of Waldo Wickliffe and Husse Fabulae sunt they are Fables you turne as by him spoken of perpetuall Traditions of the Catholicke and Roman Church The Pharisees did indeed corrupt Scripture But how By Logicall deductions out of the same according to your Protestant and the common Hereticall fashion pretending greater skill then all their Ancestors That they did affirme that their speciall obseruations were Traditions vnwritten from Moyses the Scripture hath not a word yea the thing they most of all obiected agaynst our Sauiour was the written Tradition of Moyses about keeping the Sabboth Day Ioan. 7. From which precept not by Tradition vnwritten but by Logicall inference they concluded that our Lord brake the Sabboth-Day by healing diseased persons thereon So that Pharasaicall Traditions were neuer so much as pretended to be doctrines vnwritten as you imagine but to be doctrines concluded from the text of Scripture by the rules of Reason and Logicke iust according to your Protestant pretence Also what you say that the Fathers Traditions vnwritten be not our doctrines but yours is spoken because you would haue men so thinke though they erre not because you can thinke the same to be so in truth For thus I argue agaynst this your seely Shift The Fathers as appeareth by their wordes vnderstand by Tradition Apostolical vnwritten Dogmata quae peti non possunt è Sacra Scriptura Doctrines of fayth that cannot be gathered froÌ„ the holy Scriptures with such certitude as they may therevpon be belieued as articles of fayth But you pretend and glory that all your Doctrines of Fayth be ex sacris Scripturis petitae so drawne and gathered from holy Scriptures as they are belieued as Fayth only vpon this rule Ergo it is great vanity for you to say that the Fathers by Apostolical Tradition vnwritten vnderstood the Doctrine not of the Roman Church but of your Protestant Separation And if from generality vpon which Ministers whose drift is to deceyue do willingly dwell we descend to particulars we shall find that you reiect those Doctrines customes of the Roman Church as Fabulous dreames and human inuentions which the Fathers expressely and in tearmes affirme to be Apostolicall Traditions To pray for the reliefe of the Soules of the faythfull deceased Protestants esteeme fabulous the (1) (1) Chrys. Homil 69. ad Pop. Fathers affirme it was ab Apostolis sancitum ordayned by the Apostles The binding of the Cleargy-men and those that are in the holy Ministery to single life and from woing wiuing do not Protestants detest as impious (2) (2) Concil Carthag Can. 2. yet the fathers say haec docuâ—runt Apostoli haec seruauit antiquitas this the Apostles taught this was kept by the Ancients That it is damnable Sin for Votaries to marry after their vowes do not Protestants contemne as a fabulous inuention yet (3) (3) Epiphan haeres 61. the Fathers say tradiderunt Sancti Dei Apostoli this is the Tradition of the holy Apostles of God The custome of making the signe of the Crosse on the forhead ProtestaÌ„ts deride as foolish (4) (4) Basil. de Spirit Sanct. c. 27. yet the Fathers affirme hoc tradiderunt Patres nostri in silentio sine literis it was taught by our Fathers the Apostles in silent Tradition without writing The Fast of Lent is it not in neglect and derision with Protestants yet the (5) (5) Hieron Epist. ad Marcell de erroribus Montan. Fathers sayd as we do QuadragesimaÌ„ semel in anno ex Apostolica traditione ieiunamus we fast one Lent a yeare by the tradition of the Apostles Do not Protestants also scorne the feast of Ember-weeke foure tymes in the yeare And yet the (6) (6) Leo de ieiunio sexti mensis Serm. 6. de Pentecost Fathers say ex Apostolica traditione seruantur they are receyued by Apostolical Tradition To fast one fryday or the sixt Day of the weeke in memory of our Sauiours passion Protestants condemne as superstitious yet (7) (7) Epiphan haeres 75. the Fathers say hoc decreuerunt Apostoli the Apostles made this decree and the Church by Tradition from them hath perpetually obserued it The making and blessing of holy water do not ProtestaÌ„ts reiect as magicall Yet the (8) (8) Basil. de spir san c. 27. Fathers say expressely it is a Tradition of the Apostles To mingle water with Wine in the Chalice of the holy Eucharist is thought by Protestants to be fabulous But by the Fathers (9) (9) Cyprian lib. 1. Ep. 3. Dominica institutio the institution of our Lord by Tradition vnwritten deriued to vs. Luther dareth to cast off with a iest the commandement not to receiue the holy Eucharist but fasting that so the body of our Lord may enter in at our mouth before other meates (10) (10) Aug. Ep. 118 ad Ianuar c. 6. yet the Fathers say hoc placuit Spiritu sancto hoc Christus per Apostolos disposuit it pleased the holy ghost it should be so and by his inspiration the Apostles did so appoint What shall I say of (11) (11) Aug. lib. 4. in Iulian. Leo primus Ep. 14. Exorcizandi sunt secundum ApostolicaÌ„ regulam Exorcismes ExsufflatioÌ„s vsed in Baptisme the (12) (12) Origen Homil. 5. in Num. A magno Pontifice Christo eius filiis Apostolis traditam forme of interrogations answeres and other ceremonies That (13) (13) Fabian Ep. 2. ad Oriental Christus instituit they that be baptized be afterwards Chrismed with the oyle of balme (14) (14) Tertul. li. 1. ad vx Apostolica praescriptio Epiphan haer 50. Propter eminentiam celebrationis traditam That they who haue beene maried more then once be not promoted vnto Priesthood out of reuerence vnto that dignity (15) (15) Aug. lib. 17. de Ciuit. c. 4. Hoc votum illi potentissimi vouerant That the Apostles made the vow of Religions perfection That (16) (16) Chrys. homil 17. ad Paph Antiochen A Christo introducta Casian Coenobitarum disciplina tempore praedicationis Apostolorum sumpserat exordium Monasticall profession began by their institution (17) (17) Tertul. de Corona Militis Anniuersarios dies colimus the keeping festiuall Dayes in the honour of Saints deceased (18) (18) Concil Antioc Apostol citat in 7. Synod act 1. The placing the Images of Christ and his Saints in the Church (19) (19) Damascen orat 4. de Imagin Synod Nicen 2. act 7. Their Worship (20) (20) Aug. Serm. 17. de verbis Apost Cyril cathec 5. Mystagog To commend our selues vnto the prayers of Saintes deceased in the holy Sacrifice of Masse These things Protestants detest as Superstitions all which yet the Fathers mantayne to be Apostolicall Traditions metamorphize the word Profitable as to make it signify the same with the word Sufficient which is very hard yet were the text much ouer-short to proue their intent that Scripture alone
