shapes Protestants put their Church in to make her pass for true 1 The first is Protestants are a company of Christans under the government of Bishops Pastors that have power and authority from Christ and his Apostles to administer the Sacraments and preach the word of God But such a company is the true Church therefore Protestants are the true Church ANSWER 1 Neither Christ nor the Apostles ever conferred any power or Authority on Protestant Bishops and Pastors they were dead and gone long before these had any being To give Power and Authority of this nature requireth presence of the Giver so was God present to Moses Exod 3. Christ to his disciples Mat. 6.28 Neither is their any Testament or Monument extant to shew that the power or Authority Christ bequeathed should lye obscure and dead for such a tract of time and then be brought to light and revived when Protestant Bishops and Pastors sprang up or that it was for them 2. It will be said Christ and the Apostles shared their power to Protestant Bishops mediately immediately to those lived in their dayes and those to others downe to these Repl. By this is implyed a continuation of succession in the Protestant Bishops and Pastors ever since Christ the Apostles it is not concievable any other way how power could be transmitted from one hand to another as is averred as also a visibilite of the same for as much as it was their partes to preach the word of God and administer the Sacraments if visible they may be produced they ought to be produced they may because that power is vaine and fictitious that is not reducible to act Math. 5. They ought because Bishops and Pastors in case of Controversy are to give an accompt of their calling Luke 7. as well to settle the wavering as to bend and make supple the stifness of stubborne misbelievers 1 Peter 3. 3. How necessary this is Tertullian admirably well vrged Lib de praescrip Iren. adver Heres Hieron in Lucifer Optat. lib. 2. contra Parmen when he bad the Sectaries of his time let him see the beginning of their Bishops Pastors Likewise Optatus the Origin of your Chaire shews yee that needs will challenge to your selves the holy Church St. Austin came not behind these in pressing the necessity of succession and derivation Augustin de utilit credend Epist cont Faustum Manich. where he ingenuously acknowledgeth them to be of force to hold keep him in the bosome of the Church There keepeth me said that great Saint in the Church the succession of Priests from the very sitting of St. Peter to whom our Lord after his Resurrection committed the feeding of his sheepe even to this present Bishop And well did it become the Pious zeale of those ornaments lights of Gods Church to shew earnestness vehemency in this behalfe inasmuch as derivation of succession is so proper to the true Church that it cannot agree to any false as St. Hierom in Micam 1. observeth assuring Sectaries to have no such riches as come to men by plain inheritance from their fathers and as is evident in it selfe by reason the true Church was planted and established before any false began The Parable of the good man sowing first good seed and the enemy over-sowing Cockle evince no less Mat. 13. Therefore must needs be a non plus ultra a stopp bar betwixt whatsoever Counterfeit Church and Christ to keep off the like continuation of succession 4. It will be said if derivation of succession be a sure Marke of the true Church Arians Turkes may claim the true Church Arians deriving themselves without interruption from Arius and the Turks from Mahomet Repl Arian and Turk derivation climb not so high as Christ it reacheth no further than Arius and Mahomet who grew up long after Christ the Argument from succession is not grounded upon any succession but upon derivation of succession from the Apostles and Christ and that holds good because Christ was not onely man but God also and therefore had power to constitute a true Church Arius and Mahomet were no more than men who may not assume any such prerogative So that derivation of succession from them onely demonstrates them to have been the Founders and beginners of Arianisme and Turcisme 5. It will be said divers Sectaries were contemporary with Christ therefore that argues Antiquity onely not Truth Repl. It may be severall Sectaries had the honour to see some part of the time Christ lived in but not his institution that was a speciall favour reserved for onely granted to his deare spouse the Church Sectaryes crept in after as opposers of Christs institution 6. It will be said There have been named in severall ages the Albigenses the Apostolici Osiand Epitom AEn Sylvius de gest Bohem. Guid Carmel in Albigens Antoninus Luxemberg in paup de Lugdun Vspergens chron 212. Cesar Cistert dial 5. Vincent speculum hist Prateolus Sandeus Wickliffe Hus. Repl. None of these were Protestants they holding not in all points with them nor yet with themselves asis to be seen in Osiander Aeneas Sylvius and other approved Historians Besides there was a great distance between them and the Apostles in which they could not be mentioned for as much as they were not begun or were quite extinct 2 Another shape is Luther descended from Catholiques Catholiques from the Apostles therefore Protestants had their originall from the Apostles they deriving themselves uninterruptedly from Luther ANSWER 1. Protestants derivation from Luther is frivolous and of no weight Luther wanting Episcopall Authority without which all Ordinations are null and frustrate by the