The reasons of my denial are these 1. It s the priviledg of the Word of God written or the Scripture to be the ground of Faith These things are written that ye might believe Joh. 20. ult i. e. that your Faith might have a certain foundation revelations or traditions being more uncertain and easily pretended where they have no existence or being Compare with this 2 Pet. 1.18.19 Ye have a more sure word of Prophecie that is In quo magis confirmetur auditor whereby the hearer may be more confirmed So that the word is more sure and that to us inasmuch as we are thereby more confirmed Hence it is that our Saviour sends his hearers to the Scriptures that therein they might finde what they have to believe Joh. 5.39 So doth the Prophet Isa 8.20 and Abraham in the parable Luk. 16.29 which your Lyranus comments thus upon Lyran. in Luk. 1 is 29. Habent Moysen c. they have Moyses who taught moral actions and the Prophets who delivered mysteries of Faith and these suffice to salvation therefore it follows let them hear them This was the measure of the Apostles preaching and faith Act. 26.22 Act. 17.10.11 By this the Bereans tryed the truth of the Apostles preaching and for its conformity thereto Annot. of Divines on the Text. did receive it into their belief 't is said therefore many of them believed i. e. because of the testimony of the Scriptures So that we may truly say that if the Apostles had preached any thing beside or contrary to Scripture the Bereans would not have believed their preaching and the Apostle himself would have justified them herein Gal. 1.8.9 On which Text Augustine hath this note Qui praeter greditur Aug. apud Lyran. in c. He that goes beside the rule of Faith doth not walk in the way but departs from it Neither would the Apostle himself have us found our hope on him but on that truth which he declared That which was spoken by him was better then he by whom it was spoken From whence what can be more clearly infer'd then that 1. The Word of God preached is the rule of Faith And 2. That faith is not resolved into persons preaching the truth but into the truth preached by them contrarie to both which is your minor Proposition 2. Ans Supposing it true that the Church must be the ground of Faith yet I affirme that this is not yours or any other present Church but only the Primitive Church which as I have already shewed is of greater authority then the present Church which is in a kind grounded upon the Apostolike Church or that Church which contains the Prophets Apostles c. All succeeding Churches are built upon the foundation of the Apostles and Prophets whose testimony because of their visible converse with God and Christ becomes efficax ad credendum effectual for the grounding of Faith It s observeable that whereas Abraham might have told the rich man that his Brethren had a present Church to hearken to yet he only mentions Moses and the Prophets 2. I affirm that if your Church be a foundation of Faith yet this would not be a Divine but only an humane Faith And indeed this is the very reason why your Doctors commonly held that Faith is ultimately resolved upon God himself revealing the truth as Azorius observes because Divine Faith must be resolved into a Divine testimony which the testimony of the Church is not and they prove it by divers arguments especially by foure which I have transcribed out of Azorius And though he do not altogether adhere to their opinion Ratio 1. Ecclesiae testimonium est quidem divinum sed participatione non per se sua naturâ at Dei testimonium est divinum per se suâ naturâ fides divina resolvi debet in testimonium quod sit per se non autem participatione divinum 2. Quae sunt fidei revelatione Divinâ non naturae lumine sunt patefacta at Deus est qui revelat ac pandit res fidei non ecclesia 3. In Angelis Prophetis Apostolis caeteris Librorum Cananicorum Scriptoribus fides non resolvebat in ecclesiae testimonium sed in Deum per se pro xime revelantem at fides nostra est ejusdem speciei cujus fui illa Ergo in eandem rationem credendi reducitur 4. Quamvis ecclesia sit testis non tamen Condit aliquem articulum fidei sed declarat explicat quae sunt fidei c. Azor. Instit Moral Parl. 2. l. 5. c. 24. q. 2. but allows somthing to the Church yet he acknowledges that it 's ex accidenti by accident that our Faith is resolved into the Churches authority Again 2. Many learned Papists believe and teach that it 's onely an humane Faith whereby we believe that this or the other Pope is Peters Successor and Christs Vicar on earth because it depends on this Proposition that this or the other Pope is orderly and Canonically chosen to the Popedome which is also objected against General Councils Now how can we believe a Popes Decrees for a Divine Faith when it s onely an humane Faith whereby we believe that he is Pope or Peters Successor Becanus clearly resolves That if any stay in the resolution of the Church and ascend not to the Scripture his assent who believes because of the authority of the Church is not an assent of Theological Faith but of an other inferiour order viz. that which Scotus calls an acquired Faith and saith is only conceived by the Churches testimony which indeed is nothing else but an human faith for its such a Faith whereby we believe one that may both be deceived himself and may deceive us although we believe that he will not deceive us Sot lib. 2. de Nat. grat c. 7. Hereupon Sotus acknowledgeth of him that he held the authoritie of the Church to be only humane than which what can be more contradictory to your assertion 3. Ans I grant that the testimony of the Church is an external motive to belief as is also consent of people conformitie of the things believed to natural light accomplishment of Prophecies Miracles Gods Judgments against the Enemies of Truth c. The testimonie of the woman of Samaria was an external motive to the Samaritanes belief not the formal cause of it so the preaching of Godly Ministers is a means whereby men are brought to believe yet you will not conclude that Faith is built on them and they infallible It is the Church by which as a means not for which as the formal ground we do believe Your fifth Argument is taken from the Churches composure and nature 5. Arg. p. 18. 16. in these words Look on the Churches composure and nature and her strength will appear yet more by reason she is framed and made up of men Gen. 22. dispersed and spread over the world Act. 1. who
capacity of our condition is not sufficient to denominate or render the subject it is in perfect or an exact keeper of the Law of God If a debter owe twenty pound and hath but five pound which he pays to his Creditor doth the payment of this five pound which is as much as the present capacity of his condition reacheth to denominate and render him a perfect payer of his debt I trow not and pray Sir shew the difference betwixt this and your assertion CHAP. VI. Of Religion 1. YOu assert that Religion consists in belief not humane grounded upon reason but relying on the Churches authority and the assistance of the Holy Ghost Religio est virtus perquam homines Deo debitum cultum reverentiam exhibent Aquin. 22. q. 81. 1. c. religio est quae cultum honorem Deo tribuit Azor instit mor. p. 1. l. 3. c. 26. l. 9. c. 5. p. 23. Answ 1. The proper act of Religion is to worship and bring honour to God with relation to whom only Religion is defined by your Schoolmen and others This worship is due to God only and is that whereby we give up our selves unto God as the supream Lord of all and do place our hope and that in him as Azorius defines it According to this faith is a part of divine worship an act of Religion but relating to God the supream Lord of all not to the Church which is only a servant under him or if you will an assembly of his servants and indeed its reason that faith should refer to God it being the principal act by which a creature honours God and therefore is more pressed then any other Evangelical duty and besides its requisite it have a settled object to rest upon which is Gods authority for the Churches is not always visible Abraham beleeved but his faith relied not upon the Churches authority The Blessed Virgins faith could not rest upon any authority of the Church especially at Christs death when your men affirm that the Church was in her only but even then the Word of God the material object of faith had a visible existence and the fidelity of God faiths formal object was present with her to lean upon The Scriptures you urge to prove that faith relies on the Churches authority viz. Mark 16. John 14. make nothing for you the later speaks only of the Disciples instruction by the Spirit of God The former proves that we must beleeve the Gospel the material object of faith but saith not a word of the Church it saith not he that relies upon the Churches authority shall be saved Whosoever beleeves the Gospel whether he receive it from the Church or not shall be saved I challenge you or any that dotes on the word Church to give me any Scriptures that teacheth to beleeve in or on the Church and think you not the Apostles knew how to speak as well as you 2. I have already shewed that the Churches authority is but humane in the judgment of learned Papists and that the Spirits assistance makes her not infallible nor a guide or rule of belief Your self do in effect confesse at least of the present Church For you say pag. 16. To be the guide of belief requires further ability and skill to lay open immediately to belief Gods reveled truth a prerogative belongs to the Church and no other as to whom alone revelation was made Now this ability is not in the Church she laies not open immediately Gods reveiled truth whether hereby you mean that the Church speaks to the heart the seat of faith or that she doth it not by means of the Scriptures the Church lays open divine truths by the means of Scripture Besides the Church is not the subject of revelation which you say is the foundation of this prerogative Your Logical proceeding in councels shew your want of reuelation Your consciousness hereof makes you say revelation WAS made it was but is not so now 3. Your inference hereupon is 1. Thus The Religion of sectaries is vain their b lief being grounded on some humane respect not upon the warrantable authority of the Church ibid. Answ There may be belelief gounded neither on the authority of the Church nor on humane respects Consult Azorius and he will tell you that there are Cathâ—liques who ground not their faith on the authority of the Church and yet ground it not upon humane respects The Word of God revealed unto us by the light of faith wrought in the soul by the spirit is no humane respect and this Orthodox Christians build their belief upon 2. Inference For them to deserve the name of true Christians and to be stiled of the right Religion their only way is to level at perfection that takes its rise from an absolute resignation of their wills to the will of God in order to the Church which is to become spiritually little ones Matth. 18. Answ 1. Where do you learn that this grounding our belief upon the authority of the Church is the way yea the only the way to be true Christians and of the right Religion Are not those Papists who differ from you in this point and such there are as I have shewed true Christians and of the right Religion I am sure they are Papists for the main and therefore cannot be of a wrong Religion if popery be the right 2. Who told you that that Text of Matthew was to be so expounded I have seen divers expositions of the fathers on this Text different from yours but I find not one that from it doth teach us to ground our faith on the Church as the only way to true Christianity and the right Religion 3. It s a good lesson to teach us to submit our wills to the Will of God but it doth not appear that we should ground our faith upon the Churches authority the Scriptures are altogether ignorant and destitute of expressions of such a duty CHAP. VII Of the unity of Religion JN the beginning of this Chapter you assert that True Religion is One but presently fal upon the unity of persons in this one Religion and to the means whereby they come to be united which means you propound in these words viz. Experience shews that this unity of Religion is an effect of acknowledging the Church for the rule of belief it being visible to the eye that all that square their belief to the Church are one in religion whereas they that take to themselves other rules discent and jarre c. p. 28. Asw 1. Whether those who acknowledg the Church for the rule of belief be so one in Religion as that they neither dissent nor jarre I refer it to any mans judgment who hath but ordinary insight into the writers of Popish controversies I wonder whose experience it is that finds it Or what Alseeing eye it is that discerns All acknowledgers of the Churches authority to be one in Religion Have you seen
