Apostles is infallible in her Tradition because our Sauiour saith Matth. 28. Behold I am with you all dayes vntill the consummation of the world You answere pag. 100. That which is promised vpon condition is not absolute vntill the condition be fulfilled The presence of Christ is promised to the Apostles successours conditionally and as they were one with the Apostles by imitation subordinatioÌ„ that is so farre as they walked in their stepps conformed their doctrine and ministery to the patterne receiued from them Thus you in this place But pag. 174. lin 21. speaking of the absolute perpetuity and duration of the Church you say that the place Matth. 28.20 Behold I am with you all daies vntill the end of the world proueth that the Church is vniuersall in respect of time and that it continueth successiuely in all ages This your saying ouerthrowes what you said that the presence of Christ is promised vpon condition wherin the successors of the Apostles might faile For this place Behold I am with you all dayes vntill the worlds end doth shew the Church to be alwaies in the world no other wayes then because Christ according to his promise is alwaies and all dayes to the worlds end with his Church he caÌ„ not be still in the world with his Church except his Church haue still a being in the world So that according to the truth of this place we may aswell or better say the Church shall not be alwaies in the world then that it shall be in the world without Christ or his Diuine assistance to teach men infallibly the truth Wherfore if by this place we cannot as you say we cannot proue that the Church shall be euer absolutely assisted of Christ much lesse doth this place conuince that the Church shall be alwaies in the world or further then conditionally if it walke in â—he Apostles doctrine Contrariwise if this place â—roue that the Church is absolutely alwaies in the world vntill the consummation therof then à forâ—iori more strongely and more directly doth it proue â—hat Christ is absolutely not onely conditionally â—reseÌ„t with his Church all dayes to the worlds end â—o that to answere the Iesuits proofes of his Religion â—y Scripture you coÌ„tradict your selfe yea somtimes â—rant agaynst your selfe as much as he would proue For to proue the same infallibility of the Church â—e bringeth pag. 3. the place of S. Paul (g) 1. Tim. 3.15 that the â—hurch is the grouÌ„d pillar of truth but the ground of â—ertaine infallible Truth such as the Christian is â—ust be certaine infallible You answere pag. 4. lin â— If by the Church wee vnderstand the Church of Christ â—â—uing afâ—er the Apostles the same is by office and calling â—he pillar and ground of truth in all ages This your anâ—were alloweth vnto the Iesuit asmuch as he desires 〈◊〉 can desire to shew the Church to be alwaies infalâ—â—ble For that which is by office and diuine vocation the â—â—llar and ground of infallible truth hath by diuine â—rdination and assistance sufficiency for the perforâ—ance of that office as is most euident The Church â—hich is fallible may erre is not a sufficient pillar 〈◊〉 ground that is hath not sufficieÌ„cy to be the grouÌ„d 〈◊〉 Christian truth which is infallible For how can 〈◊〉 building sure immoueable stand founded vpon 〈◊〉 vncertaine ruinous and tottering foundation â—herfore seing you grant the church succeeding the â—postles to be in all ages the ground of truth by diuine vocation vnto that office you do consequently allow vnto the Iesuit as much as he would proue to wit that the Church succeeding the Apostles is iâ— all ages vntill the worlds end certaine and infallible in her teaching In lieu of answering you confirme the Iesuits Arguments §. 5. THE Iesuit pag. 38. accuseth Ministers of abusing the word of God who to proue the sole sufficiency of Scripture in respect of all men cite the text of S. Paul 2. Tim. 3.15 The Scriptures are able to make vs wise vnto saluation For the words of the Apostle are directed particulerly to Timothy saying they are able to make THEE wise vnto saluation whence it is consequent that the Scriptures were sufficient for Timothy and are sufficient for such men as Tymothy was to wit for men learned and aforehand instructed by word of mouth and therupon firmely beleeuing all the most maine and necessary points of Christian doctrine and discipline That the Scriptures for men in this manner taught and grounded in fayth are aboundantly sufficient who will deny Thus the Iesuit Vnto whom you shape this answere pag. 39. Although sentences of holy Scripture are sometimes restrayned to the personall and particular subiect of which they are first spoken yet this is not generall and when the same hapneth it must be proued by better arguments then by the bare Emphasis of a word For God said 〈◊〉 Iosuah a man qualifyed aboue the ordinary ranke I will not leaue nor forsake thee Iosuah 1.5 Yet the promise implyed in this text is generall and common to all 〈◊〉 persons Hebr. 13.5 Thus you confirming the Iesuitâ— â—olution in lieu of confuting therof For as the proâ—ise I will not leaue thee made particularly vnto Ioâ—ue in regard he was a iust man doth not agree vnto â—ll men but onely vnto such as Iosue was to wit â—nto iust men and such as seeke God as he did So the â—ext of S. Paul they are able to make THEE wise vnto â—aluation spoken particulerly vnto Timothy in reâ—ard he was learned iudicious aforehand instruâ—ted grounded in Christian tradition doth agree â—nely to Timothy and such men as Timothy was to wit men aforehand taught and grounded in the â—ayth of tradition On the other side as the promise â—ade to Iosue in regard he was a Iust man cannot â—e challenged of other men that be not iust as he was if they rely theron they deceaue themselues â—o the promise the Scriptures are able to make