confessions of the cheif Protestants themselves See Saravia Sutcliffe Bilson Andrews White Mason Mountague Hall and others 2. It will be said Luther received Episcopal power immediately from God Repl. Such a power being extraordinary is alwayes accompained with that of Miracles as appeared in Moyses Exod. 3. and the Apostles Act. 2.14 Luther never wrought Miracle neither did he ever pretend to any such gift the season of Miracles as some of his Disciples avouch being than past And for his wonders alleadged in drawing so many after him maugre the Pope Emperour and other Potentates it shews onely a strange itching in men after Novelties proneness to Libertinage Arius in a shorter space lead away far more and greater ones that to use Saint Hieroms words cont Lucifer the world did groan again to see it self on a suddain become Arian But this could be no Miracle for Miracles are done for the asserting of truths it was most untrue that Christ was not God that he was not equall to his eternall father as Arius contended 3. It will be said it was Miraculous in the Apostles to convert thousands to the faith of Christ in a time of greatest opposition and resistance Repl. In them it was it being a work of too high a nature for the undertaking of
3. By the first conformity Man comes to the knowledge of God as he is the Author and end of Grace by the second relies upon his mercy and goodnesse that in due time he will grant and give those good things which Christ hath taught us to ask in his prayer in the last he is taken with the beauty of his divine perfections and so in joyes him in a higher and more eminent manner Both Happinesses in this life are imperfect by reason of the glimmering light Man onely hath of God during the same they will be compleated and perfected in the next When Man after a willing complyance with Gods grace in this shall see him not as in a looking glasse 1 Cor. 13. but face to face as he is in himself CHAP. 4. Of the diversities of faiths hopes and charities 1 IT is demonstrable that there are divers sortes of Faiths Hopes and Charities as habituall and Actuall Divine Habituall and Actuall Humane for some believe hope for and love supernaturall things with the same if not more eagernesse and fervency than naturall which Actions suppose as effects their proper and proportioned causes supernatutall qualities naturall not being able in respect of their meaner extract on and dignity to give such noble births Those are called divine because infused by Gods extraordinary power these humane for that they are acquired by the strength of nature 2. The Habituall divine are the supernaturall qualities themselves The Actuall divine are acts of the will of understanding as raised and enabled to a higher pitch by those supernaturall qualities The Habituall humane are the acquired qualities themselves the Actuall humane are acts of the will and understanding as inclined and fitted for act on by those acquired qualities The Habituall and Actuall divine differ further from the Habituall and Actuall humane in their materiall and formall objects as also in the Means whereby those severall objects come to knowledge the materiall of Habituall and actuall divine being revealed Truths the formal Revelation the materiall of habituall and actuall humane unrevealed Truths the formall the light of Reason private reading or information The meanes of habituall and actuall Divine the Tradition of the Church of Habituall and actuall humane the light of Reason private reading or information 3. Now forasmuch as Christianity is a supernaturall building contrived and framed by the wisdome of God to last for ever of which Faith is the foundation Hope the walls and Charity the Roofe and perfection The conformities expressed in the precedent Chapter are to be understood of divine Faith Hope Charity and not of humane because all nature joyn'd gather'd in one is not able to make a Being above Nature And these are the vertues call'd Theological as having God immediatly for object the harmonious Sisters three in number but one in affection none desiring that which displeaseth other Greatness is their essentiall attribute yet Charity excells St. Paul 1 Cor. 13. compares them together extolls them all but in the close gives unto Charity the preheminence And not undeservedly for she is the enlivening soule of Faith and Hope and all the moral vertues both they and these being out of her company as dead bodies without life or motion as to heaven and Eternity CHAP. 5. Of the Churches power and infallibilitie in matters of Faith 1 SUpposing it for granted ' that Christs knowledge of Gods reaveled truth and his power to convey the same to beliefe raised his preaching teaching to the full height and perfection of a Rule of beliefe to the first Christians it cannot in reason be denied he having communicated his said knowledg and power to the Apostles in them to the succeeding Churches as appears by his own words All I have learnt of my father I have made known unto you Joh. 15. As my father sent me so I send you Joh. 20. but she may challeng a like interest and right in respect of after-Christians whence it followeth that all matters of Beliefe as well other points as scripture are to be taken upon her accompt and ciedit and that whatsoever comes upon any other score is to be reputed Apocryphall and no way appertaining to the Obligation of Beleife 2. St Paul declares this truth unto the Ephesians assuring them that they are builded upon no other foundation