New Testament See Rom. 1.19 20. 2 Tim. 3.15 16.17 John 17.3 3. Your Conformity of Faith to the Church in a Popish sence is a novel phrase not used by the first Christians nor the Apostles of Christ in any of their writings nor did they ever bid men beleeve as the Church beleeved though that was of greater authority then the present Church is but still called their faith to the Word of God contrary to which if Paul or any other Apostles yea or Angels from Heaven did preach the people were to reject them and no doubt if Paul had preached such stuff as now Popish Sermons are filled with traditions and new decrees ungrounded on Gods Word the Beraeans had rejected him and his praying It was for want of this Conformity of Faith to the Word of God that our Saviour upbraids the two Disciples that travelled to Emaus Luk. 24.25 He saith not O flow of heart to beleeve all that the Church beleeves this as I said was no Scripture language nor known to primitive Christians but to beleeve all that the Prophets have spoken And that he may lead them to this Conformity of Faith he expounds not the Decrees and Constitutions of Scribes and Pharisees who sat in Moses Chair whereof there were many but 't is said Beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself vers 27. Sir I beleeve you are so dutiful a son to the Church that had you been in Christs stead you would rather have told them of Popes decretal Epistles then of Prophets writings of Traditions rather then Scripture if such things then had had a being But 4. Why could not you say a Conformity of Faith to the Truth revealed as well as a Conformity of Faith to the Church revealing the Truth The Truth revealed not the Church revealing it is the Rule of Faith as I shall shew hereafter 1. You might have done well once for all to have told us what you mean by The Church for the word is diversly attributed even by those who in general agree that it is only the Roman Church as you seem by your Epistle to the Reader to understand it 2. You urge Scripture to prove your Assertion viz. three Texts Mat. 28.19 Luke 10.16 Mat. 16. The two first do not so much as mention the word Church the last mentions the word but proves not the thing you bring it for 1. Mat. 28. Going teach ye all Nations Ans I wonder in what word the proof lies I suppose it 's not in Going and I dare say Teaching proves it not for then every Teacher should be a Rule of Faith besides the Apostles were not to teach men to hang their faith upon themselves or others whether of the Roman or any other Church but they were commanded to teach men to do whatsoever Christ had commanded vers 10. amongst which this was the principal work to believe on him whom God had sent Joh. 6.29 viz. Jesus Christ to whom they were brought by the Apostles preaching as living stones to be built upon a foundation 2. Luke 10.16 He that heareth you heareth me Ans I suppose this Text is brought to explain the other which had need of a Commentary to make it speak your language But 1. This is spoken primarily and absolutely of the Apostles who were Christs mouth in delivering the Scriptures and therefore infallibly inspired by the Holy Ghost that they could not err in what they delivered to us That which Moses was to the Jews in delivering the Law the same were the Apostles to us in delivering the Gospel So that he that heareth the Apostles heareth Christ because it was the word of Christ which they did speak and this way we hear the Apostles speak yet whilest wâ— read or hear the Scriptures which they pen'd but what is this to the present Roman Church and her unwritten Traditions 2. As it 's understood of ordinary Ministers in the Church it can only be understood conditionally He that heareth you while your doctrine agreeth with the Word of God heareth me so that faith is not a conformity to any Teachers or their doctrine but so far as their doctrine is agreeable with the Scriptures which indeed are the Rule both of their preaching and our beleeving Consonantly hereunto the Apostle saith If any man teach otherwise and consent not to wholesom words even the words of our Lord Jesus Christ he is proud from such withdraw thy self 1 Tim. 6.3 c. The Scribes and Pharisees who were the Church in a Popish sence were to be heard but it was whilest they sate in Moses Chair that is whilest they preached not their own traditions and phancies but Moses doctrine Arias Montanus saith Elucid in Mat. 23. Christ bids them do what the Scribes and Pharisees commanded Ex praescripto legis id est ex Cathedrâ Mosis So Origen Origen apud Lyran. Super Cathedram c. isie sermo de me est qui bona dâ—ceo contraria gero 3. The Text speaks not of the Church for particular Ministers in the Church are not the Church Now your Rhemists expound it of them in these words It is all one to despise Christ RheÌ„ Annot. on the Text. and to despise his Priests and Ministers in the Catholique Church to refuse his doctrine and theirs And indeed it must be understood of those who labour in the Word and Doctrine not of non-preaching Popes and Prelates 3. Mat. 16. you would say Mat. 18.17 which you read thus He that heareth not the Church let him be as an Heathen and a Publican Not to say any thing of your false quotation or reading a fault common throughout your Book Protestants may take notice what great cause we have to put these men into our bosoms as they expect whilest they profess we are no better then Heathens or Publicans though I am sure their usage from us hath shewed us Christians But to the Text How little it makes for your purpose the Context words themselves will shew It speaks not of Conformity of Faith to the Church but of obedience of the offending party to the admonition of the Pastors of the Church Thus Lyranus Si non aud Eccles pr ceptum praelatos contemnendo Lyr. in loc You might as well say that faith is a conformity to our selves because it 's said If he neglect to hear thee vers 15. or to two or three witnesses because it 's said If he neglect to hear them vers 17. whereby is implied that he ought to hear them Hence it might well follow that faith ought rather to be resolved upon a neighbor that is a private man then upon the Church because the offended party is first to be heard before the Church And then Sir who is guilty of the Private spirit that you anon talk of Sure your selves and not the Protestants In stead of these misapplied Scriptures for you I shall give you
Durand Scotus Gabriel and Almain for concluding that the authority of the Church is the reason of our belief of the things of Faith 2. From immediate inspiration of the Spirit Thus the Apostles were immediately inspired so that in their delivering of the truth they could neither fallere nec falli neither deceive nor be deceived this is taught by the Apostles Paul and Peter 2 Tim. 3.16 2 Pet. 1.21 The later of whom perswades us to give heed to the word of God because the holy pen-men of it were inspired by the H. Ghost Again for power which you leave unexplained it may be observed that there is a twofold power in order to this effect belonging to Christ 1. Authoritative which is his designation or appointment hereunto this may be understood by that text you cite As my Father sent me c. 2. Qualitative or dispositive this is Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one is his power the other his authority Again this power is exercised two wayes 1. By discoveries of the truth revealed to him Thus it s said All things that I have heard of my Father I have made known unto you Joh. 15.15 This is his outward teaching 2. By commanding the heart to believe and consent to those truths he reveals this power is spoken of by the Psalmist in Psal 110. Thy people shall be willing in the day of thy power Christ doth command the soul to receive the truth by stamping upon it a divine authority Majesty and withall by his Spirit discovering to the soul this authority and Majesty so stamped upon it This way doth Christ exercise his power in bringing the soul to close with the Scriptures as the rule of its belief 2. I proceed now to your consequence He having communicated his said knowledg and power to the Apostles and in them to the succeeding Churches but she may challenge a like interest and right in respect of after-Christians Ans 1. You tell us of succeeding Churches but lest you should seem to forget your dear Mother or give other Churches liberty to claim equal priviledges with her whilst you talk of Churches you neglect construction and come in with a She may challenge 2. 'T is false that she may justly challenge a like interest and right in respect of after-Christians as to the propounding of a rule of belief to them For 1. There is no need of another rule for them the rule that Christ propounded being suited to all Christians and fully sufficient and perfect as your self confess If that Christs teaching hath the full height and perfection of a rule i. e. be a compleat and perfect rule what needs another rule or can this other rule be higher then that which hath its full height or have greater extent then that which is perfect the perfection of Christs rule shews that nothing can be added to it If you say it was perfect as for the first Christians but not for after Christians I desire to know the ground of this distinction for I am ignorant of it 2. The succeeding Church hath not communicated to her the same knowledg and power that Christ had her knowledg is not universal there hath been in every Age since your Churches Apostacy an addition of supposed truths which the former Age believed not Your Pius 4. hath added some Articles to the ancient Creeds as necessary to be believed unto Salvation which formerly were not so imposed if once thought of sure then the Church before the Trent Council either knew not the whole revealed will of God and so could not by their preaching lay an exact rule of belief or you propound a larger object then Faith will well admit Again her knowledg is not infallible as I shewed in the beginning of this Chapter the present Church of Rome hath notoriously swerved from Primitive purity in their late Articles of Pope Pius his Creed Besides this it cannot claim either of these means of infallibility which I mentioned before the same may be said of power it s not the same with Christ they want both his power and authority as I have explained them Indeed if that which the succeeding Churches preach and teach be the same that Jesus Christ and his Apostles preached and taught then it is a rule of Faith to us but thus it s not the teaching of the Church that makes it a rule but its identity with the Scriptures the marrow of Christs and the Apostles preaching Thus the assertion is true otherwise the Churches teaching without respect to Scripture is not a Rule as I have already shewed and this is my Antagonists meaning as appears by his next words All matters of Faith as well other points as Scripture are to be taken up upon her account c. 2. Consequence or rather the first consequence arising from that is in these words Whence it follows pag. 13. that all matters of belief as well other points as Scripture are to be taken up upon her account and credit Ans 1. If by other points you understand other points of Faith then are contained in Scripture you take that for granted which is notoriously false viz. that there are points of Faith which the Scriptures containe not and consequently that they are imperfect and insufficient to be a rule of Faith and this is most false For 1. Whatsoever was contained in the ancient Creeds which were rules of Faith to those Christians that used them that was all contained in Scripture and more was not imposed as necessary to be believed to Salvation I deny not but your Trent Creed contains more then Scripture even many Articles which learned men say cannot be proved but out of unwritten Traditions but as it contains more then Scripture so is it much larger then any Creed that was used before it so that either their Faith was imperfect having an imperfect foundation or yours is redundant transgresseing the bounds of a right and ancient rule 2. The Scriptures testifie their own sufficiency 2 Tim. 3.15 16. I desire you to consider these two following Texts Act 26.22 with chap. 20.27 Lyran. He had declared the whole counsel of God so far as concerned Salvation and yet preached nothing but what the Scriptures did contain Ans 2. If you mean that we are to believe that the Scriptures are the Word of God and that other fundamental points besides this The Scriptures are the word of God are the truths of God and to be believed meerly because the Church asserts it so that the Churches affirmation of them should be the formal cause of our belief of these truths as I suppose you mean this I deny For 1. The Scriptures contain in themselves arguments that may convince a true Christian that they are the Word of God Many notes are given by Protestants which to you pulling them in pieces and viewing them singly seem weak which conjunctim or all together have