this place by cogging in your own conceyt as it were the very Text to wit that our Sauiour by these words gaue a command to vse scriptures For it is cleere he did not by way of command say to the Iewes search the Scripturs but by way of permission in respect of their obstinacy whereby they would not without Scripture belieue in him vpon other most sufficient diuine testimonies So that search the Scriptures because in them you thinke to haue eternall life hath this sense Seing you will not be wonne to belieue vpon the testimony of Iohn nor of my miracles nor of my Fathers voyce from heauen but appeale from these testimonyes vnto Scriptures thinking that in them you haue eternall life search the Scriptures in Gods name I am content 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not superficially looke vpon theÌ„ but search deeply into them for being thus searched into they yield testimony vnto me Certainly if our Sauiour had been of the Protestants mind and would haue giuen the precept they pretend he would not haue sayd to the Iewes search the Scriptures because in them you thinke that you haue eternall life but search the scriptures because in them only eternall life is to be had or because nothing necessary vnto eternall life is to be belieued vntill it be cleerly proued by them This he doth not say but rather rebuketh the Iewes for this their Ministerial coÌ„ceite that nothing is to be belieued vpon any other testimony without Scripture He did not therfore command theÌ„ to vse the Scriptures but seing them obstinatly addicted vnto only Scripture he permitted them to proceed in their own way Euen as wheÌ„ Protestants caÌ„not be wonne to belieue neither the testimony of Iohn that is the consent of Fathers nor the testimony of Christs works that is of myracles done daily in his Church nor the Fathers liuely voyce from heauen that is Gods word vnwritten we at last say vnto them Search the Scriptures for euen they giue testimony vnto the Catholike doctrine Hence two thinges appeare First that your two assertions that Christ saying search the Scriptures did command and command euen simple people to vse Scriptures be two fancyes of your owne foysted into the Scripture not by way of interpretation but by way of Historical Relation of the sacred text which is grosse abuse thereof Secondly that if we search deepely into this text Search the Scriptures the same doth cleerly condemne the Protestant fancy that only Scripture is the rule of fayth and shewes this to haue been the ground and principle of Iewish Infidelity The text Matth. 24.24 That euen the elect be deceaued were it possible grossely applied THVS you write pag. 586. Although the Tradition and teaching of the Church be fallible yet vnlearned people where they inioy the free vse of Scripture as in ancient times all people did and if they be carefull of their saluation and desire to know the truth God blesseth his owne Ordinance and ordinarily assisteth them by grace in such sort as they shall not be seduced to damnation Math. 24.24 Thus you encourage simple people to be proud and obstinate in their priuate fancies agaynst the teaching and tradition of the Church For in this speach you assure theÌ„ that reading their vulgar Bible if they be carefull of their saluation and desire to know the truth though they will not regard the Church as the pillar ground and infallible Mistresse of truth yet God will so blesse and assist them as they shall not be seduced into daÌ„nable errour Now what is the bane of Christianity but this false and proud persuasion inserted into the heads of Sots Trinitarians Anabaptists Arians Brownists Familians do they not desire to know the truth who to that end so studiously peruse their Bible Be they not carefull of their Saluation that goe so readily to the fyre rather then abandon the doctrine which by their skill in the Vulgar Bible they iudge to be the sauing Truth In these Wretches you may see how in men desirous to know the truth God blesseth the ordinaÌ„ce of reading the vulgar Bible without regard had to the Church as an infallible Mistresse And as your doctrine is the seed springe of heresy so is the text of Scripture Matth. 24.24 most violently drawne to confirme it For what sayth the text They the false Prophets shall doe great signes wonders that euen the elect be induced into errour if it be possible By which text it is cleere that the elect people of God cannot be finally intrapped in damnable errour This is vnderstood as Deuines speake in sensu composito that is they cannot be deceaued because God ordaynes and foresees that they shall vse the meanes to know sauing Truth which meanes is to cleaue vnto the Tradition of the Church not trusting their owne skill Now then with what engines can you from this truth wrest your Paradoxe that men desyrous of the truth reading the vulgar Bible cannot be damned Are all men desirous of the truth that reade the Bible Gods elect If Heretiks dispute in this manner The Elect cannot be seduced vnto damnation Ergo If they presume on their skill in the Bible not respecting the Churches doctrine as infallible they shall not be seduced vnto damnation Why may not murderers argue in like sort The elect cannot be damned Therefore if they commit murder euery day and so perseuer vntill the end they cannot be damned This argument is as good as yours For the contemners of the Church can no more be saued theÌ„ murderers if our Sauiour say true who so heareth not the Church let him to thee as a Heathen and Publican The text Act. 17.11 about the Beroeans abused TO the same purpose of encouraging simple People to follow their fancyes gotten by reading their vulgar Bible you say pag. â—87 Vnlearnâ—d people by comparing the doctrine of the Church with the Scripture may certainly know whether it erreth or not Act. 17.11 Thus you What sayth the text that thence you may make such deductioÌ„s These were more Noble then those of Thessalonica who receaued the word with all readines of mind searching dayly whether these thinges were so Now behold your manifold abuse of this sacred Narration First the text doth not say these Beroeans were vnlearned how then can you hence conclude any thinge for the ability of vnlearned people to search the Scriptures Agayne the Text doth not say that by comparing the doctrine of Paul with Scripture they came to know certaynly that the doctrine of Paul was true but only that belieuing his doctrine they searched the Scriptures about the same without mention of the successe of their search And if they were resolued by Scripture this was only in one poynt to wit whether Iesus were the Messias about which the Scriptures are cleere and expresse How theÌ„ can you hence proue that vnlearned people may know certainly whether the doctrine of the Church be true by comparing the same
