little the Model and Methode of it In the first place are set down the Occasions of that Honorable new Converts doubts concerning the Truth of the Protestant Religion such as are the Ministers Inconstancy in Doctrin Disciplin their great Dissensions and Divisions Their Tyrannizing over mens Consciences Their Contradicting their own Principles c. In which matters some late histories or passages are interlaced without expressing the names of persons therein concerned because that was not necessary since the things here touched are publique late fresh in all mens knowledge and Memories within the Countrey and the persons also well enough known Neither is it the digrace of any mens persons Hier. Apolog. 3. cont Ruffin c. 11. which S. Hierom calls the Machines of Heretiques but the correction of their Errors which is here intended After the occasion of the doubts is shewed in some few chapters then followeth the Triall of the last pretended Presbyterian Reformation in the principal points thereof as its condemning of Episcopacy the abolishing the hymne of Glory to the Father c. the denying the Apostolical authority of the Apostles Creed neglecting to say our Lords Prayer c. In all which points the Presbyterians are found to go against the word of God the Primitive Church the former doctrines practises of many among themselvs against their first Reformers and many learned Protestants So that this last pretended Reformation is shewed to be nothing but a reall Deformation destroying not only the Apostolique office government established by Christ in his Church but also the two chief Pillars or heads of the Christian Religion to witt our Lords Prayer and the Apostles Creed Then followeth the Trial of the first pretended Reformation which is also shewed to have destroyed in effect the other two chief Pillars of Christianity to witt the Divine Commandments and Holy Sacraments and to have brought in a most Erroneous doctrin of Iustification by Faith only expresly against the Scriptures holy Fathers So that these two pretended Reformations are shown to have made vp between them the hideous work of Desolation After this the whole Protestant Church by the vndenyable principle of the perpetuity of Christs Church is proved not to be the true Church of Christ And by the same vndenyable principle the Church in Communion with the Sea of Rome and she alone is demonstrated to be the true Catholique Church of Christ and to have in all ages still continued in the same doctrin which she received from Christ his Apostles notwithstanding the calumnies of Heretiques Then lastly the same truth is proved by the Marks whereby the true Church is clearly designed in the Scriptures as by her Vnity Sanctity Vniversality Apostolical Succession by which marks the holy Fathers also did prove the true Church in their times To which is subioyned a brief Examination of the Presbyterian Covenant or Confession of Faith which although it was much Idolatrized of late is shewed to be nothing but a Denyall and Abiuration of the holy Faith with many execrations and blasphemies against it This briefly Courteous Reader is the Scope and Methode of the ensuing Treatises which the Author thereof earnestly wishes may tend to thy profit That if thou be a new Converted Catholique thou mayst be coÌ„firmed thereby in thy holy Faith If one who after many tossings in Errors art seeking the Truth thou mayst be assisted to find it where only it can be found if lastly thou be one who not through malice but through negligence or ignorance adheres vnto Errors thou mayst be stirred vp to try them and to seek diligently the Truth which is a work most worthy of thy paines Neither is it so hard as some do imagin to find the Truth since God Almighty according to his infinit goodnesse wisdom has prepared the way to heaven so much the more certain easy to be known how much more Error and deceit in it brings greater losse with it and therefore he has promised so plain and direct a way vnto Eternal happinesse that fooles may not erre by it Esay 35.5 Whence it is evident if thou seekest this way with diligence and after the right manner thou mayst have great confidence by Gods grace to attayn vnto it But then thou wilt seek it in the right way according to the advice of the glorious Doctor S. Augustin to his friend Honoratus if thou dost vse fervent and frequent prayer Aug de vtilâ— credâ—s 15 16. strivest to have peace and tranquillity of mind if thou wilt hear that Church which God hath established on earth with so great authority and which is called Catholique both by her own by strangers For it is by Authority only whereby men can come vnto the knowledge of Divin Truth and there is no Authority equall vnto this wich began by Miracles and is most famous for Multltudes of peoples and Nations and therefore if thou proceedest orderly at this Authority thou oughtest to begin as the same holy Father affirmes But if thou contemnest so great Authority and only openest thy eares to the Enemies and Calumniators of so famous a Society which has been also calumniated by all the former heretiques as well as by these of this Age thou canst not be excused neither canst thou arrive vnto the possession of solid Truth Therefore if thou be wise follow the former advice of S. Augustin who was so wise so learned a Doctor and who had such great knowledge and experience in this affaire And if thou wouldest take a short and compendious way to come vnto the Truth Try only that one question of the Church according to the marks abovementioned whereby it is clearly designed in Scripture and thou wilt not only soone find that they cannot agree to thy New Inconstant Church but also thou wilt quickly see that they agree to the Catholique Church which has ever endured and against which Hels gates could never prevaile and so with the true Church thou wilt find aâ—l Truth because it is ever governed by the Spirit of Truth and is the Pillar and ground of Truth This is the right manner for thee to attayn vnto the Truth and to true Happâ—nesse To which that God Almighty may direct and bring thee shall be earnestly desired by thy welwisher F. W. S. A TABLE OF THE CHAPTERS Chap. I. THAT God by the Confusion of Error stirres vp many to seek the Truth p. 1. Ch. II. Of the Ministers Inconstancy and of the Alterations made by the late Presbyterian Reformation p. 8. Ch. III. Of the Ministers Dissensions Divisions p. 15. Ch. IV. Of the Presbyterians Rigour and Tyranny over Protestants p. 26. Ch. V. Of the Presbyterians contradicting their own Principles p. 34. Ch. VI. Of the Presbyterians Disobedience to the Civil Magistrate and of their pretext of Piety p. 46. Ch. VII Of Episcopacy condemned as Anti-Christian by the Presbyterians p. 53. Ch. VIII Of our Lords
hath had her gates continually open day night in all generations to receive the strength of the Gentils and in a word which has made the world Christian This is the Church which alone in allâ—ges has opposed all the heresies which did arise in their diverse ages from the beginning of Christianity and albeit they all have shut out their hornes against this Church and both by slight might have endeavoured to destroy her yet she alone hath fought against them all and gloriously triumphed over them all This is the Church which has held all the General Councels which hath condemned all errors and heresies which has had Pastors and people professing the faith in all ages without interruption and in which all the Saints Martyrs and Doctors have lived These things might be shown by a particular Catalogue of this Churches chief Pastors Councils Nations converted and publique Professors in every age if it were not too longsome and besids it is so clear that it is not here necessary especially seing the Lutheran Centurists who have raked together all they can both for themselves and against the Roman Church yet can shew the succession and continuance of no other but only of this Church And the reason of this is clear because this Church and she alone hath so clearly this succession that no other Churches which carie the name of Christian can so much as pretend to have it in the least degree of probability For it is evidently certain that all other Churches which are separated from this Church were once of her faith Communion and went vndeniably out of her and therefore they cannot be so ancient as she and consequently they have not alwayes had a continued succession from the Apostles and if they pretended it they would be most ridiculous making an evident lie against sense Therefore the Protestants wisely pretend no such thing Yea their whole Reformation is grounded vpon a contrary pretext that the whole Church had fallen into desolation grosse Errors Heresy and Idolatry which is in-indeed to pretend that the succession of the Church had failed and that they were now sent to set her vp again By all which it is seen that the Church in Communion with the sea of Rome and she alone has had a continued succession from Christ his Apostles and that so clearly that no other Church can pretend to have it This same truth was testifyed by the holy Fathers in their time S. Hierom 〈◊〉 said above that he would bring a clear declaration of his mind that that is the true Church that hath still endured to witt the Church in Communion with the sea of Rome which he esteem's so much to be the true Church that he affirmes those who have no Communion with her to belong not to Christ but to Anti-Christ For thus he writes to S. Damasus Bishop of Rome With the successor of the Fisher and with the disciple of the Crosse I speak I Hior epist ad Damas following none chief but Christ hold the fellowship of Communion with thy Holynesse that is with Peters chaire Vpon that rock I know the Church to be built Whosoever shall eate the lambe without that house is a prophane person c. He that gathereth not with thee scattereth that is saith he who is not Christs is Anti-Christs This old doctrin is far different from the Presbyterians new opinions S. Cyprian saith Cyp. tract de simplicitate Prâ—tator who leaves the Chaire of Peter vpon whom the Church was built does he think to be in the Church But let vs hear S. Augustin the most glorious Doctor of the Church shewing this same truth For after he had spoken much of the sincere wisdom great holynesse and fruits of piety of the Church and of the great authority which God hath conferr'd on her he subioyns these remarkable words to his friend Honoratus Aug. de vtilite crede c. 17. Seing therefore we see so great help and assistance from God shall we make any doubt or question at all of retiriing into the bosome of that Church which to the Confession of mankind from the sea Apostolique by the succession of Bishops hath obtain'd the Soveraignity principal authority Heretiques in vain barking round about it being condemned partly by the gravity of Councels partly also by the Maiesty splendour of Miracles vnto which not to grant the chief place is either indeed an extream impiety or a very rash and dangerous arrogancy Thus he Here we see what Church in the time of the holy Fathers had this continued succession and the same is no lesse evident to this day In the Scriptures we read the prophesies and Christs promises of his Church and in this Church alone we see no lesse clearly the performances What the Scripture had foretold Aug. de vnitate Eccl. c. 8. in ps 149. here with ioy as S. Augustin speaks we may see fulfilled The Church before was only read in books and now it is seen in Nations By all which authorities evidences both the Maior and the Minor of the argument proposed are sufficiently proved to be manifest truths to witt That that is only the true Church which has had a continued succession from the Apostles to this time And that the Church in Communion with the sea of Rome and she alone has had a continued succession From which the Conclusion followes clearly Therefore the Church in Communion with the sea of Rome is the only true Church of Christ You see this reason is neither new nor obscure For it was vsed by the holy Fathers as a most clear short and convincing way whereby the true Church may be known If it was so easy strong then it is no lesse but rather more evident forcible now If the succession of the Church for 3. or 4. hundred years and of 30. or 40. Roman Bishops was esteem'd so strong by the Fathers to prove the true Church how much more forcible is the successioÌ„ of the Church for above 1600. yeares above 2. hundred Bishops of the sea Apostolique to prove the same truth Nothing could be said by the AncieÌ„t Fathers in confirmatioÌ„ of this truth which may not as iustly be said now and nothing can be pretended now by the present Enemies of the Roman Church against it which might not have been as iustly preteÌ„ded by her ancient enemies the old heretiques Neither is there any way to shun the force of this Demonstration but either by affirming that the true Church had perished which is detestable blasphemy or by saying she became invisible which we have shown above to be a grosse falshood and desperate folly This whole matter may be further illustrated and confirmed There is nothing more clear in the Scripture then that the Church of Christ must still endure or have a continued succession of people professing the same faith which was taught by the Apostles Now it is no lesse clear it
PRESBYTERIES TRIALL OR THE OCCASION AND MOtives of Conversion to the Catholique Faith of a Person of quality in Scotland TO WHICH IS SVBIOYNED A LITTLE TOVCH-STONE of the Presbyterian Covenant Beloved beleeve not every Spirit but prove the Spirits if they be of God because many false Prophets are gone out into the world 1. Iohn 4.1 If thou seemest to thy self to have been already sufficiently tossed and wouldest make an end of these labours paines Follow the way of the Catholique Disciplin which hath proceeded from Christ himself by his holy Apostles even vnto vs and from hence shall descend and be conveyed to posterity Aug. lib. de Vtilitate credendi c. 8. Truly the Covenants and Leagues of Heretiques are Thornes clasping one another Hier. in cap. 1. Nehum Printed at Paris anno 1657 Permissu Superiorum THE PREFACE TO THE CHRISTIAN and well-disposed Reader COVRTEOVS READER Although all Christians doâ— acknowledge that of all the affaires in this world there is none of that importance vnto man as the saying of his soule and that Salvation cannot be obtaynd without the true Faith and Religion yet manifest experience dayly sheweth that many thowsands do carrie themselvs so slouthfully in that most important affaire of Religion as if it were a matter of the least or rather of no consequence For we see that in whatsoever Error or Heresy though never so monstrous men are bred for the most part they continew in the same or els according to the mutability of their Inconstant Leaders they passe after them from one falshood into another without making any further search for the Truth This is truly one of the greatest miseries and the most deplorable follie of man that he should be so slouthfull and almost insensible in these things which concern his eternal Salvation whereas he is so diligent carefull about his Temporall affaires which are incomparably of lesser moment Neither is this negligence follie proper only to the rude and ignorant but it is also very ordinarie to many who are neither fooles nor vitious but rather have good store of worldly wisdom and of Moral vertues This then being vndenyably the common Lethargie of almost all those who live in the false Religions and sects of perdition wherewith the world is now pestered it is no small favour which they receive who by the divin mercy are awakned out of that dead sleep and being made to open their eys do see their own danger and seeing it strive by all means to free themselvs of it by seeking earnestly with imploring the divin assistance the right way vnto eternal happinesse This favour God hath been pleased to vouchsafe lately vnto diverse Protestants in Scotland awakning them by the great Confusion and Division most sensible and Natural Marks of Falshood that had falne vpon their Religion and by the grievous Dissensions that have been rageing a long time amongst their inconstant Teachers And amongst others he was pleased to graunt this favour vnto a certain honorable personnage who had been a very zealous Protestant relying altogether vpon the Ministers words But so soon as he saw their horrible contradictions Dissensions and that they condemned accursed what themselvs had before taught practized yea and furiously enforced others to follow them and swear to all their Innovations replenishing in the mean time the whole Nation with vnspeakable miseries calamities he thought it was not fitting nor secure for him to trust any longer these Inconstant Guides in a iourney of such importance since he could not prudently trust Guides of such qualities in an earthly Voyage Wherefore being thus awakned and not a stranger from good letters he did set himself seriously to seek the Truth choosing the Divin Scriptures for his Rule and the Holy Fathers for Interpreters of the same by which means he conceived that he should attayn vnto the knowledge of the practice beleef of the Primitive Church which by all sides is acknowledged to have been the true Church And so beginning his search with the Trial of the Innovations which were lately introduced by the Presbyterians he did not only soone find them to be against the Scriptures holy Fathers but also he began to see a glimse of the Truth of the Catholique Religion which he had heard so often defamed by the Ministers For he clearly perceived by pervsing especially some peeces of S. Augustins works and the Protestants Apologie that the holy Fathers Primitive Church beleeved diverse points which are condemned by Protestants and are still beleeved by Catholiques whereat he was not a little astonished especially when he saw this acknowledged by the chief Divines of the late English Church which pretended above all others to be most conformable vnto the primi ive times whose Testimonies are diligently collected by M. Breirly in the forementioned Apologie Having then thus seen the great deformity of the Scottish Presbyteian Kirk which is so monstrously different from the Primitive and the great prevarication of the late English Church he remained for some time in great perplexity of mind not being able of himself to overcome some difficulties preiudices which had been a long time beaten into his eares against the Catholique Religion Till at length falling into the acquentance of a Roman Catholique whom he perceived to be somewhat versed in these questions he was pleased to vnfold his mind to him and after diverse conferences received not only full satisfaction of his doubts but also was instructed in the chief principles and immoveable grounds of the Catholique faith whereby he saw also the sandy grounds of the Protestant Religion Being therefore in end fully resolved to enter into the bosome of the holy Catholique Church he desired the said Catholique would be pleased first to draw vp in some few sheets the Occasion Motives of his Conversion to the end that having these papers by him he might be more able to give satisfaction to others who might enquire of him the reasons of his change Which was done accordingly with intention only that it might serve for his private vse But some other zealous Catholiques coming thereafter to the sight of these papers were of opinion that they might prove profitable to others if the same Methode being observed the matters there touched were a little more enlarged and then published And therefore they ioyntly desired the said Catholique would be pleased to vndertake that labour giving him good hopes that not only the new Converted Catholiques would be thereby confirmed but also others who were seeking the Truth might be helped and assisted besides some other goods which they thought might redound from it In obedience to whose Desires this labour was vndertaken by him now it is his earnest wish that it may answer their expectation albeit perhaps for that end some more time had been requisite Thus Courteous Reader thou hast heard the occasion of writing this book Now thou maist be pleased to see a
for the further manifestation of the truth and he turn's all the plots and cunning design 's of the Authours and Promoovers of falshood to the ruine and confusion both of it and of themselves and to the exaltation of that whereof they intended so eagerly the destruction This was evident of old in the Arrians who vsed all slight and might to obscure and extinguish the great mystery of the holy Trinity But it did never shyne so brightly neither was it so fully discussed clearly vnderstood till the Arrians begun to bark against it as S. Augustin speaks Aug. in psal 54. So that by the many fold grace of our Saviour that which the Enemy intends for hurt destruction God turn's into help and advantage These things for the most part are now by the goodnesse of God become very evident in the Scottish Covenant and Presbytery which prospered so much for a time and yet at leuth are come to nought notwithstanding all the wise deepe plots that were so subtilly deuised for the standing and aduancing of them And notwithstanding the great power of Armies which did raise and vphold them in these Nations And by which they should in a Martial rather then Apostolique manner haue been propagated troughout the world as the Ministers some others fondly imagined but more foolishly bragged The great Covenanters also haue been much disappoynted and come short of their design 's There was nothing wherein they so much gloryed as in their prosperity and in the ruine which fell vpon all their opposers whereby they avowed publiquely and frequently that their cause was clearly owned by Heauen All their discourses and sermons were nothing but Panegyriques of that great ingyring light as they tearm'd it which God had made shyne to them above all other Nations They did bragge not a litle that they were Gods Covenanted people and he their Covenanting God which high priviledge no nation else could claime Their wisdome in their counsels diligence in executions were highly esteem'd and much cry'd vp by many There seem'd nothing in humane prudence fitting for the advancment of their cause but they try'd it And nothing could appeare a crosse and hinderance to their designs but they provyded for it And yet notwithstanding all these pretended priuiledges exploits and diligences the Covenanting Presbyterians haue been brought to confusion their prosperity so much bragged of hath quickly turn'd into adversity and their self conceated wisdome Iob. 5. v. 13. hath now appear'd to all men to be manifest folly For God who takes th2 wise in their own craftinesse and dissipats the counsels of the froward as it is in Iob hath made that witty or crafty course which they took for their own standing tend to their ruine and hath caused their fall to proceed from those whom they least or in no wise suspected that is from their own Covenanting and Leagued Brethren whom they had of purpose raised and vpholden to be a prop to themselues and a ruin to their Enemies And now is verifyed in them that which S. Paul foretold showld befall to all false Teachers and Seducers 1. Thimoth 3.9 They shall not long prevaile for their folly shall be made manifest to all men Yea it hath not only pleased God to bring the Covenant and Presbytery to such a stay and to frustrate the designs of their Promoters but he who drawes good out of evil hath drawen this good from them amidst the many deplorable evils which they haue directly brought vpon this Nation That many who were not sensible of the great errour wherein they were lying haue been awakned as it vere out of a dead sleep by the huge confusion of the Covenant and Presbytery and so seeing their own danger haue been stirred vp to seeing for the truth and to see the day of God as S. Augustin speaks Multi vt diem Dei videant per haereticos é somno excitantur Aug. lib. de vera relig c. 8. Amongst which number his vnspeakable goodnesse hath been pleased to make me one who by all apparance would haue liv'd and dyed in a grosse security of the religion wherein I was bred if the Covenant Presbytery by their confusions changes and violence had not furiously endeavoured to dispossesse me of many points which I formerly beleev'd as I was taught for vndoubted truths and by that means pressed me to make an earnest search to informe my self of the true grounds of these alterations and to find some setled ground whereon I might safely rely for the Salvation of my soule and not be tossed to an fro with every wind of doctrine in the wickednesse of men and circumvention of errour Whilst there was nothing but some little jarres betwixt the Bishops and a few Ministers for conformity to the 5. articles of Perth which concerned kneeling at Communion privat Baptisme Confirmation of children observation of Christmasse and of some few festival dayes I was never moved to doubt of the religion publiquely professed For these dissensions were not as I conceaved in substantial points neither was the manner of them very vehement and rigorous by reason of the Bishops temper who did not vrge these things violently though establish'd both by Ecclesiastical and Civil lawes Besid's the Ministers who oppos'd them were but few and not considerable either for learning or prudence in regard of those who were of a contrary iudgement All this time I liv'd in a deepe security in an implicit faith of the Church of of Scotland and its doctrine imagining that it was the very same which was taught by Christ and his Apostles But so soone as that great storme of the Covenant did arise none got leave to sleep any longer at rest in that barke all were awakned by these unskilfull Mariners to whom we had rashly trusted our soules who fell at such oddes and dissensions amongst themselv's that hardly ever such confusion and noise was heard or seen every one of them contradicting condemning and accursing another and making such factions that they seem'd to thirst after nothing but blood with which they may be sufficiently glutted since they begun This tempest and confusion hath brought such shipwracke vpon the Church to speak nothing of the miseries of the Countrey that many of sound iudgement seing the danger haue been mov'd to abandon that confus'd and sinking vessell and putt themselv's in one more solidly built and govern'd by more sober wise and discreet Pilots This confusion was the occasion of my first doubt which made me begin to examin the particular points of these new dissenssions and to try the ground whereon our religion so easily shaken was weakly founded And finding that all was built vpon the sand I made there after a diligent search to find out that true religion and holy Church which Christ the wise Master builder had promised in the Scriptures to build vpon a Rocke which could not be shaken neither by the deceits of men nor