much strength in them He that reads the Scriptures with a spiritually enlightened mind cannot but confess that never meer man spake like the Holy Writers and that flesh and blood revealed not those things to them which they declare but God only 2. Upon what account was this truth taken up by the first Christians for the space of three hundred years after Christ they could not take it up upon the Churches account and credit for your Authors hold that its only in the power of Oecumenical Sinods to define which are the Scriptures and for this time there was no such a Sinod called The first Sinod that I finde delivering the Canon of Scripture was that of Laodicea held about the year 364. Afterwards the third Council of Carthage both Provincial Sinods only though afterwards confirmed in a General Council 3. Upon what account or credit doth your Church take up this truth that the Scriptures are the Word of God Sure you are so great an Enemy to Spiritists that you will not think of extraordinary Revelations or Enthusiasms I hardly think that ever the Holy Ghost fell upon your Popes or Councils in fiery Tongues or that they had either visions or dreams nor do I think that you will say that your Church propoundeth the Canon of Scripture meerly upon the supposal of former practise that former Churches did allow and believe the Scriptures now received are Canonical for this is only a testimony concerning matter of fact in which 't is confessed the Pope may erre through wrong informations There may be spurious Canons foisted into former Councils like Pope Zozimus Canon of the Nicene Council whereby he maintained his Supremacy I therefore suppose that your judgment must be that your Church assisted by the Spirit doth from internal notes of Scripture conclude the divine authority thereof Hence 't is that Councils proceed by argument and reason and there is an acknowledgment of the truth before they proceed to definition or Decree Now if the Church take up Scripture upon this account that she through the assistance of Gods Spirit discerns the notes and marks of Gods Word why may not a Christian by the same assistance discover these notes and so believe that the Scriptures are Gods Word upon the same account that the Church takes up this beliefe though withal he doth and ought to reverence and highly account of the judgment of the Church or Pastors of it as that which hath a Priority and is an occasion of Christians private judgment and a confirmation of it yet as I hinted before it must not be denied that Christians have a divine light in themselves being taught of God Joh. 6.45 which is for the discovery of divine objects as natural light or reason is for the discovery of natural This Bellarmine confesseth saying Bellar. de lumine fid Conc. 1. Quemadmodum omnes homines c. As all men are indued with a certain natural light whereby they understand the first principles to be true without labour without arguments nor is there any that demands reasons and arguments when those principles are propounded So also all Christians enlightened by God with a certain divine and supernatural light do acknowledg the first principles of our Faith though difficult and exceeding reason to be most true Origen in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he proves the Divinity of Scriptures by divers arguments Origen lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 1. as Protestants do hath a notable speech to this purpose Si quis cum omni judicio c. If any one doth judiciously and with that reverence that is meet consider of the Sacred Writ while he reads and diligently searcheth into it most certainly having his minde and senses affected with some divine inspiration he acknowledgeth that the word he reads is not the word of men but of God and of himselfe perceives ex semetipso sentiet that these books are written not by humane art or mortal eloquence but by the hand of God Thus I suppose it was with the first Christians of whom you cannot say that they believed the books of Scripture to be the Word of God meerly because the Apostles and others held them they were so but upon other account this overthrows your Position What I have said of the Scriptures may be said of other points of Faith that they are not taken up meerly or mainly upon the Churches credit and account but rather because God hath revealed them in his Word wherein they are therefore written that we might have a sure argument for our Faith But I come to your next inference 2 Consequence or Conclusion Whatsoever comes upon any other score is to be reputed Apocriphal and no way appertaining to the obligation of faith Magna Diana Romanorum Great is your Roman Goddess but its only with the Shrine-makers of Rome your conclusion is very high but notoriously false For 1. It s not the Churches definition that makes any book Apocriphal but the want of divine inspiration in those who wrote them so that whatsoever is not written by the Prophets or Apostles the Subjects of divine inspiration that is certainly Apocriphal whether the Church receive them or not Hence many of your learned men reject those books as Apocriphal which the Council of Trent declared to be Canonical the Apostle saith All Scripture is by divine inspiration 2 Tim. 3.16 the Scriptures of the Old Testament are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.19 read Luke 24.27 2. It was six hundred years after Christ before any General Council delivers the Canon of Scripture now will you say that till that time the books of Scripture were Apocriphal and no way appertaining to the obligation of Faith 3. The Spirit of God may work Faith in the Soule while it is reverently reading the Word of God without the testimony of the Church the person for the present being ignorant what the Church teacheth of particular points this is clear by the place of Origen even now mentioned Lyranus speaks of a teaching of the Spirit Lyran. in 1 Joh. 2.27 Vbi deficit humana Doctrina 4. When the Thessalonians received the Apostles Doctrine not as the word of men but as the Word of God Greg. Analus fid lib. 1. c. 15. was this Doctrine no way appertaining to the obligation of Faith Your Gregory of Valence confesseth Multa sunt c. There are many points of Christian Doctrine which of themselves can procure to themselves credit and authority Lastly the Greek Church with the reformed Churches receive all the Articles of the Apostles Creed because consonant to Gods Word not because delivered by your Roman Diana are those Articles therefore to be reputed Apocriphal and no way appertaining to the obligation of Faith Sure you cannot be so impudent as to assert it though we know Jesuitical impudency is not little For your Scriptures Sect. 2. When I see them reduced to arguments I shall
by this means being of several Nations Ps 11. different tempers and interests Luk. 24. neither could nor can meet or conspire to cheat themselves or posteritie with a lie Which may be reduced to this Syllogism If the Church be composed of men of several Nations different tempers and interests then it 's infallible but it is so composed c. therefore infallible A. To your minor I shall onlie say that if I were not otherwayes perswaded to believe it then by your proofs of it which are to be sought like a Needle in a Bottle of Hey I should doubt of the truth of it Sure you intended your proofs for your Romish Catholiques who you know read not Scripture But what needs all this ado this sensless urging of holy Scripture to prove that the Church is composed of men men of several Nations different tempers and interests But leaving this for your bruitish admirers to ruminate on I deny the consequence of your Major Proposition which is this That society that is framed and made up of men dispersed and spread over the world c. is infallible What Schoolboy that knows what infallibilitie is would assent to this Who knows not that Herod and Pontius Pilate the Jews and Romans men of several Nations of different tempers and interests yet conspired in resisting the Gospel and crucifying of Christ Are not the Mahometans men of several Nations yea more then true Christians possess different tempers and interests yet damnable erroneous What do you think of the 72. Interpreters Oyril Caled 3. pag 99. who were sent by Eleazer the Priest to Ptolemy to translate the Hebrew Text into Greek which they did without any discrepancie eirher in sense or words though kept asunder one from another Do you think they were infallible The Arian Church was composed of men dispersed over the world of different tempers and interests yet most dangerously erroneous Yet further when our Saviour suffered some of your Doctors say the Church was only in the blessed Virgin how would this your argument have proved the Churches infallibilitie at that time Your citation of Gen. 22. and Act. 1. and Ps 11. and Luk. 24. would have been to no purpose Once more shall not the Antichristian Church having these qualifications yet damnably err 2. Tell me what you understand by different tempers and interests Is it that some are godly some wicked some promoters of Christs interest some advancers of the Devils By your tempers mean you that some are hot others cold and a third sort lukewarm And by your different interests that some promote the Popes interest others the interest of Councils against the Pope This is your Churches composure but proves no infallibilitie 3. If the verie seeming contradictions in Scripture overthrow the Protestants Argument for its Divine Authoritie from its concent and harmonie which Vane in his late books labours to prove Why do not your real differences which Bellarmine declares to the world Vane's Lost Sheep p. 16. much more conclude against your infallibility But you seem to be sensible of the insufficient of your Argument and therefore before the end of your Section you flie to Gods assisting and strengthening of the Church whereby she becomes infallible But this I have answered before and avoid repetitions CHAP. V. Of the possibility of keeping the Commandments J Cannot but wonder what your method should be in this book and how this Chapter should come in next to the former When you had spoken so much of conformity of faith to the Church which you account as the first means of supernatural happiness what rational man but would have thought but that you should have said somthing of the conformity of hope to the Lords Prayer which you laid down as a second means and not have leapt to the third in such haste I could almost think that you are secretly proving adoration of that Roman Creature the Church of Rome for in your former Chapter you have been freeing her from Error here you free her from sin for if any be free from sin it must be the Roman Church And your next Chapter is about Religion or religious worship But seeing I have begun I will continue to follow you In this chapter you weave Penelope's Web what you say in the first and second Section you clearlie unsay in the third which will therefore help me in answering your former assertions You begin with exceeding confidence wondering that any can make question of the possibilitie of keeping the Commandments But the ground of this your confidence is misapplication of Scriptures as I shal through Gods assistance make it appear in my answers to you You urge Scripture examples and arguments The Scriptures you mainly urge are these Deut. 30. and Mat. 11.21 1 Deut. 30. They are not above but very neer us in our mouths and in our hearts to do them It s the Argument of your Donatists but makes not for you to prove possibilitie of perfect obedience that which it proves is the perspicuitie of the Law as to the Jews knowledg of it Vatab. Annot in Loc. That word which you render above is by Vatablus rendred Hid non est occultum à te It s not hidden from thee As if he should say to them you have no cause to plead ignorance of the Law seeing it s not hid from you but published to you being in your mouths i. e. in ore Levitarum c. in the mouths of the Levites who are of thy people that thou mayest receive from them those precepts that concern a good lâ—fe Id. ibid. and that they may teach them thee without delay This is more confirmed by his Marginal Note Praeciditur hic c. Here is cut off from the Jews all occasion of pleading their ignorance of the Law 2. These words do mainlie intend the words of Faith Rom. 10.8 i. e. the application of Christs righteousness to us by Faith Thus Lyranus explains it saying Lyran. Ostenditur c. Here is shewed the facility of that righteousness which is by the Faith of Christ which the Apostle opposeth to righteousness by the Law Phil. 3.9 Vatablus is verie clear in this point understanding it of that righteousness which is freely bestowed on Faith his words at large are these Si de sola lege c. If this were spoken only of the Law his argument were frivolous in that the Law of God is nothing easier to be done by being before our eyes then if it were far off Moses therefore in this Chapter as in the fourth doth commend unto the people Gods special good will as appears by that place of Paul Rom. 10 8. in bringing them under his tutorage which commendation could not be taken from the naked Law Nor doth it hinder that Moses preacheth of ordering their life according to the rule of the Law for the free righteousness of Faith hath the Spirit of regeneration accompanying it therefore one is
Christ which they had before resisted 4. Your fourth text shews if it be any thing to our present purpose that the Spirit and your Roman Church are two Masters that cannot both be served and therefore it s not strange you have opposed the Spirit whilst you have stood for your Churches interest But Sir know that the Spirit of God and the true Church are not contrary Masters much lesse the Spirit of God in private persons and the same Spirit in publique Ministers The Spirit of God is in the Church and in every particular and reall member thereof revealing himself to each according to the capacity and need of every member 2. You affirm concerning the Scriptures that the Scripture is deficient which you prove by Scripture and by Reason 1. By Scripture for Scripture attesteth it in that it refers to the Church Answ 1. The Scripture never refers to the Church for the perfecting of it that so it may become a perfect Rule of Faith Azor. instit moral part 2. l. 5. c. 24. ad finem if it do shew me where for I know not 2. Your own Authors confesse that the Church cannot make an article of faith how then can she supply the Scriptures deficiency 2. You attempt to prove it by reason saying reason makes it good because it declares not all points that Christians are bound to believe which they acknowledg themselves bound to beleeve Answ 1. I could bring many testimonies to prove that Scripture is a rule your selves grant it to be a rule when you call it Canonical with exclusion of other writings now it s no rule if it be not perfect for the rule that faith requires ought to be as full and ample as the duty of faith 2. The Scripture asserts that whatsoever we are bound to beleeve as necessary to salvation to be beleeved is contained in Scripture that noted place 2 Tim. 3.15 16. makes it evident the abundant utility shews its sufficiency to instruct any to salvation that speech of Biel Quomodo anima hominis In Can. miss lect 7. f. 146. c. How can the soul of man live the life of Righteousnâ—sse and Grace unlesse it know Gods will and those things which according to it are just or unjust to be done or to be left undone to be loved or to be hated to be fear'd or to be attempted and what are to be beleeved and wâ—at to be hoped for with what ever else is necessary to our salvation all which sola docet sacra Scriptura the sacred Scripture alone tâ—acheth Indeed we grant that all things to be beleived are not expresly set down in Scripture nevertheless what is not expressed may be deduced from that which is expressed or analogically reduced thereunto But I come to your instances of points of faith which