than the Apostles and Prophets Eph. 2. likewise to the Thessalonians 2. Thes 2. and Timothy 1 Tim 6. bidding them hold the traditions and keep the depositum and again if an Angell from heaven shall Evangelize any other than what I have Evangelized to you let him be accursed Gal. 7. The reason is cleare because the Rule of Beliefe is the Measure of beliefe beyond which there is not any conformity or obedience due from Beliefe 3. The usuall colour for believing more or lesse than the Church alloweth of grounded upon her pretended subjection to Errour is vain inasmuch as that very Christ that stored her with knowledge of Gods revealed truth and with power to convey the same hath also indowed her with inerrability whereby to convey it safely and without danger of miscarrying by arming her proof aginst all the enemies of truth against ignorance Mat. 13. To you it is given to know the mysteries of the Kingdom of heaven against darknesse Mat. 6. you are the light of the world against Errour and falshood Joh. 14. I will send unto you the spirit of truth to remaine with you for ever Jsaah 62. thou shalt no more be called forsaken against Weaknesse 1. Tim. 3. she is the Pillar and ground of truth Mat. 16. Hell gates shall not prevaile against her To make which good and the worke sure Christ called his eternall father to his aid prayed him and was heard for his reverence Heb. 5. And to prevent and cut off all occasions of imagining that these favours bestowed on the Church were not to survive the Apostles for a continuance in the succeeding Church Christ adds Behold I am with you all dayes to the end of the world Mat. 28. soe as it must be said that either Christ was not of power to keep his Church from straying or that he wanted fidelity to make good his word 4. The certanity divine faith requires to build on is a further Evidence of the Churches infallibility for how is it possible Faith can be certain if the Church that is to ascertain it be uncertain and fallible look on the Churches composure and nature and her strength will appear yet more by reason she is framed and made up of men dispersed and spread over the world who by this meanes being of severall Nations different tempers and interests neither could nor can meet or conspire to Cheat themselves and posterity with a lie That men of themselves are apt to mistake and deceive is from the purpose So the evangelists might have fallen short of performing their taske But as God holding their hands and guiding their pennes his holy word
was truly and infallibly coucht on the sacred leaves of the Bible so assisting and strengthening his Church she becomes in all matters concerning faith powerfull and infallible God is not tyed to this or tother he is free to worke his wonders where when and to whom he pleaseth Neither is there any disproportion betwixt men thus assisted and infallibility it being not necessary for the production of a supernaturall effect that every part of the total cause be supernatural for it is visible to the eye that God frequently makes use of secondary causes in the production of supernaturall effects in that of faith Rom. 10. of hearing and preaching in that of Grace Mat. 18 19 of Elements and words in that of the blind man Jo. 6. of spittle and earth CHAP. 6. Of the possibilitie of keeping the Commandements 1 NOt onely that it is possible to keep the Commandements but also that divers have kept them is a truth so cleerly delivered both in the old and new Testament that there is cause to wonder any can make question thereof In the old Moses speaking of the Commandments sayes Deut. 30. They are not above but very near us in our Mouths in our hearts to doe them Noe Ezekias Josias Josaphat Asa Gen. 6. 4 Kings 18. 2 Paral. 30. 4 Kings 22. 1 Paral. 15 2 Paral. 20. Tob. 2. Iob 1.17 2 Kings 7. 3 Kings 9. Luke 2. Mat. 11.21 Luke 1. Joacham Tobias Job kept them In the New Christ is no lesse plain My yoke is sweet my burden light Simeon St John the Baptist Zacharias Elizabeth the B. Virgin kept them Gods conditional promises to David and his Posterity could be termed no better than Jeers unlesse the commandements were possible To what purpose so much perswasion in Books and Pulpits to live well if the Commandements be impossible is living well any other than keeping of the Commandements It is assuredly as rid culous as impious to tearm him a good liver that steales murthers and commits adultery c. The justness of lawes that inflict severe punishments vpon the breakers of the Commandements are not at all consistent with the impossibility of keeping them Necessity is a good and forcible excuse against the strongest charge The very light of Reason giveth testimonie to the Commandements possibility they being all grounded upon Reason and suited to her bent and inclination The wickedest man alive cannot say with truth that he breaketh any Commandment without some secret check of conscience 2. To alledge that God onely requires mans indeavour is repugnant to Christs express words which are not Mat. 19. If thou wilt come to heaven endeavour to keep but keep the Commandements Many a good endeavour as many a good purpose burns in Hell Heaven being the reward of doing not of endeavouring Besides it is equally unnaturall to endeavour impossibilityes and to desire things unknown Who could Choose but smile to see one leap and skip as ayming to soar fly in the Ayr knowing it to be possible onely for Birds that are fitted with wings and feathers for the purpose Indeed to point