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
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
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
〈◊〉 Tradition vnwritten that this is the prime ground of â—ayth more fundamentall then Scripture you most larâ—ely labour to refell and tearme it pag. 91. an Anti-â—hristian and impudent assertion to depresse the written â—ord of God exalt the prophane bastardly Apocriphal â—â—aditions of the Pope This is bitter inough yet cerâ—â—ynly you teach that there be traditions maintayâ—ing and vpholding the Scripture in authority or 〈◊〉 you speake ineptly not knowing what you affirâ—e For some two pages before this your reprochfull words to wit pag. 89. you thus distinguish about Traditions The Church hath no perpetuall Traditions but such as are EYTHER contayned in Scripture OR which are subseruient to MAINTAINE the Fayth Verity and AVTHORITY of the Scripture the doctrine thereof Thus you I demand of you These subseruient Traditious about fayth and doctrine be they contayned in Scripture or not If they be your distinction is senselesse one member thereof not being condistinct agaynst the other for if subseruient traditions be traditions coÌ„tayned in Scripture what more inept then to say traditions eyther contayned in Scripture or subseruient If they be not contayned in Scripture but condistinct from them then according to your distinction there be some traditions not contayned in Scripture which maintayne and vphold the authority of Scripture and the verity and doctrine thereof If you grant this as you must vnlesse you will grant your distinction be voyd of iudgment then must you also grant tradition to be more fundamentall then Scripture For thus I argue That which is the ground of the authority of Scripture is more fundameÌ„tall then Scripture That which doth mantayne and vphold the authority of Scripture is the ground and foundation of the authority of Scripture Ergo That which doth vphold and mantayne the authority of Scripture is more fundamentall then Scripture Now your selfe ascribe vnto Tradition subseruient condistinct agaynst written Tradition the office of mantayning the authority of Scripture So that eyther you know not what you doe write or else by your owne distinctions you are conuinced to establish that very doctrine which elsewhere you so sharpely censure as Antichristian impudeÌ„t prophane bastardly Certainly you are a seely Disputant about matters of Theodogy No more sense or iudgement is there in the distinctioÌ„ you make of holy Belieuers into triumphant militant pag. 49. The tearme Church say you is taken in the holy Scripture for the vniuersall number of holy belieuers in all ages and more strictly for the whole number of holy belieuers vnder the new Testament Hebr. 12.23 Apoc. 5.9 Ephes. 5.25.27 And thus it comprehendeth both the Church militant triumphant Thus you distinguishing the Church of belieuers into militant and Triumphant whence it is consequent that the Triumphant Saynts in heauen are belieuers What more ridiculous and agaynst the prime and knowne Notion of Triumphant Saynts It may be God permitted you to stumble vpon this grosse simplicity through want of reflexion that you might thereby be warned to reflect vpon the foulenes of another doctrine which wittingly willfully you mantayne though being no lesse exorbitant then this The doctrine is that your Protestant Militant Church is a multitude who (a) Iohn White in his Defence pag. 309. by diuine illumination see manifestly the truth of thinges belieued of the Blessed Trinity and other mysteryes that you are like not vnto men (b) Francis White Orthodoxe pag. 108. which see a farre off a certayne obscure glimmering of the light but vnto men that coming to the place where the light is behold the sayd light in it selfe Verily to tearme the Church militant a multitude of BEHOLDERS resolued of truth by manifest light euidence is as Exoticall and as idle Gibberish in Christian Theology as to call the Church triuÌ„phant a multitude of BELEEVERS that warre and walke by Fayth As for your Protestant triuÌ„phant Church if they did not formerly belieue in this life the word of God without seing the light lustre and resplendant verity of the doctrine thereof as you pretend they did not I do not doubt but they are belieuers in the next world to wit in the number of them of whom the Apostle writeth Ioan. 2.9 credunt contremiscunt Ignorance in Scripture SECT IV. CONCERNING Holy Scripture you brag intollerably in euery page of your Reply how the same standeth cleerly on your side and that the Iesuit hath not been able to proue any of the Nine Poynts by Scripture How vaine this your vant is doth appear by the Reioynder wherin you are proued almost in euery controuersy to forsake the litterall and plaine sense of Scripture and to deuise now figuratiue typicall and mysticall interpretations How idlely also you dispute out of Scriptures for matters of greatest moment which you most confidently maintayne in your Religion is made euident by what hath been shewed concerning your arguing for the preteÌ„ded Diuine Ordinance binding ignorant Laymen to read the Scripture Notwithstanding that your ignorance herin may more indeniably appeare I will add here some other arguments and tokens of the same to wit vnto what shamefull shifts you are forced to answere Scriptuâ—es brought by your Aduersary in the behalfe of Caâ—holicke doctrine You deny the Text and Context of Scripture §. 1. FIRST many times you are enforced by your aduersary when you cannot answere to deny the â—ext context of Scripture wherof I alleadge two â—xamples The Iesuit pag. 480. to proue that Christ â—romised eternall life vnto the worthy participant â—f the sacrament vnder the forme of bread bringeth â—he words of our Sauiour Iohn 6. Qui manducat hunc â—anem viuet in aeternum he that eateth this bread shall â—ue for euer You in the place quoted answere The â—cripture Iohn 6.51 saith not whosoeuer eateth sacraâ—entall bread without wine shall liue for euer but if any â—â—te this bread which came downe from heaueÌ„ to wit Christ â—â—sus incarnate shall liue for euer And then it followeth â—nlesse you eate the flesh of the sonne of man and drinke 〈◊〉 blood you shall not haue life in you Iohn 5.53 Thus 〈◊〉 Now marke vnto what straytes maugre your â—â—agging you are brought by the Iesuite First you are not acknowledge these words cited by the Ieâ—â—ite he that eateth this bread liueth for euer to be our â—â—uiours but onely those If any shall eate c. Wherâ—â— they be our Sauiours the expresse text of Scripâ—â—re in so many words syllables Iohn 6.59 which â—â—yth He that eateth this bread liueth for euer Seâ—â—ndly you are compelled to answere that Christ â—â—ter he had said he that eateth this bread liueth for â—â—er said Vnlesse you eate the flesh and drinke the â—â—oud of the sonne of man you shall not haue life in â—ou By which ensuing senteÌ„ce he did as you thinke â—eclare the former If any eate this bread c. that it must not be vnderstood of Sacramentall bread without wine This is
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
sinne euery way What is hence consequent That except you recall your Censure you must censure the Fathers as Gracelesse Dānable lyars Franticke fooles so great is your passion and so small your iudgment in rayling at the Iesuit Secondly you are to be pittyed in regard your passion is so extreme as you cannot ioyne togeather the parts of your discourse in any sensible manner You say that the Iesuit holding the Blessed Virgin was immaculate and pure from actuall sinne is like to Acesius the Nouatian who thought himselfe pure and innocent and denyed possibility of saluation vnto men that sinned after baptisme so leauing no ladder to Climbe vp to heauen but only that of Innocency What can be more inept then to lay this censure on the Iesuite in that respect If the Iesuite hold the Blessed Virgin to haue been euer free from actuall sinne doth it follow that he must also so esteeme of himselfe as did the Nouatian May he not iudge her to be an Immaculate Virgin and yet himselfe a sinfull man crauing pardon of his sinnes by her prayers And if he should be so fond also as to thinke himselfe vnspotted pure from sinne doth it follow that he must needes with Acesius exclude from saluation all penitent sinners allow no ladder vnto heauen but only that of purity taking away the other of pennance Surely you cannot but see this your Inuectiue to be not only wrongfull but also witlesse The same distemper of passion causeth you not to marke the want of coherence betwixt your Textuall assertions and Marginall proofes In your text you say The Iesuit by saying the Blessed Virgin was pure from sinne hath lost his witts by the feauer of pride In proofe hereof you cite in your margent this sentēce of S. Cyprian Quisquis se inculpatum dixerit aut superbus aut stultus est who so doth say that himselfe is without sinne is eyther proud or a foole Do you not yet perceaue the wonderfull impertinency of this proofe Let the same be put into forme then you will perchance presently feele it Whosoeuer sayth that himselfe is without sin is a proud foole The Iesuit sayth that the mother of God was without sinne Ergo The Iesuit is a proud foole Verily the Iesuit is not so great a foole as he who doth not perceaue the folly of this arguing which is iust as good as this Who so thinketh himselfe the holyest learnedst Deuine of this age is a very foole But Francis White thinketh Iohn Caluin the holyest and learnedst Deuine of this age Ergo Francis White is a very foole Suppose you were thus conceyted of Caluin and some Catholike Deuine should thus come vpon you for the same would not his folly seeme prodigious vnto all learned men Other falsifications I might yet further discouer as pag. 5. lin 8. where to shew that the Church shall not be alwayes visible Aug. de vnit Eccles. c. 16. you bring the Donatists obiection The Scriptures fortell a large reuolt from heauenly truth 2. Thessal 2.2 these words from heauēly truth are added to the Text for the Text only sayth first there shall come the defection or reuolt which most Expositours vnderstand from the Roman Empire And pag. 519. citing 1. Iohn 5.18 He that is begotten of God SINNETH NOT for the Diuine generation keepeth him and the wicked One toucheth him not you omit sinneth not that the Scripture might not seeme to auouch what you so bitterly rayle agaynst that the Saints of God by speciall grace may liue without sinne Likewise to reproue the Iesuites doctrine that Saints though they sinne venially yet doe not sinne agaynst the Diuine Law For this Law doth exact thinges of men no further then they are necessary vnto eternall life but Veniall sinne destroyeth or opposeth nothing that is necessary to eternall life Agaynst this doctrine you argue pag. 522. lin 20. If iust men haue any sinne they performe not all the Diuine law requireth for euery sinne is a transgression of the Diuine law 1. Iohn 3.4 Heere to the Text of your English Bible you adde Diuine the Text being Euery sin is a transgression of the Law or of a Law And this sentence is true for though Veniall sinns be not against the Diuine speciall law because they are not against Charity and Saluation yet they are against the law of reason which bindeth mē as much as may be not to be forgetfull inconsiderate euen in small matters And though some sentences of Scripture recōmend these small thinges vnto vs it is only to put vs in mind of what we are bound vnto by the law of reason not to lay new diuine obligations vpon vs Many such other tricks of your falshood I omit to discouer for breuityes sake Ignorance Fraud and Falshood in alleadging Fathers and all manner of Authours SECT V. IN this subiect I might be large you being copious in your quotations whereof scarce one is to be found which being examined to the originall is not eyther impertinent or wrested agaynst the Authours mind or falsifyed by mis-translation in the very text Which to discouer fully and particulerly were an hugh worke and hardly worth the labour and no wayes necessary For euen as to the end that one may know the Sea to be salt it is not needfull that he drinke vp the whole mayne two or three tasts taken heere and there may sufficiently resolue him of this truth so foure or fiue examples in euery kind may more then abundantly serue to make this your want of conscience knowne vnto your vnwary Credents that they may see whome they trust in a busines that doth so highly import These your falsifications are of two kinds some crafty and subtill some grosse and impudent Crafty falsification is when to draw Authours to your purpose in your translation of their text you eyther adde to it or detract frō it some words or particles thereby changing the sense or else cite their words truly but contrary to their meaning Grosse falsification is when you lay doctrines to the charge of Authours which they reiect euen in the places by you cyted Both these kinds of falshood S. Paul doth signify to be practised by Heretikes Ephes. 4 8. where he sayth That Christ hath left Pastours and Doctours to his Church to the end that we be not carryed away with the blasts of euery doctrine by the wylinesse of men to circumuent weakelings in errour What be the blasts of hereticall doctrine but their violent and audacious falsifyings of Scriptures and Fathers What their wylinesse to circumuent in errour but crafty corruption by stealing away or cogging in words in their producing of the monuments of Chistian Antiquity The Greeke word vsed by S. Paul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies properly cogging of the dyce or helping the dyce craftily to cast what chāce they please Euen so Heretikes by helping the yee by cogging wordes in out of the Text make
