Tim 3.13 what the first Reformers who could not on a suddaine deny all truths left vntouched your second Presbyterian Reformers haue abolished as they haue done here the hymne of Glory which was said in praise of the holy Trinity and for which you haue got the noble exchange of cōtinual praises of the Covenant Presbytery But as the great Councel of Nice did add vnto the ancient hymne of Glory to the Father c. that clause As it was in the beginning c. For confusion of the Arian heresy So also it hath by the same addition prophetically foretold the continuance of it for ever to the confusion of this new sect called Presbytery which is most consonant to that of S. Paul To God be glory in the Church and in Christ Iesus to all generations world without end Amen Ephes 3.21 That Church which hath triumphed over the Arians who corrupted this glorious hymne will also triumph over the Presbyterians who have abolished it Yea this hymne shall not only continue to the worlds end in the Church Militant but it shall be also the exercise of the Church Triumphant which shall never cease for all eternity to sing praise glory vnto the most holy Trinity Thus ended my Catholique friend whose words I found to be more waighty a good space after then they appear'd to me at the time when he spoke them Moreover I remember he desired me to consider that these innovations against our Lords prayer and the hymne of Glory were such blacke actions that the prime Presbyterians who introduced them were ashamed to make acts to forbid them as they had done for abolishing of Episcopacy and some other points but only brought them in by a desuetude as they speake and so wore them out of vse Which sheweth said he that they would gladly haue some things done covertly which they are asham'd to avow publickly CHAP. X. Of the Apostles Creed denyed to be Apostolical by the Presbyterians THERE was hardly any thing that the Presbyterians did which made me stumble so much as their Innovation concerning the authority of the Apostles Creed They were not content with their Reformation or rather abrogation of the Apostolique governement vnlesse they also did deny the Creed to be made by the Apostles and so weare it out of vse as they had done our Lords prayer At the end of of their new Catechisme they speake thus of the Creed Shore Cat. Vvest in fine Albeit the substance of the doctrine comprised in the Abridgement commonly called the Apostles Creed be fully set forth in each of the Catechismes so as there is no necessity of inserting the Creed it self yet it is here annexed not as though it were composed by the Apostles c. In which words they reach covertly two things 1. That the Creed it self is not necessary if we have the substance of it as it is explain'd in the new Presbyterian Catechisme 2. that it needs not be esteemed to be composed by the Apostles But their practise did shew more evidently their meaning For they did not only declare it not to be Apostolical and therefore to be only a humane collection but also they did no more say it neither did they require it to be said any more of others as the custome was formerly at Baptismes And by these means they put it out both of estimation and vse This innovation gave great scandal to many who thought iustly they could thereafter be sure of nothing since their Creed was called in question This was vniversally esteem'd before the Covenant began the badge or mark of a Christian and the principal foundation of the Christian religion The authority of it was held so sacred that it was an ordinary proverbe in mens mouth 's when they would give great assurance of performing any thing they had promised that before they failed They would as soone deny their Creed As it was called the Apostles Creed so it was taught for such so it was believed and esteemed to be It was publickly said in the Church by parents at the Baptisme of their Children and it was required to be said by the people when they were Catechized But all these things were altered and overturned by the Presbyterians The authority and esteem of the Creed was dash't by their denying it to be Apostolicall and the custome of saying it both publikly privatly was taken away so that it was soone worne out both of vse and request If they did this so easily with our Lords prayer which is contain'd in Scripture how much more easily would they do it with the Creed which is not in Scripture and which they pretend to be a meer humane collection And so in a short time they would get it to be altogether slighted as a humane invention and banished out of the memories of men Wherefore being desirous to penetrat this matter more inwardly I found after some diligence that the same grounds which can be brought for the Apostolique authority of the Scriptures are also brought and that in an eminent degree for the like authority of the Creed And therefore if we receive the one we cannot reiect the other I shall briefly collect what I found or hath been shewed vnto me for the Apostolique authority great excellency frequent laudable vse of this diuine Symbol Baron tom 1. Annal. an 44. n. 15. seq Cardinal Baronius in the 1. tome of his Annals doth shew by the testimony of the holy ancient Fathers that the Creed was composed by the holy Apostles a little before they were to part and goe into several Countries to preach the Gospel vnto the Gentils to the end there might be a certaine short clear rule of faith in which they all agreed wherein they were to instruct all persons and by which as by a certaine badge all Christians might he knowen For this cause it was not committed to writing but was delivered by lively voice and imprinted in the hearts of Christians by the faithfull diligence of the Apostles This S. Hierom Hier. epist 61. and S. Augustin do testify The first saith The Symbol of our faith hope which was delivered by the Apostles is not written in paper or inke but in the fleshly tables of the heart The other affirmeth Aug. ser 119. de temp Idem ser 69. de expos Symb. that the Creed was not written that it might be retain'd in the hearts of the faithfull And againe he saith The holy Apostles did deliver a certaine rule of faith which being comprehended in tuelve articles according to the number of the Apostles they called a Symbol by which the faithfull may hold Catholique vnity and tread vnder feete heretical impiety To these two great Doctours Ambro. ser 38. epist 81. agrees also S. Ambrose who saith The holy faith is contain'd in the Symbol of the tuelve Apostles who as skiful Artificers meeting together haue made a key by common
counsel And againe Let vs believe saith he the Symbol of the Apostles which the Roman Church doth ever preserve and keep 's inviolate And if we will ascend higher S. Iren. lib. 1. c. 2. lib. 3. c. 4. S. Clement epist 1. ad frat Domini Basil de de Sp. S c. 27. S Ireneus Bishop of Lions and disciple of S. Polycarpus sheweth that diverse Nations believed without Scriptures by tradition which certainly was of the Apostles Creed S. Clement the disciple of S. Peter Coadiutor of S. Paul doth testify the same Diverse other Fathers may be seen cited in Cardinal Bellarmin tom 1. de verbo Dei non scripto lib. 4. cap. 4. S. Basil doth reckon the Apostles Creed as a principal Apostolique tradition And in a word I found that all Christian Nations and Ages have borne testimony of this truth Moreover I found that in the primitive times this Symbol was holden in so great reverence that in General Councels it vsed to be first recited Baron vbi su pra Aug. de Symb. and lay'd downe as the ground of the whole Ecclesiastique building as Baronius doth shew To this purpose S. Augustin calls it The foundation of the Catholique faith vpon which the edifice of the Church built by the hands of the Prophets and Apostles did rise ad Cat. lib. 3. c. 1. Leo ad Pul. Aug. ep 96. And S. Leo saith that this short and perfect Confession of the Catholique Symbol which is sealed by 12. sentences of the Apostles is so furnished with heavenly armour that by this sword alone all opinious of Heretiques may be cut of As I found such greet testimonies to prove the Apostolique authority of the creed so I did find that the holy Fathers did highly praise the excellency of it as of a worke worthy of such diuine Architects S. Augustin calls it Aug. ser 42. de trad Symb. The comprehension perfection of our faith It 's simple saith he short full That it's simplicity might serve the rudnesse it 's shortnesse the memory its fulnesse the instruction of the hearers Elswhere he calls it the Compend of the Scriptures lib. 1. ad Catech. Id. m ser in Vigil Pentecost And againe he saith This is a Symbol briefe in words but large in mysteries For whatsoever is prefigured in the Patriarchs whatsoever is declared in the Scriptures or foretold by the Prophets c. is contain'd and briefly confessed in it And in his Sermon above cited de Traditione Symboli speaking of the Creed he saith These are not humane words but heavenly mysteries of our Lord. But most notable and efficacious are the words of Rufinus to this purpose The Apostles Rufin in praef de expos Symb. saith he being to part from one an other to preach they lay'd downe this marke of their faith and agreement Not as the children of Noe being to part from each other rearing vp a tower of bricke and slime whose top should reach vnto the heauens but building the fortresses of faith of liuely stones and heavenly pearles which should stand stedfast against the face of the enemy which neither the winds should shake nor floodes subvert nor boysterous stormes or tempests move They therefore being to separate building the tower of Pride were deservedly punished with the Confusion of tongues that not one could vnderstand the speech of his neighbour but these who built the tower of Faith were endued with the skill and knowledge of all languages to the end that the one might be the marke of Sin and the other the monument of Faith Thus Ruffinus Lastly the same holy Fathers do shew the frequent laudable vse of the Apostles Creed in the primitive Church It was first taught and delivered vnto those who desired Baptisme and it was required to be publickly said by them immediatly before their baptisme This custome as Ruffinus sheweth was carefully observed in the Roman Church Ruffin ibid vt supra S. Augustin also doth witnesse how the God-fathers did say it in name of the Infants whom they presented to Baptisme and therefor he earnestly exhorts every Christian when he comes to the yeares of discretion to say frequently the Apostolique Creed which he professed by the mouths of those who presented him to Baptisme and call's it the Mirrour of a Christiā Render saith he your Symbol render it vnto the Lord Aug. homil 42. be not weary to rehearse it the repetition of it is good least forgetfulnesse creep on thee