cry'd alway's for iustice to divert from the land as they gave out Gods iudgements It would be tedious to relate all the particulars that have past of their severity That alone which they vs'd against the Lord Montrose and his fellow Captives made their temper sufficiently knowen to all Europe For although they coul'd not have been much blam'd supposing their principles for removing out of the way such an active enemy yet the manner of it shew too great passion and cruelty Some respect might have been had to his ancient Nobility to his personall Gallantry and many worthy parts but especially to his admirable Clemency show'd to his Enemies after many notable victories obtayn'd over them But notwithstanding all these respects when he fell into the Presbyterians hands they were not content to put him symply to death vnlesse they satisfyed their passion by putting disgraces vpon him For they brought him vp the high street of Edim borough bound with ropes to a chaire in a Carte bareheaded the common Executioner riding in livery covered before him which spectacle was so cruel and lamentable that it wrested teares from many of his Enemies This was the Triumphal Entrie he got into that cittie which was in his power after the battall of Kilsyth to have burn't and sack'd but of his innate clemency did spare it And within two or three dayes after this solemne entrie they caused him not only to be hang'd but also to be dismembred and quartered ordaining his Head Legges and Armes to be affix't in the principal Townes of the Countrey and the trunck of his body to be buryed vnder the common gallowes And all this was done by expresse order of the Presbyterians who excluded all other from having voices in Parliament That scaffold which was erected at the crosse of Edimborough for the execution of Montrose did remaine vnremoved about the space of two months conrrarie to all former custome vpon which every week the Presbyterians offered vp diverse sacrifices of gallant and worthy men so that it became a heape of blood and therefore it was called by many of the people The Ministers Altar who as they alleadged delights not in vnbloody sacrifices Yea some of the Ministers hatred against Montrose was so great that it did not end with his death but pursued his memory after death calling him publickly a periur'd Traytor a Dogge the Malignants God with many such vncivil epithets Then they bragged who durst any more oppose them or set their faces against them That God had now own'd their cause and had brought their greatest Enemy's to confusion as they had often prophecy'd for which ever thereafter they ought to be beleev'd But all the severity and rigour that had past was nothing to that which many wise men foresaw was approaching if the reigne of Presbyt'ry had endured longer Before Montrose death the Presbyterians were not free of feares and were not fully Masters but shortly after getting home the King whom they made to subscryb and swear their Covenant and solemne League and to confirme all their proceedings they had higher design 's But as the Christian Moderatour hath observed their fall was nearer then they expected and the hand of God stop't them in their full carriere So that they were not only rendered vnable to do more hurt which they intended but also they were happily hind'red from doing any more that which they practised at least in their accustomed rigour These obvious considerations made the rigour and severity of Presbyt'ry appeare to be very Tyrannous vnto me For thereby I saw that it was both Spiritual and Temporal and extended to the Soules and Bodies lives and Estates yea and to the very Memories of men after their death and that for pretext of religion to Protestants whom sometimes they acknowledge to be of their owne religion And therefore I made this reflection with my self How can this Presbyterian Church have Christian truth and purity since it 's so voyd of Christian meeknesse mercy How can these Presbyterian Ministers be Christs true Disciples Matth. 11.29 since they do not learne nor practise his lessons Christ saith learne of me for I am meek and humble of heart They learne this lesson backward for they shew no Meeknesse nor Humility but rather the contrary all Pride and cruelty Our Saviour saith to his Disciples Love your enemies Math. 5.44 The Presbyterians hates and persecut's their friends their owne Brethren Protestants Truly I cannot think there can be much truth among Presbyterians where there is so little mercy They would have done well to have ioyn'd these two together vsed Salomons wise advise Let not mercy and truth leave thee and then perhaps they had found more credit CHAP. V. Of the Presbyterians contradicting their owne Principles TRVTH is alway's consonant to it self Wise men do not fall into manifest contradictions and good men do not practise these things which they blame and condemne in others Now in many things the Presbyterians appear'd to me to contradict their owne principles â—oth in deeds and words whereby they bewray'd the vanity of their faire pretexts and shew that some of their Principles were so false that themselv's were forced to goe often against them and controwle them 1. This appeared in their pretext of tender Consciences which truly I and many others beleeved they for the most part had till they tooke the power of ruling or rather domineering over other mens Consciences But as it is in the proverbe Magistratus indicat virum Many seeme good so long as they have no power to do evil The Presbyterians tendernesse of conscience was most esteem'd when it was least knowen but so soone as it was brought to the light it lost more credit then they acquyred power When the prime Ringleaders of this mad Presbyterian Dance were vrged to conformity in the Bishops time O then they cry'd vp their tender Consciences They could not so much as cary a Cassocke nor make a Sermon on Christmasse in remembrance of Christs Nativity nor Baptize a child privat'ly although at the point of death Their tender Consciences could not digest such hard meates they would stand to the purity of their Reformation which had abandonned all such Superstitions But after they became Masters they seem'd to swallow downe some more grosse morsels and for all the pretended purity of their first Reformation they would yet Reforme and purify it more For then they digested the denying of the Apostles Creed the abrogating the hymne of Glory to the Father the forbearing of saying our Lords prayer all which were practised by their first Reformers besids the many terrible oaths of the Covenant and their obedience sworne to their Superiours Civil and Ecclesiastical all which and many more they swallowed downe without the least trouble of their Consciences Now how can such men be iustly thought to have tender Consciences who started so at straw's and leap't over Mountains who are like those of whom our
baptism when he saith Aug. lib 1. de peccat mer. rcmis c. 5. by the begetting flesh original sin is only contracted but by the regenerating Spirit remission is made not only of original but also the of voluntary sins S. Chrysostom doth more largely illustrate this matter shewing that baptism doth not only take away sin but also bringeth many graces privileges to the persons baptized They are Chrys in homil ad Neophitos saith he not only made free but holy not only holy but iust not only iust but children not only children but heires not only heires but brethren of Christ not only brethren of Christ but coheires not only coheires but memhers not only the temple but the members of the Spirit Yow see how many are the privileges of baptism Many indeed think that the heavenly grace consists only in the remissien of sins but we have reckoned ten privileges For this cause we baptize infants c. Idem in homil ad baptizandos Thus S. Chrysostom Again the same holy Father sheweth that albeit a sinner were defiled with all sorte of iniquity and tyed with the bands of all wickednesse yet when he comes vnto this Bath he riseth more pure then the beames of the Sun And as a little spark of fire cast into the deep sea is not leasurely but instantly extinguished by the aboundance of waters forthwith it is shewed to be nothing so all humane malice when it comes to the waters of these heavenly fountaines is more easily put out then the heate of that little spark And least this should be thought to be said out of ambition or exaggeration he proves all from these words of S. Paul 1. Cor. 9.10.11 Do not erre Neither fornicators nor Idolaters nor Adulterers c. shall possesse the kingdome of God And these things indeed you were but you are washed but you are sanctifyed but you are iustifyed Then after an excellent discours on the vertue of baptism he sheweth why it is not called the lauer of remission of sins nor the lauer of purification but the lauer of regenerion because saith he it doth not only forgive our ssns nor simply purify vs who were wrapped vp in wickednesse but it makes vs as if we were borne from heaven More testimonies need not to be added since the Centurists do confesse that the most auncient Fathers as S. Clement Cent. 2. cap. 4. cent 3. c. 4. S. Iustin Cyprian and many others maintain'd the same doctrine Yea they maintain'd this so eagerly that some of them do brand those who believe the contrary with the note of infidelity as we have seen lately out of S. Augustin Greg. lib. 9. regist ep 39. To whom also accordeth S. Gregory the great who saith that nothing can be more vnfaithfull then to teach that sins are only superficially or not fully taken away in baptism Moreover this truth is so engrafted in the hearts of Christians that the most part of Protestants believes it albeit it be against the faith of their Church and albeit it be also true that few of them know so much Hence it came to passe that diverse Presbyterians were scandalized at some words which a great Apostle of the Covenant spake lately against this truth For when one striving to cleare himself before the Presbytery of some imputation wherewith he was charged had said that he was as innocent of that whereof he was accused as he was free of original sin by baptisme the said Apostle presently took him vp sharply told him that he was speaking flat Popery and that neither he nor any man whosoever would be freed from original sin so long as they lived Wherevpon many to whose eares this discourse came took great offence as if this had been the private opinion of that Minister not knowing that it was also the belief of the Presbyterian Church and of their first Reformers Hence it may appeare that this article of the Presbyterian faith is not only against the Scriptures holy Fathers but also against the very instinct of almost all Christians And besids all these absurdities I found it to have been a most auncient heresy defended by the Origenists who thought as S. Epiphanius witnesseth Epiph. haer 64. that sins were not taken away by baptism but only covered and were at length purged by death So that we have for the most part auncient and condemned heresies for the articles of the Presbyterian faith Yea a famous Protestant of Germany condemnes this opinion in the name of his Lutheran brethren as a blasphemie against the holy Scriptures This blasphemie Shlusselburg lib. 1. Theol. art 18 saith he of the Calvinists that baptism doth not purge sins the holy Ghost in in many places refuteth All which besides many other considerations were more then sufficient to hinder me from making such a pernicious errour which indeed makes baptism of no effect an article of my faith I will conclude this matter with the testimonies of two most renowned Fathers who found by experience the wonderfull effects of baptisme Aug. lib 4. Confess cap. 4. S. Augustin doth relate how a dear Camerâ—d of his whom he had infected with the errours and heresies which himself followed before his conversion falling extreamly sick being without vnderstanding or sense was in that condition baptized And how thereafter he coming to his senses S. Augustin began to iest him with the baptism which he had received without vnderstanding But saith the father he found that he had received it and abhorred me as an enemy admonishing me with a wonderfull libertie that I would leave off to speak such things if I would remain a friend Whereat S. Augustin professeth that he much admired to see such a change wrought in the mind by that which was done in the body of him who at that time knew not what they did Cypr. epist 2. ad Donat S. Cyprian also ingenuously confesseth what a vitious man himself was before baptism and how suddenly he was changed and became an other man by the grace which he received in that Sacrament and acknowledging thankfully the many benefites which Christianity conferred vpon him he calleth it truly The death of sins and the life of vertues The like admirable change was also wrought by baptism in the soule of S. Augustin By all which may be knowen that baptism not only purgeth the soule from sin and adorneth it with grace but also it changeth admirably the mind of man The false supposition of the Presbyterians that original sin is nothing else but concupiscence shall be hereafter refuted in the triall of the Covenant CHAP. XX. That Baptism is necessary for the Salvation of Infants which is denyed by the Presbyterians I took notice of aÌ„ other daÌ„gerous errour which was taught by our first Reformers and is yet maintain'd by the Presbyterians against the necessity of baptism For as they teach that baptism taketh not a way original
the Church The Catholique Church saith he fighting against all heresies may be opposed but cannot be overcome all heresies have gone out of her as vnprofitable twigges cut off from the vine but she remaines in her roote in her vine in her charitie the gates of hell cannot pervaile against her Christ promised also his perpetu l assistance vnto the Pastors of his Church Math. 28. ver vlt. Behold said he I am with you alway even vnto the consummation of the world Which place both S. Augustin and S. Hierome do bring to prove the same truth The first introduceth the Church speaking thus to Christ Shew vnto me the fewnesse of my dayes ug conc 2. in psal 101. how long shall I be in this world Shew this vnto me for those who say she was but now is not the Church hath made Apostasy and perished from all nations And he declared vnto me Behold I am with you alway even vnto consummation of the world S. Hierome saith that Christ Hier. in cap. vlt. Matth. by these words shews there should be alwayes some faithfull people in this world that he should never separate himself from them I passe by many more places of Scripture which is so evident for the perpetuity of Christs Church that S. Augustin said against the Donatists who denyed it Avg. pref in 2. expos psa 21. and affirmed the Church had perished They mock Christ in a matter which is evident in a matter where no man can say I did not understand This truth is not only evident in Scriptures and Fathers but it is also acknowledged by all Protestants whose minds are best knowne by their Confessions of faith which ought to be of more authority amongst them then the testimonies of their private writers Conf. Augu. c. 7. Saxoni ca c. 12. Helvetic c. 17 The confessions of Ausburg of Saxonie of the Suizers do not only affirm that the Church must still continue vnto the end of the world but they prove it by the expresse Scriptures above cited The Authors of our first Scottish Confession professe that they beleeve as firmely the perpetuity of the Church as they beleeve the mysterie of the Trinity 1. Scottish Conf. article 16. Confes Vvest ch 25. n. 5. for thus they speak As we beleeve in God the Father Son and holy Ghost so we do most earnestly beleeve that from the beginning there hath been now is and to the end of the world shall be a Church The new Confession at Westminster professeth the same truth And so do also Luther Calvin as we shall see presently Now the contrarie doctrin to witt that the Church of Christ did perish or can perish is censured both by Catholiques Protestants as a most damnable errour iniurious to God against the clear Scriptures S. Aug. testimonie shall suffice for the First For against the Donatists who defended the like error and said But that Church which was of all Nations is no more Aug. in ps 101. she hath perished he subioyneth this censure This they say who are not in her O impudent speech And after ward This voice so damnable so detestable so full of presumption falshood which is sustained with no truth enlightned with no wisdome seasoned with no salt vaine rash heady pernitious the holy Ghost foresaw By the great severity of this censure may be knowne the abominable falshood of that opinion Neither is the iudgment of Caluin against that error lesse severe For writing against Servetus who defended it and who was burnt by his order at Geneva he saith I did not touch that long banishment of the Church from the earth Cal. tract Theolin refvtatione errorum Serveti p. 762. which he faineth wherein he plainly accuseth God of a lie And afterward he maketh this profession But we indeed confesse that the Church was put in glorious places otherwise God would have lied who promised that he should alwayes have some people so long as the Sun and Moone shall shine in the firmament We know what the prophets do every where teftifie of the eternall kingdome of Christ The reason of these great censures is very evident For 1. there is nothing so often and so clearly promised in the Scriptures as the perpetuitie of the Church of Christ If then notwithstanding these clear promises the Church might perish then all the other mysteries reveal'd in Scripture might be denyed then it would follow that God were a liar as Calvin reasoneth against Servetus 2. If the Church could perish then that article of the Apostles Creed I believe the holy Catholique Church would be false and therefore none could believe truely that to be which had no being This reason is brought by Luther 3. It would follow that men could not be saved Luth. tom 7. de votis verae Ecclesiae f. 148. Conf. Vvest cap. 25. n. 2. for out of the true Church there is no ordinarie possibility of Salvation as our new Confession of faith acknowledgeth Now what could be more against the goodnesse mercy of God what more iniurious to the merits of Christs passion then to take away the means of Salvation which would be clearly taken away if the Church did perish By all which may be seen that the perpetuity of Christs Church is not only clearly contayn'd in the Scriptures holy Fathers but also that it 's granted by Protestants proved by their reasons and that the contrarie opinion to witt that the Church can perish is censured both by Catholiques Protestants as a most pernicious damnable Error Thus spake the Catholique I was so satisfied of the truth of this principle that I desired no more for the evidence of it and I professed if by it the Protestant Church were proved not to be the true Church that it could not be denyed but Protestants were convinced not only by a clear truth but also by their own principles But to perform this the better the same Catholique shew me that it was necessarie to lay down an other principle to witt the definition or description of a Protestant Church And although said he this be difficult by reason that Protestants are very inconstant and changeable in their doctrin which is the essence of a Church so that the definition which will serve them this yeare may perhaps not fit them the next for which cause some have affirmed that it 's as hard to find out a definition which will alwayes agree to them as to paint Proteus or make a fit coate for the Moone yet notwithstanding these difficulties a general notion may be had of them and the best appear's to be that which is taken from their Confessions of faith So that the Protestant Church of Scotland may be described to be a Society of people beleeving the whole articles of the Scottish Confession And other Protestāt Churches as of Englād France c. may be described after the same manner by