Scripture declares not 1. Instance concerning Scriptures You say they declare not that those books of Scripture which are received for Canonical are so indeed that some are Canonical other some Apocriphal that they are determinately these or others â—nsw 1. They do declare that those books which are received for Canonical by Protestants are such and the Apocryphal books are not such For 1. One part of Scriptures gives testimony of another The New Testament bears witness of those books that go under the name of Moses the Prophets and Psalms again they give testimony to the New Testament Yea the whole Scripture doth bear witness to it self that it is the Word of God haveing those intinsecal notes whereby it may be known thus it is with the book of the creatures which sets forth the wisdom power and goodness of God and is therefore a witnesse thereof Now if it be asked whence it appears that this is a witnesse it must be granted that it appears by that order which is in the Creation together with the profitablenesse and usefullnesse of all things in their places The harmony consent spiritual profit c. of Gods Word in Scripture doth evidence that it is Gods Word and sacred Scripture If it were not thus that Scripture gave testimony of it self how doth the Church it self know Scripture to be Scripture She cannot plead Enthusiasme and the humane testimony of Fathers is no sufficient ground for infallibility 2ly All things are written by the Apostles which are necessary to be beleeved by all men Bellarm. de suffis script c. 11. these are Bellarmines words but to beleeve the Scriptures to be the Scripture is necessary for all men say you therefore it must needs follow that its written by the Apostles that the Scriptures are Scriptures 3ly By way of retortion I pray Sir how do you know that this or the other is the true Church for this Bellarmine saith must be certainly known in as much as all opinions depend upon his testimonies The same way that you say the Church may be known even by it self the same way do we know the Scriptures they give evidence to themselves 4th The exact knowledg of what books are Canonical is not absolutely necessary to be beleeved I deny not but the knowledg of Gods Word is thus necessary and this may be where that knowledg is wanting It cannot rationally be denyed that Christians for some hundred years after the Apostles did know the Word of God yet wanted exact knowledg of what books were Canonical nor was the knowledg of them judged necessary to salvation 2. Instance concerning the Jewish Sabboth You say The Scripture declare not that the Jews Sabboth â—s to be neglected and laid aside and the sunday solemnized An w. The Scriptures declare both The first Col. 2.16 17. Let no man judg you in respect of the Sabboth days which are a shaddow of things to come but the body is of Christ Azorius saith the precept of the Sabboth Azor. inst tuor p. 2. l. 1. c. 1. if you consider the determinate and set time did belong to the ceremonial Law and therefore was abolished by the death of Christ Now the Scriptures are most clear and full for the abolishing of the ceremonies For the second the Scriptures expresly teach the solemnization of Sunday 1 Cor. 16. Apoc. 1. Calling it the Lords day Rhem. amot on Gal. 4.10 The Rhemists say In the Apoc. c. 1. There is plain mention of the Sunday that is our Lords day unto which the Jewes Sabboth was altered 3. Instance Concerning the Creed you say The Scriptures declare not that the Creed is authentique and truly the Apostles Answ 1. If you consider the matter of it the Scriptures declare that it is truly authentique and the Apostles for the articles thereof are Apostolique Doctrine contained in the Scriptures Every article may be proved by them 2ly If you consider the form or composure of it that the Apostles made it each one of them addding an article to it this is not necessary to be beleived being but grounded on humane fallible testimony 4. Inst Concerning things indifferent
Pastors should be visible after they are dead for a visibility of them whilst they live would be to no purpose it not providing the the Church of means to defend aâ—d make good her right in case of opposition c. Answ 1. For men to be visible after death is something accidentall and withall strange unless to a popish ear or a necromancers eye but supposing charitably that you mean that their names should be visible I say 2. There is no necessity for evidencing a true Church that the names of all preceding Bishops and Pastors thereof should be mentioned It s sufficient that it be shewed that their Doctrine had its rise from Christ and that the Apostles professed and preached it Thus we shew the truth of our Church against your Antichristian Temple It s a truth subscribed to by all that the Doctrine which had its rise from Christ and was professed by the Apostles had professors of it in all ages and these must needs be true Pastors though without exact succession Your self formerly did confess that it is required of Protestants to deduce a succession from Christ and his Apostles not of men meerly sent but withall professing the Doctrine maintained in the Church of England though now forgetting what you had before said you affirm that if Bishops and Pastors be found succeeding each other without intermission its euident they are true and Catholique but this I have confuted before 3. Your reason with its comparisons annexed to it do not prove your assertion you say It not providing the Church of means to defend and make good her right in case of opposition the question of the Churches right is to be decided not unlike that of two great men laying claim to a principality by vertue of some pretended descent from a certain Prince Answ 1. It is unlike if by discent you mean a series of personal succession without interruption For the Churches right is not decided that way Scribes and Pharisees might have lineal descent from Aaron yet be theeves and robbers John 10.8 The Churches planted since the Apostles days could not have this lineal discent from Christ and his Apostles yea the Churches planted by the Apostles might have their Hiatus Yet both these later be true Churches of Christ You seem to grant pag. 56 that the Bishops and Pastors of some particular Churches cannot be named in a constant succession How then will you prove the truth of those Churches for it cannot be proved by this means you plead for 2. Supposing them like yet it s not the un-interruptednesse of succession for which they lay claim to the principality for it may have been in the hands of usurpers but discent together with the qualifications required in him who is to inherit which are found in one but not in the other thus it may be said of the Church whose discent from Christ together with her qualifications viz. investure with true Doctrine and right administration of Sacraments according to the will of Jesus Christ doth entitle her to the inheritance of truth 2. Or to a river whether it hath its off-spring from such an hill or mountain the surest way is to trace the river up to the head Answ 1. It may be probably known by other means than this viz. by compareing the water of the mountain with this in the river by the ascent of the water of the rivers c. 2. Tracing it is not always a sure way it may be mingled with other waters as have not their rise from that mountain it may run through a dead sea and then you may be at a losse whilst you seek an uninterrupted derivation of it from its head Yet 3. I grant that when the head is near and there is no mixture of impure and different waters your course is very good thus the fathers who lived within a few years after Christ and before heretiques came into Bishopricks and Pastoral Churches did make use of derivation of succession But the case is otherwise with us we living many hundreds of years after them and there having been heretical Bishops in the Church Lastly You say The truth of Doctrine is discernable much after the same manner if it be found to have no way varied but to have kept its own from Christ and the Apostles doubtless its Orthodox if not most certainly its new and false Answ 1. The former part is most true but not the later that Doctrine is true which though it have been varied in particular Churches yet at present is the same with the Apostles Doctrine 2. Granted is true what will become of your present Church and its Doctrine which you confesse is not the same with Christs and his Apostles Doctrine certainly it will follow that your new articles of communion in one Kinde prayer in an unknown tongue c. are new and false The rest of your answer is but a piece of railing rhetorick not worthy a reply SHAPE V. THe fift Shape is this That Church is true and Catholique which professeth the Apostles Doctrine clearly delivered in Scripture but the Protestant Church doth so therefore c. You answer 1. True Doctrine is no mark of a true Church it being often to be seen among schismaticks who for want of communion cannot make a true Church Reply 1. The profession of the Apostles Doctrine delivered in Scripture is a mark of the true Church as not agreeing to any other which I prove by these arguments drawn from your own assertions 1. True Doctrine is the Churches inseperable mate p. 40. But it could not be her inseperable mate if it could be seperated from her and brought into society with a schismatical Church 2. Christ hath entrusted his Church with trueth and ordained her keeper and preserver of it and what comes upon any other score than upon the Churches account and credit is to be reputed Apocryphal and no way appertaining to the obligation of belief p. 13. Therefore whatsoever Doctrines are out of the true Church are not truths For that which is beleeved by men out of the Church comes not upon the Churches account and therefore with you is Apocriphal 3. True Doctrine is Her the Churches Doctrine p. 51. Therefore cannot agree to others 4. There is no agreement betwixt the Temple of God and idols no concord with Christ and Belial You urge these words to prove that professors of error cannot be in the Church and it will as strongly prove that professors of truth cannot be out of the Church where then is your truth agreeing to a schismatical Church 5. Doctrine being in nature much like unto number the least addition or diminution altereth its kind and groundeth a new denomination p. 50. Now you cannot name any number of schismaticks that did not either adde to or diminish something of the Doctrine which the Apostles taught in Scripture hence 't is that both Augustine and Hierom tell us that there is no schisme which doth not
he will gather strength by observing that the above named Luther Zuinglius Calvin c. But few days or months before their opposition held as the rest of Christians did in alâ— points with the said Company and that neither they nor any of them have left to posterity the least mention of any number of men in being before their opposition with whom to joyn and side to make good the same c. Ans 1. How this strengthens your proof I see not Should the Jews have objected against our Saviours and the Apostles Converts that their Jewish Doctrine was generally received and preached yea and that these Converts as Paul c. but a few days or months before their opposition held as other Jews did Would this think you make for them that they were the true Church The Gentiles the greatest part of the World profest against Christ and his truth and those who were called out of them to receive the truth did but a little before comply with the Gentiles against Christ Must this therefore strengthen the Gentiles cause against the truth It may be your self and others who have apostalized from the true religion but a few months before your opposition held as the rest of true Orthodox Christians did yet this will not even in your conceit advance your cause 2. It s questionable whether Luther Zuinglius and Calvin did hold with you in all points and that but a few days or months before their publique opposition of you The Speech of Alphonsus à Castro seems to import the contrary when he tells us that a great company seemed to wait for Luther and joyned with him as soon as he appeared I cannot think but that Luther was against the sale of indulgencies longer then a few weeks or months before his opposition 3. It s a gross lye that there is not left the least mention of any number of men in being before their opposition with whom to joyn and side I have fully shewed the contrary to this and therefore remitting the Reader to what I have formerly said I come to his next Argument Arg. 3. That Company composeth and maketh up the Catholick Church which is acknowledged even by their adversaries to be Apostolical but the above mentioned Company is acknowledged even by their adversaries to be Apostolical therefore that Company composeth and maketh up the Catholick Church The first Proposition say you is evident forasmuch as Apostolical in a right and genuine sence signifieth to believe as the Apostles believed which is to be Catholick Arg. 1. It seems now that profession of Apostolical Doctrine is a convincing argument to prove a Company to be the Catholick Church But Sir why did you not approve of this argument when we brought it for the Protestant Church Or how could you without blushing tell us That true Doctrine which is none other then Apostolical doctrin they being reciprocal is no mark of a true Church it being often found among Schismaticks who for want of Communion cannot make a true Church pag. 60. If Protestants can prove they believe those doctrines the Apostles believed will you acknowledge them the true Apostolical and Catholick Church We desire no more but that leaving humane constitutions and traditions you would examine our Doctrines by Scripture the true Epitome of Apostolical Doctrines and if we consent not hereunto proclaim us Hereticks 2. Your Explication of the word Apostolical is good and it evidently shews that