Do not say I said it yesternight I said it to day I say it every day I haue it well Remember thy faith behold thy self Let thy Creed be a Mirrour vnto thee there see thy self if thou believe all that thou confesses thy self to believe and reioyce dayly in thy faith Let it be thy riches the dayly Apparell of thy Soule Do you not cloath your self when you rise So by remembering thy Creed cloath thy Soule least peradventure forgetfulnesse make it naked S. Ambrose calls it the Seale of our heart which we ought dayly to review and the Watch-word of a Cristian Amb. lib. 3. de Virginib tom 4. which should be in readinesse in all dangers By all which irrefragable testimonies the sacred authority great excellency and frequent laudable vse both in publick and private of the Apostles Creed did appeare sufficiently vnto me So that I found for it the consent of peoples and Nations the testimonies of the holy Fathers the Martyrs Saints and Christians of all ages that is of the Vniuersal Church the piller ground of truth which are the greatest assurances that can be had vpon earth And therefore I rested fully satisfyed with them But I was much more confirmed in this resolution when I vnderstood by a serious conference with a friend that there was the same certainty for the Creed that there is for the Scriptures to witt the Tradition or testimony of the Church S. Augustin delivers clearly this truth concerning the Scriptures Aug. cont epist fund c. 5. I would not haue believed saith he the Euangel unlesse the authority of the Catholique Church had moved me c. and that authority being once weakned neither can I believe the Euangel This testimony authority of the Catholique Church was proved to me to be the most easy manifest and infallible ordinary way that can be had on earth to come vnto the certaine knowledge of what books are Scriptures yea it was clearly proved to be the only way so that if once this testimony be weakened there is nothing left but guessings wanderings after the manner of blind men as experience doth shew in the difference between the Lutheranists the Calvinists who agree in all their supposed wayes of knowing the Scripture and yet can never agree in the same Canon of the Scriptures But of this matter we shall haue occasion to speake more fitly hereafter in the question of the Church If then the
Scriptures cannot be certainly knowen but by the testimony authority of the Church and are to be believed for the samâ— as S. Augustin doth affirme the Creed also may be knowen and ought to be believed to be Apostolical for the same very reason since the same testimony authority are for both Yea the Tradition Testimony of the Church for the Apostles Creed hath in a certaine manner some preeminence above that which is for the Scripture For it is more ancieÌ„t more vniuersal more manifest More ancient because the holy Fathers and the whole Church do constantly affirme that the Symbol was composed by the Apostles before any part of the new Testament was written It was more vniversal because it was received every where at the very first plantation of Christianity whereas diverse parts of the Scripture being directed only to some particular Churches could not be communicated but after some space to the whole Church It was also more manifest because there were some bookes of the Scripture doubted of by some of the ancient Fathers till the Vniversal Church did determin the Canon of the Sciptures but there was never any ancient Christian who doubted of or denyed the Apostles Creed there was such a clear and Vniversal tradition for it And besides the Creed in it self is very clear as being a short rule of faith ordain'd for the capacity of the most simple according to which the Scriptures that are more obscure ought to be vnderstood Seing then the whole Church in the primitive times and in all ages hath professed that the Apostles made taught the Creed it remaines most certaine that the Apostles did teach it for greater certainty then this cannot be had If the Apostles taught and delivered it vnto the first Christians then they being so taught were obliged to receive it with the sâ—me reverence wherewith they did receive the Scriptures which were delivered or directed vnto them by the same Apostles And if the first ChristiaÌ„s were so obliged why not also their children their childreÌ„s children so downeward froÌ„ age to age vntill the end of the world shall haue the same obligation If this obligation held in the first age why not also in the second and in every succeeding age Or when should this obligation cease Or why more at one time then at an other since the same assurance remaines at all times Or why should it cease more for the Creed then for the Scripture since the same testimony is for both and if there be any preeminence in this matter the Creed hath it as has been shewed Wherefore as I was by these considerations fully satisfyed of the Apostolique authority laudable vse of the Creed in the primitive Church so I could in no wise approve the Presbyterians innovations against it but rather did much admire of their presumption For by their denying the Creed to be Apostolique I saw they denyed the clear rule and endeavoured to subvert the very foundation of the Christian faith By their taking away both the publick and private vse of it they would haue robbed Christians of the heavenly apparell and spiritual armour of their soules as the holy Fathers above call it And all this they do relying vpon no other grounds but their owne gesses which they oppose and would haue to be preferred to the constant testimony and irrefragable authority of the whole Christian world The Iewes brought at least Aug. in psal 63. v. 7. sleeping witnesses against the resurrection of Christ for which folly S. Augustin mocks theÌ„ and saith that they theÌ„selves were sleeping and failed in their search But the Presbyterians bring neither sleeping nor waking witnesses and yet they will blindly iudge in a matter done above 16. hundred yeares ago and boldly pronounce sentence against an ancient fundamental truth which had been received professed by the Christians of all ages But albeit the Presbyterians do reiect the authority testimony of the Church yet I saw if they followed their owne principles they might as easily discern the Creed to be Apostolique as they pretend they can know the Scriptures For the Maiesty of the style the harmony of the parts the purity of the doctrin and the like do concurre in the Creed in an eminent degree as we haue seen above out of the holy Fathers who do so highly praise it for its perfections as a worke Worthy of such heavenly Architects And the matter being considered in it self the Creed in all these qualities is equal if not Superiour by outward apparance vnto the Scriptures For in them there are many seeming contradictions hard to be explained but none in this Many things in Scripture not so full of Maiesty as about S. Pauls cloke c. 2. Tim. 4.13 but the creed is totally replenished with most sublime divine mysteries Therefore if the Presbyterians could by these marks discern the Scriptures they might as easily discern the Creed to haue been made by the Apostles Albeit I admired much how the Presbyterians could vpon so weake grounds deny the Apostles Creed against such invincible authorities yet I was much more stricken with admiration when I considered what they brought in place of it For in place of the Apostles Creed we got the Presbyterians Covenant As that was denyed to be Apostolical so this was cry'd vp to be Divine for it was called Gods Covenant the Confession of faith c. As parents were accustomed at the Baptisme of their children to say the Apostles Creed in which they promised to bring them vp so now they were made promise to breede them in the Covenant which was too long to haue by heart or to be repeated This was truly a rare exchange to deny the Creed to be Apostolique to cry vp the Covenant to be Divine To rob vs of a most ancient clear briefe positive Sacred Confession of faith made by the holy Apostles famous in all ages vniversally received troughout the whole world full of great mysteries divine expressions And to give vs in place of it a new long obscure negative Confession or rather Confossion of faith full of terrible oaths execrations combinations devised by some few discontented heads by cunning and force obtruded vpon this Nation much suspected at the beginning to be nothing but a meer pretence of religion as it was notoriously knowen to be a humane invention and as it 's now at lenth after all its disguises manifested for such vnto the world It 's good fame hath not lasted long neither at home nor abroad It got some footing in England by cunning and worldly interest but these soone failing it was quickly detected and reiected The Christlan Moderator saith to this purpose Christ Mod. p. 2. That the last Reformation setled with so solemn a Covenant and caried on with so furious a zeal is already by better lights discovered to be meerly humane therefore deservedly lay'd aside Therefore to
known to have been in the world before Luther although they have left many ruinous Monuments behind them since Luther seing I say after all this diligence we cannot find out this visible Protestant Church and yet these Protestants affirm that it was visible we most iustly require them to help tell vs where their Church was in what kingdome province or citie and if they cannot do this we may iustly conclude that their allegation is a groundlesse imagination invented to deceive men against their sense vnderstanding in a matter of greatest importance But wc do not as yet make any such conclusion we only require them to shew what we cannot see by our selves to point vnto vs where their Church was that we may fix our ey 's towards that place and for satisfaction we are answered that the demand is vniust and we impertinent if we do not beleeve vpon their bare word that their Church was visible albeit neither we can find nor they can tell where it was But all prudent and indifferent men would think it much more iniustice impertinencie both in them to require and in vs to beleeve that their Church was visible before it can be shewed where it was then in vs to require where it was before we beleeve that it was Who giveth credit quickly Ecclesi 19.4 saith the wise man is light of heart Any heretiques albeit never so grosse may pretend the same vpon as good ground and yet no reasonable man can think it vnreasonable to demand where their Church was before we beleeve them Moreover this is not only a iust and pertinent but also a most necessarie and important question For thereby all false Churches are clearly sensibly discovered even to the meanest capacities Because if the Church of Christ must be perpetual as hath been evidently demonstrated and if