doctrine matter and of things belieued What is Diuine fayth but to belieue things we do (m) Argumentum non appareÌ„tium Hebr. 11.1 Fide credimus ea quae non videmus Aug. de Gen. ad lit l. 12. c. 31. Et Enchirid. c. 8. Fides quam diuina eloquia docent est earum rerum quae non videntur not see vpon the word of God reuealing them whom we know to be worthy of all credit so that howsoeuer some learned men may otherwise see some doctrines reuealed by the light of reason yet neuer by the light of fayth for fayth is that vertue wherby we (n) Fides inchoat meritum Aug. l. 1. retrac c. 23. Et epist. 106. Fides meretur gratiam bene operandi merit and please God by shewing reuerence to his word but what merit or God-a-mercy is it to belieue what we see manifestly (o) Augustin tract 79. in Ioan. Laus fidei est si quod creditur non videtur Gregor hom 26. in Euang. Cyprian Serm. de Natiu Christi Haec fides non habet meritum conuicted by the euidence therof What pious affection to Gods word doth a man shew by seing it to be the truth The third Argument Thirdly it is extreamest Disorder as S. Augustine sayth (p) August de vtilit credendi c. 14. Priâ—s videre velle vt animum purges peruersum atque prae posterum est first to see that we may belieue wheras we ought first firmely to belieue what we do not se that so we may (q) See this Ministers reply pag. 16. The matter and forme of the Bookes shew themselues to be Diuine merit to see what wee haue belieued But Protestants pretend first to see the resplendent verity of Scriptures doctrine thence concluding (q) See this Ministers reply pag. 16. The matter and forme of the Bookes shew themselues to be Diuine that the Scripture being so high and diuine truth as they forsooth see it to be cannot but be reuealed of God and if (r) If Diuine then Apostolicall Reply pag. 19. reuealed of God then preached by the Apostles if preached by the Apostles then the full publike tradition of the Church in all subsequent ages (s) Pag. 105. the Minister sayth If we can demonstrate we mantayne the Religion which the holy Apostles taught this alone is sufficient to proue we are the true Church though we could not nominate any visible Church of our Religion out of History though the Preachers Professors therof were neuer seene nor can be named Thus disorderly they place the Cart before the Horse they know that their Religion is supernaturall truth before they be sure that it is either the doctrine of the Church or of the Apostles or of God The fourth Argument Fourthly it is great blindenes and (t) Field appendix part 2. pag. 20. doth acknowledge that they who see not this light of Scripture and yet pretend it must be brayne sicke and franticke want of common sense for men that digladiate amongst themselues about Scripture and the doctrine therof which is diuine and heauenly and which not to pretend that they are enabled by the spirit to discerne heauenly writings doctrines and senses from humane by the euidence of the thing as easily as men distinguish light from darknes hony from gall Protestants disagree and contend bitterly about the very Scriptures they dayly peruse see and behold which text and sense is diuine and heauenly which not as to omit many other Examples about (t) Luther praefat in Epist. Iacobi edit Ienensi Chemnitius Enchyrid pag. 63. The Epistle of Iames the second of Peter the second and third of Iohn the Epistle of Iude the Apocalyps of Iohn are Apocryphall the Epistle of Iames and about the sense of these words This is my body and yet they (u) Iohn White sayth they know the senses of Scriptures to be diuine by their owne light shyning and by their owne shewing it selfe in them as sweetnes is knowne by it owne tast Caluin lib. 1. Institut c. 7. §. 2. in fine Non obscuriorem veritatis suae seipsum scriptura vltâ—ò praese fert quà m coloris suires albae nigrae saporis res suaues amarae challenge resolution in these matters by the light of the spirit making them to see manifestly the truth of the thinge and to discerne true scripture in text and sense from false as easily as the light of the Sunne from darknes what can be more fond and ridiculous The fifth Argument Fifthly if no man be saued without diuine and supernaturall fayth and if supernaturall fayth be resolued not by the authority of the Church of God but by the resplendent verity of the Doctrine what hope of saluation can wise and prudent men expect in the Protestant Church Without diuine illuminatioÌ„ making them to see the truth of things belieued they cannot haue supernaturall fayth nor be saued if Protestants say true Wise prudent men cannot be so fond as to belieue that they see manifestly the truth of the things they belieue by Christian fayth as the truth of the Trinity of the Incarnation of the Reall presence of the Resurrection of the dead and other like articles belieued What (x) Protestants are forced by this argument to contradict themselues For sometymes they teach that fayth builded on the authority of the Church is but human and acquisite not sufficient vnto Saluation Thus our Minister pag. 14. And yet at other tymes they teach that Nouices and weakelings haue fayth sufficient vnto saluatioÌ„ whose sayth is built vpon the authority of the Church this also is taught by the Minister pag. 22. saying Nouices in fayth ground their historicall fayth vpon the authority of the Church then can they expect but most certaine damnation in the Protestant Church if this Protestant way to resolue supernaturall fayth be the truth The sixt Argument Finally no deuise more proper of Satan to entrap simple soules then the promise of cleare and manifest Truth this being the very (y) Timeo ne sicut Serpens Heuam seduxit astutiâ suâ ita corrumpantur sensus vestri excidaÌ„t simplicitate quae est in Christo. 2. Cor. 11.3 meanes of delusion wherby he deceyued our first parent Eue and (z) Gen. 3.4 wonne her to tast the forbidden fruite for what more gratefull vnto men that grone vnder the (a) Augustin de vtil cred c. 9. Vera Religio sine quodam graui authoritatis imperio iniri rectè nullo pacto potest yoke of Christian authority pressing them to belieue what they do not see theÌ„ this (b) Haeretici non se iugum credendi imponere sed docendi fontem aperire gloriantur Augustin Ibid. promise of Heresy Follow vs you shal be like vnto God seeing the truth you shall by following vs not darkly belieue but know good from bad truth from falshood in matters of Religion by euidence