Personal Succession is inferiour to Doctrinal in denominating a Church Apostolical and Catholick and that the Protestants supposed want of Personal uninterrupted Succession is no hinderance to their being the Catholick Church All which doth extreamly weaken your former doctrines 3. I deny your Minor Proposition and come to examine your proof of it You say It appears no less clear in several Protestant Writers who expresly account that the Apostles first planted the Christian Faith in England that the same was retained by Bishops and Pastors from the first Plantati n to S. Austine that in substance it differed not from that which S. Austine brought in that S. Austine was sent by Gregory the Great Bishop of Rome to convert the Saxons in England to the Roman Faith that the Roman Church in Gregory tâ—e Greats time was the same it is at this present c. All which you reduce to this Syllogism S. Austins Church and Doctrine were Apostolical S. Austins Church Doctrine were the same with the now Roman therefore the Roman Church and Doctrine are Apostolical I answer 1. By S. Austins Church I suppose you mean the Roman Church in S. Austins time as when you say The Roman Church in Gregory the Great 's â—ime was the same it is at this present Hereupon I particularly answer Gregory 1. To your Major That the Doctrine of the Church of Rome in the time of Austin and Gregory was the same with the Doctrine of the Apostles 1. The Apostle tells us That even in his time the mystery of iniquity did begin to work and succeeding Ages discover its progress Most Ages did contribute some materials towards Rome's Temple though the nearer to the Apostles were more opposite and so more sparing in their contributions to it Hence it was that in the first five hundred years there is little to be found tending to Popery and that which is is rather in notions and terms then propositions as in most ancient Fathers we read the words Altar Sacrifice Merit c. yet it will never be proved that they used them for that which Papists now will have theÌ„ to signifie In the next age there was a greater decay of purity than before ignorance did much aboudd superstitioÌ„ attendant on it In this age did Gregory Austin live the former being sirnamed Rainold praelect de lib. Ap c. tom 1. prael 39. p. 365 Sixt. Senen bill Stae l. 5. Au. 137 F. Hier. Porter in the life of S. Gregory p. 266. Chronic. Carion lib. 4. p. 552 The Great indeed he was great as learned Rainolds observeâ— in comparison of those who succeeded him some of them who were before him yet was he short of apostolical purity being guilty of superstition and errour in divers points as the adjudging of children unbaptized to the torments of Hell extending Gods promise of Salvation even to Reprobates making Gods decree mutable and praying for such as are already damned as in the Case of Trojan Carion in his Chronicles attributes to him divers errours as Invocation of Saints and dedication of Temples to them a wrong perswasion of Monkish profession Works of Supererrogation Satisfactions Vows Virginity an opinion of sacrificing Christs body and blood for the dead whereunto he was moved by the report of Apparitions And besides all these he is noted as superstitious in imposition of Ceremonies and those some of them Jewish which are not fit to be imposed on the Church of Christ And as Gregory was guilty so
chief of you been designed to speedy ruine as our King and Nobles by you in the Gun-powder Treason Have forraign Nations been sent for to come and destroy you yet such usage as this have Protestants had from you How many Protestants have been murdered by you in the daies of Q. Maâ—y in this Kingdome How many thousands have suffered miserable tortures by you in Ireland within these few years And it s more then probable the slaughters that have been in these late Wars have proceeded from you time would fail to tell of forraign murders committed by Catholikes The Duke of Alva boasted that he had slain 36000. Protestants in Belgium only in a very few years France can give sad instances of very many murders and yet our English Papists are great sufferers by Protestants as if Papists might cut our throats lawfully yet it were unlawful for us yea grievous persecution to hold their hands 2. How come your sufferings to be glorious or how are they for truth What truth is it you suffer for Popery is a combination of Heresies old and new with the Valentinians and Gnosticks you add to holy Scripture a number of Apocriphal Books and Traditions Iren. adv Haeres lib. 1. c. 16 17 18 22 30. lib. 2. c. 39. you use Extream Unction you cry out against Marriage and abstain from flesh you worship the Image of Christ you make Christs body phantastical being one thing and seeming another with the Ebionites you adore places you use strange language before the people who cannot understand you how then can you suffer for truth which you do not hold but supposing Popery to be the truth do you suffer for it Can you name one Papist that is a great sufferer and that meerly for his Religion It s true many of you stand sequestred and some of your estates are set to sale but this is only upon a civil account had you lived peaceably out of arms you had still enjoyed your estates for ought I know neither are you alone sufferers this way but have Protestants going along with you you suffer as evil doers murderers busibodies thieves your oppressions and murders of the Parliaments friends whilst you were in power may put you in mind that you suffer not for Truth or Religion your sufferings have still been for Treason such were the sufferings of some of you in Q. Elizabeths K. James and King Charls's Raign and such is your present suffering you being the kindlers of those flames that have burnt down the glorious Towers of this Land The truth is your Religion is Treason and as such might well be rooted out from amongst us but yet you have not met with such strict measure from us your Doctrines put us in fear of you left if we binde you not to good behaviour we may come to loose our lives by you we know that in the Popes Books we stand as Heretiques such as are not to be suffered and that you are the Popes Slaves ready to execute his Decrees without scruple you are all Cross-bearers actors of the Popes pleasure whether against Prince or people It s one of Bellarmines Positions Bellarm. tract de Pontif. potestate advers Guil. Bard. cap. 20. p. 191. Non licet Christiane tollerare Regem infidelem aut alios pervertintem and he gives this reason why the first Christians rose not up against their Magistrates Hoc fuit quia tum Christianis deerant vires temporales So that if you had power in your hand you would not sit still and it s your weakness that makes you loyal Subjects what we do therefore to you is for our own security your practises and Doctrine put us upon it your sufferings are just and that deprives them of glory and merit yea and of being imitations of the Saints sufferings neither are you for all your obstinacy so much as Conquerours much less the best and greatest conquerours c. Had the Spanish Armado or the Gunpowder Treason taken effect or had the Irish fury gone on without stop it may be you would have proclaimed your selves Conquerours Champions c. But blessed be God that those snares were broken and were escaped I shall conclude with this prayer that this cry of persecutions which is made by these late Popish writers with one mouth be not a Trumpet calling up a discontented Party in this and other Nations about us to execute an Irish fury upon us in England The Epistle to the Reader OF many Religions professed in this Land several Writers even of approved integrity and profound learning have so clearly demonstrated that there is only one true rule and that the Roman is it that I cannot but impute the ungeneral acknowledging of the same to prejudice or impatience of labour to prejudice in them that have read their works and yet do not believe accordingly to impatience of labour in others that will not bestow the pains to turn over great volumes A. 1. I may well retort your words with a little variation and say that of several Religions professed in the Christian world and in special in this Land if we may justly call the several opinions and wayes of worship many Religions several writers men of approved integrity and profound learning have most clearly demonstrated that there is only one ttue and that not the now Roman but that which the reformed Churches do hold and maintain is it So that mens rejecting of it cannot be imputed to any want of truth evidence of this Religion but to other causes amongst which your two shall have the leading in my Catalogue 1. Prejudice in them that have read our works yet give no credit to them nor can it be otherwise with you whilst your faith is pin'd upon others sleeves Let us speak never so much reason let our assertions be plain Scripture yet if your Priests affirm it not you will not believe us yea many times when you are convinced of the truth of our assertions you will not believe them because they are ours as if a truth might be an error because we hold it When Augustine had affirmed that the Jewish Sacraments though differing in signs yet were the same in signification with ours because the Apostle saith Mald. in Joan. 6.11.60.62 they did all eat the same spiritual meat 1 Cor. 10.3 Maldonate answers that he is perswaded that if Augustine had lived in these times he would have thought otherwise especially perceiving the heretical Calvinists to be of his opinion and saith further that he rather approves of his own opinion then of that of Augustine because this is more contradictious to that of Calvin How can these men read our books without prejudice when they will not receive a truth professed by ancient and eminent Fathers because we hold it Sure if we have thoughts of convincing these men we must write for Popery and then they will become Protestants for fear of joyning with us in our opinions
necessity doth require and this is possible in our way c. Whence I infer that seeing charity reacheth only thus far that a man should endeavour to devote himself to God and divine exercises omitting other things so far as he can It cannot therefore extend to perfect and absolute obedience to Gods will This endeavour was all that St. Paul attained to Philip 3.11 12 13 14. It s most false and an uncomfortable Doctrine to true souls to say many a good endeavour burns in Hell For either such endeavours were not real or not seasonable and so not good But prove that a real a seasonable endeavour burns in Hell 2ly You answer It s equally unnatural to endeavour impossibilities and to desire things unknown Who would chose but smile to see one leap and skip as aiming to soà r and fly in the aire knowing it to be possible only for birds that are fitted with wings and feathers for the purpose Reas 1. There is a twofold impossibility 1. Natural or simple impossibility when a thing cannot naturally be done 2. Moral when the thing is in its own nature possible but there are divers intervening obstructions which for the present make it impossible 2. therefore I answer things that are simply or naturally impossible are not to be endeavoured we are not to endeavour to be Gods to make a humane body without the quantity and qualities of such a body to place one body in two places or two bodies in one or as your instanc is to fly in the aire as birds though perhaps art might make this possible But if the things have only a moral impossibility there is no question but they may be endeavoured And this way only are the Commandments of God impossible to us they are not contrary but according to right reason only reason being crazed its unable to be conformed to this rational Law this is asserted by St. Paul Rom. 8.3 What the Law could not do in that it was weak through the flesh c. The impossibility is not in it self but in our flesh that is our corruptions It were not unnatural for a poor man that owes a summe of money to endeavour to pay it though at present he be unable to pay any considerable part of the summe Nay it were wickednesse in him to lay aside endeavour because of present impotency qui non potest quod debet debet quod potest Hereafter we shall be able to do Gods Will at present we rather endeavour to do it then actually do it only here is our comfort we have a gratious father who will accept of his childrens endeavours as if they actually did what he commanded them 2. Obj. There are no particular persons can be pointed out of whom you can say these keep the Commandments Answ 1. Indeed to point at any particular that doth keep the Commandments is hard no man knowing Eccles 9. whether he be worthy of love or hatred Reply You have but worded it all this while now you come to speak indeed and now you are rather with then against us The Commandments say you may be kept but its hard to point at any particular c. 1. Hereby you tell us that your self have performed a very hard work for you have given us divers examples of particular men and women that have kept them 2. You comply with old Pelagians whose answer you borrow for when they were bid to instance in any that kept the Commandments they answered that they said not who did but who might keep them to which Hierom replyed Egregii Doctores c. Brave Doctors who say that may be done which they cannot shew us was ever done Hierom. You are the posterity of these Brave Doctors and the same weapons that slew your Fathers will kill you 3. The text you urge shewes only that by outward events none kows whether he have the love or hatred of God outward events coming alike to all Answ 2. But that all in general may keep them Christ himself assures it 1 Tim. 2. Wiling all to be saved God wills no thing impossible and he that wills the end wills the means Rep. You ventured very far in your last answer even to the wounding of your cause and therefore do wisely to come off and apply a plaister to your wound before you