it must be also perpetually visible as these Protestants of whom we now speak do grant then it followeth when ever a new Church or Congregation ariseth with a new Confession of faith which was not see nor known before that that Church is not the true Church of Christ which ought to be alwayes both perpetual visibie For this cause the holy Fathers did vrge this question so hardly by which they confounded all heretical new vpstart Churches And whereas some Protestants do alleadge du Mou lin in his Nouueauté cont Card. Peron c. 12. that this question is a curiosity of history an old question which would require tventie yeares studie it is such a curiosiry of hystâ—ry that it can be found in none or else the laborious Centurists had not omitted it It is indeed an old question but was never well answered and will yet require a new answere as shall appear by the insufficiency of all the old answers And if it require twentie yeares study they cannot complain who have got now a hundred yeares to find out an answer to it But to speak no more of these shifts I shall shew how diverse Protestants being vrged by that fata question make many essaies to answer it and yet cannot make appear the visibility of their Church before Luther They run almost all the world over to find their Church They begin their iourney in France striveing to prove it in the Waldenses Albigenses 2. From France they go over to England to prove it in the Wicleffists 3. From England they passe to Boheme to find it among the Hussists 4. From Boheme they travaâ—le to Greece and from that to Aethiopia Armenia pretending that thâ—se Nations were Protestants 5. Having thus wearied themselvs all in vain the most learned are glad to come back again to the Papists saying that their Church before Luther was in the very heart of Popery 6. Finding that their new coin'd distinction of fundamental points involves them in great labyrinths and that the Papists will not acknowledge them for their Associats they passe from the later vnto the purer times before S. Gregory alleadging that the primitive Church holy Fathers were Protestants 7. After they have made this monstruous leap of 900. yeares and there find both Pastors people at the sacrifice of the Masse which the Protestants abhorre as Idolatry they run to their last shift which is to get out of the sight of the world and hide themselves in the hole of invisibiliy These many different answers shew that the Protestant Church hath no great certainty of its pedegree I shall briefly shew you the insufficiency of every one of these answers by which it shall be proved that the Protestant Church was not visible before Luther and hereby their first starting hole shall be either so stop't or lay'd that they cannot escape this way CHAP. XXV That the Protestant Church was not visible before Luther neither in the Waldenses Albigenses VViclifists nor Husits THAT the Protestant Church may be continued in the Waldenses and the same is to be observed of the Albigenses and the rest two things are to be proved by Protestants 1. That the Waldenses have ever continued since the time of the Apostles And this is clear by the first vndeniable principle of the perpetuity of the Church 2. That the Waldenses were intirely of that faith which the Protestants do now or did professe that is beleeved any of their Confessions of faith For without this whole agreement the Waldenses could not be a Protestant Church as is evident by the second principle above setled Now it is impossible for them to shew either of these two For first concerning the continuance of the Waldenses all histories do affirm that they began in the twelfth age and that their Author was one Waldo a marchant of Lions about the yeare 1160. whom the Centurists place in the 12. Century How can it be then proved Cent. 12. c. 8. that the Waldenses had continued since the Apostles time seing their Author who was before a Catholique a Laique lived neer 12. hundred yeares after the Apostles supposeing then that Waldo became a Protestant after he had been before a Catholique the question remaines where was the Protestant Church before Waldo The true Church must be perpetuall Secondly as the Waldenses did not continue since the Apostles so neither did they agree intirly with Protestants Luth. in Colloq c de Sacr. Calvin epist 224. in the principal articles of their religion to witt in Iustification by faith only if we beleeve Luthers testimonie And if we will trust Calvin they held also the reall presence in the Popish sense of Transubstantiation Therefore such men could not be Protestants Protest Apol. Tract 2. c. 2. sect 3. sub 3. Thirdly they agreed with the Catholiques in diverse other points as about the number nature of the Sacraments the vow of chastity the necessity of childrens baptism They began a kind of religious order for which they were called the poore men of Lions and sought confirmation of it from Pope Innocent
recorded in the Scriptures not equal in glory but more inglorious then the Iewish Synagogue hath been even since the coming of Christ For ever since that time the Iewes have professed their religion and had visible Synagogues in diverse famous nations whereas the Presbyterians make the Church of Christ to be invisible for many ages of that time in which not one could be found who had the courage or devotion to professe the true religion Now what can be more against the Sriptures and the honour of Christ then this wicked device what more opprobrious to all the Christians of these times God speaking of the Church Aggai 2.9 saith by the Prophet Aggai The Glory of this later house shall be greater then of the former But if the Christian Church had been so many ages invisible it had been more inglorious then the Synagogue of the Iewes which was all that time visible Christ is called by S Paul Heb. 8.6 the Mediator of a better Covenant which was established vpon better promises But by the Presbyterians invisible Church he is made Mediator of a worse Covenant and to have failed of his promises S Hierom saith Hieron cont Lucifer cap. 6. Nimium prophani sunt c. They are too prophane who affirm the Iewes had more Synagogues then the Christians had Churches Therefore they may be called most prophane who affirme the Iewes had many Synagogues and deny the Christians to have had so much as one Church throughout the whole world Whence this opinion gives great advantage to the Iewes and infidels against the Christian religion For they may iustly pretend that the Christian Church if it was so many ages invisible could not be the true Church kingdom of the Messias which the Prophets foretould clearly should be eternal conspicuous and glorious and that Christ could not be the true Messias who had failed so palpably of his promises Yea this opinion is very dangerous to Protestants so that it hath made some to stumble at the Christian religion and it hath drawn others into flat Atheism Sebastian Castalio Professor of Basil having cited some clear testimonies of Scripture for the perpetuity of the Church and the conversion of Kings Nations writes very perplexedly vnto Edward the 6. King of England Sebast Cast in praef Biblior lat Truly saith he We must confesse that either these things will be or that they have been or God is to be accused of aâ— lie If any man say they have been I inquire of him when I inquire how the knowledge of God and pietie which was promised to be eternal and more aboundant then the waters of the sea was not altogether perf ct Osiand in epitom cont 16. parte 2. p. 647. and could so soon decay By which words he shewes what stuck in his stomack David George a Protestant of Holand proceeded further vpon this ground of the visible decay of the Church blasphem'd against Christ saying If the doctrin of Christ his Apostles had been true the Church which they planted had endured Idem p. 818. And here vpon he became an impure Apostat from the Christian religion Adam Neuserus the chief Pastor of Heydelberg of a Minister became a Turk and was circumcised at Constantinople Prot. Apolog. tract 2. cap. 1. sect 5. These and some other examples may be seen in the Protestants Apology By all which may be seen how false dangerous pernicious this opinion of the invisible Church is against a most clear truth to witt that the Church cannot be hid Therefore as S. Augustin did conclude against the Donatists Aug. li. 2. cont pâ—til c. 104. in these words The Church hath this most certain mark that she cannot be hid she is then known to all Nations the sect of Donatus is vnknown to all Nations that then cannot be she So we may conclude more forcibly against the Presbyterians The Church of Christ hath this most certain mark that she cannot be hid or invisible She is then known or visible to all Nations The Protestant Church before Luther was invisible and vnknown to all Nations as the Presbyterians do confesse Therefore the Protestant Church cannot be she CHAP. XXIX That albeit the true Church might be invisible yet the Protestants had no invisible Church before Luther IT hath been already proved that albeit the Protestants had had an invisible Church before Luther yet it could not be the true Church which must be alway's visible Now remaines to be shewed the second thing which was vndertaken above to witt that albeit an invisible Church were sufficient yet the Protestants had not so much as one of that nature before Luther and so they succumb as well de facto as they have done de iure and consequently this device of an invisible Church for two reasons will serve them to no purpose Which is shewed thus An invâ—sible Protestant Church is a Church which beleeved the Protestant faith in their heart albeit they made no external profession of it But de facto there was no Church before Luther which beleeved the Protestant confession of faith Therefore there was no visible Protestant Church before Luth r. The Maior is evident because there is this difference between a visible and an invisible Church that the first professeth the faith the other professeth it not but they both agree in this to have inwardly the faith Without which there cannot be any Church Therefore an invisible Protestant Church is a Church which beleeved inwardly the Protestant faith The Minor is proved of the time immediatly preceeding Luthers preaching For either Luther himself before he began to oppose the Pope was a member of this lurking Protestan Church beleeving the Protestâ—nt Confession or these who adhered to him were members of it or some others who did nor ioyne with him and besids these no others can be found or imagined But none of these can be said For Luther is avowedly confessed by himself and all men in ad lat to have been a Roman Catholique a Priest a friar of S. Augustins order and as himself acknowledgeth said Masse devoutly and honored the Pope in his heart Therefore Luther before he opposed the Pope did not beleeve inwardly the Protestant faith and was not a member of the Protâ—stants lurking invisible Church but was a member of the Roman visible Church But so were Melanchton Carolstadius the Saxons and all the rest who followed him Papists or Priests professing the Roman religion knowing nothing of the Protestant till Luther taught them Therefore all these who adhered to Luthers new doctrin were before that time not lurking Protestants but profes't Papists Neither were there any other members of that suppos'd lurking Protestant Church who did not ioyn with Luther For if there had been any they should and would have come out of their lurking holes so soon as Luther began to preach and got the protection of secular Princâ—s For then there