Church hath only continued since the revolt of Luther Therefore the Protestant Church is not the true Church There is nothing more certain then the Maior The Minor hath been proved because if there had been any Protestant Church before Luther it had been either visible or invisible But there was neither Not the first because there was no Church nor person before Luther that professed entirely any Protestant Confession for any little time much lesse for the whole time between the Apostles Luther Not the second because if there had been any invisible Protestant Church before Luther it had become visible when Luther appeared and the feare of persecution was taken away But no such invisible Church did then appeare And moreover it hath been shewed that although the Protestants had had an invisible Church before Luther yet it could not be the true Church which ought to be alwayes visible and that an invisible Church is against Scriptures Fathers reason Protestants own principles disparageth the Christian religion gives great advantage to Iewes and infidels and leads men into Apostasy and Atheism And so both the holes of Visibility and Invisibility by which these foxes were accustomed to escape are now lay'd or stop't The diverse essaies which many Protestants make to find their Church shew the difficulty of the question so that they see what they ought not to say but cannot see what to say that hath any probability of truth They have travailed much to find out their Church before Luther they have been above these 100. years in seeking it and we have followed the most famous Guides among them But both they we have laboured in vaine to find that which cannot be found Yet we make much profit of our labour if we have discovered that the Protestant Church before Luther cannot be found not because it was hid but because it was not as hath been proved and therefore leave off any further search of it following S. Augustins advice who writes thus to the Donatists about the like purpose Some thing saith he may be Aug cap. 16. de vnitate Eccles and yet not found out but that which hath no being cannot be found Let them therefore leave off to seek that which they could not find not because it was hid but because it was not To this purpose spake the Catholique who vpon my desire delivered me thereafter these things more fully in writing which after serious consideration of them gave me such satisfaction that I desired him to proceed to the proof of his own Church which he did in the manner following CHAP. XXX That the Church in Communion with the sea of Rome and she alone is the true Church HAVING already proved to your satisfaction said my Catholique friend to me your Church not to be the true Church and that by the vndenyable principle of the perpetuity of the Church I will now endeavour with the assistance of Gods grace to prove no lesse clearly by the same principle laying aside other proofs the Church in Communion with the sea of Rome and her alone to be the true Church Which I briefly do after this manner That is the only true Church which has had a continued succession from Christ his Apostles to this time But the Church in Communion with the ea of Rome and she alone has had a continued succession from Christ his Apostles to this time Therefore the Church in Communion with the sea of Rome and no other is the true Church The Maior is clear For to have a continued succession to be perpetuall is the same thing Now as we have seen above that the true Church must be perpetual or must have continually endured from Christ his Apostles to this time so it is no lesse evident that that is only the true Church which has been perpetual or has still endured This the holy Fathers do testify this the light of reason doth evince S. Hierom saith Hieron Dial. cont Lucifer I will bring a short and clear declaration of my mind that we ought to remain in that Church which being founded by the Apostles endures even vnto this day And the reason is because we ought to remain in the true Church and that according to S. Hierom is the true Church which hath still endured from the Apostles Tertull. lib. 4. contr Marcion c. 5. To the like purpose Tertullian saith That is true which is first that is first which was from the beginning that is from the beginning which was from the Apostles And therefore that is the true Church which has continued from the Apostles This same truth is also cleared by the light of reason For the true Church was first founded by Christ his Apostles before any heresies or false Churches which carie the name of Christian were or could be raised by heretiques Because truth is alway's before falshood the body is before the shaddow and the good seed is sow'n in the field before the tares Therefore that is the true Church which was first and from the beginning and consequently that is the only true Church which hath been perpetual for that only could be first from the beginning Moreover this truth is confirmed For it is certain that de facto no heresies or false Churches have continued from the primitive times because these which arose of old have long ago evanished and these which remain to this day have but for a short time endured Therefore if it be most certain that the true Church must be perpetual then it is also certain that that only is the true Church which has been perpetual since one only Christian Church hath been perpetual Yea albeit any heresy had continued even from the ancient primitive times as never any of them by Gods special providence can see so many dayes yet it could not be perpetual because it could not be first and from the beginning which only the true Church can be as we have seen but it behoved to be raised thereafter by heretiques and therefore could not be so ancient as the true Church and consequently had not perpetually endured By all which the Maior of our argument is sufficiently cleared The Minor to witt that the Church now in Communion with the sea of Rome and she alone has still endured or has had a continued succession from Christ and his Apostles to this time is proved by all the evidences whereby such a proposition can be proved whereby the holy Fathers proved it in their times For all histories all Monuments records publique fame the Consent of people Nations and as S. Augustin speaks the Confession of mankind bear witness that this Church and she alone has had a continued succession For this was the Church which in the primitive times suffered and overcame all the cruel persecutions of the Iewes Pagans this is the Church which hath converted Kings Nation from infidelity to Christianity which
after it began how furiously it ran what great noise it made how it carried down almost all with it Now you see it runs more calmly it is almost run out and the great noise of it is past Again the true Church is like the Sun ever shining in all generations according to that of the Psalmist He hath put his tabernacle in the Sun Psal 18.6 which S. Augustin expounds thus He hath placed his Church in manifestation And such has been the Church in Communion with the sea of Rome always visible and ever shining since the time of Christ But all heresies are like Comets which arise at certain times being made vp of terrestrial vapours make a great blaze so long as their grosse matter lasts but so soō as that failes they quickly evanish So indeed are heresies made vp for the most part of tēporary interests which make thē for a short time give a great glister but so soon as the grosse matter of these interests failes as it cannot laste long then they begin to shine dimnly then they languish in end evanish How great a light was the Covenant esteem'd What a great lustre did it make in great Britain so long as the interests concurred But these soon failing new lights have risen which have discocovered the former to be meerly humane have made it to languish and in a word have shown it to be a Comet Moreover the Church of Christ is frequently compared by the holy Fathers to a ship strongly built and wisely governed by Christ which ever since his time hath sailed through the seas of this world and notwithstanding the many tempests which the Divel and wicked men have raisd against her yet she riding out them all hath carried in her all these who have been saved vnto the port of Salvation She has been many wayes tossed but could never be overwhelmed For Ambros lib. de Salomone c. 4. as S. Ambrose saith excellently She cannot suffer ship shipwrak because Christ is exalted on the mast that is on the Crosse the Father sits pilot in the sterne and the holy Ghost preserves the fore-Castle Such is the Church in Communion with the sea of Rome as we have seen But heretical Churches are like little boats neither made nor governed by Christ but by new Sect-Masters who foolishly abandoned the ship of the Church Who promise a safe and more easy passage to heaven whereby many are rashly drawn to entrust their soules to them But within a short space the stormes arising these new vnskifull Pilots being of contrary iudgments fall into horrible dissensions and their passingers into bloody factions to the destruction of one another So that in end these boats which came but lately vpon the sea of this world which intended fondly to sink the Church are das't against rocks split in pieces and all these miserable soules which remain'd in them are overwhelm'd with waters Hieron epist ad Damaum For whosoever saith S. Hierom is not in the ark of Noah shall perish by the raging deluge And thus all false Churches after a little time have perished Lastly the Church is compared by Christ vnto a house built by himself as by a wise Master-builder vpon ◠rock which must stand for ever And such is the Church in Communion with the sea of Rome which hath stood vnto this day But heresies are new houses built by foolish sect◠masters not founded vpon a rock but vpon the sand which are soon shaken overthrown Wherefore to conclude I hope now through Gods goodnesse that you having seen such evidence for the truth of the Roman Catholique Church will make your self a domestique of this heavenly house which can never be shaken that you will enter into this ship which can suffer no shipwrack that you will walk in this light that can never be eclipsed and that you will runn this channel wherein all the Saints have pas't vnto paradise To this purpose spake the Catholique After I had considered diligently all these things which were given me thereafter in writing and had seen that this reason was so well grounded in the Scriptures and was vsed by the holy Fathers as a most clear and convincing way to prove the true Church I was much satisfyed therewith But yet I desired the Catholique if he would fully satisfie me to shew that the Roman Catholique Church had never changed her doctrin and had still kept that same which she had received from the Apostles For I doubt not said I but you know that the Ministers accuse her to have fallen from the Apostolique doctrin in many points and to have brought in many corruptions Wherevnto he answered that by proving the Church in Communion with the sea of Rome and her alone to have had a continued succession he had proved clearly her to be the true Church and so consequently to haue stil retained the same doctrin which was taught by Christ and the Apostles for change of doctrin changeth the Church and so the doctrin being changed the Church had not continued But said he for your more full satisfaction to take away all doubts and to dispell the mists of these calumnies I will prove the same truth by another special way CHAP. XXXI That the Church in communion with the sea of Rome holds now and has still held the same doctrin which was taught first by Christ his Apostles ALBEIT this truth hath been sufficiently proved by the continued succession of the Church yet now it shall be demonstrated by the special manner whereby this Church has received and still conveighed all her doctrin and for more clearnesse I frame my reason thus That Church which in all ages believed nothing as the doctrin of Christ his Apostles but what she received from her immediat Ancestors as their doctrin holds and hath still held the true doctrin of Christ his Apostles But the Church in Communion with the sea of Rome she alone hath in all ages received all her doctrin after that manner Therefore she alone holds and hath still held the true doctrin which was first taught by Christ his Apostles and consequently she has never changed the doctrin which she first received The Maior is proved after this manner That Church which in all ages believes the same doctrin which Christ and his Apostles taught in the first age hath ever held the true doctrin of Christ his Apostles But that Church which believes nothing as Christs doctrin but what she received as such from her immediat Ancestors believes in all ages the same doctrin which Christ his Apostles taught in the first age Therefore that Church which receives so her doctrin has ever held the same doctrin which was taught at first by Christ his Apostles The reason of this vniformity of doctrin in all ages is because that principle of receiving no doctrin as the doctrin of Christ his Apostles but what was delivered immediatly
length described So by this means M. Knox gote his Vocation to be a Minister from the call of that holy Congregation which was guiltie of murder and robbery and was then in actual rebellion by the mouth of their Preacher who could have no lawfull vocation himself but being an vnlettered man had taken vp by all appearance that calling at his own hand as many others did For it is said of him in the 74. page Albeit he was not the most learned yet was his doctrin without corruption c. I was much astonished when this historie of our first Reformer his Vocation was first shown me in his own book by a Catholique who did not faile to manifest the ridiculousnesse of it by all the circumstances Now these are all the different Vocations of the Protestant Ministers and all and every one of them are so vnsufficient that they are disproved not only by Catholiques but also by most famous Protestants who are brought to such confusion in this matter that they hardly know what to say For they can neither pretend ordinary nor extraordinary Vocation not the first because they evidently want succession as also ordination both which are requisite to an ordinary calling Not the second because they want the power of working miracles and have no extraordinary holynesse which are qualities very requisite and vsual for all Gods extraordinary Ambassadours And albeit neither of these qualities were required yet these who pretend this extraordinary Vocation do fall into such contradictions that they are evidently known thereby not to be Gods extraordinary Ambassadours whom he never vseth to send with contrary Commissions So that to the Protestant Ministers or Bishops agree well the words of S. Cyprian Cypr. de simplicit Praâ—lator These are men saith he who without any divin disposition preferre themselvs among rash people who make themselvs Prelats without any lawfull ordination who none giving to them a Bishops office take the name of Bishops vpon them Therefore the Protestant Pastors wanting clearly succession from the Apostles are not Apostolique and so are not true Pastors but Vsurpers and consequently the Protestant Church is not the true Church for that cannot be the true Church which hath no lawfull Pastors Vpon the other part this succession of Bishops from the Apostles has been ever so evidently in the Church of the Roman Communion that the holy Fathers did bring it as a most evident argument to show the true Church and therefore they reckon out ordinarly the succession of the Roman Bishops Aug. cont epist fund c. 4. S. Augustin saith The Succession of Priests from the Seat of Peter the Apostle vnto the present Bishoprique holds me in the Church And elswhere shewing the continuance of the same succession he saith The continuance of the true Church by most certain succession of Bishops Aug. lib. conâ— advers leg prophet c. 20. doth persevere from the Apostles time vnto ours and to the times after vs again And this succession doth to this day continue in the Roman Church as evidently as it did in the time of the holy Fathers neither can any thing be said now against it which might not have been said as iustly by the auncient heretiques Therefore as the Church in Communion with the Sea of Rome has been shewed to be one holy and Catholique Church so it is no lesse evident that it is Apostolique having lawfull Pastors as it has ever had deriving their Vocation from the holy Apostles by lawfull ordination personal succession and consequently this is the true Church lawfull spouse of Iesus Christ This matter of Vocation is of great importance because doctrin depends vpon it and because it is easily discerned so that it is compared by our Saviour Iohn 10.1 to a Gate As then it is more easy to hold a theef at the gate then to thrust him out being once let in so all heretiques are more easily confounded for lack of Vocation which is to hold them at the doore of the Church then by the falshood of their doctrin which is to expell them after they are once admitted For if they cannot bring evident testimonies of their Vocation ordination from a known Pastor of the Church they are presently known to be Wolves who run when they were not sent who enter not by the doore but climb vp another way Therefore it is great deceit in some Ministers to vndertake to prove the lawfulnesse of their Vocation by the truth of their doctrin which is a preposterous and ridiculous way Numer 16. Core and his complices taught no other doctrin but that which was taught by Moyses and yet because they vsurped the Priests office we know how fearfully they were punished What would be more ridiculous then if one would vsurp the Office of a Iudge in the state and then would prove himself to be a lawfull Iudge by the iustice of his decisions This question then of Vocation being so important and easy a Catholique gave me this advice which I resolve God willing to follow never to admit a Minister to dispute of religion till he first shew the lawfulnesse of his Vocation and to make ever that the first question Wherefore having now seen such evidence for the truth of the Roman Catholique Church to which alone the marks and properties of the true Church recorded in Scripture do so clearly agree I will draw to an end by this subsequent Conclusion CHAP. XXXVI The Conclusion AS light is more pleasant after darknesse so is the invention of truth more delightfull after errors I have now by Gods grace and by the former Triall seen both our pretended Reformations which were called such great engyring Lights to be nothing but thick Aegyptian darknesse obscuring the chief and most clear truths of the Christian Religion both in doctrin disciplin I have now found amongst the Protestants what S. Augustin observed amongst the Manichees Aug. cont epist fund c. 4. that they have nothing but a meer promise of truth a pretext of following only the Scriptures wheÌ„ indeed they follow their own Errors That their doctrin is nothing but counterfeit Mettall which cannot endure the fire of Triall Yea I have clearly seen that their Church which is the ground work of all has not the least resemblance of the Church of Christ as she is without ambiguity described in the Scriptures For according to them the Church of Christ must endure for ever But the Protestant Church has only endured since the time of Luther According to the Scriptures the Church cannot be hid but must ever shine like a light set vpon a Candlestick But the Protestant Church has lyen many hundred years hid and invisible vnder a bushell The Church of Christ must have Vnity as becomes the house of God But the Protestant Church is full of division confusion both in doctrin disciplin The true Church must be holy in all her doctrin and
fruitfull in produceing Saints But the Protestant Church teacheth doctrines which tend to prophanesse to the neglect of piety of all good works and she is so barren in produceing Saints that she professeth to bring forth none but those who continually or dayly break mortally Gods Commandments The true Church according to the Scriptures must be Catholique or Vniversal and must convert all Nations from infidelity to Christianity But the Protestant Church is only in parts pettie corners of the earth and has never as yet converted any Nation of Infidels but according to the nature of heresy has only perverted some ill Catholiques The true Church must ever have true Pastors lawfully called and ordained deriving their Succession by an vninterrupted line from the holy Apostles But the Protestant Churches first Pastors succeeded to none and without any lawfull Vocation ordination did intrude themselves by Vsurpation into the Pastoral office as all their successors have done The true Church adheres so closly to the truth that she is called in the Scriptures The pillar ground of truth 1. Timoth 3.15 But the Protestant Church is so inconstant passing from one falshood into another that she may be called the Pillar ground of Error The true Church according to Christs promise is ever directed by the Spirit of truth into all truth But the Protestant Church is misgoverned by the Spirit of giddinesse as is known by fresh experience These considerations besides others make me see the great darknesse wherein I lay and have made me to admire of my former blindnesse that I reading so frequently the Scriptures did not see the monstrous difference which is between the Church of Christ there so clearly described and the Protestant Church to which not one propertie of the true Church contain'd in the Scriptures doth agree This shew me how necessary it is to read the Scriptures with attention and to implore the Divine Maiesty for spirituall illumination without which darknesse will seem light and light darknesse But in the holy Catholique Church I found not only promise but also perforformance of truth I found her faith to be more pretious then gold which is tried by the fire as S. Peter speaks 1. Pet. 1.7 which after greatest opposition and triall doth ever shine more brightly I found in this Church clearly fulfilled all the Prophesies and that to her do agree all the properties of the true Church described in the Scriptures For this is the Church which alone has endured since the time of the Apostles This is the Church which as a Citie seated on a hill could never be hid but as a Candle set vpon a Candlestick hath enlightned the whole world This is the Church which has been admirable for its Vnity and eminent for its sanctity replenishing the heaven with innumerable Saints who have all lived and died in the bosome of her Communion This is the Church which is Vniversal for time place which has had her gates continually open night and day to receive the strength of the Gentils which she alone has converted from infidelity to Christianity This is the Church which has had a continued succession of Pastors descending without interruption from the holy Apostles This is the Church which adheres so closely to the faith she once received that she would never part from it nor yield in one syllabe or letter neither to Heathnish cruelty nor to heretical impiety and which neither force nor flatterie could ever shake so that she may be iustly called the Pillar ground of Veritie This Church is the chast Virgin Spouse of Christ which has been ever falsly accused as an Adulteresse by all Heretical Strumpets and has been even overloaden with their Calumnies but she has alwayes adhered vnto her heavenly spouse who in his own time has manifested her innocencie and brought confusion on her Enemies And in a word this is the Church which is admirable for its order and government for its supreme authority and invincible strength for its heavenly doctrin and great holynesse and lastly for her power of working miracles What then can I do more fitly then after so great darknesse to embrace so clear a light after so many dangerous errors and wandrings to put my self in the direct way of Salvation and incorporat my self without delay into this one holy Catholique Apostolique Church wherein all the holy Fathers all the Saints have liv'd and dyed What can I vse more properly then the words of S. Augustin who saith to this purpose since we see so great help of God Aug. dt vâ—il credendi c. 17. so great profit and fruite shall we make any doubt at all to retire vnto the bosome of that Church which from the Apostolique Sea by succession of Bishops has obtaind the Soveraign authority heretiques in vain barking round about it c. To which not to yield the Primacy is either a matter of greatest impiety or of precipitat arrogancy The same Motives which held S. Augustin within the Catholique Church have drawn me vnto it To witt Idem cont epist fund c. 4. the Consent of People and Nations Authority begun by Miracles nourished by Hope enlarged by Charity and Confirmed by Antiquity The Succession of Priests from the Seat of Peter vnto the present Bishoprick And last of all the very name Catholique which not without cause this Church has only obtaind among so many Heresies Iohn 1.41 Iohn 4.29 As then S. Andrew and the Woman of Samaria were glad when they found the Messias foretould by the Prophets because they were sure to find with him all truth So am I no lesse overioyed to have found the true Church foretould and clearly described by the Messias for with her I am sure to find all truth since she is the Pillar and ground of Truth and Christ has promised to her the Spirit of truth to remain with her for ever to lead her into all truth As the Apostles believed Christ for the voice of God the Father who said Mark 9.7 Luke 10.16 This is my beloved Son heare him so I believe the Church for the voice of God the Son who said Who heares you heares me and who despiseth yow despiseth me Math. 18.19 and who will not hear the Church let him be to thee as a Heathen a Publican And as the holy Apostles did believe Christ in all things because he received all from his father so I believe the Catholique Church in all points because she has received all her doctrines from Christ his Apostles and has faithfully retaind them This Catholique Church is she alone which Lactan. lib. 4. divinar Instit c. vlt. as an auncient Father writeth retaines the true worship This is the fountain of truth and House of Faith This is the Temple of God into which if one do not enter or from which if one go astray he is a stranger from the hope of life
