sent vnto Protestants and by them printed Respons 2. De Inuocatione Sanctorum They defend Transubstantiation ibid. resp 1. c. 13. Communion in one kind for the sicke Gilbert Genebrard de ritibus Graecorum Secondly concerning primacy of Iurisdiction they hold that Christ did institute Monarchicall primacy in Peter Theophilact in cap. 21. Ioan. That the Romā Bistop for many ages lawfully succeeded Peter in this Primacy Ignatius Constantinopolitan Epist. ad Nicolaum primum That the Roman Bishop lost this primacy for holding the Procession of the Holy Ghost from God the Sonne that therefore this primacy is now in the Patriarke of Constantinople Michael Constant. apud Sigeb in Chron. an 1064. Is this Protestancy in substance Thirdly it is great indiscretion I speake with the least to affirme as our Minister doth that the Graeciās deny sacrifice for the dead with which doctrine no authour Catholike or Protestant euer charged them And they in their foresayd censure resp 1. c. 12. professe the contrary saying We hold that by the sacrifice of the Masse and Almesdeedes the dead are relieued yea Doctour Field Appendix part 1. pag. 30. accuseth some of them for holding Sacrifice not only for them that dyed in pennāce with sinnes of infirmity but also for them that dyed in damnable state Finally concerning marriages of Priests they hold that such as are marryed before Holy Orders may still keep cōpany with their wiues which the Church of Rome alloweth in them But the Protestant liberty of marrying after Holy Orders that not only once but if their wiues dye twise thrise yea as often as they please This the Graecians detest in the foresayd Censure Resp. 1. c. 21. So that the Minister was in great penury of Professours before Luther that is forced to name Graecians as Protestants according to kind For he might aswell haue named the Pope himselfe Waldenses not Protestants for Essence and Kind Concerning the Waldenses they were not Protestants according to kind but rather Anabaptists vnto whome Protestants are so vnkind as they burne them as Heretikes They were not Protestants For as all report as may be seene in Illyricus Catal. Test. pag. 1498. the most essentiall doctrine of the Waldenses was their extolling the merit of voluntary pouerty preaching the same so rigorously as they held all Ministers to be damned that haue rents and possessions and that the Church perished vnder Syluester and Constantine through the poyson of temporall goods which Cleargy-men then began to enioy as they sayd agaynst the Law of God I am sure none that know Protestants will thinke this doctrine of pouerty and giuing away all to the poore to be the Essence or so much as an Accidence of their Religion In respect of this their head-heresy about Pouerty the Waldenses are named the Poore-men of Lyons and were sayd by Reynerius cited by the Minister pag. 130. to haue beene euer since Siluester or the Apostles and that they were much applauded in the world to wit as I sayd only in regard of this Heresy about pouerty held anciently by the Heretikes tearmed Apostolici not in respect of other errours or doctrines wherein they agree with Protestants And so Protestants labour in vayne by Waldensians and the Apostolici to bring their pedegree from the Apostles Besides the Waldensians held these Anabaptisticall errours which are set downe by Illyricus in Catalogo Testium pag. 1502. seq out of Reynerius an authour of those tymes whome he tearmes candidum sincerum sincere and vnpartiall That children are not to be baptized baptisme being of no vse for them seing they do not belieue That there is no difference betwixt Bishopps and Priests nor betwixt Laymen and priests That the Apostles were meere Laymen That euery Layman that is vertuous is priest may consecrate preach administer Sacramēts That a woman pronouncing the words in the vulgar tongue doth consecrate yea transubstantiate bread into the body of Christ That it is mortall sinne to sweare in any case That the Magistrates secular and Ecclesiasticall being in mortall sinne loose their office and that no man is to obey them Indeed Illyricus pag. 1514. 1525. in fine sayth that this last errour is falsly layd to the charge of the Waldēsiās by Reynerius which he proues because AEneas Syluius in his Catalogue of their doctrine makes no mentiō of this But he is grossely deceaued two wayes First because Reynerius liuing in that tyme and being Inquisitour could know their errors better then Syluius Nor can we suspect his fidelity being as Illyricus doth acknowledge sincerus candidus sincere and vnpartiall towardes Waldensians Secondly AEneas Syluius in his Catalogue set downe by Illyricus euen in that very pag. 1525. a little before the middle chargeth the Waldēsiās expressely with this doctrine agaynst Magistracy Qui mortalis culpae reus sit eū neque Saeculari neque Ecclesiastica dignitate potiri nec parendū ei esse Finally the Waldensians held it not necessary to professe their fayth yea that they might deny it go to Masse celebrate and do outward acts of Idolatry This euen Illyricus pag. 1508. doth acknowledge to haue beene a fault in them but he sayth they may haue beene saued by repentance This is an idle shift for how could they repent themselues of that which they held not to be sinne How could they be the true Church wherein saluation is found who held such damnable doctrine as if they did not repent themselues thereof they are certainly damned so that it is extreme beggary in Protestants to begge of these Beggars of Lyons to be their Professours for the tyme before Luther who were euen by Protestant acknowledgement much more poore and voyd of true religion then of temporall wealth That Protestants not being able to cleere themselues to be the visible Church do vainely appeale vnto Scripture for their doctrine The Minister not trusting to the former answere and feeling in conscience that it is impossible that Protestants should shew their Church to haue beene visible before Luther sayth pag. 105. That this notwithstanding if Protestants be able to demonstrate by Scripture that they maintayne the same fayth and Religion which the Apostles taught this alone is sufficient to prooue them to be the true Church I answere they that cānot by marks of the Church set downe in Scripture cleere themselues to be the visible Church do idly appeale to Scripture in respect of doctrine their promises to shew the particular points of their Religion by Scripture are idle This I demōstrate by 3. Arguments First eyther Scriptures can cleere end all cōtrouersies of Religiō or they cannot If they cannot appealing vnto them hath no other end but that contention may be without end If they can cleere all controuersies then they can cleere the controuersy which is the true Church shewing markes and signes whereby the same may be cleerly knowne And if they can cleere this cōtrouersy thē it is reason this be cleared in
2. That this Worshippe was euer since the Apostles in the Church without beginning pag. 142.143 c. § 3. The places of Exodus Deut. with no probability vrged agaynst the Worship of Images by Protestants that make them pag. 154.155 c. § 4. Inconueniences which may come by occasion of Images easily preuented and their vtilities very great pag. 158.159 THE SECOND AND THIRD POINT II. Praying offering Oblations to the B. Virgin Mary III. VVorshipping Inuocation of Saints Angells pag. 172. § 1. An Eleauen Demonstrations that the Ancient Christian Church did euer hould Inuocation of Saints as a matter of Fayth Religion pag. 173.174 c. § 2. Inuocation of Saints not to be disliked because not expressed in Scripture pag. 194. § 3. Knowledge of Prayers made to them communicable communicated vnto Saints pag. 196.197 c. § 4. The Worship in spirit Truth with outward prostration of body due vnto Saints pag. 206.207 c. § 5. Praying to Saints not iniurious to Gods mercy but rather a commendation thereof pag. 211.212 c. § 6. Inuocation of Saints not an iniury but an honor to Christ the only Mediatour pag. 215.216 c. § 7. How it is lawfull to appropriate the obtayning of Graces and Cures vnto Saints pag. 219.220 c. § 8. Cōcerning Oblatiōs made to Saints p. 223.224 c. § 9. The Roman Churches set-formes of Prayer without cause misliked pag. 226.227 THE FOVRTH POINT IIII. The Liturgy priuate Prayers for the Ignorant in an vnknovvne Tongue pag. 130.131 THE FIFTH POINT V. Repetitions of Pater Nosters Aues Creeds especially affixing a kind of merit to the nūber of thē p. 241.242 c. THE SIXT POINT VI. The doctrine of Transubstantiatiō ¶ An Addition prouing the Catholike Reall Presence according to the litterall Truth of Gods word agaynst Ministeriall Metaphors Figures shifts pag. 248. ¶ § 1. The Zwinglian and Caluinian Religion about the Sacrament pag. 248. ¶ § 2. The Zwinglian Caluinian Presence confuted pag. 250. ¶ § 3. The Ministers Arguments agaynst the litterall sense of Christs word vayne idle pag. 253.254 c. § 1. That the Reall Presence of the whole body of Christ vnder the formes of bread belongs to the substance of the Mystery pag. 260.261 c. § 2. Transubstantiation belonges to the substance of Reall Presence pag. 266.267 c. § 3. Transubstantiation was taught by the Fathers pag. 271.272 c. ¶ A Refutation of the Ministers shifts to elude the former Testimonyes of the Fathers pag. 276.277 c. § 4. The seeming repugnances this Mystery hath with Sense should inclyne Christians the sooner to belieue it pag. 290.291 THE SEAVENTH POINT VII Communion vnder one kind abetting of it by Cōcomitancy pag. 305. § 1. The Doctrine of Concomitancy proued pag. 306.307 c. § 2. Communion vnder one kind not agaynst the substance of the Institution of Christ. pag. 311.312 c. § 3. Communion vnder one kind not agaynst the substance of the Sacrament pag. 315.316 c. § 4. Communion vnder one kinde not agaynst Christ his Precept pag. 319.320 c. ¶ The place of S. Iohn Qui manducat hunc panem c. explicated with an Answere to the Testimonies of the Fathers pag. 330.331 § 5. Communion vnder one kind not agaynst the practice of the Primitiue Church pag. 332.333 c. THE EIGHT POINT VIII VVorkes of Supererogation specially vvith reference to the treasure of the Church pag. 334. § 1. The Doctrine of Merit declared pag. ibid. 335.336 c. ¶ The Ministers Arguments or rather Inuectiues against this Doctrine of Merit answered pa. 347.348 c. § 2. Merit of works of Supererogation p. 348.349 c. § 3. The Fathers taught works of Supererogation and proued them by Scripture pag. 352.353 c. § 4. The Doctrine of Satisfaction pag. 358.359 c. § 5. Workes with reference vnto the Treasure of the Church pag. 362.363 c. ¶ The Ministers rayling Argumēts agaynst the former doctrine censured pag. 372.373 c. THE NINTH POINT IX The opiniō of deposing Kings giuing avvay their Kingdoms by Papall povver vvhether directly or indirectly pag. 382. ¶ The Ministers fond Cauill That Iesuits honour not the King as Soueraygne pag. 383.384 c. ¶ His fond proofs of his Slaunder that Iesuits hold singular Opinions to the preiudice of Kings pa. 385.386 c. ¶ His Fondnes in Cauilling at the Iesuits words about the Temporall Soueraignity of Popes pag. 389.390 c. ¶ His miserable Apology for Protestāts p. 391.392 c. ¶ His Cauill agaynst the Iesuits speciall Vow of Obedience to the Pope pag. 393. c. THE CONCLVSION Faultes escaped in the printing In the Picture and Censure Pag. 10. lin 14. Christ read Christs Pag. 12. lin 17. in marg Ministery read Minister Pag. 13. l. 2. in marg conferunt read conferant Pag. 16. l. 20. place translated read place truly translated Pag. 25. l. 19. pleasore read pleasure Pag. 37. l. 7. are read were Pag. 86. l. 19. now read new Pag. 44. l. 3. this read his Pag. 104. l. 16. of read in Pag. 121. lin 32. an read be Pag. 132. l. vlt. diriue read driue In the Answere and Reioynder Pag. 4. l. 10. in marg if read it Pag. 19. line penult in marg seipsum read sensum Pag. 24. l. 1. God Though read God though Ibid. l. 16. could not read could not Pag. 56. lin 30. in marg this read thus Pag. 71. lin 32. in marg but must read but they must Pag· 74. l. 16. in marg do to proue read do proue Pag. 80. l. 30. in marg Votaies read Votaries Pag. 81. lin 32. Philip in dele Ibid. l. 34. in innumerable dele in Pag. 100. l. 1. 3. suppositious read supposititious Pag. 115. l. 16. in coll read in loc Pag. 119. l. 12. opinions read opinion Pag. 129. lin 1. Axione read Axiome Pag. 32. l. 34. in marg a positiue read a positiue precept Pag. 141. l. 11. in marg Sect. 3. read Sect. 1. Pag. 142. l. 26. in marg the argues read he argues Pag. 144. lin 21. viz. read verò Pag. 145. l. 10. reliueth read relieueth Pag. 152. l. 33. in marg Anthropomorphilae read Anthropomorphitae 177. l. 9. in marg praebitur read praebebitur Pag. 180. l. 22. wash awayt read washt away Pag. 227. l. 5. if they dele if Pag. 229. lin 23. in marg him that dele him Pag. 141. lin 9. reuerent read renewed Pag. 378. l. 22. satisfaction read satisfaction Pag. 396. l. 4. Roall read Royall Pag. 399. l. 2. fallable read fallible THE TRVE PICTVRE OF D· VVHITE MINISTER Or the Censure of his Reply vnto M. Fisher. The Reason of this Title THIS Short Censure is prefixed vnder the Name of your Picture that the Reioynder may correspōd in proportion vnto your Reply the beginning whereof is consecrated by an Image of your (a) For he teacheth
c. mother who falling into the hands of your Religion you held her so fast you griped her so hard as you droue the breath out of her body made her Sacred bloud run about her Annoynted Shoulders The Roman Religion in opposite hath giuen her by your paynting a Vizard and is made to stand treading vpon Crownes and Scepters to signify that she is by doctrine and practise a Deposer Contemner of Kings This Fancy would indeed be a Truth could you proue that Wickliffe Luther Caluin Beza Knox Buchanam Wittingham Goodman the like (b) See Bancroft Danger Posit VVhit l. 1. c. 4. l. 2. c 1. ProtestaÌ„ts Apolog. â—reface were Roman Catholikes Or could you shew that they were Papists of whom (c) Beza Ep. Theolog. 68. Beza sayth putting himselfe in the number What Churches should we now haue in the world had not this course been held to wit of erecting Churches by force of Armes in despite (*) ProtestaÌ„ts haue murdered fiue Catholik Kings or Princes They haue deposed Nine from their Kingdomes wholly or in part They haue set vp their ReligioÌ„ at the least in fourty towns by force of Armes expelling the Magistrates murthering Priests Religious Persons breaking downe Images and burning Churches They haue byn at the least twenty seueral times in the field against their Catholik Soueraygnes six or seauen times against their soueraygnes that were preseÌ„t in persoÌ„ All which may be proued by the testimony of Protestants if the margeÌ„t did permit Read Bancrofts Dangerous positioÌ„s Osianders Epitom Histor. Centur. 16. the â—rotestaÌ„ts Apolog. Preface of Princes and Magistrats So plainly doth he acknowledge your Churches to haue been euery where planted by treading vnder foote the CoÌ„mands Edicts the Swords Gouernments the Crownes and Scepters of Kings The fourth opposition The Protestant Gentlewoman holdeth a pillar vnder her left Arme with a bough of palme in the same hand whereas the Roman hath on her left hand a Camelion sitting Your meaning is that you forsooth are stronge Constant in your Religion but we weake wauering ready to change for feare of persecution Your Constancy indeed is knowne that you are in your doctrines as immutable as the Moone In what point of Religion saith (d) Andraeas Duditius See Epist. Theol. Bezae epist. 1. 3. an emineÌ„t Protestant be they that impugne the Roman Bishop firme and constant They COYNE MONETHLY FAITHS they are carryed away with the wind of euery doctrine What their ReligioÌ„ is to day one may know but what it will be to morrow neyther themselues nor any mortall man can tell And whereas you make this your Gossippe to haue on her left side the pillar of Religion on her right the Crowne could any thing be more fit to expresse your Church of England For in her Religion Kings haue the better vpper hand of God the Apostolicall sentence We must rather obey God theÌ„ men is turned backward her Doctrine is mutable with the Princes pleasure that she may be better resembled by a Weather-cocke theÌ„ by a Pillar For what constaÌ„cy can she haue that preferrs a Temporall Crowne before Christian Truthâ— The fifth Opposition betweene these two Women is in respect of the Tytles that are set ouer their heades yours being tearmed Veritas Vniuoca and ours Mendacium Aequiuocum Veritas vniuoca being in English Verity taught by the professours thereof with one voyce with vniforme consent I thinke the Reader will smile at your good Inuention that you could find no truer Tytle for your Gospell For what more notorious to the world then that your reformed Professours are Vniuocall in the doctrine they preach as diuine truth euen as the builders of Babel were Vniuocall in language after the diuision of their toÌ„gues Vnto the Roman ReligioÌ„ which doth detest lying about any the least thing which coÌ„demnes Equiuocall Ambiguous speach in the affayre of Religion in matters of Bargayne in familiarity of (e) See the Treatise tending to Mitigation Speach why doe you tearme her Mendacium Aequiuocum Vpon no other ground but in regard she teacheth that a Christian to defend his life and goods from the Tyranny of Oppressours may sometymes vse ambiguous and reserued speach A practise expressely allowed in Scripture as (f) Gregor in exposit l. 1. Reg. c. 16. His verbis ostenditur quòd Tyrannorum saeuitia atque versutia quandoque est PIA FRAVDE deludenda sic tamen Tyranni deludendi sunt vt caueatur culpa mendacii Quod tuÌ„c bene perficitur cùm illud quod fit asseritur sed quod fit sic dicitur vt celetur quia ex parte dicitur ex parte reticetur sayth S. Gregory The Scripture sheweth that the crafty cruelty of Tyrants is sometymes to be deluded by PIOVS FRAVD so sauing our selues from their malice that we tell not a Lye which then is well performed wheÌ„ what is done is affirmed yet so affirmed as what is done is also coÌ„cealed the thing being vttered in part and in part not vttered but retayned in mind I hope I haue cleerly discouered the falshood inanity of your Frontispiciall Emblemes and Pageants which occasioned my setting this Picture before the Reioynder the rather also to make your Image perfect and complete in the Entrance of both our â—ookes put togeather that the Reader may behold in the one the Out-side in the other the In-side of your Venerable Selfe If Caluin (g) Caluin lib. de scandalis sayd true of Ministers Praeclarum quidem zelum simulant they can make an excellent fayre shew of Zeale I will not deny but your Paynters curious hand hath elegantly set forth your Out-side For he hath paynted in your Face a fayre shew of Zeale of Modesty of Wisdome of Grauity specially in your demure looke Veluet cap and gray Beard so combed and handsomely composed as your Wife may seeme to haue had her fingar in the trimming thereof aswell as in the setting of your Ruffe But quid si intus excutias What if we looke into the In-side Heere your Paynters Pensill fayled him which defect some body perchance your selfe vndertooke to supply with his Poeticall Quil setting these verses vnder your Picture and the Picture of your Booke wearing a Crowne Wisdome Grace see in that modest looke Truth 's Triumph Errours downfall in this Booke But this is not liuely paynting of your In-side to the eye but only Verball Assertion of your hidden Worth to the eare which if one will reiect as the fabulous coÌ„ceyt of a Poet what can be replyed Or if you be Author of the Verses your selfe some perhaps will attribute these prayses not vnto Truth but vnto your Fawning with ouer-fauourable Fancyes vpon your owne Learning Triumphing before the Victory and vsurping a Crowne without right What then shall I doe how may I set forth the true vndeniable figure of your In-side Your (h) Reply pag. â—74 selfe say
would blush to confirme your slaunders with such seely and ridiculous proofes Other Fathers impudently falsifyed as if they did denye what they do most constantly mantayne and proue §. 4. YOW are so bold in your Falshood as you dare cite the Fathers for your fancy where ex professo euen of purpose they dispute agaynst it and proue the contrary Pag 85 lin 26. you say the gifts of doing Miracles were neuer promised in the Scripture to be perpetuall and are longe since ceased Augustin Retract l. 1. c. 13. Now S. Augustine doth in that place say and proue the contrary to wit that though Miracles be not now ordinarily annexed vnto the office of teaching and administration of Sacraments as they were in the Primitiue Church yet Miracles are done and frequently done so that they are for multitude innumerable I neuer meant saith (a) August lib. 1. retract c. 13. he as though that now no Miracles are done in the name of Christ for that in Milan a Blind-man receaued his sight at the Shrine of the Martyrs and sundry the like miracles my selfe did euen then know to haue been done In which kind so many are wrought in this our age as we neyther know theÌ„ all nor can number them we know How durst you name this testimony to proue Miracles to be ceased Also that Miracles cannot be sufficient testimonyes of Christian Fayth as the (b) Si non opera in eis fecissem quae nemo alius fecit peccatum non haberent Ioan. 15. â—4 5.20 Ego habeo TestimoniuÌ„ maius Ioanne Opera enim quae dedit mihi Pater vt faciam ipsa testimonium perhibent de me Scripture tearmeth theÌ„ you (c) Pag. 112. lin 24. cite Suarez the Iesuit (d) De fide Catholica contra Sect. Anglican l. 1. c. 7. §. 3. saying Haec adulterari possunt ita exteriùs fingi vt noÌ„ sint necessaria signa verae fidei Miracles may so be adulterared and externally falsifyed that they can not be necessary signes of the true Fayth Thus you cite Suarez but how grossely These be not the wordes of Suarez but wordes spoken by way of obiection in the behalfe of Protestants for their Paradoxe That the Church is inuisible This is then your argument in Suarez Without fayth the true Church can not subsist But there are no infallible externall visible signes of true fayth seeing euen Miracles themselues may be forged and counterfaite Ergo the Church cannot be assuredly knowne by visible markes Suarez having vrged this argument with others largely he sayth (e) Ibid. § 8. Notwithstanding all this we must belieue the Church to be visible And to the Argument about Miracles (f) Ibid. c. 8. §. 9. Non ad cognoscendam singulorum credentium fidem sed ad cognoscendam congregationem verè credentium he sayth that though they be not certayne tokens of the sanctity of the person that doth them yet they are sufficient signes to proue that true Fayth sanctify are in the Church wherein they are done So that what Suarez the Iesuit setteth downe out of Protestants as to be by him refelled you produce as the assertion and doctrine of Suarez If you belieue that God will seuerely punish those that deceaue soules in matter of Religion by forgery and fraud I wonder how you did not feare to cite (g) Pag. 160. lin vlt. in marg lit a S. Chrysostome Homil. 3. vpon the Acts as affirming That no Monarchicall and supereminent actions were exercised by S. Peter no vassallage or subiection yielded him by the rest of the Apostles In your margent you cite these wordes his Petrus egit omnia ex communi discipulorum sententia nihil ex authoritate nihil cum imperio Peter did all thinges by common aduise of the disciples nothing by way of authority and command Thus you cite S. Chrysostome Now see your falshood He saith not as you cite him vniuersally Peter neuer did any thing by way of authority and command but speaking of the electioÌ„ of S. Matthias he sayth that in this busines he did all by common aduise not by way of authority and then addeth presently that this not vsing authority was wisedome and modesty not want of authority in Peter Behold his wordes so pregnant for Peters Monarchy as nothing can be spoken more fully Why doth he Peter communicate this busines with them (h) Quid An non licebat ipse eligere Licebat quidem maximè Verumtamen non id fecit ne cuiquam gratificari videretur What Had he not power to make the election him selfe He might verily haue done it alone without any question but he did not least he should be thought partiall to some one had he chosen him by this sole authority And agayne This was the wisedome and foresight of this Doctour He sayd not We alone are sufficient to teach and although he had right to appoynt an Apostle as much as they all had that is he could alone haue done as much as togeather with them in respect of his eminent power yet this doing it with aduise was agreable to the vertue of the man and because eminency in spirituall power is not an Honour but Care of subiects yet worthily (i) Meritò primus omnium authoritatem vsurpat in negotio vt qui omneâ— habebat in manu Ad huÌ„c enim dixit Christus tu conuersus confirmâ— Fratres â—uoâ— doth he FIRST before them all EXERCISE AVTHORITY in the busines who had ALL THE REST AT HIS DISPOSITION and will For this is he vnto whome our Lord sayd Thou being conuerted confirme thy BrethreÌ„ Thus S. Chrysostome Could any thing â—e deuised more full to shew that Peter had and did â—xercise Monarchicall authority specially seing S. Chrysostome in that very place saith further vpon the wordes Peter rising vp in the midst of the Disciples sayd (k) Quomodo cognoscit creditum sibi à Christo Gregem quam in hoc Choro est princeps Behold how feruent is Peter how he doth acknowledge â—nd oueruiew the FLOCKE COMMITTED to HIM by Christ How doth he shew himselfe PRINCE Primate â—f this Quire Behold likewise the modesty of Iames He â—ad the office of Bishop of Hierusalem yet he speaketh noâ—hing Consider also the singular modesty of the rest of the Apostles (l) Quo pacto conceduÌ„t ei solium non ampliùs disceptantes how they YIELD the THRONE of Primacy â—nto him not striuing for it amongst themselues as they â—ad formerly done Thus S. Chrysostome which thinges â—re so cleere for Peters exercising Monarchicall Priâ—acy and for the Apostles yielding Vassallage vnto â—im that it is manifest you could not cite this place â—ut agaynst your Conscience knowing you did but â—elude soules in matters of Saluation agaynst the â—ruth Grosse Imputations with manifest Falshood imputed vnto Card. Baronius §. 5. WHAT impudency it is for you to write as you doe pag. 114. lin 14.