was no more feare of persecution which was the only reason why these men did not professe their religion And therefore that being taken away if there had been any such invisible Protestants they would have showen themselvs visible acknowledged their brethren run and ioyn'd hands with them and said Behold this is the faith which we alway's beleeved although we did not or durst not professe it But no such persons did appeare when they might safely and ought in all duty to have appeared Therefore there was no lurking Protestant Church before Luther and consequently the Protestants had no Church at all before him neither visible nor invisible This may be yet further illustrated confirmed For there may be conceived two kinds of invisible Protestant Churches The first is a Church which believed in their hearts the Protestant faith and yet made profession of the contrary religion to witt of Popery The second is a company of people beleeving also internally the same faith but making no profession of a contrary religion And between these two extreames there is no medium But the Protestants had neither of these two invisible Churches before Luther Therefore they had none at all Not the first which although they had could not have been the true Church of Christ or a society of faithfull Christians but rather was a miserable crue of dissembled Sycophants for so they behoved to be who beleeved one thing professed the contrary which they thought grosse superstition Idolatry Not the first I say For such a dissembled Church behoved to beleeve the Protestants faith in their heart and professe the contrary against their consciences But there were none before Luther who beleeved the Protestant faith in their hearts c. because Luther himself beleeved the Roman Catholique faith in his heart and of this there can be no greater evidence then his own testimony against himself For he professeth that he honoured the Pope for conscience sake and thought that he would have been severed from God if he had been separated from the Pope and much more to this purpose Therefore Luther was not a dissembled Protestant but rather a sincere Papist before he began to oppose the Pope Neither were there any other before him who believed the Protestant faith professed the contrary because his followers were ignorant of the Protestant religion till Luther taught it and shew them the light This is witnessed by prime Protestants who say It 's ridiculous to think Cont. Shlus in Theol. Cal. l. 2. f. 131. that any man before Luther did attayn vnto the true doctrin or that he receiv'd it from others and not others from him That all the world was overwhelmed with more then Cimmerian darknesse that Luther was sent to dispell it and to restore the light of true doctrin Besids that chief article of Iustification by faith only was altogether vnknown before Luther Fox Acts. p. 402. so that M. Fox affirmeth that Luther by opening that veine which lay a long time hid overturned the foundation of Popery M. Wotton averres that Luther may truly glory that he was the first who taught Christ especially concerning that principal Euangelâ—cal doctrin of Iustification by faith alone VVotson in Exam. tit Rom. Therefore saith he It was a great honour to Luther to have been a Son withovt a Father and a Disciple without a Master All which testimonies do evince that there was not so much as a dissembled Protestant Church before Luther Neither as I conceive will any iudicious Protestant plead much for such a Church which although it had been could not be the Church of Christ but rather the Synaguogue of Sathan and so not the true Church which we are now searching after Neither had the Protestants that other kind of invisible Church before Luther which beleeved the Protestant faith in their hearts and made no profession of the contrary For first Luther his followers did not beleeve it till he opposed the Pope as hath been presently proved Secondly they professed themselves both by words actions to be Roman Catholiques and so made profession of a religion contrary to the Protestant Therefore in both these conditions this invisible Protestant Church is visibly deficient and consequently there was no kind of an invisible Church before Luther neither a sincere nor a dissembled Church if we will iudge of it by the persons who mâ—de it visible Neither were there any other lurking Protâ—stants for they would have shown themsâ—lves when there was no more danger for them as hath been said which they dâ—d not or if they were lurking they are still lurking and will ever lurk vnto the day of Ivdgment For there is no more reason that they shall appeare at any time hereafter then now or in the time of Luther Therefore this invisible Protestant Church is a meer Chimeâ—a fiction without all ground and against sense experience The Independents who arosâ— within these twelve years or thereabout and who before had been for the most part violent Presbyterians may pretend vpon the same groundlesse fancy that their Church had alway's endured invisibly The same might also pretend the Quakers who are more lately sprung vp But if any of these Congregations were so vnreasonable as to make that pretext which they may as lawfully do as any other Protestâ—nts who would be so vnreasonable as to beleeve them or who could be so simple as to be decived by them the beginning and progresse of those Congregations being so well known so late and fresh in all mens memories In the Presbyterian sense any person although never so great a liar might take vpon him to be a Prophet For albeit he foretold things never so false which never came to passe yea that fell out quite contrary he might say with the Presbyterians they were all fulfilled but invisibly Now what is more foolish then this device What would be more ridiculous in the iudgmâ—nt of Iewes and Pagans and more iniurious to the truth of the Christian religion For if they would demand how are the prophesies concerning the perpetuity of Christs Church fulfil'd How are his clear promises to his Church kep't And if it were an swered as the Presbyterians do that they were all fulfilled and kept but invisibly What could more confirm these men in their infidelity then this answer What could make the Christian religion appeare to them to be more false and ridiculous S. Augustin did far otherwise vnderstaâ—d the proâ—hesies of the Scripture concerning the Church For writing against the Donatists on this same subiect of the Church he saith Let vs heare some few things out of the Psalms so long ago sung and foretold and let vs now with ioy see them fulfil'd Again Aug Vnit Eccl. Heare this out of the Divine booke how it was foretold and see now in the world how it is at complish'd Therefore as there is no other way to make a prophesy true but
by fulfilling it so there is no other way to know it to be fulfilled but by visible and sensible performance of it By what is said may be easily seen that the complaint of Elias which is alway's in the Puritans mouth makes nothing for their invisible Church before Luther For first Elias was only speaking of Israel as a famous Protestant confesseth Enoch Cleopham in Antidot Schism p. 17. in these words Our vnskilfull Reformers say that the Church was invisible in the time of Elias but the holy Spirit testifyeth that he spake this of Israel and not of Iuda for he knew that good Iosaphat was reigning in Iuda and that the Church was not only visible there but also floorishing in great piety Wherefore it is an evil parity to say the Iewish Synagogue was invisible a short time in one province albeit it was visible at the same time in another Therefore the Christian Church may be or was invisible throughout the whole world for a thowsand years above 2. These who were lurking in the time of Elias bowed not their knees to Baal which if they had done they had not belong'd to the invisible Church of God But all the suppos'd invisible Protestants as Luther and his followers bowed their knees to the Masse which they esteem Idolatry as hath been shewed Therefore they could not be the invisible Church of God 3. Although these good Israelits were invisible to Elias at such a distance when he fled yet he knew many of them to be visible both to others 3. Kings 18.13 and among themselves For Abdias told him a little before that he had hid 100. Prophets of the Lord in two Caves where he fed them But all Protestants before Luther were invisible both to others and themselves For not so much as one person knew himself to be a Protestant before Luther taught that religion as hath been proved 4. Although the whole Iewish Synagogue had been invisible which is most false yet it followes not the whole Christian Church may be or was so too For this as S. Paul testifyeth is founded vpon better promises 5. Heb. 8.6 Salvation was not altogether tyed before Christ to the Iewish Synagogue for there were some faithfull Gentils as Melchisedeck Iob c. But the Presbyterians by making the whole Christian Church to be invisible for many ages take away all the ordinary means of salvation which only can be had in the visible Church Lastly Albeit all the faithfull both Iewes and Gentils had been invisible in the time of Elias yet this would make nothing for Protestants vnlesse they had been also invisible before Luther But de facto there were no lurking Protestants before him as hath been clearly proved Therefore although the Church could be invisible yet the Protestants had no invisible Church before Luther And besides the reasons brought above against this invisible Church it may seem truly strange that for so many ages not so much as one person of it was heard of or known never so much as one false brother could be found among them to reveale them And which is most strange when this invisible Church became visible not so much as one person did appeare who had been a lurking member of it Such groundlesse conceipts require strong imaginations to fancy them but much more credulous hearts to beleeve them Wherefore Elias