because knowne by the Churches perpetuall Tradition to be from the Apostles by the Apostles miraculous authority to be of God by Gods supreme Verity who cannot deceaue nor be deceaued to be the truth THE SECOND PART About the Catholike Resolution of Fayth NO doubt but that to the end a man may belieue diuine inward illuminatiō annointing his hart is necessary The question is what is the externall infallible ground vnto which Diuine inspiration moueth men to adhere that they may be setled in the true sauing fayth The answere in few words is this The Resolution of true Religion is firmely assured about foure Principles agaynst foure Enemyes by foure Perfections belonging vnto God as he is Prima veritas Prime and Infinite Verity that cannot deceaue nor be deceaued This I declare and proue The first Principle prooued §. 1. THE first Enemy of true Christian Religion is the Pagan (a) Dicunt pagani Ben◠viuimus or Prophane (b) Fuerunt Philosophi de virtutibus vitijs sublimia multa tractantes Aug. Tract 45. in Ioan. Philosopher who is persuaded he may attayne vnto perfect felicity and Sanctity by the knowledge of sole naturall truth Against this enemy is the first principle of true Christian Religion The Doctrine of Saluation is that only which was reuealed of God vnto his Prophets About this Principle true belieuers are resolued by a perfection which in the first place belonges vnto God as he is Prime Infinite verity to wit that he cannot lye nor reueale any vntruth when he speaks immediatly himselfe by secret inspiration Hēce we thus resolue God the Prime verity cannot reueale vntruth specially about the State-matters of saluation when he speakes by secret inspiration immediatly himselfe But he reuealed in this manner by inspiration vnto his Prophets that men cannot serue him truly nor be saued without knowing supernatural truthes beyond the (c) As mans felicity the blissfull visiō of God is aboue the forces of Nature so it was conueniēt God shold bring him vnto it by belieuing truth aboue the reach of his reason reach of Reason which truthes in particular he reuealed vnto them Therfore the doctrine of saluation is supernaturall truth such as was reuealed of God vnto his Prophets and others whome he did vouchsafe to teach immediatly by himselfe and send them to be the teachers of the world This the prime and highest principle of Christian resolution Protestants not in expresse words but in deeds and by consequence reiect from being the stay of their fayth For as they that belieue the doctrine of Aristotle lastly and finally by the light and euidence therof because it sheweth it selfe to be conformable to reason do not build vpon the authority of Aristotle nor vpon his bare world euen so they that belieue the doctrine of Scripture by the light resplendent verity thereof because it shewes it selfe to be diuine and heauenly truth as Protestants pretend to doe do not build vpon the authority of God the authour and doctour of Scripture nor his bare meere pure word This is most euident for who doth not see that it is one thing to belieue the word of some Doctour by the light of the doctrine and another to belieue his word through reuerence vnto his authority as knowing him to be infallible in his word Hence the Protestant fayth is so independent of the authority of God as though God were not prime verity but fallible in his words yet their fayth might subsist as now it doth This is cleere because let one be neuer so fallible and false yet when his sayings shew themselues to be true we may yea we cannot but belieue his word in respect of the resplendent verity therof But Protestants pretend that the sayings of Scripture shew themselues to be true by the light lustre of the Doctrine belieued therin vpon this resplendēt verity they build lastly their fayth Therfore though God were fallible might be false yet their fayth that his Scripture is truth which sheweth it selfe to be truth by the resplendent verity of the doctrine might subsist Is this the true Christian fayth which depends not vpon Gods being the Prime and Infallible Verity which giues no more credit vnto God then men wil giue vnto a lyar to wit to belieue him so farre as they see him To credit the word of his teaching so farre as it sheweth it selfe to be truth by the light of the doctrine Verily this forme of Fayths resolution is grosse and vnchristian which I am persuaded Protestants would not mantayne did they well vnderstand what they say or could they find some other way of Resolution wherby they might know what doctrine is the Apostles and therfore Gods without being bound to relye vpon the Tradition of the Church The second Principle demonstrated §. 2. SOME will say God is prime Verity by whose word we cannot be deceaued But how prou◠you these pretended diuine reuelations to be truly such Here cōmeth in the second enemy of true Religion who following his blind passion labours to depriue the world of the proofes of diuine reuelations that are more euident then the Sunne This Enemy is the Iew who graūting the doctrine of saluation to be supernaturall truth reuealed of God denies the reuealed doctrine of God to be Apostolicall that is the doctrine which the Apostles preached to the whole world as the doctrine of saluation Agaynst this Enemy is the second Principle of true Religion The Doctrine of saluation reuealed of God is no other but Apostolicall that is which the Apostles published to the world About this principle true belieuers are resolued by a second perfection of the prime Verity which is That he cannot with his seale that is with miracles and workes proper to himselfe warrant or subsigne falshood deuised or vēted by any man Hence we make this resolution God being Infinite verity cannot by signe and miracle testify falshood deuised and vented by men God hath by manifest miracles testifyed the doctrine of the Apostles to be his word and message Ergo the same is not a false religion inuented of men but the doctrin of Saluation reuealed of God The miracles by which the Prime verity hath giuen testimony vnto the Apostles doctrine may be reduced vnto foure heades First the miraculous predictions of the Prophets most cleerly punctually fullfilled in Christ Iesus his B. Mother his Apostles his Church Secondly the miraculous workes in all kindes which Christ Iesus and his disciples haue wrought which are so many so manifest so wonderfull aboue nature as we cannot desire greater euidences Thirdly the miraculous conuersion of the world by twelue poore vnlearned Fisher-men the world I say which thē was in the flowre of human pride glory in the height of human erudition and learning bringing them to belieue a doctrine seemingly absurd in reason to follow a course of discipline truly repugnant vnto sensuality to imbrace a way of saluation