Controuersy in which all other are inuolued and by the decision therof resolued the Church (b) 2. Tim. 3.15 Math. 16. Isa. c. 2. v. 3. Dan. c. 2. v. 35. being the Pillar and Foundation of truth the eminent Rocke and Mountaine filling the whole world on the toppe wherof standeth the Tradition of sauing doctrine conspicuous and immoueable If this Church be ouerthrowne the totall certainty of Christianity cannot but with it togeather fall to the ground if it be hidden made inuisible men must needes wander in the search of the first deliuered Christian doctrine without end or hope of euer arriuing at any certayne issue And if this CoÌ„trouersy be not examined and determined in the first place disputatioÌ„ by (c) Non ad Scripturas prouocandum nec in ijs constituendum certamen in quibus aut nulla aut parùm certa victoria Tertull. in praescrip c. 19. Scripture will proue fruitlesse by the sole euidency wherof no victory can be gotten against proteruious errour or at least no victory that is very (d) The Minister pag. 8. sayth that by the Church appareÌ„t victory caÌ„not begotten more then by the Scripture which is false For apparent victory is that wherby men are forced to yield or els to disclame from the authority of the Iudge If the true Church be found out and made Iudge men may be forced by her sentence to yield vnto truth or els to disclame from the Iudge which yet we see is not done by the Scripture For men that allowe the same Scripture to be Iudge neyther are forced to yield vnto truth nor to appeale from the Scripture yea sayth Luther Tom. 2. Witt. in Concion Domin octauae post Trinit fol. 118. Neuer any Heresy was so pestilent or foolish that did not couer it selfe with the veyle of Scripture apparent neither will answeres about particular Doctrines easily satisfy a mind preoccupyed with a long continued dislike of them BECAVSE the Minister hath repeated sundry false Principles and moued many doubts about the Resolution of Fayth declared in the two ensuing Grounds of the Iesuits Answere Because also this CoÌ„trouersy is the grouÌ„d of the rest by which they are finally resolued and except it be cleered in the first place Heresy will be still hyding it selfe in the obscurity thereof Hence I haue thought necessary in this very Entry to superadde and prefixe this ensuing Treatise A SHORT TREATISE CONCERNING THE RESOLVTION OF FAITH For the more full cleering of the ensuing Controuersies about Tradition Scripture the Church THIS Treatise is deuided into two Partes In the first I will set downe and refute the Protestant forme of Resolution In the second declare and proue the Catholicke The Protestant Resolution of Fayth declared §. 1. PROTESTANTS perceaue that if they pretend to belieue Christian Religion without seing the truth thereof vpon the sole authority of God reuealing they must consequently belieue that God reuealed it vpon the word and authority of the Apostles who preached the same to the world as doctrine vnto them reuealed of God then agayne that the Apostles did thus preach publish it by (d) Quid Apostoli praedicauerint praescribam non aliter probari debere quà m per easdem Ecclesias quas ipsi condiderunt Tertull. de praescrip c. 19. the light of the Church succeeding theÌ„ deliuering it haÌ„d to hand as froÌ„ them which TraditioÌ„ if they admit as a certayne infallible rule they are (e) To this purpose they say So long as we stay vpon the Fathers we shall still continue in our old Popish errors Peter Martyr de votis pag. 476. Luther de serâ—uo Arbitrio Tom. 2. Wittemberg pag. 434. Pomeran in Ionam Napier vpon the reuelations Calius Curio alij brought into streights and mightily pressed to receaue many doctrines of Tradition which they are now resolute neuer to belieue Therefore to lay the axe to the roote they would fayne build their fayth on an higher ground then the authority of God darkely reuealing to wit (f) Iohn White defence pag. 309. None can belieue except God illuminate their hartes but such as haue this illumination do SEE MANIFESTLY the truth of thinges belieued on Diuine illumination whereby they see manifestly the truth of thinges belieued whereby they are (g) Francis White Orthodoxe pag. 108. adding that Protestants herein are like to a man that sees a farre off an obscure glimmering but coÌ„ming to the place beholds the light it selfe And the same is taught by Caluin Institut l. 1. c. 7. n. 2. and the rest conuicted in conscieÌ„ce by the euidence of the thing it selfe that their Religion is Diuine by the lustre and resplendent verity of the matter of Scripture and maiesty of the doctrine thereof sensed according vnto their manner The former Resolution confuted by six Arguments §. 2. THis pretence of Resolution so much (h) Pag. 19. lin 4. pag. 28. lin 3. ibid. lin 28. pag. 68. lin 20. The Maiesty and lustre of Heauenly doctrine is such as it appeares illustrious though propounded by meane and obscure persons as a rich Iewell doth manifest his owne worth repeated by our Minister in this Reply is refelled by 6. arguments as being extremely arrogant ignorant disorderly fond desperate the deuise of Sathan The first Argument First what more Arrogant then to challenge ordinary illuminations more high rare and excellent then the Apostles had The Apostles though they had this priuiledge that Christian Religion was to them immediatly reuealed of God yet did they not see the resplendent verity shiâ—ing truth of the Doctrine therof but saw darkely belieuing what they did not see as S. Paul doth (i) 1. Cor. 13.12 Videmus nunc in speculo in aenigmate we se through a glasse darkely that is we be sure by belieuing Gods word of what we do not see testify Therefore illuminatioÌ„ shewing manifestly the truth of things belieued challendged by Protestants is more high rare and excellent light then that the Apostles had what greater (k) Innumerabiles sunt qui se Videntes non solùm iactant sed à Christo illuminatos videri volunt Sunt autem haeretici Augustin tract 43. in Ioan. arrogancy Swenkfeldians equall themselues vnto the Apostles pretending immediate reuelation and teaching from God such as the Apostles had but Protestants pretending to see manifestly the truth of things belieued equall themselues vnto the Blessed whose happines is to see (l) Fides est credere quod nondum vides cuius Fidei merces est videre quod credis Augustin de verb. Apostol Serm. 29. what we belieue specially seing one point of the doctrine Protestants pretend to see is the blessed Trinity the true light and resplendent verity whereof a man caÌ„not see manifestly without being blessed The second Argument Secondly what greater Ignorance against the Rudiments of Christian Religion then to resolue Christian fayth by the euidence and resplendent verity of the
doctrine matter and of things belieued What is Diuine fayth but to belieue things we do (m) Argumentum non appareÌ„tium Hebr. 11.1 Fide credimus ea quae non videmus Aug. de Gen. ad lit l. 12. c. 31. Et Enchirid. c. 8. Fides quam diuina eloquia docent est earum rerum quae non videntur not see vpon the word of God reuealing them whom we know to be worthy of all credit so that howsoeuer some learned men may otherwise see some doctrines reuealed by the light of reason yet neuer by the light of fayth for fayth is that vertue wherby we (n) Fides inchoat meritum Aug. l. 1. retrac c. 23. Et epist. 106. Fides meretur gratiam bene operandi merit and please God by shewing reuerence to his word but what merit or God-a-mercy is it to belieue what we see manifestly (o) Augustin tract 79. in Ioan. Laus fidei est si quod creditur non videtur Gregor hom 26. in Euang. Cyprian Serm. de Natiu Christi Haec fides non habet meritum conuicted by the euidence therof What pious affection to Gods word doth a man shew by seing it to be the truth The third Argument Thirdly it is extreamest Disorder as S. Augustine sayth (p) August de vtilit credendi c. 14. Priâ—s videre velle vt animum purges peruersum atque prae posterum est first to see that we may belieue wheras we ought first firmely to belieue what we do not se that so we may (q) See this Ministers reply pag. 16. The matter and forme of the Bookes shew themselues to be Diuine merit to see what wee haue belieued But Protestants pretend first to see the resplendent verity of Scriptures doctrine thence concluding (q) See this Ministers reply pag. 16. The matter and forme of the Bookes shew themselues to be Diuine that the Scripture being so high and diuine truth as they forsooth see it to be cannot but be reuealed of God and if (r) If Diuine then Apostolicall Reply pag. 19. reuealed of God then preached by the Apostles if preached by the Apostles then the full publike tradition of the Church in all subsequent ages (s) Pag. 105. the Minister sayth If we can demonstrate we mantayne the Religion which the holy Apostles taught this alone is sufficient to proue we are the true Church though we could not nominate any visible Church of our Religion out of History though the Preachers Professors therof were neuer seene nor can be named Thus disorderly they place the Cart before the Horse they know that their Religion is supernaturall truth before they be sure that it is either the doctrine of the Church or of the Apostles or of God The fourth Argument Fourthly it is great blindenes and (t) Field appendix part 2. pag. 20. doth acknowledge that they who see not this light of Scripture and yet pretend it must be brayne sicke and franticke want of common sense for men that digladiate amongst themselues about Scripture and the doctrine therof which is diuine and heauenly and which not to pretend that they are enabled by the spirit to discerne heauenly writings doctrines and senses from humane by the euidence of the thing as easily as men distinguish light from darknes hony from gall Protestants disagree and contend bitterly about the very Scriptures they dayly peruse see and behold which text and sense is diuine and heauenly which not as to omit many other Examples about (t) Luther praefat in Epist. Iacobi edit Ienensi Chemnitius Enchyrid pag. 63. The Epistle of Iames the second of Peter the second and third of Iohn the Epistle of Iude the Apocalyps of Iohn are Apocryphall the Epistle of Iames and about the sense of these words This is my body and yet they (u) Iohn White sayth they know the senses of Scriptures to be diuine by their owne light shyning and by their owne shewing it selfe in them as sweetnes is knowne by it owne tast Caluin lib. 1. Institut c. 7. §. 2. in fine Non obscuriorem veritatis suae seipsum scriptura vltâ—ò praese fert quà m coloris suires albae nigrae saporis res suaues amarae challenge resolution in these matters by the light of the spirit making them to see manifestly the truth of the thinge and to discerne true scripture in text and sense from false as easily as the light of the Sunne from darknes what can be more fond and ridiculous The fifth Argument Fifthly if no man be saued without diuine and supernaturall fayth and if supernaturall fayth be resolued not by the authority of the Church of God but by the resplendent verity of the Doctrine what hope of saluation can wise and prudent men expect in the Protestant Church Without diuine illuminatioÌ„ making them to see the truth of things belieued they cannot haue supernaturall fayth nor be saued if Protestants say true Wise prudent men cannot be so fond as to belieue that they see manifestly the truth of the things they belieue by Christian fayth as the truth of the Trinity of the Incarnation of the Reall presence of the Resurrection of the dead and other like articles belieued What (x) Protestants are forced by this argument to contradict themselues For sometymes they teach that fayth builded on the authority of the Church is but human and acquisite not sufficient vnto Saluation Thus our Minister pag. 14. And yet at other tymes they teach that Nouices and weakelings haue fayth sufficient vnto saluatioÌ„ whose sayth is built vpon the authority of the Church this also is taught by the Minister pag. 22. saying Nouices in fayth ground their historicall fayth vpon the authority of the Church then can they expect but most certaine damnation in the Protestant Church if this Protestant way to resolue supernaturall fayth be the truth The sixt Argument Finally no deuise more proper of Satan to entrap simple soules then the promise of cleare and manifest Truth this being the very (y) Timeo ne sicut Serpens Heuam seduxit astutiâ suâ ita corrumpantur sensus vestri excidaÌ„t simplicitate quae est in Christo. 2. Cor. 11.3 meanes of delusion wherby he deceyued our first parent Eue and (z) Gen. 3.4 wonne her to tast the forbidden fruite for what more gratefull vnto men that grone vnder the (a) Augustin de vtil cred c. 9. Vera Religio sine quodam graui authoritatis imperio iniri rectè nullo pacto potest yoke of Christian authority pressing them to belieue what they do not see theÌ„ this (b) Haeretici non se iugum credendi imponere sed docendi fontem aperire gloriantur Augustin Ibid. promise of Heresy Follow vs you shal be like vnto God seeing the truth you shall by following vs not darkly belieue but know good from bad truth from falshood in matters of Religion by euidence
be so adorned with the markes of the true as the true become indiscernable from it But if the Roman be not the true Catholicke Tradition the true Catholicke Church and Tradition is hidden yea a false Church hath so cleerly the markes of Catholicke that no other can with any colour pretend to be rather Catholicke then it that is to haue doctrin deliuered from the Apostles by whole worlds of Christian Fathers vnto whole worlds of Christian Children Hence eyther there is no meanes left to know assuredly the sauing truth or else the meanes is immediat reuelatiō that is inward teaching of the spirit without any externall infallible meanes or else Scripture knowne to be the word of God and truly sensed by the light lustre and euidēce of the things which wayes of teaching it is certayne God doth not vse towards his militant Church succeeding the Apostles For teaching of diuine and supernaturall truth by the light lustre and shining of the thing or doctrin is proper vnto the Church triumphant Inward assurance without any externall infallible ground to assure men of truth is proper vnto the Prophets and the first publishers of Christian Religion Hence I conclude that if God be the Prime Verity teaching Christian Religion darkely without making men see the light and lustre of thinges belieued and mediatly by some externall infallible meanes vpon which inward assurance must rely then he must euer conserue the Catholicke tradition and Church visible and conspicuous that the same may without immediat reuelation and otherwise thē by the lustre of doctrin be discerned to wit by sensible markes If any obiect that the senses of mē in this search may be deceaued through naturall inuincible fallibility of their organs and so no ground of fayth that is altogether infallible I Answere that euidence had by sense being but the priuate of one man is naturally and physically infallible but when the same is also publicke and Catholicke that is when a whole world of men concurre with him then his euidence is altogether infallible Besides seing God hath resolued not to teach men immediatly but will haue them to cleaue vnto an externall infallible meanes to find out this meanes by the sensible euidence of the thinge he is bound by the perfection of his Veracity to assist mens senses with his prouidence that therein they be not deceaued when they vse such diligence as men ordinarily vse that they be not deceaued by their senses Now what greater euidence cā one haue that he is not deceaued in this matter of sense that the Romā Doctrine is the Catholicke that is Doctrine deliuered from the Apostles by worlds of Christian Ancestors spread ouer the world vnanimous amongst themselues in all matters they belieue as Fayth what greater assurance I say can one haue that herein he seeth aright then a whole world of men professing to see the same that he doth Some may agayne obiect I belieue the Catholicke Church is an Article of Fayth set downe in the Creed but Fayth is resolution about thinges that are not seene I Answere An article of Fayth may be visible according to the substāce of the thing yet inuisible according to the manner it is belieued in the Creed The third article He suffered vnder Pontius Pilate was crucifyed dead and buried according to the substance of the thinge was euident vnto sense and seen euen of the Iewes and is now belieued of their posterity But according to the manner as it is belieued in the Creed to wit that herein the Word of God by his auncient Prophets was fulfilled that this was done in charity for the saluation of Man in this manner I say that visible Article is inuisible and belieued in the Creed In like māner that there is in the world a Catholicke Church and that the Roman is the Catholicke Church Pagans Iewes Heretikes if they shut not their eyes agaynst the light do cleerly behold But that herein the word of God about the perpetuall amplitude of his Church is accomplished that this is an effect of Gods Veracity to the end that the meanes to learne sauing truth may not be hidden this is a thing inuisible according to this notiō the Catholicke Church is proposed in the Creed Secondly propositiōs of fayth must be inuisible according to the Predicate or thinge belieued but not euer according to the subiect or thing wherof we belieue The thinges the Apostles belieued of Christ to wit that he was the Sauiour of the world the Son of God were thinges inuisible but the subiect and person of whome they did belieue was to them visible seen yea God did of purpose by his Prophets fortell certayne tokens whereby that subiect might by sense be seen and discerned from all other that might pretend the name of Christ or els his coming into the world to teach the truth had been to no purpose In this sort the Predicate or thing belieued in this article the holy Catholicke Church to wit Holy is inuisible but the Subiect to wit the Catholicke Church which we affirme and belieue to be holy in her doctrine is visible and conspicuous vnto all Yea God hath of purpose foretold signes and tokens whereby the same by sense may be cleerly discernable from all other that may pretend the title of Catholicke For were not this subiect the Catholicke Church we belieue to be holy and infallible in her teaching visible and discernable from all other that pretend the name of what vse were it to belieue that there is such an infallible teaching Church in the world hidden we know not where as a needle in a bottle of hay The End of the Resolution of Fayth THESE thinges supposed the Reader will haue no difficulty to discerne how friuolous the Ministers exceptions are agaynst the resolutiō of fayth in respect of belieuing doctrines to be the Apostles into Perpetuall Tradition and how solide the Iesuits discourse was which here ensueth THE FIRST GROVND That a Christian resolution of Fayth is builded vpon perpetuall Tradition deriued by succession from the Apostles §. 1. BEFORE I come to the proofe of this principle some things are to be presupposed which I thinke Protestants will not deny First that no man can be saued or attayne to the blissefull vision of God without firme and assured apprehension of diuine supernaturall truth concerning his last end and the meanes to arriue thereunto Secondly that this assured apprehension is not had by a (e) The Minister heere graunteth that Fayth is not had by cleere euident sight but afterward he sayth the same is resolued by the resplendent verity of the doctrine cleare and euident sight nor gotten by demonstration or humane discourse by the principles of reason nor can be sufficiently had by credit giuen to meerly humane authority but only by Fayth grounded on the word of God reuealing vnto men things that otherwise are knowne only to his Infinite wisdome Thirdly that God
Christian deuided amongst themselues and notorious changers According to this notion the Church is euer visible sensible to all men euen vnto her very enemies For not only Iewes and Infidels but euen Heretickes know in their conscience and sometimes acknowledge in words that the Church is truly Catholike So long as the Church according to this notion of Catholicke is in the sight of the world the world hath sufficient meanes of saluation They that see with their eyes which Religion is Catholicke may easily find out the truth For it is cleer to common reason that the Catholike Doctrine is the Apostles cleere by common discourse that the Apostles miraculous preaching was of God and that God being the prime verity his doctrine ought to be receaued as the truth of saluation On the other side if the Church according to the notion of Catholike be hidden and the light therof lost there is no ordinary meanes left for men to know what the Apostles taught nor consequently what God by inspiration reuealed vnto them We must begin againe anew from a second fountaine of immediat reuelation from God and build vpon the new planting of Religion with miracles in the world by some recent Prophet And if this be absurd then there must euer be in the world a Church whose Tradition is illustriously Catholicke and consequently shewing it selfe to be the Apostles vnto all men that will not be obstinate visible and conspicuous For the Traditiōs of the Church must euer be famous glorious and most notoriously knowne in the world that a Christian may truly say with S. Augustine de vtilit cred c. 17. I belieue nothing but the consent of Nations and countries and most celebrious fame Now if the Church were hidden secret inuisible in any age then her Traditions could not be Doctrines euer illustriously knowne but rather obscure hidden Apocriphall Ergo the Church the mistresse pillar and foundation of truth must be alwaies visible and conspicuous which if need be may be further proued most euidently Thirdly that this Church is Apostolicall and that apparently descending from the Apostolicall Sea by succession of Bishops (d) The Church that hath a lineall succession of Bishops from the Apostles famous and illustrious whereof not one hath beene opposite in religion to his immediate predecessour proues euidently that this Church hath the doctrin of the Apostles for as in the ranke of 300. stones ranged in order if no two stones be found in that line of different colour then if the first be white the second is white so the rest vnto the last euen so if there be a succession of 300. Bishops all of the same Religion if the first haue the Religion of the Apostles and of Peter the second likewise hath the same and so the rest euen vntill the last vsque ad Confessionem generis humani euen to the acknowledgment of humane kind as S. Augustine l. de vtil Cred. cap. 17. speaketh for how could the Tradition of Christian Doctrine be eminently and notoriously Apostolicall if the Church deliuering the same hath not a (e) The Minister sayth p. 67. circa finem That this note of succession makes nothing against the Church of England because their Pastors and Bishops are able to exhibite a pedigree or deriuation both of their ministery and doctrine from the Apostles This is ridiculous For if they can really exhibite such a pedigree and deriuation of their fayth in all ages from Christ to Luther why do they still keepe vs in suspence and neuer exhibite the same which we so earnestly beg at their hands Let them but name the Church or Pastour that did commit vnto Luther the Ministery of preaching his doctrines against the Roman religion The Roman Church made him priest gaue him cōmission to preach her doctrine but to preach agaynst her Religion who gaue him order That commission to preach seeing he had it not frō any Church as is manifest he had it eyther from himselfe coyning a religion of his owne head out of Scripture vnderstood in his owne manner or from Satan with whome he conferred and vnto whose arguments he yielded as himselfe doth witnes Tom. 7. Wittenberg fol. 228. or els immediatly from God and then he ought to haue made this immediate reuelation knowne by miracles Let not Ministers therfore idly say we can exhibite a pedigree feeding vs with wordes but affoard vs present payment of so long an exacted debt If they know the pedegree of their faith the labour is not great to write the names of their Ancestours in euery age That done they may rest For if we cannot demonstrate that these their pretended Ancestours were eyther Catholike Romans or else opposite one to another in substantiall points and this by as authentike records as they do to prooue they held some points of their Religion the victory shall be theirs Is it possible they should thus delude men by saying we can exhibite and yet neuer do it manifest and conspicuous pedigree or deriuation from the Apostles Which is a conuincing argument vsed by the same S. Augustine Epist. 48. circa medium How can we thinke that we haue receiued manifestly Christ if we haue not also receiued manifestly his Church It is a principle of Philosophy Propter quod vnum quodque tale illud magis but the name of Christ his glory his vertues his miracles are to the world famously knowne frō age to age by reason of the Church her preaching who in her first Pastors saw him with their eies Ergo this Church must needes be more famous more illustrious as able to giue fame euen vnto the being and doctrine and actions of Christ. Fourthly this Church is One that is all the Pastors (f) The Minister pag. 108. lin 14. alleadgeth the differences amongst Schoolemē particularly betwixt Dominicās Iesuits about the manner of explicating the efficacy of Grace as an argument that the Roman Church wants vnity of faith as much as Protestants I answer this is Idle these differences not being in matters of faith If Scholmen should preach different doctrines as matters of fayth condemning ech other as Heretikes and the Church this notwithstanding should alow of both sides as her children then there should be in the Church disunion in fayth But the Roman Church doth not allow such dissonant Preachers only she permitteth them to differ in matters they teach as greater probability and priuate opinion If any preach their priuate probabilityes as Doctrines and as matters of fayth condemning others as heretikes except they recall their censure the Roman Church shutteth them out of her communion not permitting disunion in faith For such permittāce would vtterly discredit the authority of her preaching shew that euen in matters of faith she is a Church to be belieued no further thē seene and Preachers therof deliuer and consequently all her professors and children belieue one the same fayth For if the Preachers and Pastors
of the Church disagree about maters which they preach as necessary poynts of Fayth how can their Tradition and Testimony be of credit therin or haue any authority to perswade Who will or can firmely belieue disagreeing witnesses vpon their wordes And this (g) By this Note Protestants are conuinced not to be the true Church for the Protestant Church allowes that dissonant doctrines be preached as her doctrine as the word of God as the truth of saluation she permitteth that her preachers condemne ech other as heretikes without disclayming from the communion of eyther side For she imbraceth in her communion both Lutherans who preach as an article of faith the carnall manducation of Christs true body by the wicked Luther tom 3. Germ. fol. 264. and Caluinists who detest this carnall manducation as blasphemous and impious Caluin admonit 3. ad Westphalum But it is euident that the Church that allowes of dissonant preaching in matters of fayth cannot be the true Church For how can she be the one true Church which allowes that doctrine she knowes to be false be preached as her Religion the truth of faith The Protestant Church knoweth that of contrary doctrines the one side must needs be false Therefore consenting that both sides be preached as her fayth as sauing truth she yields that doctrine knownely false be preached as her doctrine and sauing truth and so is Mistresse of falshood as much as of truth consent must be conspicuous and euident For if in outward apparence and shew preachers dissent one from another in mayne materiall doctrines their authority is crazed and their testimony of no esteeme howsoeuer perchāce their dissentions may be by some distinctions so coloured that one cannot (h) One cānot conuince an obstinate gaynsayer wrester of words but still he wil wrangle yet may he be conuinced that he doth falsify and wronge authors in his interpretations and this euidently in the iudgement of euery indifferent Reader conuince him that would boldly vndertake to defend as (i) D. Field lib. 3. of the Church cap. 42 Doctour Field vndertakes for Protestants that their dissensions be but verball But what is this to the purpose Do the accused dissentioners allow this Doctors reconciliation do they giue ouer contention thereupon No but professe that such reconcilers misse of their meaning that they disagree substantially about the very Prime articles of faith How can these men be witnesses of credit for substantiall articles cōcerning which there is open confessed professed dissention amongst them Fiftly I inferre that this Church is vniuersal spread ouer all nations that she may be sayd to be euery where (k) Morally that is according vnto common humane reputation by which a thing diffused ouer a great part of the world famously knowne is said to be euery where In this māner the Apostle said that the fayth of the Romās was renowned in the whole world Rom. 1.12 In this sort the Church is still vniuersall and euery where By this is answered all the Minister brings vpō mistaking of morally morally speaking being so diffused that the whole knowne world may take notice of her as of a worthy and credible witnes of Christian Tradition howsoeuer her outward glory and splendour peace and tranquillity be sometymes obscured in some places more or lesse and not euer in all places at once A truth so cleere that it may be euidently proued out of (l) The text Apocalyps 20.8 sayth They the Purseuāts of Antichrist went vpon the breadth of the earth and compassed about the campe of Saints beloued Citty which place proues cleerly that the Church and campe of God shall be spread ouer the whole bredth of the earth in the dayes of Antichrist This verse the Minister mistaketh of purpose and in lieu thereof citeth the seauenth and very absurdly sayth that Antichrist shall persecute Christians that is put them in prison kill them where they were not And Protestants themselues affirme that euen all the dayes of Antichrist the Church shall be right famous continew dispersed ouer the world Bullinger in Apocal. 20. Fulke against the Rhem. in Thess. 2. sect 5. Whitaker answer to M. Reynols preface p 34.37 Scripture Apoc. 20. v. 8. that euen in Antichrists dayes the Church shall be visibly vniuersall For she shall thē be euery where persecuted which could not be except she were euery where visible conspicuous euen to the wicked The reason of this perpetuall visible Vniuersality is because the Tradition of the Church is as I haue proued the sole ordinary meanes on which we ground fayth for substantiall points Wherfore this Tradition must be so deliuered as it may be knowne to all men seeing God (m) The Minister sayth p. 78. l. 22. That God will haue all men saued according to his antecedent will citing Schoolmē that say that Gods antecedent will is only a velleity a wish a complacence thence cōcluding that though God haue antecedent wil that all be saued yet this doth not inferre that he alwais prouides sufficient meanes for the saluation of all I answer That God by his antecedent will of mans saluation wisheth two things First the saluation of all men Secondly the meanes of their saluation In respect of the meanes the will of God is absolute that all men in some sort or other haue sufficient meanes of saluation In respect of the end to wit the saluation of all men the will of God is not absolute but as Schoolmen say virtually conditional that is God hath a will that al men be saued as much as lyeth in him if the course of his prouidence be not stopped and men will cooperate with his grace Whence I thus argue If God did not prouide sufficient meanes for all men it could not be sayd that on his part he wisheth the saluation of all But euen our Minister pag. 78. lin 38. grants that God wisheth the saluation of all men and of euery indiuiduall person Therefore God still makes his Church visibly vniuersal vt neminem lateat as saith S. Augustine that no man perish through the hiddennes and inuisibility thereof will haue all men without exception of any nation to be saued come to the knowledge of the truth 1. Tim. 2.4 But if the Church were not still so diffused in the world that all knowne (n) The Answerer wryting to his Maiesty knowing the Prouerbe sapienti verbū did intēd by this word to insinuate how God prouided means of saluation for the world wherof one part was many ages vnknowne The solution of this difficulty much vrged by the Minister pag. 78 consisteth in these points first God our Sauiour being borne and dying in this knowne world prouided that his Church should be still visibly spread ouer the same famously known Secondly Nations be not so vnknown but by nauigation and other such naturall meanes they may be discoueuered vnto this world where our