complaint for many reasons makes nothing for Protestants but is cleary against them So is also their other refuge to the Church of the predestinate which they say was invisible before Luther For 1. there is no such Church because Christs Church is a Congregation of all true beleevers as well reprobate as predestinate Math. ch 3. ch 13. There is in his floore both wheat and chaffe and in his field both corne tares 2. The Predestinate are as visible as the reprobate S. Peter was as visible as Iudas 3. Although it were granted there had been some invisible Predestinate before Luther yet none of them could be Protestants because none believed the Protestant faith till Luther taught it as hath been proved 4. Either these supposed Protestants before Luther professed their faith or not If they professed it then they were not invisible Rom. 10.10 If they profess'd it not then they were not predestinate For with our heart saith S. Paul we beleeve vnto iustice and with our mouth Confession is made to salvation 5. It is at least requisite that the predestinate should not deny their faith if they will not confesse it or else they cannot be predestinate But all the supposed invisible Protestants before Luther denyed their faith by professing Popery as hath been shewed 1. Cor. 11.19 Therefore they could not be predestinate Lastly heresies and persecution make the predestinate more conspicuous Heresies saith S. Paul must be that these who are approved be made manifest among you Who are more approved before God then the predestinate Who are made more manifest before men then they especially when heresy persecution do arise For then by their close adhereing to the true faith and their profession of it whereas others either through error or feare fall from it they are rendred more conspicuous as the Scripture shewes and therefore they are not made hid invisible as the Puritans do alleadge Hence it is that the Church is so far from being invisible in the predestinate more then in others that vpon the contrary when that might happen in others either by error infirmity or feare of persecution then the true Church shall be most manifest in the predestinate Aug. epist 48. ad Vincent and is principally conserved in them For then as S. Augustin speaks In suis firmissimis eminet she shines in her most stedfast members Predestination indeed is invisible and so is reprobation but the predestinate are as visible as the reprobate yea Mel. in locis com cap. de Eccles they are the most eminent members of the visible Church out of which they cannot be found as Melanchton confesseth Let vs not dreame saith he that the elect can be found any where but in the visible Society of the Church But the Protestants had no visible Church before Luther therefore they had no predestinate and so many wayes this Babel is overturned The Apostles and all the ancient Christians who were predestinate were members of the visible Church and professed their faith in the time of the Heathen persecutions which were more cruel vniversal then any that has hapned since They had not Giges ring to make themselves invisible not the black arte of dissembling in religion as the invisible Protestants if there were any behoved to have which are qualities very vnbeseeming the predestinate By all which it remaines sufficiently proved that the Protestant Church cannot be the true Church For to resume briefly the argument The true Church must have still continued since the ascension of Christ to this time But the Protestant
conclude this point I found clearly that the Creed hath been alwayes held to be is Apostolique that it is the foundation perfect rule of the Christian faith that it is a worke worthy of the holy Apostles that it is such a strong heavenly fabricke that it cannot be overthrowen by no stormes nor tempests by no force nor violences and that it overcomes all heresies that the ancient custome of saying it publickly at Baptisme and often privatly and dayly is most laudable and profitable to Christian people And vpon the other part I found that the Presbyterians by denying the Cred to be Apostolique haue denyed the foundation clear rule of the Christian faith most vnreasonably haue worne out both the publick private vse of it And that they compleated their new Raformation when they not only reiected the Creed but obtruded the Covenant in place of it And lastly I found that as the Presbyterians new doctrin in this matter is most erroneous and presumptuous so that all their endeavours have proved vaine frivolous For that fortresse of faith which was built by the holy Apostles of lively stones heavenly pearles as Ruffinus speaks hath held out stronger tempests then the Presbyterians weake blasts and therefore it still stands immoveable Whereas the Babel of their Covenant which they were so diligently building and vpon which they could never get the Capstone as they often regrated hath ended in Confusion and in a short space hath come to ruine Now all these things being considered I refer my self to any man voyde of passion if I could reasonably much lesse Christianly exchange the pearles of the Apostles Creed for the drosse of the Presbyterians Covenant CHAP. XI Of the Article of Christs Descent to Hell perverted by the Presbyterians AFTER that the Presbyterians had thus endeavoured to shake the authority of the Apostles Creed least peradventure their small authority might not prevaile against all Christianity what they could not get effectuated by denying the letter they laboured to performe by corrupting the sense and especially of that article Short Cotech Vv st in fine He descended into Hell For in their new Catechismes they interline or put on the margent this glosse with it He descended into Hell that is He continued in the state of the dead and vnder the power of Death till the third day I Observed that although we had and said the words of the Creed before the Covenant began yet we did not know the true sense of it in this and some other articles albeit as S. Augustin shewes it was made plaine short that it might serve the capacity vnderstanding memory of the simple For there was a great quarrelling before these greater troubles among some of the Ministers for the sense of these words He descended into Hell Some publickly taught that they behoved to be literally vnderstood of a real and local descent others of the preciser sort called that a Papistical interpretation against which they did most sharply inveigh and taught according to Calvin that the sense of them was that Christ did suffer in his Soule the horrible torments of a coÌ„demned and forsaken man which glosse was called by the former Ministers a horrible blasphemy To come then to the true sense of this article about which there was such contrariety among the Ministers I had my recourse to the holy Scriptures Fathers and I found that there was scarcely any article of our faith more clearly contain'd in the Scriptures and more vnanimously avowed by the holy Fathers who brand those who do not believe it literally with the name of Infidels And lastly I found that diverse grosse wayes have been devised by the Ministers since their pretended Reformation to pervert and obscure it and when the falshood of one is discovered they alwayes find out an other but will never embrace the true sense of it The light of reason doth shew to every Christien that it is not sufficient for mans Salvatian to hold the words of the Creed but it is necessary also to follow the true sense of it This the holy Fathers do teach who shew likwise that as Heretiques ever endeavoured to pervert the true sense of the Creed so the true Church doth ever retaine maintaine it S. Cyril with the Alexandrin Synod writes to this purpose to Nestorius Who pretended to believe the Nicen Creed yet denyed the blessed Virgin to be the Mother of God Cyril Alex. cum Syn. Alex. epist 10. ad Nestor Aug. tom 3. de fide Symb c. 1 It 's not sufficieÌ„t saith he that you professe with vs the Symbol of faith c. For you do not vnderstand nor expound it rightly but rather perversly although you Confesse the words of it with your tongue S. Augustin also saith to the like purpose Vnder the few words contained in the Symbol many Heretiques haue endeavoured to hide their poisons to whom the Divine mercy hath resisted and doth resist by spirituall men who haue not only merited to believe and receive the Catholique faith in these words but also by the revelation of God to vnderstand know it So the Presbyterians although they have denyed the Creed yet vnder the words of it they endeavour to hide their poisons Although the article of Christs descent to Hell were not in the Creed which is a clear and easy rule of faith that ought to be plainly and literally vnderstood yet it is so clearly in the Scripture that it cannot be denyed without wresting of it S. Peter in his first Sermon doth apply vnto Christ Psal 15. v. 9 10. a prophesie of Dauid in the 15 Psasme which saith My heart hath been glad my tongue hath reioyced my flesh also shall rest in hope For thou wilt not leave my Soule in Hell neither wilt thou suffer thine holy One to see corruption â—cts 2.30.31 After S. Peter hath proved that this Prophely cannot be vnderstood of the Prophet Dauid he sheweth that Dauid mean't of Christ in these words Whereas therefore he was a Prophet c. forseeing he spake of the resurrection of Christ For neither was he left in Hell neither did his flesh see corruption There is both the old new Testament fot this truth The Prophet Dauid foretelling and the Apostle S. Peter expounding and shewing the fulfilling of it to witt that Christs soule was not left in hell neither did his flesh see corruption What can be reasonably more required by any Christian Aug. epist ad Exod. 99. But let vs heare S. Augustin so vnderstanding it That our Lord saith he being mortifyed in the flesh did goe into Hell is very certaine For that prophecy which saith Thou wilt not leave my Soule in Hell cannot be contradicted which least any man should presume to vnderstand otherwise the same Peter doth expound it in the Acts of the Apostles c. And then he concludes in these words Quis ergo nisi