make a fresh assault This assertion is as wicked as the other is vain Can all in general keep the Commands Is not faith a branch of the Commandments Yet the Scripture expressly saith of some that they could not beleeve John 12.39 Is it possible for reprobates vessels of wrath to keep the Commandments Aquinas in that place I lately mentioned shewes they cannot How then can all in general 2. The Text you urge as the words of Christ himself Aug. Enchir c. 103. do not prove any thing but that God would have some of all kinds of men saved Kings Private men Noble Ignoble High Low Learned Unlearned as Augustin truly expounds it 3. You falsly suppose that perfect personal obedience is the means of salvation If you had spoken of man under a covenant of works you had said truth teaching that as God wills mans salvation so he requires as a necessary means thereunto that man in his own person should perfectly obey Gods Commandments But blessed be God who hath made a New Covenant with us through Jesus Christ who is become The Lord our righteousnes 4. If this perfect obedience be the necessary means of salvation then it s not only possible that some may keep the Commandments but its certain that all that are saved do keep them and then it were not such an hard matter to name such as have and do keep them You that can Canonize Saints can tell who are saved your hope having the Keys of Heaven at his girdle can tell who goes in and consequently who hath kept the Commandments 3. Object Our condition excludes capacity of perfect obedience Answ It s in the power of men to love God so far forth as the capacity of their condition reacheth this is sufficient to denominate and render the subject it is in perfect Reply 1. The former part and indeed the main of your assertion is the same with what Protestants say against you We say and professe it that so far as the capacity of our condition reacheth it s in our power to love God and hence we infer that we cannot keep the Law perfectly because we are in an imperfect condition our knowledg is but in part and our love is no more Adam could have loved God perfectly for the capacity of his condition reached it so shall we do in Heaven Aquin. 12.9.109 when that which is imperfect shall be done away But it s not thus with any man at present regeneration is not perfect there are seeds of corrouption as Aquinas confesseth 2. The later part of your assertion is clearly false That power which is according to the
All Papists If you have are mens judgments and thoughts visible to the eye Or did they all write their judgments and give you them that your eye might see them But I shall confute this hereafter 2. Why do you vary your phrase for first you say this unity is an effect of acknowledgiâ—g the Church for the rule of belief And then as thinking you had missed it you speak of actual squaring mens belief to the Church There is a great difference betwixt these A Papist may acknowledg the Church to be the rule of faith yet through ignorance of what the Church holds or some other cause he may not square his belief to the Church Experience tells me that many Papists in these parts acknowledg the Church to be the rule of belief yet it s hard to find one that doth not in some point or other differ from the Church I have found many that in some points dissent from her Soto and Catharinus who were both present at the Trent Council could not agree what was the Councils meaning in the points of Original sin and justification but wrote one against the other of those subjects So that though both of them might acknowledg the Church to be the rule of faith yet they could not both square their belief to the Church unlesse she be a maintainer of contrary Doctrines 4. May not experience carry it as much for the Scriptures and shew that they are the rule of faith for its most certain that all that square their belief to the Scriptures are one in Religion Thus the primitive Christians did square their belief to the Scriptures and were unanimous It s mens leaving the Scriptures and building upon their own fancies or building their faith upon changable and unstable men that makes dissentions and jarring The Word of God being always the same there cannot be dissention where is conformity to it 2. You give a reason hereof saying Of which no other reason can be given but that the Church is alwaies constant and certain other rules subject to uncertainty and change Answ 1. What mean you when you say that the Church is always constant and certain is it in regard of existence I grant it of the Catholique but deny it of your Roman Church God had a Church before there was a Roman Church and when Babylon the great is fallen there will be the Church still I know no warrant you have that your Church shall always continue there is much in Scripture to perswade the contrary Or 2. Is it in regard of holding and manifestation of the truth but this way it hath not been always constant Time was when it was Arian under Liberius and the Orthodox grievously persecuted in it time was when it administred the Lords supper to Children even for 600 years Time was when the Bible of Clemeâ—t was commanded under the danger of a curse to be received as only Authentical now Sixtus his Bible must be so received upon the same danger Time was when your twelve articles of Pope Pius's creed were not enjoyned as necessary to be believed to salvation as now they are Again Sometimes it hath happened that the Church could not would not or durst not manifest the truth Where was then its certainty The question about the efficâ—cy of grace was twice brought to the Apostolique chair forsooth and after many years disputation in regard of its subtilty it was sent away with the difficulties in determination wherewith it came thither Questions it seems must be easy or else your vertual Church cannot certainly determine them What certainty is here when subtilties can stop the Popes determinations Your decrees concerni g the virgins impeccability in the Council of Trent are dark and of no great certainty 2. It s fâ—lse that other rules are subject to uncertainty and change The Scriptures are more certain and unchangable than your Church they are called a more sure word of prophecy to which we do well that we take heâ—d But that we might think that you reverence Scriptures you say True it is that Scripture in itsel that iâ— as it is the Word of God dictatâ—d bâ— the Holâ—-Ghost is certain and infallible but to us 2 Tim. 3. to wiâ— as it is liable to this and to oth rs privâ—te interpretation it is as uncertain and â—allible as man witnesse the many contrary interprâ—tations c. Answ 1. The Scripture is not only certain in it selfe but even to us and therefore the Apostle speaking to private Christians 2 Pet. 1. saith We have also a more sure word of Prophecy whereunto ye d well that ye take heed as unto a light c. The Scripture oft declares its own plainnesse and certainty as to us Prov. 8.9 All the words of my mouth are plain to him that understandeth they are plain obvious Vatabl. and easie to be understood Psal 19.7 The testimony of the Lord is SVRE making wise the simple Psalm 1â—9 130 The en rance â—f thy Word giveth liâ—ht it giveth undâ—rstanding unâ—o the simple 2. Th u h particular men may makâ— wrâ—ng interpre ations of some placâ—s yâ—t thâ—s is when they use not that diligence and those means that they ought to use as viewing antecedent and subsequent Scriptures comparing like places considering what words are figurative what proper reading and pondering the interpretation of the learned bringing all to the rule of faith i. e. plain places wherein the articles of faith are clearly propounded Tertul. l. de veland virgin or if you will the Apostles Creed which Tertullian calls the immutable and unalterable rule of faith And your selves grant that the virtual Church may erre if she use not diligence 3. May not the same you say of Scripture be said of your Popes Decretals Councils Canons c. may not these have wrong interpretations No doubt but they may witness the difference betwixt Soto and Catharinus Certain it is that the Scriptures in points necessary to salvation are more clear than your Decrees and Canons Lastly I know not what you quote 2 Tim. 3. For I find nothing for you in that Chapter but rather against you Timothy had known the Scriptures from a child and they are said to be able to make him wise to salvation through faith which is in Christ Jesus Here is study of the Scriptures note of the Churches Canons Here is faith in Jesus Christ not in the Church The Scriptures as I said or ignorant of such expressions CHAP. VIII Of the Spirit of Spiritists WHen I had read this Title and compared it with the Title of your tenth Chapter I thought Spiritists and Protestants had noted two distinct kinds of persons But the matter of this and the next Chapter shew that in the language of the beast they are the same It s strange you bring not in Scripturists and Christians they are equally strange to you who glory only in the name CATHOLIQUE but why do you use these names Is it
probably understood of persons brought unto Jesus Christ from among the Gentiles Rom. 15.16.12.1 Isa 66.20 and of their religious services as praise Psal 50.13.14 Hebr. 13.15 Prayer Rev. 8.3 The ordinary gloss understands Thymiama orationum the incense of Prayers so doth Paulus Burgensis Orationes c. The Prayers of innocent and holy persons are acceptable to me in every place Thus Irenaeus Hos quoque offerre vult c. He will have us to offer our gift at the Altar without ceasing Iren. ado haers l. 4. c. 34. ad fin Now the Altar is in Heaven thither our Prayers and offerings are directed Remigius calls these spirituall sacrifices which succeed the Jews carnall ones than which what can be more plain against the sasacrifice of the Mass which is a carnall sacrifice 1.3 We grant the Eucharist is a sacrifice in those respects that some of the Ancients call it so 1. In respect of the prayers and praises which we offer to God in the administration of it Thus Eusebius saith Itaque sacrificamus Euseb apud Lyran in Mal. 1. c. Therefore we sacrifice and offer incense celebrating the memory of that great sacrifice according to the mysteries delivered to us giving thanks unto God for our Redemption and offering to him Religious Hymnes and holie Prayers we Sacrifice therefore to the most high God the Sacrifice of Praise c. Hence is the name Eucharist given to the Lords Supper 2. In respect of Christs Sacrifice which is there represented and as it were renewed by the memory of it Cassand Consult Act. 24. p. 999. Thus Christ is said to be crucified before the Galatians eyes Gal. 3.1 Cassander sets it forth thus according to the judgment of Antiquity Non hic novum Sacrificium c. Here is no new Sacrifice but the same which was offered on the Cross and a mystical commemoration of that Sacrifice which was performed on the Cross and a representation of Christs Priesthood and Sacrifice continued in heaven whereby here is not wrought any new expiation or remission of sins but we desire that Sacrifice which was oce offered on the Cross may become effectual unto us To this purpose he brings in the testimony of Ambrose or Chrysostome saying In Christo semel c. They once offered up a Sacrifice Christ sufficient for our salvation Why then do we everie day offer Although we dailie offer it s onlie in remembrance of Christs Death In respect of the natures of Bread and Wine which were brought by the people and as it were presented to God In this regard so far as I understand him Irenaeus calls the Lords Supper a Sacrifice and he hath divers expressions to this purpose Lib. 4. c. 33. Christ gave counsel to his Disciples to offer up to God the first fruits of his creatures If you ask how we are to consider God when we offer to him he tells us a little after The Church in the whole world doth offer unto God who gives us food the first fruits of his gifts More fully to this purpose c. 34. It behoves us to offer unto God the first fruits of his creatures as Moses saith thou shalt not appear before the Lord emptie and the reason is Gods Dominion over us in regard whereof the Jewes had their Tythe consecrated to God and we that have obtained greater libertie then they ought freely to devote what we have to the Lords use as the poor Widdow gave her Mite into the Treasures Again in this same Chapter we ought to be thankful to our Maker offering unto him of the first fruits of his creatures and this Oblation the Church onlie offers to God in a pure manner offering unto him of his creatures with thanksgiving Now the Jewes they offer not because their hands are full of blood and they receive not the word by whom we offer unto God Mark it not said whom but by whom we offer unto God Now that this Father was ignorant of Transubstantiation is most evident by what he saith lib. 5. When therefore the Wine and Bread receive the Word of God they become the Eucharist of the body and blood of Christ of which our bodily substance is made and increased which cannot be said of meer species of bread or Christs body Erasmus ingeniously confesseth of him that he saith nothing clearly of Transubstantiation I have been longer in this Father because you seem to build much upon him 4. Inst Altars We have an Altar whereof they have no power to eat who serve the tabernacle Hebr. 13. Answ Although many Protestants dislike the name Altar Yet the thing it self is not disliked by any whether you understand by this text Christ as Theodoret apud Lyran and the glosse or that which the Apostle calls the table of the Lord. 1 Cor. 10.21 and which is called by Gregory Nissen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an holy table an Altar inviolable One and the same thing is an Evangelical Altar and an holy Table 5. Inst Power in Priests to forgive sins whose sins ye shall forgive they are forgiven them and whole sins ye shall retain they are retained John 20. Answ No Protestants do deny power of forgivenesse of sins to the Ministers of Christ The differenc betwixt you and us is not about the thing it selfe whether there be a power in them but about the quality of it as whether it be a judiciary or a Ministerial power whether they properly forgive or but declare Gods forgivenesses of penitent sinners We deny them a judiciary and proper power of forgiveness which belongs only to God but acknowledge their Ministerial 6. Confession Confesse your sins one to another Jam. 5. And many of them that believed came confessing their Sins Act. 19. Answ Protestants acknowledg the usefulnesse of confession when a Christian is troubled with the burden of some sin whether it be made to a Christian friend that is able to advise comfort or pray for him or to a Minister of the Word but deny the absolute necessity of set confession of all known sins in the ears of a Priest The Scriptures you urge prove not Popish confession Not the former for it bids us confesse one to another i. e. according to the glosse Coaequalibus to our equals but your Priests would be loath to be numbred among the common people as their equals only Nor the later for that speaks of some only that came and of their confession of their Deeds as the Rhemists only And it s very probable only their sorceries and witchcraft which they manifested their dislike of by the burning of their books whereby they had learned to practise their wicked deeds 7. Inst Justification by works Do you see that a man is justified by works and not by faith only Jam 2. Answ We own and subscribe to the truth of St James's assertion yet believe it must not clash with that of Saint Paul Rom. 3.28 Therefore we conclude that a man is justified