teach it as Christ commanded deliuered the same Thirdly if this Promise were conditionall not absolute then by this place the Church could not be proued to last absolutly for euer but only so long as she Christeneth aright teacheth the truth wherin according to this ProtestaÌ„t exposition she may fayle But the Fathers from this text gather agaynst the Donatists that the Church shal neuer fayle to be in all Nations of the world vntill the end therof as S. Aug. in Psalm 101. conc 2. Leo Epist. 3. ad Pulcheriam and others hence proue Therfore the sense is absolute his Church shal be still in the world he still assisting his Church by his spirit to teach and baptize aright promise of wonderfull comfort vnto them that pawne their soules saluation vpon Gods word deliuered by perpetuall Tradition for in this sentence appeares the six thinges I before set downe First that there is still A ChristiaÌ„ Church all dayes not wanting in the world so much as one day till the consummation of the world SecoÌ„dly this Church is euer visible and conspicuous For the Church that alwayes teacheth Christeneth all Nations must needs be visible But this Church alwaies teacheth and Christeneth all Nations I am alwayes with you not with you sitting in Corners or hidden vnder ground but with you exercising the office enioyned you in the words precedent Docete omnes gentes baptizantes Thirdly this Church is euer Apostolicall for to his Apostles Christ said I am alwaies with you to the coÌ„summation of the world not with you in your owne persons but with you in your successours in whome you shal continue vntill the worlds end Ergo a lawfull company of Bishops Pastours Doctors succeeding the Apostles must be perpetually in the world Forthly this Church is Vniuersal Ite in muÌ„dum vniuersum where I will be alwayes with you Fifthly this Church is One not diuided into parts because it teacheth and belieueth vniformely all that Christ deliuered and commanded without Factions Sects or Parts about matters of fayth Sixtly this Church is alwayes holy for doctrine neuer deliuering or teaching any falshood I who am the Truth am alwayes with you teaching all nations Holy also for life Christ the holy of holyes assisting and making her able to conuert Infidels which she could not well doe (s) The Minister p. 85. 86.102 alleadgeth diuers Fathers scholmeÌ„ to proue that now miracles are ceased not necessary Answere The Minister shold distinguish as the fathers doe who make two manner of beings of Miracles to wit ordinary extraordinary and affirme three things First that in the primitiue Church miracles were absolutly necessary for the plaÌ„ting of the Ghospell in the world Ioan. 5.24 Act. 4.29.30 and then the gift of miracles was ordinarily annexed vnto the Ministery of Preaching yea so that euery Christian coÌ„monly had that gift in some kind or other 1. Cor. 12.28 Act. 8.17 10. 4.6 Secondly that since the planting of the Gospell by twelue Fishermen this being the miracle of miracles no further miracle is absolutly necessary for meÌ„ vnto whoÌ„ this is known and therfore the gift of miracles is ceased to be ordinarily annexed to the office of preaching or common to al Christians as before it was Aug. de Ciuit. l. 22. c. 8. Gregor 27. moral c. 1. Thirdly notwithstaÌ„ding in all ages there were are and shal euer be some speciall places and persons extraordinarily indued with the gift of miracles for the comfort of Christians Conuersion of some remote Nations that know not the first miraculous planting of our Religion by certayne celebrious fame of miracles in this kind the writings of the Fathers all ChristiaÌ„ histories are full See S. Aug. l. 22. de Ciuit. c. 8. Gregory in his Dialogues THE PROTESTANT CHVRCH not before Luther without miracles and tokens of wonderfull sanctity at the least in her more eminent Preachers That the Romane is the One Holy Catholike Apostolical Church from by which we are to receyue the Tradition of Christian Doctrine §. 5. THIS Ground being laid it is apparent that the Romane Church that is the multitude of Christians spread ouer the world cleauing to the doctrine and Tradition of the Church of Rome is the only holy Catholike and Apostolicall Church The first Argument THERE must alwayes be in the world one holy Catholike and Apostolicall Church That is a Church deliuering doctrines vniformely thereby making them credible vniuersally thereby making them famously knowne to mankind holyly so making them certayne such as on them we may securely rely Apostolically so making theÌ„ perpetually flow without change vnto the present Christianity in the channell of a neuer-interrupted Succession of Bishopps from the Apostles And this Church (t) Vnto this Argument the Minister pag. 104. makes answere that his Protestant Church was before Luther in essence kind though it began in Luther touching the Name and some things accidental In proofe whereof he thus wryteth In all ages before Luther some persons held the substantiall articles of our Religion both in the Roman Grecian Church And by name the Grecians maintained with vs that the Roman Church hath no primacy of Iurisdiction aboue or ouer all other Churches neyther is the same infallible in fayth They deny Purgatory Priuate Masses Sacrifice for the dead and they propugne the Marriage of Priests In this Westerne part of the world the Waldenses Thaborites of Bohemia Wickliffiâ—ts maÌ„tayned the same doctrine in substance as appeareth by their confession of fayth and by the testimony of some learned Pontificians This being the substance of all the Minister hath sayd or can say for his Church before Luther the same is insufficient false more for Anabaptists then Protestants This I proue In generall this pedegree is insufficient for two reasons First because it is not for all ages The Grecians were vnited with the Romane Church vntill the yeare 1060. the Waldensians began about the yeare 1160. Now there remaynes six or seauen ages since the pretended Apostacy of the Roman Church for which the Minister doth not name any professours that were Protestants for essence and kind Secondly because Protestants teach that the most substantiall article of their Religion is Iustification by speciall fayth only and not by workes and merits of grace as all know But these pretended professours namely the Waldenses Wickliffists held rigorously the merit of works In so much as Wickliffe sayd Let euery man confide in his merits for which saying he is refuted by the Catholike authour Thomas Waldensis Tom. 3. c. 7.8.9 Graecians no Protestants in Essence In particular the Pedigree is notoriously false in respect of the Graecians who cannot without impudency be named as Protestants according to essence and kind First they hold damnable heresyes and substantiall errours in the Iudgement of Protestants so wit Inuocation of Saints Adoration of Images as they professe in their Censure
to be otherwise planted in the world but by the Apostles themselues through the efficacy of innumerable miracles Wherefore these doctrins if they be errors are errors which by the principles of Christianity no man ought to goe about to reforme And seeing it is impossible that there should be any such errours we must acknowledge that principle of S. Augustine as most certayne That doctrines receyued vniuersally in the Church without any knowne beginning are truly and verily Apostolicall and of this kind are the Roman from which Protestants are gone The fifth Argument THAT doctrine which Tradition hath deliuered as the doctrine of all Ancestours without deliuering any Orthodoxe opposition agaynst it that is opposition made by any confessed Catholike Doctors or Fathers is doctrine deriued from the Apostles without change But such is the doctrine of the Roman Church which consent and Tradition of Ancestours doth deliuer and doth not togeather deliuer that any confessed (q) The Minister pag. 141. 144. lin 8. sayth that in the dayes of the Fathers the Roman doctrine was not in being nor heard of and that this was they cause they did not so punctually and litterally oppose them I Answere The Minister doth but set a face on the matter For he knowes that it is most euident confessed by ProtestaÌ„ts that at the least some Fathers held our Religion expressely in diuers particulars For exaÌ„ple doth not Origen teach and practise Inuocation of Saints lib. 2. in Iob. in Iosue c. 13. as a doctrine vndoubtedly pious saying therof Quis dubitat in Num. c. 31. Did not diuers Fathers make it their special study to discouer Origens errors as S. Hierome Epiphanius Theophilus And yet these Fathers hauing noted so many errours in OrigeÌ„ neuer ceÌ„sured him in respect of this Which is a manifest signe they held with Origen in this poâ—nt that Inuocation of deceased Saints is an vndoubted Christian duty euen as much as the praying vnto liuing Saints orthodoxe Father opposed agaynst it We know indeed by Tradition that some in former tymes stood agaynst many points of the Roman doctrine as Arrius Pelagius Waldo the Albigenses Wickliffe Husse and some others but they are not confessed orthodoxe Fathers but were noted for nouelty and singularity and for such by Tradition described vnto vs which kind of opposition doth not discredit the doctrine of the Church but rather makes the same to appeare more cleerly and famously Apostolicall seing as euen D. Field Of the Church lib. 4. cap. 14. doth confesse When a doctrine (r) It is true as the Minister sayth pag. 140. That this Doctour doth not make the iudgemeÌ„t of the present Bishops of one age by it selfe solely infallible but only the iudgment of perpetuall succession from the Apostles yet it is true also that he makes the consent of one age so great as is heere expressed an euident signe of the iudgement of perpetuall succession Reade the place is in any age coÌ„stantly deliuered as a matter of Fayth and as receyued from Ancestors in such sort as the contradictours thereof were in the beginning noted for nouelty and if they persisted in contradiction in the end charged with heresy it is not possible but such a doctrine should come by succession from the Apostles What more euident signe of a perpetuall Apostolicall Tradition then this Protestants answere that it is sufficient that the Roman doctrine was coÌ„tradicted by Orthodoxe Fathers and that this may be proued by their wrytings which they haue left vnto posterity though their opposition was not noted by antiquity nor by the fame of TraditioÌ„ deliuered vnto posterity But this answere leaues no meanes wherby common people may know certainly the perpetuall Tradition of Gods Church without exact examining and looking into the workes of the Fathers which coÌ„mon people cannot do I proue it If against euery Tradition of the Church difficil obscure passages may be brought out of Fathers this doth suffice to make the same questionable then no Tradition can be certainly knowne without exact reading and examining of the Fathers But no Tradition or Doctrine is so constantly cleerly deliuered by the Fathers but diuers obscure and difficill places out of their workes may be brought agaynst them with such a shew that (s) The Minister doth p. 141. 144. auerre that seely Ignorant men are to examine controuersies by Scripture and that by it they may know the right doctrin in al necessary matters assuredly without resting vpon the authority of the Churches Tradition This hath been formerly confuted and it is to men of Iudgement ridiculous Yea the Minister himself elswhere Orthodoxe 392. derides it saying A blind man cannot iudge of colours a rude and ignorant person is lesse able to EXAMINE Controuersyes and deepe points of Religion And agayne ibid. pag. 393. We do not set a blind horse before others nor suffer any vulgar person to be his owne caruer in receauing and refusing publike doctrin and the same doth he teach in this Reply pag. 301. yea Luther Tom. 1. Germ. Wiâ—temb com in Gal. fol. 29. §. 3 sayth Non quiuis habet intellectum sensum vt de controuersijs Fidel inter nos Papistas tutò Christianè iudicare possit How theÌ„ shall these be saued but by simply belieuing the Tradition of Auncestors hand from haÌ„d deliuered vnto them common people shall not know what to say For what Tradition more constantly deliuered by the Christian doctors then our Sauiours consubstantiality with his Father according to his diuine nature and yet the New reformed Arrians as you may see in Bellarmin l. 2. de Christo cap. 10. bring very many testimonies of ancient Fathers to proue that in this point they did contradict themselues and were contrary one to another which places whosoeuer shall read will cleerly see that to common people they are vnanswerable yea that common people are not capable of the answeres that learned men yield vnto such obscure passages what then shall they doe They must answere that antiquity did neuer acknowlege such dissention amongst the Fathers in the point of our Sauiours Consubstantiality which they would not haue omitted to do had there byn any such reall dissension seing they noted the Fathers opposition in lesser matters In the same manner Catholikes doe sufficiently answere Protestants that bring places of Fathers agaynst the receyued Traditions of the Church as the Reall Presence Inuocation of Saints and other the like to wit that Traditions deliuered these doctrines as the vniforme consent of the Fathers and neuer noted such oppositions as Protestants frame out of their writings which is a cleere signe that Protestants eyther misalleadge their words or mistake their meaning For were that contradiction reall why did not Antiquity famously note it as it noted conueyed by fame to posterity their differeÌ„ces about disputable matters (t) The Minister heere will retort this argument pag. 144. lin 34. If euery doctrin
saith he is Apostolical against which the ancient Fathers made no expresse opposition then these Protestant articles are Apostolicall that the Roman Bishop and Councell may erre that the substance of bread wine remayne after consecration that common prayer ought to be vttered in a known language I answere Not euery doctrine against which the Fathers doe not expresly oppose is Apostolicall for some heresies were not thought of in that tyme as this Protestant persuasion That Common prayer must be sayd by the publike Minister in a language vulgarly vnderstood of euery woman and that it doth not suffice that the more principal persons of the Church vnderstand it word by word and the rest being instructed doe for matter and substance though not word by word So not euery doctrine not opposed but euery doctrine that is taught confessedly as Christian doctrine by some anciēt Fathers was neuer expressly by name opposed by any of the Fathers Doctrine I say thus taught neuer opposed as such deliuered by full Tradition is infallibly Apostolicall Such are our doctrins as may be proued euen in the particular exāples brought by the Minister as for the contrary particularly in this first instāce of their doctrine That the Roman Bishop Councells may erre For was this Protestant doctrine neuer opposed by any Father doe not the Magdeburgians Centur. 4. col 550. acknowledge the auncient Ecclesiasticall Canon that the Councels are not to be celebrated without the sentence of the Roman Bishop And the Fathers held such Cōncells had the holy Ghost so as they could not erre so cleerly as Luther complaynes Postill Wittemb Dom. 8. post Trinitatem fol. 114.6 § 3 Gregory Augustin and many other holy Fathers erred in taking from vs power to iudge our Teachers commanding vs to belieue the POPE and Councells For this misery is very auncient in the Church Thus he This answere is full and a certayne ground of perswasion else as I sayd common people could neuer know the assured Tradition of their Auncestours vpon which they must as I prooued build their Chistian beliefe seing as D. Field in the epistle Dedicatory also noteth There be few and very few that haue leasure or strengh of Iudgenent to examine particular controuersyes by Scripture or Fathers but needes must rest in that doctrine which the Church deliuers as a Tradition neuer contradicted by any Orthodoxe Fathers To discredit therfore a cōstant receaued Tradition it is necessary to bring an Orthodoxe contradiction thereof not newly found out by reading the Fathers but a contradiction by the same of antiquity deliuered vnto posterity which kind of contradiction they cannot find agaynst any point of Catholike doctrine For let them name but one Father whom Antiquity doth acknowlege as a Contradictour of Inuocation of Saints Adoratiō of the Sacrament Reall Presence Prayer for the dead they cannot certainly though they bring diuers places to proue a thing which Antiquity neuer noted or knew of before that the Fathers be various and wauering about these points The Conclusion of this point shewing that Protestants Erre fundamentally §. 6. OVT of all this appeares that the Roman Church is the true Church and consequently (u) The Minister cauilleth at this cōsequence but it is euident for the Church is but One in which only saluation is had and if the Roman be this Church Protestants are not saued out of it that Protestants haue (*) The Minister in making answere vnto this Paragraffe is from the beginning to the end not only exceeding bitter and full of rayling but also impertinent not vnderstanding the state of the cōtrouersy nor what the Iesuite vndertaketh to proue The Iesuites conclusion bendeth against some Protestants with whom he dealt in his Conferences holding there is no fundamentall difference betwixt the Roman Church and the Protestant that men may be saued indifferently in the one and the other Protestant doctrines wherein they differ from the Roman though they should be errours not being fundamentall and damnable errours The Iesuits intention was agaynst these men not to proue absolutely that Protestants erre for then he would haue proued the Nine obiected articles to be errours by such testimonyes of Scriptures and Fathers as would haue puzzeled the Minister but supposing as giuen and not granted by his aduersaryes Dato non concesso that Protestants erre he vndertaketh to shew their errours to be mayne fundamental and damnable and that the mantayners therof cannot be saued and so no saluation to be had but in the one Catholike Church Hence it is euident that the Ministers labour to shew that the Protestant doctrines be not errours is impertinent for this the Iesuite did not intend to proue but supposing they are errours to proue they are damnable and fundamentall errours agaynst Adiaphorists that hold there is no fundamentall difference betwixt the Protestant and Roman Church fundamentall Errours about fayth Errours are (x) The Minister sayth that errours fundamentall must be conuinced to be such out of Scripture citing to this purpose the saying of S. Augustine De doctrin Christian. lib. 2. cap. 3. In these thinges that are cleerly deliuered in Scripture are contayned all those things which contayne fayth and good manners I answere S. Augustine sayth not that all necessary thinges are contayned expressely in Scripture not in particular and distinctly but in generall and according to the genericall name of necessary vertues as his words fully set down declare which are these All things that contayne fayth and good manners to wit hope and charity No doubt but the genericall dutyes of Fayth Hope Charity are expressely euen in so many words set downe in Scripture though not all particularityes about them seing now all Protestants graunt that some things are contayned in Scripture inuoluedly and implicitly that is in other tearmes intricately and obscurely fundamentall that is damnable eyther in regard of the matter because agaynst some substantiall matter of fayth the knowledge whereof is necessary for the performance of a required Christian duty or in regard of the manner they are held to wit so obstinately as in defence of them one denyes the Catholike Church Errours fundamentall of the first kind Protestants haue diuers particularly these Nine First their doctrine agaynst Tradition vnwritten wherby the (y) By Tradition is vnderstood Doctrine known precedently independently of Scripture though perchāce the same be written This doctrine precedētly knowne vnto Scripture the Minister professeth that Protestants deny pag. 105. lin 24. consequently they erre fundamētally For here by they be forced to make the resolution of their fayth by the euidence of the thing and light of the matter agaynst the first ground of Christiā Religiō that in this life we walk by faith not by euidēce as hath been shewed Foundation is ouerthrowne on which we belieue all other substantiall and fundamentall points as hath been shewed Secondly their denying the (z) The Minister
Bishops turning Christian Religion into open Idolatry could not haue been without famous noâ—e therof according to time and persons deliuered vnto posterity by report written and vnwritten This supposed his discourse is consequent and conuincing for thus the argues Had adoration of the Images of our Sauiour been brought into the Church since the Apostles against the Religion planted by theÌ„ the beginning therof would haue been famously known by historicall traditioÌ„ written or vnwritten But the time of the beginning of this pretended Idolatrizing is not noted by fame nor by any full Tradition deliuered vnto vs. This is proued because Protestants that goe about to set downe the tyme of the first entrance of this worship into the Church by degrees since the Apostles vary among themselues and their best narrations are conuinced of manifest falshood whereby it is cleere they faygne That the best of their disagreing relations be thus false the Answerer sheweth because the best and most esteemed relation may seeme that of M. Iohn White which hath beene so often printed and reprinted and wherwith so many are deluded or if this not the best let our Minister shew a better which he hath neither done nor endeauored to doe But Iohn Whites relation is patched togeather of most intolerable grosse falshoods in euery point wherin he pretends beginning and beginners This the Answerer shewes vnanswerably assignable but because it were longe to set downe all their disagreeing assertions I will only declare what M. Iohn White brother to my aduersary in his booke printed and reprinted many tymes sayth therabout that your Maiesty may by this example vnderstand with how little sincerity the best esteemed Protestant Ministers handle controuersyes to the deceptioÌ„ of many Christian soules his words are these First (s) Iohn White in his waye p. 152. §. 35. n. 13. there was no Image grauen or painted saith (t) In Cathechism Erasmus no not the Image of Christ himself to be set in Churchs this appeareth by the (u) Epiphan ep ad Ioan. Concil Eliber c. 36. testimony of the Ancients Secondly when they began to be vsed the Church of Rome (x) Greg. Ep. 3. l. 7. indict 2. li. 4. ep 9. forbad the Worship of them as appeareth by the Epistles of Gregory to Serenus Polidore (y) De inuen l. 6. c. 13. a Papist confâ—sseth all Fathers coÌ„demned the Worshippe of Images for feare of Idolatry Afterward the Councell of Nice (z) Act. 7. brought in this worshippe decreeing neuertheles that no Image should be adored with Latria Diuine honour At the last Thomas Aquinas (a) 3. p. q. 25. act 3. 4 and the Trent Councell (b) Sess. 25. expounded by the Iesuits (c) Vasquez de adorat l 2 c. 4. Suarez tom 2. disp 54. sect 4. taught that diuine honour should be giuen vnto them Thus he Which in my Iudgement is sufficient to make any Iudicious man mislike Protestant writers that defend their Religion by such palpable vntruthes For to begin with his last saying and so vpward what can be more false then that the (d) Two things you here deuise for defence of your Brother First you say pag. 241. lin 25. that the determination in the Councell in this and in many other articles is like Appollo his riddles so ambiguous as no wonder your Brother was deceaued I Answere that the Councell of Trent allowes onely bowing before Images with inward reference of the adoring affection vnto Christ as any man that shall peruse the decree wil presently perceaue Secondly though the meaning of the Councell were darke obscure yet whether the Councell gaue a command in this forme of words some Images are to be worshipped with latria cannot be obscure nor can any mistake theirin but only misrelate agaynst his knowledge through desire to deceaue Now your Brother chargeth the Councell with giuing a commaÌ„d in this very forme of words in his Way of digressions from the Church digress 49. numero 5 pag. 345. lin 10. The Church of Rom sayth he commands that sâ—me Images be worshipped with Diuine honour the very same that is due to God himselfe The words with Diuine honour are set in a distinct letter and the Councell of Trent is cited as commanding in this forme of speach in the 25. SessioÌ„ therof where no such wordes are found in any part of the Councell Is not this inexcusable lying Secondly for his excuse ibidem lin 33. you say That which induced my Brother to charge the Trent Maisters with defining Diuine worship of images was their silence in condemninge the teachers of such diuine worship but especially the practise of the late Pontificians that since the Councell teach Diuine worship of Images Answer First though later Deuines did teach Diuine worship to be giuen to some Images yet this would not excuse your Brother from being guilty of belying the Councell For your Brother doth not onely say that some Pontificians so hold but that the Church of Rome defines commands Diuine worship of Images citing the CouÌ„cel of Trent Sess. 25. so defining in as many words Is not this kind of lying damnable as being grosse in matter of religion saluatioÌ„ Secondly you eyther ignorantly mistake or wilfully peruert the meaning of those Deuines as the Answerer doth shew in the next Paragraffe Councell of Trent taught that Diuine worship is to be giuen vnto Images there being no such words in the whole Councell As for the Iesuit Vasquez whom he citeth as so expounding the Councell no such doctrine is found in him either in the place quoted by the Minister or in any part of his workes yea the contrary is found l. 2. de adorat disp 9. c. 3. It is not quoth he to be said that diuine honour is giuen vnto Images Neyther doth Suarez the other Iesuit cited expound the CouÌ„cel to giue diuine worship vnto Christs Image but only saith that out of the Councel it may be gathered that the Image of Christ and Christ are honoured by one and the same act of worship which as referred vnto Christ is Diuine worship as referred vnto the Image not diuine worship but inferior veneration For as he declareth in 3. part To. 1. disp 54. Sect. 3. ad 7. Ille actus respectu prototypi est propriè Latria c. respectu viz. Imaginis non est tam perfecta adoratio sed inferior veneratio The worship of Christ and his Image though one and the same Physicall act is virtually two fold being diuine honour towards Christ not diuine but a kind of inferiour honour towards the Image Nor is M. Whites Way pag. 400 Argument good We worship Christ and his Image by the same act but the worship of Christ is diuine honour Ergo the worship of the Image is diuine honour For this proueth onely that the worship of the Image and of Christ being one and the same act is diuine as referred to Christ not
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
heauen doth now more help vs with his prayers then euer he did on earth by teaching And agayne (e) Idem orat in appulsu Episcop AEgypt post paginam ferè à principio Res nostras vt persuasissimū habeo caelitùs inspicit virtutis causa laborantibus manum porrigit Holy Athanasius now after victory in so many conflicts doth from heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know it wel or certainly looke downe vpon our affayres and reacheth out his hand to them that labour c. S. Sabinus (f) Sabin Epistol ad Polib Scio Credo c. Bishop sayth of the holy Father Epiphanius I KNOW and BELIEVE that as thou didest obtayne of God fauours yet liuing in this world so likewise that now thou canst do the same and much more Theodoret (g) Theodoret. in Theophil cap. 5. Planè scio quòd si Sanctorum memoriam fecero in hominibus c. I KNOW CERTAINLY that if I make commemoration of Saints vpon earth they will be mindfull of me vnto God The second Demonstration If the Fathers commend Inuocation of Saints and confidence in their merits as an act of Christian Religion promising assured comfort to them that do it with fayth they held the same as a matter of Fayth as groūded on the word of God For what but Gods word can be the ground of assured confidence about diuine supernaturall graces But the Fathers teach this Inuocation as a matter to be done in the assurance of faith and Christian piety wherin their wordes are most cleere S. Gregory Nazianzen (h) Nazianzen orat in S. Cyprian non longe à fine Omnia potest Cyprianus puluis eius cum fide exhorting people to aske al things of S. Cyprian sayth Cyprian and his dust or sacred Reliks ioyned WITH FAITH can do all thinges S. Prudentius sayth (i) Prudent Hym. in S. Agnetē Protegit puro fideli pectore supplices that S. Agnes protects and deliuers all that with pure and FAYTHFVLL harts are SVPPLIANTS vnto her S. Chrysostome (k) Chrysostom homil in Sanct. Iuuentium Maximum Mart. Magna Fide reliquias eorum contingamus vt inde benedictionem aliquam consequamur c. quaecunque voluerint apud Regem caelorum impetrare possunt Let vs often visit the Martyrs let vs adorne their shrines let vs WITH GREAT FAYTH touch their Reliques that thence we may receyue some benediction for they impetrate of the heauenly King by shewing their wounds and in their hands their heads cut off whatsoeuer they will Therefore let vs with Great Fayth and alacrity resort vnto them And in another place he thus exhorts (l) Idem homil post reditum ab exilio Credimus nos iuuari illorum meritis Let vs go to Timothy a new Paul vnto Andrew another Peter WE BELIEVE that we are holpen by their prayers Let vs go to their holy bodyes which carryed our Sauiours markes S. Basill (m) Basil. Homil. in 40. Martyres Vbiquadraginta quis dubitet Deum esse praesentem Qui aliqua premitur angustia ad Hos confugiat Who can doubt but God is present with these forty Martyrs who promiseth to be where two or three are gathered in his name whosoeuer is in any distresse let him FLIE vnto them and whosoeuer is in comfort let him PRAY VNTO THEM the one that he may be freed from misery the other that he may be preserued in prosperity S. Gaudentius (n) Gaudent homil de Apost Mart. Tot Sanctorum patrocinijs adiuuandi tota Fide omni desiderio supplices c. vt ipsis intercedētibus VNIVERSA quae poscimus adipisci mereamur We shall be holpen by the Patronage of so many Saints let vs then with FVLL FAYTH and all deuotion be supplyants vnto them and runne after their steps That by their intercessions we may obtayne ALL we request S. Maximus (o) Maximus serm de SS Nazario Celso Si martyribus regionis externae pia votorū debita redderemus c. Fides eos Nostros faceret If vnto Saints whose bodyes be remote from vs we offer the PIOVS DVTY of VOWES FAYTH will make them ours and how distant soeuer their bodyes be from vs they will affoard vs their Patronage we hope for And agayne (p) Ibidem Inuocastivbique Martyrem vbique te exaudit ill◠qui honoratur in Martyre Moderante vtique eo qui pensat vota tua dispensat munera sua in tantùm vicina praesentia efficacis praebitur aduocati in quantùm fuerit Fides Deuota succepti Doest thou inuocate the Martyr EVERY WHERE He that is honoured in the Martyr doth heare and will graunt thy prayers euery where c. And by how much the FAITH of the Clyent shall be more DEVOVT by so much the assistance of the PATRON will be more efficacious present Theodoret (q) Theodor. lib. 8. de curand Graec. affection Gratia enim quae fectis eorum corporibus pollens vigensue persistit petentibus dona distribuit Fidei supplicantiū liberalitatem suam cōmensa The bodyes of the Martyrs being deuided into parts dispersed ouer many Townes and Cittyes yet the grace and power remaynes entyre and vigēt in euery particle and they distribute gifts vnto petitioners measuring their liberalities according to the FAYTH of the SVPPLIANTS And agayne (r) Ibid. PIE FIDELITER precatos They who pray vnto the Martyrs piously with FAITH obtayne the things they most desire as do testify the giftes they being bound by vow offer at their Tombes manifest tokens of health obtained S. Gregory the Great (t) Gregor Dialog l. 2. c. vlt. Vbi sancti Martyres in suis corporibus dubium nō est quod multa valeant signa demōstrare sicut faciunt innumera miracula pura mente quaerentibus ostendunt No doubt but Martyrs at their tōbes shew innumerable miracles to them that seeke with pure hart but because weake Fayth may doubt whether they be present so that they can heare where their bodyes are not therefore oftentymes greater myracles are done where their bodyes are not but (u) Mens in Deo fixa tantò maius habet fidei meritum quantò illic eos nouit non iacere tamē credit non deesse ab exauditione they whose mind is fixed on God haue the greater MERIT OF FAITH in that they belieue the Saints to be there present to heare mens prayers where they know they are not present in their bodyes Behold how fully expresly constantly the Fathers affirme Inuocatiō of Saints with confidence in their merits and that they heare our prayers to be MATTER of Piety DIVINE FAITH The third Demonstration That deuotiō which the Fathers prayse honour admire as diuine and supernaturall as a testimony that Christ is God that could plant the same in the world this they hold as a point of Christian Religion and as an excellent