quite taken away For S. Iohn saith of Christ Behold the Lamb of God Iohn 1.29 Acts. 3.19 Mich. 7.19 Heb. 9.28 that taketh away the sins of the world And the spots of our Soules are said to be washed cleanged and our sins to be throwen into the bottome of the sea and to be blotted out and exhausted Therefore in iustification sins do not remaine but they are really taken away As the soule in Iustification is purged and cleanged from the filthinesse of sins which are so forgiven that they are really taken away so it is also beautifyed with inward grace and inherent iustice by which he who was before a sinner is renewed in the Spirit of his mind and hath the love of God powred forth in his heart by the holy Ghost This the Apostle sheweth 1. Cor. 6.11 when writing to the Corinthians he saith These things you were to witt fornicators adulterers c. but you are washed but you are sanctified but you are iustifyed in the name of our Lord Iesus Christ and in the Spirit of our God Ephes 4.24 And elswhere be renewed in the Spirit of your mind and put on the new man which according to God is created in iustice and holynesse of truth And writing to the Romans he saith Rom 5.5 The Charity of God is powred forth in our hearts by the holy Ghost which is given vs. I forbear to cite more testimonies Aug. de gâ—â—â—ia S. Augustin sheweth that this inherent iustice is the love of God The grace whereby we are iustifyed that is Christ cap. 30. Idem de nat gra c. 70. saith he the love of God poured into our hearts And elswhere Charity begun is iustice begun Charity encreased is iustice encreased great charity is great iustice and most perfect charity is most perfect iustice If therefore charity or the love of God which is powred into our Soules and consequently is inherent intrinsecal in them be the iustice by which we are made formally iust then our iustice is also inherent intrinsecal And hereby all the causes of our Iustification according to the doctrin of the Catholique Church may be clearly vnderstood Concil Trid. sess 6. c. 7. For the efficient cause is our mercyfull God the meritorious our Lord Iesus Christ the final cause the glory of God of Christ and life everlasting and the formal cause is the Iustice of God not that by which he himself is iust but that by which he makes vs iust and with which we being endowed are renewed in the Spirit of our mind and are not only reputed but truly are iust But said the Catholique to me that you may vnderstand more fully how we are made formally iust not by that iustice which is in God but by that iustice which proceeding from God is in vs I will illustrate the matter a litle more vnto yow As sin is the death of the soule so grace and iustice is the life of it Wherefore as the natural life of man is the formal cause of his living naturally so his spiritual life which is grace iustice is the formal cause of his living spiritually As then the natural life or soule of man by which he lives naturally albeit it be from God yet it is not that life by which God lives but it is that life communicated by God to man by which man lives and therefore cannot be any thing external but must be internal in man So the Spiritual life of the soule which is grace iustice by which man lives Spiritually is not the iustice which is in God or by which God is iust but that iuftice which is communicated by God to man whereby man is rendred iust and lives Spiritually and therefore must be internal in him since nothing can live either naturally or Spiritually by any thing which is external vnto it The example of the raising Lazarus from the the dead will yet more cleare this matter For if Christ calling Lazarus from the grave had not given him inward life Lazarus could not haue risen again and lived by the life of Christ which was without him But it was necessary for the resurection of Lazarus that his own life should be inwardly restored to him by Christ It is so in our case for a man who is raised by Christ from the death of sin vnto the life of righteousnesse must have grace or iustice which is the Spiritual life of the soule inwardly communicated to him by Christ the fountain and meritorious cause of all iustice and the source of all Spirituall life or else man could not be raised from the death of sin and live spiritually S. Augustin proves by the holy Scriptures that Christ came into the world Aug. â—ib de peccat mer. remis cap. 26. seq to give vs that Spiritual life I shall heep together saith he many testimonies which shall suffice by which it may appear that for no other cause Christ came into the flesh but that by the disposition of grace he might quicken save and illuminate all those to whom as members appoynted in his body he is head who before were placed in the death sicknesse darknesse of sin I shall only bring two or three of the many testimonies of Scripture which the holy Father heapeth vp there S. Paul saith Ephes 2.4 God who is rich in mercy for his exceeding charity wherwith he loved vs even when we were dead by sins quickned vs together in Christ by whose grace you are saved and raised vs vp with him c. Ibid. c. 4 v. 24. And again be renewed in the Spirit of your mind and put on the new man which according to God is created in Iustice and holynesse of the truth The same Apostle writing to the Colossians saith And you Coloss 2.13 when you were dead in the offenses and vncircumcision of the flesh did he quicken together with him pardoning you all offenses And to Titus he saith Titus 3. v. 5. that we are iustifyed by his grace Whence it is evident that these who haue been sinners and become iust are said to rise again to be quickneed by Christ to be renewed inwardly to be iustifyed by his grace But they could not rise from the death of sin nor be quickned renewed inwardly and be iustifyed by his grace vnlesse they had spiritual life which is grace or iustice inwardly coÌ„municated vnto theÌ„ Therefore these who rise froÌ„ the death of sin are iustifyed quickned inwardly renewed have the spiritual life of iustice flowing from the merits iustice of Christ inwardly remaining in them And hence doth appear clearly the truth of that which the Catholique Church teacheth to witt that we are made iust by the iustice of God not by that wherby he himself is iust but by which he makes vs iust For as nothing can make an man iust but iustice So it is not the external
that themselves do acknowledge in end the necessity of good works But to know how they are necessary either as causes or conditions is not a necessary curiosity wherof few are capable and without which many have gone to heaven And so now I proceed to the Trial of our doctrin concerning the Sacraments CHAP. XVIII Of the Excellency of the Christian Sacraments and particularly how they conferre Grace which is denyed by the Presbyterians AS I knew the Christian religion to be the most excellent of all true religions that ever have been whether we consider that which was vnder the law of nature or the other which was vnder the law of Moyses so I iustly conceived that it was most agreeable to Gods goodnesse and wisdome to adorne and enrich it with most excellent Sacraments For since no religion whether true or false can be without some sensible signes Aug. lib. 19. cont Faust cap. 22. as S. Augustin hath observed the Christian religion which is not only the true but also the most perfect religion to which the former two served as preparations must also have the most perfect and efficacious Sacraments And so I found the same S. Augustin extolling the perfection of the Christian Sacraments above these of the ancient law Aug. lib. 3. de doct Christ c. 19. Aug. cont Faust lib. 19. c. 13. Our Lord saith he and the Apostolical disciplin haue delivered some few Sacraments for many and these most easy to be done most magnificent for signification and most pure to be observed And elswhere he saith the Sacramenss are changed they are made easier fewer holsommer happier Now the principal perfection of the Christian Sacraments was generally believed to consist in this that God by them did conferre grace vnto our soules Which truth is so engrafted in the hearts of Christians that I knew diverse Protestants could not be at first perswaded that Luther or Calvin or that their Church taught the contrary and. when that was sufficiently manifested to them they were much scandalized at it In so much that some of them did say If the Sacraments do not confer grace and baptisme doth not take away original sin for what vse serve the Sacraments for what end were they ordain'd Wherefore being thus stirred vp to try this question I found in end that the Catholique doctrine which taught that the Sacraments of the new Law do confer grace is conformable to the divine Scriptures that it was expresly believed by the holy Fathers and doth duly exalt the perfection of the Christian Sacraments Whereas the Presbyterians doctrin which denyeth the Sacraments to confer grace is not only false against the Scriptures but was also condemned as an ancient heresy by the holy Fathers that it vndervalues the vertue of the Christian Sacraments and is so absurd that diverse famous Protestants haue abandoned that opinion albeit it was taught both by Luther Calvin and in this point do agree with the Catholiques All which things for brevities sake I will only touch Of Baptisme S. Iohn said to the Iewes 3.11 Math. I indeed baptize yow in water but he who comes after me shall baptize you in the holy Ghost fire Ananias said to S. Paul be baptized wash away thy sins Acts 22.16 Titus 3.5 Eph s 5.26 S. Paul calleth also Baptisme the Lauer of regeneration by which we are saved The same Apostle saith that Christ hath sanctifyed his Church by the lauer of water in the word of life By which testimonies albeit we speak nothing of many others it appear'd sufficiently clear to me since we are said to have our sins washed away by baptisme to be sanctifyed to be born of new again that by it we receive also grace without which these things could not be verified and performed The like is also affirmed of the Eucharist of which our Saviour saith If any man eate of this bread Iohn 6.51.54 he shall live for ever And again He that eateth my flesh and drinketh my blood hath everlasting life Now this everlasting life is no otherwise had here but by receiving Grace which is the seed of Glory and of eternal life happinesse Therefore these two Sacraments which are all that the Presbyterians admit do confer grace by the vertue institution of Christ What was the belief of the holy Fathers and of the whole Church in this point it is so clear that Calvin himself and other chief Protestants do acknowledge it to be the same which is now believed by the Catholiques against their doctrin Cal. lib. 4. Instit cap. 14. sect 14. 26. For. Calvin confesseth that with great consent it was taught and believed for many ages That the Sacraments of the new Law do confer grace if they were not hindered by mortal sin which albeit he calleth a pernicious and pestilentious opinion and alleadgeth that it drawes men from God to rest in the sight of corporall things and not in God himself yet he confesseth also that it was taught by S. Augustin the holy Fathers whom he striveth to excuse by saying that in their immoderat praises of the Sacraments Cent. 2. c. 4. cent 3. c 4. Muscul in loc com p. 299. they vsed hyperbolical speeches The Lutheran Centurists do ascribe the same doctrin as an errour to the most ancient Fathers as to S. Clement Iustin Cyprian and others Musculus saith plainly that Augustin did rashly affirm that the Sacraments of the new law conferred grace These open confessions shall save our paines of citing the Fathers testimonies And that this doctrin of the Catholiques doth manifest the perfection of the Christian Sacraments it is so clear of it self that it needeth no illustration Vpon this consideratiō S. Augustin Aug. tract 80. in Ioan. admiring the wonderfull effects of the Sacraments cry'd out Vnde tanta virtus aquae vt corpus tangat cor abluat Whence comes saith he so great vertue to the water that it toucheth the body and cleanseth the soule Where he ascribes this wonderful effect to the goodnesse omnipotency of God which sheweth also that his speeches are not hyperbolicall as Calvin falsly pretends Thus much briefly to shew that I found the Catholique doctrin to be conforme to the Scriptures holy Fathers and to manifest the perfection of the Christian Sacraments And therfore Calvins opinion which is iust contrary must needs be against all these He himself confesseth that it is against the holy Fathers and consequently it cannot be conforme to the Scriptures whereon they founded their faith and not vpon humane imaginations That it taketh away a great perfection from the Sacraments denying them to conferre grace is so evident that it needs no proofe Calvin saw this so clearly that he pretended the Farhers vsed immoderate praises of the Sacraments and that this vertue which the Catholiques do ascribe to the Sacraments makes people to trust more in creatures them in God himself But as I found