at any particular that doth keep the Commandements is hard no man knowing Eccles 9. whether he be worthy of love or hatred But that all in generall may keep them Christ himselfe assures it 2. Tim 2. Willing all to be saved God wills nothing impossible and he that wills the end wills the meanes 3. True it is neither Men nor Angells can love God as he is loveable that 's a perfection God onely is capable of nevertheless it is in the power both of Angells and Men to love God so far forth as the capacity of their condition reacheth which though it be a perfection of a lower degree yeâ— it is sufficient to denominate and render the subject it is in perfect And even this I confess is aâ— effect which Gods grace hathâ— chief hand in but that is no Baâ— for Man having his share to Grace and Nature are not inconsistent yea Grace supporteth nay bettereth Nature they may then joyn and endeavour together as two of unequall strength drawing a boat one draweth more but yet both draw The part Grace acts in the working of salvation is to enlighten the understanding move and enable the Will The part Man acts is to comply with Grace Cor. 6.1 to yield and consent to her good Motions Apocj 3.20 Wherefore salvation is the work not of Grace alone nor of man alone but of Grace and Man joyning hand and heart together St Austin Tom. 10. Serm. 15. de verb. Apost post med speakes truth He that made you without you will not justifie you without you CHAP. 7. Of Religion 1 SUch is the dread of Gods awfull Majesty imprinted in Man that the most bararous people deem it a duty to set apart some time to worship him in the light of reason teaching that a certain return of honour and veneration is due from the effect to its cause whereby to express subjection gratitude and thankfullness and albeit impiety wants not Proselites that rejecting the Deity refuse to do him homage their folly is to be imputed to lack of grace and not oâ— the said light as appeares by readiness observeable in them to suffer for their opinion If thâ— other world yield no Punisher nâ— Rewarder no Hell nor Heaven it is madness to fear and vain prodigality to give away life the chief good and best flower of natures garden 2. This naturall propension to praise and magnify God begets religious acts and Religious acts that great moral vertue called Religion but Religion in a more common acception consists in Beliefe not humane grounded upon Reason but divine relying on the Churches Authoritie and the assistance of the holy Ghost It is the doctrine of Christ delivered by himself in plain and express terms Mar. 16. All power is given to me in heaven and in earth goe ye therefore and preach the Gospell unto all nations hee that believeth shall be saved he that believeth not shall be condemned Jo. 14. I will send unto you the holy Ghost who shall teach you all Truth Christ here speakes to the Apostles the Church giveth power to preach the Gospell to the Apostles the Church promiseth salvation to Believers of the Apostles the Church threatens damnation to unbelievers of the Apostles the Church lastly that there may be no pretence for disobedience he assureth to the Apostles the Church a peculiar assistance of the holy Ghost whose proper effect is to keep power from excess and failing 3. Not a word of or to Reason what colour then for attributing so much to Reason and so little to the Church as to deny Christ to have intrusted her with his Truth as if the Gospell were not Christs truth or Christs impowering the Church to preach the Gospell meant any other thing than to intrust her with his truth Had Reason the preheminence of Belief St Paul would not have subjected Reason unto Belief bidding all
Religion having been generally received for a divine truth maketh it altogether impossible for any Pope to be or to have been the first Contriver of it What is further alledged in opposition of Religion from perswasion power and custome makes against other Religions which depend upon fancy shewing that nimblenesse of wit volubility of tongue may gain belief of such power grown terrible fright into a profession of the same and custome give a good likeing and zeal of both So Luther and Calvin perswaded their Novelties Queen Elizabeth forced a profession of them and custome rendred them to most seeming good and true and not against the Roman Catholique Religion that hath its relyance upon the certain universality of Tradition Christ's never failing assurance of the holy Ghosts assistance and which by reason of its austerity and strictness of its profoundness and incomprehensibility of its restless ayming at proficiency and growth in vertue and perfection had to enter the lists and encounter with them all with flesh and blood as to which suffering and pain would be troublesome and displeasing with reason as to which heavenly mysteries would seem strange and mazefull with power as to which new endeavours would be suspectfull and provoking to Custome as to which Change would be repugnant and destructive To say truth it is a clear demonstration of truth in the Roman Catholique Religion that having to struggle with flesh and blood with the bloody crueltyes of the fiercest Tyrants it should be able maugre all their oppositions by meanes of a few contemplible men to prevail so as to gain and keep the Dominion and mastery of the cheifest and largest part of the Earth CHAP. 11. Of set Prayer EXtravagancies being simpton's and tokens of distemper it is a plain case that the traducers of set Prayer are not well