part thereof But the Fathers so esteeme of Inuocation worship of Saints as their words do witnesse S. Gregory of Nisse (x) Nissen orat in S. Theodor Martyrem Aliorum enim reliquiae vulgò detestabiles sunt nullusue volens ad eorum tumulum accedit c. His operibus oculos oblectantes cupiunt loculo reliquas corporis partes admouere Etenim ipso contactu sanctimoniam credunt charitatem excitari c. Ipsum corpus perinde ac si viuum florensue esset amplectuÌ„tur deosculantur oculis ore auribus omnibus denique sensibus adhaerent lachrimasque pietatis affectionis indices effundunt c. proues this worship to be supernaturall and diuine as being beyond the custome of men instinct of nature The Reliques saith he of other dead meÌ„ be detestable men feele horrour at their sight whereas men desire nothing more then to touch the shrine of Martyrs with some part of their bodyes BELIEVING that by the very touch sanctimony and charity is engendred They (*) Martyri supplicant qui quando vult inuocatus munera impetrat Corpora aliorum c. proiecta iacent quae verò Martyrij gloriam obtinuerunt amabilia iucunda omnium studiis certatim complectenda CAL ON the Martyr as on Gods Ministe who being INVOCATED by men is able to impetrate for them what fauours he pleaseth Hence pious people learne how pretious in the sight of God is the death of his Saints that wheras the bodyes of other men are horrible the bodyes of them that were adorned with Martyrdome be deare and amiable and imbraced and worshipped of all Saint Chrysostome proues Christ to be God in that he was able to plant Inuocation of Saints in men specially in the Kings and Emperours of the world (y) Chrisostom homil 66. ad populum Antioch Stat sanctis supplicaturus vt pro se intercedant apud Deum Audebis igitur quaeso horum DominuÌ„ mortuum appellare cuius serui vel mortui terrarum orbis Regum sunt protectores Vide eundem orat in S. Babilam Euen he that is cloathed with the Imperiall purple comes to worship and imbrace these shrines and laying aside pride pompe becomes supplyant vnto Saints that they will intercede for him vnto God So he that weareth the diademe of the Empire prayeth the Tent-maker the Fisherman to be his protectours And darest thou tearme that Lord a dead man whose seruants though dead are the protectours of the Kings of the whole earth S. Augustine in like manner prooueth the Diuinity of Christian Religion by the Christian practise of worship and inuocatioÌ„ of Saints (z) Augustin epist. 42. Huius saeculi potestates non à repugnantibê° sed à morieÌ„tibê° Christianis victae contra simulachra impetus suos legesue verterunt imperii nobilissimi eminentissimum culmen ad sepulchruÌ„ piscatoris submisso Diademate supplicat EueÌ„ the most emineÌ„t head of the noblest Empire that euer was bowing downe his Imperiall diademe is suppliant at the shrine of the Fisherman Peter The same dignity of Christian Religion is noted by Saint Ambrose (1) Ambros. l. 10. in Lucam c. 21. Regibus martyres caelestis gratiae honore succedunt illi fiunt Supplices hi Patroni The Martyrs by the honour of heauenly grace are insteed of Kings yea Kings be suppliants vnto Martyrs as vnto their Patrons Theodoret spends one whole booke of his eight agaynst Graecians or Heathens in this argument shewing the glory of Martyrs in that people of all nations in all occasions inuocate them and they bestow fauors on their suppliants coÌ„cluding (2) Theodoret. lib. 8. aduersus Graecos Haec quae sit Sanctorum Martyrum virtus ostendunt Martyrum verò virtus quem coluerunt verum Deum esse declarat thus These things shew how great is the power of Martyrs the power of Martyrs proues Christ whome they worshipped to be God The fourth Demonstration That piety deuotion which the most holy Fathers taught as an assured meanes of Remission of sinnes of appeasing Gods anger of saluation was by them held as a matter belonging to Christian Religion and fayth The holy Fathers taught worship and Inuocation of Saints with confidence in their merits as a meanes of appeasing Gods Anger of Remission of sin and of saluation This appeareth by their words Origen sayth (a) Origen homil 27. in Matth. Intercedunt prouocant Christum ne deserat genus humanum propter peccata eorum the Saints before the throne of Christ intercede stirre him vp not to forsake mankind for their sinnes S. Cornelius Pope (b) Cornel. Epist. 1. Intercedentibus Sanctis Apostolis purget maculas peccatorum Pray vnto our Lord Iesus that the holy Apostles interceding he will PVRGE the STAINES of our sinnes S. Cyprian (c) Cyprian de stella magis Veniam obtinentes immeritis they being Iudges Senatours of the heaueÌ„ly Court obtayne Pardon for many that are vnworthy S. Gregory Nissen (d) Nissen orat in S. Theodor Preces Iustorum crimina diluunt The prayers of many martyrs wash out the CRIMES of Nations and countryes S. Ambrose (e) Ambros. lib. 5. de vid. Pro peccatis intercedere possunt They can intercede for our SINNES who wash awayt their own with their bloud Prudentius (f) Prudent Hymn de S. Laurent Indignus quem Christus audiat sed per patronos Martyres potest salutem consequi he that is vnworthy may hauing Martyrs to be his Advocats and Patrons obtayne saluation Nectarius (g) Nectar orat in S. Theodor. Placatum famulis tuis Oh thou that stands by the throne of Christ appease his Anger and make him mild and gentle vnto his seruants S Hierome (h) Hierom. epist. 25. de obitu Blesill Veniam impetrat peccatorum holy Blesilla prayeth for me and as I am sure obtayneth for me remission of my sinnes S. (i) Seuer Sulpit. Epist. ad Aurel. Peccati moles negat ad astra conscensum saeua miserabilem ducit ad tartara spes tamen superest illa sola illa postrema vt quod per nos c. orante Martino mereamur Seuerus Sulpit. An heauy loade of sinne weigheth me downeward euen to the very pit of hell yet this hope remayneth this my only last hope that what we are not able to obtayne by our selues we may merit to obtaine by the prayers of holy Martin S. Paulinus (k) Paulin. de S. Faelic Nat. 8. Exorare Deum pro peccatoribus aegris vique boni meriti meritum superare sinistrum It is the custome of Saints to pray for distressed sinners by the force of their good merit ouercoming the strength of euill merit S. Chrysostome (l) Chrysostom homil 41. in Gen. Author salutis his qui suà se perdiderunt desidiâ God often for the merits of Saints deceased hath mercy of the liuing that otherwise are vnworthy Dauid
the vnitie of the Church may ioyne togeather with your Excellent Wisdome and Learninge to pronounce the sentence Although I be confident that examining Religion by the meere rigour of onely Scripture the Catholicke Doctrines would get the victorie more cleere and expresse testimonies standing on our side then any that ProtestaÌ„ts can bring for theÌ„selues (*) This is further made cleere by the Reioynder so that it is but the face of a Minister to say in this place That our relying on Scripture is Vanitas vanitatuÌ„ as by the former discourse may appeare Although also I be much more confident in the tradition and perpetual practise of the Church interpreting Scripture which by so full coÌ„sent deliuers the Roman Doctrine that partialitie it selfe duely pondering the weight of thinges can hardly in hart and inwardly iudge against them yet my chiefest hope is in these Charitable thoughtes and desires of peace and vnitie in the whole Christian world which the holy Ghost hath inspired into your Brest For suppose that Preconceipts instilled into tender myndes agaynst the faith of Auncestours might so farre preuaile as to make them thinke comparing Catholikes with ProtestaÌ„ts that Scriptures stand equally on both sides yea sifting the matter by Scripture only that Protestants may seeme to haue the vpper hand yet Charitie will moue this question Whether the testimonies and arguments they bring from Scripture are so vndeniably cleere and so vnauoydably strong that no answere or euasion may be found but the Roman (*) The Minister sayth we giue seeming and appering solutioÌ„s but this is done by Sophistry I aske who shall be Iudge Or how can this by tryed by Scripture Church must be refused notwithstandinge so much discord and dissention so much inconstancy incertainty about religion which as reason proueth must and as experience sheweth doth thereupon ensue For if you cast away the Roman Church and her authority noe Church is left in the world that can with reason or dares for shame challenge to be infallible in her definitions if such a Church be wanting what meanes is left either to keepe the learned certainly in peace or to giue vnto the ignorant assurance what is the Doctrine of Saluation the Apostles first preached A Church fallible in her teaching is by the learned to be trusted noe further then they do see her Doctrines consonant vnto Scripture and so they may neglect her Iudgment when they seeme to haue euidences of Scripture against her And if this libertie of contradiction be granted what hope of Vnity remaines when a priuate man may wrangle eternally with the whole Church neuer be conuinced apparantly of teaching against the Scriptures Whereof we haue to many dayly examples If we take out of the world a Church infallible whence shall ignorant men learne which is the Doctrine of saluation that the Apostles deliuered It is as euident as the Sunne shyning at noone Day and the euidence of the thing hath forced some Protestants to acknowledge That the Controuersies of Religion in our time are grown in number so many and in nature so intricate that few haue time and leasure Field of the Church Prefat in l. 1. fewer strength of vnderstanding to examine them so that nothing remaines for men desiâ—ous of satisfaction in things of such consequeÌ„ce but diligently to search out which amongest all the Societyes of men in the world is the Church of the liuing God the pillar ground of truth that so they may imbrace her communion follow her directions rest in her Iudgement If there be no Church in the world besides the the Roman that can with any colour pretend Infallibity of Iudgement If the most part of men cannot by their examining of Controuersies be resolued in faith and therfore must perish eternally except they finde a Church that is an infallible mistresse of truth in whose Iudgment they may securely rest Certainly those that haue bowells of Charity will accept of any probable answere vnto Protestants obiections and accusations rather then discredit the authority of so necessary a Church which being discredited no Church remaines in the world of credit sufficient to sustaine the waight of Christian that is infallible Beliefe What a misery will it be if it fall out as it is most likely it will fall out that at the Day of Iudgement the most part of English Protestants be found to haue belieued points of Doctrine necessary to saluation not out of their owne certaine skill in Scripture as they should by the principles of their religioÌ„ but (*) The Minister here rayleth but dares not directly answere the Question What shall become of ignorant meÌ„ who belieued the truth vpoÌ„ the credit of their Church not vpoÌ„ their owne infallible knowledge vpoÌ„ the credit of the Church that teacheth them which doth acknowledge her selfe no sufficient stay of assured beliefe For without question men cannot be saued who although they belieued the truth yet belieued it vpon a deceauable ground and consequently by humaine and fallable perswasion and not as need is by a diuine most certaine beliefe grounded vppon an infallible foundation which cannot be had without an infallible Church How dreadfull then must the danger be of liuing out of the lappe of the Roman Church that is of a Church of infallible Authority This Church hauing a most glorious succession of Bishops from the Apostles deserues aboue all other the protection of your Maiesty who by a long line of religious Catholike Ancestors succeed in the right of two Illustrious Kingdomes and being so beneficiall vnto mankind so efficacious to mayntayne Vnity (*) Our Hopes did not dye with our late Soueraigne but still liue in his Royall Issue and of the most Sacred Queene Martyr his Mother we cannot giue ouer hope of your Fauour whom singular preseruation in the wombe of your glorious mother agaynst the barbarous attempts of Hereticall diuision that would haue brought you to an immature end shewes to be by Gods infinite wisdome perordained for some singular good of mankind specially by your meanes to quench wars and dissentions and to bestow the blessings of peace vnion on this land Your Title to the Crowne of England springes from the peacefull coniunction of the two renowned Roses which before were mortall enemies and fought so many cruell feilds that if we consider the great effusion of bloud wherein ech of them were bathed we shall hardly discerne the one from the other by the diuersity of colour Your Maiesties Person is the roote of a more happy vnion of two most glorious Kingdomes by your Sacred Person combined in assured peace which in the hystoryes of former times are by no other markes more famously knowne then by their mutuall warres Nothing remaines to be added for the full consummation of this Ilands happines and your Maiesties immortal Glory but the quenching of discord about religion by bringing them back againe to the roote matrice of the Catholique Church Cyp. lib. 1. epist. 3. ad Cornel. to the Chayre of Peter the principall Sea from which Sacerdotall and Sacred Vnity springs and to which perfidious Errour hath no accesse Wherby your Maiesty shall extend the blessings of peace from this Iland to the rest of Europe from the the body vnto the soule and crowne your temporall peace and felicity with eternall For both which not only I but all of my profession yea all Catholikes wil offer vnto Almighty God our daily praiers FINIS
for their horses Agaynst which Edict when one of his Souldiers had transgressed he gaue order he should be punished saying VVhat hope of Victory if we offend Saint Martin Hence his Enterprize was so fortunate illustrated by wonderfull euents A Stagge weÌ„t before his army shewing where they might wade ouer the Riuer of Vienne then so swolne with water as it was not passable but only in that place Being in the field neere vnto Poytiers where Saint Hilaryes body is honoured Pharus ignea a Tower of light comming forth of the Church of the Saint shined vpon the King whereby encouraged he wonne a a most glorious day slew the Hereticall Vsurper with his owne hands deliuered the florishing part of France from the Arian Tyrany In his returne acknowledging the Victory gotten by Saint Martins intercession he offered vnto him his Warlike Palfree whereon he had fought so gloriously redeeming the same afterward with a Summe of money Pepinus who ioyned a great part of Germany that then was Pagan vnto the Crown of France had greater confidence of Victory in his deuout Inuocation of Saints then in the strength of his Armyes Hence hauing in a fierce Battayle with the Saxons obtayned a glorious Victory his wearyed and wounded Army being presently set vpon by a fresh mighty Band of Infidells S. Ludgerus in vitae S. Swiberts he lighting from his horse prostrate on the ground made a Vow vnto God and vnto Saint Swibert to visit his Reliques with his whole army barefoote Vpon which Vow straightwayes a wonderfull light from Heauen shined ouer him and his Forces that the Pagans terrified therwith without fighting yielded themselues and their whole Countrey of VVestphalia to his Obedience As almost all bookes be full of the Victoryes of Charles the first of France surnamed the Great so likewise they make full Record of his singular Reuerence vnto the Roman Bishop in whose defence he fought so many victorious Fields specially agaynst the Longobards whose Irreligion towards the Chayre of Peter the principall sea the fountayne of Christian Vnity wrought in the end the totall Sigon de Regno Ital. l. 3. 4. subuersion of their Kingdome After the Empire was translated from the Franks vnto the Saxons who more Vaâ—iant and Victorious then Henry surnamed the Faulkener the first Emperour of that Stocke Being sicke and so weake as he could hardly hold himselfe on his horse he durst in person go into the Field against the mightiest army of Hunnes that euer entred Germany Witich l. 1. de reb Saxon Frodoar Chron. Eccles Rhem. Luitprand l. 2. c. 8. 9. Nauclerus in Chron. Gen. 31. à Christo nato so many in number and so confident in their forces as they durst bragge they could not be ouercome except eyther the Earth should sinke vnder them or the Heauens fall vpon them The King and his Souldiers fought valiantly but prayed no lesse deuoutly the King making often Vowes vnto God to roote Symony out of his Kingdomes did he win the day the Souldiers often repeating Kyrie eleyson Kyrie eleyson by the deuout ingemination of which Christian Letany agaynst the Hunnish Hui Hui Hui they got the Victory making manifest how great is the force of Prayer though in a language not vulgarly knowne For the victory was so Illustrious as in respect thereof the sayd Emperour became renowned admired honoured of all Christian Princes Otho the Great as in Piety and Deuotion so likewise for admired victoryes was nothing inferiour vnto the foresayd Henry his Father He Witichind lib. 1. Luitprandus lib. 4. cap. 11. 12. Naucler in chron Generat à Christo 32. part 2. pag. 82. much honoured the holy Lance made of the sacred Nayles of our Sauiours Crosse by vertue whereof he ouercame miraculously an immense Army of Hungarians who then were Pagans mighty troupes of Rebells that were ioyned agaynst him Being on the one side of the Rhene and the Rebells on the other a few of his Souldiers without his priuity passing the Riuer fell into the Enemyes hands The Pious Emperour seing them in distresse and not able to succour them mooued with compassion prostrated himselfe his whole Army doing the like before the holy Lance with many teares praying vnto our Sauiour whose Hands and Feete had been pierced with those sacred Nailes No sooner was he prostrate on the ground but presently the Rebells no man knowing why ranne away their harts inwardly coÌ„suming with feare so that many of them were killed taken prisoners by the aforesayd poore handfull of men Henry the second Emperour Nephew to this Otho was on the one side so Victorious as he ioyned vnto the Crowne of the Empyre the Kingdomes of Bohemia Sclauonia and Hungary on the other so giuen vnto Roman deuotioÌ„ as he is a canonized Saint of the Roman Church His Dithmar lib. 6. Religion towards Gods B. Mother was singular in whose Honour he vowed and kept his Virginity vnspotted togeather with Kunegundis the Virgin holy Empresse his Spouse When Godofred Viterb in Chronic. Cuspianus Bonfin de rebus Hungar. Dec. 2. lib. 1. he entred into any Citty his custome was to spend the first night praying in the Church of our Lady if any were in the place consecrated to her Name Hence in the battayle he fought agaynst Bolistaus King of Bohemia the Holy martyrs Saint Laurence Saint George Saint Adrian sent by the Queene of Saints were seene to goe before his Army Nauclerus à Christo gen 34. part 2. pag. 106. carrying the Standart of the Crosse striking the Enemy with blindnes so that they not being able to behold much lesse to resist the Emperours forces Bohemia was made Vassall vnto the Empyre without any effusion of bloud About the same tyme the two renowned Normans Robert and Roger vndertaking to free Sicily from the Tyranny of the Saracens wherewith the same had been a long tyme oppressed were constrayned with small forces to Thomas Fazellus de rebus Sicul. Decad. post lib. 7. p. 397. encounter an huge Host wherein were thirty thousand horse and foote without number In the heate of the battayle Saint George was seene blazing forth glorious beames of brightnes vpon a white Steed in a white Horsemans coate on which was sowed a Red Crosse thereby encouraging the Christian Army and driuing the Enemy before him Hence the Nation of the Normans conceaued speciall deuotion vnto S. George calling vpon him in their Battayles next after God and with the Normans it is likely the same deuotion entred into England In confirmation of this truth how many Examples doth Spayne affoard of Victories gotten by Catholike deuotions against the Saracens who in the yeare 701. made themselues maysters of the greatest part of that Countrey None of their victoryes more famous then that obtayned by the vertue of the Holy Crosse whereof they keepe yeerly a Triumphall Feast The This history is written by Rodâ—ricus Archbishop of Toledo who was there present De rebus
to meete KNOCKS will be sure not to be wanting amongst them I need not seeke farre for the like examples of your Vanity the very next Page after your Picture is sufficiently stored with such kind of stuffe Two Women there stand opposite the one to the other That of the right side for your Gospell that on the left for the Roman Religion Betweene whome you haue pictured foure or fiue oppositions which deserue to be noted being wise ones in which shineth your skill in Mysticall or Symbolicall Theology The first opposition Your Protestant woman hath a Sunne of Glory about her head to signify that she is (n) In SOLE posuit TABERNACVLVM suum id est in manifestatione posuit Ecclesiam suam Non est in oculto noÌ„ est quae lateat Quid Heretice fugis ad tenebras quid latitare conaris August in Psal. 18. seated in the Sunne euer in manifest sight euer conspicuous to the world so perpetually visible that for more then 12. hundred yeares to wit from the dayes of Constantine vnto Luther she was neuer seene in the world as (o) Napier vpon Reuelat. pag. 168. your Doctours confesse and the Motto you haue set vnder her doth insinuate Veritatem aperit Dies Tyme discouers Truth as who should say the same was hidden vntill these later dayes of Luther But seing the Conference with the Diuell whereby your Luther was illumined happened at Mid-night as (p) Vbi supra Media nocte expergefactus sum qua mecum Diabolus disputationem orsus est c. himselfe doth testify me thinkes not Veritatem aperit Dies but Nox Nocti indicat Scientiam according to the verball sound would haue byn the fitter Motto for your Gospell On the other side the Roman Religion poore Woman is by you paynted starke blind with this Vnderscription Error caecus Perchance you thinke she must needes be blind in respect of her old Age hauing liued in open profession to the world euer since the Apostles This I might suspect to be your reason did I not see that you attribute the same Papisticall blindnes euen to the ancient and primitiue Church Luther affirmes (q) Luther Tom. â— Wittemb lib. de seruo Arbitr p. 434. that the Fathers of so many ages were STARKE BLIND Another Protestant of great name doth professe (r) Caelius Secundus Curio de amplitud Reg. Christi l. 1. pag. 43. That the WHOLE WORLD EVER almost since the Dayes of the APOSTLES vntill this last Age liued in darkenesse BLINDNES and Ignorance Your Arch-Bishop of Canterbury doubtes not to pronounce (s) Whitegift defence pag. 472 473. How GREATLY SPOTTED were almost ALL THE FATHERS of the Greeke Church and of the Latin also for the most part with the doctrins of Freewill Merit Inuocation of Saynts and the like that NEVER SINCE THE APOSTLES was there a Church so pure and perfect as the Church of England is at this day Wherefore we neede not be angry with your paynting our Religion starke blind seing she could not be the Christian Religion of the auncient Fathers euer since Christ were she not blind in the foolish imagination of your fantastical Ghospell The second opposition Mistresse Protestancy is paynted with her breasts open her paps displayed naked downe to the girdle You will say this doth represent the naked Simplicity and Candour of Truth which your Religion loueth No doubt that simple Truth is found in her which holds Men may lawfully lye in behalfe of her (t) Osiander Epitom Histor ceÌ„tur 16. pag 79â— HaÌ„â— regulam habent Caluinistae Lâ—cere pro gloria Christi mentiri Gospell and that they can neuer lye inough in so good a cause Might not I say more â—â—uly that this more fitly represents that the immodest Fashion of Women to go with their breasts naked as now is the vse was by your Gospel brought into England a fashion so odious in Catholike tymes as euen Strumpets durst not vse it in publicke HeÌ„ce some may suspect this Leuity Lightnes charactered by her attyre to be the cause of her great Belly wherewith you seeme to set her forth Whereby also you may signify that she is the off-spring not of the Gospell of Christ but of Vigilantius his Gospell which was so religious deuoted vnto carnal Fecundity that as doth testify (*) Nisi pregnantes viderint vxores Clericorum infantesque de vlnis matrum vagientes Christi Sacramenta noÌ„ tribuunt Hieron lib. aduers. Vigil cap. 1. S. Hierome her Bishops would not order any Ministers except first they saw their wiues eyther to haue great bellyes or yonge babes hanging at their breasts Though perchance your meaning was by this Embleme to expresse the blessing of Fecundity which your Gospell enioyeth in your Worships of the Ministry who yearly fill the Parishes of the Realme with many nouell Branches of your Leuiticall Stocke On the other side you haue done a deed of Charity towards the Roman WomaÌ„ in clothing her with modest attyre from the crowne of the head to the sole of the foote the Feete of your Religion being bare to signify perchance that she is a bare-footed Nunne or a great Practicant of going Bare-foote in Pilgrimage and of such Penitentiall works And wheras you make the garmeÌ„t of our Church speackâ—â—d with great variety of incised workes this doth not displease vs whatsoeuer your meaning may be For this doth agree with the Embleme of the Christian Church vsed by the Royall Prophet psal 44. where she is described a Queene standing on the right-hand of the Fayrest amongst the Sons of men (u) Psal. 44.15 Circumamicta varietatibus cloathed about with varietyes which varietyes wrought on her garment may signify the great variety of Holy Heroycall Works practised by her Children wherby she (y) Lex Domini immaculata conuertens animas Psal. 18.8 Isa. 59.6 coÌ„uerts so great variety of Nations from Paganisme vnto Christ. FroÌ„ the attyre of which kind of works your Religion is as naked innocent as the Child newly borne that of your endeauours in this behalf we may pronouÌ„ce that of the Prophet (x) Telae eorum non erunt in vestimen uÌ„â— opera eorum opera inutilia The webbs they weaue will not serue for cloathing their works are vnprofitable works For your doctrines haue no force to conuert Infidells vnto Christ but only to peruert draw (z) Indocti instabiles deprauant Scripturas in quibus sunt difficilia intellectu 2. Pet. 3 16. vnstable Christians from his Church The third Opposition The Woman of your Religion is painted with a Royall Crowne in her right hand holding the same towards her breast to shew her affection vnto Kings whome she huggs in her armes as the Ape doth his youÌ„g ones till she presse them to death by extremity of loue This happened vnto his Maiestyes (a) Camden Elizab. p. 458. Hunc lameÌ„tabilem vitae finem habuit Maria Scotorum Regina
from no other Church but the Roman is equiualent or equipollent vnto this Euery Church deliuering scriptures vnto Protestants is Roman Wherefore to reduce the Iesuits argument in true forme vnto the first Figure you should haue made the maior (d) For as Logicke teaches In prima Figura maior semper est vniuersalis Vniuersall in this sort Euery Chuch that deliuered vnto Protestants the scriptures is the Catholike The Roman deliuered the Scriptures vnto Protestants Ergo the Roman Church is the Catholike Church If you say the Meanes of proofe in the Iesuits argumeÌ„t is Indiuiduall and so the Syllogisme Expository not according to the ordinary forme why then do you reprehend his argument as being affirmatiue in the second figure seing Expository Syllogismes may be affirmatiue in any figure Are yow a Doctour a Deane a Maister in Israell and know not these things Being so ignorant of Logicke were yow so destitute likewise of discretioÌ„ as yow could not keepe your selfe from carping at the Iesuit as peccant in Logicke Could you not at least haue been silent about figures and formes of arguing concerning which yow speake no more assuredly then a blind man of colours Some may say that though yow be ignorant of Logicke yow do not greatly care because this your Ignorance howsoeuer euident vnto the learned cannot be made palpable vnto the Ladyes who esteeme yow and are lead away by yow I answere Although your Ignorance in Logicke cannot by this discourse be made palpable vnto Ladyes yet the falshood of your Religion euen about your ground and rule of fayth may be made palpable vnto them Yow make the rule of Fayth to be not expresse scripture affirming a thing in so many words for then the Ladyes that can read might straight discouer the falshood of your Religion wherof not one article against vs is expressely deliuered in scripture You therefore I say make the rule of Fayth to be not only Scripture but also (e) The doctrine of fayth is eyther expressely or deriuatiuely coÌ„tayned in Scripture Fran. white pag. 300. What is deduced by necessary consequence according to the rules of Logicke VVottâ—n Triaâ—l pag. 88. what doctrine soeuer is by Principles of reason and Rules of Logicke deduced from the Scripture Now wheÌ„ a thing is deduced from scripture by good consequence by true art and not by Sophistry Ladyes except they haue diligently studyed Logicke cannot possibly know This is euident For nothing is deduced by good consequence from scripture which is not deduced by discourse in lawfull figure forme not by Sophistry or a fallacious shew But the Ladyes cannot possibly know when an argument is in true moode and figure nor consequently discerne Syllogismes from Sophismes which their insufficiency they must needes feele in themselues if they be in their senses Therfore they cannot possibly be assured by the ground and rule of Fayth you prescribe them nor consequeÌ„tly can they groundedly belieue Christian Religion nor be saued They must trust ignorant Ministers who crye Sophistry Sophistry agaynst argumeÌ„ts in lawfull forme as now you haue done not so much out of malice but as I am persuaded out of meere Ignorance of such Rudiments of discourse as men are taught in their childhood The second Example §. 2. YOv not only accuse the Iesuits Arguments of Sophistry when they are lawfull but also pretende to bring inuincible Demonstrations when your Arguments be childish knowne Sophismes Behold hereof notorious Examples Your aduersary to proue the traditioÌ„ of the Church to be more Prime and Originall then the scripture bringes 4. Arguments Yow on the contrary side to requite him in the same number haue set downe other 4. to proue that a Christian is built originally and fundamentally on the word of God not as deliuered by tradition but as written In these Arguments yow glory (f) Reply pag. 47. and 48. saying That the Iesuits are but funiculus vanitatis a bundle of vanity and a potsheard couered ouer with the drosse of siluer Now these your arguments in comparison of which you so debase the Iesuits are all and euery one of them idle triuiall fallacyes as I will particulerly and cleerely demonstrate The first (g) Reply pag. 48 is That which is most excellent in euery kind is the modell of the rest but I trow yow will grant the Scripture to be the most excellent part of Gods word 2. Pet. 19. August l. 17. cont Faust. c. 5. Ergo the scripture is the modell and patterne of the rest This Argument is constans ex quatuor terminis that is hath foure different termes whereas all true forme of arguing ought to haue only three Scripture is one terme Modell and patterne of the rest a second Most excellent in euery kind a third the most excellent part a fourth for it is not all one to say the excellent thing in euery kind the most excellent part of many partes Amongst whole and totall things the most excelleÌ„t in euery kind may in some sort be said to be the patterne of the rest but amoÌ„gst parts the most excellent is not the ground of the rest In substantuall Compounds the substantiall forme is more excellent then the substantiall matter yet the substantiall forme is not the ground of the matter yea rather the matter is the ground of the forme being the fundamentall radicall cause out of which materiall formes are produced Who sees not that Walles Chambers and Galleryes are more excellents parts of the house and more beautifull then the fundations Yet the fundations are more prime originall and wheron the Walls and Chambers depend and are kept in being In this manner the word of God as written is more excellent in respect of deep and profound learning then Tradition yet the word as deliuered by Tradition is more prime originall fundamentall because it is the sole ground and foundation by which wee know which is the word of God the Apostles deliuered in writing Hence yow are such a Bungler in Logicke as yow vndertake to proue one thing and conclude another Yow vndertake (h) Reply 47. lin 28. to proue that the foundation of Christian Religion is the word of God not as deliuered by tradition but as written yow conclude that the written word is the patterne and modell of all other kinds of Diuine Reuelations Now to be the ground of the rest is different from to be the patterne of the rest yea the ground of thinges is seldome or neuer the patterne of them The grape by common consent is held the most excellent of all kind of fruite and so by your rule the modell and patterne of the rest yet the grape is not the ground the roote and seed of all other fruite nor do all other fruite spring and proceed from it Your second Argument (i) Ibid. pag. 48. A Christian is built fundamentally on the Rocke but the scripture is the rocke Cardinalis Cameracensis quaest vespert