Scriptures do euidently preach this one point of Fayth That there is one only God So that we may say how dull sighted were you that would cite this testimony for your fancy against the playne euidence thereof Foule Calumniation Falsification of Hosius Bellarmine Petrus à Soto and Bosius §. 3. IN this kind I may with good reason register in the first place your slanderous dealing with Cardinall Hosius the falshood being not only notorious in it selfe but also discouered agaynst your Ancestours in formes times Pag. 151. in fine and 152. initio you charge Catholikes That they debase the sacred Scripture aduancing humane TraditioÌ„s In proofe wherof you alleadge these wordes as of Cardinall Hosius (a) Pag. 152. lit a. Hosius de express verb. Dei pag. 50. Non oportet legis aut Scripturae esse peritum sed à Deo doctum vanus est labor qui Scripturae impenditur Scriptura enim creatura est egenum quoddam elementum non conuenit ChristianuÌ„ Scripturae addictum c. A man ought not to be learned in the Scripture but taught of God lost is the labour which vpon Scripture is spent For the Scripture is but a Creature yea an empty element it doth not become a Christian to be conuersant in the same These words contayne horrible Blasphemy in so much as Cardinall Hosius himselfe hearing that some Protestants in their printed bookes had layd this sentence to his charge did not doubt to say (b) Bellarmin de concilijs in praefat That I should thus affirme Verily had I so written I were worthy to be burnt in the market place What then Hath not Hosius the wordes Indeed the wordes are found in the Cardinals book but how brought as blasphemy spoken in the person of the Swenckfeldian Sect or of the Heauenly Prophets This is Hosius his discourse (c) Hosius de expresso Dei verbo pa. 545. Tom. 2. operum Hosij Lugduni apud Guil. Rouillium Anno M.D.LXIV When men sayth he seeke to draw the Scripture 〈◊〉 their owne fancyes not regarding the sense exposition of the Church what do they but as S. Augustin sayth open a way that the authority of the Scripture be wholly abolished Do we not see this Prophesy performed in this our Age Yes verily Luther first rose vp and endeauoured to 〈◊〉 Scriptures vnto the liking of his fancy Agaynst him rose Carolstadius and out of him Zwinglius Oecolampadius Caluin and other innumerable Sects most mainly â—â—posite the one to the other yet ech of them clayming maâ—â—fest Scripture on their side Hereupon the Heauenly â—â—ophets whose Prince is Swenckfeldius (d) Viderunt hoc Caelestes Propheâ—ae quoruÌ„ Princeps Suenckfeldius quòd isti suo sensui Scripturas 〈◊〉 empeâ—aâ—eÌ„t sic secum cogitare coeperunt Quo vsque tandâ— hanc Excucullatorum tyrannidem feremus c. perceauing â—â—ese men to make no other vse of Scripturs then to persuade â—nto seely people what they please vnder pretence of Gods 〈◊〉 and expresse word began thus to discourse with themâ—â—lues HOW long shall WE endure these Fryers that â—â—â—ue cast of their Hoods Habits Shall we be still forced 〈◊〉 adore as Gods holy word whatsoeuer they please to propose 〈◊〉 vs cloaked with Texts of Scripture No we will hereafter â—â—pect the resolution of our Questions from Heauen bid â—â—ese Contentioners to be packing togeather with the Scripâ—â—res which they pul this that way as they list to establish â—â—posite doctrines What the heauenly Father shall in priâ—â—ate please to reueale vnto vs that shall be our expresse word â—f God A CHRISTIAN ought not to be skillfull in â—he Law and Scripture but taught of God lost is the labour â—hat on Scripture is spent for the Scripture is but a creaâ—â—re and an empty ELEMENT Hosius hauing thus 〈◊〉 downe these wordes and blasphemyes of the â—wenckfeldian Sect addeth his Censure vpon them as â—olloweth You see most Pious King how truly the sayâ—â—g of S. (e) Aug. l. 32. cont Faust. c. 19. Videtis id vos agere vt omnis de mâ—dio Scripturarum auferatur authoritas suus cuique animus auctor sit Augustine is that whiles men labour by their â—riuate interpretations to make the Scripture the subiect 〈◊〉 one of his own fancy they open a wide gappe vnto men 〈◊〉 deny the authority of the Scripture And agayne (f) Quo res ad extremum redijt stupor mirabilia Natum est nouum Prophetarum genus qui Scripturarum authoritate Scripturis omneÌ„ authoritatem detraâ—ere non sunt veriti O â—â—onder able to astonish any man To what a passe by Satans â—ubtilty are men come Vnto what extreme misery is the â—orld brought whiles euery Sect will wrest the Scripture to 〈◊〉 selfe and challenge the sole true exposition thereof beâ—old a new Sect of HeaueÌ„ly Prophets is sprunge vp which 〈◊〉 not doubt by the authority of Scriptures to take away froÌ„â—cripture all authority Behold the true wordes of Hosius and togeather behold what impudency it is to vrge the blasphemous wordes by you cited as his 〈◊〉 blasphemous assertions may be layd to the charge of them that with detestation relate them you may lay the blasphemyes of wicked men related in Scriptures on the sacred writers You may impeach Salâ—mom for this speach of the Vngodly (g) Sap. c. 1. Come let 〈◊〉 inioy the pleasures that are let there be no meddow wherin our luxury doe not wallow it selfe You may endight oâ— blasphemy S. Iohn for the wordes of the Iewes abouâ— our Sauiour (h) Ioan. 9.16 This man is not of God who keepeth 〈◊〉 the Sabboath Day You might charge Saint Matthew with the words of the Pharisies (i) Math. 11.19 Behold a glutton drinker of wine I haue not read in any Protestant Minister a more foule Calumniation of any Catholike Authour except only one in your selfe agaynst Bellarmine Bellarmine say (k) Orthodoxe pag. 136. you sayth A man is not bound to belieue the Scripture to be Diuine because the Scripture 〈◊〉 selfe sayth so more then one is to belieue the Alcoran 〈◊〉 be of God because in sundry places thereof we read that 〈◊〉 was sent from Heauen by God What horrible blasphemy is this What Christian will not tremble at the hearing thereof The Scriptures affirmation is no more to be belieued then the Alcoran Hath Bellarmine this sentence which you cite in a distinct letter as his formall assertion Behold the true words of Bellarmine for the Reader that seeing your falshood he may ioyne togeather with detestation of Turkish impiety detestation of your Protestant slauÌ„dering (l) Nam etiamsi Scriptura dicat Libros Prophetarum Apostolorum esse diuinos tamen non certò id credam nisi priùs credidero Scripturam quae hoc dicit esse Diuinam Nam etiam in Alcorano Mahumeti legimus ipsum è caelo à Deo missum esse tamen non ei credimus Although the
Theodos. Nor as the sanctifyer of our soule dwelling in the same by grace Hierom in Prouerb c. 2. Nullum inuocare idâ—â— intus orando vocare nisi Deum debemus Thirdly that the Preist doth not inuocate Saints by direct prayer in the Lyturgy of the Masse which being a sacrifice the deuotion therof is to be directed to God onely Augustine lib. 22. de ciuit c. 10. Carthag 4. c. 23. Fourthly that our friends that are deceased do not now heare vs in the familiar manner they were wont conuersing with vs. Hierom. ad Heliodor de obitu Nepotiam whatsoeuer I write seemeth to be dead 〈◊〉 because Nepotian doth not heare it to wit iâ— visible manner delighting therein and applauding the same as he was accustomed to doe in his life-time (c) HeÌ„ce appeareth the impertineÌ„cy of the Minister that so often vrgeth this place of S. Hierome pag. 29.2 lin 22. Orthodoxe pa. 54. li. 6. Fiftly that they do not know what is done in this world by their natural forces Augustine de cura pro mortuis c. 16. Per diuinam potentiam Martyres viuorum rebus intersunt quoniam defuncti per naturam propriam viuorum rebus interesse non possunt Sixthly speaking vnto some deceased persons they make an If whether they heare them or not because they speake vnto such as they knew not certainly to be Saints Nazianzen orat 3. in Iulian. (d) The Minister here sayth Did not the Fathers reckon Constantine to be in ioy and glory and yet Gregory Nazianzen vsing an Apostrophe to him sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heare o thou Spirit of Great Constantine if thou hast any notion of these thinges I Answere you falsify the text of Nazianzen both in the Greeke in your English translatioÌ„ For his words are Heare o thou Spirit of Great Constantius