the principal article of their religion that man is iustifyed by faith only which is clearly against the word of God which saith in expresse tearmes Man is not iustifyed by faith only Iames 2.24 They beleeve that the Commandments are impossible to be kept Which is against the word of God which affirmeth that Gods Commandments are not grievous 1. Iohn 5.3 and that Zachary Elizabeth did keep them They beleeve that the Eucharist is not the body and blood of Iesus Christ Luke 1 6. which is directly against the Scripture which affirmeth It is his body and blood and that with such words as design the true body true blood Therefore it is evident that they cannot be perswaded of the truth of their religion by the Word of God seing the principal articles of their religion are so clearly against the word of God Yea before their religion can be true the most clear truth in all the Scriptures must be false to witt the perpetuity of the Church of Christ For their whole religion is founded vpon that supposition that the whole Church of Christ had become Anti-Christian and had perished for a long time before Luther Then which nothing can be more against the word of God as we have seen above Neither have the Covenanters any other refuge to shun these contradictions between their beleef and the Scriptures but to fly vnto tropes figures and pretend that these places of Scripture must be vnderstood figuratively which is the very fraude that was vsed by the auncient heretiques So soone Aug. lib 3. de doct Christian 6.10 saith S. Augustin as any Error doth prepossesse their mynds they esteem all to be figures which the Scripture saith to the contrary Yea they must bring senses iust contrary vnto the words of the Scriptures as for example the Scripture saith Man is not iustifyed by faith only which according to their beleef must be vnderstood as if the Scripture said Man is iustifyed by faith only which it nowhere saith Therefore if men can be perswaded by the Scripture to beleeve such things as are contrary to the expresse words of Scripture the Covenanters are perswaded by the Scripture of the truth of their religion otherwise they are not but rather perswaded to the contrary Secondly they come as small speed of their pretext of the Spirit of God For first they can bring no more ground for it then all sects do that is their own bare words and therefore they ought not to be beleeved more then others Secondly They cannot be perswaded by the Spirit of God who oppose the Catholique Church which according to Christs promise is ever directed by the Spirit of Truth S. Iohn who adviseth vs wisely not to beleeve every Spirit but to prove the Spirits if they be of God gives this Touch-stone by which they may be tryed He that knoweth God 1. Iohn c. 4. v. 6. saith he knoweth vs and he that is not of God knoweth vs not In this we know the Spirit of Truth and of Error This same Touch-stone has held in all succeding generations For these who would not beleeve the Catholique Church and the Pastors thereof succeeding vnto the Apostles although they bragged never so much of the Spirit of God were instantly seen to be misled by the Spirit of Error and were condemned as heretiques who with insolent folly would appropriat the Spirit of God vnto every one of their own giddie heads and yet deny it to the whole Catholique Church against the clear Scriptures The same holds against Calvin his descendents the Presbyterian Covenanters Thirdly They cannot have the Spirit of God which is the Spirit of Vnity who have mingled among them the Spirit of giddinesse and Contrariety by which their Erroneous Spirit is discovered now even to the most simple among the people Lastly the Covenanters falsly pretend that they are fully perswaded of the truth of their religion For if they had full assurance of it they would not make so many changes in it and besides their Director is very vnconstant for what is more changeable then the privat Spirit Having seen now said the Catholique the Covenanters vain false pretence of the word and Spirit of God we will briefly run through the description of their religion and to spare paines of often repeating their names we will turn our speech to them First you say that your faith religion is the only true faith religion pleasing God and bringing Salvation to man If this were true the world for many ages had been in a pittifull condition For about the space of a thowsand or 12. hundred yeares your faith religion were not known and so all that time there had been no means of salvation By which device you not only controule the clear Scriptures but also show your selvs enemies to the Glory of Christ to the riches of his Grace and to the perpetuity of his Kingdome yea and to the very good of Man And lastly you oppose most famous Protestants who acknowledge Salvation was had in the Roman Church before Luther and may be had now after him in so much that King Iames in his speech to the Parlament 1605. sharply censures you for this cruel opinion We confes saith he that many Papists especially our Ancestors c. may be saved and often are saved detesting in this parte and iudging worthy of fire the cruelty of Puritans who yeeld Salvation to no Papist Secondly you describe your religion further saying that it is now reveald to the world by the preaching of the Evangel But that is rather a mark of the false then of the true religion For the true Christian faith was reveald of old by Christ his holy Apostles and from that time could never be hid But your Presbyterian faith has iust two contrary qualities to witt it is now reveal'd and has lyen long hid S. Vincentius Lyrinensis sheweth the nature of your faith by describing the doctrine of the auncient Heretiques What do they propose saith he Vincent Lyr. cont haeres c. 12. but new and vnheard doctrines For you shall heare some of them say Come ô you vnwise miserable men who are commonly called Catholiques learn the true faith which besides vs none knoweth which has lyen hidd many ages but now is lately revealed and manifested Neither doth it a white availe you that you call your faith the Gospel and the revealing of your faith the preaching of the Gospel For so all heretiques call their greatest Errors the Gospel of Christ S. Hierom saith wisely that the Gospel of God Hieron 1. ad Galat. by a false interpretation becames the Evangel of man or which is woâ—se the Evangel of the Devil So there still remaines a great question about the truth of your preaching which is nothing but your privat interpretation Thirdly to make your faith more commendable you pretend that it is both auncient Vniversal You
so great and confus'd that it turned the eyes of all the world to looke vpon that strange and bloody Theater which was thereby erected in great Britaine and to take special notice of the diverse representations made vpon it All hath been done on each side that tongues and hands could do to defame and destroy one an other Three famous Kingdomes have been thereby miserably embroyl'd in shedding their owne blood and brought to horrible confusion And besids the alterations that have happened in the State these Dissensions haue made great desolation and destruction in the Church For the Presbyterians by their strong assaults have destroyed the late English Episcopal Church which was esteem'd so glorious and the Independents againe who sprung vp from the Presbyterians have by their strong oppositions to Presbytery Christ Mod. pag. 75. much weakned it and taken the power of stinging from that snake as the Christian Moderatour calls it Moreover the Presbyterians so soone as they had perfected their work of destroying the Church of the old Protestants fell presently into Dissensions among themselves which were attēded by Divisiōs whereby they are now cut into small pieces The first Dissension appeared when some of the most able Ministers among them opposed the vnexpected reformation that is the abolishing of the hymne of Glory to the Father and takeing away the vse of our Lords prayer and such other innovations for which opposition covered with other pretexts these Ministers were deposed Then in the last Nationall Assembly at S. Andrew's in the yeare 1651. there appear'd a new sect which of Presbyterian Protestants became Presbyterian Protestatours protesting against the Authority of that assembly This Protestation hath made great division amongst them so that the two factions will hardly sit together in Synods but keeps their conventions a part Diverse bitter invectiues have past since that time betwixt these two parties but the Civil power is so strong and provident that it keeps them from biting one another Now lately againe new divisions have risen For some of the chief Protestatours have abandonned altogether Presbyt'ry and Covenant as humane inventions although before they preached and cryed them vp as divine and cleare truths and have rendered themselves Independents And some of these after a little pause in Independency that they may attayne yet to a greater purity which they imagin doth consist in going further from Popery are become Anabaptists But among all these Changelings there are two Ministers in the North most famous because one of them was esteemed very learned and both of them were very zealous Covenanting Presbyterians who by word and work violently forced others to be like to themselves They commonly styl'd the Independents erronious Sectarians periur'd persons and Covenant-breakers Any word spokē against the Covenant or Presbytery was called by them horrible blasphemy And yet shortly after the Independents became Maisters they begun to extoll highly a new light that had appeared vnto them and on a suddaine they quitted both Covenant and Presbytery as humane inventions and became Independents This change so vnexpected was the cause of much admiration to many and of many observations but this which I heard a friend make before some company seem'd to me most remarkable Either said he these Ministers were ignorant before their chāge of the falshood which they now acknowledge in the Covenant and Presbytery or they were not ignorant but knew the falshood of thē If they where ignorant Then they were scarcely worthy to be Ministers much lesse to be esteemed of so great learning as one of them was reputed heretofore and both are now declared to be by their new preferments to the highest places of dignity and learning that can be had in a Colledge or an Vniversity Were these men Maisters in Israel and yet vere ignorant of a question that had been so long in agitation for which there had been so much trouble and bloodshed Did they not know so much as what Governement Christ had established in his Church If they were ignorant of the falshood which they now acknowledge to be in the Covenant and Presbytery Then in the time of their ignorance they could have no cleare and certaine knowledge of the truth of them How then could they be so vnreasonable as to preach and cry vp these shings as divin truths and cleare engyring lights Yea how could they be so vn-Christianly cruel as to persecute and force others making them swear these things to be divin truths whereof themselves had no certaine knowledge and which now they condemne as grosse falshoods and humane inventions Math. 15.14 Our Saviour saith If the blind lead the blind both shall fall into the ditch These men did not only blindly lead but they did also furiously drive both the seeing and the blind into the dirch If it be said that they were not ignorant but knew well enough the falshood of the Presbyterian Covenanting way which they followed and yeelded to the times for some wordly respects Then they fall into a worse inconveniency then before For by that means they would be guilty of most deepe and damnable hypocrisy since they had not only professed and practized such things as were directly against their owne conscience but also fotced many others to doe the same with oathes against their consciences Thus he For my part I do not know how to free these Ministers of one of these imputations And many thinks it probable that this new light would never have clear'd the eyes of their minds if the light of some temporall interest had not first illuminated the eyes of their bodies Shortly after this separation there arose scandalous dissensions betwixt an old Apostle of the Covenant and one of these new Independents who had agreed before like Simeon and Levi to do hurt For neare the space of a yeare their sermons preached in the same Church were nothing but continual contradictions railings and scoffings at one another What was said by the one in thefore noone was cōtrould out of the same pulpit by the other in the after-noone The Presbyterian did bend all his wits to prove that Presbytery was iure diuino And the new convert would neither have it to be good nor expedient iure humano Yea sometymes they would choose the same text and in the same Church before the same Auditory they would with contentious zeal deduce contradictory conclusions As out of this text Psal 93. v. 5. Holynesse becometh thy house O Lord the new Independent did amply inferre that none ought to be acknowledged members of the Church except those who were visible saints And from the same text the old Presbyterian did strive to shew that in the Church there was both chaffe and wheate the evill mixed with the good Some of the people tooke great scandall and others especially the old Episcopal Protestants made good sport of these dissensions And although by intercession of some friends an agreement was made
occasion of my first doubting that the Presbyterian Church could not be the true Church of Christ For by the Prebyterians changes and inconstancy in doctrin I saw evidently they were not govern'd by the Spirit of truth which Christ promised to his Church but by the Spirit of errour whic is alwaies various By their great Dissensions and Divisions I perceived they had no vnity as becometh the house of God but were a confus'd Chaos as many heads so many different opinions and that it was not truth nor authority that prevail'd in their meetings but the vsurpation of some few Ringleaders who owerawed the rest and made them succumb Yea I saw that inconstancy in doctrin flowes naturally from their principles and that their inconstant Church doth necessarly breed dissensions but hath no means to lay them nor take them away By their cruell severity over mens Conscienâ— and persons c. I saw they had little Christian Love and meeknesse which vertues Christ had recommended so earnestly to his true disciples by which he said the world should know them By their clear contradicting their owne principles I perceived they were not men led by reason but miscaried by passion and inconsiderat zeal which made them fall into inconsequentiall discourses not worthy of men of prudence and by which themselves shew the falshood of their owne principles By doing their duty so ill to man I saw evidenty they perform'd not well their duty to God by their violent disobedience to their Earthly Superiours I knew they could not be humbly obedient to their heavenly Soveraigne By their great pretext of pietie without any substance and by their bragg's of the Spirit without any fruites of the Spirit but rather with the works of the flesh I perceiv'd they were both corrupt in faith and manners And albeit some of the more simple had great zeal and no evill intentions yet others of a higher or be who moved the rest gave no small ground to make many suspect that they were not sincere Christians Although all that hath been already said which are not old nor hidden stories but such things as were done in our owne times and obvious to our senses did shew vnto me sufficiently the vnreasonablenesse of the new Presbyterian Reformation yet for my further satisfaction and least I might be deceived I resolved to try diligently and impartially the grounds of these new changes and alterations and to vse the Apostle S. Iohns counsel to prove the Spirits My deerest saith he believe not every Spirit S Iohn 1. Epist ch 4. v. 1. but prove the Spirits if they be of God for many false Prophets are gone out into the world Now the triall which I intended was to trie their doctrin by the pure word of God which these Reformers gave out to be their only ground When the Scripture was expresse and clear then I was resolved to be fully satisfyed but when the Scripture was not evident and the question diâ— not so much concern the scripture as the true sense of it then I intended to follow the interpretation sense of the holy and learned primitive Fathers who have been after the holy Apostles the Pillars and Propagators of Christianity and I resolved to prefer their constant testimonies according to the practice of the primitive Church to the inconstant guesses of new vpstarts according to the practice of their wavering Church who are as far inferiour to the holy Fathers in Holynesse and Learning as they come short of them in Antiquitie and Renowne And with this resolution I began to examin the question of Epicopacy which gave so great occasion to all the broiles and alterations that have ensued CHAP. VII Of Episcopacy condemned as Anti-Christian by the Presbyterians AS I knew the Church of Christ which is often called in the Scripture the kingdome of heaven to be the most excellent Society that ever was vpon earth to tend to a most Spiritual and heavenly end and to be directed by most holy and divine lawes So I iustly conceived that the goodnesse and wisdome of Christ had established a most excellent order and forme for the governement of that heavenly kingdome which he had founded vpon earth and that whosoever would strive to overturne that order and government would be guilty of Spiritual Treason and of Sacrilegious Presumption We have had for many yeares furious contentions in our Nation concerning the governement established by Christ in his Church The Bishops who had governed from our infancy were deposed at the beginning of the troubles and their office was declared to be contrary vnto the purity of our first Reformation to have no warrant in Gods word and to be in it self vnlawfull and Anti-Christian And in place of Episcopacy was brought in a parity of Ministers and the Presbyterian disciplin as the only governement established by Christ in his Church and only conform to his word c. But after due triall I found the Presbyterians in all these matters to come very short of their pretences To begin then with our Reformation I imagined a good space that Episcopal governement was not vsed till many yeares after the Reformation wherein I was deceived by two reasons 1. because it was generally affirmed that King Iames brought first in Bishops at the Assembly of Glasgow anno 1606. 2. Because the Puritanicall Ministers were accustomed to accuse the Church of Scotland for having fallen from her first love and they alwayes pretended that they were to reduce all things vnto the purity of their first Reformation But I found the contrary in their owne Records For M. Knox his Chronicle sheweth that at the beginning of his Reformation which happened in the yeare 1559. the Church newly planted was governed by Super-intendents who had authority over whole Shires could ordaine and depose Ministers had a larger stipend then others and kept their places all their lifetimes It expresseth also the manner of their election and the names of those who were first chosen with the bounds of their power and iurisdiction as may be seen in the said Chronicle pag. 253. 284. and 325. of the London impression And what is this but Episcopal power vnder an other name This governement remain'd vnquestioned the space of 16. yeares till M. Andrew Melvil a man of a firie and Presbyterian Spirit comming from Geneva in the yeaere 1575. began to make factions and by all means laboured to introduce the holy Geneva disciplin which he cry'd vp to the heavens and as far abased the Episcopal function as a meere Anti-Christian corruption The whole matter is largely described Spots woord hist lib 5. p. 275. in the late Bishop of S. Andrewes history where he sheweth that the confusion troubles and tyranny which the Presbyterian governement brought into the Church and the Seditions it raised in the State were so great that K. Iames who had often that sentence in his mouth No Bishop No King was forced to reduce things vnto the
could haue been Schollers Yea to confound yet more the Arians who blasphemously said that the Son was made by the father in time and that there was a time when he was not the holy Councel of Nice was pleased to add vnto the ancient hymne of Glorification Glory to the father c. That appendix As it was in the beginning now and ever shall be world without end Amen Which clause did appeare in my iudgment as a prophesie serving not only for the confusion of the Arians but also of the Presbyterians Moreover the Christians of old vere so carefull to preserve the integrity of this hymne as it had been delivered vnto them by their religious Ancestors that they would not suffer so much as one syllable of it to be altered So that diverse of the faithfull did take offence at some expressions of great S. Basil who ended his Sermons with the Glorification for not observing precâ—sly the words of it And therefore he wrote an excellent booke de Spiritu sancto to give satisfaction vnto the Catholiques and to take away all aduantage which the heretiques might haue drawen from his expressions Where he professeth Basil de Sp. S. cap. 27. that it is not lawfull to any person whatsoever to reiect or write otherwise the syllabe And which proceeded from our Lords mouth The same did Pope Vigilius testify as Baronius relateth to Eutherius a Spanish Bishop Baron tom 7. anno 5â—8 p. 279. who had shewed him that some evil Christians in Spaine had changed both the forme of Baptisme and the hymne of Glorification by taking away from them both the particle And before the holy Ghost saying I baptize thee in the name of the Father of the Son holy Ghost Doing the like also when they sung the hymne of Glorification To which the Pope ansuered that these were novelties and dangerous errours wherein if these persons would obstinatly continue they could haue no communion with the Catholique Church By this and diverse other experiences I perceived how carefull the ancient Christians were to preserve the purity of divine truths of Apostolical traditions that they would not quite not alter so much as one syllable of them to please all the Heretiques in the world What would they thought then of the Presbyterians who haue not taken away on syllabe but the whole sentence and substance of this hymne Lastly I found that God hath been pleased to approve the laudable vse of this divine hymne by miracles For whereas diuerse Catholiques had their tongues cut out by the wicked cruel Arians in the persecution which they endured vnder Hunericus the Arian King of the Wandals by the admirable power of the holy Ghost they spoke distinctly without their tongues and did celebrate the divinity of Christ as Baronius sheweth by the testimony of irrefragable witnesses Baron tom 5. anno 484. as of Iustinian the Emperour and diverse others who saw some of them with their eyes and beard them speake Which matter also Cornelius a Lapide doth touch in his Commentaire on the 8. ch to the Rom v. 28. Moreover the same Baronius doth also relate out of many good Authours Baron anno 1055. how Hildebrand the Popes Legat in France who became thereafter Pope Gregory the 7. did by this hymne miraculously discover diverse Simoniack Bishops in that Kingdome-For when one time a learned and eloquent Bishop was accused of Simony before him which he would by no means confesse being suddenly commanded by the Legat to say Glory be to the Father to the Son to the Holy Ghost he pronounced indeed clearly and distinctly the Father the Son but by no means could he pronounce the Holy Ghost By which miracle he was moved to confesse his fault to quite his Bishoprique after which confession he pronounced distinctly the whole hymne Diverse other Simoniack Bishops in that Countrey were induced by the same miracle to do the same So that God Almighty for approving the vse of this heavenly hymne hath made his approved Servants who wanted their tongues miraculously to pronounce it and from these who had tongues but vere vnworthy he tooke away even their natural power to vtter it What shall we say then of this inconsiderat Presbyterian sect which hath outstripped the Arians the most wicked of all Heretiques For these did only change a little this glorious hymne which yet with that change might admit a good sense although they made it for a perverse end but the Presbyterians to their greater ignominy haue totally abolished it Wherein they haue shouen themselv's against the Scripture and to be clearely opposit unto the holy Primâ—tive Church to the sacred Councel of Nice to the custome of their first Reformers and to goe against their owne practises and of the other Reformed Churches abroad Yea in an other consideration the Presbyterians appeare in this point to be worse then the Arians For these Heretiques denying the mystery of the holy Trinity by opposing one or two places of Scripture which they did privatly falsly expound to the constant ancient belief of the whole Christian world did rationally supposing these ill principles to change the hymne of Glorification which was said in in honour of the holy Trinity yea if they could to haue altogether abolished it which doubtlesse they had done if shame could haue permitted them But they left this effronted action to the Presbytery which is more passionat and lesse rational then the Arians For the Presbyterians pretending to believe the mystery of the holy Trinity haue most irrationally abolished that hymne of Glory which had been said in honour of it from the beginning of Christianity I was much astonished when I considered into what miseries raveries inconsiderat passion furious zeal do drive men who vnder pretence of greater purity of more close adhering to the Sriptures stray alway's further from them and fall into greater impurity and defile themselv's with more filthie errours This innovation shortly after it came in was very hardly press'd against me by a Roman Catholique of my acquentance who tooke occasion therevpon to say vnto me What is the reason that M. Knox your first Reformer whom you esteem no small light did not abolish the hymne of Glorification as your Presbyterians haue lately done Or if he did not see all things how could it escape the sharp eyes of these two famous first Apostles Luther Calvin whom you believe to haue bein sent extraordinarly by God to reforme the Church They neither saw nor could see any thing blameable in it When he saw that I answered nothing but only blamed the Presbytery for their inconsideration inconstancy which indeed was all that I could say he told me that S. Paul manifesteth the true Source of this the like innovations For speaking of false Teachers he saith Evil men and Seducers shall wax worse erring driving into errour So that 2.