Inferences in a matter where you pretend to be very coÌ„fident that you can bringe most inuincible proofes A Controuersy there is betwene yow and vs Whether it be a Diuine inuiolable Ordinance that all Lay men read Scriptures so that the Church be bound by Diuine Precept to translate Scriptures into all vulgar tongues not to take Translations from such persons as abuse them or vse them to their perdition In which question We say yow (n) Reply pag. 278. affirme with great confidence that the reading of holy Scripture by lay people which must needes imply translation of them is a Diuine Ordinance And because the Iesuit said that he could neuer heare nor read in Protestant substantiall proofe out of Scripture of this pretended diuine Ordinance the commonly vrged text Search the scriptures being insufficient You say that you not onely vrge the text Iohn 3.39 which the Iesuit thinketh he can elude by subtile distinctions as the Arrians eluded the text of S. Iohn 10.30 that is solidely answered as (o) Caluin in caput 10. IoaÌ„ circa vers â—0 sayth The auncient Fathers abused this text I my Father are one to proue Christ not consubstantiall with his father For Christ doth not speake of vnity of substance but of vnity of consent betwixt him and his Father Caluin auerreth but other texts of Scripture which you lay togeather on a heape in this (p) Reply pag. 378. sort The Eunuch is coÌ„mended for reading holy Scripture Act. 8.28 The Beroeans are called Noble by the holy Ghost for searching the holy Scripture Act. 17.11 He is called blessed that readeth and heareth Apocalip 1.3 The Galatians read the Scripture Gal. 4.22 The Ephesians c. 3.4 The Colossians c. 4.16 the Thessalonians 1. Thes. 5.27 The Fathers are so plentifull in this Argument as I haue (q) Defence of my Brother pag. 42. elsewhere shewed that it would astonish any man who hath read them to behold such impudency in Papists as to deny the practise to haue beene Primitiue and Catholike But necessity hath no law For if the Scriptures may be suffered to speake Papistry must fall like Dagon before the Arkâ— Thus you giuing vs great cause to commiserate your blindnes that disputing so ignoraÌ„tly you should conclude so arrogantly You haue in the place by you quoted (r) Orthodoxe pag. 42. according to the custome of Heresy brought many testimonyes of Fathers to proue what no man denyes to wit these two things First that it is Pious and Godly to read Scriptures with deuotion with humility with submission of iudgement vnto the teaching of the Church and common Exposition of Catholike Doctours Secondly that the practise of reading by Lay people was common frequent in the Primitiue Church for the time that the learned Languages were vulgarly knowne in which tongues the Church neyther now doth nor euer did prohibit the reading of Scriptures vnto any person These two things we approue so that you are vnaduised might I not say impudent in your affirming that The Papists impudently deny this to haue been a Primitiue practise No we deny not the reading of Scripture with due humility to be pious or to haue been a primitiue practise but onely two proud Noueltyes brought in by your Religion First that it (s) The very wordes of your brother Iohn in His VVay pag. 126. is lawfull yea necessary for euery particular man by the Scripture to EXAMINE and IVDGE of the things the Church teacheth him And when A PRIVATE MAN by Scripture reiects and condemnes the teaching of the GREATEST and BEST CHVRCH that is his IVDGEMENT is not to be taken as PRIVATE but as SPIRITVALL and the PVBLIKE Censure of THE SPIRIT Secondly that all euen Laymen by diuine Pretext and Ordinance are bound to read the Scriptures to haue them in their vulgar languages This your doctrine This your practise we dislike as dangerous as impious as the fountaine of Discord of Heresy and of manifold most damnable errours A doctrine which were it euery where established not Dagon before the Arke but Christianity would fall before and yield vnto the Diuell as some of your side taught by lamentable experience acknowledge and complaine This opinion say they (t) Hooker Ecclesiast Policy pag. 119. being once inserted into the minds of the vulgar what it may grow vnto God onely knoweth Thus much we see it hath already made THOVSANDS so HEADSTRONGE euen in GROSSE and PALPABLE ERRORS as that a maÌ„ whose capacity will scarce serue him to vtter fiue words in sensible manner BLVSHETH not for MATTER of SCRIPTVRE to thinke his owne bare Yea as good as the Nay of all the wise graue and learned men that are in the world which insolency must be represt or it will the VERY BANE of Christian Religion Behold open Confession extorted vpon the racke of Truth by which we may perceaue how fully and handsomely your Doctrine that it is necessary and Diuine Ordinance that euery particular man read Scripture and by it examine and iudge the Churches teaching hath made Dagon to fall before the Arke But leauing the vanity of your bitter vanting let vs examine what demonstrations out of Scripture you bring for your pretended Diuine Ordinance which with so much confidence you auerre If your arguing be idle and ridiculous in this point wherin yow professe to be so confident what may be expected of you in other articles Especially being challenged to shew your vttermost force by your aduersary affirming (u) See the Reply pag. 278. that he could neuer find any solide proofe out of Scripture of this Protestant pretended Diuine ordinance Your arguments be seauen drawne from 7. texts of Scripture in which your Antecedent commonly is eyther false or vncertayne and your inference ridiculous The first The (y) Act. 8.28 Eunuch is commended for reading holy Scripture Ergo it is a diuine Ordinance that ignorant Laymen read Scripture in their vulgar tongue Your Antecedent is more theÌ„ the Scripture doth expresse I read not any direct prayse of him in this respect The Text only (x) Act. 8.28 sayth he was sitting in his Chariot reading the Prophet Esay But suppose he be commended for his reading as it was indeed commendable is it consequent that therefore euery Christian by Diuine order and precept do the like Is euery man bound by diuine precept to doe euery thing for which any person is praysed in Scripture Dauid is commended in Scripture for rising at midnight to prayse God is this Argument good Ergo Euery Christian is bound by diuine precept to rise at midnight Verily this consequence is as good yea better both in respect of forme and matter then is this of yours The Enunch is commended for reading holy Scripture Ergo euery man is bound to read Scripture by diuine ordinance The second is The (z) Act. 17.11 Beroeans are called Noble by the holy Ghost for searching the Scriptures Ergo we may with
That vnto Ministers Religious Adoration is due §. 1. THIS you affirme pag. 224. Where you vndertake to range in order the kinds of vnion with God vnto which Religious adoration is due RELIGIOVS ADORATION say you primary or secondary is not founded vpon euery kind of vnion as appeareth in mentall images but vpon certaine kinds of vnion to wit first Personall as when the Humanity of Christ is coupled with the Deity Secondly Substantiall as when the parts are coupled with the whole Thirdly Causall Relatiue or Accidentall to wit when by diuine Ordination things created are made instruments messengers figures receptacles of diuine grace as the holy Sacraments and the Word and Ghospell and the MINISTERS of the Church c. Behold amongst the obiects that haue such vnion with God as is a sufficient ground to yield them Religious Adoratiō you number Ministers with an Et caetera in the end perchance leauing roome for your wiues to enter to be likewise your Consorts in Religious Adoration as good reason they should How grosse this Errour is specially in you hence may appeare in that hereby you ouerthrow a great part of your Reply First you cleerly cōtradict that Principle which so many tymes you set downe and very earnestly vrge to wit that Religious Worship is due to God only How can this be true if Religious Worship is due vnto Ministers Be not Ministers Creatures Be they not other things and persons besides God Nor can you say that when you affirme Religious Worship to be due to God only you meane primary Religious Adoration and that consequently you doe not contradict your selfe in saying that secondary Religious Adoration is due vnto Ministers This euasion I say will not serue your turne because you declare in expresse tearmes that all Religious adoration primary or secondary is due to God only Thus you write pag. 322. Whereas the Iesuite doth distinguish two kinds of Religious Worship the one Primary and simply Diuine founded vpon the increate and infinite Excellency which is due to God only the other Secondary founded vpon the created Excellency of grace and glory which is yielded vnto Saints and Angells To this we reply that there be no other kinds of worship then there be Tables of the morall law but there are only two tables of the morall Law the former whereof teacheth diuine worship and the second humane ciuill and of speciall obseruance And if there be a mixt worship partly human partly diuine so much thereof as is diuine is proper to God and may not be imparted vnto any creature Isa. 42.8 Where God sayth My glory I will not giue to another Thus you How grossely doe you contradict your selfe and implicate in your sayings Be not Ministers others from God asmuch as Angells If then Adoration and Religious Adoration be giuen vnto Ministers how is it not Adoration giuen to others besides God asmuch as when Angells are Religiously adored Secondly you haue destroyed all you say in the first point agaynst the Worship of Images specially pag. 246 where you thus speake vnto vs If you adore Images outwardly and relatiuely then you make Images a partial obiect of adoration but God himselfe who sayth I will not giue my glory to another Isa 24.8 hath excluded Images from compartnership with himselfe in Adoration Thus you All which is proued idle by your doctrine that Ministers are religiously to be adored For if no Creature can be compartner with God himselfe in adoration how may Ministers be his partners therin and challenge Religious adoration as due to thēselues If they may be religiously adored yet not be his partners in adoration against his diuine Edict My glory I will not giue to another why not Angells Why not holy Images What say you of the holy Sacraments Be they not creaturs aswell as Images specially in your opinion who hold that they be bread and wine and Elements vnchanged in substance and yet you say that vnto the Sacraments and Word of the Ghospell Religious adoration is due because they haue a relatiue vnion with God How thē is Religious adoration due to God only If Religious Adoration may redound from Christ vnto his Sacraments why not from Christ vnto his Images which haue a relatiue Vnion with him as being resemblances representations of him Thirdly you haue ouerthrowne and contradicted all you said about the second of the Nine points to wit against Oblations vnto the Virgin Mary In the old Law say you not onely Sacrifices but also Vowes and Oblations were made to God onely Reply pag. 348. Deut. 23.21 Leuit c. 24.5.6 This law in respect of the substance is morall and obligeth Christian people aswell in case of Oblations as of Sacrifices Now by what authority and right can the Roman Church abrogate this law in whole or parte and appropriating Sacrifice vnto God make Oblations common to God and Saints Thus you very vainely not onely in regard that the Text of Deuteronomy doth not say that Vowes and Promises are to be made vnto God onely but no more then that if one make a Vow vnto God he must be carefull to keepe it whence to inferre that Vowes and Promises may not be made vnto men or Saints but to God onely is ridiculous The text also of Leuiticu◠saith that Oblations and guifts are to be made vnto God but that to God onely not a word And to say giuing of gifts to be proper vnto God onely is foolish except you meane gifts and oblations by way of Sacrifice as vnto the authour of all gifts foūtaine of Being For what more daily and quotidian then for men to make presents and oblations the one to the other specially vnto Kings and Princes in testimony of their duty But as I say your discourse is vaine not onely in respect of your idle cyphering of Scripture but also because your selfe demolish this your Doctrine by saying or supposing the contrary to wit that Oblations by way of Religion may be made vnto Ministers That this is by yow supposed I proue To shew that Ministers are Religiously to be adored you cypher 2. Cor. 8.5 where S. Paul saith of the Church of Macedonia Reply pa. 224. lin 26. They gaue themselues first vnto God then by the will of God vnto vs. By which text you cannot conclude Religious Adoration to be due vnto Ministers but by arguing in this manner They vnto whom men by way of Religion and deuotion giue offer themselues are Religiously adored because oblations be Diuine Religious worship The Church of Macedonia did by way of Religion and deuotion offer themselues vnto S. Paul because he was a Minister Ergo Vnto Ministers Religious adoration is to be giuen This I say must be the force of your argument For if the Macedonians did not by way of Religion deuotion offer themselues vnto S. Paul how can you shew that by giuing themselues vnto him they did Religiously adore him
subscribed vnto as containing (m) See the Approbation I Francis White c. nothing but what is aggreable to the publike Faith and Doctrine established in the Church of England And yet heere yow say It is certaine that the Pope is the man of sinne sonne of perditioÌ„ so shewing your selfe to be of their number whome the said Authour in that very place doth rebuke as Omnium horarum homines Halters in opinions for priuate ends I omit also your folly in exclaming at the misery of English Romists for that they adhere vnto your supposed Antichrist not marking that to cleaue to the Antichrist of your forming must euen according to your owne principles be singular happines For Antichrist according to your Tenet doth sit gouerne in the House and Temple of God and so by the same breath wherwith you make men vassals of Antichrist you make them Gods Domesticks his House his Temple Will it be misery to be found such at the day of Iudgement Yea rather the Church of Christ the Temple of God being onely one out of which no saluation is had what a misery will it be at the day of Iudgement wheÌ„ by your owne mouth you shall be conuinced to haue forsaken that company which you confesse to be the Church and Temple of God through feare of your owne shaddow and fancy For what can be more foolish then to fasten the name of Antichrist vpon the Gouernour of the ChristiaÌ„ Church who doth dayly professe to belieue in Christ Iesus the sonne of God and Sauiour of the world who by his Adherents doth more then all the world besides defend and propagate amongst Pagans his most holy Name Religion But to let these things passe marke how you coÌ„tradict your selfe in saying on the one side that that caÌ„not be the House Temple of God which now hath or in former times hath had wicked Pastours On the other side that that is the House and Temple of God in which the Man of sinne that is a succession of wicked Pastours hath a long while for many ages gouerned and doth rule and gouerne So hard is it for men blinded with passion agaynst Christian Doctrine deriued by succession from the Apostles to run in their passionate conceipts without falling into the pit of open contradiction whereby their folly comes to be manifest vnto all men The third Errour You profâ—sse Infidelity about the Blessed Sacrament §. 3. THVS you write pag. 179. To that part of the Iesuits speach that we deny the Reall Presence or else the mayne Article of the Creed that Christ is still in heaâ—en because we will not allow a body in two places at â—nce I answere We cannot graunt that one indiuiduall â—ody may be in many distant places at one and the same â—nstant of time vntill the Papalls DEMONSTRATE THE POSSIBILITY THEREOF by teâ—timony of Scripture or the ancient TraditioÌ„ of the Church â—r by apparent reason Thus you This is playne deaâ—ing and open profession of Infidelity For what â—s heretical obstinacy but to reiect the word of God â—bout the mysteries of our Fayth in the playne exâ—resse and literall sense vntill the possibility of â—hat sense be first demonstrated No Heretike was eâ—er so barbarous as to prefer his reason beyond Gods word so farre as to affirme that the word of God contrary to his reason was false Their impiety was to reiect Gods word about some mistery of fayth in the literall sense flying to morall and mysticall interpretation because they could not comprehend and therefore would not belieue the possibility of the playne and litterall sense The Arrians did not deny the word of Scripture saying (n) 1. Ioan. â— 7 of the Father Word and Holy Ghost these three are one nor the Word of Christ (o) Ioan. 10.30 I and my Father are one to be true morally and mystically in respect of vnity by singular affection and consent betwixt these three persons They were Heretikes for denying the truth of these wordes in the proper and substantiall sense because the same seemed to them impossible For seing that we might not expound the Scriptures about mysteries of fayth to an easy figuratiue sense when the same according to the letter goeth beyond the capacity of our vnderstanding God doth so often in holy Writ (p) Gen. 18.17 Numquid Deo quid est difficile Hieâ—rm 32.17 Non est difficile tibi omne verbum Et v. 27. Numquid mihi difficile erit omne verbuÌ„ Luc. 1.37 Non erit impossibile apud Deum omne verbuÌ„ Et Deo omnia possibilia sunt Matt. â—9 26 Luc. 18.27 Omnia possibilia sunt credenti Mar. 9.22 assure vs that nothing is impossible or difficile vnto him and (q) Iob. 9.10 That he can do things incomprehensible without number What greater obstinacy then for Christian men to professe that they will neuer belieue his word about the mysteryes of fayth in the literall sense vntill the possibility of the sense be demonstrated vnto them that is brought within the compasse and comprehension of their wit You may perchance excuse your selfe by saying the words of Christs institution This is my body takeÌ„ in the literall sense do not inforce that Christ according to his corporall substance is in two places at once I answere this you cannot say without contradicting not only the word of Scripture as is proued in the Reioynder but also your selfe For you do plainly affirme that this our doctrine yea euen Transubstantiation is contayned in the literall sense of the words of the Institution If say you the substance of bread and wine be deliuered in the Eucharist then the wordes are figuratiue and cannot be true in the proper sense because one indiuiduall substance cannot be predicated of another properly Thus you (r) Reply pag. 3â—7 whereupon I thus argue That without which the word of Christ cannot be true in the proper and literall sense is inforced and prooued by the word of Christ taken in the literall sense But except the substance of bread be absent and Christ in lieu thereof present according to his corporall substance the word of Christ This is my body cannot be true in the literall and proper sense as you affirme Ergo Transubstantiation and the presence of Christ on earth according to his bodily substance in lieu of bread is inforced proued by the literall sense of the word of Christs institution Wherfore to professe as you â—o neuer to belieue Christs body to be in two places at once vntill it be demonstrated vnto you to be possible is to professe you will not belieue the word of God in the literall sense about mysteries of fayth further then the possibility thereof can be made euident vnto you Is not this to professe Infidelity Secondly you may say that when you require that we demonstrate by testimony of Scripture that a body may be in two places at once you meane not that we bring texts of
â—each that Blessed Mary was an entyre Virgin only vntill â—er Childbirth But according to the CATHOLICKE FAYTH he came forth of the Virgins woÌ„be the same still resting entyre and as a Bride-grome out of his Bride-Chamber Now you may crow and crake crowne your Booke as you do in your Picture when you are so pressed by your Aduersary that you are forced to defend your Errour by holding ancient Heresyes and by laying the tearme of Sophisticall Inference vpon the Catholicke Fayth of the Creed and of the whole Christian Church In answering Scriptures you contradict your selfe and grant the Iesuit the Question §. 4. THE vanity of your former brag that the Iesuit hath proued nothing by Scripture is further made apparent in that he doth so vrge you with Scripture as you are sometimes forced to contradict your selfe sometimes to grant as much as he doth require against your selfe The Iesuit pag. 98. proueth that the Church of Christian pastours succeeding the Apostles is infallible in her Tradition because our Sauiour saith Matth. 28. Behold I am with you all dayes vntill the consummation of the world You answere pag. 100. That which is promised vpon condition is not absolute vntill the condition be fulfilled The presence of Christ is promised to the Apostles successours conditionally and as they were one with the Apostles by imitation subordinatioÌ„ that is so farre as they walked in their stepps conformed their doctrine and ministery to the patterne receiued from them Thus you in this place But pag. 174. lin 21. speaking of the absolute perpetuity and duration of the Church you say that the place Matth. 28.20 Behold I am with you all daies vntill the end of the world proueth that the Church is vniuersall in respect of time and that it continueth successiuely in all ages This your saying ouerthrowes what you said that the presence of Christ is promised vpon condition wherin the successors of the Apostles might faile For this place Behold I am with you all dayes vntill the worlds end doth shew the Church to be alwaies in the world no other wayes then because Christ according to his promise is alwaies and all dayes to the worlds end with his Church he caÌ„ not be still in the world with his Church except his Church haue still a being in the world So that according to the truth of this place we may aswell or better say the Church shall not be alwaies in the world then that it shall be in the world without Christ or his Diuine assistance to teach men infallibly the truth Wherfore if by this place we cannot as you say we cannot proue that the Church shall be euer absolutely assisted of Christ much lesse doth this place conuince that the Church shall be alwaies in the world or further then conditionally if it walke in â—he Apostles doctrine Contrariwise if this place â—roue that the Church is absolutely alwaies in the world vntill the consummation therof then à forâ—iori more strongely and more directly doth it proue â—hat Christ is absolutely not onely conditionally â—reseÌ„t with his Church all dayes to the worlds end â—o that to answere the Iesuits proofes of his Religion â—y Scripture you coÌ„tradict your selfe yea somtimes â—rant agaynst your selfe as much as he would proue For to proue the same infallibility of the Church â—e bringeth pag. 3. the place of S. Paul (g) 1. Tim. 3.15 that the â—hurch is the grouÌ„d pillar of truth but the ground of â—ertaine infallible Truth such as the Christian is â—ust be certaine infallible You answere pag. 4. lin â— If by the Church wee vnderstand the Church of Christ â—â—uing afâ—er the Apostles the same is by office and calling â—he pillar and ground of truth in all ages This your anâ—were alloweth vnto the Iesuit asmuch as he desires 〈◊〉 can desire to shew the Church to be alwaies infalâ—â—ble For that which is by office and diuine vocation the â—â—llar and ground of infallible truth hath by diuine â—rdination and assistance sufficiency for the perforâ—ance of that office as is most euident The Church â—hich is fallible may erre is not a sufficient pillar 〈◊〉 ground that is hath not sufficieÌ„cy to be the grouÌ„d 〈◊〉 Christian truth which is infallible For how can 〈◊〉 building sure immoueable stand founded vpon 〈◊〉 vncertaine ruinous and tottering foundation â—herfore seing you grant the church succeeding the â—postles to be in all ages the ground of truth by diuine vocation vnto that office you do consequently allow vnto the Iesuit as much as he would proue to wit that the Church succeeding the Apostles is iâ— all ages vntill the worlds end certaine and infallible in her teaching In lieu of answering you confirme the Iesuits Arguments §. 5. THE Iesuit pag. 38. accuseth Ministers of abusing the word of God who to proue the sole sufficiency of Scripture in respect of all men cite the text of S. Paul 2. Tim. 3.15 The Scriptures are able to make vs wise vnto saluation For the words of the Apostle are directed particulerly to Timothy saying they are able to make THEE wise vnto saluation whence it is consequent that the Scriptures were sufficient for Timothy and are sufficient for such men as Tymothy was to wit for men learned and aforehand instructed by word of mouth and therupon firmely beleeuing all the most maine and necessary points of Christian doctrine and discipline That the Scriptures for men in this manner taught and grounded in fayth are aboundantly sufficient who will deny Thus the Iesuit Vnto whom you shape this answere pag. 39. Although sentences of holy Scripture are sometimes restrayned to the personall and particular subiect of which they are first spoken yet this is not generall and when the same hapneth it must be proued by better arguments then by the bare Emphasis of a word For God said 〈◊〉 Iosuah a man qualifyed aboue the ordinary ranke I will not leaue nor forsake thee Iosuah 1.5 Yet the promise implyed in this text is generall and common to all 〈◊〉 persons Hebr. 13.5 Thus you confirming the Iesuitâ— â—olution in lieu of confuting therof For as the proâ—ise I will not leaue thee made particularly vnto Ioâ—ue in regard he was a iust man doth not agree vnto â—ll men but onely vnto such as Iosue was to wit â—nto iust men and such as seeke God as he did So the â—ext of S. Paul they are able to make THEE wise vnto â—aluation spoken particulerly vnto Timothy in reâ—ard he was learned iudicious aforehand instruâ—ted grounded in Christian tradition doth agree â—nely to Timothy and such men as Timothy was to wit men aforehand taught and grounded in the â—ayth of tradition On the other side as the promise â—ade to Iosue in regard he was a Iust man cannot â—e challenged of other men that be not iust as he was if they rely theron they deceaue themselues â—o the promise the Scriptures are able to make
Mary 3. Worshipping Inuocation of Saints Angels 4. The Liturgy priuate Prayers for the Ignorant in an vnknowne Tongue 5. Repetitions of Pater Nosters Aues Creeds especially affixing a kind of merit to the number of them 6. The Doctrine of Transubstantiation 7. Communion vnder one kind the abetting of it by Concomitancy 8. Workes of Supererogation especially with reference vnto the Treasure of the Church 9. The Opinion of deposing Kings and giuing away their Kingdomes by Papall power whether directly or indirectly THE PREFACE Most Gratious and Dread Soueraygne A Conference about ReligioÌ„ between Doctor White and Me was occasion that your Maiesty called me to your gracious Presence not disdayning to dispute with one so meane and vnworthy as my self imitating his Benignity whose Vicegerent you are and according to the Phrase of Holy Scripture As (a) 2. Reg. 14.17 Sicut Angelus Dei sic est Dominus meus Rex his Angell And as it is the property of the Good Angell first to strike feare and terrour into them to whome he appeares but in the end to leaue them full of comfort in like sort your Maiesty For though the first salutation carryed a shew of seuerity yet your dismissing me was benigne and gratious not only pardoning my earnestnes in defending the part of the Catholike Church but also saying (*) What the Minister doth obiect against this narration is refuted in M. Fishers Booke about vntruths falsely layd to his charge You liked me the better The gratefull acknowledgement and admiration of this your Princely Clemency makes me desire from the bottome of my Soule that I could fully satisfy your Maiestie of my dutyfull and loyall affection which is fast tyed vnto your sacred person by a threefold (b) Funiculus triplex difficilè rumpitur Eccles. 14.14 inuiolable bond The (*) The Minister saith that the Iesuits Oratory is plausible and thereupon enters into a coÌ„mon place that Truth needs no Trimming which is true yet if needs many tymes Apologies Defence against Slaunders Law of nature obligeth me thereunto as being your Maiesties borne Subiect the transgression whereof were Vnnaturall Barbarous Inhumane The Law of God requires the like constant and perfect Allegiance at my hands binding me to regard you as his Lieutenant and to acknowledge your power and authority as (c) Rom. 13.1 his Ordination so that according to the doctrine of the Catholike Church I must not only outwardly obserue but also admit your Maiesties will and command with Reuerence into the secret closet of my inmost (d) Rom. 13.5 CoÌ„science Soule The Constitutions also of the Order wherof I am an vnworthy meÌ„ber do strictly command me the same in seuerest manner charging the Subiects therof no wayes to meddle in State-matters or in Princes affaires much lesse vnder pretence of Religion to attempt any thing or to consent vnto any enterprize that may disturbe the quiet and tranquillity of Kings and Kingdomes And seeing we are so deuoted to our own Institute that our (e) Colloquium de Secretis Iesuitarum Aduersaries thereupon amongst many other Calumniations lay to our charge that we more reuereÌ„tly esteeme carefully obserue the constitutions of our Rule then the Law of God I shall for your Maiesties fuller satisfactioÌ„ set downe some part of our Constitutions in this point in maÌ„ner following (f) Decret 101. Cong 5. General ac Can. 12. â—iusdem (g) Monita Gener. §. 18. The Constitutions out of which these are taken be tearmed Monita Generalia Generall Admonitions because they coÌ„cerne generally al persons of the Order by way of distinction from Particular which coÌ„cerne only some kind of persons as Preachers Maisters c. Which particular AdmonitioÌ„s are as publick as the generall Whereby you may see the Ministers ignoraÌ„ce in Logicke to be equall vnto his malice against Iesuits who sayth that the terme of Generall Admonitions forbidding to meddle in State-matters argueth that Iesuits haue other Secret Admonitions that warrant such medling As though Generall Admonitions were condistinct agaynst secret and particular against publik Wheras general may be kept secret particular be made publike Vt ab omni specie mali abstineatur querelis etiam ex falsis suspicionibus prouenientibus quoad fieri poterit occurratur praecipitur nostris omnibus in virtute Sanctae Obedientiae sub poena inhabilitatis ad quaeuis officia dignitates seu praelationes vocisque etiam actiuae quà m passiuae priuationis ne quispiam publicis saecularibus Principum negotijs quae ad rationem Status vt vocant pertineant vlla ratione se immiscere nec etiam quantumuis requisitus rogatus eiusmodires politicas tractandi curam suscipere audeat vel praesumat (h) Decret 57. Can. 17. Illa autem omnia quae à spirituali Instructione diuersa sunt negotia Status censeri debent qualia sunt quae ad Principum inter se foedera vel ad Regnorum iura successiones pertineÌ„t vel ad bella tam ciuilia quà m externa (i) In Regulis communibus Reg. 41. Iubet regula 41. vt saecularia negotia vtpote quae sunt à nostro Instituto aliena vehementer à spiritualibus auocant multùm auersemur (k) In Regulis Concionatorum Iubentur Concionatores Societatis à reprehensionibus Principum Magnatum Reipub abstinere obedientiaÌ„ erga Principes Magistratus frequenter seriò suis in Concionibus populo commendare (l) In Constitutionibus Iubent CoÌ„stitutiones nostrae varijs in locis vt oremus speciatim pro Principibus eorumque spirituali saluti praecipuâ curâ procurandae ac promouendae inuigilemus ob vniuersale bonum quod ad multos alios qui eorum authoritatem sequuntur vel per eos reguntur proueniet (m) In Instructionibus Extat denique Instructio pro Confessarijs Principum quâ Nostris seriò interdicitur ne occasione huius muneris rebus Politicis aut Reipublicae gubernationi se immisceant Iubentur etiam hanc InstructioneÌ„ Principibus ostendere curareque vt ij planè intelligant quid Societas ab eo postulat qui Confessarium sibi eligit neque per Leges nostras licere nobis alijs conditionibus id oneris suscipere I humbly craue pardon for offering so many particulers of our Rule vnto your Maiesties perusall which I should not haue done but out of a most strong desire to giue your Maiestie (n) The Minister shapeth this argumeÌ„t into this forme No Iesuite obseruing the Rules of his Order can meddle in state matters Euery Iesuit obserueth the rules of his Order Ergo No Iesuit doth meddle in State matters And theÌ„ in answere thereof he sayth He that belieues the Minor must be a stranger in the world and haue liued an Anchoret or Recluse in some Caue who neuer heard of Campian Parsons Creswell Garnet Suarez Bellarmin c. I