likenes and similitude confoundeth â—he sight not to discerne the one from the other In scriptuâ—es it is not so the doctrine proposed therein being not gold mingled with earth but pure Gold the word of God is pure syluer refined wilth fire so that the Scriptures be not mettals that require workemeÌ„ to seuer in their doctrine Drosse from Gold they offer a ready and refined treasure to them that seeke the riches hidden in them Thus S. Chrysostome and he doth there largely discourse how euery thinge in Scriptures euen the Chronologies and proper Names of men do affoard wholesome and profitable doctrine to the Reader but to find this treasure we must not as he there sayth nudam tantùm scripturam aspicere sed insistere cum studio repositas scrutari opes not only looke vpon the Scripture but insist with study search out the riches hoarded vp therein Haue you not theÌ„ notoriously falsifyed the sense of his discourse by the insertion of words of your owne In the behalfe of your Protestant sole-sufficiency of Scripture you cite (d) Pag. 50. in Marg. lit E. pag. 3. lin 6. in marg lit E. alibi saepe this sentence of Durand tearming him A famous Scholeman Ecclesia licèt Dei Dominationem habeat in terris illa tamen non excedit limitationem Scripturae Although the Church haue the power authority of God vpon earth yet that authority doth not exceed the limitation of the Scripture This place is by you alleadged many tymes in this your Reply but most impertinently For his meaning is that the Church though it haue the authority of God vpon earth (e) Matth. 16. v 20. Quicquid solueris quicquid ligaueris super terram erit solutum ligatum in caelis yet the same power is in some cases restrayned and limited by the Scripture In which respect the Church cannot dispense in many thinges wherein God might dispense In (f) Ecclesia licèt habeat authoritateÌ„ Dei in tertio illa tamen non excedit limitationeÌ„ Scripturae Scriptura autem docet expresse seruos conuersos ad fidem adhuc manere Dominis suis prioribus licet illi maneant infideles particuler she cannot saith he exempt slaues that be made Christians from their subiection vnto their old Maâ—sters because that the Scripture doth expressely teach that Slaues conuerted vnto the Fayth are to be still subiect to their former Maisters though their Maisters be Infidels Thus Durand Now what is this to the purpose of prouing that men are bound to belieue nothing but what is cleerly contayned in Scripture Except according to your skill in Logicke you will argue in this sort The Church cannot do the thinges forbidden her in Scripture because her power is not beyond the restraynt thereof giuen in the Scripture Ergo she cannot belieue teach doctrines proposed vnto her by the rule of Tradition without Scripture which is a thinge commended vnto her in Scripture Hold the Traditions you haue whether by speach or by Epistle 2. Thessal 2.15 How many tymes in this your Reply haue you cited this testimony of the Maister of the Sentences (g) Lombard l. 4. sent d. 18. lit f. God doth not still follow the iudgment of the Church which sometimes through ignorance and surreption iudgeth not according to truth This I say you cite (h) See pag. 89. in lit â— p. 93. lit d alibi to proue that the Church may erre in fayth at the least about secondary articles And yet it is most certayne and euident that he speakerh of iudgment in criminall causes For hence he inferretth (i) Soluere noxios vel damnare se putant innoxios cùm apud Deum non sententia Sacerdotum sed reorum vita queratur Et ita apertè ostenditur quòd non semper sequitur Deus iudicium Ecclesiae quae per ignorantiam surreptionem interdum iudicat the Church-meÌ„ must not thinke because Christ said vnto them whatsoeuer you bind or loose vpon earth shall be bound loosed in Heauen that therefore they may condemne the Innocent and absolue the Nocent For God in such case doth not follow their sentence but iudgeth according to the life of the accused To prooue that the Roman Bishop was not anciently acknowledged the supreme Pastour of the Catholike Church you say pag. 161. lin 15. Pope Stephen was sleighted by S. Cyprian and other Bishops of Africa In proofe whereof you cite in your margent (g) Ibid. lit D. these wordes of Firmilian (h) Firmil apud Cyprian epist. 75. Atque ego in â—ac parte iuste indignor in tam manifestam apertam Steâ—hani stultitiam quòd qui sic de Episcopatus sui loco gloriaâ—ur se successionem Petri tenere contendit And indeed I am iustly grieued against the open manifest folâ—y of Stephen that he so much glorieth of the dignity of his Bishopricke and standeth vpon his hauing the succession of Peter Thus you Now behold your falshood for I omit your ignoraÌ„ce in naming Firmiâ—ian as a Bishop of Africa whereas he was a Bishop â—f the East to wit of (i) Euseb. Hist. Eccl. l. 6. c. 20. Caesareae Capadocensis Episcopus Caesarea in Cappadocia Your Legier-de-maine I say and falshood is twofold First you omit to let your Reader know that this Firmilian when he wrote this Epistle was a Quartaâ—eciman and also addicted to the Errour of Rebaptiâ—ing theÌ„ that had been baptized by Heretiks And because S. Stephen a most (k) Vincent Lyrinensis aduersus Haeres cap. 9. Holy Pope Martyr had made a decree against their Nouelty (l) Cyprian epist. 74. Nihil innouaÌ„dum praeâ—erquam quod traditum Let no nouelty be admitted â—ut let the ancient Tradition be kept this Firmilian wrote against him an Epistle full of sharpe contumelious speach Had you mentioned this quality of Firmilian which I do not doubt but you knew your impertinency would haue been apparent For this supposed your Argument goeth thus Some Bishops specially Firmilian erring against Fayth and blasted for the tyme with the spirit of Heresy wrote a coÌ„temptuous Epistle against the Sea of Peter Ergo the Sea of Peter is not by diuine Institution the Rocke of the Church agaynst which the gates of hell all Heresyes should rage but neuer preuayle Secondly you notoriously falsify the sentence of Firmilian in making him to rayle against the Roman Bishops being the successour of Peter For this euen in that his Hereticall passion wherof he afterward was (m) This is testifyed by Dionysius Alexandrinus who then liued in his Epistle to Xistus the Successour of S. Stephen apud Euseb. l. 7. Histor. c. 3. Niceph l. 6. c 7. penitent he neuer did yea he doth rather acknowledge the Roman Bishops succession froÌ„ Peter and thence argueth that seeing to Peter only Christ said To thee I will giue the Keyes of the Kingdome of heauen c.
all your company and with the effects I will witnes mine vnto you I haue allwaies said that they which feare and loue God well cannot but do well and are alwaies most faithfull to their Prince We are now better informed I did hold you to be otherwise then you are and you haue found me other then you held me I would it had beene sooner but there is meanes to recompence what is past Loue me and I will loue you Noe labours would we spare nor any endeauour omit nor sticke to venture the losse of any thing deare vnto vs except the grace of God our eternall saluation to purchase a small portion of that fauour your Maiesties meanest subiects enioy that we might in some sort cooperate to the felicity of the Christian world which as we are perswaded doth on your Maiestyes person singularly depend For God rich in mercy and goodnes as he hath made your Maiesty partaker of his power authority in gouerning this inferiour world so likewise he hath adorned you with many Excellent guifts as Wisedome Learning Authority with forraine Princes and Common Wealthes made you beloued of your subiects that on you are cast the eyes of all Christiā countryes as on the person whom the Prince of peace hath beyond the rest enabled to (q) Heere our Replicant shewes himselfe to be according to the Ministeriall kind by railing at the Answerer by scorning Peace and vnity saying contemptuously Forsooth to ioyne togeather againe the parts of Christēdome distracted Deceyuers loue to fish in troubled waters It was Luthers ioy to see the world in dissensiō tom 9. Germ. de Comit. Worm fol. 8. Nihil ita mihi visu iucundum quà m cùm tumultus dissenssiones exoriuntur ioyne togeather againe the parts of Christendome distracted one from another through Controuersies of Religion If the requests of the pretended Reformers were such as the Roman Church might yield vnto them without ouerthrowing the very foundations of the vnity of Fayth if insteed of Catholike principles misliked by them they did propose such other of their owne as she might see some probability or allmost possibility of assured cōtinued peace likely to follow vpon her yielding in some points feeling-Compassion in regard of the wound of discord bleeding in the hart of Christendome would moue her to the vttermost approach towards Protestāts that the Law of God can permit though with some disparagement to her Honour But so it is that those that desire her reformation be so many for number and for opinions so deuided amongst thēselues that it is impossible she should satisfy all (r) The Minister against this cleere cōuincing discourse of the Answerer cōmeth forth with this syllogisme set downe in a distinct letter ech proposition in a distinct line very maiestically Whosoeuer abideth in errour ought to reforme The Roman Church abideth in errour Ergo The Roman Church ought to reforme The Assumption saith he is manifest by the repugnancyes of the Roman doctrine with holy Scripture Is not this most ridiculous Against him I oppose this Syllogisme The Minister forced by truth doth acknowledge that by Theology which he calls Sophystrie we giue seeming solutions vnto their arguments out of Scripture pag. 581. But Arguments vnto which seeming solutiōs are giuen be not manifest Ergo Protestants haue no manifest arguments to proue our Religion to be against Scripture and so without ground breake the peace of Christendome Their conditions of peace are that she reforme herselfe by forsaking definitions of Generall Councells Customes Doctrines vniuersally receiued for many ages tyme out of mind cōfessedly without any knowne beginning since the Apostles Insteed of these meanes so potent to stay staggering Consciences and to keep the Christian world in peace they present her with the Scripture vnderstood (s) The Minister heere very impudently denies that Protestants resolue by priuate illumination whereas himselfe more then twenty times in this Reply doth teach that ech Protestant doth lastly resolue by diuine illumination whereby he seeth manifestly the resplendant verity of things belieued as wil appeare afterward by priuate illumination the source of discord from which an Ocean of strife must needs flow These things considered your most Iudicious Maiesty cannot but see that her yielding would not compose debates already begun but rather open a wide gappe vnto innumerable new braules bring them into Kingdomes hitherto with such dissention vntoucht Wherfore there being no possibility that the Catholike part could gaine peace to Christendome by any yielding vnto our aduersaryes either reasonable or vnreasonable whither should louers of Concord turne themselues but vnto your Gratious Maiesty that haue in your power the affections of Protestants and therfore would be the (t) Heere the Minister raileth vēting new scolding Phrases Grosse errours and the sharking rapine of the Romish Harpyes trampling Gods truth and Gods people vnder the foote of the inerrable and vncontrollable Grand Seigneur of the seauen-hilled-Citty lewd Superstition Roman tyrāny tearming the Answerer impudent bold franticke guided by an euill Genius the like onely for motioning vnto his Maiesty the meanes of the reunion of Christendome and for his conceauing some possibility to giue satisfactiō which his maiesty himselfe doth allow that we should conceaue as possible saying Except she reforme herselfe or else be ABLE to giue me satisfaction fittest instrumēt for their Re-vnion with the Roman Church The God of Charity hath put into your Maiesties hart a desire of vnity of the Church and into your hand an Oliue-bough Crowne of peace to set it on the head of Christendome which weary of endles cōtention powreth forth vnto your Maiesty her suppliant Complaint Quem das finem Rex Magne laborum And seing nothing hindreth but that your selfe are not yet satisfyed in some Doctrines of the Romane church particularly in the Nine points your Maiesty hath set downe in writing I humbly present vnto your Maiesty these my poore labours for your satisfaction so much desired of the Christian world That the Romaine Church is the onely true Church AND to the end that this my Answere may be in it selfe more solid and better accepted off by your Maiesty before I descend vnto particulars I thinke best first to shew in generall the Roman to be the onely true Church for this was the occasion and subiect of the Conference betweene Doctor White and me and is the (a) Because the Minister here cauilleth note that doctrine of Fayth may be most important two waies First as a truth which is essentially the obiect of supernaturall affection as of Hope charity contritiō without which no man is saued In this kind the Incarnation of the Son of God is most important Secondly as the principle and meanes by which the said truth is proposed without which the same cannot ordinarily be knowne In this kind most important it is to know the true Church most important and maynest point of