if thou haue any notion of these thinges Yea that we might see you corrupt the text wilâ—â—lly against your conscience euen in this very Reply in this poynt â—f controuersy you cite the same pag. 359. lit a. in this manner Audi etiam 〈◊〉 Constantij magni anima siquis mortuus sensus est Heare o thou Spirit of â—reat Constantius c. Now Constantius was an Arian and a persecutour of Catholickes vnto his dying day though on his death bed it was sayd â—e made some kind of repentance Hence S. Gregory NazianzeÌ„ might doubt â—f his being in Glory and say Heare if thou haue any notion of these â—â—inges The same Father in his funerall Oration for his sister Gorgonia where he sayth Sister admit of this oration in lieu of many funerall offeâ—â—ngs If this reward be giuen to holy soules to feele these things he doth not doubt of her hearing his prayers but only whether she receaued an humane naturall content in that his affectuous Panigyricall made in her prayse THIS truth supposed I cannot but coÌ„ceaue that your Maiesty professing so much loue to the first primitiue ages may â—eceaue satisfaction about this point the causes of Protestants dislikes being weake and not to be opposed against the strength of so long continued authority as I shall endeauour to demonstrate in their eight usuall Exceptions Inuocation of Saints not to be disliked because not expressed in Scripture §. 2. AND first I must satisfy the transcendeÌ„tall cause of their dislike (a) Confess August art 12. Fulke against Rhem. which is that worship and Inuocation of Saints deceased is no where expressely set downe in Scripture without expresse warrant wherof nothing may lawfully be done that belongs to Religion But this though carrying a shew of deuotion in the conceit of common people is altogether vnworthy of the erudition of any learned Protestant For howsoeuer in the beginning of their separation they did (b) Luther l de seruo arb serm de Cruce siue expresso Dei mandato cry for expresse Scripture expresse Commands oâ— the Written Word yet now they are 〈◊〉 gone (c) Wotton in his Tryall pag. 89. from that principle as they are exceeding angry (d) Iohn White in his defence pag. 228. with vs that wâ— should thinke that any of theirs were 〈◊〉 any time broachers of such an absurdity Wherfore in their written bookes whâ—â— they teach in Pulpits I know not they (e) D. Field of the Church l. 4. c. 20. Whitaker de sacra Scrip. cont 1. q. 6. disclaime from expresse Scripture and thinke it a sufficient warrant of a Christâ—â—â— custome that the same be (f) Note that it is one thing to be expressed in Scripture and another to be grouÌ„ded on Scripture All Christian doctrine is not expressed in Scripture yet euery Christian doctrin is so grouÌ„ded on Scripture that it may in some sort or other be proued from Scripture grounded â—â— Scripture that is may be deduced by good discourse from truthes reuealed therin 〈◊〉 be proued consonant to the rules principles therof according to which ample extent of Scriptures vnto things deducible from them or consonant vnto them there is no Catholike custome that hath not warrant in Gods word as we are able to shew This onely we require that ignorant people be not Iudges of such inferences an office so farre aboue their capacity as I am perswaded no vnlearned man that hath in him any sparke of humility or any mediocrity of Iudgement will vndertake it For no man is competent to iudge assuredly of argumeÌ„ts by deduction froÌ„ Scripture that hath not exact skill of Scripture to know the false sense from the true as of Logicke to distinguish Syllogismes from Paralogismes being able to giue sentence of the truth of principles by the one and of the inferences by the other A thing so hard as euen learned Deuines do much suspect their owne sufficiency to iudge of deductions dare not absolutely pronounce their sentence but referre the same to definitions of authority which besides skill of Scripture Logicke hath the promise of Gods perpetuall assistance in teaching the Christian Church Wherfore if Protestants will bind vs to bring expresse Scripture for the worship of Imags Adoration of the Sacrament Inuocation of Saintes they must themselues likewise be bound to bring expresse Scripture against Anabaptists for (g) D. Field l. 4. of the Church c. 20. saith It is no where expressely deliuered in Scripture christening of Infants and for the keeping of the Sunday in lieu of the ancient Sabboath Day for their dedicating of (h) CoÌ„cerning the Protestants keeping festiuall daies of Saints with religious solemnity the Minister saith not a word which is tacitely to grant that this duty of ReligioÌ„ is vsed piously by the English Church although the same waÌ„t the warrant of Scripture why then may not Catholicks pray vnto Saintes though there were no warrant in Scripture for such practise Dayes in memory of the Apostles with religious solemnity for the (i) Concerning the Crosse in baptisme the Minister saith pag. 302. that it is
recom Sacrae scripturae Ergo A Christian is built fundamentally on Scripture I wish that this my Discouery may make you wise vnto your eternall Saluation as is doth lay open your shamefull Ignorance vnto your temporall disgrace for here you are so grossely and togeather vnluckily ignorant as you are fallen into the very same fault in Logicke wherof without cause you charged your Aduersary as peccant to wit of making Syllogismes whereof both propositions were affirmatiue in the second figure An argument is affirmatiue in the second figure when the Meanes of proofe is affirmed in both propositions Your Meanes to prooue that a Christian is fundamentally built on Scripture is this terme Built on the rocke and this is the very thing affirmed in both your propositions In your maior Built on the rocke is affirmed of the Christian The Christian or he that is fundamētally built is built on the rocke In the minor the same is affirmed of him that is built on Scripture The Scripture is the rocke that is he that is built on the Scripture is built on the rocke Hence your conclusion Ergo The Christian or he that is fundamentally built is built on the Scripture is affirmatiue in the second figure How fond inconsequent this forme of arguing is you may feele by this of the same tenour with change of matter He that is borne in Sicily is borne in an Iland He that is borne in England is borne in an Iland Ergo He that is borne in England is borne in Sicily This is a folish Sophisme because concluding affirmatiuely in the second figure so is yours For as it is not consequent if a man be borne in an Iland that he is borne in Sicily because there be other Ilands besides Sicily so this is no good consequence A Christian is built on the Rocke Ergo on the Scripture because Scripture is not the only Rocke the word of God as deliuered by Tradition being a rock and ground of Fayth no lesse sure infallible then Scripture or Gods Word as written Abraham Isaac Iacob Ioseph and innumerable other holy persons were fundamentally built in fayth yet not built on Scripture the word of God not being then extant in writing S. Irenaeus l. 3. c. 4. doth write that in his dayes many Nations were Christian and did diligently obserue the true Christian Religion printed in their harts and yet had not any Scripture nor the word of God as written False then is this negatiue which your argument put into true forme doth imply No man is built fundamentally on the Rocke that is not built on the word