counsel And againe Let vs believe saith he the Symbol of the Apostles which the Roman Church doth ever preserve and keep 's inviolate And if we will ascend higher S. Iren. lib. 1. c. 2. lib. 3. c. 4. S. Clement epist 1. ad frat Domini Basil de de Sp. S c. 27. S Ireneus Bishop of Lions and disciple of S. Polycarpus sheweth that diverse Nations believed without Scriptures by tradition which certainly was of the Apostles Creed S. Clement the disciple of S. Peter Coadiutor of S. Paul doth testify the same Diverse other Fathers may be seen cited in Cardinal Bellarmin tom 1. de verbo Dei non scripto lib. 4. cap. 4. S. Basil doth reckon the Apostles Creed as a principal Apostolique tradition And in a word I found that all Christian Nations and Ages have borne testimony of this truth Moreover I found that in the primitive times this Symbol was holden in so great reverence that in General Councels it vsed to be first recited Baron vbi su pra Aug. de Symb. and lay'd downe as the ground of the whole Ecclesiastique building as Baronius doth shew To this purpose S. Augustin calls it The foundation of the Catholique faith vpon which the edifice of the Church built by the hands of the Prophets and Apostles did rise ad Cat. lib. 3. c. 1. Leo ad Pul. Aug. ep 96. And S. Leo saith that this short and perfect Confession of the Catholique Symbol which is sealed by 12. sentences of the Apostles is so furnished with heavenly armour that by this sword alone all opinious of Heretiques may be cut of As I found such greet testimonies to prove the Apostolique authority of the creed so I did find that the holy Fathers did highly praise the excellency of it as of a worke worthy of such diuine Architects S. Augustin calls it Aug. ser 42. de trad Symb. The comprehension perfection of our faith It 's simple saith he short full That it's simplicity might serve the rudnesse it 's shortnesse the memory its fulnesse the instruction of the hearers Elswhere he calls it the Compend of the Scriptures lib. 1. ad Catech. Id. m ser in Vigil Pentecost And againe he saith This is a Symbol briefe in words but large in mysteries For whatsoever is prefigured in the Patriarchs whatsoever is declared in the Scriptures or foretold by the Prophets c. is contain'd and briefly confessed in it And in his Sermon above cited de Traditione Symboli speaking of the Creed he saith These are not humane words but heavenly mysteries of our Lord. But most notable and efficacious are the words of Rufinus to this purpose The Apostles Rufin in praef de expos Symb. saith he being to part from one an other to preach they lay'd downe this marke of their faith and agreement Not as the children of Noe being to part from each other rearing vp a tower of bricke and slime whose top should reach vnto the heauens but building the fortresses of faith of liuely stones and heavenly pearles which should stand stedfast against the face of the enemy which neither the winds should shake nor floodes subvert nor boysterous stormes or tempests move They therefore being to separate building the tower of Pride were deservedly punished with the Confusion of tongues that not one could vnderstand the speech of his neighbour but these who built the tower of Faith were endued with the skill and knowledge of all languages to the end that the one might be the marke of Sin and the other the monument of Faith Thus Ruffinus Lastly the same holy Fathers do shew the frequent laudable vse of the Apostles Creed in the primitive Church It was first taught and delivered vnto those who desired Baptisme and it was required to be publickly said by them immediatly before their baptisme This custome as Ruffinus sheweth was carefully observed in the Roman Church Ruffin ibid vt supra S. Augustin also doth witnesse how the God-fathers did say it in name of the Infants whom they presented to Baptisme and therefor he earnestly exhorts every Christian when he comes to the yeares of discretion to say frequently the Apostolique Creed which he professed by the mouths of those who presented him to Baptisme and call's it the Mirrour of a Christiā Render saith he your Symbol render it vnto the Lord Aug. homil 42. be not weary to rehearse it the repetition of it is good least forgetfulnesse creep on thee Do not say I said it yesternight I said it to day I say it every day I haue it well Remember thy faith behold thy self Let thy Creed be a Mirrour vnto thee there see thy self if thou believe all that thou confesses thy self to believe and reioyce dayly in thy faith Let it be thy riches the dayly Apparell of thy Soule Do you not cloath your self when you rise So by remembering thy Creed cloath thy Soule least peradventure forgetfulnesse make it naked S. Ambrose calls it the Seale of our heart which we ought dayly to review and the Watch-word of a Cristian Amb. lib. 3. de Virginib tom 4. which should be in readinesse in all dangers By all which irrefragable testimonies the sacred authority great excellency and frequent laudable vse both in publick and private of the Apostles Creed did appeare sufficiently vnto me So that I found for it the consent of peoples and Nations the testimonies of the holy Fathers the Martyrs Saints and Christians of all ages that is of the Vniuersal Church the piller ground of truth which are the greatest assurances that can be had vpon earth And therefore I rested fully satisfyed with them But I was much more confirmed in this resolution when I vnderstood by a serious conference with a friend that there was the same certainty for the Creed that there is for the Scriptures to witt the Tradition or testimony of the Church S. Augustin delivers clearly this truth concerning the Scriptures Aug. cont epist fund c. 5. I would not haue believed saith he the Euangel unlesse the authority of the Catholique Church had moved me c. and that authority being once weakned neither can I believe the Euangel This testimony authority of the Catholique Church was proved to me to be the most easy manifest and infallible ordinary way that can be had on earth to come vnto the certaine knowledge of what books are Scriptures yea it was clearly proved to be the only way so that if once this testimony be weakened there is nothing left but guessings wanderings after the manner of blind men as experience doth shew in the difference between the Lutheranists the Calvinists who agree in all their supposed wayes of knowing the Scripture and yet can never agree in the same Canon of the Scriptures But of this matter we shall haue occasion to speake more fitly hereafter in the question of the Church If then the
no Scripture for them in this point but in expresse words against them should I give credit to those who to maintaine their errour did first manifestly corrupt the words of Scripture with false translations and thereafter did pervert the sense of them with blasphemous interpretations should I believe those who although they quitted their first sense of blasphemy did invent another full of Tautology not so impious but very ridiculous And who last of all to compleate the worke did deny their Creed Or should I believe the old and new Testament the Prophets foretelling and the holy Apostles expounding the holy Fathers so vnderstanding the whole primitive Church assisted by the Spirit of truth so believing and professing And last of all should I believe my Creed which the whole Christian world did receive as a most perfect plaine rule of faith composed by the holy Apostles for the capacity of all men I must professe that after such a Triall I could not put these authorityes in the ballance together much lesse could I prefer the Presbyterians inconstant new opinion to the ancient constant beliefe of the whole world vnlesse I would haue renounced both Reason Conscience CHAP. XII A Reflection on the last and an Entrance into the Triall of the first supposed Reformation HAVING by the Divine grace by the former considerations discovered as well the falshood of the forsaid Presbyterian Innovaons as the ancient truth of the Catholique doctrine I was advised and much encouraged to make the like triall of the principal points of our first Reformation as concerning the Commandements our iustification the nature effect of the SacrameÌ„ts For iâ—t was represented vnto me that there was no lesse pretext of pure Scripture and a like lowd cryes of a great engyring light for the last then was for the first Reformation And seing by the former triall I had discovered these last pretences to be false Why may not I haue some confidence to do the like with the first if I would vse the l ke diligence And if the last Reformers haue been mistaken and misled by passion why might not also their Predecessours over see themselves too Or what assurance can any man haue of their infallibility more then of the others The Alterations that haue been lately made by the Presbyterians do shew even in their Iudgment that their first Reformers were not infallibly assisted 2. I was put in mind that I had found lately some of the most eminent among them to be Corrupters or as S. Paul speakes Adulterers both of the letter and sense of the Scriptures and therefore they are not to be altogether trusted without trial In a word great promises and assurances were made to me that I would by this triall find out the falshood of the first as I had done of the last Reformation by that means I might attaine vnto the possession of solid truth whereon I might safely rely for the good of my soule As truth can endure iust trial and desires nothing more by which it is more manifested so falshood cannot abide triall but alwayes shuns it because thereby it's deceits are detected Catoch Rom. q. 12. Sa pientisfime Maiores nostri c. Lastly it was showen vnto me that the ancient Pastours of the Church did most wisely reduce the whole substance of the Christian doctrin which is of it self so large and plenteous into these 4. heads to witt the Apostles Creed the Sacraments the Divine Commandements and our Lords prayer for all things which belong either vnto the knowledge of God the creation and governement of the world or the Redemption of mankind the rewards of the good or the punishments of the wicked are contain'd in the Apostolique Creed The signes and instruments which God hath instituted for attaining grace are the holy Sacraments The divine Commandements shew what we ought to do and our Lords prayer doth containe all what we can wish or desire And therefore these are as it were the foure great Pillars wheron the whole fabricke of Christianity relyes Now it was told me how I had found by the former triall that this last pretended Reformation had overturned two of these Pillars to witt the Apostles Creed the Lords prayer besides the fundamental governement established by Christ in his Church If then I should find also that the first Reformation had overturned the other two Pillars to witt the Divine Commandements the holy Sacraments Then I might Conclude that the end and intent of these Reformations what ever was the intention of the Reformers hath been vnder the pretence of Reformation totall Deformation and the destruction of the Christian religion and that betwixt them they haue compleated that hydeous worke of Desolation For if the first refomation tooke away two as the next hath taken away other two Then they both together have subverted so far as they could the 4. great Pillars of Christianity and the last Presbyterian Reformation hath compleated what the first had begun and had not perfected I begun then the trial of our first Reformation with it's doctrin concerning the divine Commandements and specially of the impossibility to keepe them which was taught by our first and is yet maintain'd by our last Reformers For it was showen to me if the Commandements of God were possible to be keept as all wise and iust lawes are ordain'd for that end that they may be observed Then we by teaching they were impossible to be keep 't destroyed the very end for which the Commandements were made and so destroyed the Commadements themselues CHAP. XIII Of the possibility to keepe the Divine Commandements with the assistance of Gods grace denyed by the Presbyterians and their first Reformers I had for some space a preiudicate opinion in this matter against the Catholique doctrin which affirmed as the Ministers taught that it was possible for any man to keep all the divine Commandements yea and to do more then God had commanded I conceived that to be false For since no man to my knowlege or their owne confession had kep't them all or doth keep them I thought it not possible they could keep them For it would seeme if a thing were possible some one among so many thousands would put it in act Vpon the other part I was not well satisfyed with our owne doctrine which teacheth that it is altogether impossible to keep the Commandements of God by reason of a dangerous consequence which a Catholique made me see to follow thervpon to witt That so many thousands should be damned for not doing that which was vtterly impossible for them to do I wondered how that could stand with the goodnesse iustice of God For greater Tyranny iniustice cannot be imagined then to punish one with eternal misery and grievous paines for not doing that which was altogether impossible for him to do The light of Nature would not permit me to impute such cruelty to God whose goodnesse
mercy I knew to be vnspeakable Hauing therefore seriously implored the Divine assistance that I might come to the knowledge of the truth I received the first sparke of light in this matter by knowing the true state of the question For I found that the Romā Catholiques did not teach that men were able of themselves that is by their owne strenth or by any natural power to keep the Divine Commandements but only they teach that men are able to keep them by the assistance of Gods grace Now that particle of divine grace was ordinarly suppres't by the Ministers in this question And when I knew this to be the true meaning and expresse doctrin of the Catholiques as may be seen Large Catech. Vvest after the C mmandements in the Councel of Trent session 6. Canon 18. I imagined there was no real Controversy till I found in the new Presbyterian Catechisme a particular exception made against Gods grace For hauing there made this question Is any man able perfectly to keep the Commandements of God They answer No man is able either of himself or by any Grace received in this life perfectly to keep the Commandements of God but doth dayly break them in thought word deed And in the answer to the third question thereafter They say that every sin even the least deserveth Gods wrath and curse both in this life and that which is to come This booke is very obscure in most points but here it speaks somewhat clearly although againe by foysting in the word perfectly it seemes to cast a mist over our ey 's that the Authours of it may lurke in their obscurities as we shall see hereafter I found the Catholique doctrin to be contrary set down in these termes by the Councel of Trent Consil Trid. sess 6. can 18. If any man say that the Commandements of God are impossible to be kep't by a man even iustifyed and constituted vnder grace let him be accursed Being therefore desirous to know the truth I began first to consider the testimonies of Scripture for the strenth of Gods grace to enable men to keep his Commandements which testimonies I found to be very strong and expresse 1. I saw that God promisheth clearly in the Scriptures to enable men to keep his Commandements yea and to make them actually keep them Ezech. 36.27 God saith in Ezechiel I will put my Spirit within you and cause yow to walk in my statutes and you shall keep my Iudgment Ezech. 37. v. 23.24 and do them And againe he saith They shall be my people and I will be their God and David my servant shall be King over them c. they shall also walk in my iudgments keep my Commandements and do them Where nothing is more clear then that God hath promised to enable men to keep his Commandements But Gods promises are true for he is faitfull Rom. 4.21 as Abraham the Father of the faithfull did professe believe and whatsoever he hath promised he is able and willing to perform Therefore his promises which are ever true haue been truly faithfull fulfilled And so consequently some by the help of Gods grace haue actually kept his Commendements Therefore they are not impossible but possible to be kept by the grace which God giveth in this life Secondly I found in the Scriptures a real performance of this promise for some are recorded there by name to haue actually kept the Commandements of God S. Luke giveth this excellent testimony of Zachary Elyzabeth the parents of S. Iohn Baptist Luke 1. ◠They were both iust before God walking in all the Commandements ordinances or as it is in the Catholique translation the iustifications of our Lord blamelesse So that they were not only iust before men but also before God and they did not only walk in one but in all the Commandements of God without blame Gen. 6.9 Gen. 5.22.24.4 Reg. 2.11 Iob. ch 1. v. 1. The Scripture also calls Noe a iust and a perfect man Enoch Elias were so iust holy that they are said in the Scripture to haue walked before God and were translated Iob is also called in the Scriptures a perfect vpright man one that feared God eschewed evil But most clearly is the iustice of Abraham exalted by the mouth of God himself who said to his Son Isaac Genes 26.3.4.5 I will perform the oath which I sware vnto Abraham thy father c. In thy seed shall all the Nations of the earth be blessed Because that Abraham obeyed my voice kept my precepts my Commandements my Ceremonies my lawes What can be more clear to prove the possibility of keeping Gods Commandements with the help of his grace and to disprove the impossibility of observing them For what is impossible to be done by men even with the assistance of Gods grace no man hath done or will do But God himself and the Scriptures shew that divers haue kept Gods Commandements Therefore with the help of his grace they are possible not impossible to be kept Yea it appeared most consonant vnto all reason piety that if the Commandements were possible and were actually kept by Gods grace in the law of Nature under the law of Moyses they should be more possible and more easy to be kept vnder the law of Grace when by the fulnesse of Christs Redemption Grace is more plentifully powred forth and in which time Esay 30.26 the Prophet Esay foretells that the light of the Moon should be as the light of the Sun the light of the Sun should be sevenfold as the light of seven dayes Thirdly I found the Scripture to be so far from affirming the Commandements of God to be impossible that they avow the clear contrary yea and more then the contrary For a thing to be impossible is much more then to be hard or difficult What is impossible to men cannot be done by any man what is hard not impossible may be done although with difficulty Now the Scriptures affirmes that the Commandements of God are easy which is not so much as difficult and therefore much lesse are they impossible Christ saith Math. 11.29.30 Take my yoke vpon you c. For my yoke is easy my burden is light And S. Iohn a most faithfull interpreter of our Saviours words affirmes that Gods Commandements are not heavy Iohn 1. ep ch 5. v 3. This is the love of God saith he that we keep his Commandements and his Commandements are not heavy And againe He that saith Chap. 2. v. 4. he knoweth God keepeth not his Commandements is a liar truth is not in him What is easy light not heavy is neither hard heavy nor impossible But the Commandements of God are an easy yoke a light burden they are not heavy as our Saviour his beloved Disciple do affirme Therefore they are not hard nor heavy and much
Scriptures but also by the nature of God that he who is iust good could not command things impossible 3. That the Commandements of God are heavy to those who want the love of God but they are light to those who haue it Yea the same holy Doctour shewes by the testimony of S. Paul that Christ came into the world and lay'd down his life for this end that he might obtaine grace vnto vs whereby we might be enabled to keep the Commandements of God which were before so hard difficult Rom 8.3.4 Thus speaks S. Paul For that which was impossible to the law in that it was weakened by the flesh God sending his Son in the similitude of the flesh of sin for sin coÌ„demned sin in the flesh That the iustice of the law might be fulfilled in vs who walk not after the flesh but after the Spirit Aug. lib. de Spi. lit cap. 19. Vpon which words S. Augustin saith The law was given that grace might be sought after and grace was given that the law might be fulfilled for not by any fault of the law the law was not fulfilled but by the wisdom of the flesh which fault was to be shewed by the law but to be cured by grace For that which was impossible for the law c. S. Hierom brings the same place of â— Paul against the Pelagians to prove that man is not able by his own strenth or free will Hieren ad Ctesiphont but only by the grace of Christ to keep the law of God Behold there the Catholique doctrin affirmed by the holy Fathers not of their own heads but proved by the Scriptures And that this was the general beliefe of the holy Fathers of the ancient Church it was made appeare vnto me by the second Arausican Councel celebrated about S. Augustins time Araus Concil 2. c. 25. which makes this profession We believe according to the Catholique faith that by grace received in baptisme all such as are baptized Christ helping cooperating may and ought to fulfill if they will labour faithfully these things that belong to Salvation So it is evident that the holy Fathers ancient Church believed this doctrin to be contain'd in the Scriptures which is sufficient for my purpose This same truth is confirmed by S. Augustin not only by the Scriptures but also by reason Some one may say saith he I can by no means love my enemies To which he answer's thus God saith to thee in all the Scriptures Aug. serm 61. de temp that thou canst Consider now whether thou or God ought to be believed and therefore since truth cannot lie let humane weaknesse forbeare it's vaine excuses For he who is iust could not command any thing that 's impossible and he who is good will never condemne man for that which he could not avoid So that according to S. Augustin the Presbyterians beliefe is not only against all the Scriptures although they pretend to believe nothing beside Scriptures but also against sound reason that is against both the iustice goodnesse of God Hieron epist ad Celant S. Hierome also affirmeth that these who say that God hath commanded any thing impossible pronounce God to be vniust Moreover the same two most renowned holy Fathers do not only teach the Catholique doctrin but also they censure the contrary that is the Presbyterians opinion as blasphemy in the Heretiques of their time We accurse saith S. Augustin Aug. serm 191. de temp execramur eorum blasphemiam c. Hier. in Symbol ep 17. their blasphemy that affirm God commanded any thing impossible to man and that Gods Commandements cannot be kept of any man in particular but of all men taken together The same is repeated by S. Hierome So that these holy Fathers do iudge this errour not only to be an heresy but also a blasphemy And yet these new Reformers which is a thing most admirable deplorable make such blasphemies the principall articles of their faith and they haue also most tyrannically enforced others vnder pretext of giving them only pure Scripture to swear believe such horrible errours and blasphemies for divine truths But I found that some more prudent and conscientious Protestants haue abandoned this wicked Calvinisticall opinion yea and condemned it as the holy Fathers had done for blasphemy Mr Shelford a Minister in England hath written a Treatise expresly on this matter Shelford p. 147. to prove the possibility of the law with the assistance of Gods grace where he censures the contrary opinion by the Scriptures Fathers by the authority of King Iames. For this he speaks King Iames vpon the Lords prayer affirmeth it to be blasphemy to say that any of Christs precepts are impossible because this is to give him the lie who out of his own mouth told vs that his yoke is easy his burden light And his inward disciple S. â—n saith his Commandements are not grievous â—rom whence S. Basil the great averreth Impious it is to say the precepts of Gods Spirit are impossible Thus he Behold Bas hom 3. what the Presbyterians do esteeme a principal article of their faith how a learned Protestant whose booke came forth in the yeare 1635. with great applause in Cambridge and King Iames who was head of the Church of England do condemne as blasphemy impiety a giving the lie to God I heare also that some of the new Independent Congregations in England do no lesse sharply condemn the same Presbyterian opinion But besides all these pressing authorities I found also some convincing reasons against the Presbyterians which I will briefly collect 1. It cannot stand with the goodnesse and justice of a lawgiver such as God is to impose vpon people lawes which are impossible to be kept then to punish them with losse of goods and life for not observing these impossible lawes The greatest Tyrant on earth did never arrive to that hight of impiety cruelty Therefore it is impossible that God who is good iust should commit such cruelty iniustice To this accordeth S. Augustin in his words above cited when he saith Aug. ser 61. de temp God could not command any thing impossible because he is iust neither will he damne a man for that which he could not avoid because he is mercyfull Yea these absurdities of iniustice and cruelty would follow against the goodnesse of God in a high degree in how much the punishment he inflicts is greater then can be inflicted by man although thâ— greatest Tyrant on earth For what is the loâ—â— of temporall goods and life in comparison of the losse of heaven and of the death both of Soule body in the eternal paines of Hell Therefore it 's no wonder that the holy Fathers some Protestants do detest the Presbyterian doctrin as extream blasphemy 2. It doth not only incroach vpon the goodnesse iustice of God but also