at ease For what more extravagant than to levell and strike at the very Acts of Christ and his Church as these doe scripture declaring expressely that as well the one as the other have made and imposed set prayer mark well the words When ye pray Mat. 6. let it be Our father loset prayer made and imposed by Christ Have ye a form of sound words 2. Tim. 1. Observe them that walk so as you have our form sing unto our Lord in Psalms hymns Canticles Phil. 3 Here the Church in St Paul makes and imposes set Prayer and as for their power in doing it Christ sayes first for himself All power is given unto me in heaven and in earth John 14. next for the Church Mat. 16. hee that heares you heares me neither grant is limitted or restrained and the end of both is to instruct in all Chrstian duty therefore must needs reach prayer as a chief part thereof I quarrel not with extemporary prayer in gifted persons if all ought to improve their talents why should any be debarred the use which is the meanes to improvement All I contend is that Christians are to have a regard of decency and order for that Christ who is the God of order and not of confusion came not to bestow the beautifull and pretious jewell of Christianity upon a confused and hell-like multitude but upon a well ordered company consisting of a perfect subordination of inferiours to superiours amongst whom as there is a commanding power so there is a duty to obey a power being to small purpose unless it can challenge observance Nevertheless superiors having not tyed up all inferiours actions but left some loose and free as extemporary power c inferiours may pray at pleasure of their private store so as they doe not passe their bounds to find fault and clash with superiours it is not at all misbecoming a householder to order his family after his own mode if it be done without opposition to or contempt of the lawes but should the sun it self in its naturall motion resist or thwart the common motion of the heavens it must undoubtedly discompose marre the melodiousness of their harmony The Exception against set prayer that it hinders attention and elevation hath not the least ground because extemporary prayer requiring study is rather apt to distract and beat down whiles it seeks and dives to find out what to say whereas set prayer being made to our hands needs no study and consequently brings no such inconvenience CHAP. 12. Of the meanes to reconciliation with God HAving thus endeavoured to set forth a sound and good Christian handsomeness of order requires to declare next a Remedy for such as are diseased and ill in complyance wherewith I shall say that Christ hath appointed repentance as the onely safe and sure meanes to reconciliation and doubtless so it is for diseases as well spirituall as corporall are properly to be cured by contraries and the Spirituall disease of an ill Christian in pride malice whose contraries are faith humility fear Love sorrow hope purpose of amendment confession and satisfaction all which are the essentialls of Repentance and being soe argue desperateness in those that dare hazard their reconciliation upon confidence of forgiveness which rather sydes with than opposes their disease as will appear by stating the case betwixt man and man thus a Master bearing affection to his servant bestowes on him favours and benefits this servant instead of deserving growes savage and insolent insomuch that he reviles and abuses his good Master afterwards reflecting upon his ingratitude calls to mind his Masters worth thence raiseth to himself a confidence that he hath forgiven him Clearly this proceeding is so far from lessening that it increaseth this servants offence as adding thereto presumption Now Gods friendship surpassing mans imperfection the breach of it must be worse and consequently a greater and more exact reparation is necessary It behooveth then every Christan desirous of spirituall health to beware of this impertinent and pernitious confidence and when Conscience accuses of sinne to take Christs Remedie as followeth in the first place by way of Preparative crave Gods assistance then stir up an Act of humility by acknowledging your unworthiness an act of faith by considering Gods omnipotence veracitie an Act of fear by considering his severity in punnishing sinne an Act of love by considering his goodness in creating preserving redeeming and adopting you to be his Child an Act of sorrow by considering his displeasure and your losse an Act of hope by considering his promises of mercy which done make a firm purpose to doe so no more confess your fault and take upon you some Penance of Prayer fasting or Almes-deeds in part of satisfaction for the injury offered This way may benefit Christians of all perswasions but can hurt none because Religion though it be above yet it is not against reason and prudence allowes you encourageth the tryall of safe and harmless meanes great affaires seldom complain of too much care and diligence there being in good no danger of excess And here it will not be unseasonable