of God as written Your third argument (k) Reply pag. 48. The seed of fayth is the roote and foundation of euery Christian But the Scripture is the seed of fayth Ioan. 20.41 for it is the word of God Luc. 8.11 Ioan. 1.18 1. Cor. 4.15 This argument is also an idle fallacy and sophististicall sillogisme for both the propositions thereof are particuler which forme as hath been said is vicious and not lawfull in any figure This you may perceaue by this argument formed punctually according to the shape of yours with chāge of matter The seed of Fayth is the roote and foundation of euery Christian. But the bloud of Martyrs is the seed of Fayth for it is the seed of the Christian Church Ergo The bloud of Martyrs is the roote and foundation of euery Christian. This argument is like yours and both are vaine because the Argument being in the first figure the Maior proposition is particuler which ought to be vniuersall in this sort Euery seed of fayth is the roote of euery Christian The Scripture or word of God as written is the seed of Fayth Ergo. The Scripture or word of God as written is the roote of euery Christian. This argument is in lawfull forme but the maior therof is false for euery seed of Fayth is not the roote of a Christian but only that seed which first breedeth fayth in him and whereon all other seedes depend Now the seed which first breedeth Fayth in Christians is not the word of God as written but the word of God as deliuered by tradition For vpon the credit of Tradition we know the written word and without this ordinarily speaking and without new immediate Reuelation we cannot know the Scripture or written word to be from the Apostles and by them of God Ergo the word of God not as writtē but as deliuered by tradition is that seed of fayth which is the roote of euery Christian. The fourth Argument (l) Reply pag. 48. The Scripture giuen by diuine inspiration is simply and without exception to be receaued and all tradition repugnant to Scripture is to be refused Hence it followes that Scripture is a rule of Tradition and not Tradition of Scripture This argument proceedeth vpon the supposal of an impossibility so is idle sophisticall inept Logitians are taught by their Mayster Aristotle if one impossibility be admitted a thousand other impossibilityes and absurdityes will be thence concuded You suppose in this argument that the word of God as deliuered by full tradition may be repugnant vnto the word of God as written Hence you inferre that Tradition is not simply to be receaued but only so far forth as it agrees with the Scripture Your supposition is blasphemous for the word of God vnwritten cannot be repugnant vnto truth being the words of the Prime VERITY that cannot deceaue nor be deceaued This impossibility supposed your cōsequence is not good Ergo Tradition repugnant to Scripture is to be reiected and Scripture to be held only simply as the rule of Fayth For if Gods vnwritten word could be repugnant vnto the written it would not follow that the vnwritten word were to be reiected and the written simply to be receaued but that neyther the written nor vnwritten were to be credited This is cleere because if God may lye and deceyue vs by his word of liuely voyce deliuered by Tradition why not also in his writings deliuered by Tradition What authority doth writing adde to Gods word that God cannot lye in writing if he may lye in speaking I hope I haue shewed apparently these your Arguments wherein you so much glory to be not only false in respect of matter but also fallacious in respect of forme The same I could shew of allmost all the rest of your Arguments of this your Reply Is not then the case of your ignorant Proselites most deplorable and desperate whome you persuade to trust these your halting consequences rather then the perpetuall Traditions of the Church You will haue them to make themselues Iudges not only of what is contayned expressely in Scripture but also of what is thence deriued by Arguments according to the rules of Logicke wherein if they chance to mistake they erre and are damned The third Example §. 3. A Third Example of Logicall Ignorance is your heaping togeather of many fond
resplendant verity of the thing With these promises sayth S. Augustine (c) Quâ promissâ animâ— naturaliter gaudet humana sanorum escas appetendo irruit in vâ—nena fallentium Augustin Ibid. the soules of men are naturally ouerioyed whilest they gape after the promised sight of diuine truth whereof as yet they be not capable the cosening promisers cast into their mouth make them deuoure the poysoned morsells of their falshood Concerning the light of Scripture §. 3. CONCERNING the light of Scripture two thinges are euident First some arguments of probability may be drawne from the Scriptures to proue they are of God which serue for the comfort of Belieuers and may somewhat incline Infidels to belieue vpoÌ„ other greater motiues to wit the authority of God his Church This probable euidence euident probability is al which the testimonies of Scholemen brought by the Minister affirme Secondly the Scripture hath not light to shew it selfe with euident certainty to be the word of God but is belieued to be such without being seene as much as any other point and mystery of fayth to wit vpon the word of God so reuealing deliuered by tradition This is demonstrated because to be the word of God and the rule of fayth is to be true and certayne not only in some partâ— but also in al euery part particle therof so that as sayth our (e) Pag. 16. lin 2. Minister no lyer can speake therein and if (f) Augustin epist. 9. Si ad scripturas admittatur meÌ„dacium quid eis authoritatis remanebit one sentence of Scripture be prooued false the credit of the whole is lost But it is impossible that any man should know by the light euidence of the sense and doctrine of Scripture that the Scripture according to euery booke chapter leafe and line is certayne and assured truth and that no lye or falshood is contayned therein as these seauen Arguments euince The first Argument First because the (g) Hieron epist. ad Aug. 19. inter epist. Aug. Scripturae obscurissimae sunt Iren. l. 2. c. 47. Origen lib. 7. contra Celsum Reuerà multis locis obscurae Vide Bellarm. de Script l. 3. c. 1. Fathers teach and (h) Field Church l. 4. c. 15. No question but there be manifold obscurityes in Scripture Protestants euen our (i) Reply pag. 35. Minister acknowledge that there be many darke and obscure passages of Scripture that the Scripture is full of innumerable difficultyes that sometimes one (k) Quid vel falsò suspicentur non inueniunt Aug. l. 2. de doctr Christ. c. â— Whitaker de Eccles. pag. 220. Quaedam loca de quibus nihil certo statui potest can hardly so much as giue a probable guesse at their meaning but these texts and places cannot be knowne to containe diuine truth no falshood by the euideÌ„ce of the doctrine Therefore we cannot know the Scripture to be the word of God that is nothing but truth by the euidence of the doctrine HeÌ„ce appeareth that Protestants teaching that â—he Scripture is known to be the word of God and that no lye is contayned therein by the euidence and light of the doctrine coÌ„tradict themselues in saying that in many places it is difficill and darke as they cannot assuredly vnderstand it For how can they know by the light of the sense or doctrine that the texts not vnderstood containe nothing but truth The second Argument Secondly the Scriptures are pretended to be known by the maiesty (l) Reply pag. 16. Internall matter maiesty of the bookes Item pag. 30. 