Christian deuided amongst themselues and notorious changers According to this notion the Church is euer visible sensible to all men euen vnto her very enemies For not only Iewes and Infidels but euen Heretickes know in their conscience and sometimes acknowledge in words that the Church is truly Catholike So long as the Church according to this notion of Catholicke is in the sight of the world the world hath sufficient meanes of saluation They that see with their eyes which Religion is Catholicke may easily find out the truth For it is cleer to common reason that the Catholike Doctrine is the Apostles cleere by common discourse that the Apostles miraculous preaching was of God and that God being the prime verity his doctrine ought to be receaued as the truth of saluation On the other side if the Church according to the notion of Catholike be hidden and the light therof lost there is no ordinary meanes left for men to know what the Apostles taught nor consequently what God by inspiration reuealed vnto them We must begin againe anew from a second fountaine of immediat reuelation from God and build vpon the new planting of Religion with miracles in the world by some recent Prophet And if this be absurd then there must euer be in the world a Church whose Tradition is illustriously Catholicke and consequently shewing it selfe to be the Apostles vnto all men that will not be obstinate visible and conspicuous For the Traditiōs of the Church must euer be famous glorious and most notoriously knowne in the world that a Christian may truly say with S. Augustine de vtilit cred c. 17. I belieue nothing but the consent of Nations and countries and most celebrious fame Now if the Church were hidden secret inuisible in any age then her Traditions could not be Doctrines euer illustriously knowne but rather obscure hidden Apocriphall Ergo the Church the mistresse pillar and foundation of truth must be alwaies visible and conspicuous which if need be may be further proued most euidently Thirdly that this Church is Apostolicall and that apparently descending from the Apostolicall Sea by succession of Bishops (d) The Church that hath a lineall succession of Bishops from the Apostles famous and illustrious whereof not one hath beene opposite in religion to his immediate predecessour proues euidently that this Church hath the doctrin of the Apostles for as in the ranke of 300. stones ranged in order if no two stones be found in that line of different colour then if the first be white the second is white so the rest vnto the last euen so if there be a succession of 300. Bishops all of the same Religion if the first haue the Religion of the Apostles and of Peter the second likewise hath the same and so the rest euen vntill the last vsque ad Confessionem generis humani euen to the acknowledgment of humane kind as S. Augustine l. de vtil Cred. cap. 17. speaketh for how could the Tradition of Christian Doctrine be eminently and notoriously Apostolicall if the Church deliuering the same hath not a (e) The Minister sayth p. 67. circa finem That this note of succession makes nothing against the Church of England because their Pastors and Bishops are able to exhibite a pedigree or deriuation both of their ministery and doctrine from the Apostles This is ridiculous For if they can really exhibite such a pedigree and deriuation of their fayth in all ages from Christ to Luther why do they still keepe vs in suspence and neuer exhibite the same which we so earnestly beg at their hands Let them but name the Church or Pastour that did commit vnto Luther the Ministery of preaching his doctrines against the Roman religion The Roman Church made him priest gaue him cōmission to preach her doctrine but to preach agaynst her Religion who gaue him order That commission to preach seeing he had it not frō any Church as is manifest he had it eyther from himselfe coyning a religion of his owne head out of Scripture vnderstood in his owne manner or from Satan with whome he conferred and vnto whose arguments he yielded as himselfe doth witnes Tom. 7. Wittenberg fol. 228. or els immediatly from God and then he ought to haue made this immediate reuelation knowne by miracles Let not Ministers therfore idly say we can exhibite a pedigree feeding vs with wordes but affoard vs present payment of so long an exacted debt If they know the pedegree of their faith the labour is not great to write the names of their Ancestours in euery age That done they may rest For if we cannot demonstrate that these their pretended Ancestours were eyther Catholike Romans or else opposite one to another in substantiall points and this by as authentike records as they do to prooue they held some points of their Religion the victory shall be theirs Is it possible they should thus delude men by saying we can exhibite and yet neuer do it manifest and conspicuous pedigree or deriuation from the Apostles Which is a conuincing argument vsed by the same S. Augustine Epist. 48. circa medium How can we thinke that we haue receiued manifestly Christ if we haue not also receiued manifestly his Church It is a principle of Philosophy Propter quod vnum quodque tale illud magis but the name of Christ his glory his vertues his miracles are to the world famously knowne frō age to age by reason of the Church her preaching who in her first Pastors saw him with their eies Ergo this Church must needes be more famous more illustrious as able to giue fame euen vnto the being and doctrine and actions of Christ. Fourthly this Church is One that is all the Pastors (f) The Minister pag. 108. lin 14. alleadgeth the differences amongst Schoolemē particularly betwixt Dominicās Iesuits about the manner of explicating the efficacy of Grace as an argument that the Roman Church wants vnity of faith as much as Protestants I answer this is Idle these differences not being in matters of faith If Scholmen should preach different doctrines as matters of fayth condemning ech other as Heretikes and the Church this notwithstanding should alow of both sides as her children then there should be in the Church disunion in fayth But the Roman Church doth not allow such dissonant Preachers only she permitteth them to differ in matters they teach as greater probability and priuate opinion If any preach their priuate probabilityes as Doctrines and as matters of fayth condemning others as heretikes except they recall their censure the Roman Church shutteth them out of her communion not permitting disunion in faith For such permittāce would vtterly discredit the authority of her preaching shew that euen in matters of faith she is a Church to be belieued no further thē seene and Preachers therof deliuer and consequently all her professors and children belieue one the same fayth For if the Preachers and Pastors