vpon his wisdome For as it 's certaine that God made these lawes so it 's no lesse evident in the Scriptures that God vseth admonitions exhortations propounds rewards and threatens punishements to induce men to observe his lawes Now what Magistrate would be esteemed to be in his right wits who would not only make lawes impossible to be kept but also spend time in making exhortations propounding rewards to perswade men to do impossibilities But the Presbyterian doctrine makes God who is not only wise but wisdome it self subiect to both these follies which are most grosse absurdities And therefore since his lawes admonitions exhortations cannot be but prudent reasonable they do ever suppose the possibility of that which they enioyne and wherevnto they exhorte 3. The Presbyterian doctrine is not only iniurious to God but also it is very preiudiciall to man for it would rob him of the most excel-cellent of all vertues to witt the love of God For none can love another vnlesse he be good iust or at least appeare to be so But how can God appeare to be so who is described by the Presbyterians as if he were the most cruel Tyrant in the world to command impossibilities then to punish man eternally for not doing them Therefore if the Prerbyterian doctrine were true no man could love God as good gratious but rather would hate him as vniust Tyrannous 4. The Presbyterian opinion is a great enemy to piety vertue For if the Commandements be impossible none will strive to keep them and by this meanes a wide gate is opened to all impiety This is acknowledged by the forementioned Minister M. Shelford who saith Were the law impossible to be kept then all the exhortations threatnings in Gods word should be idle then all mens labours would wax lazie then good life which is after the rule would be exiled for that no man will strive against the stream Wherefore great enemies are they to Christian growth reward in the way of Godlinesse who are against this doctrine to witt of the possibility to keep the Commandements Lastly if the law were impossible then all men would be freed from subiection obedience to it for who can be reasonably tyed to things meerly impossible And this was the vse that Islebius one of Luthers Schollers made of his doctrine wherevpon he began the sect of the Anti-nomians as Sleidan doth testify in the 12. book of his history Having therefore found such clear testimonies of Scriptures Fathers such weight of right reason for the ancient Catholique doctrine I could not either in reason or conscience reiect all these and follow the Presbyterians groundlesse fancies which are against the very ground of faith to witt the holy Scriptures For the Presbyterians do teach that the commandements are impossible even with Gods grace And the Scripture saith they are easy light not heavy which is more then if it had affirmed that they were meerly possible Againe the Presbyterians by affirming the commandements are impossible do averre that never any did keep them doth or shall keep them The Scripture shewes in expresse termes that Abraham Zachary Elizabeth and others did keep them and that God hath promised many should keep them S. Iohn affirmeth that he who saith he knoweth God keepeth not his commandements is a liar the truth is not in him The Presbyterians do professe that they know God and that they neither do nor can keep his commandments and yet they will not be esteemed liars but rather true Professours For my part I am not able to reconcile such manifest contradictions as are in this matter betwixt the Scriptures the Presbyterians And therefore seing I cannot adhere to both I choosed rather to abandon the Presbyterians in thiâ— matter then to forsake the Scriptures I was much confirmed in this resolution when I saw the Catholique doctrine and sense of the Scriptures to be so clearly in the holy Fathers that by no shifts their testimonies can be shunned But I will add to these testimonies already brought one or two more which seem'd to me very clear efficacious How I pray you saith Sainct Augustin is it impossible vnto man to love Aug. ser 47. de Sanc to love I say a bountifull Creator a most loving father and then also to love his own flesh in his brethren but he who loves has fulfilled the law as the Apostle teacheth Wherefore the same holy Father admiring the great goodnesse bounty of God Rom. 3. who requires nothing of vs but to love him who is so good in himself and so gracious to vs he speaks thus vnto him What is man that thou wilt haue thy self to be beloved by him Aug. lib. 1. Confes c. 5. and if he do not love thee thou threatens him with great punisments But is not this punishment great enough if I do not love thee S. Chrysostome to the like purpose saith God commanded nothing impossible in so much Chry. hom 19. in Heb. hom 18. de Poenit. that many go beyond the very commandments And then he sheweth who these were to witt S. Paul S. Peter even all the quire of Saints Lastly the holy Fathers do not only prove the Catholique doctrine by the Scriptures and most solid reason founded vpon the goodnesse iustice of God but they condemne also the contrary opinion as a flat blasphemy against God Which censure is approved likewise by some Protestants Truly I cannot resist these reasons authorities and follow the Presbyterians to make a doctrine which is against the Scriptures and is condemned as blasphemy by the holy Fathers by some Protestants a principal article of my faith CHAP. XIV A Consideration of the Presbyterians principall grounds against the Possibility of keeping the Divine Commandements HAVING received aboundant satifaction in this matter concerning the Catholique doctrin I will briefly run through the Presbyterians principal grounds against it which in this search I did not leave vnconsidered 1. I found they acknowledged the Novelty of their doctrine 2. They brought no pure Scripture to prove it notwithstanding they pretend to believe nothing but Scripture 3. The Scriptures they bring are privatly expounded by them against the holy Fathers ancient Church against the Scriptures themselves in other places 4. They lay down some false Maximes and weak reasons whereon they build their imaginary faith or rather most dangerous errour Calvin acknowledges the novelty singularity of his doctrine Cal. lib. 2. Instit cap. 7 sect 5. in these words That we said the observation of the law to be impossible is briefly to be explained confirmed for it was wont commonly to be esteemed a most absurd opinion in so much as Hierome did not doubt to denounce a curse to it but I care nothing what Hierome thought Cent. 2. â— cap. 4. The Centuriators also of Magdeburg do acknowledge
life so neither is it commanded Of this perfection S Paul speaks when he saith Philip. 1.12 Et ver 15. Not that I haue now received or now am perfect but I pursue if I may comprehend And yet immediatly thereafter he calleth himself and others perfect in another inferiour degree of perfection Let vs therefore saith he as many as are perfect be thus minded 2. They are called perfect who although they do not alwayes actually love God think vpon him yet they consecrate themselves totally to Gods service and leave willingly all worldly things to please him according to that of our Saviour If thou wilt be perfect go and sell all thow hast give to the poore c. This perfection is not commanded but onely counselled as the holy Fathers constantly teach and albeit it be not commanded yet many by Gods grace do attayne vnto it Lastly they are called perfect who are ready to foresake loose all before they loose the love friendship of God This last kind of perfection is required of all men as God said to Abraham Genes 17.1 Math. 5. Genes 6. 1. Cor. 2.6 walk before me and be thou perfect and Christ said to his disciples be ye perfect The Sripture calls some perfect in this sense for it saith that Noe was a iust and a perfect man And S. Paul saith we speak wisdome among the perfect To this state a proportionable degree of perfection in keeping the commandments is required which by Gods grace may be performed Of this perfection S. Augustin speaketh when he saith that the iustice by which the iust man liues Aug. cont duas epist Pelag. lib. 3. c. 7. albeit for the capacity of this life it be not vndeservedly called perfect yet it is little in regard of that great iustice which the equality of Angels doth containe Hence it may easily appeare in what sense the Commandments of God ought may be kept perfectly and in what not To wit they may be kept perfectly in all the parts not one excepted and in some degree of perfection although they cannot be kept perfectly during this life in the highest degree which is not commanded nor required of vs. If the Presbyterians followed this sense they were not to be reproved but they haue a quite contrary meaning For they deny all possibility of keeping the Commandments any wise perfectly either in parts or the lowest degree of perfection as may be seen in their new Catechisme where they say that no man is able by any grace received in this life to keep the Commandments perfectly but every one breakes them dayly in thought word deed c. So that their sense of the impossibility to keep the Commandments perfectly is most false if not blasphemous For either God commandeth that perfection which they say is above their force power or he commandeth it not If he commandeth it not then they may fulfill the law perfectly because it is a law no further then it commandeth and if so far it may be fulfilled then may it be fulfilled perfectly Therefore it is false which they say that it cannot be fulfilled perfectly If they say that overplus of perfection which is above their power is commanded as they do ordinarly then they make God to be a Prince vnreasonable in commanding vs to do that which is not in our power to do and to be Tyrannous cruell in punishing vs eternally for not doing that which was above our reach to perform All which do make against the wisdome goodnesse iustice of God and therefore these opinions are condemned by the holy Fathers by some Protestants as blasphemous Thus spake the Catholique Moreover I remember he shew me that there was a notable difference in this matter betwen the Catholiques the Presbyterians For the last said he do free themselves and put the blame of all their wickednesse and sluggishnesse vpon God alleadging that he hath given them a law impossible to be kept even with all the help grace that he gives them But the Catholiques do free God of all blame impute iustly their breaking of the law to their own wickednesse alone S. Hierome shewes the humour of the Presbyterians in these words Hier. epist ad Celant We cry against God and we say that we are oppressed with the difficulty or impossibility of his Commandments Neither is it sufficient that we do not keep his Commandments vnlesse We pronounce the Commander to be vniust whilst we complaine that the Authour of equity hath Commanded not only hard things but also impossibilities The Church of Christ said the same Catholique hath been troubled in this matter with two opposite heresies to witt of the Pelagians the Calvinists The first taught of old that the Commandments were possible to be kept without the grace of God and the others of late teach that the Commandments are impossible to be kept even with the grace of God The Church of Christ keeps the medium of truth between these opposite errours Against the first she teacheth that the Commandments may be kept but not without Gods grace and against the second that they may be kept with Gods grace And therefore against both these enemies as well to one another as to grace she defends the grace of God Against the first she shewes the necessity of grace and against the second she maintaines the power efficacy of it But there is this notable difference between Pelagius Calvin in their opposition of grace that the first is an open enemy to it and the second is a great friend in words but no lesse enemy in deeds For whilst he vndervalues all the faculties and natural powers of man he would seem to cry vp grace to give all the glory to God But when he teacheth again that grace is not able to purify our soules or make vs able to walk in the Commandments of God he quite overthrowes grace God who of his mercy delivered this Island from the first heresy may also in his own time deliver it from the second Thus he But I did oppose vnto him that which I heard some Ministers say that God might iustly command things impossible to man fallen because it is sufficient that they were possible to man before his fall and seing by his own fault they became vnpossible God may iustly exact them without the least imputation either to his iustice or goodnesse To this he answered that the authorities of the Scriptures holy Fathers are for the possibility of the law after the fall And the Fathers shew by most solid reasons that God could neither with his iustice or goodnesse impose impossible lawes after the fall punish the transgressours of them with eternal paines Therefore this reason or rather pretence of the Ministers being no Scripture but rather against Scripture the holy Fathers who knew found reason as well as the Ministers is not to be regarded 2.
ordinary discours now a dayes is concerning religion so I heard one at that time For the Minister taking occasion by hearing Cardinal Bellarmin named spake at first much in his praise saying that none of all the Popish Authors did relate so faithfully the Protestant Tenets nor argumented more clearly then he did Yet at length said the Minister after the Cardinal hath shewed the strength of his wit at the issue of the matter being convinced by the force of truth he concludes for the most part with the Protestants Wherevpon one of the Catholiques present said that he admired very much how Bellarmin who had written so much for Popry should be esteem'd a Protestāt merrily subioyn'd that himself was iust a Protestant as Bellarmin was After there had pass'd a little laughter occasioned by these words the other Catholique did gravely desire the Minister to shew wherein Bellarmin was a Protestant Wherevpon the Minister instanced in this same matter of Iustification and said that after Bellarmin had wearied himself by produceing many testimonies of Scriptures and Fathers to prove that we are iustifyed by works and not by faith only he in end yeelds the victory to tthe Proestants for he concludes That it is most safe to rely vpon the merits of Christ And so in one sentence he destroyeth what he had been building a long time To which the Catholique replyed that if Bellarmin was a Protestant for that then all Catholiques were Protestants for they all professed the same Neither was the Catholiques relying on Christ merits any way against iustification by good works more then the Protestants relying on the same merits was against their supposed Iustification by faith only But said he I admire very much how you ordinarly pretend so great advantage in your doctrin of Iustification by faith only which you esteem the principal article of your religion and yet it cannot be found in all the Scripture the only pretended ground of all your faith And how you can crye so much against the Catholiques for believing that we are iustifyed by works not by faith only which is expresly and word by word in the Scripture For doth not S. Iames clearly say Ye see that man is iustifyed by works and not by faith only The Minister finding himself thus engaged pass'd presently from the Scripture enquired of the Catholique whom he knew well enough not to be a profess'd Scholler If he had any Logique Who answered he had not much but he had sufficient for this purpose That there was not much Logique required to see what was contained in Scripture He would trust his owne eyes in that matter It was sufficient for him that he had on his side the expresse Scripture which is better then Logique But the Minister told him that although these words are in Scripture yet they must be vnderstood in a sound sense For works said he although they be necessary to iustification yet they are not the causes of it but in a very improper sense For you must vnderstand that there are diverse kinds of causes there is causa efficiens causa formalis and causa sine qua non which is not a cause properly Now works are not the efficient nor formal cause but only causa sine qua non They are via regni and not causa regnandi And so after this manner he made a long discours involving the matter in great obscurities passing the reach of the hearers if not also overpassing his own vnderstanding But the Catholique holding him still by his grounds told the Minister that his Logique was no Scripture and that the Protestants are brought to a low ebb when they are enforced to acknowlege that this prime article of their faith is not expresly in Scripture as they at first pretended And now when the quite opposite doctrine maintaind by the Catholiques against which the Ministers did so much raile is showē to be expresly in Scripture they are enforced to run from Scripture to their Logique which indeed is to yeeld the cause to the Catholiques and to quite ground For at first they pretended nothing but Scripture and now they flie to Aristotles Logique and that against the expresse words of Scripture making the whole matter end in a Logomachy which is so much the worse on the Protestants side seing they will not vse the very phrase of Scripture which the Catholiques keep And vpon this followes also another evil that the people being made to believe that they are iustifyed by faith only and not by works makes by natural Logique this inference which all the Ministers in the world with all their artificial Logique will not put out of their heads that good works are not necessary and so they altogether neglect them Thus ended that conference the Minister replying something but little to purpose with small satisfaction of some Protestants present who imagined that this prime article of their faith had been better grounded and that this Minister whom they much esteemed could haue said more then to acknowledge that his faith was against the words of Scripture and in end to run to his Philosophical distinctions which were not by them intelligible But albeit I was sufficiently satisfyed by what hath been said of the truth of the Catholique doctrin concerning Iustification yet being desirous that I might be able to discern more fully the deceits and obscurities which the Ministers invent to elude the clear Scriptures a Catholique whose assistance I required shew me that for this end it was necessary I should first know the nature of Iustification according to the doctrin of the Catholique Church For as a Rule said he is a measure to discern both what is right and what is crooked so truth is a manifestation both of it self and of falshood Wherevpon he had several discourses with me on this matter the summe of which I will briefly collect CHAP. XVI Of the Nature of Iustification according to the Catholique doctrine ALBEIT you haue seen evidently said the Catholique vnto me that according to the expresse Scriptures man is iustifyed by works not by faith only yet that you may know how this is done and what works are excluded from iustification according to S. Paul and what these works are by which we are iustifyed according to S. Iames yow must know the nature of Iustification of a sinner which according to the Catholique Church is thus described Iustification of a sinner is the translation of one from the state of sin into the state of grace a changing of one from being an enemy to make him become the friend of God There is the misery from which a sinner is delivered the happinesse to which he is brought Now that he may come from such a miserable condition to such a happy estate there are some preparations and dispositions required to go before in the soule of a sinner that is come to age of which kind only we here speak First God of
a more excellent foode then Manna Iohn 6.33 to witt the bread of life his own flesh But if the Sacrament were meer bread and not Christs body it would not be more excellent then Manna which was called the bread of Angels but much inferiour to it as is evident 4. Christ who is goodnesse and wisdom it self would not for tropes and figures have vsed so many asseverations as are set down in the 6. chapter of S. Iohn Neither would he have suffered so many of his disciples and others to go away from him after so many doubts proposed by them but he would have cleared the matter vnro them Lastly If this liberty be once graunted to expound the Scripture figuratively when we are not forced to it by any other Scripture or article of our faith then nothing will remaine but vncertaine opinions of divine things and so by this means the whole mysteries of the Christian religion may be denyed or overturned For there is no more requisite according to this licentious rule but that some few Novelists think a mystery impossible albeit all the holy Fathers ancient Church did ever esteem it not only possible but also a truth reveal'd by God and an article of their faith And so diverse heretiques have imagined the mysterie of the Incarnation of the holy Trinity and such like principal articles of the Christian religion to be impossible and therefore have expounded all the Scriptures which speak of them figuratively as the Presbyterians do here For these reasons besides the authority of the holy Fathers it appear'd sufficiently evident to me that the words of Christ concerning the holy Sacrament ought to be literally plainly vnderstood and not figuratively This truth also of the reall presence was shewed to me to betestifyed and confirmed from heaven by miracles both auncient and modern which are related by famous and faithfull Authors For either some singular benefites have been obtain'd by the faith of this holy Sacrament as expulsion of Devils deliverance from shipwrack and the like or some punishments have fallen vpon those who either did not beleeve the reall presence or vsed the Sacrament irreverently or some visions and apparitions of Christ in the forme of a child or flesh have been seen to confirm those who were doubtfull of the reall presence Of the first sorte Prosp de promissi Praed Dei c. cap. 6. S. Prosper bringeth an example which fell out at Carthage how a young Arabian maide who by a certaine sin made her self an habitation to the Devil by whom she was so miserably vexed some dayes that her throat being stopped she could receive no meat or drink was at length delivered by the Communion of the sacred body of our Lord. But most famous is that miracle which S. Bernard by the holy Sacrament did at Milan before innumerable people For he cured a woman who had been possessed many yeares by the Devil and was rather a monster then a woman In vita S. Bernardi lib. 2. cap. 3. by holding the holy Sacrament above her head and saying O wicked Spirit here is present thy Iudge Here is the highest power resist now if thou canst Now said he the Prince of this world shall be cast forth This is that body which was taken of the body of the Virgin which was stretched on the tree of the crosse which lay in the sepulchre which in the sight of his disciples ascended vnto heaven I command thee O wicked Spirit in the terrible power of this Maiesty that going out of this hand maid of our Lord thou presume to touch her no more God approved the truth of S. Bernards faith which was alwayes the faith of the Catholique Church by granting his desire Flor. Reym de ortu haeres lib. 2. cap. 12. The like miracle was done in this last age at Laon in Picardie on the person of a young woman named Nicolas Obry as is related with many admirable circumstances by an eye witnesse Florimond Reymond Counsellour of the Parliament of Burdeaux by which miracle he professeth himself to have been drawen out of the gulf of heresie Ambros in Orat. funeb de obitu Satyri S. Ambrose doth also relate how his brother Satyrus by the great faith he had of this holy Sacrament was miraculously delivered from shipwrack How God hath punished those who have abused or blasphem'd this holy Sacrament both auncient and modern histories do shew S. Cyprian relateth many of these miracvlous punishments Ott Mileâ—it cont Parmen lib. 2. For. de ortu haerâ—s lib. 4. c. 10. which fell out in his time so that some were filled with vnclean Spirits others were turned into madnesse S. Optatus doth shew that the Donatists who threw the holy Sacrament of the Catholiques vnto dogges immediatly thereafter felt the divine iudgment for the dogges becoming enraged did set vpon their own Masters and tore them in pieces The above named Florimond doth relate how an Arian woman of Cracovie in the yeare 1579. looking out at her window and seeing the holy Sacrament caried in procession cry'd out Behold the beare which the Papists carie and adore But immediatly she was punished For the Devil seazing on her did so torment her that blaspheming she expired in her husbands armes Moreover Idem lib. 4. cap. 6. the same-Author sheweth that a Iew having made himself Christian did steale out of a Catholique Church three consecrated hosties with which he fled to Hungarie where he sold one of them to a Iew in Presburg and with the other two he went to another town called Nickesburg where he assembled diverse of his companions to shew their outrage against the Sacrament Whence it came to passe that one of the company taking a knife did stob the sacred hostie which was lying on a table saying if thou be the God of the Christians shew it by some miracle The blow was no sooner given but the blood did spring vp by which they were astonished and in the same houre thunder came from heaven which destroyed that house and consumed into ashes that wicked company except only three who half burnt were left to be witnesses of their wickednesse and having escaped the fire of heaven were severly punished by the hand of man as the Author recounts This miracle was so much the more famous that the table and the two hosties of which one was pierced by a knife were found entire among the middest of these ashes and were collected at the sight of innumerable people This miracle fell out in the yeare 1580. I passe by many more which were showen me to this purpose Paul Diac. in vâ—ta S. Greg. Ioann Eiar in vita eiusd Greg. lib. 2. c. 41. Lastly for the comfort of the faithfull or for confirmation of the doubtfull some visions have appeared in the holy Sacrament That which is recounted in the life of S. Grego the great is very remarkable The historie is briefly this