poor illiterate men to perswade a Religion so contrary to flesh and blood as mortification of Wills Fasting Chastity c. Luther was a man of learning and parts who had onely to instil a doctrine acceptable and pleasing to the depravedness of nature to perform which needed not abilities other than naturall 3 A third shape is Protestants received their Mission from Catholick Bishops in Queen Elizabeths dayes and since ANSWER 1. If some did which is to be proved Nay the contrary seemes demonstrated by Doctor Champney it is evident the greater part did not and what a Church must that company make of which most are judged fit to preach the word of God and administer the Sacraments without authority But admit the calling of Protestant Bishops and Pastours were right in all of them it would not follow that the Protestant Church is true so long as she advanceth Protestanisme contrary to the meaning of the Catholique Bishops who never impowr'd any but in relation to the setting up and upholding of Catholique Religion 2. Furthermore Communion with the true Church being as necessary a requisite to the making up of a true Church as union of parts to the compleating of a naturall body what colour for truth in the Protestant Church that is at variance with the Catholique of whom she gloryeth to have her power and which she confesseth to be a true Church whereto adde that Protestants derivation from Catholiques is not proof for a personall succession of Bishops and Pastours agreeing in all points with Protestants which ought to be the scope and ayme of that derivation it being not required of Protestants to deduce a succession from Christ and his Apostles of men meerly sent but withall professing the doctrine maintained in the Church of England For although doctrine be no mark of the true Church as shall be shewn hereafter nevertheless it is her inseparable Mate insomuch that where true Doctrine is wanting there the true Church cannot be Christ having intrusted her with his truth and ordained her keeper and preserver thereof 3. It will be said such a succession may be shewn but mingled pale-male with Catholiques as corn with chaffe good fish with bad conformably to Scripture comparing the Church to a barn-floor where there is corn and chaffe together Math. 3. to a Net replenished with all sortes of fish Math. 13. Repl. This mixture must have been either of Protestant and Catholique doctrine in the same company of men making profession of both or in severall companies one professing one another the other It could not be the former because that would be a clear argument that the Church hath erred contrary to what was proved in the fift Chapter Besides the name of Protestant to this company would be very improper holding a Doctrine inconsistent with the Protestant Surely whosoever over and above the Protestant Doctine should profess the Arian or Nestorian would deem himself jeered and laughed at to hear himself styled by the name of Protestant Doctrine being in nature much like unto number the least addition or diminution altering its kind and grounding a new denomination Nor the latter in as much as there is no agreement betwixt the Temple of God and Idols no concord with Christ and Belial 2. Cor. 6. The Arke of God and Dagon may not stand together 1. Kings 5. It were a strange example if the Church unparaleld for love to her spouse that professeth so much to truth and strictly forbiddeth ill company as dangerous to her Children should receive into her company Lyers and Innovatours This would leave a stain upon her reputation make her sincerity be suspected her Doctrine contemned and despised But she who is all fair Cant. 6. Without spot or wrinkle Epes 5. is free from any such guilt Sectaries being as hideous and hatefull in her sight as their suggestions are full of poyson and destructive to soules 4. It will be said Protestant Bishops and Pastours were not so near mingled with Catholiques as either to believe or profess their Doctrine they onely concealed and covered their own for fear of the formidable rigour of Catholiques Repl. such Bishops and Pastours could neither be true nor make a saving Church Not true because the Mission of true Bishops and Pastours being founded upon persecution and suffering Loe I send you as sheep among Wolves Math. 10. Luke 11. it is proper for them to fear no colours Cruelty in her gastliest hue is not able to fright or daunt them from preaching the word of God and administring the Sacraments The Apostles gave testimony to this truth when commanded by higher powers to forbear mentioning Christ or his actions they bravely and with stoutness reported that they could not choose but declare What they had seen and heard yea even outraged and ill entreated for this behalf they went away glad and rejoycing to be thought worthy to suffer for the name of Jesus Acts. 5. All the glorious Martyrs and Confessours confirm the same by their profession of faith amidst the loathsome stenches of close Prisons and horrible torments of bloody persecutours 5. Nor make up a saving Church by reason profession of Faith is necessary to salvation Rom. 10. In heart it is believed to justice by mouth profession is made unto Salvation Mat. 10. He that denies me to men I will denie him before my father c. The Comparisons are meant of private men for matter of manners not of any mixture of true and false Doctrine Orthodoxall Heretical Bishops Pastours together 6. A fourth shape is in all ages since Christ and his Apostles there have been Protestant Bishops and Pastours but through the negligence of men and hard fate of times their names have miscarried and perish'd And as it is no argument many famous Romans and Graecians are not named therefore never were any such men so it is no less fals a sequell Protestant Bishops and Pastours are not mentioned all the way from Christ and the Apostles therefore they were sometimes wanting ANSWER 1. It is not the same of private men and of