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
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
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 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-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
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
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
of the Church disagree about maters which they preach as necessary poynts of Fayth how can their Tradition and Testimony be of credit therin or haue any authority to perswade Who will or can firmely belieue disagreeing witnesses vpon their wordes And this (g) By this Note Protestants are conuinced not to be the true Church for the Protestant Church allowes that dissonant doctrines be preached as her doctrine as the word of God as the truth of saluation she permitteth that her preachers condemne ech other as heretikes without disclayming from the communion of eyther side For she imbraceth in her communion both Lutherans who preach as an article of faith the carnall manducation of Christs true body by the wicked Luther tom 3. Germ. fol. 264. and Caluinists who detest this carnall manducation as blasphemous and impious Caluin admonit 3. ad Westphalum But it is euident that the Church that allowes of dissonant preaching in matters of fayth cannot be the true Church For how can she be the one true Church which allowes that doctrine she knowes to be false be preached as her Religion the truth of faith The Protestant Church knoweth that of contrary doctrines the one side must needs be false Therefore consenting that both sides be preached as her fayth as sauing truth she yields that doctrine knownely false be preached as her doctrine and sauing truth and so is Mistresse of falshood as much as of truth consent must be conspicuous and euident For if in outward apparence and shew preachers dissent one from another in mayne materiall doctrines their authority is crazed and their testimony of no esteeme howsoeuer perchāce their dissentions may be by some distinctions so coloured that one cannot (h) One cānot conuince an obstinate gaynsayer wrester of words but still he wil wrangle yet may he be conuinced that he doth falsify and wronge authors in his interpretations and this euidently in the iudgement of euery indifferent Reader conuince him that would boldly vndertake to defend as (i) D. Field lib. 3. of the Church cap. 42 Doctour Field vndertakes for Protestants that their dissensions be but verball But what is this to the purpose Do the accused dissentioners allow this Doctors reconciliation do they giue ouer contention thereupon No but professe that such reconcilers misse of their meaning that they disagree substantially about the very Prime articles of faith How can these men be witnesses of credit for substantiall articles cōcerning which there is open confessed professed dissention amongst them Fiftly I inferre that this Church is vniuersal spread ouer all nations that she may be sayd to be euery where (k) Morally that is according vnto common humane reputation by which a thing diffused ouer a great part of the world famously knowne is said to be euery where In this māner the Apostle said that the fayth of the Romās was renowned in the whole world Rom. 1.12 In this sort the Church is still vniuersall and euery where By this is answered all the Minister brings vpō mistaking of morally morally speaking being so diffused that the whole knowne world may take notice of her as of a worthy and credible witnes of Christian Tradition howsoeuer her outward glory and splendour peace and tranquillity be sometymes obscured in some places more or lesse and not euer in all places at once A truth so cleere that it may be euidently proued out of (l) The text Apocalyps 20.8 sayth They the Purseuāts of Antichrist went vpon the breadth of the earth and compassed about the campe of Saints beloued Citty which place proues cleerly that the Church and campe of God shall be spread ouer the whole bredth of the earth in the dayes of Antichrist This verse the Minister mistaketh of purpose and in lieu thereof citeth the seauenth and very absurdly sayth that Antichrist shall persecute Christians that is put them in prison kill them where they were not And Protestants themselues affirme that euen all the dayes of Antichrist the Church shall be right famous continew dispersed ouer the world Bullinger in Apocal. 20. Fulke against the Rhem. in Thess. 2. sect 5. Whitaker answer to M. Reynols preface p 34.37 Scripture Apoc. 20. v. 8. that euen in Antichrists dayes the Church shall be visibly vniuersall For she shall thē be euery where persecuted which could not be except she were euery where visible conspicuous euen to the wicked The reason of this perpetuall visible Vniuersality is because the Tradition of the Church is as I haue proued the sole ordinary meanes on which we ground fayth for substantiall points Wherfore this Tradition must be so deliuered as it may be knowne to all men seeing God (m) The Minister sayth p. 78. l. 22. That God will haue all men saued according to his antecedent will citing Schoolmē that say that Gods antecedent will is only a velleity a wish a complacence thence cōcluding that though God haue antecedent wil that all be saued yet this doth not inferre that he alwais prouides sufficient meanes for the saluation of all I answer That God by his antecedent will of mans saluation wisheth two things First the saluation of all men Secondly the meanes of their saluation In respect of the meanes the will of God is absolute that all men in some sort or other haue sufficient meanes of saluation In respect of the end to wit the saluation of all men the will of God is not absolute but as Schoolmen say virtually conditional that is God hath a will that al men be saued as much as lyeth in him if the course of his prouidence be not stopped and men will cooperate with his grace Whence I thus argue If God did not prouide sufficient meanes for all men it could not be sayd that on his part he wisheth the saluation of all But euen our Minister pag. 78. lin 38. grants that God wisheth the saluation of all men and of euery indiuiduall person Therefore God still makes his Church visibly vniuersal vt neminem lateat as saith S. Augustine that no man perish through the hiddennes and inuisibility thereof will haue all men without exception of any nation to be saued come to the knowledge of the truth 1. Tim. 2.4 But if the Church were not still so diffused in the world that all knowne (n) The Answerer wryting to his Maiesty knowing the Prouerbe sapienti verbū did intēd by this word to insinuate how God prouided means of saluation for the world wherof one part was many ages vnknowne The solution of this difficulty much vrged by the Minister pag. 78 consisteth in these points first God our Sauiour being borne and dying in this knowne world prouided that his Church should be still visibly spread ouer the same famously known Secondly Nations be not so vnknown but by nauigation and other such naturall meanes they may be discoueuered vnto this world where our
Sauiour was borne and his Church is euer visible Thirdly he still prouideth as Experience sheweth that in the firmer members of this his visible Church such zeale charity is found that natiōs can no sooner be discouered but presently some preachers passe thither with the sound of his Ghospell Fourthly hence the cause why some nations heare not of the Ghospell is not any defect in his Church but the want of working in the naturall causes to discouer such Countreys which defect God will not euer miraculously supply Fiftly if the Church were inuisible to the world keeping her Religion to her selfe not daring to professe or preach the same vnto others Nations might be discouered yet not a whit the neerer in respect of knowing the Ghospel Hence I thus argue If the Church were hidden for many ages as Protestants acknowledge theirs was men should perish not through defect in the natural causes but only through the hiddēnes obscurity wretchednes of the supernatural meanes to wit of the Church not daring to make profession of her Religion to the world But this is impossible for then God should not for his part wish the saluation of all men Therfore it is impossible that the true Church should not be euer vniuersall and notoriously knowne consequētly it is impossible that the Protestant should be the true Church nations may take notice of her all men could not be saued Sixtly this Church is Holy both in Life Doctrine Holy for life shining in all excellent and wonderfull (o) Sanctity to be a signe of the true Church must be on the one side diuine and excellent on the other externall manifest vnto sense were it not euident vnto sense it could not be a signe were it not diuine it could not be a signe of a Christian Church sanctifyed frō the rest of the world Hence appeareth the idlenes of the Minister who pag. 81. reiecting externall extraordinary sanctity makes inward sanctity a signe of the Church and so he proueth his Church to be Holy because forsooth she is cleansed by the bloud of the lambe c. This is idle For how can this inward Sanctity caused by the bloud of the Lambe and inhabitation of the spirit be a signe of the Church except it be made knowne by outward excellent works Hence our Sauior saith of this signe of sanctity Matth. 7.16 By their fruites you shall know thē and let your light shine before men that they may see your works Matth. 