because knowne by the Churches perpetuall Tradition to be from the Apostles by the Apostles miraculous authority to be of God by Gods supreme Verity who cannot deceaue nor be deceaued to be the truth THE SECOND PART About the Catholike Resolution of Fayth NO doubt but that to the end a man may belieue diuine inward illuminatiō annointing his hart is necessary The question is what is the externall infallible ground vnto which Diuine inspiration moueth men to adhere that they may be setled in the true sauing fayth The answere in few words is this The Resolution of true Religion is firmely assured about foure Principles agaynst foure Enemyes by foure Perfections belonging vnto God as he is Prima veritas Prime and Infinite Verity that cannot deceaue nor be deceaued This I declare and proue The first Principle prooued §. 1. THE first Enemy of true Christian Religion is the Pagan (a) Dicunt pagani Ben◠viuimus or Prophane (b) Fuerunt Philosophi de virtutibus vitijs sublimia multa tractantes Aug. Tract 45. in Ioan. Philosopher who is persuaded he may attayne vnto perfect felicity and Sanctity by the knowledge of sole naturall truth Against this enemy is the first principle of true Christian Religion The Doctrine of Saluation is that only which was reuealed of God vnto his Prophets About this Principle true belieuers are resolued by a perfection which in the first place belonges vnto God as he is Prime Infinite verity to wit that he cannot lye nor reueale any vntruth when he speaks immediatly himselfe by secret inspiration Hēce we thus resolue God the Prime verity cannot reueale vntruth specially about the State-matters of saluation when he speakes by secret inspiration immediatly himselfe But he reuealed in this manner by inspiration vnto his Prophets that men cannot serue him truly nor be saued without knowing supernatural truthes beyond the (c) As mans felicity the blissfull visiō of God is aboue the forces of Nature so it was conueniēt God shold bring him vnto it by belieuing truth aboue the reach of his reason reach of Reason which truthes in particular he reuealed vnto them Therfore the doctrine of saluation is supernaturall truth such as was reuealed of God vnto his Prophets and others whome he did vouchsafe to teach immediatly by himselfe and send them to be the teachers of the world This the prime and highest principle of Christian resolution Protestants not in expresse words but in deeds and by consequence reiect from being the stay of their fayth For as they that belieue the doctrine of Aristotle lastly and finally by the light and euidence therof because it sheweth it selfe to be conformable to reason do not build vpon the authority of Aristotle nor vpon his bare world euen so they that belieue the doctrine of Scripture by the light resplendent verity thereof because it shewes it selfe to be diuine and heauenly truth as Protestants pretend to doe do not build vpon the authority of God the authour and doctour of Scripture nor his bare meere pure word This is most euident for who doth not see that it is one thing to belieue the word of some Doctour by the light of the doctrine and another to belieue his word through reuerence vnto his authority as knowing him to be infallible in his word Hence the Protestant fayth is so independent of the authority of God as though God were not prime verity but fallible in his words yet their fayth might subsist as now it doth This is cleere because let one be neuer so fallible and false yet when his sayings shew themselues to be true we may yea we cannot but belieue his word in respect of the resplendent verity therof But Protestants pretend that the sayings of Scripture shew themselues to be true by the light lustre of the Doctrine belieued therin vpon this resplendēt verity they build lastly their fayth Therfore though God were fallible might be false yet their fayth that his Scripture is truth which sheweth it selfe to be truth by the resplendent verity of the doctrine might subsist Is this the true Christian fayth which depends not vpon Gods being the Prime and Infallible Verity which giues no more credit vnto God then men wil giue vnto a lyar to wit to belieue him so farre as they see him To credit the word of his teaching so farre as it sheweth it selfe to be truth by the light of the doctrine Verily this forme of Fayths resolution is grosse and vnchristian which I am persuaded Protestants would not mantayne did they well vnderstand what they say or could they find some other way of Resolution wherby they might know what doctrine is the Apostles and therfore Gods without being bound to relye vpon the Tradition of the Church The second Principle demonstrated §. 2. SOME will say God is prime Verity by whose word we cannot be deceaued But how prou◠you these pretended diuine reuelations to be truly such Here cōmeth in the second enemy of true Religion who following his blind passion labours to depriue the world of the proofes of diuine reuelations that are more euident then the Sunne This Enemy is the Iew who graūting the doctrine of saluation to be supernaturall truth reuealed of God denies the reuealed doctrine of God to be Apostolicall that is the doctrine which the Apostles preached to the whole world as the doctrine of saluation Agaynst this Enemy is the second Principle of true Religion The Doctrine of saluation reuealed of God is no other but Apostolicall that is which the Apostles published to the world About this principle true belieuers are resolued by a second perfection of the prime Verity which is That he cannot with his seale that is with miracles and workes proper to himselfe warrant or subsigne falshood deuised or vēted by any man Hence we make this resolution God being Infinite verity cannot by signe and miracle testify falshood deuised and vented by men God hath by manifest miracles testifyed the doctrine of the Apostles to be his word and message Ergo the same is not a false religion inuented of men but the doctrin of Saluation reuealed of God The miracles by which the Prime verity hath giuen testimony vnto the Apostles doctrine may be reduced vnto foure heades First the miraculous predictions of the Prophets most cleerly punctually fullfilled in Christ Iesus his B. Mother his Apostles his Church Secondly the miraculous workes in all kindes which Christ Iesus and his disciples haue wrought which are so many so manifest so wonderfull aboue nature as we cannot desire greater euidences Thirdly the miraculous conuersion of the world by twelue poore vnlearned Fisher-men the world I say which thē was in the flowre of human pride glory in the height of human erudition and learning bringing them to belieue a doctrine seemingly absurd in reason to follow a course of discipline truly repugnant vnto sensuality to imbrace a way of saluation
so contemptible in the eye of men that verily the worke of the worlds creation doth not more cleerly discouer God the Authour of Nature then this of the worlds Conuersion doth shew it selfe to proceed from the Authour of grace Fourthly the miraculous coÌ„tinuance of a Christian Catholike Church spread ouer the world foretold by our Sauiour notwithstanding so many persecusecutions by the Iewes Heathens Heretikes Polititians and dissolute Christians Against this Principle of ResolutioÌ„ Ministers (d) Chalenour in his Credo Ecclesiam Catholicam p. 1. c. 6. Field l. 3. cap. 15. and our Minister (e) Reply pag. â—16 citing in particular obiect that miracles are only probable not sufficient testimonies of diuine doctrine yea (f) Bellarm. l. 4. de Eccl. cap. 14. Bellarmine sayth we cannot know euideÌ„tly that miracles are true for if we did we should know euidently that our fayth is true so it should not be faith I Answer that such euideÌ„ce as doth exclude the necessity of pious reuerence affection vnto Gods word euidence I say enforcing men to belieue cannot stand with true fayth If we knew by Mathematicall or Metaphysicall euidence that the miracles of Christ and his Apostles were true perchance this euidence would compell men to belieue and ouercome the naturall obscurity and seeming impossibility of the Christian doctrine And therefore as Bellarmine sayth we cannot be mathematically and altogeather infallibly sure by the light of nature that miracles are true Notwithstanding we must not deny what Scriptures affirme (g) Ioan. 5â— 36. that miracles are a sufficient testimony binding men to belieue and consequently that we may know them to be true (h) Suarez de fide disput 4. sect 3. n. 9. Videntibus coÌ„stare poterat euideÌ„tia naturali vera esse quae agebantur by Physicall euidence as we are sure of things we see with our eyes or of such as being once euident to the world are by the worlds full report declared vnto vs. Neyther doth this Physicall euidence of miracles take away the merit of Fayth The reason is because this euidence not being altogeather and in the highest deâ—ree infallible by it selfe for our senses may sometymes be deceaued is not sufficient to ouercome the naturall obscurity darknes seeming falshood of things to be belieued vpon the testimony of those miracles For the mystery of the Trinity of the Incarnation of the Reall Presence and the like seeme to reason as impossible as any miracle can seeme euident vnto sense Hence when fayth is proposed by miracles ariseth a conflict betwixt the seeming euidence of the miracles and the seeming darkenes and falshood of the Christian doctrine Agaynst which obscurity a man cannot get the victory by the sole eâ—idence of miracles except he be inwardly holpen by the light of Gods spirit mouing him by pious affection to cleaue to the doctrine which is by so cleere testimonyes proued his word As a man shut vp in â— chamber with two lights wherof the one maketh â—he wall seeme white the other blew caÌ„not be firmly â—esolued what to think till day light enter obscuring both those lights discouer the truth Euen so a man looking vpon Christian doctrines by the light of Christian miracles done to proue them will be mooued to iudge them to be truth but looking vpon â—hem through the euidence of their seeming impossibilities vnto reason they will seeme false nor will he be able firmely to resolue for the side of faith vntill the light of diuine grace enter into his hart making him to preferre through pious reuerence towards God the so proposed authority of his word before the seeming impossibility of mans reason The third Principle demonstrated §. 3. BEING resolued that the doctrine of God is sauing truth the Apostles doctrine the doctrine of God we meete with a third Enemy who labours to driue vs out of the beateÌ„ high way to know what doctrine is the Apostles This Enemy is the Heretike a domestike Enemy and therfore more dangerous These men graunt the doctrine of Saluation to be supernaturall and reuealed the reuealed to be the Apostolicall and no other but they will haue the rule of knowing what doctrine the Apostles taught to be speciall illumination of the spirit not Catholike Tradition For there is a double kind of Tradition from the Apostles that may be pretended The one publicke by the vniforme perpetuall teaching of Pastours The other secret by the teaching of some priuate men pretending to haue been taught more singularly and highly then other men by the Apostles The second kind of Tradition hand to hand from the Apostles by the secret teaching of an inuisible Church Heretikes haue pretended but neuer the first of publike and Catholike Tradition The cause why Heretikes prescribe the course to resolue by illuminations is because an Heretike will not admit doctrines deliuered vnto him by the consent of his Christian Ancestors but with choyce receaue some and reiect others as he findeth good Whence he hath the (d) Tertull. de praescript cap. 6. Haereses dictae Graeca voce exinterpretatione Electionis Name Heretike that is one who is his owne caruer and chooser in matters of Religion still (e) Augustin l. 7. de Gen. ad lit c. 9. Neque enim non omnes Haeretici Scripturas Catholicas legunt pretending for all his fancyes Scripture vnderstood by the light of the spirit If Catholike Tradition were by him admitted as a rule infallible to know what doctrine the Apostles preached he could not haue liberty to choose according to his best liking but would be bound (f) Nobis nostro arbitrio non licet indulgere sed ê— Apostoli fideliter consignarunt accipere to receaue the forme of Religion made vnto him by Tradition of Ancestours Hence agaynst this way of Catholike Tradition he bandeth with might and mayne charging the same to be fallible that errours may secretly creep into it teaching men to retyre vnto the inward teaching of the spirit as the only secure meanes to know which be the Apostolicall Scripturs which the Apostolicall interpretation of them Agaynst this Enemy is the third principle of true Christian Religion The Apostolicall doctrine is the Catholike to wit the doctrine that is deliuered from the Apostles by the Tradition of whole ChristiaÌ„ worlds of Fathers vnto whole ChristiaÌ„ worlds of ChildreÌ„ that in matters of ChristiaÌ„ Religion Heresy that is priuate election and choyce may haue no place About this principle faith is resolued and assured by a third perfection belonging to God as he is Prime Verity This is that he cannot so much as conniue vnto falshood whereby he become any way accessory of deceauing then that simply readily religiously belieue what they haue iust reason to thinke to be his word But there is iust and sufficient reason to belieue that doctrine deliuered by ful and perpetuall Tradition hand to hand from the Apostles is verily their doctrine and therefore
â—f his spirit inwardly mouing the heart of man to â—dhere vnto an infallible externall ground of assurance proposed vnto him God by the helpe of his grace making him apprehend diuinely of the authority thereof This second manner of inward assurance is ordinarily giuen vnto euery ChristiaÌ„ without (r) Triden sess 6. Can. 3. Arausican 2. Can. 6. which no man is able to belieue supernaturally and as he ought vnto Saluation The first manner of assurance is extraordinary and immediate reuelation such as the Prophets had Wherfore Protestants if they callenge this first manner of inward teaching assurance they approue Enthusiasme immediat reuelatioÌ„ which in the Swenkfeldians they seeme to condemne If they challenge only the second manner of inward teaching and assurance then besides inward light they must assigne an externall sufficieÌ„t ground why they belieue these Scriptures to be the Apostles then I aske what ground this is besides Tradition Secondly they wil obiect that though they haue no infallible ground besides the teaching of the Spirit yet they are not taught immediatly in Propheticall maÌ„ner because they are also taught by an external probable motiue to wit the Churches tradition I Answere that except they assigne an externall infallible meanes besides Gods inward teaching they cannot auoyde but they challenge immediate reuelation For whosoeuer knoweth thinges assuredly by the inward teaching of the spirit without an external infallible motiue vnto which he doth adhere is assured prophetically though he haue some externall probable motiues so to thinke S. Peter had some coniecturall signes of Simon Magus his peruersity incorrigible malice yet seing (s) Act. 8.32 In felle amaritudinis obligatione peccati video te esse he knew it assuredly we belieue he knew it by the light of prophesy because besides inward assurance he had no externall infallible ground If one see a man giue publickly almes though he perceaue probable tokeÌ„s signes that he doth it out of a Vayne-glorious intention yet cannot he be sure therof but by the light of immediat reuelation because the other tokens are not grounds sufficient to make him sure For if a man be sure haue no ground of this assurance in any thinge out of his owne hart it is cleere that he is assured immediatly only by Gods inward speaking Wherfore ProtestaÌ„ts if they will disclayme in truth and not in wordes only from immediate reuelation and teaching they must eyther grant tradition to be infallible or else assigne some externall infallible ground besides Tradition whereby they are taught what Scriptures the Apostles deliuered Thirdly they will say they know the Scriptures to be from the Apostles by an externall infallible ground besides Tradition to wit by certayne lights lustres euidences of truth which they see to blaze emane from the thinges reuealed in Scripture by which they are sure that the doctrin thereof is heauenly I Answere If they did see such lustres and lights that cleerly not only probably conuince the doctrine of Scripture to be heauenly truth they be not indeed assured by immediate darke reuelation but by an higher degree of heauenly knowledge to wit by the supernaturall light and euidence of the thinge belieued which is a paradox and pretence farre more false and sensibly absurd then is the challenge of immediate reuelation or Enthusiasme as hath beene shewed Wherefore seing that God hath chosen no externall meanes besides Catholicke Tradition to make men know perpetually vntill the consummation of the world what doctrins Scriptures the Apostles published it is cleere vnto euery Christian that this is the meanes by him chosen which he doth assist that it cannot be obnoxious vnto errour so that precedently and independently of Scripture the Catholicke tradition of Christian pastors fathers is proued to be infallible through Diuine speciall assistance and therefore a sufficient ground for Fayths infallible assurance The Fourth Principle proued §. 6. IF we be resolued that sauing truth is that which God reuealed that he reuealed that which the Apostles published the doctrine published by then the Catholicke Christian Tradition our search is ended when we haue found the Christian Catholicke Church Heere the fourth Enemy of true Christian Religion offers himselfe to wit the Willfull Ignorant These kind of men not only hold agaynst Pagans the doctrine of saluation to be that only which was reuealed of God agaynst Iewes the reuealed of God to be only the Apostles but also in wordes they condemne the Heretikes professe that no doctrine is truly Apostolicall but the Catholick yet in resoluing what doctrin is the Catholicke they follow the partiality of their affections These are tearmed by (t) De vtil cred c. 1. S. Augustine Credentes haereticorum Belieuers of Heretikes building vpon the seeming learning and sanctity of some men being therein so willfull as to venture their soules that such doctrine is Catholike not caring nor knowing what they say nor what the word Catholicke put into the Creed by the Apostles doth import Some be so ignorant as to thinke that the word Catholicke doth signify the same as conforme vnto Scripture And so what doctrine is Catholicke they resolue by the light and lustre of the doctrine or by the in ward teaching of the spirit whereby they fall vpon the principle of Heresy and become not so much belieuers of Heretikes as Heretikes Some vnderstand by the word Catholicke Doctrine truly Catholicke that is deliuered froÌ„ the Apostles by Christian worlds of Fathers vnto Christian worlds of children yet are so blind as to giue this Title vnto Sects lately sprung vp which through pretended singular Illuminations gotten by perusing the Scripture haue chosen formes of fayth opposite one agaynst another reformed agaynst the forme to them deliuered by their Ancestors These Sects I say they tearme Catholicke which not to be Catholicke in this sense is as euident as that night is not day Some through willfull ignorance no lesse grossely deuide the name of Catholicke according to the diuision of Countryes naming the Catholicke doctrin of the Church of France of the Church of England c. Which speach hath no more sense then this A fashion euer since Christ vniuersally ouer the world newly begun and proper vnto England Agaynst this Enemy true Religion is resolued in this fourth principle The Catholicke Tradition of doctrine from the Apostles is the Roman By Roman we vnderstand not only the Religion professed within the Citty Diocesse of Rome but ouer the whole world by them that any where acknowledg the primacy of Peter and his successours which now is the Roman Bishop About this principle fayth is assured by a fourth perfection belonging vnto God as he is prime Verity reuealing truth which is that he cannot permit that the knowing of sauing doctrine be impossible Hence I argue God being Prime Verity reuealing cannot permit the meanes of knowing his sauing truth to be hidden nor a false meanes to
is sufficient for euery man seing the Apostle speakes not of euery man but expressely of him who is Homo Dei the man of God that is one already fully instructed and firmely setled by Tradition in all the mayne poynts of Christian fayth and godly life such an one as Timothy was The Scriptures for men in this manner aforetaught and grounded in fayth are abundantly sufficient who will deny it But this proueth at the most the sufficiency of the Scripture ioyned with Tradition not of Scripture alone or of onely-onely-onely Scripture as Protestants bookes in great Letters very earnestly affirme Hence also we may conclude that the (z) The Minister to proue Scriptures are cleere vnto Infidels that haue not the Spirit of fayth heapes many testimonies of Fathers that teach Scriptures in some matters to be cleere Who denyes this they are so to the faythful not vnto Infidels not vnto them that are vnsetled in the Catholike fayth yea many places he brings speake expressely only of the faythfull pious Sicut vera Religio docet accedunt as S. Augustine others by him alleadged affirme and therefore are brought impertinently to proue the sufficiency clarity of Scriptures in respect of Infidels pag. 34.35.36 many allegatiōs of Fathers which Protestants bring to proue the Scripture to be cleere in all substātiall points are impertinent because the fathers speake of mē aforehand instructed in all substantiall poynts who may by the light of Tradition easily discouer them in Scripture as they that heare Aristotle explicate himselfe by word of mouth may vnderstand his booke of nature most difficill to be vnderstood of thē that neuer heard his explicatiō either out of his owne mouth or by Tradition of his Schollers I hope I haue in the opinion of your most learned Maiesty sufficiently demonstrated this first GROVND of Catholicke fayth to wit That a Christian is originally and fundamentally builte vpon the word of God not as written in Scriptures but as deliuered by Tradition of the Church successiuely from the Primitiue vpō the authority wherof we belieue that both Scriptures and all other substantiall articles of fayth were deliuered by the Apostles thence further ascending inferring they came from Christ and so from God the prime veracity author of truth THE SECOND GROVND That there is a visible Church alwaies in the world to whose Traditions men are to cleaue That this Church is One Vniuersall Apostolicall Holy §. 3. THIS principle is consequent vpon the former out of which six things may be clerly proued First that there is alwaies a true (a) The Minister still cōeth forth with his distinctiō that by Church we may vnderstand a Hierarchy of mitred prelates thē he denyes that there is still a church teaching the truth in the world Secondly for a number of belieuers smaller or greater teaching and professing the right sayth in all substantial points then he grants there is still a true Church of Christ in the world This distinction so much repeated specially pag. 57. and 58. is impertinēt for by Church we vnderstād not euery small number of right belieuers but a Christian multitude of such credit and authority as vpon her tradition we may be sure what Scriptures doctrines were the Apostles For this is a fundamentall pointe necessary to be knowne that so we may know what Doctrine is of God and it cannot be knowne but by Tradition of the Church as hath bene proued Now whether this Church be Mitred or not Mitred goe in Blacke or in White or in Scarlet doth little import Let the Minister but shew vs a Church that hath euident Tradition of Doctrine hand to hand frō the Apostles we will say she is the true Church though she haue no Surplisse or Miter but be as precise as Geneua it selfe but if there be no Church in the world but this Hierarchy of Mitred Prelates whose Tradition hand to hand can assure men which be the Scriptures and doctrines of Religiō deliuered by the Apostles men ought not to beare such spleen against a Miter or Corner-Cap or Surplisse as in respect of them to fly from the Church that onely hath Catholicke Tradition from the Apostles Church of Christ in the world for if there be no meanes for men to know that Scriptures and all other substantiall Articles came from Christ and his Apostles and so consequently from God but the Tradition of the Church then there must needes be in all ages a Church receiuing and deliuering these Traditions els men in some age since Christ should haue bene destitute of the (b) The Minister pa. 59. lin 15. sayth A corrupt Church may deliuer vncorruptly some part of sacred truth as the Scripture and Creed by which men may be saued Answer We may conceaue two wayes of deliuering an incorrupt text The one Casuall by chance and so a corrupt Church yea a Iew an Infidell a child may deliuer an vncorrupt Copy of the Bible The other Authentike assuring the receauer this to be the incorrupt text of the Apostles Scripture and binding him so to belieue This Authentik and irrefragable Tradition cannot be made by a false Church erring in her Traditiōs as is cleer Now it is necessary to saluation that men not only Casually haue the true Scripture but must be sure that the text therof be incorrupt Therfore ther must be stil a Church in the world whose Tradition is Authentike that is a sufficient warrant vpon which men must belieue Doctrines to come from the Apostles ordinary meanes of saluation because they had not meanes to know assuredly the substantiall Articles of Christianity without assured Fayth wherof no man is saued Secondly this Church must be alwaies (c) The Minister pag. 61. lin 15 lin 26. obiects that in time of persecution the true Church may be reputed an impious sect by the multitude and so not be knowne by the notion of True and Holy nor can her truth be discerned by sense and common reason I answere As there are foure properties of Church-doctrin so likewise there are foure notions of the Church The first is to be Mistresse of the sauing truth According to this notion the Church is inuisible to the naturall vnderstanding both of men and Angels For God only his Blessed see our Religion to be the truth The second is to be Mistresse of Doctrine truly reuealed by secret inspiration According to this notion ordinarily speaking the Church is inuisible to almost all men that are or euer were the Apostles onely and the Prophets excepted The third to be Mistresse of Doctrine which Christ and his Apostles by their Miraculous preaching planted in the world According to this notion the Church was visible to the first and Primitiue world but now is not The fourth to be Mistresse of Catholike doctrine that is of doctrine deliuered and receaued by full Tradition and profession all the aduersaryes therof being vnder the name of
Sauiour was borne and his Church is euer visible Thirdly he still prouideth as Experience sheweth that in the firmer members of this his visible Church such zeale charity is found that natiōs can no sooner be discouered but presently some preachers passe thither with the sound of his Ghospell Fourthly hence the cause why some nations heare not of the Ghospell is not any defect in his Church but the want of working in the naturall causes to discouer such Countreys which defect God will not euer miraculously supply Fiftly if the Church were inuisible to the world keeping her Religion to her selfe not daring to professe or preach the same vnto others Nations might be discouered yet not a whit the neerer in respect of knowing the Ghospel Hence I thus argue If the Church were hidden for many ages as Protestants acknowledge theirs was men should perish not through defect in the natural causes but only through the hiddēnes obscurity wretchednes of the supernatural meanes to wit of the Church not daring to make profession of her Religion to the world But this is impossible for then God should not for his part wish the saluation of all men Therfore it is impossible that the true Church should not be euer vniuersall and notoriously knowne consequētly it is impossible that the Protestant should be the true Church nations may take notice of her all men could not be saued Sixtly this Church is Holy both in Life Doctrine Holy for life shining in all excellent and wonderfull (o) Sanctity to be a signe of the true Church must be on the one side diuine and excellent on the other externall manifest vnto sense were it not euident vnto sense it could not be a signe were it not diuine it could not be a signe of a Christian Church sanctifyed frō the rest of the world Hence appeareth the idlenes of the Minister who pag. 81. reiecting externall extraordinary sanctity makes inward sanctity a signe of the Church and so he proueth his Church to be Holy because forsooth she is cleansed by the bloud of the lambe c. This is idle For how can this inward Sanctity caused by the bloud of the Lambe and inhabitation of the spirit be a signe of the Church except it be made knowne by outward excellent works Hence our Sauior saith of this signe of sanctity Matth. 7.16 By their fruites you shall know thē and let your light shine before men that they may see your works Matth. 5.16 See S. Augustine de vtilit Credendi lib. 17. and his booke de moribus Ecclesiae Catholicae sanctity such as the Apostles gaue example of as Pouerty (p) The Minister pag. 82. lin 35. sayth that vowed Chastity makes most of our Church more impure then doggs before God and mē I answer this is blasphemy For the breach of vowed Chastity not the vowing therof maketh men impure before God Otherwise who should be more loathsome in his sight thē his immaculate mother who vowed Chastity as the Fathers proue by the Ghospell Luc. 1.34 This blasphemy is the same in effect with that of Turkes who say that the Christian band of chastity to one immaculate bed forbiding multitude of wiues makes Christians more impure then doggs Which they proue because now many thousands of Christians fall into Adultery Incest and other impurity which would not haue been had Christ permitted as Mahomet did the holy Liberty of many wiues which the ancient Prophets inioyed To this Hereticall Turkish accusation of the Catholike Christian Church I answere It was conuenient that Christ Iesus being the Sonne of God should exact of his followers such sanctity and chastity as might suite with the perfection of so diuine a Lawmaker And though he knew many thousands would therein be defectiue for whome therefore in his mercy he prouided the remedy of Pennance yet this fayling of some being but an effect of human frailty he thought it more tolerable then that he should allow by his Law such liberty of lust as was vndecent for his sanctity to permit and vnworthy of a people redeemed with his bloud whereby there would haue beene fewer sinners among Christians not through strictnes of life but through the loosenes of his law In this manner the Church of Christ taught by the spirit of his wisdom doth and did euer exact perfect chastity of them that were of her Cleargy though she be sure that in so great a multitude many will fayle who must seeke to be saued by pennance As adultery in Christians is rather to be suffered then auoyded by allowing many wiues generally vnto Christians though this be not of it selfe intrinsecally euill euen so the falling of some Votaies is not so great an inconuenience as this were that Sacred Ministers should not be bound to professe Chastity worthy of the diuinity of Christian Priesthood the sinning agaynst Chastity being humane infirmity but the not exacting thereof an indignity in the very Christian law For all men not blinded with passion see it is most vndecēt that Christian consecrated Ministers should goe a wooing and wiuing and when one wife dyeth wedde another as often as they please as the Protestant pretended Holy Ministers vse to do This practise is so euidently vnworthy and agaynst all Christian decency as they cannot bring one allowed example of a Christian Church in any former age that did permit liberty of wooing wiuing after Holy Orders which euen the Graecian Church doth detest Let them therefore consider how theirs can be the Holy Church that doth not so much as professe high Sanctity that becomes a Christian Church no not in her consecrated Ministers and more Religious professours Specially seing also Ministers by Mariage doe not wholy auoyd the stayne of wandring lust and other impurity yea themselues acknowledge that they be at the least as vicious as the Catholicke Cleargy The sanctity of the Church is not to be measured by the report of zealous cōplaint agaynst sinne nor is the exaggerated generality therof to be vrged as exact truth with which kind of stuffe our Minister hath most impertinently patched vp many pages of his Booke see pag. 82.83.111 seq for zealous complaint is Hyperbolicall euen in holy Scripture as all know And if Protestāts be remeasured agayne by this rule wherby they measure vs they will get the worst For themselues cōplayne that the world is made WORSE by vertue of their doctrine Luther postil in Dom. 1. Aduent that sinne had NEVER byn so rife but through the rifenes of their Ghospell Doctor King in Ionam Lecture 45. that scarse the tenth mā of the Ministry is morally honest Caluin in pannych in comm 2. 1. Petr. 2. No not one but all be dissolute and lewd sayth Luther Dom. 26. post Trinit In so much as in regard of this enormious wickednes of their Ministery Church any man may iustly doubt whether they be the true Church sayth Eberus praefat