Bishops and Pastours These have Christs Warrant and assurance for a Continuance of visibility so have not those Math. 28. Bishops and Pastours are as Aqueduces and Limbecks through which the vivifying waters of Christs holy Doctrine are derived into our eares and distilled into our soules so are not private men should they be at any time clouded and in obscurity Christ would be worse than his word his Doctrine fall short and not come home to us 2. It will be said visibility is a badge private men wear as well as Bishops and Doctours therefore it cannot be inferred more of the one than of the other Repl. Visibility is not peculiar to Bishop and Pastours but necessity of visibility is private men in this way of visibility being onely contingently visible So that though this inference be not right they are visible men therefore they are Bishops and Rastours no more
as there is for the revelation of the other to wit the Churches Tradition which giving a like exidence of both ought not to be deemed less sufficient for the latter than the former It will be said before Scripture had being the power and right of declaring Revelation belonged to the Church but since they were transferred and given to Scripture so as now Gods Revelation is to be known thence without recourse to the Church Repl. The power and right of declaring Gods Revelation were bestowed upon the Church not for the Apostles time only but for all the time after for the Commission was not each same but all Nations Mat. 6. which is not to be accomplisht till the end of the World when the Jews shall be gather'd from their dispersion and consequently imparts the fulness of him that is to say so long as this World lasteth or there is time in being It will be said to what purpose then did the Evangelists set pen to paper Repl. For more comfort to give Testimony of the Church and her sincerity in teaching and not for every one to be his own carver and interpreter St Paul is positive let men esteem of us c. as the dispencers of Gods mysteries 1. Cor. 4. It was ever held an effect of great improvidence and an occasion of much confusion for the people in any state or Common-Wealth to have the freedome and liberty of construing the Law Therefore wise Lawmakers to shew their care and foresight for the good and weal publick as they caused then Laws to be written so did they appoint certain select persons of great abilitie and in egritie to administer and dispense the same This being true what an undervalueing must it be of Gods wisdom and providence to think that in a Commonwealth of his own immediate establishing as the Church is he hath left to all indifferently a liberty to make what sense they please of his Law on which as on a shelf or Rock her peace and safety would be in perpetuall danger of Wrack The Jarres and Garboyles of Sectaries having scarce had any other source than the priviledge every of them took of reading and interpreting Scripture The Reason is 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 Let twenty read and reason upon Scripture and not relate to some former exposition and I dare be bold to say that no two of them shall agree Experience is my warrant in Luther Zuing lius Calvin who for all their reading and reasoning made no less than three contrary and repugnant senses of those plain words This is my Body This is my Blood 10. It will be said those selected persons intrusted with the administring and dispensing of the Laws utter by mouth what they understand and they understand no more than what their private reading and reasoning are able to inform them so that even this way man would be to seek Repl. Judges have not only their reading and reasoning to inform and direct them but likewise the practise of former Courts from the very promulgation of the Law at which time the sense and meaning of the same was declared by the Law-makers themselves The Church besides the letter of Scripture which she reads assiduously with watching fasting and prayer for a right and happy understanding thereof and her own reasoning hath the help of a better and surer tradition and the assistance of the Holy Ghost Now I leave it to the impartial Reader to judge whether is more like to informe right and sure of Gods revealed truâ—h â—he that hath-onely his own private reading and reasoning to help him or she that over and above all these is favoured both by infallible Tradition and the Holy Ghost And again whether in a matter concerns Salvation it be not an act of imprudence and folly to believe him rather than her CHAP. 16. Of the Roman Church BY the word Roman are not onely comprized the Inhabitants of that particular Territory of Rome but likewise all Christians in the world that acknowledgâ— the Bishops of Rome for their cheif Pastour appointed by Christ to govern his flock My taske in this Chapter is to prove that this company together with the said Bishop compose and make up the true Catholique Church 1 1. My first proof is that company of Christians compose and make up the true Catholique Church to which the definition of the true Catholique Church doth agree But the difinition of the true Catholique Church doth agree to the above mentioned company therefore they compose and make up the true Catholique Church The first Proposition is evident every thing being really one and the same with its definition as Man with rationall Beast with irrationall The second Proposition I shew The definition of the true Catholique Church is a society of men linck't together in