5.16 See S. Augustine de vtilit Credendi lib. 17. and his booke de moribus Ecclesiae Catholicae sanctity such as the Apostles gaue example of as Pouerty (p) The Minister pag. 82. lin 35. sayth that vowed Chastity makes most of our Church more impure then doggs before God and mē I answer this is blasphemy For the breach of vowed Chastity not the vowing therof maketh men impure before God Otherwise who should be more loathsome in his sight thē his immaculate mother who vowed Chastity as the Fathers proue by the Ghospell Luc. 1.34 This blasphemy is the same in effect with that of Turkes who say that the Christian band of chastity to one immaculate bed forbiding multitude of wiues makes Christians more impure then doggs Which they proue because now many thousands of Christians fall into Adultery Incest and other impurity which would not haue been had Christ permitted as Mahomet did the holy Liberty of many wiues which the ancient Prophets inioyed To this Hereticall Turkish accusation of the Catholike Christian Church I answere It was conuenient that Christ Iesus being the Sonne of God should exact of his followers such sanctity and chastity as might suite with the perfection of so diuine a Lawmaker And though he knew many thousands would therein be defectiue for whome therefore in his mercy he prouided the remedy of Pennance yet this fayling of some being but an effect of human frailty he thought it more tolerable then that he should allow by his Law such liberty of lust as was vndecent for his sanctity to permit and vnworthy of a people redeemed with his bloud whereby there would haue beene fewer sinners among Christians not through strictnes of life but through the loosenes of his law In this manner the Church of Christ taught by the spirit of his wisdom doth and did euer exact perfect chastity of them that were of her Cleargy though she be sure that in so great a multitude many will fayle who must seeke to be saued by pennance As adultery in Christians is rather to be suffered then auoyded by allowing many wiues generally vnto Christians though this be not of it selfe intrinsecally euill euen so the falling of some Votaies is not so great an inconuenience as this were that Sacred Ministers should not be bound to professe Chastity worthy of the diuinity of Christian Priesthood the sinning agaynst Chastity being humane infirmity but the not exacting thereof an indignity in the very Christian law For all men not blinded with passion see it is most vndecēt that Christian consecrated Ministers should goe a wooing and wiuing and when one wife dyeth wedde another as often as they please as the Protestant pretended Holy Ministers vse to do This practise is so euidently vnworthy and agaynst all Christian decency as they cannot bring one allowed example of a Christian Church in any former age that did permit liberty of wooing wiuing after Holy Orders which euen the Graecian Church doth detest Let them therefore consider how theirs can be the Holy Church that doth not so much as professe high Sanctity that becomes a Christian Church no not in her consecrated Ministers and more Religious professours Specially seing also Ministers by Mariage doe not wholy auoyd the stayne of wandring lust and other impurity yea themselues acknowledge that they be at the least as vicious as the Catholicke Cleargy The sanctity of the Church is not to be measured by the report of zealous cōplaint agaynst sinne nor is the exaggerated generality therof to be vrged as exact truth with which kind of stuffe our Minister hath most impertinently patched vp many pages of his Booke see pag. 82.83.111 seq for zealous complaint is Hyperbolicall euen in holy Scripture as all know And if Protestāts be remeasured agayne by this rule wherby they measure vs they will get the worst For themselues cōplayne that the world is made WORSE by vertue of their doctrine Luther postil in Dom. 1. Aduent that sinne had NEVER byn so rife but through the rifenes of their Ghospell Doctor King in Ionam Lecture 45. that scarse the tenth mā of the Ministry is morally honest Caluin in pannych in comm 2. 1. Petr. 2. No not one but all be dissolute and lewd sayth Luther Dom. 26. post Trinit In so much as in regard of this enormious wickednes of their Ministery Church any man may iustly doubt whether they be the true Church sayth Eberus praefat
teach it as Christ commanded deliuered the same Thirdly if this Promise were conditionall not absolute then by this place the Church could not be proued to last absolutly for euer but only so long as she Christeneth aright teacheth the truth wherin according to this ProtestaÌ„t exposition she may fayle But the Fathers from this text gather agaynst the Donatists that the Church shal neuer fayle to be in all Nations of the world vntill the end therof as S. Aug. in Psalm 101. conc 2. Leo Epist. 3. ad Pulcheriam and others hence proue Therfore the sense is absolute his Church shal be still in the world he still assisting his Church by his spirit to teach and baptize aright promise of wonderfull comfort vnto them that pawne their soules saluation vpon Gods word deliuered by perpetuall Tradition for in this sentence appeares the six thinges I before set downe First that there is still A ChristiaÌ„ Church all dayes not wanting in the world so much as one day till the consummation of the world SecoÌ„dly this Church is euer visible and conspicuous For the Church that alwayes teacheth Christeneth all Nations must needs be visible But this Church alwaies teacheth and Christeneth all Nations I am alwayes with you not with you sitting in Corners or hidden vnder ground but with you exercising the office enioyned you in the words precedent Docete omnes gentes baptizantes Thirdly this Church is euer Apostolicall for to his Apostles Christ said I am alwaies with you to the coÌ„summation of the world not with you in your owne persons but with you in your successours in whome you shal continue vntill the worlds end Ergo a lawfull company of Bishops Pastours Doctors succeeding the Apostles must be perpetually in the world Forthly this Church is Vniuersal Ite in muÌ„dum vniuersum where I will be alwayes with you Fifthly this Church is One not diuided into parts because it teacheth and belieueth vniformely all that Christ deliuered and commanded without Factions Sects or Parts about matters of fayth Sixtly this Church is alwayes holy for doctrine neuer deliuering or teaching any falshood I who am the Truth am alwayes with you teaching all nations Holy also for life Christ the holy of holyes assisting and making her able to conuert Infidels which she could not well doe (s) The Minister p. 85. 86.102 alleadgeth diuers Fathers scholmeÌ„ to proue that now miracles are ceased not necessary Answere The Minister shold distinguish as the fathers doe who make two manner of beings of Miracles to wit ordinary extraordinary and affirme three things First that in the primitiue Church miracles were absolutly necessary for the plaÌ„ting of the Ghospell in the world Ioan. 5.24 Act. 4.29.30 and then the gift of miracles was ordinarily annexed vnto the Ministery of Preaching yea so that euery Christian coÌ„monly had that gift in some kind or other 1. Cor. 12.28 Act. 8.17 10. 4.6 Secondly that since the planting of the Gospell by twelue Fishermen this being the miracle of miracles no further miracle is absolutly necessary for meÌ„ vnto whoÌ„ this is known and therfore the gift of miracles is ceased to be ordinarily annexed to the office of preaching or common to al Christians as before it was Aug. de Ciuit. l. 22. c. 8. Gregor 27. moral c. 1. Thirdly notwithstaÌ„ding in all ages there were are and shal euer be some speciall places and persons extraordinarily indued with the gift of miracles for the comfort of Christians Conuersion of some remote Nations that know not the first miraculous planting of our Religion by certayne celebrious fame of miracles in this kind the writings of the Fathers all ChristiaÌ„ histories are full See S. Aug. l. 22. de Ciuit. c. 8. Gregory in his Dialogues THE PROTESTANT CHVRCH not before Luther without miracles and tokens of wonderfull sanctity at the least in her more eminent Preachers That the Romane is the One Holy Catholike Apostolical Church from by which we are to receyue the Tradition of Christian Doctrine §. 5. THIS Ground being laid it is apparent that the Romane Church that is the multitude of Christians spread ouer the world cleauing to the doctrine and Tradition of the Church of Rome is the only holy Catholike and Apostolicall Church The first Argument THERE must alwayes be in the world one holy Catholike and Apostolicall Church That is a Church deliuering doctrines vniformely thereby making them credible vniuersally thereby making them famously knowne to mankind holyly so making them certayne such as on them we may securely rely Apostolically so making theÌ„ perpetually flow without change vnto the present Christianity in the channell of a neuer-interrupted Succession of Bishopps from the Apostles And this Church (t) Vnto this Argument the Minister pag. 104. makes answere that his Protestant Church was before Luther in essence kind though it began in Luther touching the Name and some things accidental In proofe whereof he thus wryteth In all ages before Luther some persons held the substantiall articles of our Religion both in the Roman Grecian Church And by name the Grecians maintained with vs that the Roman Church hath no primacy of Iurisdiction aboue or ouer all other Churches neyther is the same infallible in fayth They deny Purgatory Priuate Masses Sacrifice for the dead and they propugne the Marriage of Priests In this Westerne part of the world the Waldenses Thaborites of Bohemia Wickliffiâ—ts maÌ„tayned the same doctrine in substance as appeareth by their confession of fayth and by the testimony of some learned Pontificians This being the substance of all the Minister hath sayd or can say for his Church before Luther the same is insufficient false more for Anabaptists then Protestants This I proue In generall this pedegree is insufficient for two reasons First because it is not for all ages The Grecians were vnited with the Romane Church vntill the yeare 1060. the Waldensians began about the yeare 1160. Now there remaynes six or seauen ages since the pretended Apostacy of the Roman Church for which the Minister doth not name any professours that were Protestants for essence and kind Secondly because Protestants teach that the most substantiall article of their Religion is Iustification by speciall fayth only and not by workes and merits of grace as all know But these pretended professours namely the Waldenses Wickliffists held rigorously the merit of works In so much as Wickliffe sayd Let euery man confide in his merits for which saying he is refuted by the Catholike authour Thomas Waldensis Tom. 3. c. 7.8.9 Graecians no Protestants in Essence In particular the Pedigree is notoriously false in respect of the Graecians who cannot without impudency be named as Protestants according to essence and kind First they hold damnable heresyes and substantiall errours in the Iudgement of Protestants so wit Inuocation of Saints Adoration of Images as they professe in their Censure
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
though he deny the Primacy of S. Peter yet is forced by the euideÌ„ce of the sacred Text to graÌ„t that wheÌ„ce this primacy is proued First p. 157. that S. Peter had the Primacy of spirituall authority vniuersall Iurisdiction ouer the whole Church with the rest of the Apostles Secondly that this was giuen him singularly to wit as appeares by the Ghospell Matth. 16.10 Ioan. 20.21 by the singular order institutioÌ„ Christ applyed to him Now this doth inforce Monarchicall primacy For the three different formes of gouernement Democracy Aristocracy Monarchy are nothing els but three different applications of the primacy of iurisdiction vniuersall to different persons Primacy of vniuersall Iuridiction applyed generally to the whole Commons is Democracy applyed principally to some few chiefe persons of the State Aristocracy applyed singularly to one indiuiduall person Monarchy And what is vnderstood by Monarchy but primacy of power and vniuersall Iurisdiction applyed singularly to one indiuiduall person ouer all the affaires of a whole and entiere state Hence the Apostles were as the Fathers say both equall and inferiour vnto Peter Equall in that they had the same kind of power that Peter had to wit the authority of the Key-bearers of the Rockes of the Pastors of the vniuersall Church nor doe we read in the Ghospell any kind of power giuen to Peter which was not also giuen for kind to the rest on the other side the other Apostles were inferiour vnto Peter as the same Fathers affirme in that they had the same kind of power in a lower degree with subordination vnto Peter as the chiefe no kind of power being giuen to the rest of the Apostles which we doe not expressely reade in the Ghospell to haue been giuen to S. Peter by singular commission order and institution Whence it is consequent that Peter was gouernour of the whole Church with the rest in more eminent degree of power and Iurisdiction then the rest all men being bound to obey him more specially more singularly and aboue the rest The eminency of the rest in the Church was vniuersall power had by commission directed coÌ„monly to them all wherby they all indifferently not one more then the other receaued commission of power in respect of all men of the Church distinct from themselues The eminency of Peter in the Church was vniuersall power giueÌ„ by commission directed singularly to his only person To Peter the sonne of Ionas Matth. 16.18 Wherby he was endued with primacy of Ecclesiasticall power in respect of all men in the Church distinct from himselfe in which number all Christians absolutely are comprehended not one excluded And this is Monarchy Now if Christ did ordayne and institute Monarchicall Gouernement in his Church then the gouernement thereof must be and was euer Monarchicall and that Peter still hath had a Monarchicall successour but if he had such a successour it is by all historyes more euident then the sunne that he had no other but the Roman Bishop What the Minister heere obiecteth agaynst the Roman Bishops Primacy is triuiall stuffe vrged without any new difficulty to wit about the tytle of vniuersall Bishop the Nicene Canon Contention of S. Cyprian with Pope Stephen the controuersy of the Africans about Appellations the Asians resisting Pope Victor All which Instances truly examined proue the primacy most euidently as is shewed by Bellarmine l. 2 de Pontif. lately by Fidelis Annosus de Monarchia Ecclesiastica l. 2. c. 5. 