impudency is it for Protestants to affirme that Rome was pure Protestant for the first fiue or six hundred yeares and that afterward the Pope changed ProtestaÌ„cy into Papacy brought in Images InuocatioÌ„ of Saints Auricular Confession Adoration of the Sacrament and the like horrible noueltyes and changes of the whole world which could not but haue been noted if they had beene nouelties wheras all histories be silent herein yea they mention the contrary to wit how Popes euer resisted them that would haue innouated about these points monumeÌ„ts of history and antiquity who were (y) What the Minister here sayth pag. 116. that the Pharisees did say as we doe that they had their Traditions by succession from Moyses vrging our Sauiour that he could not proue by history that they had changed their fayth and our Sauiour leauing History refuted them by Scripture this is a figment of his owne head out of meere desire to make the Pharisees seeme like to vs and himselfe to our Sauiour for where doth he read that Pharisees so pleaded agaynst our Sauiour and what blasphemy to thinke that our Sauiour could not haue refuted them by History had they so pleaded shewing where when and by whome they beganne The truth is the Pharisees pretended not their obseruations as successions hand to hand from Moyses but as Traditions of their owne Some they vrged as deductions froÌ„ the Scripture which they Protestant-like did pretend to vnderstand better more rigorously then any before them such was their doctrine agaynst healing diseased persons doing small labors as gathering eares of corne on the Sabboth day much like our Protestant Sabbaâ—arians other they taught as singular inuentions of Piety and Religion found out by themselues for the more exact obseruance of the Law some of which Inuentions were impious some friuolous some pious and therfore allowed by our Sauiour as that of paying tythes vnto God out of euery little hearbe a tradition of their owne not commanded in the Law and yet approued by our Sauiour as binding This you ought to haue done and not to haue omitted that other Luc. 11.42 they are rebuked for obseruing their otherwise pious inuentions for vayne glory couetousnes for preferring small matters because they were their owne aboue the precepts of Gods Law All this is euident vnto them that are conuersant in the Ghospell neuer noted as deliuering contrary doctrines the one to the other Apparantly Vniuersall (z) The Christians called the Chaldaean AssyriaÌ„s the Iacobites or Cophti the Georgians the AEthiopians or Abissines the Thomaeans in India the ArmeniaÌ„s specially those tearmed Franc-Armenians Maronits are vnited with the RomaÌ„ Church haue often lately made their obedience vnto the Pope professing to hold in all points the Catholike Roman faith as you may see in Notitia Episcopatuum 〈◊〉 Miraei lib. 1. c. 16.17.18 spread ouer the world with credit and authority that whole mankind may take notice of her doctrine for the imbracing thereof Conspicuously (a) The Minister pag. 107. saith that it is not inough to proue we haue vnity but we must proue we haue vnity in verity for the Turkes haue vnity and yet haue not verity I answere That the vnity and consent of a grand diffused multitude spread ouer the world in the Tradition of Ancestors about Religion doth euidently reduce Religion to the first external authour publisher the credit of his word The vnity consent of Mahometans in their Tradition from Mahomet proues their Religion to be Mahomets and consequently in the Iudgement of Christians the Religion of a false Prophet Our vnity and consent in the Christian Tradition of our Auncestours from Christ proues euidently our Religion to be of Christ and consequently diuine and true as certainly as it is certaine that Christ Iesus was the Messenger of God and God the Author of truth So that the vnity of the Romane Church proues directly her Religion to be Christs and then by consequence to be diuine verity One the Professours therof agreing in all points of fayth howsoeuer they differ about small vndefined questions Most manifestly Holy in all kind of high and admirable sanctity giuing notorious signes and tokens thereof striking (b) What the Minister here brings out of some zealously complaining agaynst vice is already by vs answered was long agoe by S. Aug. de vtilit cred c. 5. where he nameth these sanctityes as signes of the Church CoÌ„tineÌ„tia vsque ad tenuissimum victum panis aquae non solùm quotidiana sed per contextos plures dies coÌ„tinuata ieiunia Castitas vsque ad coniugij prolisue contemptum Patientia vsque ad cruces flammasue neglectas Liberalitas vsque ad patrimonia distributa pauperibus Thus S. Augustine adding Few I graunt in the Church doe these thinges in respect of the other multitude and fewer do them well prudently yet the people approue applaud loue admire them and accuse themselues they cannot do the like so rising vp towardes God by these examples admiration into carnall men that are not altogeather prophane and diffusing abroad the sweet odour of Christ and the Christian Name In which proofe that these propertyes agree to the Romane and be wanting in the ProtestaÌ„t Church I will not inlarge my selfe as I otherwise might aswell not to weary your Maiesty as also not to seeme to diffide the matter being most cleere of your Maiesties Iudgment Wherfore it is more then cleere that the Roman is the One Holy Catholike Apostolicall Church by whose Tradition Christian Religion hath beene is and shall be euer continued from the Apostles to the worlds end The third Argument PROTESTANTS haue the Holy Scriptures deliuered vnto them by and from the one holy Catholike and Apostolicall Church But they receiued them from no other Church then the Roman Ergo the Roman is the one holy Catholike and Apostolicall Church The Maior I proue If Protestants haue not the Text of Scripture by and from the one holy Catholike Apostolical Church they cannot be certaine they haue the true incorrupt text the Apostles deliuered and recommended as diuine to the first Christians seeing the Tradition of any other Church is fallible (c) The Minister pag. 119. obiecteth agaynst this that if we cannot be sure of the Scripture except the immediat deliuerer therof be infallible then we cannot be sure except we haue the Scripture immediately from the hand of the Pope or generall CouÌ„cell who only are infallible Answere We must as Theology teacheth distinguish immediationem suppositi immediationeÌ„ virtutis that is the immediate person which deliuers Scripture and the immediate authority vpon the credit wherof Scripture is deliuered The person immediatly deliuering may be a single Minister fallible taken solely by himselfe but the immediate authority that deliuers Scripture is euer and must still be infallible to wit the authority of the Churches Tradition For we neither must nor can belieue
be proued that she departed from her selfe that is froÌ„ the mother originall doctrines deliuered by the Apostles But she cannot (l) Heere the Minister pag. 128. agayne repeateth his saying that negatiue arguments from humane history are vnconsequent which his saying as hath beene shewed is agaynst the consent of mankind His arguments against this ground of perpetuall Ecclesiasticall Tradition knowne by notorious fame of history are by him named foure but the fourth coÌ„taines foure branches and so they are eight which I will set downe answere First it is not absolutely necessary that the humane history of all matters should be composed Answere There being a cleere lineal succession of Princes and Prelates from the Apostles famously particulrely knowne it is impossible but that historicall TraditioÌ„ eyther written or vnwritten should deliuer most notoriously the substantiall matters of fact done since that time These matters are such as cause great changes in the world as in Ciuill affayres the setting vp the pulling down and changing of renowned Kingdomes States â—n the affayres of the Church the beginnings of ReligioÌ„ the most famous Pastors thereof the conuersions of great Nations the springing vp of heresies poteÌ„t sects their preuailing their being resisted their ouerthrow and commonly also the names of their principall renowned Patrons â—hese illustrious thinges when there is particular Tradition euen to the very names of persons can not be hidden Secondly when history is written it causeth only humane fayth Answer Humane history made by meere human writers and preachers concerning humane and naturall thinges breedes only humayne fayth but Ecclesiasticall Tradition hand to hand from the Apostles made by the Pastours of the Church consecrated to that end by the holy Ghost deliuering diuine reuealed thinges being infallible breedes not only human Fayth but is eleuated by the concurrence of diuine Authority towardes the production of Diuine Fayth as hath beene sayd Thirdly historyes may totally perish and be suppressed or corrupted by the enemies of truth Answere Concerning substantiall renowned matters which are knowne not only by report but also by their permanent effects it is impossible that fame and Tradition should be suppressed or corrupted so long as there is a visible Church in the world For example Arius his doctrine Luthers occasion of changing from the Roman Church King Henryes breach with the Pope and the cause thereof can neuer be suppressed by the ennemyes of truth so long as there shall be a famous Christian Church in the world though about this or that circumstance that are not so notorious questions are mooued and new may arise Fourthly history may be repugnnant to history Answere This cannot be about the substance of the narration when the matters thereof are in manner aforesayd illustrious to wit when they are not only declared by full report but also declare themselues by effects though in circumstaÌ„ce there may be variety of reports Fiftly euen the Papists teach that the principal monuments of antiquity to wit the â—ncient Councells haue not beene faythfully preserued Answere Auncient Geneâ—all Councells concerning the substance of their definitions which they â—id principally intend are and euer were famously knowne yea Tradiâ—â—on hath made the fame of them immortall and incorruptible so long as a visible professing Church shall be in the world Heretikes may endeaâ—our to misreport and corrupt Councells as also they do Scriptures but â—hey neuer could preuayle as concerning any substantiall matter Sixtly many things suppositious haue beene added to the workes of the ancient 〈◊〉 bastardly bookes passe vnder the tytles of Fathers Answere As though also there haue not beene many suppositious bookes vrged as Scripture by Heretikes to wit the Ghospells of Peter of Thomas of Bartholomew Doe not the most ancient Fathers namely the Councell of Carthage S. Augustine receyue some bookes of Scripture to the number of 12. which Protestants partly Caluinists partly LutheraÌ„s reiect Must we therfore refuse triall by Scripture No It is sufficieÌ„t that we haue by most certayne TraditioÌ„ innumerable works that are vndeniably ancient though question be mooued about some which therefore cannot be vrged till they be knowne to be ancient Seauenthly the Papists being a part purge alter such records Answere This is vntruth we purge not any of the bookes of the ancient as any may see with his eyes that will take the paynes to read our Index Expurgatorius set forth by the Protestant Iunius and compare the Expurgations with the bookes Eightly the Papists despise and contemne Historians as Eusebius Sozomen Socrates when they are agaynst their Tenet Answere When good Historians do not agree the matter caÌ„not be certayne but must be decided by coÌ„iÌ„ecture which doth neuer happeÌ„ about the substance of famous facts that by effects made themselues notorious to the world When historians are singular they may be reiected specially when the authours are otherwise heretikes and the narrations wherein they be singular fauour their heresyes Thus Eusebius being an Arrian is not trusted in some narrations agaynst others historians concerning Constantine that seeme to fauour Arrianisme Socrates and Sozomen being Nouatians are not easily credited in singular narrations in the behalfe of their Sect Though as I sayd concerning matters illustrious facts which make themselues euident to mankind by effects as are the changing of ChristiaÌ„ Religion ouer the world resistance made agaynst all open and notorious sects and who were the resisters who the resisted such difference is neuer found about substance but only in circumstance And only this Tradition of the Church concerning these kinds of notorious matter which is as cleerly Apostolicall as the sunne is bright at Noone day we make the ground of our beliefe that our Roman Religion hath not beene changed since the Apostles be proued to haue changed her doctrine since the Apostles by any monuments of History or Antiquity yea the contrary in my Iudgement may be most euidently proued in this sort The doctrines that were for diuers ages vniuersally receyued in the Christian Church and no time of their beginning is assignable must be doctrines vnchanged comming from the Apostles But it is most cleere (m) Because this matter is stifly not to say outfacingly denyed by the Minister pa. 129. 134. behold the very words of Protestants D. Hutterus Luthers successour in the chayre of Wittenberge de sacrificio Missatico pag. 377. I willingly acknowledge that the Roman Idolary whose pyth is the sacrifice of the Masse did occupy in manner the whole world specially for the last thousand yeares Hospinian the successour of Zwinglius in his chayre superintendency Hist. Sacram pa. 1. pag. 157. In the age of Gregory the Great that is more then a thousand yeares agoe all maÌ„ner of popish Idolatry superstition as a mayne sea ouerwhelmed and drowned in manner the whole world no man making resistance agaynst it Simon de Voyoâ— a Geneuian Minister and of Caluins schoole in his
Catalogue of Doctours in his Epistle to the Reader sayth In the yeare 605. more then a thousand yeares agoe falshood preuayled and then was the whole world ouerwhelmed in the dreggs of Antichristian filthines abominable Traditions and superstitions of the Pope M. Perkins in his exposition of the Creed pag. 307. 400. sayth During the space of Nine hundred yeares the Popish Heresy hath spread it selfe ouer the whole world and for many hundred yeares an vniuersall Apostacy ouerspread the whole face of the earth so that our Protestant Church was not then visible to the world M. Fulke treatise agaynst Stapleton and Martiall pag. 25. The Pope hath blinded the world these many hundred yeares some say 900. some 1000. some 1200. Mayster Napier Reuelat. pag. 64. 101. The Antichristian and Papisticall raygne beganne about the yeare 316. after Christ raigning vniuersally without debatable contradiction Gods true Church abiding certainly bidden and latent confessed by the Proteâ—tants whose testimonies plentifull in this behalfe if need require shall be brought First that the doctrines of the Roman Church which Protestants refuse haue byn vniuersally receyued for many ages a thousand yeares at least euer since Boniface the third Secondly that Protestants cannot tell the tyme when the Church of Rome began to change and deuiate from the Apostolicall doctrine deliuered by succession Ergo the Roman Church neuer changed her fayth so that her doctrines are to be receaued as Apostolicall if the Maior of the first argument be true to wit that (n) The Minister pag. 15. sayth The Iesuite conueyeth into S. Augustins proposition certayne wordes to wit doctrines vniuersally receiued c. which are not found in S. Augustine for this Father did neuer allow that the vniuersall Church belieue any doctrin of faith not coÌ„maÌ„ded in Scripture I answere The wordes of S. Augustine will discouer the Minister what he is for these they are formally in the place cited by the Iesuite l. 5. de baptis c. 23. Many things are Held by the Vniuersall Church therefore are TRVLY belieued to haue beene COMMANDED by the Apostles though they be NOT WRITTEN Thus he And though there be no doctrine which may not be in some sort proued by Scripture and deriued from thence by coÌ„sequence yet this Logicall Deduction doth not suffice to make doctrines to be vniuersally matters of fayth except they be also deliuered expresly by Tradition or the word of God vnwritten as hath been often shewed in this Reioynder doctrines vniuersally receyued whose beginning are not knowne are to be belieued as Apostolicall And what more true this being a principle set downe by S. Augustine lib. 4. de Baptism cont Donat. c. 6. lib. 5. cap. 23. allowed by Doctour Whitguift late Archbishop of Canterbury Defence pag. 351. 352. who in his booke written by publike authority agaynst Puritans citing diuers Protestants as concurring in opinion with him sayth Whatsoeuer opinions are not known to haue begunne since the Apostles tyme the same are not new or secundary but receyued their originall from the Apostles But because this principle of Christian Diuinity brings in as M. Cartwright there alleadged speaketh all Popery in the Iudgment of all men I will further demonstrate the same though of it selfe cleere inough The spirit of Christ or Christ by his spirit being still with the Church cannot permit errours in fayth so to creepe into the church as they grow irreformable eueÌ„ by the principles of christianity but if errours could so creepe into the church as their beginning could not be known since the Apostles and neuer be espyed till they be vniuersally receaued then errour could so creepe into the Church preuayle that by the principles of christianity they are irreformable This I prooue because errors 〈◊〉 (o) The Minister sayth that the errours of the Pharisees were vniuersally receaued in the Iewish Church and yet reformed by our Sauiour I answere First his desire to make our ReligioÌ„ like the Pharisees makes him fashion vnto the Pharisees a Religion of his owne head as if he had neuer read the Ghospell For the Traditions of the Pharisies were certaine practises of piety inuented by themselues deducted by their skill from Scripture wherby they would seeme singularly religious non sicut caeteri hominum Secondly Christ Iesus prouing himselfe to be true God might reforme errours vniuersally receaued the Church of the Iewes falling erect a new Church of Christians as he did But this is lawfull for no man eyther before or since For Christian Religion must continue vntill the worlds end by vertue of the first Tradition therof neuer interrupted without extraordinary and Propheticall beginning by immediate reuelation miracles and so if errours be deliuered by the full consent of Christian Tradition they are irreformable irreformable by the Principles of â—hristianity when whosoeuer vndertakes 〈◊〉 reforme them is by the Principles of â—hristianity to be condemned as an Hereâ—â—ke But he that will vndertake to reâ—orme doctrines vniuersally receaued by â—he church opposeth agaynst the whole Church and therfore is by the most receaâ—ed and knowne principle of Christianity and Christs owne direct precept to be accounted as an (p) The Minister sayth that one man may oppose the whole Church and oppugne her errours by Scripture and not be as an Heathen or Heretike For not euery one that opposeth the Church is to be accounted an Heathen but only such as in ordinatly and without iust cause oppugne it Thus he pag. 136. I answere By this doctrine euery particular man is made examiner of the whole Church and her iudge and Hellish Confusion brought into Christendome If agaynst the sentence of perpetuall vniuersall Tradition a priuate maÌ„ may without Heresy pretende Scripture stand stifly therin and though the Church giue seeming appearing answeres vnto his Scriptures yet coÌ„demne her saying these answeres are sophisticall as our Minister doth p. 581. what can be more disorderly or what is hereticall obstinacy if this be not Wherfore S. August epist. 48. sayth absolutly it is impossible men should haue iust cause to depart and impugne the whole ChristiaÌ„ Church adding nos cerâ—ò scimus herof we Christians are sure And why but because it is a ruled Christian case He that heareth not the Church is an Heretike Heathen and Publican Matth. 18. vers 17. And as S. Augustine â—ayth Epist. 118. to dispute agaynst the whole Church is most insolent madnes specially wheÌ„ the doctrin is ancient without any known beginning as are the supposed erroneous customes doctrins of the RomaÌ„ Church For then the vndertaking Reformer must striue agaynst not only the whole present Church but also the whole streame of the visible Church tyme out of mind since the Apostles Et quis ad haec idoneus who is able to beginne a new course of Christianity and to ouerthrow that doctrine which is vniuersally receyued cannot be prooued by any Traditions of Ancestours
it is to be held as a knowne perpetuall Christian Tradition deliuered by full practise independently of the definition of any Councell neuer permitting the same to examination as one of those articles wherof Luther sayth comment in Psalm 82. fol. 546. Generales articuli recepti in tota Ecclesia satis auditi excussi approbati sunt c. ferendus non est qui vâ—lit eos in dubium reuocare sed velut blasphemus indicta causa inaudita damnandus Generall Councels therby casting downe the foundation of vnity in the Church Fourthly their denying the foundation of true (b) This is the most essentiall point of Protestancy which they tearme the foundation of foundations the pith marrow of the Gospell See the booke de Essentia Protestantism lib. 1. c. 6 This their doctrin coÌ„sists in foure points First that euery man is iustifyed by the iustice of Christ by being as it were vested therewith Secondly this Iustice of Christ is formally imputed vnto euery man not throgh repentance and mortification but through Fayth only Thirdly that this fayth is not the dogmaticall or historicall fayth whereby we belieue in generall the wordes of Christ and reuealed misteryes of the Scripture but a speciall fayth wherby a man doth firmely and infallibly perswade himselfe that to him in particular the Iustice of Christ is imputed for the full remission of his sinnes Fourthly that he that hath not firme fayth that his sinnes are remitted vnto him by the imputation of Christs merits hath not Iustifying fayth nor is iust in the sight of God but as good as an Infidell though he haue historicall fayth that all the doctrins of Christian Religion are true Hence you may perceyue that our Minister is a man of no fayth who not only denyes this article of Protestancy not only sayes that they neyther now hold or euer held it but also reuileth the Iesuite charging him with Lying with Calumniation with Deprauing and falsifying their Protestant doctrine and that he wanted matter to fraught his papers when he charged their Church with teaching Iustification by this speciall Fayth pag. 163. yea on the contrary side he sayth that Protestants hold these foure points First that a Christian of a contrite spirit belieuing that his sinnes are remissible receaueth forgiuenes though he want fayth and perswasion in himselfe that his sinnes are remitted to him in particular by the imputation of Christs merit pag. 166. lin 6. seq Secondly that Protestants hold no man is iustifyed by only fayth or by only belieuing himselfe to be iust and his sinnes forgiuen by the imputation of the Iustice of Christ but he must be iust before he can or ought to belieue himselfe to be so pag. 62. lin 8. Thirdly that the promise of remission of sinnes is conditionall requiring of sinners not fayth only but also the forsaking of sinne and doing good works Esa. 1.16.17.18 and that this promise becomes not absolute till the conditions be fulfilled pag. 166. lin 12. Fourthly that Iustifying fayth is the Christian Catholike Dogmaticall fayth wherby we belieue the hystories of Scripture and mysteries of our Religion ibid. pag. 161. lin 5. Wherfore he sayth that the difference betwixt Protestants and vs Catholikes is only in two points First that they require not only dogmaticall fayth but also that this be a Fiduciall assent that is ioyned with Hope pag. 163. lin 1. But we forsooth hold Iustification by dogmaticall fayth only and by such fayth as is in Diuells and do not require that the dogmatical or intellectual assent be also fiducial that is ioined with Hope pag. 168. lin 2. Secondly that we hold that a man cannot be certayne by fayth that he is iust but Protestants hold the contrary yet he sayth pag. 167. lin 20. that there is very small difference if any at all betwixt them vs herein because they do not hold this their assurance that they are iust to be equall in the firmity of assent to the assurance of Dogmaticall fayth which they haue about the common obiect of fayth Thus the Minister whome I leaue to the censure of Protestants with no little wonder they can indure him to write in this sort and thus openly to disclaime shew himselfe ashamed of the very Essence of their ReligioÌ„ What is certayne amongst Protestants if this may be denyed Howsoeuer I conclude this point with this syllogisme against them Protestants euen by the tacite concession of this their Aduocate hold fundamentall and damnable heresy as certainly as it is certaine that they hold Iustification not by common Dogmaticall fayth but by speciall fayth only whereby one apprehends the Iustice of Christ and vesteth himselfe therewith belieuing in particular his sinnes to be forgiuen and himselfe to be iust in Gods sight by the imputation thereof vnto him through this his fayth But that Protestants hold this as a most fundamentall article of their Religion is as certaine as it is certayne that there is or euer was Protestant in the world Wherin I appeale to the Iudgement of all learned Protestants and to these their bookes Luther Epist. ad Galat. Caluin lib. 3. Institut lib. 11. Melancthon in coll comm Kemnit Exam. Trid. 1. p. Iohn White our Ministers Brother Desence pa. 188.189 seq and to the conscience of euery Protestant yea this is the eleauenth article of the English Church That a man is accounted righteous before God only for the merit of Christ Iesus by faith And it is wholsome doctrine say they that we are iustifyed by this fayth Iustification which is the one Catholike Christian fayth about reuealed misteryes bringing in a phantastical fayth pretending that euery man is Iustifyed by belieuing himselfe in particular to be iust or one of Gods elect Fiftly their extenuating the value of the price of our Redemption not making it sufficient to giue (c) The Minister being ashamed of his Religion doth here also contest that ProtestaÌ„ts teach the merit of workes He sayth indeed in words they teach only the merit of Congruity but in sense he makes them to teach merit of condignity as much as any Catholike doth as is after proued in the 8. point inward sanctity purity to mens soules nor to rayse the workes of Gods children to a due perfection with their reward Sixtly their Errours agaynst Baptisme the gate and entrance into Christian life whereof they deny the vertue to sanctify men the (d) To discouer the vanity of the Minister who sayth that the Protestant doctrine about Baptisme is held by our Schoolemen Note that concerning the necessity of Baptisme there be three errours the one greater then the other The first that though Baptisme be the only ordinary meanes of saluation yet some children dying without Baptisme are saued by extraordinary fauour as S. Iohn was sanctifyed in the wombe Luc. 1.2.53 This is held by some Catholikes but no fundamentall errour because it affirmes not any extraordinary fauour but such
as by the word of God we know may be graunted only it doth rashly apply Gods extraordinary fauours to persons without sufficient warrant The second errour is that though Baptisme be the ordinary meanes of saluation for Infants yet in defect therof there is also another ordinary meanes for their saluation to wit the fayth of their Parents This errour is grosse because it presumes without the word of God written or vnwritten to appoint an ordinary meanes of saluation for Infants This doctrine is taught by Protestants but no Catholike holds it Caietan once held it with submission vnto the Church which hath razed it out of his bookes The third errour is that the children of faythfull Parents are iustifyed by the promise made to their seed and are Gods adopted children before they be borne so that Baptisme doth not truly regenerate them make them Gods children but is sayd to regenerate and adopt because it is a seale and signe of this grace of adoption which children had before Baptisme yea brought with them into the world This errour is fundamentall and damnable which Protestants hold and will hold in despite of their Church and yet dares she not say they are not her children Caluin de vera Eccles. reform inter eius opuscula fol. 759. writeth The Issue of the faythfull is borne into the world holy and sanctifyed because their children being yet in the wōbe before they draw breath be adopted into the couenant of eternall life For it is necessary that the grace of adoption go before baptisme which grace is not the cause of halfe-saluation but bringeth perfect and full saluation which is afterward signed by Baptisme Thus Caluin What the Minister brings out of the sayd Caluin to proue he held that Baptisme doth truly sanctify to wit that children are regenerated by Baptisme is idle For vnto it Caluin himselfe hath made answere l. 4. Institut c. 15. §. 2. When sayth he Baptisme is sayd to regenerate to renew to sanctify to saue men the meaning is not that our purgation saluation is made by water or that water hath vertue to purify to regenerate to renew but only because by that signe we conceyue knowledge and certitude of such gifts for what is giuen by the message of the Ghospell is signed and sealed by Baptisme Heere also I conclude that eyther the Minister and his Church erres fundamentally or at least they must grant foure thinges First that Caluin and his part erre fundamentally Secondly that Culuinists cannot be saued except they repent themselues of their Religion Thirdly that amongst Protestants there is dissention about fundamentall matters Fourthly that the Protestants do not exclude from their communion such as hold substantiall Heresy necessity thereof for Infants to whom they grant saluation without Baptisme Seauenthly their Errour agaynst the (*) The Minister sayth that Protestants only deny the manner of the Reall Presence to wit Trāsubstantiation not the substance thereof because they hold that the body of Christ is truly really and effectually present to the worthy Receauer but present by the apprehension of the soule and by operatiue fayth pag. 178.179 seq pag. 390. 395. I answere that as the Answerer sayd this Presence by fayth is not Reall nor true but only pious Imagination at the most as is proued in the sixt Poynt Reall presence which they deny or else the mayne article of the Creed that Christ is still in heauen at the right hand of his Father For they will not allow a body in two places at once Eightly their denying the Sacrament of (e) The Minister pag. 189. sayth that Protestants allow auricular Confession and Priestly Absolution but deny it to be a Sacrament or of necessity in proofe whereof he citeth the Augustane Confession Answer If the Minister approue the Augustan confession he must approue priestly absolution to be truly a Sacrament and of necessity being commanded of God euen as Baptisme is For thus they write Cap. de numero vsu Sacramentorum The true Sacraments are Baptisme the supper of the Lord Absolution which is the Sacrament of Pennance For these rytes haue the same commandement of God and promise of grace proper to the new Testament Thus they so euen by the Iudgement of this Confession which they esteeme as containing the fundamētall doctrine of their Religion our Minister and his Church erre fundamentally Pennance and Priestly Absolution the necessary meanes for remission of sin committed after (f) Agaynst this Sacrament the Minister disputeth largely but his arguments are triuiall which he takes out of Bellarmine concealing the Solutions which who will may there read in his first booke of the Sacrament of Pennance What he brings out of some Catholike Authors affirming that it is hard to prooue cleerly this Sacrament the Answer is That to proue the Sacrament of Pennance and the necessity thereof for sinnes after Baptisme by the perpetuall Tradition and practise of the Church is not hard but easy which you may see fully performed by Bellarmine but to prooue the same by some text of Scripture so cleerly as some cauill may not be taken at the argument this is difficill And no wonder seing our Minister pag. 541. lin 9. doth graunt that euen the Principall articles of Religion cannot be so prooued by Scripture but seeming Solutions may be giuen Baptisme Ninthly their denying the Catholike Church expresly set downe in the Creed which of all other Articles is with (g) Other articles are more necessary thē this as sole obiects of necessary diuine affection in this respect are more dangerously denyed But as the meanes of knowing necessary obiects nothing more necessary then this true Church nor any thing more euident therefore the deniall thereof is most dangerous in respect of heresy yea the Article without resistance whereof no man can be Heretike greatest danger denyed For the standing out agaynst this makes men heretikes without erring agaynst this no man is guilty of heresy whatsoeuer Doctour Field to the contrary sayth that an Errant agaynst a fundamentall point is an Heretike though he erre without (h) What the Minister sayth that a man may be pertinacious obstinate against Scripture not against the Church is impossible For eyther he seeth his doctrine to be agaynst Scripture or not if he see his doctrine to be contrary to the Scripture yet holds it he doth Iudge the Scripture not to be Christs nor of God consequently he is pertinacious agaynst the Churches Tradition which as hath been sayd is the stay of our Fayth in this point If he see not his exposition to be agaynst Scripture but is deceyued by conference of places he is not Heretike vntil knowing his exposition to be condemned by the Church he persist therein For what is pertinacious wilfulnes but to resist lawfull authority which we know to be agaynst vs pertinacity wherof he brings not any sillable of proofe