68. Field appendix 34. Caluin Instit. l. 1. c. 7. purity of the doctrine but though some mysteries of the Scriptures carry a maiesty in respect of naturall reason and a shew of sublimity aboue it as the Blessed Trinity yet (m) Sunt quaedaÌ„ in sacris litteris quae quia suboffendunt animos ignaros negligentes sui quae maxima turba populariter accusari defendi autem populariter propter mysteria quae in illis coÌ„tinentur non à multis admodum possunt Aug. de vtil cred c. 1. other points of Scripture seeme vnto reason ridiculous and childish As that the serpent did speake to the woman that Adam and Eue were naked without perceiuing themselues to be so that there was day and night before the sunne was created the like Therfore we must haue some other surer ground then this maiesty of the doctrine to be certayne that the Scripture is nothing but truth Gods infallible word The third Argument Thirdly wheras the (n) Reply pag. 19. Minister much vrgeth the harmony of Scripture to proue the same to be of God Though this harmony appeare in diuers thinges yet who doth not know that innumerable seeming contradictions are obiected against Scripture (o) This is euident vnto al that haue read the coÌ„meÌ„taryes of the Fathers many of which are only probably answered by the Fathers many answered by thinges assumed without proofe only because otherwise we must admit contradiction in Scripture (p) This appeareth particularly in the foure first chapters of Genesis and in the Genealogy of our Sauiour And in concording the Chronologyes of the Booke of Kings some places not fully answered but the Fathers were forced to fly from literall vnto allegoricall senses how then could the ancient Fathers know the harmony of Scripture by the euidence of the thing thereon ground their faith that the Scripture is of God Or if they could not how can we For what the Minister boastingly affirmeth (q) Reply pag. 24. lin 15. of himselfe and his fellowes we find at this day a perfect harmony of all the parts of the Gospell among themselues and a perfect agreement of the same with the Scriptures of the old Testament This Ministeriall bragge I say of their finding the harmony of all Scriptures at this day aboue all the Ancients by the euidence of the thing is incredible for men cannot be more sure of the perfect harmony of Scriptures then they are sure that all contradictions laid to the charge of Scripture haue true solutions But no man liuing euer was or is sure by euidence that all the solutions and answeres vsed to reconcile Scriptures be the truth no not Protestants For did they vnderstand assuredly euery text of Scripture and euery seeming contradiction is reconciled could there be amoÌ„gst theÌ„ such different and aduerse exposition of Scripture Therefore no man euer did or doth know the perfect harmony of all Scriptures by the euidence of the thing nor consequently the Scripture to be of God by the euidence of this harmony The fourth Argument Fourthly wheras the Minister pretends the Scripture to be known by the style affirming that seeing God hath bestowed tongues and voyces on men by which they may be known the Iesuite cannot persuade any reasonable man that God so speaketh in Scripture as men eleuated
Christians behaued thēselues towards it sayth Flecte genu lignumque Crucis venerabile adora Bow knee adore the Crosses sacred wood Origen Homil. 6. in Epist. ad Rom. So great is the power of the Crosse that if it be placed before the eyes and faythfully retayned in mind fixed vpon the death of Christ the army of sinne flesh is conquered S. Gregory called Illuminator who conuerted Armenia did as Euthim. panop part 3. tit 20. relates place wooden Images of the Crosse vpon the shrines of Martyrs bidding the multitude of people that thither resorted to giue worship vnto God by the Adoration of the Crosse. S. Procopius Martyr as doth witnes Nicephorus l. 7. c. 15. did adore a golden image of the Crosse of Christ crucifyed by it got great victoryes In the second age in the beginning wherof some of the Apostles liued Tertull. in Apol. c. 44. writing against Heathens that obiected that Christians were worshippers of the woodden image of the Crosse graunts the thing to be true defendeth the same Yea the Protestant Magdeburgians Centur. 5. c. 6. acknowledge that such Crosses of wood were then amongst Christians frequently vsed set vp in Churches S. Ignatius epist. ad Philip. doth acknowledge diuine power vertue in the image of the Crosse. It is sayth he the victorious trophey or the monument of Christs victory against the Diuell quod vbi viderit horret S. Martial Epist. ad Burdeg l. 8. exhorts Christians still to haue the Crosse before them in mente in ore in signo in mind in mouth in the image thereof this being the inuincible armour of a Christian agaynst Satan The Canons of the Apostles haue beene euer famous in the Christian Church wherof one is cited in 2. Nicen Synode which sayth Let not the faythfull be deceyued by Idolls but paint the diuine humane vnmingled image of the true God our Sauiour Iesus Christ of his seruants agaynst Pagans Iewes that so they neyther goe astray vnto Idolls nor be like the Iewes Finally that these images of Christ crucified were vsed in the Apostles time by their allowance the Iesuite proueth by the text of S. Paul to the Galathians 3.1 so cleerly as you are forced to say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signify to depaint agaynst all Lexicons agaynst the principall Protestants that so translate yea agaynst your selfe and yet you wonder at your aduersaries wondrous weakenes THE SECOND AND THIRD POINT 2. Prayings offering Oblations to the B. Virgin Mary 3. VVorshipping Inuocation of Saints and Angells I Haue ioyned these two Controuersyes togeather hoping I might doe it with your Maiesties good liking the maine difficulty of thē both being the same to wit worship and Inuocation of Angells and Saints For I am fully perswaded that if your Maiesty did allow of Inuocation of any Saint you would neuer deny that deuotion vnto the B. Virgin mother of God Opera Regia Respons ad ep Card. Peron p. 402. whome you honour and reuerence aboue the rest though perchance you may dislike some particular formes of our prayers that seeme to giue her Tytles aboue that which is due to a creature about which I shall in the end of this discourse endeauour to giue your Maiesty satisfaction In which question I will suppose without large and particular proofe being able to prooue it by testimonyes vndeniable if need be that Worship Inuocation of Saints hath byn generally receaued in the whole Christian Church at least euer since the dayes of Constantine HEERE the Minister either out of ignorāce or rather out of desire to out-face the truth writes in this sort pag. 290. You presuppose that which notwithstanding your outfacing you will neuer be able to proue that Inuocatiō of Saints was vniuersally receaued as an article of faith This Discourse following is an addition wherin is declared that the Ancient Fathers held Inuocation of Saints as a matter of Fayth euer since the dayes of Cōstantine Thus he Wherfore aswell because the matter is important as also to take away this tergiuersation I will heere make good the Answerers word and demonstrate that al the Fathers some one way some another haue testifyed to the world that they held Inuocation of Saints as