be proued that she departed from her selfe that is froÌ„ the mother originall doctrines deliuered by the Apostles But she cannot (l) Heere the Minister pag. 128. agayne repeateth his saying that negatiue arguments from humane history are vnconsequent which his saying as hath beene shewed is agaynst the consent of mankind His arguments against this ground of perpetuall Ecclesiasticall Tradition knowne by notorious fame of history are by him named foure but the fourth coÌ„taines foure branches and so they are eight which I will set downe answere First it is not absolutely necessary that the humane history of all matters should be composed Answere There being a cleere lineal succession of Princes and Prelates from the Apostles famously particulrely knowne it is impossible but that historicall TraditioÌ„ eyther written or vnwritten should deliuer most notoriously the substantiall matters of fact done since that time These matters are such as cause great changes in the world as in Ciuill affayres the setting vp the pulling down and changing of renowned Kingdomes States â—n the affayres of the Church the beginnings of ReligioÌ„ the most famous Pastors thereof the conuersions of great Nations the springing vp of heresies poteÌ„t sects their preuailing their being resisted their ouerthrow and commonly also the names of their principall renowned Patrons â—hese illustrious thinges when there is particular Tradition euen to the very names of persons can not be hidden Secondly when history is written it causeth only humane fayth Answer Humane history made by meere human writers and preachers concerning humane and naturall thinges breedes only humayne fayth but Ecclesiasticall Tradition hand to hand from the Apostles made by the Pastours of the Church consecrated to that end by the holy Ghost deliuering diuine reuealed thinges being infallible breedes not only human Fayth but is eleuated by the concurrence of diuine Authority towardes the production of Diuine Fayth as hath beene sayd Thirdly historyes may totally perish and be suppressed or corrupted by the enemies of truth Answere Concerning substantiall renowned matters which are knowne not only by report but also by their permanent effects it is impossible that fame and Tradition should be suppressed or corrupted so long as there is a visible Church in the world For example Arius his doctrine Luthers occasion of changing from the Roman Church King Henryes breach with the Pope and the cause thereof can neuer be suppressed by the ennemyes of truth so long as there shall be a famous Christian Church in the world though about this or that circumstance that are not so notorious questions are mooued and new may arise Fourthly history may be repugnnant to history Answere This cannot be about the substance of the narration when the matters thereof are in manner aforesayd illustrious to wit when they are not only declared by full report but also declare themselues by effects though in circumstaÌ„ce there may be variety of reports Fiftly euen the Papists teach that the principal monuments of antiquity to wit the â—ncient Councells haue not beene faythfully preserued Answere Auncient Geneâ—all Councells concerning the substance of their definitions which they â—id principally intend are and euer were famously knowne yea Tradiâ—â—on hath made the fame of them immortall and incorruptible so long as a visible professing Church shall be in the world Heretikes may endeaâ—our to misreport and corrupt Councells as also they do Scriptures but â—hey neuer could preuayle as concerning any substantiall matter Sixtly many things suppositious haue beene added to the workes of the ancient 〈◊〉 bastardly bookes passe vnder the tytles of Fathers Answere As though also there haue not beene many suppositious bookes vrged as Scripture by Heretikes to wit the Ghospells of Peter of Thomas of Bartholomew Doe not the most ancient Fathers namely the Councell of Carthage S. Augustine receyue some bookes of Scripture to the number of 12. which Protestants partly Caluinists partly LutheraÌ„s reiect Must we therfore refuse triall by Scripture No It is sufficieÌ„t that we haue by most certayne TraditioÌ„ innumerable works that are vndeniably ancient though question be mooued about some which therefore cannot be vrged till they be knowne to be ancient Seauenthly the Papists being a part purge alter such records Answere This is vntruth we purge not any of the bookes of the ancient as any may see with his eyes that will take the paynes to read our Index Expurgatorius set forth by the Protestant Iunius and compare the Expurgations with the bookes Eightly the Papists despise and contemne Historians as Eusebius Sozomen Socrates when they are agaynst their Tenet Answere When good Historians do not agree the matter caÌ„not be certayne but must be decided by coÌ„iÌ„ecture which doth neuer happeÌ„ about the substance of famous facts that by effects made themselues notorious to the world When historians are singular they may be reiected specially when the authours are otherwise heretikes and the narrations wherein they be singular fauour their heresyes Thus Eusebius being an Arrian is not trusted in some narrations agaynst others historians concerning Constantine that seeme to fauour Arrianisme Socrates and Sozomen being Nouatians are not easily credited in singular narrations in the behalfe of their Sect Though as I sayd concerning matters illustrious facts which make themselues euident to mankind by effects as are the changing of ChristiaÌ„ Religion ouer the world resistance made agaynst all open and notorious sects and who were the resisters who the resisted such difference is neuer found about substance but only in circumstance And only this Tradition of the Church concerning these kinds of notorious matter which is as cleerly Apostolicall as the sunne is bright at Noone day we make the ground of our beliefe that our Roman Religion hath not beene changed since the Apostles be proued to haue changed her doctrine since the Apostles by any monuments of History or Antiquity yea the contrary in my Iudgement may be most euidently proued in this sort The doctrines that were for diuers ages vniuersally receyued in the Christian Church and no time of their beginning is assignable must be doctrines vnchanged comming from the Apostles But it is most cleere (m) Because this matter is stifly not to say outfacingly denyed by the Minister pa. 129. 134. behold the very words of Protestants D. Hutterus Luthers successour in the chayre of Wittenberge de sacrificio Missatico pag. 377. I willingly acknowledge that the Roman Idolary whose pyth is the sacrifice of the Masse did occupy in manner the whole world specially for the last thousand yeares Hospinian the successour of Zwinglius in his chayre superintendency Hist. Sacram pa. 1. pag. 157. In the age of Gregory the Great that is more then a thousand yeares agoe all maÌ„ner of popish Idolatry superstition as a mayne sea ouerwhelmed and drowned in manner the whole world no man making resistance agaynst it Simon de Voyoâ— a Geneuian Minister and of Caluins schoole in his