c. and is turned vnto vaine opinions in which nothing is solid nothing stable that can satisfie the minde Therefore he striveth to satiat himself dayly with new opinions and idle inventions but all in vaine for these are nothing but husks which leave the bellie empty There is no remedie for him but to return with the prodigal child vnto his fathers house where he will be received with ioy and feasted with the bread of Angels But said the Catholique to make a general reflection vpon all that hath past vnder this Trial Do you not now clearly see how falsly these Reformers pretend alwayes the Scriptures to be for them when you have found the Scriptures so expresly against them in all these principal points of the Christian religion already examined And which is very considerable have you not seen these Scriptures to be so vnderstood by the holy Fathers in the pure and primitive times as they are now vnderstood by the Roman Catholiques Do y not now perceive how Heresy like a strumpet fardeth her self with the colours of the divin Scriptures by which fain'd and false beauty she allures and deceives many but so soone as she is brought near the fire of Triall how her fardings melt fall away and her own vglinesse appeares Among heretiques saith S. Augustin Aug. cont epist. fuÌ„d c. 1. Ioseph lib. 5 de bello Iudaico c. 5. there is nothing but the promise of truth a meer shew or pretext of it no performance Their doctrines are like the fruites of Sodom and Gomorrha which as Iosephus testifyeth have a specious shew and appear pleasant vnto the eye but so soone as they are touched fall into ashes So truly are all hereticall opinions they are given out for the fruites of pure Scriptures they appeare very specious and pleasant but so soone as they are tryed diligently according to the Scriptures and are touched as it were by the fingers of the holy Fathers they presently evanish and nothing remaines but the flammes of heretical dissentions like the smoak of Sodom Gomorrha as a testimonie of the divin iudgment vpon them Have you not now seen that these two pretended Scottish Reformations have between them compleated the hydious work of desolation and destroyed the 4 principal pillars of the Christian religion and that as the later hath taken away two to witt the Lords prayer and the Apostles Creed so the first hath taken away in effect the other two to witt the divin Commandments and the holy Sacraments and so the Presbyterians haye overturned what their Predecessors left vntouched In a word they may be briefly described thus They have a Creed from the Apostles which they do not beleeve they have a prayer from Christ which they do not say they have Commandments from God which they professe they will not keep and the two Sacraments of the law of grace which they had only left to themselves they have made altogether gracelesse almost vselesse And besids all this they have robbed the holy Trinity of Glory and the Church of the Apostolique governement together with all order decency to speak nothing of their other smaller pranks Therefore I am now confident that you have found what I promised at the beginning to witt that the first pretended Reformation was no better grounded then the last and that the end of both hath been total desolation and the destruction of the chief Pillars af the Christian religion whereas vpon the contrary you have seen the Catholique religion which you had heard so often calumniated with strong and shamelesse cries to be in all these principal points conforme to the Scriptures and holy Fathers and to the primitive Church Thus he As I was so clearly convinced in all these particulars that I behoved to renounce both knowledge conscience if I would deny them so I did ingenuosly confesse to him my satisfaction and withall I promised if I could find the like evidence for the Catholiques in all the other controuersies that I would by Gods grace render my self a Roman Catholique To which he answered that the triall of all the particular doctrines in controversie after the former manner was a long laborious md needlesse way and that God had appointâ—d more easie and shorter meanes to come vnto the knowledge of the truth or else what would become of those who are not capable to make such trials Therefore he would vndertake to prove shortly by a clear vndeniable Principle and granted by all Protestants the Protestant Religion their whole Church to be false and by the same principle to shew clearly the present Catholique Church in Communion with the sea of Rome to be the ancient Catholique Church established by Christ his Apostles and to have continued still in their doctrin without any variation And so with some confidence arising from my former experience I prepared my self to receive this new instruction CHAP. XXIII That the true Church of Christ must be perpetuall and must endure without interruption vnto the end of the world THE principle said my Catholique friend whereby I will demonstrate the Protestant Church not to be the true Church of Christ shall be so evident and convincent that as nothing is more expresly in Scriptures so nothing is more freely granted by Luther Calvin generally by all learned Protestants And this principle is the perpetuity of Christs Church or that Christ must have a Church which hath endured from his ascension vntill this time shall endure from this vntill the end of the world Before I proceed further I will first manifest vnto you the strength of this truth by the Scriptures Fathers by Protestants and their reasons The passages of Scripture for this truth are many but I shall content my selfe with some few which may serve for your satisfaction The first do concern the eternal kingdome of Christ by which all men vnderstand his Church Of this the prophet Daniel saith In the dayes of these Kings Daniel 2.44 the God of heaven shall set vp a kingdome which shall never be destroyed c. It shall break in pieces all these kingdomes and it shall stand for ever The Angel Gabriel speaking of the same kingdom of Christ to the blessed Virgin said And of his kingdome there shall be no end Luke 1.33 Calvin proveth by these places and others which speak of the kingdome of Christ the perpetuity of of his Church against Servetus So doth also Beza and the Confession of Holland If then the kingdome of Christ be perpetual there must alwaies be some to acknowledge him to be their King The second passages of Scripture contayne Christs promises to his Church Math. 16.18 and the Governours of it Vpon this rock saith he will I build my Church and the gates of hell shall not prevaile against it By this place S. Augustin proveth both the perpetuity Auge lib. 1. de Symb. ad Catech c. 8 and inuincibility of
required an accompt of the Protestant Church before Luther For they could not say the Church had perished which had been a blasphemous falshood against the most clear Scriptures they saw also that all the other pretences to the Waldenses and the rest were false and frivolous seing none of these agreed intirely with Protestants neither had any of them perpetual continuance and being ashamed of the Puritans invisible Church which we shall see to be a meer Chimera they had no other refuge but to flie vnto the Roman Church which they were therefore enforced to acknowledge to be the true Church which had alwayes remain'd albeit their first Reformers had abandonned it as a false Church accusing it of superstition Idolatrie as the most part of all visible Protestants yet continue to do But this refuge hath been shewed to serve them to no purpose These men do in a part resemble the prodigal child who never thought of returning to his Fathers house till he had spent all hâ—s means and till great misery necessity compelled him so these learned Protestants after they had fare travailed wearied themselv's much and spent all their braines in seeking out their Church before Luther and not finding it any where at length by meer necessity had their last refuge vnto their Fathers house the Catholique Church which they had before left But there was this deplorable difference between the prodigal child and them that he being truly penitent and confessing his fault with great humility was by his Father most lovingly met embraced kissed cloathed and feasted whereas they returning not with humility repentance for their separation but with idle excuses and vaine accusations without any other intention save only to get their nakednesse covered and their other vrgent necessities supplyed were neither met nor received clothed nor feasted but have perished for famine and cold and are now almost all with the decay of their late ill founded Church exstirpared out of the world They called the Roman a sick Church and their own a whole Church yet it is verifyed that their whole Church is dead and hath decayed before the sick Church And as their Church according to them was only visible in the Roman Church before Luther so it 's now invisible in it self and only visible as it was in the beginning and like to continue so vnto the end By all which considerations it is evident that no visible Protestant Church can be found before Luther and much lesse a continuall succession of it from the time of the Apostles We have travailed almost all the world over seeking this Church and we have followed diverse Protestant Guides who vndertook to shew it vnto vs but ever in the end they faile of their promises Therefore we must passe now from the Protestant visible Church which cannot be seen before Luther to their invisible Church which we shall see cannot be found before him CHAP. XXVIII That the Church of Christ ought to be alway's visible and therefore an invisible Church cannot be the true Church HAVING gone hitherto along with diverse Protestants who promised to shew vs their Church visible before Luther we must now leave them as falling short of their promises and quit all further search of this Church in the light and follow these other Protestant Guides who vndertake to find out their Church to vs in the dark For vnto that old demand where was your Church before Luther They answer that it was although invisible And in this answer of invisibility the most part of all visible Protestants and especially Presbyterians do now acquiesce thinking this last refuge such a strong and retir'd hold for them and so well guarded by the Scriptures in that answer which God gave to the complaint of Elias that they cannot be smoaked out of it But notwith â—anding these pretences the same Catholique shew me that the Church of Christ ought to be alway's visible that the invisible Protestant Church is a meer Chimerical invention against the Scriptures Fathers famous Protestants against the ends for which the Church was instituted against Protestants own principles and that many grosse absurdities follow vpon it to the disparagment of the Christian religion and advancement of Atheism The Scripture which affirmeth so clearly as we have seen above that the Church must be perpetual affirmes no lesse evidently that it must be manifest and visible For this cause the Prophet Esay compareth the Church to a Mountain Esay 2.2 The Mountain of the Lords house saith he shall be established in the top of Mountains and shall be exalted above the hil es and all Nations shall flow vnto it Again the same prophet speaking of the Church saith Vpon thy walls Esay 62.6 o Ierusalem I have appointed wâ—tchmen all the day and all the night they shall not hold their peace for ever Conforme to this first prophecie our Saviour compares his Church vnto a City seated on a hill which he saith cannot be hid Math. 5.14 and vnto a light shining in the world Conforme to the second prophecie S. Paul sheweth that Christ hath established Pastors to remain continually in the Church for the consummation of the Saints Now Ephes 4.11.12 what is more manifest then a Mountain a City built vpon a hill what more visible then light shining and Pastors continually teaching Therefore according to the Scriptures the Church of Christ which must be perpetual must be also visible and cannot be hid or invisible For the Fathers we shall bring S. Augustin who produceth the same places which he calls clear and evident to prove the same truth against the Donatists There is nothing Aug. tract 1 â—n epist Ioan. saith he more manifest then a Mountain but yet there are some Mountains vnknown because they are placed in one part of the earth The Mountain of the Church not so it must be known because it hath filled the whole face of the earth And elswhere bringing our Saviours words Idem de vnit Eccles c. 14. he saith The Church is not hid because it is not vnder a bushel but vpon a candlestick that it may shine to all who are in the house A City seated on a hil cannot be hid c. But it is as it were hid vnto the Donatists because they hear such clear and manifest testimonies which shew her to be in the whole earth and they choose rather with shut ey 's to dash against that Mountain then to go vp to it And further he saith Cont. Petil. li. 2. c. 104 Chrys hom 4. in 6. Esay The Church hath this most certain mark that she cannot be hid To the same purpose S. Chrysostom affirmeth That it is easier for the Sun to be extinguished then that the Church shall be obscured So that it is all one both in it self and with the holy Fathers to say the Church had perished and that it is hid or invisible And therefore if the one
recorded in the Scriptures not equal in glory but more inglorious then the Iewish Synagogue hath been even since the coming of Christ For ever since that time the Iewes have professed their religion and had visible Synagogues in diverse famous nations whereas the Presbyterians make the Church of Christ to be invisible for many ages of that time in which not one could be found who had the courage or devotion to professe the true religion Now what can be more against the Sriptures and the honour of Christ then this wicked device what more opprobrious to all the Christians of these times God speaking of the Church Aggai 2.9 saith by the Prophet Aggai The Glory of this later house shall be greater then of the former But if the Christian Church had been so many ages invisible it had been more inglorious then the Synagogue of the Iewes which was all that time visible Christ is called by S Paul Heb. 8.6 the Mediator of a better Covenant which was established vpon better promises But by the Presbyterians invisible Church he is made Mediator of a worse Covenant and to have failed of his promises S Hierom saith Hieron cont Lucifer cap. 6. Nimium prophani sunt c. They are too prophane who affirm the Iewes had more Synagogues then the Christians had Churches Therefore they may be called most prophane who affirme the Iewes had many Synagogues and deny the Christians to have had so much as one Church throughout the whole world Whence this opinion gives great advantage to the Iewes and infidels against the Christian religion For they may iustly pretend that the Christian Church if it was so many ages invisible could not be the true Church kingdom of the Messias which the Prophets foretould clearly should be eternal conspicuous and glorious and that Christ could not be the true Messias who had failed so palpably of his promises Yea this opinion is very dangerous to Protestants so that it hath made some to stumble at the Christian religion and it hath drawn others into flat Atheism Sebastian Castalio Professor of Basil having cited some clear testimonies of Scripture for the perpetuity of the Church and the conversion of Kings Nations writes very perplexedly vnto Edward the 6. King of England Sebast Cast in praef Biblior lat Truly saith he We must confesse that either these things will be or that they have been or God is to be accused of aâ— lie If any man say they have been I inquire of him when I inquire how the knowledge of God and pietie which was promised to be eternal and more aboundant then the waters of the sea was not altogether perf ct Osiand in epitom cont 16. parte 2. p. 647. and could so soon decay By which words he shewes what stuck in his stomack David George a Protestant of Holand proceeded further vpon this ground of the visible decay of the Church blasphem'd against Christ saying If the doctrin of Christ his Apostles had been true the Church which they planted had endured Idem p. 818. And here vpon he became an impure Apostat from the Christian religion Adam Neuserus the chief Pastor of Heydelberg of a Minister became a Turk and was circumcised at Constantinople Prot. Apolog. tract 2. cap. 1. sect 5. These and some other examples may be seen in the Protestants Apology By all which may be seen how false dangerous pernicious this opinion of the invisible Church is against a most clear truth to witt that the Church cannot be hid Therefore as S. Augustin did conclude against the Donatists Aug. li. 2. cont pâ—til c. 104. in these words The Church hath this most certain mark that she cannot be hid she is then known to all Nations the sect of Donatus is vnknown to all Nations that then cannot be she So we may conclude more forcibly against the Presbyterians The Church of Christ hath this most certain mark that she cannot be hid or invisible She is then known or visible to all Nations The Protestant Church before Luther was invisible and vnknown to all Nations as the Presbyterians do confesse Therefore the Protestant Church cannot be she CHAP. XXIX That albeit the true Church might be invisible yet the Protestants had no invisible Church before Luther IT hath been already proved that albeit the Protestants had had an invisible Church before Luther yet it could not be the true Church which must be alway's visible Now remaines to be shewed the second thing which was vndertaken above to witt that albeit an invisible Church were sufficient yet the Protestants had not so much as one of that nature before Luther and so they succumb as well de facto as they have done de iure and consequently this device of an invisible Church for two reasons will serve them to no purpose Which is shewed thus An invâ—sible Protestant Church is a Church which beleeved the Protestant faith in their heart albeit they made no external profession of it But de facto there was no Church before Luther which beleeved the Protestant confession of faith Therefore there was no visible Protestant Church before Luth r. The Maior is evident because there is this difference between a visible and an invisible Church that the first professeth the faith the other professeth it not but they both agree in this to have inwardly the faith Without which there cannot be any Church Therefore an invisible Protestant Church is a Church which beleeved inwardly the Protestant faith The Minor is proved of the time immediatly preceeding Luthers preaching For either Luther himself before he began to oppose the Pope was a member of this lurking Protestan Church beleeving the Protestâ—nt Confession or these who adhered to him were members of it or some others who did nor ioyne with him and besids these no others can be found or imagined But none of these can be said For Luther is avowedly confessed by himself and all men in ad lat to have been a Roman Catholique a Priest a friar of S. Augustins order and as himself acknowledgeth said Masse devoutly and honored the Pope in his heart Therefore Luther before he opposed the Pope did not beleeve inwardly the Protestant faith and was not a member of the Protâ—stants lurking invisible Church but was a member of the Roman visible Church But so were Melanchton Carolstadius the Saxons and all the rest who followed him Papists or Priests professing the Roman religion knowing nothing of the Protestant till Luther taught them Therefore all these who adhered to Luthers new doctrin were before that time not lurking Protestants but profes't Papists Neither were there any other members of that suppos'd lurking Protestant Church who did not ioyn with Luther For if there had been any they should and would have come out of their lurking holes so soon as Luther began to preach and got the protection of secular Princâ—s For then there
is granted by all Christians that the Church in Communion with Rome had once this succession and professed the true faith at least for some years after the Apostles Therefore either she holds still the same true faith and so has a continued succession from the Apostles or else if she hath fail'd some other Church hath succeeded and kept the true faith in all generations thereafter But no other Church can be assigned which hath still succeeded Therefore either the Church in Communion with the sea of Rome which was once vndenyably the true Church is still the true Church and hath ever professed the same true faith or else the true Church of Christ which ought to be perpetual and visible hath perished out of the earth for many ages which no Christian can affirm Moreover as the true Church is clearly easily known by her continued succession so all false Churches are evidently discoverd by their new rising S. Irenaeus li. 3. c. 3. The most ancient Father S. Irenaeus having reckon'd out the succession of the Roman Bishops by which he shewes the succession of the true Church from the Apostles saith Haec est plenissima ostensio c. This is a most full demonstration that the same lively faith taugth by the Apostles is still even vnto this day conserved in the Church and truly delivered And by this saith he Confundimus omnes c. We confound all Novelists who cannot shew such a succession S. Hierom saith that any new Church which hath not still endured from the Apostles is not the Church of Christ Hier. dial cont Lucifer vt sup Tertull. de praescrip c. 34. Idem li. advers Hermonem c. 1. but the Synagogue of Anti-Christ For by this same very thing that they are afterwards established they shew themselves to be those whom the Apostle foretold were to arise Tertullian affirmeth that Heretiques are discovered by their age alone Again To cut short all disputes with Heretiques we vse to prescribe them by their posteriority or after rising But it is worth the observation and much illustrates this matter to consider what two contrary things the Scripture foretells of the true Church and of heresies Of the Church it shewes that it hath no later beginning then Christ who founded it and can end no sooner then the consummation of the world Both these truths are contain'd in that one sentence of Christ to speak of no more Math. 16.19 Vpon this rock will I build my Church and the gates of hell shall not prevail against it Of sects heresies it shewes iust the contrary 1. They are not so ancient as Christ but arise afterwards as S. Paul foretold the Ephesians saying I know Acts 20.29.30 that after my departure there will ravening Wolves enter in among you c. and of your selves shall arise men speaking perverse things 1. Iohn 2.19 S. Iohn saith They went out from vs. 2. As they rise lately so they quickly decay S. Paul saith 2. Tim. 3.9 They shall prosper no further The first two are verifyed clearly in the Catholique Church which being founded by Christ hath continued to this day without interruption and so shall continue vnto the end of the world For this being the work of God cannot be dissolved as Gamaliel wisely or rather divinly foretold The other two are no lesse verifyed of all false Churches For they began of late in several ages after the Apostles and albeit they seem'd sometimes firmly established yet being the works devices of men they were ever at length dissolved The first point to witt late rising is verifyd of the Protestant Churches which were not known before Luther their dissensions changes divisions and subdivisions which every day encrease and for which there is no remedie shew that they cannot endure for ever Is it not then truly admirable that the heresies which have risen against the Church being so many in number for two hundred Heresiarchs are reckoned to have been before Luther some of thē vpheld by great earthly power maintain'd by diverse svbtile and crafty wits covered with the mask of truth and promoved with furious zeal yet never one of them hath endured And vpon the other part the Catholique Church being all alone so ancient so much hated so much calumniated and persecuted by them all hath stood out against them all and endures vnto this day Is it not very considerable that all heretiques having intended by slight and might the destruction of the Catholique Church which some of them have most cruelly persecuted and the building of their own new respective Churches yet they could never get either of these two designs accomplished For the Catholique Church being founded by Christ vpon a rock cannot be shaken Whereas these new Churches albeit sometimes they seem to be brought neer vnto some setling perfection yet before they can get on the Capestone for which the Presbyterians did often in vain cry fall ever into ruin and confusion Who will consider these things may not see the finger of God in protection of his Church the clear performāce of all his promises vnto her And vpon the other part who may not see an evident curse fall vpon all heresies which like Babels can never be perfited being built vpon the sand cannot long stand or being like adulterous plants cannot take deep rootes But that you may discern the better how the true Church is so easily known by her continued succession all false Churches are so clearly discovered by their new rising I pray yow conceive in your mind these following representations which are grounded in the Scriptures holy Fathers 1. Represent vnto your self the true Church as a great River passing from one end of the earth to the other running continually from the time of Christ his Apostles through all generations And such is the Church in Communion with the sea of Rome having succession of Pastors people in all ages like a river ever running in which all the Saints as living waters have flowed vnto paradise But heretical Churches are like little brooks or rainfloods not alway's running but rising at several times after stormes tempests not compassing the earth but overflowing some petty corners of it making for a short space a great noise thereafter running more calmly and in end clean dried vp S. Augustin makes this comparison for on these words of the psalme Aug. in psal 57. They shall come to nothing as water running down he saith Let not my brethren some floods which are called Torrents affright you the water runs down for a time it makes a great noise it shall soon cease they cannot endure long Many heresies are now dead they have run in their streams as much as they could they have run out their waters are dried vp scarcely the memorie of them is to be found c. Thus he You know that the Covenant did not always run and