liberty of interpretation absolutely but as to such times and places and there is none of us pleads for private mens interpretation of Scripture publickly 4. You confound construction of Law by right reason and by corrupt affection this latter no man that hath right reason can plead for in the behalf of any people for indeed that would bring confusion but the former cannot be denyed to any for the Law is founded upon right reason and so far as this takes place the expounding of the Law cannot be prejudicial to any Commonwealth though it be done by private persons 2. You infer If this be true as it is what an undervaluing must it be of Gods wisdome and providence to think in a Commonwealth of his own immediate establishing as the Church is he hath left indifferently to all a liberty to make what sence they will of his Law Answ 1. We allow not that the sence men give of Scripture should be after their own lusts or wills If any man give a sence contrary to the mind of God it deserves to be rejected God hath not left to any one man much lesse indifferently to all a liberty to make what sence he will of Gods Law The Pope can no more claim that liberty than the meanest Laick and therefore you either play the fool or worse to disprove a liberty which no Protestant in the World pleads for 2. Yet I say God hath not left any of his children without means in the use whereof they may attain to know what is the Will of God in his Word Rom. 12.2 Indeed God hath set certain select persons of integrity and ability to dispence his Law but this is not opposite to private study and meditation in Gods Law the very principal charecter of a blessed man Psal 1. and 119. and is not study and meditation in Gods Law in order to the interpretation of it The Saints of God have earnestly studied Gods Law Yet this was never thought to tend to bring the peace and safety of the Church into danger of shipwrack nor to be the source of jars and garboils of Seperatists as you wickedly suggest Misapplying and wresting of Scripture may have those effects you speak of but what is this to the reading and right interpretation of it Your reason for this your unsavory speech is say you clear because all men are not apt to understand alike for being for the most part of different tempers and composures they have various fancies which of necessity will beget a diversity of understanding Answ 1. You are Aesops man qui ex uno ore calidum promis frigidum in your fourth Chapter you proved the Churches infallibility by this argument viz. that it was framed up of men of several Nations different tempers and interests therefore neither could nor can meet or conspire to cheat themselves and posterity with a lye p. 15 16. But here the same argument proves the Churches fallibility the fruit of diversity of understanding 2. I say If Christians were considerable only as men of different tempers and composures as you represent them and that their different tempers and composures were the directive causes of understanding I beleeve what you say of seperatists would be true of all Christians yea of all men in the World and there would be nothing but jars and garboils in every place Yea it may as truly be said of your great Rabbies the only interpreters of Scripture for are not they of different tempers and composures and so according to your doctrine have various fancies which of necessity must beget a diversity of understanding If you answer that these have the Spirit of God to guid them in understanding I reply so have all true Christians as I have already proved I deny not but there is corruption in the best and darknesse in their understandings they but see through a glasse and that darkly and therefore may mistake a wrong exposition sometimes for a true one and thus it is not only with Luther Zuinglius Calvin whose names will survive Romes obloquy and reproach of them but with your own Doctors whose expositions are not always the same But we must believe if we will that only schismatical Protestants such as Luther Zuinglius Calvin have different understandings and expositions of Scripture for say you they made no lesse then three contrary and repugnant senses of those plain words this is my body this is my blood p. 70. Answ 1. You tell us not what these three contrary and repugnant sences are and I am perswaded they may easily be reduced to two for though Luther and Zuinglius differed about the sence of the words yet I find not that Calvin and Zuinglius did and I rather think they did not for the opinion that some appropriate to Zuinglius Bellarmine chargeth upon Calvin in these words Bellarmine saith the opinion of Calvin reverâ nihil differt a sententia Zuinglii de Ludib lib. 1. c. 1. Haeresis erat c. It was the Heresie of some that the Eucharist was onely a figure of Christs body this Heresie doth Calvin teach 2. If the words be so plain how comes it that Papists do so much differ in their Expositions of them every word almost brings variety of Popish sences If we were to learn what the Pronoun This the very first of those pain words means we might go unsatisfied away for any resolution we should have from you One tells us it signifies Nothing another The Bread presently to be transubstantiate A third an individuum vagum contained under the forms of Bread A fourth the Body of Christ And now Sir I dare be bold to say that there is less agreement amongst Popish Expositors who yet profess to follow the Church in all their Expositions then amongst Luther Zuinglius and Calvin There being but three rather two Expositions of these words given by Protestants whereas there is at least four amongst Papists of one of the words For conclusion you bring us in objecting for our selves thus Those selected Persons intrusted with the administring and dispensing of the Lawes utter by mouth what they understand and they understand no more then what their private reading and reasoning are able to inform them so that even this way men would be to seek To this you answer 1. Judges have not onely their reading and reasoning to inform and direct them but likewise the practice of former Courts from the very promulgation of the Law at which time the sence and meaning of the same was declared by the Law-makers themselves Reply 1. You unlearnedly distinguish betwixt their reading and their knowledge of the practice of former Courts as if the practice of former Courts were not known by reading whereas you cannot mention any other means thereof unless you can make out a constant unwritten Tradition from the Lawmakers themselves which hath been propogated from one to another and the particular cases of former Courts have been so various
the minor For proof whereof you give us a definition and then apply it to your Church that is first you suit your definition to the Roman Church and then you bring your Roman Church to the definition The definition is The true Catholick Church is a society of men linked together in the profession of one Faith in the use o◠the same Sacrament and under the government of Bishops and Pastors lawfully sent that are able to shew their personall and doctrinall succession from Christ and his Apostles without the least interruption Answ 1. It might rationally be expected from you that when you bring a definition upon the truth whereof the validity of your argument depends you should have fetcht it from some Fathers or other approved Authors and not out of your own brain It s not suitable for the seller to make himself a measure and then confine the buyer thereunto or for a subject to frame a definition of Law and according to that proceed against his neighbour as a breaker of the Law If it could be thus what man could not lay a foundation for suits yea and carry away anothers right by his new definition I challenge you or any other to shew me this definition of the Catholick Church in any of the Ancients or later Fathers either Greek or Latine till which time I might justly defer an answe◠The former part I confess is warrantable but desinit in piscem mulier formosa Supernè But you seem to say you prove it in every part of it by Scripture I shall therefore first examine whether it be in Scripture and then whether it such as it is be a pliable to the Roman Church 1. Say you A societie of men and he gave some Apostles and some Prophets and some Evangelists others Pastors and Doctors A most necessary part of the definition you did well not to commit the poof of the Churches manhood because none denies it 2. Linked together under the government of Bishops and Pastors lawfully sent Eph. 4. Heb. 5. Rom. 10.4 this we grant 3. That are able to shew c. The mountain of the house of the Lord shall be established in the top of mountains and all Nations shall flow unto it Is 2. He hath placed his Tabernacle in the Sun Psal 118. Sir you are now gotten to Rome and the Scripture leaves you what sober man that reads these Texts would infer that the Bishops and Pastors of the Church are able to shew c. but it sticks in your teeth and therefore you stop at shew And truly I may well apply to you the words of the Psalmist Ps 39.6 with a little variation surely you walk in a vain shew surely you are disquieted in vain you heap up Scriptures and know not how to apply them The Scriptures you urge are not applicable to any thing you say Isa 2. Prove the amplitude of the Church under the Gospell by the access of the Gentiles by reason of whom also it shall be more glorious then formerly But what is this to the shewing of personall or doctrinall succession of the Churches Bishops Sure you do not understand by the Mountain of the House of the Lord onely the Bishops of the Church and by its being confirmed in the top of the mountains that all the Bishops of the Church shall be personally visible Herein you would surpass the very worst of doting Rabbins 2. In quoting Psal 118. you commit two errours one personall quoting Psal 118. for 19. The other vulgar reading after the Latine He hath placed his tabernacle in the Sun which is a most false reading as ingenious Papists confess Vatablus reads it thus Soli posuit tabernaculum in ipsis He hath placed a tabernacle in them i. e. the Heavens for the Sun that is as he notes Domicilium circumscripsit in coelis c. He hath made an house for it in the Heavens that there as in an high Theatre is might be better seen Lyranus tells us In Hebraeo c. In the Hebrew and in Hieroms translation according to the Hebrew it is thus He hath placed for them a tabernacle for the Sun Now do you think that either Vatablus Lyr◠Hierom or the Hebrews would infer that because the Sun is in the Heavens c. it s able to shew its own or Bishops personall succession I wonder you are not ashamed to reject the Hebrew and Hierom and produce a false translation to so little purpose as you do for suppose in both these Texts it were proved that the Church had a shew or were manifest yet it makes not for a successive visibilitie of an Hierarchicall Church Yea they clearly prove that the Church may be sometimes hid for the clouds may both make the mountains invisible and obscure the lustre of the Sun as common experience testifieth 3. Their Personall and Doctrinall succession He gave some Doctors and Pastors c. untill we all meet in the unitie of Faith Eph. 4 Indeed here is proved that there shall be Pastors in the Church till the end of the world God will still raise up some to preach his truth though there may be interruptions in particular Churches nor doth Matth. 28. prove a non interruption of succession of Bishops but only a non interruption of Christs presence But suppose Isa 2. Psal 19. Prove a visibilitie and Eph. 4. Prove a succession and Matth. 28. Prove a non interruption Yet to say therefore the Church must be able to shew a succession without interruption is fallacia compositionis And now let any man judge whether your definition be spirituall or no. 2. This definition is not a right definition according to the rules of Logick it s not adaequata definito not fitted to the Catholick Church For first it may agree to a particular Church as well as to the Catholick as is evident to any that examines it And secondly it doth not agree to the Catholick i. e. The universall Church For first Bishops and Pastors do not shew succession as Governours of the Catholick Church but as Bishops and Pastors in particular Churches The Popes shew their succession as Bishops of Rome The Patriarch of Constantinople shews his succession as Patriarch of that place thus the Bishops of England shew their succession in the Church of England He that shews a personall succession of government over the Catholique Church must produce not a Pstoral or Episcopal but Apostolical succession which Papists themselves lay no claim to 2. There are no such Bishops and Pastors as can shew a personal and doctrinal succession without the least interruption 3. This difinition comprehends not Popes and Bishops who are parts of it The Catholique Church as visible and distinct from particular Congregations is more truly defined by Lorichius in these words Sensus unitatis ecclesiae est c. The sence of the article of one Church is to believe that all the Congregations of the faithful are one Churche and that