yet his doctrine is agaynst the whole Consent of Deuines expresly agaynst S. Augustine who sayth that a man holding with Photinus whose Errors were fundamentall agaynst the Trinity God head of Christ thinking he holdes Catholike doctrine is not yet an (*) The Minister sayth pa. 196. that the IESVITE cites not Augustine truly for he ōly saith I would not affirme of such a person that he is an Heretique Answere This is vntruth S. Austine saith Istum nondum haereticū dico I do affirme this mā not to be yet an Heretique though he hold fundamentall errour till he knowe he dothe it agaynst the Catholike CHVRCH What he addeth that S. Austine meanes that ignorance is not heresy in foro Ecclesiae but is heresy in foro caeli is ridiculous for the contrary is true because whosoeuer denyes though ignorātly the knowne articles of the Creed is an heretike in foro Ecclesiae because he is presumed to erre out of contempt not out of ignorance But if he be truly ignorant he is no heretike in foro caeli because verily he is not willfull Heretike till warned that he holds agaynst the Catholike Church he chooseth to perseuer in his errour Hence I inferre that Protestants erre fundamentally according to the second kind of erring to wit in the manner in all points they hold agaynst the Roman Church which I haued proued to be the true Catholike Church For he that holds any priuate opinions so stifly as rather thē forsake it he denies abandons the Catholike Church a mayne article of his Creed erreth fundamētally as is cleere But Protestants hold their priuate opinions so stiffely as therupon they haue denyed and abandoned the Catholike Church to wit the Roman Neyther doth it import that they retayne the word hauing reiected the sense seeing not the letter of the Creed pronounced but the matter belieued makes men Christians Neyther is it inough to say that they belieue the Church of the Elect seeing the Church of the Creed is not the Church of the only Elect a meere Fancy but the visible and conspicuous Church continuing from the Apostles by succession of Bishops which thus I prooue The Church whereof Christ sayd I am alwayes with you to the consummation of the world is the Church of the Creed or the Church which to forsake is damnable For the Church wherewith Christ still abideth not according to corporall visible presence but by his spirit is the body of Christ whereof he is head into which he infuseth the life of grace consequently he that forsaketh this Church forsaketh the body of Christ and the head thereof and cannot liue by his spirit but is in a dead and damnable state as a member cut off and separated from a liuing body as S. Augustine epist. 50. de vnit Eccles. c. 16. long agoe noted The Catholike Church is the body of Christ whereof he is head out of this body the Holy Ghost quickeneth no man Now the Church wherof Christ sayd I am alwayes with you to the consummation of the world is not the Church inuisible of only the Elect but a visible Church deriued by succession from the Apostles Therfore he that forsakes the Church deriued by succession from the Apostles forsakes the Church of the Creed the Catholike Church the body of Christ puts himselfe into a dead damnable state may haue all things besides saluation and eternall life as Fathers affirme whose testimonies in this behalf are notable and famously knowne whereunto D. Field yieldeth acknowleging one holy Catholike Church in which only the light of heauenly Truth is to be sought where only grace mercy remission of sinnes and hope of eternall happynes are found AN ANSVVERE TO THE Nyne Points proposed by your most Excellent Maiesty I Haue bene large in my former proofes that the Roman is the one holy true catholike church whose Traditions comming downe by perpetuall succession from Christ and his holy Apostles are so constantly and strongly to be belieued that no proofes out of Scripture by priuate interpretatiō vnderstood though seeming most euident may stand to contest (a) The Minister here spends a whole leafe of Paper in bitternes gall against vs as if we did professe to preferre Old Custome before knowne Verity It is not so but thus the case standeth between Protestants and vs. First as for Verity neither they nor we know our Religion to be verity by manifest sight nor by the light lustre euidence of the thinge or doctrine as both of vs must acknowledge if we be sober Secondly there be records which by Tradition we know to haue bene giuen by the Apostles which vpon good warrant are belieued to deliuer nothing but Gods holy word Thirdly when Controuersies arise about this word of the Apostles and there be different opinions about the sense therof seeming arguments be brought on both sides we thinke that side ought to preuaile as the truly Christian for which perpetuall Christian Tradition Custome stand Fourtly we Iudge that that side ought to be reiected as not truly Christian where Christian Tradition is so notoriosly defectiue as they cānot ascend from this age vpward towards Christ by naming professours of their Religion higher then one hundred yeares or if they presume to passe further they are presently conuinced to feigne as it happeneth vnto Protestants This is the summe of all that hath been hitherto sayd and the forme of the Catholicke proceeding about their resolution of fayth against thē And this I haue not done without purpose assuring my selfe that if your Maiestie were throughly perswaded in this point you would without any mans help most easily and fully satisfy your selfe in particular controuersyes out of your owne wisdome and learning For as some that haue bene present at your Maiesties discourses casually incident about Religion report few of our Deuines though trained vp continually in Academies and Exercises of Theology are able to say more thē your Maiesty in defence of the catholicke cause for particular controuersyes when you please to vndertake the patronage thereof which I can easily belieue out of my owne Experience who could not but admire seing your Maiesty so well acquainted with our doctrines and so ready and prompt in Scholasticall subtilities Wherfore most humbly I beseech your most Excellent Maiesty to honour these my poore labours with a gratious perusall of them accepting of mine Answers whē they may seeme reasonable being in defence of doctrines receiued from Auncestors which deserue approbation when there is no euidency against them and of your abundant clemency pardon my prolixity seeing the questions by your Maiesty proposed were so difficill and obscure as I could hardly haue made any shorter full explication of them THE FIRST POINT The (b) The Minister in this question knowes not well what to stand vnto He graunts the question and then he denyes it agayne contradicting himselfe yea censuring his owne whole