by the Christians of the preceeding age makes the doctrin of every following age the same with the doctrin of the preceeding age and so makes the doctrin of all after ages the same with the doctrin of the first age For suppose that the Church now in this age relies vpon that principle to believe nothing as Christs doctrin but what her predecessors of the 15. age taught her to be his doctrin it is evident that the doctrin of these two ages will be the same And the Church of the 15. age relying vpon the same principle must hold the same doctrin which the Church of the 14. age held and so vpward the doctrin of the third age will be the same with that of the second and the doctrin of the second will be the same with that of the first and so if this principle has been carefully observed in all ages the doctrin of all ages will be the same with the doctrin of the first age which is the doctrin of Christ and of his Apostles The Maior then is evident The Minor is proved thus The Church now in Communion with the Roman sea holds in this age that principle For she professeth to believe nothing contrary to the doctrin of her immediat Ancestors and presumes to add nothing as Christs doctrin vnto the doctrin of her Ancestors Therefore she professeth to believe nothing as Christs doctrin but what she received as such from her immediat Ancestors If the Church of the present age professeth so as it is evident she doth then the Church of the fifteenth age behoved to make the like profession or else the Church of this age could not make it For so many persons as are now in Communion with the Roman Church cannot concurre to make so notorious sensible a lye as to say they professe nothing but what was profes't and taught by their immediat Ancestors if these of the 15. age had not made truly such a profession of the same doctrines And for the same reason these of the 15. age could not make that profession and teach it vnto this age vnlesse the 14. age had done the same and so you may ascend vpward even vnto the first age Therefore the Church professing to observe this principle now in this age hath profes't it alwayes If she has profes't it alwayes she has also observ'd it alwayes for the same reason because so many Nations as are in Commmunion of the Roman Church cannnot make so notorious a lye as to say they believe nothing but what they received from their immediat Ancestors if they believed any thing else as Christs doctrin which they had not received Therefore seing they affirm in all ages even vnto the first that they received all their doctrin from their Ancestors it must be true that they did receive it all and it must be also true that with the other doctrine they received and observed this principle To believe nothing but what has been delivered by their immediat Ancestors For this is as it were the rule ground of all particular doctrines So that by proving that the present Church in Communion with the sea of Rome professeth to observe this principle it 's proved she profes't it alwayes and by proving that she profest it alwayes it is shown she has observ'd it alwayes and this principle been alwayes profes't and observed it has been ever delivered with the rest of the doctrin as the main ground whereon the Church hath relyed by which men may come vnto the sure knowledge possession of the true doctrin which was taught by Christ his Apostles So that if the whole Church hath not made a notorious sensible lye in one age to damn themselves and their whole posterity she hath ever received all her doctrin from her immediat Ancestors and so it will be true that the doctrin of all ages is the same with the doctrin of the first age which is the true doctrin of Christ his Apostles Now it rests to be shown that this Church alone observes the former principle which is easily done For if there had been any other society of Christians which had constantly kept that principle it had also kep't the same doctrin which the Roman Church keeps as is evident by what hath been said Secondly No other Churches and especially the Protestant can so much as pretend to keep this principle For they are so far from professing to receive all their doctrines from their immediat Ancestors that at their first rising they accuse their Ancestors and the Church in their time of Errors whereof they professe themselves to be Reformers and that not by doctrin which they had received immediatly from others but what they had received or pick't out from the Scriptures by their private collections which has been the ordinary custom of all heretiques And this is evident in Protestants who do acknowledge that they have their doctrin not by the testimony of the age immediatly preceeding Luther but from him who opposed the whole Church in his time and for many ages before him which he pretended to reform by the Scriptures The whole strength of this proof is grounded vpon this manifest truth that a full report from whole worlds of fathers to whole worlds of Sons of such things as they heard and saw is altogether infallible since sensible evidence in a world of eye witnesses vnanimously concurring is altogether infallible And such is the test mony of the whole Church in every age for her doctrin that it is the very same which was delivered by Christ and his Apostles and therefore it was truly delivered by them For neither can the Church be mistaken in this testimonie since whole Nations cannot be deceived in what is told them not once or twice but what is dayly beaten into their ears what they are bred with and what they see dayly with their eyes or else we may say the whole world erres in iudging white from black Neither can all the Christians in the world dispersed through so many Nations malitiously conspire to make so notorious a lie as to say they heard this taught and saw it practised if they had not seen and heard it For that were to testify a lie in a matter subiect to sense against their greatest interest to witt the Salvation of themselvs of their posterity If it be impossible that all the persons of a great Citie and much more of a whole Nation should think affirm that they saw and heard such things which truly they neither saw nor heard How much more is it impossible that all Christians Cities Nations should think and affirm they were instructed in such doctrines saw such practices if it were not really true that they had received these doctrines seen these practices Hence it remaines evident that this continued testimony of so many Christian in every generation is a most sure infallible way to attayn vnto the certain knowledge of what
doctrin Christ his Apostles taught and that the Catholique Church by her constant treading this way has still held the same true doctrin which she first received and consequently has never changed her doctrin nor brought in corruption as the Ministers do caluminate And therefore their pretended Reformation having no other ground but this calumnie is a groundlesse imagination and a destruction of Christs true doctrin But that the truth of this whole matter may yet more fully appear I will shew you briefly that this constant testimony is the only sure infallible way to attayn vnto the certain knowledge possession of our Saviours true doctrin that it is also most easy vniuersal for all sorts of persons that the holy Fathers primitive Church did follow it and that all Errors heresies have been clearly confuted by it We have already show'n that this testimony is a sure infallible means now that it is only sure infallible Aug. cont ep fond c. 5. is shewed For if there were any other it would be the Scripture as Protestants pretend But that cannot be 1. Because we cannot beleeve the Scripture without the testimony of the Church as S. Augustin clearly avoucheth 2. Albeit we could know it without that testimony yet by the Scripture we cannot know the whole doctrin of Christ especially since the Scripture it self saith 2. Thessal 2.15 Hold fast the Tradition Thirdly principally Albeit the Scripture contain'd the whole doctrin of Christ yet how shall I know assuredly by the letter of the Scripture the true sense of it without which I have not the true doctrin of Christ Yea I may corrupt the Scripture or follow those who corrupt it as S. Peter shewes many do vnto their own perdition Here many if not all Protestants are perplexed to show how by the Scripture the true sense of it may be had Some say that the Scripture is clear in all things necessary to Salvation so that every man may easily vnderstand them Others think that the Scripture is not so clear but an Interpreter is necessary But they are divyded in assigning this Interpreter Some say the Scripture in one place expounds it self in another Others assign the private Spirit and last of all some assign for an Interpreter every mans natural reason But all these are false frivolous pretences For first they could never shew what these necessary points are Besides this is an open confession that by the Scripture we cannot know assuredly our Saviours doctrin in these points which they call not necessary Then is not the true belief of the Sacrament necessary for the Church and yet we see what contrary glosses the Lutherans Calvinists make on our Saviours clear words Lastly if there needed no Interpreter for things necessary every one although vnlearned who could but read might pick out what are necessary which troubles the most learned heads among them to find out and these who could not read behoved to pin their implicit faith at at other mens sleeves Now what confusion would this make what vncertainty would there be in this case of our Saviours doctrin And how contrary are these things to truth and experience to Protestants principles practices So it is evident that by the Scripture alone we cannot come to the sure and infallible knowledge of our Saviours doctrin Neither can we attayn to it by the Scripture assisted by any Interpreter which Protestāts assign For it is false that the Scripture expounds it self it being obscure in many places which are not interpreted by others more plaine as may appear besides other reasons by the Protestants dissenssions in many points The conference of places study and the like which some require to be ioyn'd with the Scripture are but humane helps subiect to error and not infallible Then for the private Spirit it can give vs as little assurance of the sense as it can of the letter of the Scripture We see what contrariety is among those who all equally lay claim to it Neither is the last Interpreter to witt every mans reason assigned by M. Chilingworth the last peaceable Refiner of the English Church any white better but rather worse For besids that this opinion makes humane reason not the divine authority the main ground of our faith which is a dangerous errour it is so far from bringing men vnto the sure knowledge of what our Saviour taught that it professeth no more but a moral certainty for the truth of the whole Christian religion and leaves all particular doctrines to be pickt out of the Scriptures according to the diversity of mens particular reasons And so diuerse men according to the diversity of their reasons collect from the Scriptures opposite doctrines For what some think reasonable accept others esteem vnreasonable and reiect as is evident in the Socinians who deny the divinity of Christ principally vpon this ground because it chokes their reason as the Calvinists also chiefly for the same reason deny the reall presence So that this Interpreter brings as great vncertainty to know our Saviours doctrin as any other And therefore it remaines evident that the Scripture even assisted by any Interpreter which Protestants can assigne much more the Scripture alone is not a sure infallible means for this end and consequently the testimony of the Church is the only sure infallible means But here I did enquire of the Catholique If the Scriptures were as cleer every where as S. Augustin affirmes they are concerning the Church where he saith they need no Interpreter might they not then give vs vndoubted assurance of our Saviours doctrin To which he answered That although the Scripture were never so clear and as evident in every sentence as words can be written Yet because these words may be diversly vnderstood taken indifferent senses they cannot be so sure infallible away to certifie vs what was our Saviours doctrin as the living words testimony of the whole Church which received the true doctrin and the sense together with the letter of the Scriptures which she hath constantly transmitted vnto posterity This is evident in a very principal point of the Christian religiō to witt the holy Sacrament What words can be more clear then these of our Saviour This is my body which shall be given for you c And yet vpon these clear words there are reckoned about two hundred diverse interpretations since Protestāts arose How then should a man amōg such variety of senses come vnto the true sense be sure that he has attayn'd vnto it in which only Christs true doctrin consists Therefore it is evident in this case that the written word cannot do it and this only the Church can perform which has conserved both the letter and sense of the Scriptures from corruptions If then the Scriptures although they were written in most cleer words cannot certifie vs fully of the true sense of our Saviours doctrin
how much lesse can they as they are now being in many places hard and obscure These Protestants who reiect all but Scripture would make Christ to have been the most imprudent Lawgiver that ever was in ths world to have left vs only a written law or a book in many things very obscure and expose it to every man to scance vpon without assigning an Interpreter who could give vs full assurance of the true sense of it That way would never bring men to the sure knowledge of Christs doctrine and the true sense of his law but would make all things vncertain and bring in a confusion more worthy of Babel then of the house of God But his divine wisdom hath otherwise provyded We haue seen then said the Catholique that the testimony of all Christians in every generation is the only sure infallible way Now we shall see that it is the most easy vniversal way to attayn vnto the certain knowledge of what Christ his Apostles taught For what is more easy then to hear a continued testimony of Pastors people who constantly depose that this is the doctrin which they have receiued from their Forefathers what can be more easy then to open our eys and see the practise of all Christians No man of sense will deny if the true doctrin can be surely known hereby but it is a much mor easy way then by the Scriptures which are so hard and obscure or by any written word although never so cleer And it is also evident that it is more vniversal for the Scriptures are only for those who can read and vnderstand them but this serues for all sortes of persons learned or vnlearned these who can read or cannot and even for the meanest capacities This was certainly the meaning of God when he promised vnder the Gospel a direct way so that fooles cannot erre by it Therefore this being so sure Esay 35.8 so easy so vniversal a way the wisdom goodnesse of God who disposeth all things wisely and sweetely has made vse of it This may be yet further illustrated and confirmed by the manner how the Christian religion was planted First the Apostles stayd long in one place that they might diligently inculcate the Christian doctrin as S. Paul said to the Ephesians Acts 20 27.31 I haue not spared to declare vnto you all the Counsell of God c. For three years night day I ceased not with teares to warn every one c. Secondly the Apostles earnestly exhorted their disciples to keep carefully what they had received 2. Timoth 2.2 Galat. 1.9 to entrust it vnto faithfull witnesses and not to admit any doctrin contrary to that which they had received not although an Angel from heauen should preach otherwise Thirdly The mysteries of the Christian religion were not only sensibly taught to the eare but they were rendred visible to the sight by the â—ractise devotion of the Christian people Fourthly The Christian religion was planted at once in many diverse nations Therefore it was easy for the primitive Christians to know what was the Apostles doctrin which they had heard so often beaten into their eares which they saw practised with their eys and which was profest through out the whole word and great reason had they not to receive any doctrin contrary to it It was also easy for them to discern hold out all new false doctrins For although some would pretend never so much the Scriptures against the publique doctrin of the Church yet the ancient Christians knowing certainly that the Scriptures are not contrary to the doctrin which the Apostles had clearly delivered by lively voice and publickly establish'd in the Church they vnderstood the Scriptures according to the clear rule of faith left by the Apostles They did not vpon pretext of contrariety between the doctrin of the Church the Scriptures abandon the Apostles clear lively doctrin vniversally establisht and follow a new glosse of their writings contrary to it which had been indeed grosse follie and directly against the Apostles command in the Scriptures as has been shown And as this was an easy way in the first ages to know the truth and to discern error so it has been in the succeeding ages For the rule of faith ought to be immoveable as the faith it self is God himself promiseth the continuance of this easy way when he said by Esay Esay 59.21 My Spirit which is in thee and my words which I have put in thy mouth shall not depart out of thy mouth and out of the mouth of thy seed for ever And again Vpon thy walls ô Ierusalem Esay 62.6 I haue appointed watchmen all the day all the night c. The Scripture directs vs to this way Deuter. 32.7 Remember the dayes of old saith Moyses Consider euery Generation ask thy Father and he will show thee thy Elders they will tell thee God himself saith in Ieremy Ieremie 6.16 stand you in the ways and see and ask for the old Paths where is the good way and walk therein and you shall find Rest to your soules Because many leave this old good way we see they change many wayes and can find no rest and never will vntill they return again to the old good way which they foolishly abandoned Christ directs vs to this way Math. 18.17 when he saith Tell the Church and who heares you heares me c. The holy Fathers followed this way S. Augustin shewes that this is the way to put an end to all doubts to attayn vnto the truth to be at rest which he knew by his own experience Aug. de vtilitate cred cap. 8. If thou seeme to thy self saith he to have been already sufficiently tossed and would make an end of these labours paines Follow the way of the Catholique Disciplin which has proceeded from Christ by his Apostles even vnto vs and from hence shall descend and be conveighed vnto posterity Tertullian affirmes there is no other way to know the Apostles doctrin Tertull. de praescrip c. 21. What the Apostles taught saith he I will prescribe ought no otherwise to be proued then by these Churches which the Apostles founded And that we must begin with the testimony of the Church in the time wherein we live to ascend by every generation vnto the ancient Church and so to the very mouth of Christ his Apostles the same Tertullian shewes who makes this ladder of belief Tert. de praes c. 21. What I believe I receiued from the present Church the present Church from the Primitive the Primitive from the Apostles the Apostles from Christ c. According to this tradition the holy Fathers did vnderstand the Scriptures Vincent Lyr. cont heres c. 1. S. Vincentius Lyrinensis shewes the necessity of this rule to avoid the turnings and windings of diverse errors where he cites and commends the following words of
S. Ambrose Let vs therefore keep the precepts of our Elders and not with temerity of rude presumption violate those seals descending to vs by inheritance To the same purpose Origen writeth In our vnderstanding saith he of the Scriptures Orig. tract 27. 〈◊〉 we must not depart from the first Ecclesiasticall Tradition nor believe otherwise but as the Church of God has by succession delivered vnto vs. By this way also all heresies have been clearly discovered condemned Theodoret l. 1. hist c. 8. Theodoret expresly witnesseth that the heresy of Arius was condemned by the doctrin not written which had been always profest in the Church For there was no end by Scripture the Arians pretending that as well as the Catholiques Tertullian saith There is no good got by disputing out of the texts of Scripture But either to make a man sick or mad And the reason is because albeit you would bring never so clear Scriptures the heretiques will expound all according to their pleasures and they never faile also to bring Scriptures for themselvs so that the victory is vncertain or not so evident but by the constant belief of the Church all heretiques are clearly confounded S. Athanasius by this means confounds the Arians Behold saith he we have proved the succession of our doctrin delivered from hand to hand from father to son But as for yov ô new Iewes and Sons of Caiphas Athanas lib. 1. de decret Niceni CoÌ„ what progenitors can you name for your selvs By this means also the Error of rebaptizing those who had been baptized by heretiques was refuted and the custom of the Church to the contrary prevailed over all S. Cyprians reasons and many authorities collected from the Scriptures Aug. lib. 2 de bapt c. 9. As yet saith S. Augustin there had been no General Councell assembled in that behalf but the world was held in by the strength of Custom which was opposed to those who would bring in that novelty S. Stephen Pope and Martyr wrote to S. Cyprian in these words Nihil innovetur nisi quod traditum est Let nothing be changed nothing received but what has been delivered Herevpon I proposed this difficulty that some things were believed after the definition of a General Councel which were not believed before Therefore it would seem that the Church has not always relied on that principle to believe nothing but what was delivered by the constant testimony of their immediat Ancestors To which the Catholique answered that the clearing of this difficulty would manifest the strength evidence of the former proof First said he it is evident that the principal if not all the points maintain'd by Catholiques and now questioned by Protestants did ever appear externally in the profession practise of the whole Church and were not defined by anterior Councils Therefore according to S. Augustins rule they are Apostolical Aug. lib. 4. de baptis c. 24. For that saith he which the vniversal Church doth hold and was not instituted by Councels but has been still retayn'd in the Church is most iustly believed to have descended from no other authority than from the Apostles Therefore this obiection makes nothing for the benefit of Protestants who condemn many things which were publickly vniversally profest and practised in the Church before they were by any Councils authorized Secondly These points of faith which were determined by General Councels were not defin'd as new doctrines For either they were generally constantly believed by the whole Church till some heretiques began violently to oppose them or there were some points not so generally believed practised throughout the whole Church but some Catholiques did with submission to the iudgmeÌ„t of the Church doubt of them Now it is evident that the Church in the points of the first kind believed the same thing after the definition of a General Council which she believed before as we haue seen out of S. Athanasius concerning the Divinity of Christ which was believed as well before the great Councell of Nice as after it Neither were these other points of which some Catholiques doubted defin'd as new doctrines but the whole Church assembled in a General Council after due examination having found these points to have descended by sufficient approued testimony or tradition and being assisted by Christ the head of his body which is the Church the holy Ghost the Guide of it according to our Sauiours promise special necessary providence over his Church proposeth them to be vniversally believed without any more doubt And whosoever after this definition of the vniversal Church of her supreme authority call these things any more in question become heretiques are cast out of the Church But all good Christians who had any doubt before for want of the Churches proposeall having now got that do acquiesce and are put out of all doubt for to oppose the whole Church Aug. epist 118. ad â—anuar as S. Augustin observes would be most insolent madnesse This whole matter is clear in the question of rebaptization For it was decided by a General Council according to the custom or Tradition which was opposed before the Council to S. Cyprian Therefore the same thing was a matter of faith was believed before the Council although some did not know it to be such till the Church did interpose her supreme authority declare it to be so S. Augustin shewes how much himself relies on this iudgment and that S. Cyprian would have yielded to it if in his time it had been interposed Aug lib. â— de bapt c. 4. Neither durst we saith he affirm any such thing if we were not well grounded vpon the most vniforme authority of the vniversal Church vnto which vndoubtedly S. Cyprian also would have yielded if in his time the truth of the question had been cleared declared by a General Council established Vpon the other part these who after the determination of the Council maintaynd the same error of rebaptization were esteemed Heretiques Vincent cont he es c. 9. which made S. Vincentius cry out thus O admirable change the Authors of one self opinion are called Catholiques and the followers of it Heretiques And the reason of the difference is because as S. Augustin observes An erring disputer may be suffered in other questions not diligently tried not as yet strengthned by the full authority of the Church Aug. serm 14 de verbis Apostol in these matters an error may be suffered But after the iudgment of the Vniversal Church which is the highest authority on earth has past and condemned any error then it is no more to be suffered then these who will not hear the Church are by our Sauiours command to be esteem'd as Heathens Publicans By which the difficulty proposed is clearly answered the proof stands good That the Church has alwayes believed that which from father to son has been delivered
and amongst all doctrines which have been delivered there is none descended more clearly then the irrefragable testimony of the Catholique Church either as she is dilated throughout the whole world or as she is assembled in a General Council whereof the continual practice of the Church from the beginning is a superabvndant evidence From this truth we will briefly deduce some Corollaries 1. Since we neither ought nor can arrive vnto the certain knowledge of our Saviours and his Apostles doctrin but by the testimony of the Catholique Church this Testimony is not only necessary for the knowledge of the doctrines not written but also of these which are written because the true sense of these cannot be infallibly known but by this lively rule of faith 2. The doctrines not written which have been still believed and profest in the Church are truly Apostolical divine as well as these doctrines which are contain'd in Scripture because we have the same infallible assurance for them that we have for these 3. Since the Testimony and authority of the Vniversal Church is the only means by which we can be fully assured what was the doctrin of Christ and therefore is the formal motive of our belief it followes that what ever the Church testifieth to be revealed by God has been truly revealed and ought to be beleeued whither the matters themselvs be great or small And hereby the Protestants distinction of points fundamental not fundamental is quite overturned and shewed to be impertinent Because neither of these points are beleeved for themselv's but for the divine authority revealing them and this cannot be known but by the testimony of the Church by her authority proposing them Therefor the formal motive being the same for all points they are all alike to be beleeved when they are by the same authority of the Church sufficiently proposed and in that case to deny any thing albeit never so small for the matter is a fundamental error and clearly opposite to the formal motive of our faith for which all the points of faith are beleeved and whosoever disbeleeves any thing at all so proposed denies faith to God reiects his authority 4. He who contemnes or neglects the testimony of the Catholique Church in the time wherein he lives which is a testimony beyond all exception most worthie of credit can