of them of some excellent privilege For they spoile God of his goodnesse by making him the Author of sin Christ of his merits by denying he dyed for all and the holy Trinity of Glory They spoile the Angels and the Saints of their felicity and of all respect and reverence from men They rob the Church of the continual assistance of the Holy Ghost Man of his free-will the living of the prayers of the Saints and the faithfull departed of the suffrages of the living They rob the Sacraments of Grace and the Commandments of obedience Yea what have they left vntouched in the Church They have taken away many books of the Scriptures almost all the Sacraments all Traditions Priesthood Sacrifice Vowes set Fasts Festival Dayes Altars Reliques Holy Images all Monuments of Piety all the antient Ecclesiastical Lawes all Order and Disciplin all Comlinesse and beauty from the House of God They have abolished the Apostolique Government denyed the Apostles Creed subverted the Divine Commandments and abiured all the Evangelical Counsels and many more points have they destroyed as we shall see in the progresse of the Covenant so that never any heresy deserved more the title of Destroyer never any heretical Confession of Faith deserved so much the Title of the Negation of Faith as the Covenant For never any heresy or negative Confession denyed so many points of the Catholique faith and so overturn'd the Christian Religion both in doctrin disciplin in all the Monuments and helps of Piety As the matter of the Covenant is very large containing so many points of the Catholique Faith which it deny's so the manner how it doth renounce them which is as it were the life and forme of the Covenant is very considerable For it doth not only deny these articles but it detests and abiures them yea and blasphemes them adding a blasphemous Epithet almost to every point For thus it speaks We renounce and detest the Vsurped authority of the Roman Anti-Christ his wicked Hierarchie his Devilish Masse Blasphemous Priesthood Profane Sacrifice Bastard Sacraments Doubtsome Faith Desperat Repentance c. Behold said the Catholique to me what a Rapsodie of lies and calumnies against manifest sense and experience against the ancient faith and true religion was fathered vpon God the Author of truth and was called his Covenant Behold what a blasphemous Negation of the Faith was entitled the Confession of Faith Behold what a monstrous Idol of lies execrations blasphemies the Covenanters did so highly honour reverence as if it had been Gods vndoubted truth and not only did Idolatrize it themselv's but with furious zeal and rigour enforced others to adore it against their Consciences S. Cyptian affirmes that the Devil Cypr. de simâ—l Praelator Hieron in EsaiaÌ„ c. 21. in place of the old Pagan Idols has invented the deceits of Errors Heresies and S. Hierom saith that all Heretiques are Idolaters adoring their own fictions and imaginatio s as divin truths According to this doctrine if the Covenant containe heresies as we shall see it containes not a few the Covenanters have been great idolaters The old Pagans did indeed adore false Gods and the works of their own hands but never any carying the name o Chr stians did more Idolatrize the fancies of their own braines then the Covenanters have done The prosperity of the Covenant for a time did blind many but now the Visitation which God has sent vpon it has opened the ey 's of a great part so that the Covenant which was before the obiect of their greatest reverence respect is now become the subiect of their laughter sport The Prophet Ieremy foretells that these miseries should befalls to all Idols They are vain things Ieremy 10.15 Hieron â—u hunc loâ—um saith he and a work worthy to be laughed at in time of their Visitation they shall perish Which words S. Hierom applies excellently to Heresies Who would not laugh saith he when he considers the Idols of Heretiques c. Heresies prevaile only for a time that these who are chosen may be made manifest and be approved But when the Visitation of God comes and his eys do behold their fooleries then all are quyet and siâ—e it And so now is the Covenant silent and fallen asleep But enough for our intended brevity of the false Titles of the Covenant and of the grosse vntruths in it against sense We shall now run brieflâ— through the Spiritual vntruths of it against Faith SECTION III. Of the Covenantes vain pretext of the word and Spirit of God and of the marks by which they describe their Relâ—gion THAT this matter may proceed more clearly we shall set down in order the words of the Covenant and then subioyn the Observations we made vpon them The Preface then of it goes thus Covenant Wee all and every one of vs vnderwritten protest that after long due examination of our Consciences in matters of true false religion Wee are now throughly resolved of the truth by the word Spirit of God And therefore we beleeve with our hearts confesse with our mouths subscribe with our hands and constantly affirme before God the whole world that this only is the true Christian faith and Religion pleasing God and bringing salvation to man which now is by tho mercy of God revealed to the world by the preaching of the blessed Evangel and received beleeved and defended by many and sundry notable Kirks Realms but chiefly by the Kirk of Scotland the Kings Maiesty and the three Estates of this Realm as Gods eternal Truth and only ground of our Salvation as more particularlâ— is confessed in the Confession of our faith established and publickly confirmed by Sundry Acts of Parliament and now of a long time hath been openly professed by the Kings Maiesty and whole body of this Realm both in Burgh and Land To the which Confession and forme of Religion we willingly agree in our Consciences in all points as vnto Gods vndoubted Truth and Verity grounded only vpon his written word To passe by the first sensible vntruth about the long and due examination of their consciences which was lately touched they pretend next that they are fully perswaded of the truth of their Religion by the word and Spirit of God But this is no new song neither is it only peculiar to them All sects although never so monstrous which receiv'd the Scriptures have made and do make the same pretexts And this they must all do or else they would get few followers But that the Covenanters make this pretext as falsly as any other sects is very evident For first they falsly pretend to be perswaded of the truth of their Religion by the word of God seing they beleeve diverse points as principal articles of their religion which are expresly against the word of God Which may be shown by many Instances but we shall be content with two or three The Covenanters beleeve as
these words of the Covenant We detest his corrupted doctrine concerning the nature number and vse of the holy Sacraments His five bastard Sacraments with all his Rites Ceremonies and false doctrines added to the Ministration of the true Sacraments without the word of God His cruel Iudgment against Infants departing without the Sacraments His absolute necessitie of Baptisme His blasphemous opinion of Transubstantiation or real presence of Christs body in the Elements and receiving of the same by the wicked or bodies of men His dispensations of Solemn Oaths periuries and degrees of Mariage forbidden by the word His cruelty against the Innocent divorced As an impudent strumpet said my Catholique friend is accustomed when she contends with a Chast Matrone to obiect such crimes to her whereof herself is notoriously guilty So here the Covenanters do accuse the holy Catholique Church the Immaculate Spouse of Iesus-Christ of Errors corruptions in the nature number vse of the holy Sacraments whereas themselves are miserably corrupted in all these points Which shall be briefly shown First you accuse the Catholique Church of corrupted doctrin concerning the Nature of the Sacraments which must be because she teacheth that the Sacraments of the new law do conferre grace But we have seen above that this is most true doctrin conforme to the Scriptures and holy Fathers and that this is a perfection most suitable to the excellency of the Christian Sacraments Whereas your doctrine which robs the Sacraments of all power to conferre Grace and makes them only simple tokens signs and seals without all efficacie and which equals the Sacraments of the old Law in excellency vnto them corrupts indeed the nature of the Christian Sacraments and abaseth the power of them which cannot be done without perverting and corrupting the Scriptures and holy Fathers which are so clear for the Catholique doctrine that they have moved many famous Protestants to abandon your Calvinistical opinion All which may be seen in the 18. Chapter of the former Treatise Next you accuse the Catholique doctrine of corruption concerning the Number of the Christian Sacraments whereas indeed your doctrine if we will iudge of it by your first Reformers is not only full of corruption but also of confusion in this matter The Catholiques do constantly teach that there be 7. Sacraments of the Law of grace instituted by Iesus-Christ to witt Baptisme Confirmation Eucharist Penance Order Extream-Vnction and Matrimony Which precise