6. Primacy of S. Peter his successours the fundation which Christ layd of his Church necessary for the perpetual gouernment therof Matth. 16.18 Thirdly their questioning the infallible Authority of lawfull (a) The Minister heere rayleth agaynst Councells gathered by the authority of the Pope and in most grosse maÌ„ner falsifieth Cusanus in eight or nine particulars but in fine he dares not make direct answere to the question proposed whether Protestants hold the definitions of Lawfull Generall CouÌ„cels to be infallible or not His answere hereunto is like the oracle of Apollo giuen in generall and doubtfull tearmes to wit that Protestants giue the same authority vnto Councells that the ancient Church did in the margent he cites S. Augustine that Councells of Bishops are not to be equalled vnto Scriptures as doubtles they may not The truth is though he be ashamed to say it in plaine tearmes Protestants hold General CouÌ„cells lawfully assembled to be inferiour not only vnto Scripture but also vnto their exposition thereof For they teach that Councells be not assisted by the holy Ghost that it is most pernicious yea abominable to thinke so of them Luther Tom. 7. Germ. Wittenberg fol. 262. and though they proceed lawfully and be confirmed by the supreme Pastours yet be they fallible examinable refusable and subiect to the Protestant skill in Scripture In so much as the same Luther in his articles art 115. sayth When Councells haue defined then will we be Iudges whether they be to be accepted or not And the same sayth Caluin l. 4. Instit. cap. 9. Hence appeares how idle their pretence is that forsooth they would fayne haue a free Generall Councell To what purpose Surely they can intend nothing els but that they may bring the Councell to be of their humour or els if it be agaynst them to contemne it as not being in their iudgement conforme vnto Scripture It is reason M. White that you first meete amongst your selues You I say that pretend to be reformed and see whether you can agree that Generall Councells are infalliâ—â—◠〈◊〉 by the spirit of Christ so that no man may by his skill in Scripture or any other pretence reiect them This done then speake of meeting with Catholikes in a Generall Councell Otherwise Catholikes by meeting with you are sure to gayne no peace and vnity except they yield vnto you besides by the very yielding to meete with you they must for euer renounce the infallibility of Councells such a diuine stay of peace and vnity in the Church That this perpetuall renuntiation vnto CouÌ„cells must be made by meeting with you is cleere For by admitting you who question the authority of Councells into their Councells they must admit that it is at least questionable among Christians whether such Councells be infallibly assisted by Gods holy spirit or not els they cannot meet with you but must fly from you as damned heretikes If they admit the infallibility of Councells to be questionable they must bid this infallibility farewell for euer it can neuer be established by any ensuing consent of Generall Councels For if a Generall Councell should define that Generall Councells are infallible except we be sure aforehand that Councells are infallible we may doubt whether that Councell doth not erre in defining that Councels are infallible Wherefore this doctrine of the infallibility of lawfull Generall Councels is eyther to be abaÌ„doned for euer togeather with the vnity of the Church that so much depends theron or els
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
as referred vnto the Image Otherwise if M. White should helpe to pull his fellow-Ministers horse out of the mire moued therunto out of christian charity and friendship one might by the like argument proue that he beareth christiaÌ„ charity towards horses for he reliueth the horse and pleasureth his friend by one and the same acte The pleasuring of his friend is an acte of christian charity towards him Ergo the pullinge of the horse out of the mire is an act of christian charity towards the horse A foolish argumeÌ„t because that one acte is virtually twofold as referred to the man owner of the horse christian charity as referred to the horse only no charity at all but a baser kind of loue and that for his friends sake The like is when we kisse with our corporall lips the feete of the Image of Christ at the same time by deuout and reuerent Imagination kissing his true feet represented by the Image we honour Christ his Image by one and the same Physicall acte and that acte is diuine worship though not diuine as referred to the Image but onely as referred vnto Christ. A thing so easely vnderstood by learned men as I meruaile Ministers vnderstand it not or wrangle in a matter so cleer if they sincerely seeke truth And though the ignorant vnderstand not the tearmes of Theology by which Deuines declare the manner of honoring the Prototype and the Image both by one acte yet may they honour an Image as securely with as little danger of erring as any that vnderstands them For as the Clowne who knowes no more of the nature of motion then that he is to set one foote before another doth moue in the very same manner as Philosophers who explicate that action by tearmes most obscure of intrinsecal and extrinsecall beginning and ending and per vltimum non esse primum non esse so likewise a catholike that vnderstands no more of honouring Christ his Image then that he is by beholding the Image to remember Christ and with pious affectuous imagination to adore him doth honour our Sauiour his Image by one and the same acte as truly verily religiously as the greatest Diuine that can learnedly explicate the manner how that adoration is performed as being done outwardly relatiuely and transitorily vnto the Image affectuously absolutely finally vnto Christ. Secondly wheras he saieth That the councell of Nice brought in the worship of Images yet forbad that any Image should be adored with Diuine honour he both contradicts himselfe and vttereth another manifest falshood He contradicts himselfe in saying that the Nicene councel forbad diuine worship of any Image seing in another place he thus writeth Defence pag. 453. Both the Councell of Nice and the Deuines of the Church of Rome hold the Images of God and our Sauiour and the Crosse must be adored with Diuine adoration (e) The Minister hath not a worde to say in excuse of this contradiction and falshood of his Brother It is apparantly false that the said Nicene councell brought in the worship of Images which might be proued by many Testimonies but this one may suffice (f) Zonaras in Leone Isaurico Paulus Diaconus in miscella lib. 21. Accusabat omnes antecessores Principes quasi Idololatrae fuissent propter adorationem sanctaruÌ„ Iconum that Leo Isauricus before the councell of Nice opposed Image-worshippe not as then beginning but for many yeares before established in the church boasting that he was the first Christian Emperour the rest hauing been Idolators because they worshipped Images so manifestly did he oppose antiquity and so little truth there is in M. Whites (g) The Minister saith that the Nicene Synode brought in the practise of worshipping of Images by definition not simply For the Israelites worshipped molten Images in Dan and Bethel and the Symonians worshipped Images Euseb. Eccles. Historia lib. 2. c. 13. The Gnosticks worshipped the Image of Christ. â—ren l. 1. c. 13. Answer By this may appeare that so you satisfy your spleene â—n comparing vs to Idolaters you care not how little you speake to the purpose The question is who first brought in the worship that for many â—ges hath beene vsed vniuersally by Christians towards the Images of Christ and his Saints Yow answere not the Nicene Synode simply but â—efore that Councell the Israelites worshipped molten Images in Dan â—eâ—hel and the Synomians worshipped Images to wit of Symon Magus and â—elen his strumpet were these the Images of Christ his blessed mother The Gnosticks also worshipped the Image of Christ and of Paul sacrifiâ—ing vnto it and not onely vnto it but also with it vnto the Images of Homer Pythagoras Plato Aristotle and other prophane men as Irenaeus relateâ— li. 2. c. 24. and Epiphan heres 27. the like did Marcellina noted by S. Aug. de Haeres haeres 23. Is this the Catholicke custome of worshiping Images Assertion Thirdly to passe yet vp higher that Images began in Gregory the great his time and that he forbad the worship of them conteines other three falshoods First Gregory is abused who onely (h) What the Minister saith pag. 248. lin 2â— that Gregory did not approue that Images should be worshipped any way is not only against Friar Bale but also against the plaine words of Gregory who saith expressely lib. 7. Epist. 5. that worship or veneration is due to the Crosse of Christ and Image of the blessed Virgin Wherfore wheÌ„ elswher lib. 7. Epist. 10.11 he saith that Images are no wayes to be adored this is to be vnderstood according as himselfe expounds himselfe l. 7. Epist. 53. non tanquaÌ„ Deus Images are not to be worshipped as God And again we prostrate our selues before the Image not as before the deity but we adore him whome by his Image we remember as borne or as crucified or as sitting in glory Where he teacheth two things first that 〈◊〉 must prostrate our selues before our Sauiours Image secondly that 〈◊〉 hart and affection we must worship the diuine Samplar our Sauioâ—â— person commanded that none should worship Images as Gods belieuing as Gentils did that some God-head was affixed to them as he elswhere declareth (*) Lib. 7. ep 53. Non vt eam tanquam Deum colas himselfe And so manifestly did he teach Image-worship establishing pilgrimages vnto them by Indulgence as (*) Bale pagâ—â— of Popes pag. 24. 25. Symonds on the reuelation pag. 57. Friar Bale accuseth him therof Yea M. Symonds and M. Bale write thaâ— Leo 140. yeares before Gregory decreeâ— the worship of Images Secondly Polidore in this point is egregiously falsifyed for he sayth not as the Minister makes him speake All fathers condemned the worship of Images for feare 〈◊〉 Idolatry But his words are Cultum imagnum teste Hieronymo omnes veteres patrâ— damnabant metu Idololatriae all old fatheâ— as Hierome witnesseth did condemnâ— worship of Images for feare of Idolatry by the
old Fathers meaning the Fathers oâ— the Old Testament not of the New whiâ—â— appeares because in proofe of his saying 〈◊〉 brings not the Testimony of (i) The Minister saith pag. 250. lin 11. that Polidore nameth Gregory amongst the old Fathers that condemned the worship of Images for feare of Idolatry as Hierome doth witnes Answere This is false and impossible For Gregory liuing all most two hundred yeares after the death of S. Hierome how could he be one of the old Fathers whom S. Hierome witnesseth to haue condemned Image-worship for feare of Idolatry Gregory theÌ„ is named by Polidore not amongst the old Fathers but as one of the new Fathers that is Fathers of the new Testament as seeming to speake against Image-worship but in truth doth not as hath bene said any Father of the New Testament but onely of the old as of Moyses Dauid Hieremy and other Prophets And the scope of the whole chapter is to declare that the reason why in the old Testament the Fathers misliked the worship of Images of God was because they could not paint him aright Cùm Deum nemo vidisset vnquam because then no man had seen God (k) The Minister saith that the Iewes at least might haue adored the Images of Prophets if such adoration had bene lawfull as the Papists hold Answer In the same manner I argue The Iewes might haue made the Images of their holy Prophets if the making of them had bene lawfull as Protestants hold Let the Minister proue by Gods word they made them I will proue they worshipped theÌ„ Let him I say shew that Images of Prophets were set in the beginning of their Prophesies as his is set in the frontispice of this his Reply and I promise him to proue the same were honoured This is the thinge wherof we require example in Scripture and wherin the Minister is as dumbe as a fish not able to shew one proper Image of an adored person lawfully made that might not lawfully be adored Afterwards God saith Polidore hauing taken flesh and being become visible to mortall eyes men flocked to him and did without doubt behold and reuerence his face shining with the brightnes of Diuine light and euen then they began to paint or carue his image already imprinted in their mindes And these Images they receiued with great worship and veneration as was reason the honour of the Image redounding to the original as Basill writes which custome of adoring Images the Fathers were so farre from reprouing as they did