can cleerly demonstrate the conâ—â—ary And if they desire to know then they know the particulars â—or what our Minister sayth pag. 319. lin 20. That a father in Lonâ—â—n may be solicitous about his sonnes safety that is at Constantinople and yet not â—â—ow the particulars is friuolous for this London Father is not blessed 〈◊〉 he may be desirous to know particulars and not know them and so be â—erplexed for want of his knowledge The Saints in heauen are blessed â—nd so desire not to know any thing but they know it Therfore seing â—ccording to the instinct and inclination of solicitous Charity they cannot â—ut desire the knowledge of their friends affaires they must if they are â—erfectly blessed be satisfied in this their charitable desire to know such things as may concerne their honour done vpon earth the state of their freinds â—ouers liuing in danger to succour them by their intercessions of whose saluation they be still sollicitous though secure of their own as S. Cyprian writes Wherefore our doctrine that Saints see our prayers being deliuered so constantly by the Ancient Fathers so conformable vnto the principles of Christian beliefe about the blessednes of Saints so consonaÌ„t vnto expresse passages of Scripture we may iustly expect that vnto Protestants it would not be displeasing did they looke on it with vnpartiall eyes Specially they hauing no Text of Scripture that may make so much as a shew of direct opposition agaynst it The place continually obiected out of the Prophet Esay 63.16 Abraham knew vs not (f) This place is impertinent also in regard that Abraham and Iacob were not theÌ„ Blessed nor saw God from which Blessed vision the knowlege of things done in this world floweth as a sequell in the triumphant Saints It is vnderstood by S. Hierome in c. 63. Isa. de scientia approbationis that Abraham Iacob did not know that is esteeme and approoue the proceeding of their children the Iewes Israel was ignorant of vs thou O Lord art our Father thou our Redeemer hath this sense Abraham and Iacob when they liued vpon earth and carnally begot children did not know particularly their posterities and so could not beare them such particular affection whereas God can doth distinctly see and know their necessityes aforehand yea before men are borne and prouides agaynst them deliuering his children out of theÌ„ And therfore he is the only Father the only Redeemer Abraham and Iacob not deseruing the name of Father in comparison with God Makes this against the Saints hearing our prayers (g) I desire the Reader to note on the one side how Protestants boast of Scriptures on the other how vnable they are to bring one probable text agaynst Inuocation of Saints Whereas contrarywise the places for the Catholicke doctrine that Saints 〈◊〉 our prayers are so cleere as ProtestaÌ„ts fly to their types and tropes leauing the literall sense without warrant from the sayd Scripture and so by casting a figure euade froÌ„ Gods cleere word Wherfore the cause they appeale vnto Scriptur is not because they thinke the Scripture is cleere for them not much cleerer for vs But because by Scripture they cannot be so cleerly confounded as by Tradition For about Scripture Heretiks euer wrangle pretending that by deductions and inferences they prooue their doctrine being destitute of formall Scripture wherof ignoraÌ„t people caÌ„not iudge For what know they when deductions are good But when they were vrged by Tradition to shew the Pedegree of their Professours they were as dumbe as ours now are that the Fathers said vnto them Confingant tale aliquod let theÌ„ if they can feigne and deuise a pedegree of professours agreeing in the same forme of Faith wherof the first was an Apostle and the last a Protestant The worship in Spirit and Truth with outward prostration of the body due vnto Saints §. 3. THE third cause of their dislike is that we giue the honour of the Creatour vnto the Creature honoring Saints with Religious worship in spirit truth euen to the prostrating of our bodyes before them whereby we giue them honour due to God only and bring in many Gods as the Heathens did To this Obiection made long agoe by Faustus the Manichee S. Augustine lib. 20. cont Faust. c. 22. answereth in these words The Christian people doth celebrate with Religious solemnity the memoryes of Martyrs to the end to stirre vp themselues to their imitatioÌ„ that they may be assisted with their prayers and associated vnto their merits c. But with the worship tearmed in Greeke Latria and which the Latine language cannot expresse in one word being a certayne subiection seruitude due properly to the Deity only we do not honour any but only God nor thinke that this honour ought to be giuen but only to him These words of S. Augustine shew that worship of Saints to be on the one side more then Ciuil and on the other side lesse then diuine more then ciuill as proceeding out of acknowledgement of the excellency Saints haue superiour vnto all naturall by which they be partakers of diuine perfection in that high degree as no substance can by nature participate thereof and therefore S. Augustine with good reason tearmes it religious (h) The Minister pag. 312. contrary to his custome proposeth this argument truly To euery kind of excelleÌ„cy there is a worship due proportionall to that excellency but the blessed Saints and Angells haue a speciall kind of excellency which is supernatural superhumane more then ciuill Therefore speciall honour proportionall to the excellency and superior vnto humane and ciuill is due vnto them To this argument he answereth That in Saints there is dignity of grace and glory and honour is due in respect of the same but not religious worship Thus he what is this but to trifle talke in the ayre who doubts M. White but there is the dignity of grace and glory in Saints and honour due vnto it Speake plainly and mutter not betwixt the teeth Is the honour due to Saints proportionall to their excellency that is more then ciuill Is it superhumane supernaturall as their excellency is Is it superiour vnto that kind of honour which is due vnto ciuill magistrates and other human honourable personages in regard of meere naturall perfectioÌ„ If you grant that worship superhumane and more then ciuill is due vnto Saints you grant as much as we desire to proue The tearme of Religious worship is ambiguous Sometimes religious worship is taken for that which is an elicitiue formall act of Religion of diuine worship due vnto the increated excellency of the Creatour In this sense the worship of Saints is not religious At other tymes it is taken for worship which is an imperatiue act of Religion that is worship done to Saints out of inward Religion and deuotion towards God whose seruants and friends they are In this sense the worship of Saints is Religious