a matter of Christian fayth and Religion An eleauen Demonstrations that the Ancient Christian Church did euer hold Inuocation of Saints as a matter of Fayth and Religion § 1. TO accomplish this more cleerly and with lesse tediousnesse vnto the Reader I shal reduce the Fathers saying vnto an eleauen heads which may serue as an eleauen different arguments demonstrations of this truth The first Demonstration If the Fathers held the doctrine that Saints are to be inuocated that men are aided by their merits as certain infallible then they held it as a point of faith or a reuealed truth for on what other ground but the word of God could they pretend to hold it as certaine the same not being euident in the light of nature But the Fathers teach this doctrine as a matter certayne and infallible not to be doubted of by Christians as their words declare S Augustine (a) Augustine de cur◠pro mortuis cap. 16. Illa quaestio vires superat intelligentiae meae quemadmodum Martyres opitulentur ijs quos per eos CERTVM est adiuuari This question is beyond the reach of my knowledge how martyrs help them whome it is CERTAINE that they help And againe (*) Idem serm 244. Tunc pro nobis absque vlla dubitatione Sancti Martyres intercedunt Then WITHOVT ANY DOVBT the holy Martyrs intercede for vs when they find in vs some part of their vertues S. Ambrose (b) Ambros. ser. 91. Quid non credunt vtrum quòd à martyribus possunt aliqui visitari hoc est Christo nou credere ipse enim dixit Et maiora his facietis Not to belieue that Martyrs may visit and relieue men liuing in this world is Not to belieue in Christ seing he sayd you shall do yet greater thinges Nectarius speaking vnto Saint Theodore Martyr (c) Nectar orat in primū Sabb. sanctorum Ieiuniorum in S. Theodorum Te post mortem viuere CREDIMVS vt ergo in Christo viuis stas prope eum precibus tuis propitium eum redde famulis tuis We belieue that thou doest liue in God a life without decay or end Therefore as thou doest liue in Christ stands by him so make him by thy prayers propitious mercyfull vnto vs thy seruants What is this but to say that as certainly as Saints see God so certaine it is that they pray for vs and heare our prayers S. Gregory Nazianzen (d) Gregory Nazianzen orat 26. in patrem suum Apostolium ferè ab initio NEC DVBITO quin hoc nunc quoque magis faciat postulatione sua quā priùs doctrinâ I do NOT DOVBT but this blessed Saint in
prooue that of necessity they are seen and so the Minister might haue spared the paper in citing the opinions of SchoolemeÌ„ coÌ„cerning the doctrin of the VoluÌ„tary glasse glasse of diamant so cleere and excellent that whatsoeuer is done in London in secretest corners should therein particularly and distinctly appeare surely he that hath eyes to see that glasse may likewise discerne what is done ouer the Citty Now most certayne it is that in God all creatures all actions done in the world and all the most secret thoughts of harts so perspicuously and distinctly shine as they are in themselues So that the Saints hauing light to see the diuine Essence may in him cleerly discerne whatsoeuer is done in the world beloÌ„ging to their state though neuer so secret according to the saying of S. (t) Basil. lib. de Virgin Basil There is not any Saint which doth not see all thinges that are done any where in the world And of S. (u) Greg. hom 40. Qui creatoris sui claritatem vident nihil in creatura agitur quod videre non possint Gregory Nothing is done about any creature which they cannot see who see the clarity of their Creatour And agayne (x) Lib. 12. Moral c. 13. We must belieue that they who see the clarity of the omnipotent God within themselues are not ignorant of any thing that is done without Which doctrine of the Fathers that Protestants may the lesse dislike I proue to be grounded on the Scriptures First if Saints by reason of their blissefull state do so participate of the diuine nature and wisdome About the first Argument as they communicate with him in the power of gouerning the nations of the world This argument is strong and you by strugling make the strength thereof more appeare You haue deuised 3. solutions First you say pag. 311. lin 10. That the Iesuits exposition is nouell and neuer heard of in the ancient Church Answer It is ridiculous when you are pressed with the cleere text of Scripture to call vpon the ancieÌ„t Church you I say who still specially in this question appeale from the ancient Fathers vnto the Scripture as pag. 302. and 298. you say that it is not iust to make ancient custome a law rule of right doctrine And if you will stand to the rule of antiquity I can produce more then fifty ancient Fathers that in expresse tearmes teach the doctrine the Iesuit doth establish by the literall sense of Gods word to wit that saints deceased are rulers and gouernours of mens actions liues Secondly you say pag. 309. that the text of the Apocalyps To him that shall haue conquered I will giue him power c. is not vnderstood of Saints deceased but of liuing Saints Answere This to be false is apparent by the very words which are these Apoc. 226. He that shall haue conquered kept my words VNTIL THE END to him I will giue power ouer nations c. But it is cleer that liuing Saints caÌ„not be said to haue conquered much lesse to haue kept the word of God vntil â—he end Therfore these words are violently wrested vnto liuing Saints Thirdly you say pag. 320. lin 3. That the promise I will giue them power ouer â—ations is vnderstood only of iudiciary power in the day of iudgement Answer This â—o be false is proued by the rule of interpretation of Scriptures which â—rotestants commend and praise aboue all other to wit when a text is â—oubtfull the same must be expounded by another which speakes of the â—â—me matter specially when the darke text doth expressely allude vnto â—he cleerer This place of the Apocalips about Saints I will giue them power â—uer nations and they shall rule them in a rod of iron they shall be broken in peeces â—â—ke pots of clay seemeth darke vnto Protestants and the question is wheâ—her this be spoken of Saints power in the militant Church or onely of â—he day of Iudgment To cleer this doubt there is another text of Scripture vttered in the same words to wit the second Psalme which saith of Christ That his father shall giue him nations to be his inheritance and he shall 〈◊〉 them in a rod of iron and shall breake them as pots of clay To this text of the Psalme the place of the Apocalips doth allude For our Lord in the Apocalips promiseth that he will giue to Saints power to gouerne in a rod of iron nations countryes as his father promised gaue the same power vnto him to wit in the aforesaid Psalme But that place of the Psalme is without doubt to be vnderstood of Christs power of gouernement in this world and of his ruling in the militant Church as Protestants grant it appeareth by the wordes precedent I will giue thee nations to be thine inheritance and thou shalt rule them in a rod of yron Ergo the power of gouerning iâ— a rod of yron promised to Saints must be vnderstood of gouernement in this world and in the militant Church then Saints haue knowledge of things that are done in this world else how could they be able to gouerne and rule it But Scripture in playne and expresse tearmes make Saints participate with Christ in the rule and gouernement of the world according to his promise (y) Because the Minister doth so much insult that the Iesuit hath not proued any thinge by Scripture I will that his folly may appeare examine particularly his answere vnto these texts Apocalip 2.26 To him that conquereth I will giue power ouer nations and he shall rule them with a rod of iron that is with power of inflexible equity And Apocal. 