the profession of one Faith in the use of the same Sacraments and under the government of Bishops and Pastours lawfully sent that are able to shew their personall and doctrinall succession from Christ and his Apostles without the least interruption A society of men And he gave some Apostles and some Prophets and other some Evangelists others Pastours and Doctours to the consmmation of the saints unto the work of Ministery unto the edifying of the body of Christ linck't together Eph. 4. One body one spirit one faith one Baptisme ibid Lawfully sent No man taketh the honour to himself but he that is called as Aaron of God Heb. 5. How shall they preach unless they be sent Rom. 10. That are able to shew c. The Mountain of the house of our Lord shall be prepared in the top of Mountaines and all nations shall flow unto it Jsa 2. He hath placed his Tabernacle in the sunne Psal 118. Their Personall and doctrinall succession He gave some Doctours and Pastours c. Untill wee all meet in the unity of faith Ephes 4. without the least interruption Behold J am with you alwaies unto the end of the world Ma. 6.28 2. Let us look upon this definition in its severall parts and veiw if any be discrepant from the a forenamed company The first is a society of men this agreeth to the said company for in that company is to be seen Hierusalem descended from above Apoc. 4. A goodly Hierarchy or Heavenly order and subordination of Subdeacon to Deacon of Deacon to Priest of Priest to Bishop of Bishop to chief Bishop or Pope and of the Laity to all And which is yet more admirable these degrees are so masterlike set that they doe not hinder and trouble but as great less strings musically tuned make and preserve the Melodious Harmony of Peace and Concord The second part is linck'd together This agreeth to the said Company for in that company there is no diversity of belief but one as Monarch
of Gods Covenant 1. Tim. 4. Rom. 2.6 Heb. 6. that he will reward certain actions of men though otherwise due and accept the same as worthy they become meritorious and a reward due upon this accompt Saint Paul deemed it no presumption to challenge at the hands of God a Crown of Justice for his good fighting well running and constant keeping of Faith 2. Tim. 4. Objection 8. 1. The eighth and last objection is The Roman Church giveth the Communion under one kind contrary to Christs institution Answer There is a great deal of difference betwixt Christs institutions and his commandements These requiring both beleife and observance those onely beleife For although Christs actions be good examples for us to imitate yet as such they impose not obligation upon imitation Christ fasted forty dayes and as many nights went into the Desart to be tempted forbare Mariage c. are all bound to do the like none will say it The common practise of all religions to the contrary cries no wherefore the Roman Church beleiving Christs institution of the Sacrament to have been under both kindes giveth to it its full due for the Communion under one there being no Commandement forbidding the same it is rashness in a high degree and want of charity to condemne her as Sacriligious for so doing 2 These words indeed do this in Commemoration of me Drink ye all of this imply a Commandement but concerning onely Preistes to whom as the power of making so the obligation of taking under both kinds is peculiar and proper those other Unless ye eat the flesh of the sonne of man and drink his blood import a Commandement too and that extending to the Laity but falling upon the things that is to say upon the body and blood of Christ and not upon the kindes leaves them indifferent and free The reason of both is because by this Commandement Christs maine drift is as the words plainely intimate to inforce a Spirituall food which being Christ Body and Blood and since his Resurrection grown inseparable may indifferently be taken under one or both kindes whereas by that as the words likewise clearly beare he cheifely aymes at a Remembrance of his death and Passion which including a separation of his Soule from his Body and his Blood from his flesh cannot be so lively and fully represented under one kind For Confirmation looke up into the Primitive times even of the Apostles and Christ Acts. 2.42 46. and you will find by their promiscuous Communion sometimes under one kind sometimes under another and sometimes under both that they never understood of any Commandement of Communicating under both kinds And thus have you layed before you the will of God to which all that believe a God acknowledge a conformity to be due Now although I am satisfied by what hath been said that onely Roman Catholiques have this Conformity yet I may not assure my selfe that others will be so knowing full well that the deepest reasoning is but beating the ayre without Gods grace therefore it concerns all to crave it The way to obtain it is to love one another and the way to this is to keep newtrality in our Wills for if our wills be once admitted to side with our Iudgments Anger Hatred and other passions will crowd in and they being sworn disturbers of peace will undoubtedly break Unity which is the bond and tie of love If our Judgments will needes jarre and quarrell let them fight it out among themselves having worried each other they will at lengh be glad to give over and rest by meanes whereof we shall be in a faire likelyhood of becoming one sheep-fold And then Christ will own us all as our Common Pastour and guide to Eternity Amen FINIS