not onely admit therof but also decreed and commanded the same by Generall Councells in the time of Constantine the fourth and Iustinian the second his sonne And therfore what man is there so dissolute audacious as can dreame of the contrary and doubt of the Lawfulnes of this Worship established so long ago by decree of most holy Fathers Thus writeth Polidore and much more to the same purpose in the very place where the Minister Citeth him to the contrary which shewes how notoriously his credulous readers are abused in matters of most moment Hence appeareth the third falshood that in Gregoryes dayes images began to be set vp in Churches which to haue bene in the Churches longe before the Testimonyes of S. Basill Paulinus Lactantius and Tertullian do sufficiently witnes Neither can our Aduersary bringe any cleere testimony of antiquity against this custome For the decree of the Councell (l) The Minister sayth that some Pontificians grant that this Councel forbad the making of images so cleer is their decree agaynst them I Answere such Authors had no reason in the world to be so persuaded of this CouÌ„cell but only the wordes of the decree Now the wordes of the decree be not cleere yea they cannot admit that sense being compared with the wordes that immediatly follow as the Iesuit doth demonstrate In so much as the Minister to frame an argument out of this decree is forced ridiculously to curtall the text take some few wordes leauing the rest Such is his obstinacy agaynst the light of truth of Eliberis that no Picture should be made in the Church least that which is worshipped or adored be painted on walls which the Minister way pag. 345. much vrgeth cleerly signifyeth the contrary For may not Images painted on tables be in Churches and yet neither made in the Church nor painted on walls which kind of Images the Councell doth not forbid And why doth the Councel forbid Images to be made in the Church as pertinent to the fabricke therof or to be painted on Walls but out of reuerence vnto Images for they being holy things and so to be honoured for their prototypes sake the Councel thought it vnworthy of their dignity that they should be made on walls where they may easily be defaced and deformed and by Persecutours for that Councell was held in time of persecution abused He doth also Way pag. 345. much insist vpon Epiphanius epist. ad Ioan. Hicrosol but relates according to his fashion both his fact words vnsincerely Epiphanius sayth he finding an Image painted on a cloath hanging in a Church rent it downe and said it was against the authority of the Scripturs that any Image should be in the Church Thus he vnsincerely as I said not expressinge what kind of Image that was that Epiphanius rent in peeces For Epiphanius saith Cùm inuenissem imaginem hominis pendentem in Eâ—cl sit tanquam Christi aut alicuius Sancti nâ—scio enim cuius erat when I had found an Image of a man hanging in the Church as Christs or some Saints for I know not of whom the Image was Epiphanius (m) Here the Minister rayleth most intolerably crying that the testimonyes are cleere but not so much as endeauours to answer the Iesuits arguments that are demonstratiue as much as any can be in this kind of matter The Ministers arguments on the other side haue no force at all being two proposed in a double interrogation If sayth he pag. 254. lin 2. Epiphanius himselfe did not remember whose Image it was whether of Christ or of a Saint or of some prophane man how knowes this Iesuite that it was the Image of a prophane person I Answere That Epiphanius did know that it was not Christs image nor any Saints but some prophan persoÌ„s thogh he knew not determinately what prophane persons the same was For Epiphanius would not haue vrged the vnlawfulnes of hanging that image in the Church in regard it was a mans Image had he not vnderstood a prophane mans Hence his second interrogation is answered why was Epiphanius silent and did not say it was some prophane mans Answere Epiphanius was not silent that the image he tore in peeces was the image of a prophane man seeing he tearmeth it the Image of a man hanging in the Church as Christs or some Saints And this the complayners knew well inough for if this picture had been Christs or some
the Creed and prime Principles of Christianity in plaine and Catechisticall manner Besides it is easy for the RomaÌ„ Church to keepe her children from belieuing that Images be Gods or true liuing things or that any diuinity or diuine vertue resides in them as may be proued conuincingly in my Iudgement by experience had of her power in this kind about a point more difficill For what may seeme more euident then that a consecrated Hoast is bread of which foure senses sight feeling smel tast giue in euidence as of bread no lesse verily theÌ„ any other so farre as they can discerne And yet so potent is the word doctrine of the Church grounded on General CouÌ„cells declaring the word of God for TransubstaÌ„tiation as Catholikes denying their senses belieue assuredly that what seemeth bread is not bread but the true body of our Sauiour vnder the formes of accidents of bread Now caÌ„ any man with any shew of the least probability in the world thinke that it is difficill for this Church to perswade her childreÌ„ that the image of Christ is not a liuing thing nor hath any godhead or liuing diuine power lodged in it as plaine Scriptures shew and Generall Catholicke Councells particularly the Tridentine sess 25. and the Nicene act 7. define which doctrine neyther reason nor sense can mislike Or shall the sole similitude of members correspondent vnto humane liuing meÌ„bers which images haue so much preuayle in catholike minds so to bow down their thought to base Idolatry as to thinke a stocke or a stone to be a God and that the Church shall not be able by her teaching to direct them to a more high diuine apprehension being able to make them firmly belieue a consecrated hoast is not bread agaynst the Iudgement that they would otherwise frame vpon most notorious euidency of sense The ProtestaÌ„ts Church on the other side may seeme to haue no great vigour by preaching to perswade commoÌ„ people agaynst the Errour of the Anthropomorphits seing their Principle is that a world of preachers is not to be belieued agaynst the euident Scripture yea (r) Heere the Minister is bitter saying p. 277. lin 30. That it is impossible for Papists to deale sincerely That his Brother M. Iohn doth not speake of euery priuate man nor any company of people but that one Michaia one Stephen one Athanasius with the word of truth in mouth is to be preferred agaynst 4. hundred Baalites I answere The Minister denying his Brother spake of euery particular man shall receaue his doome by the breath of his Brothers owne mouth telling him the coÌ„trary who thus writeth in the place cited by the Iesuite to wit Way pag. 126. lin 12. It is lawfull and necessary for EVERY PARTICVLAR MAN to try all thinges and by the SCRIPTVRE to EXAMINE and to IVDGE of the things the CHVRCH teacheth him And when A MAN in this manner reiects the teaching of a Church as great and good as the Roman Catholike his iudgement therin is not PRIVATE as Priuate is opposed to SPIRITVAL Nor sayth he pag. 128. lin 2. is it impossible for a PRIVATE MAN to espy an errour in the best Church that is And pa. 150. lin 18. Whereas the Catholiks answer That the text of Scripture try the Spirits doth not allow EVERY MAN to doe this but only Pastours The Minister replyeth this is all false for the Epistle of S. Iohn speakes indiffereÌ„tly of ALL MEN Euery man by the Rule of Scripture is to try spirits that Epistle being directed not to the CLEARGY but to the PEOPLE And the reason added shewes that the PEOPLE are they that must try spirits for they must try the spirits that are in danger to be seduced by false Prophets and such are the PEOPLE and therefore they must examine theÌ„ All these are his brother Iohns words Now let the Reader iudge whether Iohn White doth not hold that not only extraordinary Prophets as Michaeas Stephen not only chiefe Patriarkes as Athanasius but that euery particular man of the people may iudge of the teaching of the whole Church and condemne as great a Church as the Protestants if by his spirituall exposition or by the spirit he be moued so to do What reason then had our Minister in respect of this allegation to be so bitter as to say it is impossible â—or Papists to deale sincerely Verily M. Francis had you as much natural vnderstanding togeather with knowledge of the Protestant Religion as had your Brother Iohn you wold see this doctrine that euery Priuate man is by diuine Order and InstitutioÌ„ to iudge of the Church how absurd soeuer to be necessarily consequent of the Protestant Principle That euery man must finally resolue his fayth into the light of the Scripture yea I could shew how your selfe euen in this reply haue giueÌ„ this authority of iudging the Church vnto euery priuate MaÌ„ as may partly appeare by the Censure sect 4. that a common ordinary man by Scripture may oppose as great and greater Church then is the whole Protestant Doctour White in his way pag. 59. Which principle being layd how will they conuince people that God is a pure spirit whome the Scripture doth so perpetually set forth as hauing humane members I may conclude therefore that their translating Scriptures into their vulgar languages breeds more danger vnto common people then our making of images But they will say the Translation of Scriptures into vulgar languages is commanded in Scripture and the Apostolicall Church practised it whereas we cannot proue by Scripture that the Apostles did warraÌ„t or practise the setting vp of images This they say with great confidence but any substantial proofe of this their saying I could neuer read or heare The testimonyes they bring in this behalfe Search the Scriptures Let his word dwell plentifully among you c. are insufficient to proue a direct and expresse precept or practise of traÌ„slating Scriptures into the vulgar tongue Catholikes on the coÌ„trary side though they boast not of Scriptures as knowing that nothing is so cleerly set downe in it but malapert errour may contend agaynst it with some shew of probability yet haue Scriptures much more cleere and expresse then any that ProtestaÌ„ts can bring for themselues euen about the vse of the image of Christ crucifyed in the first Apostolicall Church S. Paul to the Galatians c. 3. v. 1. sayth O yee foolish Galathians who hath bewitched you that you should not obey the truth before whose eyes Christ Iesus is liuely set forth Crucifyed among you The greeke word correspoÌ„ding to the English liuely set forth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to paint forth a thing In so much as eueÌ„ Beza traÌ„slates Iesus Christus depictus Câ—ucifixus Iesus Christ painted or pictured crucifyed before your eyes So that we haue in plaine and expresse tearmes that christ was pictured as Crucified in the Apostolical churches which the Apostle doth