3. v. 12. I will make him a pillar in the TeÌ„ple of my God And the blessed say of themselues Apoc. 5.10 that they were chosen out of countreys and nations to be Priests of God that they should rule with him vpon the earth Therfore they know what is done vpon earth so far forth at least as the affayres of earth doe specially appertaine vnto them and such without doubt are our deuotions towardes them Secondly S. Paul Cor. 14.26 sayth Now we know but in part we prophesy but in part but when that of perfection shall come that of part shall be euacuated I know now but in part theÌ„ I shall know as I am known By which words the Apostle signifyes that all knowledge both humane diuine particularly the gift of Prophesy is contayned eminently in the beatificall â—ight so that the blessed Saints haue the gift of Prophesy in a more excellent degree theÌ„ had the Prophets in this world But by the light of Prophesy holy men vnited with God could see the secrets of harts as S. Paul sayth 1. Cor. 14.15 By the gift of Prophesy the secrets of harts are manyfested and also see things absent being present by light of vnderstaÌ„ding froÌ„ whence they were absent according to their substance (z) The Minister seketh two wayes
Infidells as more absurd to humane imagination then any other Mystery of Christian Religion The second Consideration This consideration is drawne from the quality of the difficultyes obiected agaynst this mystery which be such as a Christian in honour should neglect them (l) Vnto this argument shewing God cā couer the face of the whole world with thinner thinner parts taken out of a flyes wing euery Puny in our Vniuersities saith the Minister pag. 448. can distinguish betweē mathematicall and potentiall diuision of a body physicall and actuall Aristotle him selfe teaching vs that there is minima Caro though there be not minimum corpus Answere By this reply you shew your selfe to be not so much as a Puny in Philosophy For not knowing what you say you grant vnto your Aduersary as much as he would proue because you vnderstād not the Philosophicall tearmes you vse He did not say that the winge of the fly is physically or actually diuided into so many thinne parts as would couer the world but only that it is diuisible into so many thinne parts but you do not deny but there is so much potential or possible diuisiō in the flyes winge And if the diuision of a flyes winge into so many thinne parts as will couer the world be potentiall and possible I hope you will not deny but God can make the same actuall except you will say that there is in the quantity of a flyes winge more potentiality to be deuided then in God power to deuide so denying him to be Omnipotent Secondly your coming forth with Aristotles minima caro sed non minimum corpus doth more more bewray your Ignorance For the Philosophicall disputation de termino paruitatis is de minimo naturali whether a thinge homogeneous that is whereof euery particle is of the same kind with the whole as water fire flesh can be so little as it cannot be lesser or thinner by the course of nature wherein many learned Deuines hold the Negatiue part that no flesh is so little but it may be lesse by the course of nature But in respect of the Diuine power no Christian Philosopher doth hold there is minima caro flesh so litle and thine that God can not make the same lesser and thinner without end and so with a flyes winge couer the world And whereas you iestingly require you may haue respite not to belieue Transubstantiation vntill this vast worlds Capcase be made of a flyes winge you may haue your desire so you cā be contēt the meane tyme to vndergoe the punishment they must endure who will vndertake to comprehend the Omnipotency of God within the CAPCASE of their idle brayne For if it be the part of a prudent intelligent man not to permit imagination to preuayle agaynst his reason what a disgrace is it for a Christian that his fayth should be conquered by these kind of difficultyes For that the seeming absurdityes of this mystery be not in respect of naturall reason but meerly of imagination may hence appeare that some naturall truthes be in a manner as difficill and incredible which wil be seene if we compare the foure aboue mentioned difficulties with the difficulties some truthes euident in nature haue First we cannot imagine that the whole body of Christ can be contayned in the cōpasse of a small hoast But it is not more incredible that in a thing of small quantity for example in the winge of a fly there should be so many parts as vnfolded and layd togeather would couer the whole face of the world both of heauen and earth And yet it is demonstrable in Philosophy that euen in the wing of a fly there are so many parts as broad long as the wing though still thynner and thinner that Almighty God separating and vnfolding thē may therewith couer the whole world For certayne it is that some finite number of such parts so separated each of thē as long and as broad as a flyes winge would couer the face of the whole world Certayne also it it that the winge of a fly is stil diuisible into more more such parts that no finite number of them is assignable but God may still separate from that winge a greater nūber without end Therefore it is certayne that in the wing of a fly there is so much quantity as is sufficient to couer the face of the whole world both of heauen earth if God would but separate and vnfold the same Is not this secret of Philosophy as incredible to carnall imagination as the being of Christs body within a small hoast We that cānot comprehend thinges we see with eyes and feele with hands certaynly we shall haue much adoe at the day of Iudgement to iustify our not belieuing any part of Gods word by reason of the seeming absurdityes therof Secondly we cannot imagine the body of Christ to be really combined vnto the consecrated formes and not to be polluted by such indignityes as may happen vnto the formes yet we haue seene or may see thinges able to make this not to seeme incredible For holy men often by prayer so purify their soules and by contemplation bring their spirits to such an independency of their senses that neyther bitter meats offend their tast nor loathsome sents their smell nor shrill cryes their hearing yea burnings torturings are not perceaued their spirit being eloyned through diuine vnpolluted affection from the cōtagion of the body vnto the substance wherof it still remaynes most really vnited This being so cānot the glorious body of Christ graced with most diuine ornaments flowing from the excessiue blisse of the soule and and thereby made spirituall impassible vnsearchable be really present vnto the formes of consecrated Bread and yet immune free and wholy independent of any contagion or corruption that may happen to the formes specially the body of Christ not being so strictly and substantially tyed vnto the formes as the spirit to the body it informeth but is present vnto them as an Angell assistāt is to the body wherein he worketh what dishonor can it be to attribute vnto Christs most venerable body this spirituall manner of Angelicall presence yea rather a participation of the diuine immensity For as God by his incomprehensible immēsity existes euery where no lesse pure in the sinke then in the sunne no lesse sweet in the dungehill then in a garden of odoriferous floures So the body of Christ by supernatural participation of his diuine presence is really vpon earth in things visible inuisible in thinges hurtfull impassible in thinges noysome inuiolable in things impure immaculable to his friends that receaue him with loue most sweet and comfortable and ouerflowing in graces but to the vnworthy receauer present in a manner dead senseles as if he were not there at all And as he that receiues into his armes a body wherin the spirit absorpt in contemplation neyther feeling nor felt lyeth inclosed may be sayd