number hath from the ancient Fathers Primitive Church by continual practice been delivered and received in both Churches Greek and Latin as may appeare by the Councel of Florence For all which Sacraments the Catholiques do bring expresse Scriptures Testimonies of the holy Fathers some of which we shal briefly touch To speak then nothing of Baptisme and the Eucharist which are out of question Confirmation is shewed 2. Cor. 1. and 1â— verse where it is said He that Coâ—firmeth vs with you in Christ and hath anointed vs God who also hath fealed vs and given the pledge of the Spirit in our hearts And Acts 8. verse 14. when Philip the Deacon had converted Samaria Peter and Iohn were sent to confirme them who when they were come saith the Scripture prayed for them that they might receive the holy Ghost c. Then did they impose their hands vpon them and they received the Holy Ghost Of which S. Augustin saith August lib. 2 cont lit Petil. c. 104. The Sacrament of Chrisme in the kind of Visible seales is sacred and holy even as Baptisme it self Penance is shewed Iohn 20. verse 2. where our Saviour said to his Apostles Receive you the Holy Ghost whose sins you forgive they are forgiven and whose sins you retain they are retain'd Of this power which Christ has given to Priests followeth the necessity of Confession For if the sins retaynd on earth be retayn'd and not remitted in heaven and on the other part the Priest cannot remit the sin vnlesse he know it as it is manifest he cannot nor can he know it vnlesse it be told him it followeth necessarly that he who will have his sins remitted must by his own Confession open them to whom God hath given power to remit them Confession was also vsed in the Apostles times Acts 19. v. 18. as appeareth in the Acts where it is said Many of them that beleeved came Confessing and declareing their deeds Of this Sacrament S. Ambrose giveth testimonie Amb. lib. de poenit c. 7. who refelleth thus the Novatians Why do ye baptize if sins cannot be remitted by a Man For in Baptism is the remission of all sins nor is it material whether Priests challenge to themselvs this power by Penance or by Baptisme S. Chrysostom saith Chrys lib. 3. de Sacerdotio That Christ has given that power to Priests which he would not to be given neither to Angels nor Archangels The earthly Princes have also power to bind but the bodies only but the bond of Priests toucheth the very soule it self and reacheth even to the heavens c. what power I beseech you Aug. lib. 50. homiliar can be greater then this S. Augustin also speaketh to the same purpose in his 49. homily and in the second book of Visitation of the sick Of holy Orders the Scripture beareth testimonie S. Paul writing to Timothee saith Impose hands on no man lightly 1. Tim. 5.22 And again Neglect not the grace that is in thee which is given thee by Prophesie with the imposition of the hands of Priesthood Our Saviour said to his Apostles Receive the Holy Ghost c. Iohn 20. S. Augustin calleth Holy Order a Sacrament compareing it with Baptisme Aug lib. 2. cont Parmen c. 13. Let them explicate saith he how the Sacrament of the Baptized cannot be lost and the Sacrament of one Ordained can Extream Vnction is clearly in Scripture Is any man sick among you saith S. Iames Iames 5.13 c. let him bring in the Priests of the Church and let them pray over him anointing him with oyle in the name of our Lord and the prayer of faith shall save the sick man and our Lord will lift him vp and if he be in sins his sins shall be forgiven him Vpon which S. Chrysostom saith Chrys lib. 3. de Sacerdotio The Priests have authority to forgive sins not only when they regenerate vs but afterwards also For is any sick among you saith the Apostle let him bring in the Priests c. Of Matrimony it is said They shall be two in one flesh this is a great Sacrament but I say in Christ and the Church Ephes 5.31.32 Vpon which S. Augustin saith That Aug. tract 9. in Ioan. which in Christ and the Church is a great Sacrament this in all men and wives whatsoever is the least Sacrament but notwithstanding an inseparable Sacrament of coniunction And again lib. de fide operibus c. 7. In the Church not only
that many Catholiques have been stirred vp by the Presbyterian Ministers for feare of their Excommunications and the Confiscation of their Estates which followed therevpon to swear and subscribe the Covenant against the light of their Consciences as was well known to the said Ministers which may be seen above p. 414. and 15. And seing many Catholiques are solicitited by Sathan and the PRESBYTERIAN MINISTERS To swear subscribe receive their Sacraments against the clear light of their Consciences for IVST FEARES of the Ministerial CONFISCATIONS and lossing of their Estates 31 31 All these to whom God has made the light of Truth to shine ought to be thankfull for so great a benefit and never commit so great ingratitude as to abandon it for worldly respects How much more ought they to abhorre from taking the Covenant which makes even some Protestants hearts to stand which containes so many grosse vntruths as we have seen above which is not only a Denial but an Abiuration ioynd with horrible blasphemies of almost all the points of the Catholique faith We solemnly promise by the assistaÌ„ce of Gods grace that we shall never yeeld vnto such temptations nor be so ingrate after God has made the light of his truth to shine vnto vs who were living in the darknesse of Error as to abandon the Truth against our Consciences But rather shall continue constant in the profession of the same though it be with the losse of our Lives and Estates knowing that God Almighty is power full and Hoping that his goodnesse shall be willing to render vnto vs a hundred fold and life everlasting To which God of his infinit mercy bring vs. Amen THE PRESBYterian Covenant or Confession of Faith WEE all and every one of vs vnderwritten protest that after a a The Catholiques long diligeÌ„t search may appeare by the former Trial whereas the Covenanters vsed neither long nor due examination of their consciences as may be seen above pag. 411. LONG due examination of our own Consciences in matters of true false Religion we are now b b Catholiques who relie vpon the immoveable Pillar and ground of Truth to Witt the holy Catholique Church which never changes are fully satisfyed and assured of the Truth But Heretiques who quite this solid ground and follow the Private Spirit which is very inconstant let them pretend what they please can never have full assurance which evidently appeares by their continual changes new pretended lights See above pa. 425. THROVGHLY resolved of the Truth by the c c Christ promised that the Spirit of Truth should remaine in his Church for ever teach her all Truth Iohn 14.16 Iohn 16.13 And yet it is strange that every new heretique without Scripture appropriats this Spirit to himself against Scripture Christs clear promise denys the holy Spirit to the whole Church The same may be said also of their vain pretext of the word of God See above pag. 423. 424. word and Spirit of God And therefore we beleeve with our hearts confesse with our mouths subscribe with our hands and constantly affirme before God and the whole world that this only is the true Christian faith and Religion pleasing God and bringing Salvation to man which d d The true faith was revealed of old and from that time can never be hid But the Presbyterian faith has two contraâ—y qualities to witt it is now revealed and has lyen long hid as may be seen above p. 426. See also Math. 5.16.17 NOVV is by the mercy of God revealed to the world by the preaching of the blessed Evangel and received beleeved and defended by e e The true Church must be in all Nations as Esay foretells saying All Nations shall flow vnto it Esay 2.2 and Christ shew that repentance should be preached in his name vnto all Nations beginning at Hierusalem Luke 24.47 For this cause the true Church is called Catholique as being dispersed through All Nations as she is also Catholique for Time endureing in All Ages But Heresys are only in some few Nations or corners of the world and in these also they are not the same but full of diversity and contrariety which is manifestly verifyed of the Presbyterians Protestants See above ch 32. 34. Many notable Kirks Realmes but chiefly by the Kirk of Scotland the Kings Maiesty and the three Estates of this Realme as Gods f f As Gods Truth is Eternal so it cannot be hid Esay 62.6 But the Presbyterians pretended Eternal Truth has been too long hid ETERNAL Truth and only ground of our Salvation As more particularly is confessed in the Confession of our Faith stablished and publickly confirmed by sundry g g The approbations of all General Councels which are governed by the holy Ghost and which do never revoke their determinations by which the Catholique faith is approved and confirmed are a much more solid authority to confirme the Catholique religion then are the earthly courts of changeing Parliaments to establish any sort of the Protestant Religion We know by experience that there are nothing more changeable then Acts of Parliament See pag. 430. Acts of Parliament And now of a h h The Scottish Nation was converted to the faith an Christi 203. Leslaeus de Reb. gestis Scot. l. 1. p. 114. which is above 1400. yeares agoe during which time it remaind coÌ„staÌ„t in the Catholique faith except a little of late This indeed may be called a long time but the Presbyterians long time is only 20 years as may be known by calculation and as yet it is not a hundred LONG time hath been openly professed by the i i Since the conversion of King Donald the first Christian King there are reckoned above 80. Catholique Kings of this Nation as may be seen in our Histories whereas the Presbyterians had only one King to witt King Iames the 6. who subscrybed their Covenant in his younger yeares which he also disproved thereafter in the Conference at Hampton-Court Kings Maiesty and whole body of this Realme both in Burgh and Land To the which Confession and forme of Religion wee m m As it is evident that these who embrace the Catholique faith in Scotland where it is persecuted doe it willingly so it is manifestly known that many were constrained to take the Covenant and so did not willingly agree to it See above ch 4. p. 26. and sect 1. p. 417. VVILLINGLY agree as vnto Gods n n The Catholique faith is so vndoubted Truth that it is altogether vnalterable with the Catholiques But ths Protestant Faith cannot be vndoubted Truth seing it is so often altered by Protestants see p. 430. in fine VNDOVBTED Truth and Verity grounded only vpon his VVRITTEN word And therefore we abhorre and detest all contrarie Religion Doctrin But chiefly all kind of PAPISTRY in general and particular heads even as they are now damned and confuted by the