is the Spouse of Christ and Mother of all Christians And he fully and expresly meets with your self and such like flatteries of the Roman Church who monopolize the word Catholick to be Non tamen ejus sedis c. Yet let not the governors of the Roman Church extoll themselves as if that Church only as they speak exclusively were the Catholick Church and that it behoved us presently without triall of it to approve of whatsoever comes from that See and that for all Doctrines and pontificall constitutions nothing should be brought but an ipse dixit If we attribute this to that See we shall expose the Catholick Church to all errours And the Church of Rome cannot have any more pestilent enemies than those flatterers who do make her not onely the chief but the onely Church and extolling her above the Word and Catholick sence of Scripture above all the Catholick Fathers yea above the Church triumphant and consequently above the spirit of God do make of her I know not what Idoll This root of Parasites are overthrown by that of Hierom The world is greater then a citie So that it is evident the Roman being but particular cannot be the Catholick Church But supposing your definition good I come to examine whether it can rightly be applied to the Roman Church in the severall particulars of it as you say it may 1. You say Its a societie of men this agreeth to the said companie for in that companie is to be seen Jerusalem descended from above Apoc. 4. A goodly Hierarchie or heavenly order and subordination of sub-Deacon to Deacon of Deacon to Priest of Priest to Bishop of Bishop to chief Bishop or Pope who is subordinate to none but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exalter of himself above all that is called God 2. Thes 2. and of the Laitie to all Answ 1. I know not whether to pity or laugh at you seeing you will needs be so exact as to prove that Rome is a society of men I wonder you do not go more directly to work It s not a direct proof to say in the Church of Rome there are sub-Deacons Deacons Priests Bishops chief Bishop a goodly Hierarchy or chief heavenly order therefore the Church of Rome is a society of men for you would perswade us that the pattern of your Hierarchy was brought by Dyonisius from heaven and that amongst the Angels there is a goodly Hierarchy or heavenly order so that we cannot tell by your argument whether the Church of Rome be a society of men or Angels Why might you not as well argue thus In Rome there are common whores that bring in great revenues to his Holiness there are or have been divells incarnate conjurers Magitians Simoniacks Whore-masters therefore the Church of Rome is a societie of men I am sure it s as good an argument as yours to prove your Churches manhood What assurance have we that your heavenly orders are all men for the Porrphyry chair is only for the Pope and I have not heard of any other chairs of humanity for inferior orders But you urge further these degrees are so masterlike set that they do not hinder and trouble but as great and less strings musically tuned make and preserve the melodious harmonie of peace and concord Ergo the Church of Rome is a society of men Who that reads these arguments can forbear laughter I am sure they are neither musically tuned nor do they make melodious harmony by this argument you might prove your fidle strings to be a society of men but I grant your assertion to be true without your reasons 2. The second part is Linked together This agreeth to the said company for in that company there is no diversitie of belief but one as Monarch swayeth in Europe Asia Africa and America where one and the same belief is imbraced for one and the same motive Gods revelation proposed by the Church Answ 1. If to be linked together be the main thing applyed to your Church in this second part it may agree to Heathens and Jews as well as Romans If the faith wherein they are linked together with the use of the same Sacraments which you seem to forget this may also agree with the Greek and Eastern Churches or to the Protestants who as is evident by their confessions of their Faith do as nearly agree as any Churches subjected to the Roman 2. What you say of the same beleef that it s received upon the Churches account I have before confuted it and for further answer to it refer you to Lorichius in my last quotation of him Lastly your talk of your Monarchiall sway c. is but a Popish brag or if reall t is an usurpation for which you cannot plead Law nor antient possession as Aronius will inform you if you consult him about the Popes dominions 3. The third part is lawfully sent This agrees to the said company for in that companie no man clarifieth himself but one receiveth power from another the sub-Deacon Deacon and Priest from the Bishop the Bishop from the chief Bishop or Pope Answ 1. I hope you will not make the whole company of Popish Catholicks Preachers though no man can inferre any thing else from your words for you say To be lawfully sent agrees to the said company which company you define to be under the government of Bishops and Pastors p. 73. 2. Supposing you meant it of Bishops c. yet there receiving of power one for another the sub-Deacon Deacon and Priests from the Bishops the Bishops from the Pope doth not prove that the Bishops and Pastors are lawfully sent unless it were made manifest both that the power of sending were in the Bishops and Pope and that they used it lawfully the latter of which especially wil be difficult for you to prov considering that your Priests c. are ordained not to an Evangelicall imployment as preaching the Gospell and administring the seals of the Covenant of grace but rather to offer sacrifice and such as the Gospell knows not 4. The fourth part is able to shew c. This agreeth to the said company for in that company an exact succession of power and doctrine is faithfully and with clearness deduced Writers of severall ages and nations having put forth and published to the view of the wâ—rld authentick Schemes and Catalogues of Popes Bishops and Pastors succeeding each other from Christ and the Apostles and from time to time laid open their doctrine Answ 1. Personall succession as I have shewed is no mark of a true Church its agreeable to other Churches and this is the succession which your Authors do principally if not onely demonstrate 2. It s observable that there is no personall succession of Bishops and Pastors to whom you joyn sub-Deacons and Deacons distinct from the Pope mentioned in any of your authors that I have met with though particular Churches as Spain France c. have had Apostolicall institution
but one numericall body and the three continents are but parts of the same place 2 Nor the second for first voice or sound is no body Secondly it is a question whether it be one and the same voice that comes to thousands of ears at once or a multiplied voice or sound Magyr Physiol l. 6. c. 8. Com. ad finem see Magyrus where the contrary is asserted upon this very ground Thirdly the place of sound or its proper subject is the Aire not mens ears 3 Nor yet the third for there is not one body really in two places no more than if one man were pictured in severall frames neither of which bears any resemblance of this Phylosophy of reall bodies Fourthly you answer Should we believe onely that which we understand there would not be any belief in us of mysteries of faith they being all above the reach of humane capacity Reply 1. If knowledge or understanding were not necessary to faith why hath faith the name of knowledge given it in Scripture Isai 53.11 and John 17.3 If faith be an assent as Papists tell us then faith doeth necessarily require knowledge for we must know what is truth if we believe that it is so I confess there are some things which in some respects are not fully conceivable but for those we have an express Word of God informing us of them which is the ground of our faith but this we have not for a carnall presence in many places and therefore cannot command our belief of it Fifthly by way of answer you introduce an objection against the Polytopie of Christs body but is directly against bodily presence in any place It is taken from the strange irreverencies and absurdities which would ensue thereof as to be subject to the eating and tearing in piecs of dâ—gs cats mice and to the abuse of wicked me and miscreants to which you answer He that is of power to render a body really present in severall places at once witâ—out doubt is able to defend and keep the same from all outrages as God is pleased to do in this mystery by removing locall extension and by consequenâ—e possibility by means whereof dogs cats and mice can onely tear and destroy the accidents of bread and wine Reply first the foundation is already overthrown Secondly I believe you are not perswaded that Gods power is imployed about Christs body to keep it from irreverences if you were why is it that you dare not give the Cup to the people is not God able to prevent drops of the blood from sticking to the peoples beards or falling to the ground Why do you make an invisible body to prevent the faithfull's loathing and the profane's scorning of the Ordinance is not God able to keep the faithfull from loathing flesh and blood visibly and really appearing such as well as intellectually represented to their understandings if Gods power must support one absurdity why may it not another 3 Though you speak irrationally of tearing the species of bread and wine yet others of your fraternitie speak plainly of the body of Christ Among the penitentiall Canons in the end of the old editions of the Roman Decree Can. 39. are these words Quando muâ— corrodit aut comedit Corpus Christi c. i. e. When a mouse gnaweth or eateth the body of Christ c. he saith not the species of bread and wine but the very body of Christ And in the new Mass book t is said De defect circa Missam occurrent c. 3. Sect. 7. Si Hostia Consecrata c. If the consecrated Host vanish away by some accident as if it be carried away with the wind or by some miracle or eaten up by some beast and cannot be found then let another be consecrated I suppose your Host or Sacrifice is not the meer species of bread and wine but the body of Christ Now this Host it seemes may be blown away with the winde or be eaten of beasts sure you take calm weather and tie up your beasts when you goe in Procession Ib. c. 10. Sect. 14. What should I speak of your vomiting and against licking up the vomited Host or in case of loathing putting it up for a relique such stuff is fit for such beasts as return to their vomit or lye wallowing in the mire 2. You answer to the Objection Wicked men and miscreants offer violence to the same but not hurt or anoy the Body of Christ no more then he were of force to wrong the Godhead that surprised with a raging fit should strike at the aire with an intention to do him mischief Reply Every thing you say ads to the miracle Christ hath a body to be eaten that yet is not seen nor tasted nor passible yea is like unto God or a Spirit that cannot be hit or wounded What could Eutiches have said more Doth not this prove that Christs body is no real body but only imaginary and phantastical or if real yet it s not according to your doctrine really present Will it follow that because God or another spiritual Substance is impassible by humane force therefore a true natural body is so to It must be Popish Logick that will make this a good Consequence 3. You answer Admit these pretended inconveniences should follow that the body of Christ should be eaten and torn in pieces of dogs bats mice c. I do not conceive there could be inferr'd any other then a continuation of that ardent love of Christ which he shewed to man when he estranged himself from his Eternal Father to bear with patience and mildness hunger cold whippings spittings thorns and last of all the bitter and disgraceful death of the Cross Reply 1. This ardent Love of Christ to man cannot be from hence inferred All sufferings of Christ are not the effects of his ardent Love What Love of Christ is manifested in wicked mens crucifying to themselves afresh the Son of God Heb. 6.6 10.29 and putting him to an open shame or in their treading under foot the Son of God and accounting the blood of the Covenant an unholy thing and doing despight to the Spirit of grace What Love of Christ is manifested when his body is torn in pieces of dogs cats mâ—ce or blown away with the wind or spued out of some drunken Priests mouth and lickt up again It s a most evident truth that those sufferings of Christ only are the expressions of his love which do tend to mans redemption and salvation and without which these could not be attained Of this kind were the sufferings of Christ by the Jews and Romans in the time of his incarnation Hence are those expressions The Love of God is shed abroad in our hearts Rom. 5.5 6 7 8 Gal. 3.13 14 Isai 53.4 c. for when we were yet without strengh in due time Christ dyed for the ungodly God commendeth his love to us in that when we were yet sinners Christ dyed for