Christians behaued thēselues towards it sayth Flecte genu lignumque Crucis venerabile adora Bow knee adore the Crosses sacred wood Origen Homil. 6. in Epist. ad Rom. So great is the power of the Crosse that if it be placed before the eyes and faythfully retayned in mind fixed vpon the death of Christ the army of sinne flesh is conquered S. Gregory called Illuminator who conuerted Armenia did as Euthim. panop part 3. tit 20. relates place wooden Images of the Crosse vpon the shrines of Martyrs bidding the multitude of people that thither resorted to giue worship vnto God by the Adoration of the Crosse. S. Procopius Martyr as doth witnes Nicephorus l. 7. c. 15. did adore a golden image of the Crosse of Christ crucifyed by it got great victoryes In the second age in the beginning wherof some of the Apostles liued Tertull. in Apol. c. 44. writing against Heathens that obiected that Christians were worshippers of the woodden image of the Crosse graunts the thing to be true defendeth the same Yea the Protestant Magdeburgians Centur. 5. c. 6. acknowledge that such Crosses of wood were then amongst Christians frequently vsed set vp in Churches S. Ignatius epist. ad Philip. doth acknowledge diuine power vertue in the image of the Crosse. It is sayth he the victorious trophey or the monument of Christs victory against the Diuell quod vbi viderit horret S. Martial Epist. ad Burdeg l. 8. exhorts Christians still to haue the Crosse before them in mente in ore in signo in mind in mouth in the image thereof this being the inuincible armour of a Christian agaynst Satan The Canons of the Apostles haue beene euer famous in the Christian Church wherof one is cited in 2. Nicen Synode which sayth Let not the faythfull be deceyued by Idolls but paint the diuine humane vnmingled image of the true God our Sauiour Iesus Christ of his seruants agaynst Pagans Iewes that so they neyther goe astray vnto Idolls nor be like the Iewes Finally that these images of Christ crucified were vsed in the Apostles time by their allowance the Iesuite proueth by the text of S. Paul to the Galathians 3.1 so cleerly as you are forced to say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signify to depaint agaynst all Lexicons agaynst the principall Protestants that so translate yea agaynst your selfe and yet you wonder at your aduersaries wondrous weakenes THE SECOND AND THIRD POINT 2. Prayings offering Oblations to the B. Virgin Mary 3. VVorshipping Inuocation of Saints and Angells I Haue ioyned these two Controuersyes togeather hoping I might doe it with your Maiesties good liking the maine difficulty of thē both being the same to wit worship and Inuocation of Angells and Saints For I am fully perswaded that if your Maiesty did allow of Inuocation of any Saint you would neuer deny that deuotion vnto the B. Virgin mother of God Opera Regia Respons ad ep Card. Peron p. 402. whome you honour and reuerence aboue the rest though perchance you may dislike some particular formes of our prayers that seeme to giue her Tytles aboue that which is due to a creature about which I shall in the end of this discourse endeauour to giue your Maiesty satisfaction In which question I will suppose without large and particular proofe being able to prooue it by testimonyes vndeniable if need be that Worship Inuocation of Saints hath byn generally receaued in the whole Christian Church at least euer since the dayes of Constantine HEERE the Minister either out of ignorāce or rather out of desire to out-face the truth writes in this sort pag. 290. You presuppose that which notwithstanding your outfacing you will neuer be able to proue that Inuocatiō of Saints was vniuersally receaued as an article of faith This Discourse following is an addition wherin is declared that the Ancient Fathers held Inuocation of Saints as a matter of Fayth euer since the dayes of Cōstantine Thus he Wherfore aswell because the matter is important as also to take away this tergiuersation I will heere make good the Answerers word and demonstrate that al the Fathers some one way some another haue testifyed to the world that they held Inuocation of Saints as a matter of Christian fayth and Religion An eleauen Demonstrations that the Ancient Christian Church did euer hold Inuocation of Saints as a matter of Fayth and Religion § 1. TO accomplish this more cleerly and with lesse tediousnesse vnto the Reader I shal reduce the Fathers saying vnto an eleauen heads which may serue as an eleauen different arguments demonstrations of this truth The first Demonstration If the Fathers held the doctrine that Saints are to be inuocated that men are aided by their merits as certain infallible then they held it as a point of faith or a reuealed truth for on what other ground but the word of God could they pretend to hold it as certaine the same not being euident in the light of nature But the Fathers teach this doctrine as a matter certayne and infallible not to be doubted of by Christians as their words declare S Augustine (a) Augustine de cur◠pro mortuis cap. 16. Illa quaestio vires superat intelligentiae meae quemadmodum Martyres opitulentur ijs quos per eos CERTVM est adiuuari This question is beyond the reach of my knowledge how martyrs help them whome it is CERTAINE that they help And againe (*) Idem serm 244. Tunc pro nobis absque vlla dubitatione Sancti Martyres intercedunt Then WITHOVT ANY DOVBT the holy Martyrs intercede for vs when they find in vs some part of their vertues S. Ambrose (b) Ambros. ser. 91. Quid non credunt vtrum quòd à martyribus possunt aliqui visitari hoc est Christo nou credere ipse enim dixit Et maiora his facietis Not to belieue that Martyrs may visit and relieue men liuing in this world is Not to belieue in Christ seing he sayd you shall do yet greater thinges Nectarius speaking vnto Saint Theodore Martyr (c) Nectar orat in primū Sabb. sanctorum Ieiuniorum in S. Theodorum Te post mortem viuere CREDIMVS vt ergo in Christo viuis stas prope eum precibus tuis propitium eum redde famulis tuis We belieue that thou doest liue in God a life without decay or end Therefore as thou doest liue in Christ stands by him so make him by thy prayers propitious mercyfull vnto vs thy seruants What is this but to say that as certainly as Saints see God so certaine it is that they pray for vs and heare our prayers S. Gregory Nazianzen (d) Gregory Nazianzen orat 26. in patrem suum Apostolium ferè ab initio NEC DVBITO quin hoc nunc quoque magis faciat postulatione sua quā priùs doctrinâ I do NOT DOVBT but this blessed Saint in
taken out of the Hymnes and Verses thereof If they that by begging obtayne of the king the life of one condemned to death may be are commonly (s) Our Aduersary in this place playeth the right Minister according to the new order very hansomely telleth a lye saying to the Iesuit You labour to qualifye your blasphemous words by ā honorable expositiō pretending you SAY one thinge and MEANE another What boldnes is this doth not the Iesuit say that they not only meane well but also speake well and according to the rigour of speach the phrase of Scripture holy Fathers How then doth he pretend that we say one thing and meane another sayd to saue his life though they saued him by intercession not by their proper authority why may not Saints be sayd to giue vs the things which by their prayers they obtayne for vs Why may not the Church speake in Hymnes in Verse as the learnedst Fathers spake euen in Prose neuer imagining that any would mistake their meaning Saint Gregory Nazianzen for his excellēt learning tearmed by the Grecians The Deuine thus prayeth vnto Saint Cyprian Looke downe on vs from heauen with a propitious eye guide our works and wayes feed this holy flocke gouerne it with vs dispose some of them as farre as is possible to a better state Cast out importune and troublesome wolues that cauill catch at sillables vouchsafe vs the perfect and cleere splendour of the B. Trinity with whome thou art already present (t) The Minister heere sayth the Iesuit cānot proue that Gregory Naziāzen did Inuocate S. Cyprian but only made an Oratoriall Apostrophe vnto him As Papists say in their hymne al hayle o Crosse yet they do not pray to the wodden Crosse. This is vanity For that S. Gregory Nazianzen did properly inuocate S. Cyprian I proue by this demonstratiō For one to call vpon some person for ayde thinking him that he doth heare him is able to helpe is to Inuocate him S. Gregory Nazianzē did call vpon S. Cyprian for helpe thinking he heard him was able to helpe him for he sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know well that Blessed Saints heare me and are ready to reach out their hand to such as need their helpe Ergo he did properly Inuocate him pray vnto him And not only Fathers but also Scriptures speake of Saints in the same sort our Sauiour saying Make to your selues friendes of the riches of Iniquity that when you dye they may receaue you into the eternall tabernacles If then the Saints of God by the mouth of Verity it selfe be said to receaue their friends when they dye into the eternall Tabernacles because God mooued by their prayers admits them into the Blissefull vision of his essence why may not the Church and her children craue the Blessed Virgins intercessions in these wordes Mother of Mercy receaue vs in the houre of death And seing God in Scripture is tearmed Mercy why should not she be stiled mother of mercy that is vndoubtedly mother of God especially seeing that in and of her the Authour of mercy grace was conceaued and borne and she filled with grace and charity aboue all other Creatures (u) The seely Minister not knowing which way to turne himselfe to find some seeming ground of carping at the formes of the Catholicke Missals Roman Liturgy he goeth catching at the phrases of priuate writers To what purpose If the Authours cannot iustifye their phrases Metaphores let him dislike them in Gods name What is this to the Catholike Church Some writer did not apply his Metaphore fitly Ergo the Roman Church is Idolatrous That other phrase much disliked by your Maiesty that God reseruing Iustice to himselfe hath giuen away mercy to his mother is not vsed by the Church in any of her prayers nor allowed of by Catholike Deuines nor will we iustify it being an harsh and vnfitting Metaphore though thereby the Authours thereof expresse a truth to wit that the Blessed Virgin is exceeding gracious with her Sonne and her intercession very potēt alluding to a phrase of Scripture vsed Hester cap. 5.3.6 cap. 7.2 Marke 6.23 whereby such as are gracious with a prince are sayd that they may haue any thing though halfe of his Kingdome so deuiding Gods Kingdome into Iustice and Mercy to shew how gracious the Blessed Virgin is with her Sonne they say God hath giuen her one halfe of his Kingdome to wit his Mercy which is a Metaphore far fetcht not to be vsed howsoeuer in charity it may be excused THE FOVRTH POINT The Liturgy priuate prayers for the Ignorant in an vnknovvne tongue THE custome of the Romane Church in this point is agreable to the custome of the Church in all Ages and also of (*) The Minister pag. 356. lin 22. It is false according to the Tenet of Bellarmine himselfe that all other Churches which differ from Protestāts haue their publike seruice in Hebrew Greeke or Latine Answer This is your fashion whē you haue not what to reply you impose your sayings vpon your Aduersary and then vrge they are false The Answerer neuer said that al Churches which differ from Protestants haue their seruice in Hebrew Greeke or Latine for this he knew to be false in the Maronits Armenians Aegyptians Aethiopians Russians But he said they all agree with the Roman in that they haue their diuine seruice in a language not vulgar nor commonly knowne of the people this is true for the fore-named Christians haue their Lyturgies in a speciall language which is not their vulgar all Churches now in the world bearing the name of Christian though opposite vnto the Romane only those of the pretended Reformation excepted which constant concurrence is a great signe that the same is very conforme vnto reason and not any where forbidden in Gods word which wil easily appeare if we looke particulerly into the same For we may imagine a triple state of Liturgy in an vnkowne tongue The first in a language altogeather (x) The Minister pag. 369. saith This is a Chimera Non Ens because there was neuer such a Liturgy in the Church Answere In the beginning of the Church there was not any set Forme of publike prayer but the sacred Minister did extemporally make prayers at meetings And that some then did vse to make extemporall prayers in languages altogether vnknowne euen to themselues appeares by the Apostle 1. Cor. 14. Nor is it inough for a Minister to say that this is a Non Ens and a Chimera because it neuer was For first though it neuer were yet it might haue been and things that be possible and might haue been be not Chimera's Secondly that in meetings some did vse a language altogether vnknowne at prayer S. Paul doth witnes who I trow is to be belieued before a Minister He forbids the speaking in the Church with an vnknowne tongue when there is none present that