there may be great merit and excellent Fayth if it be a truth and on the other side though which is impossible it should be false yet in belieuing it we shall not fall into any damnable errour For although we suppose this vnpossible case yet what can be layd to our charge which we may not defend and iustify by all the rules of equity and reason If we be accused that we tooke bread to be the body of Christ adoring the same as God so committing Idolatry we may defend that both for soule and body we are innocent heerin For seing the body is not made guilty but by a guilty mind euen our body may plead not guilty seing our mind our thoughts our deuotiō were totally referred vnto Christ whom we truly apprehend by faith as veyled with the accidents of bread and so may repell the reproach of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread-worshippers with saying Quae vouit mens est pani nil vouimus illâ Neyther did we belieue that the bread was changed into Christs body vpō slight reasons or mooued by the fancyes of our own head but contrary to our fancyes out of reuerence to the (q) The Minister here contradicting himselfe sayth that Trāsubstantiation is not inuolued in the litterall sense of Gods word And further that the same was neuer defined in Generall Councells For as the Ariās would allow no Councell to be lawfull which condemned Arius so with these mē no Councell is lawfull vpon which Iohn Caluin will not bestow his Blessing Otherwise why should not the Lateran Councell vnder Innocent the third and the second Councell of Nice celebrated aboue eight hūdred years agoe where the substātiue reall presence is defined and the figuratiue condemned be lawful general in which both the Latin and Grecian Church did concurre to define expresse wordes of Christ This is my body A sense declared by most ancient Fathers defined by many Generall Councels deliuered by full consent of our Ancestours so practised in the Church for many ages without any knowne beginning Finally confirmed with the most credible cōstant report of innumerable (r) The Minister sayth that these Miracles be but the lyes of Fryars which he proues by a iest that was rife in the mouth of Wickliffifts Est Frater Ergo mendax Answer The miracles done in proofe of the Corporall and substantiall permanent presence of Christs body in the Eucharist are related by most auncient Fathers and writers of which many whole Townes Cittyes and Countreyes haue been eye witnesses as it were madnes to questiō thē These may be read in Ioannes Garetius who hath gathered them together as also in Iudocus Coccius The Prouerbe He is Fryar Ergo a lyar is true of such Fryars as Martin Luther Bucer Peter Martyr Fryar Barnes and the like founders and pillars of the fifth Gospell And if the matter be looked into without passiō this inference Est Minister Ergo mēdax will seeme more iustifiable euen in Caluins iudgement who sayth that most of them that shew most zeale are ful of falshod fraud lying Hierom Zanchius a famous Protestāt in the Preface of his booke contra Arianum Anonymū saith of Ministers That euen they who are tearmed Pillars of the Ghospell are for the most part impudēt lying companions that out-face the truth euery way thereupon exclayming O Tempora O Mores most euidēt miracles Can a Christian belieue any point of religion vpon surer grounds And if God at the day of Iudgement will condemne none but such as liuing in this world wronged him in his honour why should Catholikes feare any hard sentence in respect of their prōpt credulity of Transubstātiation that is of Gods word takē in the playne proper sense Is it any iniury to his verity that they deny their senses correct their imaginatiōs reforme their discourses abnegate their iudgments rather then not to belieue what to them seemeth his word Is it iniury to his power to be perswaded that he can doe things incomprehēsible without number put the same body in innumerable places at once make a body occupy no place yet remayne a quantitatiue substance in it selfe Is it iniury to his charity to thinke that loue vnto men makes him vnite himselfe really and substantially with them to be as it were incarnate anew in euery particular faythfull man entring really into their bodyes to signify efficaciously his inward cōiunction by spirit vnto their soules Finally is it any iniury to his wisdome to belieue that to satisfy on the one side the will of his Father that would haue him euer in heauen sitting at his right hād on the other side the ardency of his owne affection vnto men desiring to be perpetually with them he inuented a manner how still remaining glorious in heauē he might also be continually on earth with his Church secretly not to take from them the merit of Fayth yet to affoard full satisfaction to his owne loue really by continuall personall presence and most intime coniunction with them On the other side it imports them that thinke Transubstantiation impossible or that God cannot put the same body in different places at once to consider if they erre easy it is for men to erre that with the compasse of their vnderstanding measure the power of God how dangerous inexcusable their errour will prooue when they shal be called to giue vnto their omnipotent maker a finall account particularly of this doctrine so much derogating from him Let them thinke how they will answere if God lay to their charge the neglect of that most prudent reasonable aduise which S. Chrysostome Homil. 83. in Mat. giues Let vs belieue God sayth he let vs not resist his word though the same seeme absurd vnto our cogitation sense for his speach doth surpasse our reason and sense his words cannot deceaue vs but our senses be deceaued easily and often How will they reply if they be pressed with the interrogatory which S. Cyrill l. 12. in Ioan. makes vnto such vnbelieuers If thou couldst not comprehend the diuine operation of God why didest thou not accuse the imbecillity of mans wit rather then the omnipotency of God Or how disputing proposing so many Arguments agaynst Gods power reiecting or questioning the same because they could not vnderstand it neuer called they to mynd the saying (s) August lib. 12. de Ciuit c. 11. of Saint Augustine Ecce quibus argumentis Diuinae omnipotentiae humana contradicit infirmitas quam possidet vanitas THE SEAVENTH POINT Communion (*) Note that the holy Eucharist is both a Sacrifice and a Sacrament A Sacrifice as offered vnto God for thansgiuing and remission of sinnes A Sacrament as receaued by mē for the foode sanctification of their soules It is a Sacrifice because a liuely and expresse representation of Christs bloudy Sacrifice on the Crosse. It is a Sacramēt because representing exhibiting Christ Iesus as the full and all-sufficient