may seeme substantiall in his Reply The first The Fathers teach that the creatures of bread and wine remayne but the abstracted shapes of bread and wine be not Gods creatures but Popish fancyes I Answere the force of this argument doth consist in two lyes the one imposed vpon the Fathers the other vpon vs. For first the Fathers you cite do not say that the Creatures of bread and wine remayne in the Eucharist after consecration but that the holy Eucharist is made of the Creatures of bread and wine they being conuerted turned into the body and bloud of Christ saying Before consecration it is bread but after Consecration of bread is made the flesh of Christ. Ambros. lib. 4. de Sacram. cap. 4. Secondly we say that the true solide and reall quantity of bread endued with all the true qualityes and naturall propertyes remayne and not onely abstracted shapes and fancyes as you maliciously or dreamingly misrelate our Doctrine Hence true is the saying of Irenaeus l 4. c. 34. that the holy Eucharist is composed of two thinges the one heauenly to wit the body of Christ the other earthly to wit the quantity of bread endued with the sensible and earthly propertyes thereof The second The Fathers teach that the signes and elements are present and haue power to feede and nourish the body but Mathematicall bread and wine haue not power no nourish the body for there is in them only the shadow of grayne and grapes and Papists may as well say That paynted bread hath power of feeding Answere This argument is like the former grounded on the Ministers false slandering o◠dreaming misprision of our Doctrine For we hold that the quantity of bread endued with the sensible vertues and qualityes of bread remaynes truly really substantially and not only in a shadow and picture of bread Now the quantity of bread and wine endued with the actiue qualityes can please delight alter and change the body of the receauer and be agayne altered and changed by the nutritiue power therof and so nourish the body as the Iesuit hath declared in the second Consideration The Third The Fathers affirme that the elements of the Eucharist resemble the mysticall vnion betwixt Christ Christian people to wit bread confected of many graynes of wheat and wine of many grapes but Popish fictions and Mathematicall shadowes of grayne and grapes cannot resemble this mysticall vnion Answere The Fathers do not say as you impose vpō them that the Eucharisticall bread and wine resemble the mysticall vnion betwixt Christ and Christian people but the vnion Christians must haue betwixt themselues that they may be vnited vnto Christ as the mysticall body to their head To represent this vnion the sacred signes must be truly bread and wine not after consecration but before For as no substances be conuerred into the naturall body and bloud of Christ but such as are made of many graynes and grapes vnited togither in one masse so none can be vnited vnto Christ by grace and made partakers of his sauing gifts but such as being many by nature are vnited by Charity concord and due subordination in one mysticall body the holy Church So that not the Eucharisticall signes but your arguments be fictions and shadowes without any truth substance or solidity in them XI To the fifth argument the Minister sayth Because this Iesuit produceth no new matter but only repeateth what we haue formerly confuted and especially because Reseruation concludeth not Transubstantiation I forbeare further examination of the particular Testimonyes produced by him Answere With what forehead could you say that this Iesuit heere produceth no new matter but ONELY repeateth what you haue formerly confuted Might not I with truth say this is more then onelye For where haue you answered formerly the testimonyes of the Fathers here cited by the Iesuit that hold the Eucharist to remayne the body of Christ out of vse and that it is to be worshipped and adored as such Where haue you answered the Confession the Iesuit doth here produce of Protestants euen of your Kemnitius to whom you here refer vs in your margent affirming Reseruation of the Sacrament which you detest as Idolatry to haue been the continuall custome of the primitiue Christian Church largely diffused ouer the world Antiqua consuetudo latè patens diu propagata thereby granting Christian Antiquity Vniuersality and Continuance to stand for vs agaynst you But you say that Reseruation concludes not Transubstantiation This proueth your shallow insight into these matters as by these two arguments I shew First the Fathers reseruing the Sacrament shew they held such a Reall Presence as by vertue thereof the body of Christ must of necessity be present so longe as the accidents of bread remayne For they would not haue bound Christians to adore the Sacrament as Christs body so longe as the proper accidents of bread remayne had they not held that the same is the body of Christ infallibly and by diuine Institution so longe as the foresayd accidents remayne But neyther the Zuinglian presence by figure nor the Caluinian presence by Fayth nor the Lutheran presence by Consubstantiation doth as themselues teach of necessity inforce the Sacrament to be the body of Christ so longe as the accidents of bread remayne but only the presence by Transubstantiation hath this nature force Ergo the Fathers held neither the Zwinglian nor the Caluinian nor the Lutheran Presence but the Catholicke Transubstantiation Secondly the Fathers as hath been shewed do perpetually affirme that bread and wine are conuerted transelemented changed into the nature and verity of Christs flesh and bloud so that Protestants haue no shift to auoyde the euidence of this their Christian consent for our Religion agaynst thē but by saying they speake only of mysticall conuersion to wit of signification vse and operation as sayth our Minister pag. 422. lin 1. But their reseruing the Sacrament and adoring the same reserued as Christs body permanently and out of vse doth conuince that they mayntayned another conuersion then meere significatiue of operation and vse as is manifest Ergo the Fathers by reseruing the Sacramēt shew manifestly two things First that they held the Catholike doctrine of substantiall cōuersion Secondly that Ministers willingly against their conscience expound their sayings as teaching no more but Conuersion of meere significatiō vse operation Agaynst this consent of Fathers Protestants obiect the testimony of Theodoret (y) Theodoret. Dialog Inconfusus Gelasius de duabus naturis aduersus Eutichet Gelasius who in playne tearmes affirme that the substance of bread and wine remaines in the holy Eucharist bringing this as an example of the Incarnation where the natures of God and Man remayne in Christ Signa mystica sayth Theodoret post sanctificationē non recedunt à sua natura And Gelasius non esse desinit substantia vel natura panis vini I answere that these Fathers by the nature of bread and wine
the vnitie of the Church may ioyne togeather with your Excellent Wisdome and Learninge to pronounce the sentence Although I be confident that examining Religion by the meere rigour of onely Scripture the Catholicke Doctrines would get the victorie more cleere and expresse testimonies standing on our side then any that ProtestaÌ„ts can bring for theÌ„selues (*) This is further made cleere by the Reioynder so that it is but the face of a Minister to say in this place That our relying on Scripture is Vanitas vanitatuÌ„ as by the former discourse may appeare Although also I be much more confident in the tradition and perpetual practise of the Church interpreting Scripture which by so full coÌ„sent deliuers the Roman Doctrine that partialitie it selfe duely pondering the weight of thinges can hardly in hart and inwardly iudge against them yet my chiefest hope is in these Charitable thoughtes and desires of peace and vnitie in the whole Christian world which the holy Ghost hath inspired into your Brest For suppose that Preconceipts instilled into tender myndes agaynst the faith of Auncestours might so farre preuaile as to make them thinke comparing Catholikes with ProtestaÌ„ts that Scriptures stand equally on both sides yea sifting the matter by Scripture only that Protestants may seeme to haue the vpper hand yet Charitie will moue this question Whether the testimonies and arguments they bring from Scripture are so vndeniably cleere and so vnauoydably strong that no answere or euasion may be found but the Roman (*) The Minister sayth we giue seeming and appering solutioÌ„s but this is done by Sophistry I aske who shall be Iudge Or how can this by tryed by Scripture Church must be refused notwithstandinge so much discord and dissention so much inconstancy incertainty about religion which as reason proueth must and as experience sheweth doth thereupon ensue For if you cast away the Roman Church and her authority noe Church is left in the world that can with reason or dares for shame challenge to be infallible in her definitions if such a Church be wanting what meanes is left either to keepe the learned certainly in peace or to giue vnto the ignorant assurance what is the Doctrine of Saluation the Apostles first preached A Church fallible in her teaching is by the learned to be trusted noe further then they do see her Doctrines consonant vnto Scripture and so they may neglect her Iudgment when they seeme to haue euidences of Scripture against her And if this libertie of contradiction be granted what hope of Vnity remaines when a priuate man may wrangle eternally with the whole Church neuer be conuinced apparantly of teaching against the Scriptures Whereof we haue to many dayly examples If we take out of the world a Church infallible whence shall ignorant men learne which is the Doctrine of saluation that the Apostles deliuered It is as euident as the Sunne shyning at noone Day and the euidence of the thing hath forced some Protestants to acknowledge That the Controuersies of Religion in our time are grown in number so many and in nature so intricate that few haue time and leasure Field of the Church Prefat in l. 1. fewer strength of vnderstanding to examine them so that nothing remaines for men desiâ—ous of satisfaction in things of such consequeÌ„ce but diligently to search out which amongest all the Societyes of men in the world is the Church of the liuing God the pillar ground of truth that so they may imbrace her communion follow her directions rest in her Iudgement If there be no Church in the world besides the the Roman that can with any colour pretend Infallibity of Iudgement If the most part of men cannot by their examining of Controuersies be resolued in faith and therfore must perish eternally except they finde a Church that is an infallible mistresse of truth in whose Iudgment they may securely rest Certainly those that haue bowells of Charity will accept of any probable answere vnto Protestants obiections and accusations rather then discredit the authority of so necessary a Church which being discredited no Church remaines in the world of credit sufficient to sustaine the waight of Christian that is infallible Beliefe What a misery will it be if it fall out as it is most likely it will fall out that at the Day of Iudgement the most part of English Protestants be found to haue belieued points of Doctrine necessary to saluation not out of their owne certaine skill in Scripture as they should by the principles of their religioÌ„ but (*) The Minister here rayleth but dares not directly answere the Question What shall become of ignorant meÌ„ who belieued the truth vpoÌ„ the credit of their Church not vpoÌ„ their owne infallible knowledge vpoÌ„ the credit of the Church that teacheth them which doth acknowledge her selfe no sufficient stay of assured beliefe For without question men cannot be saued who although they belieued the truth yet belieued it vpon a deceauable ground and consequently by humaine and fallable perswasion and not as need is by a diuine most certaine beliefe grounded vppon an infallible foundation which cannot be had without an infallible Church How dreadfull then must the danger be of liuing out of the lappe of the Roman Church that is of a Church of infallible Authority This Church hauing a most glorious succession of Bishops from the Apostles deserues aboue all other the protection of your Maiesty who by a long line of religious Catholike Ancestors succeed in the right of two Illustrious Kingdomes and being so beneficiall vnto mankind so efficacious to mayntayne Vnity (*) Our Hopes did not dye with our late Soueraigne but still liue in his Royall Issue and of the most Sacred Queene Martyr his Mother we cannot giue ouer hope of your Fauour whom singular preseruation in the wombe of your glorious mother agaynst the barbarous attempts of Hereticall diuision that would haue brought you to an immature end shewes to be by Gods infinite wisdome perordained for some singular good of mankind specially by your meanes to quench wars and dissentions and to bestow the blessings of peace vnion on this land Your Title to the Crowne of England springes from the peacefull coniunction of the two renowned Roses which before were mortall enemies and fought so many cruell feilds that if we consider the great effusion of bloud wherein ech of them were bathed we shall hardly discerne the one from the other by the diuersity of colour Your Maiesties Person is the roote of a more happy vnion of two most glorious Kingdomes by your Sacred Person combined in assured peace which in the hystoryes of former times are by no other markes more famously knowne then by their mutuall warres Nothing remaines to be added for the full consummation of this Ilands happines and your Maiesties immortal Glory but the quenching of discord about religion by bringing them back againe to the roote matrice of the Catholique Church Cyp. lib. 1. epist. 3. ad Cornel. to the Chayre of Peter the principall Sea from which Sacerdotall and Sacred Vnity springs and to which perfidious Errour hath no accesse Wherby your Maiesty shall extend the blessings of peace from this Iland to the rest of Europe from the the body vnto the soule and crowne your temporall peace and felicity with eternall For both which not only I but all of my profession yea all Catholikes wil offer vnto Almighty God our daily praiers FINIS