contemplants only arriue vnto and vnto these men only the creatures serue as Images and mirrours of God Such as are yet imperfect as they cannot thus presently behold the Godhead in his creatures must helpe themselues with the sight of his sacred humanity in the Images of the mysteries of his holy life perfect Contemplants can readily acknowledg God in them and so such men onely and that only priuately to themselues may worship God in and by them which is all that Vasquez so much accused doth teach But as for publike promiscuous adoring of Creatures he condemneth it as vndecent and scandalous saying expressely l. 3. de adorat c. 1. that Indiscriminatim creaturas adorandas proponere esset multis manifesta causa periculi In which respect S. Leo serm 7. de Nat. Dom. reprehends some Christians at Rome that bowed vnto the sunne mentally referring that bowing vnto God the Authour therof because Paynims seing that outward actiō of adoring might imagine that Christians adored the Sunne in their superstitious māner the relation which the Sunne hath to God as to his Creatour not being euidēt vnto sight nor by imagination apprehended But the Image of Christ as I sayd is apparently so representatiue (o) The Minister pag. 233. sayth if he may speake his opinion he seeth no reason why the Sunne or an Asse may not stand in our Imaginations for God his maker and we worship him referring the external bowing and kissing of the Asse vnto God euen aswell as the Image of Christ Iesus crucified may stand for him by imagination and be bowed vnto out of inward reuerence vnto him Answere This is spokē only in splēe against holy Imags otherwise I cannot thinke the Minister can be so grosse of conceyt For what Christian so wild and voyd of common sense as not to perceaue by the very instinct of nature a difference betwixt the Image of a crucifyed man and the Asse in respect of standing for our Sauiour If an Asse may as the Minister sayth represent our Sauiour and stand by Imaginatiō for him be bowed vnto for his sake as much as his crucified shape and picture in stone wood or paper why may not an Asse I pray yow represent the Minister stand in mens Imagination for him aswell as the picture of a man in a Ministeriall weed set in the beginning of his booke of Christ that vpon sight therof our thoughts fly presently vnto him and his picture is no sooner in our eyes then his person by imagination in our mind Neither is there any excellency appearing in the picture worthy to be adored or sufficient to stay our thoughts and affections in it So that no man can with any probability suspect that any reason besides reuerence to his Maiesty makes vs bow our bodyes to his Image The ninth Argument Nor doth it folllow that if we worshippe the Image of Christ and the crosse that he died on that we should also adore Iudas his lips which touched our Sauiour his sacred mouth when he gaue him that traiterous kisse For (p) What the Minister hath sayd in answere of this argument is shewed to be full of ignorance and folly in the Censure Sect. 3. §. 7. it is easy to shew many maine differences betwixt Iudas his lips and the Crosse. First Iudas his lips were conioyned substantially with Iudas that none could bow or bend vnto them or kisse them without seeming to bow to do honour vnto his person in regard he being an intellectuall creature was an obiect capable of veneration terminated and stayed in his owne person But the Crosse being a senseles thing is not an obiect sufficient to stay veneration within it selfe neither is it a part belōging to the substance of any wicked man that concurred vnto the punishing of our Sauiour but rather was fixed vnto and ioyned to his body and so the outward bowing to the Crosse is done mentally is taken as done onely vnto Christ whom we behold as stretched theron Secondly the Crosse the Nayles the Launce other such instruments being senseles creatures may be thought off as things sanctified by the touch of our Sauiours body they not hauing any thing in them contrary to the sanctity of Christ so could not hinder the conceipt of such imputed sanctity But Iudas being most wicked and detestable and full of the most horrible Treason that euer was did so defile prophane his whole person and all the parts therof that the meere touch of our Sauiours most sacred mouth could not sanctify nor make holy vnto Christian Imagination his lips without changing and sanctifying his hart For so long as he continueth without repenting his treason the liuely remembrance of that execrable fact doth so possesse a Christian hart as no respectfull thought to him can enter into it Finally the passion of Christ may be considered two wayes First as proceeding from the will of wicked men the Diuels instruments to torment him In which cōsideration it is not gratefull vnto God but a detestable sinne in the Authours therof Secondly it may be considered as receiued in the body of Christ as abiding and continuing in his sacred person admitted into his hart and (q) The Minister his calumniation that the Iesuits or Loyalists hold that the Crosse and nayles were offered by Christ to his Father at his Passion and the world redeemed with wood and yron is discouered in the Censure Sect. 3. §. 5. togeather with the exorbitancy of his rayling offred vnto his father for the sinnes of the world and by this consideration it is sacred and venerable The lips of Iudas betraying Christ as the hands also of the wicked Minister that strucke him in Caiaphas his house and other like instruments conioined with wicked persons were instruments of Christs Passion as it proceeded from their wicked harts and consequently as it was a detestable action But the Crosse the Nayles and the Launce that stayed in and were ioyned to the body of Christ were Instruments of Christs Passion as it was lodged in his sacred person and as offred to his heauenly Father and consequently as of a thing most highly venerable Out of all which I may conclude that Christ Iesus being a true man his Image hath a most euident and vndeniable right to represent him so to be honoured for his sake That this Worship was euer since the Apostles in the Church without beginning §. 2. THE disagreeing of Protestants about the time when worship of Images began is a sufficient Argument that there is no certaine begining therof (r) Because the Minister here cauilleth that this discourse is vncoherent Note that the Answerer doth heere suppose some things proued before First that there is a knowne tradition historicall successiō extant of the Romane Church and of her Bishops and their chiefe actions in matter of Religiō Secondly that therfore such a notable change as is pretended by Protestants made by these
deceased many yeares before was the Authour of SALVATION vnto them that had lost theÌ„selues by their slouth (*) Homil. 2. in Psal. 50. Dauid mortuus est sed merita eius vigent homo mortuus viuo Patrocinatur Dauid is dead but his merits liue the dead man is the patron of the liuing (m) Serm. de virtute vitio Ad mortuos confugieÌ„s propter eos peccata remittit for their sake that are dead God forgiueth sinne S. Ephrem (n) Ephem serm de Lau. SS Martyrum Vt vestris precibus saluari merear Assist me o holy Martyrs before the throne of the diuine Maiesty that by your PRAYERS I may be SAVED S. Augustine (o) August lib. qq in Exod q. 108. SignificaÌ„tur Martyres sancti quoruÌ„ orationibus propitiatur Deus peccatis populi sui By the red skins of the wheathers wherwith God would haue the vâ—yles of the Tabernacle couered we presently vnderstaÌ„d our Sauiour made red and purpled with his bloud in his passion But they likewise signify the holy Martyrs by whose prayers God is propitiated and appeased for the sinnes of his people S. Maximus sayth (p) Maximus serm de martyr Tauric Euadimus inferni tenebras propriis eorum meritis attamen consocii sanctitate By deuotioÌ„ vnto Saints we auoyd the paines of hell by their very merits being their fellowes in sanctity S. Euthymius (q) S. Euthym Monachâ—â— in encomio ad beatam Virginem Mariam Dum hic manemus nos protegas supplicamus vt nobis parcat filius tuus Deus perennibus tuis precibus O vnspoted virgin mother thy Sonne and God pardon vs our sinnes by the incessancy of thy praying for vs. And could the holy Fathers thinke worship and inuocation of Saints with confidence in their merits not to be a matter of fayth which they so constantly teach and commend to be a meanes of saluation and remission of sinne The fifth Demonstration That which the Fathers did practise in their greatest needes and in the chiefe acts of Religion when the vse of true ChristiaÌ„ deuotion was most necessary that they hold as assured and certayne deuotion exercise of diuine fayth and Christian piety Such is the worship and Inuocation of Saints with confidence in their merits vnto which the Saints of God did fly in their greatest distresses S. Iustina Virgin and Martyr being strongly assaulted with fleshly temptations caused by magicke incantation fled as S. Nazianzen writeth (r) Nazian orat in S. Cyprian Mariam VirgineÌ„ rogauit vt periclitanti Virgini opem ferret vnto the protection of the B. Virgin intreating her to assist a Virgin that was in that danger wherby she got the victory S. Nazianzen himselfe being in the like affliction with great humility openly in the Church prayeth vnto S. Basil (s) Idem orat in S. Basil. O Sacrum Diuinum caput carnis stimulum c. tuis siste precibus c. O deare Saint looke downe on vs from heauen and eyther stay with thy prayers this sting of the flesh giuen me of God for my instruction or else encourage me manfully to resist it Theodosius (t) Ruffin l. 2. Histor. c. 33. Emperour being to go in expedition agaynst Eugenius the Pagan Tyrant made togeather with the Bishops Clergy and people solemne Letanyes processions vnto the Tombes of the Apostles and Martyrs where prostrate on the ground before their shrines auxilia sibi fida intercessione SaÌ„ctorum poscebat craued assured assistance by the intercession of Saints Generall Councells being to decide controuersies about the highest mysteries of ReligioÌ„ (*) Concil Chalcedon can 11. the whole councell prayed vnto Saints as that most holy Councell of Chalcedon Holy Flauian liueth with God the Blessed Martyr pray for vs. As also did S. Augustine (u) Augustine lib. 5. de Baptism contr Donatist cap. 2. Adiunet nos Cyprianê° orationibus suis. entring into the discussion of a most difficill controuersy prefixeth this Deuotion Holy Cyprian help vs with his prayers In the very act of Martyrdome when they were presently to goe out of this world they did Inuocate Saints as did Saint Acyndimus Finally the whole Christian Church at the sacrifice of the Masse still hath vsed the same as appeareth by all ancient (*) The Roman that of Ierusalem the Aethiopian Anaphora Syriaca that of Millan S. Basill S. Chrysostome Lyturgies that are extant for though the Priest in the act of sacrifice doe not inuocate Saints by direct and formall prayer as sayth S. Augustine (x) August l. 8. De ciuit c. 27. Quis audiuit stantem sacerdotem ad altare c. dicere in precibus Offero tibi sacrificium Petre Who euer heard the Priest being at the Altar to say I offer sacrifice to thee Peter or to thee Paul yet the same (z) Idem tract 8. in Ioan. Sic eos commemoramus vt magis orent ipsi pro nobis vt eorum vestigiis inhaereamus serm 27. de verbis Apostol S. Augustine doth witnes that at the holy table commemoration is made of Martyrs that they will pray for vs that we may follow their stepps And S Cyrill of Ierusalem before S. Augustine (a) Cyrill Hierosol Cathec 5. Cùm hoc sacrificium offerimus memoriam facimus c. primùm PatriarcharuÌ„ Prophetarum Martyrum vt Deus orationibus illorum deprecationibus suscipiat preces nostras When we offer sacrifice we make coÌ„memoration of Patriarkes Prophets Apostles Martyrs c. that God by their prayers and supplications will admit of our petitions Wherfore seing the most holy and ancient Fathers in their owne most grieuous distresse in the greatest necessityes of the Church in businesses of highest vniuersall importance in the tyme of the most dread Christian sacrifice did vse prayers and Inuocation of Saints with assured coÌ„fidence in their merits who can doubt but they held the same as a point of Christian Religion wherof they were assured by fayth Gods expresse word deliuered by Tradition The sixt Demonstration What the Fathers held as a Christian custome and doctrine confirmed by most certayne and euident miracles that they held as a diuine and supernaturall truth The Fathers held worship and Inuocation of Saints with confidence in their merits as a Christian deuotion coÌ„firmed by most manifest and certayne miracles as (b) August lib. 22. de ciuitat c. 9. c. 10. S. Augustine sayth Miracles are done by the intercession and impetration if not also by the immediate operation of Saints And againe Martyrs do Miracles or rather God for the prayers intercessions of Martyrs In confirmation whereof the testimonyes of S. Basill Nazianzen Nissen Chrysostome Ambrose Hierome Augustine Prudentius Paulinus Gregory the Great Gregory Turonensis and others might be plentifully alleadged The seauenth Demonstration What the Fathers taught as a necessary supernaturall duty of Christian humility they taught as a matter of fayth The Fathers
of benefits receaued as pictures of Lymms by Saints prayers miraculously cured That therin they doe not deflect from ancient Christian deuotion and that the Christian Church in her best tymes vsed vniuersally to make such oblations Theodoret (o) Theodoret. de curandis Graecorum affect l. 8. is a sufficient witnes who writing agaynst the Gentills alleadgeth as a manifest signe of Christs Godhead and Omnipotency that Idols being excluded he brought in Martyrs to be honoured in their roome not superstitiously as Gods but religiously as diuine men and Gods speciall friends Christian people sayth he present themselues vnto Martyrs not as vnto Gods but as vnto the Martyrs of God and diuine men inuocating beseeching them to be intercessours for them vnto God And those that piously and with Fayth pray obtayne what they desire as testify the oblations which they being therunto bound by their vowes present in the Chappell 's of Saints as tokens of health recouered For some hang vp Images of eyes others of eares others of hands some made of gold some made of siluer (p) The Minister also here denyeth that these ancient Christians did offer these oblations at the shrines of Martyrs in token of gratitude for benefits receued Wheras Theodoret saith expressely that they were vowes which they had made and were bound to pay vnto the Martyrs that is vnto their shrines as monuments of their power in curing them Thus he so generall and notorious euen vnto Infidels was this Christian deuition The Roman Church set formes of Prayer without cause misliked §. 8. FINALLY Protestants dislike the circumstance of praying in a set forme vnto Saints and that we appoint a particular office vnto the Blessed Virgin Mary which cannot be proued to haue been vsed in the Primitiue Church (q) The Minister pag. 353. brings prayers vsed in the Romane Missalls as though they were absurd Call vpon the sweet name of Mary Saints interceding we may deserue to be deliuered from all necessityes The Saints merits interceding Lord absolue vs from all sinnes I Answere all these speaches are the very words vsed by the full consent of ancient Fathers as yow may find in the fifth Demonstration Doth the Minister expect that for feare at his rayling we should leaue all antiquity We must not do so nor do we nor may we feare the bitternes of mans tongue in so high degree I answere that the Primer or Office so tearmed of our Lady is not an office properly and principally directed vnto her but an Office contayning prayses of God taken out of holy Scripture wherein commemoration of her is made So as I dare say that the prayers of that office of our Lady that are directed vnto her make not the hundred part thereof And seing it is most certayne that the Christian Church in her best times did frequently pray vnto Saints what reason haue we to thinke that in her set forme of prayers she did not vse to craue their intercession If it be lawfull pious and profitable when we pray vnto God to pray also to Saints by their mediatiō offering our prayers to him why should any mislike the doing of this in a set forme that is allowed by the Church why should this displease rather then an extemporall forme But further we cā proue that the Church in her best (r) The Minister here questioneth our meaning by the word primitiue I answere that we hold that true Christian Religion planted by the Apostles was not a meere shaddow that vanished away in a trice but that the beliefe and practise therof cōtinued in the world after their decease This Religion in respect of being in the world was primitiue in the dayes of the Apostles and of them that saw the Apostles and were conuerted by them But in respect of free publike profession the same was neuer Primitiue till the fourth Age that is vnder Constantine Now the monuments of the first and second Age after the Apostles in regard of persecutiō are few many Christian Historyes monuments yea in a manner al were made away by Dioclesian So that the best way to know what Religiō was professed immediately vpō the death of the Apostles is to examine what forme of Religiō in the dayes of Constantine came frō vnder groūd secret meetings into the free view of the world For no doubt but that Religion was freely professed vnder Constantine that was cruelly persecuted and the monuments therof abolished by Dioclesiā Constantine his Predecessour and the other Pagan Emperours before him But the Christian profession of Constantines age is so cleerly Catholike as our Ministers feare triall thereby and would rather haue all reduced vnto those ages wherof the monuments are scarse for therin they hope to find best patronage for their negatiue religion and for their Inuisible Perpetuall Namelesse Notorious Professours times did pray vnto Saints in set formes as Catholikes now do euen with a forme of prayer acknowledged cōfessed by the Magdeburgiās Cent. 4. c. 4. to haue byn in vse euē in the fourth age after Christ in which the foure first generall Councels were held But if they will perchance say that they do not so much dislike set formes vnto Saints as some Phrases or speaches in our Prayer-bookes that seeme to giue too much vnto Creatures as our calling the Blessed Virgin Mother of Grace Mother of mercy saying to her Lady protect vs from the Diuell receaue vs in the houre of death giue light to the blind pardon to the guilty remooue from vs all euill c. I answere these speaches cannot iustly be disliked because they are vnderstood in a pious sense knowne to Catholikes a sense obuious playne according to the phrase of Scripture and which the words may well beare euen according to the custome of speach The nature of thinges being various and the answerable conceipts of men copious but words to expresse such conceyts scant and in great paucity necessity doth inforce vs to vse words applyable to diuers senses For example one man may deliuer another from death either by authority pardoning him as do Kings or by Iustice defending him as do Aduocates by force taking him out of his enemyes hands as do Souldiers or paying his ransome to them that keep him captiue as Almoners finally by begging his life of them that haue power to take it away as intercessours These be very different wayes of reliefe yet haue we but one word to expresse them all to wit to saue a mans life which therefore is to be vnderstood according to the subiect it is applyed And if men want vnderstanding or will not take our words according to the matter they are applyed vnto there can neuer want Cauils vnles we eyther speake not at all or when we speake still vse long circumlocutions which were ridiculous in verse impossible the metre not permitting it And yet the aforesayd misliked phrases in the office of the Blessed Virgin are
this mystery not accompanyed with many seeming absurdityes repugnances agaynst sense particularly these foure First that a body as big as our Sauiours remayning stil truly corpulent in it selfe should be contayned within the cōpasse of a round Hoast scarce an inch long and broad Secondly that a body so glorious should be combined vnto corruptible elements and so made subiect vnto the indignityes and obscenityes that may befall vnto them Thirdly that the body may be in heauen and on earth in innumerable places at once Fourthly that the substance of bread being cōuerted into Christs body the sole accidēts remaine by themselues performing the whole office of substance no lesse then if it were present euen to the nutrition of mans body These difficultyes so scandalize Protestants that some condemne Trāsubstantiation as impossible yea as (f) Field of the Church lib. 3. absurd ridiculous barbarous Others professe they cannot subdue their vnderstandings to belieue it as a matter of Fayth To giue full satisfaction in this point I set downe this proposition that these seeming absurdityes should not auert but rather incline a true Christian mind to belieue this mystery In proofe whereof I present vnto your Maiesty these three Considerations (g) The Minister here sayth that this longe tract about Gods omnipotency is impertinent because Protestants deny not Gods omnipotency But this Cauill is refuted in the Censure Sect. 3. §. 3. where it is shewed that to deny the litteral sense of Gods word about the mysteryes of our fayth to be possible vnto God is Infidelity Now Protestants grant the holy Eucharist to be a chiefe mystery of fayth Transubstantiation to be the literall sense of Gods word about the same wherefore this tract about the Diuine omnipotēcy is pertinently brought agaynst them The first Consideration The first is grounded vpon the supposall of two thinges most certayne First that the Primitiue Church preaching vnto Pagans Iewes and other Infidells the rest of Christian mysteryes as the Trinity the Incarnation the Resurrection of the body did most carefully keepe as much as might be from their knowledge the mystery of the Eucharist yea Catechumens and Nouices were not before Baptisme fully taught or instructed therein Secondly the reason moouing the primitiue Church to be carefull in this point was least Catechumens Infidells being fully acquainted with the whole mystery the one shold be scandalized the other mocke therat Hence it was accounted such an heynous offence that Christians should discouer vnto Infidels or dispute about the difficultyes thereof in their presence The Councell (g) Concil Alexand. apud Athanas. Apolog. 2. of Alexandria relating the crimes of Arrians number this as one of the greatest They were not ashamed in publike and as it were vpon a scaffold to treate of the mysteryes before Catechumens and which is worse before Pagans And a little after It (h) Epist. Iulij apud Athanas Apol. 2. is not lawfull to publish the mysteryes before them that are not initiated for feare Pagans out of ignorance mocke and Catechumens entring into curiosityes be scandalized And agayne Before Catechumens which is more before Iewes Pagans blaspheming Christianity they handled a question about the body and bloud of our Sauiour And to the same purpose Saint Ambrose (i) Ambros. de myster initian c. 1. saith To declare the Mysteryes vnto them that be Catechumens is no tradition but prodition seing by such declarations danger is incurred least they be diuulged vnto Infidells that will scoffe at them This supposed I inferre that the seeming absurdities of the Catholike reall presence should encourage a true Christian mind to belieue it For a true Christian desires to belieue and firmely cleaue vnto the reall Presence that was belieued by the primitiue Church But this was a reall Presence accompanyed with many seeming grosse absurdities that the Church had no hope to satisfy Infidells therein or to keep them from blaspheming but by concealing the mystery from them and consequently they held the Catholicke not the Protestant doctrine in this point The Protestāts (k) The Minister pag. 442. lin 12. saith that Protestāts hold the elements of bread wine to remaine to be instruments of our coniunction by grace vnto God and that this is a mystery incomprehensible Answere First Protestants do not hold the elements of bread and wine to be proper instrumēts infusing grace into mans soule but that men are iustifyed by their faith onely that this Sacrament is a meere signe and seale therof Secōdly though Sacramental influence of grace into the soule be a thinge supernaturall yet no mystery of extraordinary difficulty to be belieued nor absurd vnto sense For this is no more thē that vpon our eating and drinking of bread and wine in remēbrance of Christs body broken of his blood shed on the Crosse God infuse soule-nourishing grace into the worthy receauer Now what difficulty to belieue this or what seeming absurdity therin This is no greater mystery then that vpon the washing of the body with the element of water God inwardly wash the soule with grace Wherfore seing Protestāts cā find in their Eucharist no mystery more hard seemingly absurd thē in Baptisme doubtlesse it is not the mystery of the Primitiue Church concealed frō Infidells in regard of the seeming absurdity and immanity therof vnto carnall imaginatiō whereas Baptisme was not conceaued to be of that seeming absurdity nor concealed doctrine that makes Christs body present spiritually by fayth vnto the deuout receauer that communicating thinkes sweetly of Christs passion and death contaynes no mystery to be cōcealed in respect of the seeming absurdityes yea the Fathers did not feare to declare to Catechumens this Sacrament so farre as it was commemoratiue of Christ and his passion as appeares by the treatises of Saint Augustine vpon S. Iohn made before Catechumens out of which Treatises Protestants for their meere commemoratiue Presence alleadge many sentēces to little purpose For he there explicates spirituall manducation by fayth and he excludes the grosse imagination of eating Christs body in his proper shape tearing it in pieces with the teeth but denyes not yea rather insinuates another kind of spirituall manducation not only by fayth but by reall sumption though to conceale the mystery from Catechumens he speaks not so cleerly thereof Wherfore as the Palm-tree the heauier the weight is that is layd vpon it the more it riseth vpward as it were ioying in difficultyes So a true Catholike Christian feeling in the doctrine of Transubstātiation many seeming absurdityes that presse carnall imagination to the ground groweth thereby more strong to belieue it imbracing these difficultyes as manyfest signes that this doctrine was belieued by the Primitiue Apostolicall Church On the other side the Protestants finding the Presence of Christs body by faith to be deuoyd of such difficulties may by the very lightnes thereof suspect it is not the doctrine which the Fathers concealed from
ad com Philip. in 1. ad Corinth This may conuince our Minister that his allegations be of no credit and that Iudgement of the Sanctity of a Church is not to be made by the report of zealous complaint but by the euidence of sight ruled by vnpartiall search By which rule one may find in the Catholike Cleargy thousands and thousands that shew admirable charity specially in conuerting Infidells yea that winne the glorious crowne of Angelicall Chastity for which they would neuer haue striuen had not the Church bound them thereunto So that if human infirmity by occasiō of this law make some men impure that otherwise perchance in marriage would haue beene chast so the Grace of God by the same occasiō worketh in innumerable Angelical Saints who had neuer beene such but for the Churches exaction And this haruest makes full recompence for that losse specially seing also many of such delinquents be not lost but saued by Pennance yea become more excellent Saints then they had beene had they neuer fallen Chastity Obedience Charity in vndergoing labours for the help of soules Fortitude in suffering of heroycall Martyrdomes Zeale and Patience in the rough and rigorous treaty of their bodyes by miraculous fasting another austerityes This sanctity shineth not in all children of the Church but in her more eminent preachers professours Which kind of sanctity togeather with miracles if the Church did want she could not be a sufficiēt witnes of the truth vnto Infidells who commonly neuer begin to affect admire Christianity but vpon the sight of such wōders of Sanctity other extraordinary works Holy for doctrine in regard her Traditions be diuine and holy without any mixture of errour For if the Church could deliuer by consent of Ancestours togeather with truth some Errours her Traditions euen about truth were questionable could not be belieued vpon the warrāt of her traditions for who can without danger and securely feed on that dish that may aswell containe poyson as wholsome sustenance And whereas some Protestants affirme that the Church cannot erre in fundamentall points but only in thinges of lesse moment the truth is that in perpetuall Traditions she cannot erre at all If the Tradition of the Church deliuering a small thing as receyued from the Apostles may be false one may call into question her Traditions of moment For like as if we admit in the Scripture errours in small matters we cannot be sure of its infallibility in substātial matters So likewise if we graunt Traditions perpetuall to be false in things of lesse importance we haue no solide ground to defend her Traditions as assured in others of moment Wherfore as he that should say Gods written word is false in some lesse matters as when it sayes S. Paul left his Cloake at Troas erreth fundamentally by reason of the consequence which giues occasion to doubt of euery thing in Scripture euen so he that graunteth that some part of Traditions or of the word of God vnwritten may be false erreth substantially because he giueth cause to doubt of any Tradition which yet as I haue shewed is the prime and originalll ground of Faith more (q) The Minister heere rayleth largely lustily tearming this assertion impudent Antichristian prophane bastardly c. yet the assertion is euident truth his reasons agaynst it are of no force For they goe not agaynst the assertion but proue another thing to wit the excellency of Scripture which none denyes For Tradition Scripture according to different cōparisons are equall superiour the one to the other Compare them in respect of certainty of truth they are equal as the Councell of Trent defineth sess 4. both being the word of God the one Written the other Vnwritten and so both infinitly certayne Compare them in respect of depth sublimity and variety of doctrine the Scripture is farre superiour vnto Tradition Tradition being playne and easy doctrine concerning the common capitall and practicall articles of Christianity wheras the Scripture is full of high hidden senses and furnisht with great variety of examples discourses and all manner of erudition Aug. Epist. 3. Compare them in respect of priority and euidence of being the Apostles the Scripture is posteriour vnto Tradition in tyme and knowledge and cannot be proued directly to be the Apostles therfore Gods but by Tradition as sometime not only Fathers but euen Protestants afffirme As Philosophy is more perfect then Logicke and Rhetoricke then Grammer in respect of high excellēt knowledge yet Logike is more prime originall fundamentall then Philosophy Grammer then Rhetoricke without the rules and principles wherof they cannot be learned Euen so Tradition is more prime and originall then Scripture though Scripture in respect of depth and sublimity of discourse be more excellent then Tradition fundamentall then the very Scripture which is not knowne to be Apostolicall but by Tradition wheras a perpetuall Tradition is knowne to come from the Apostles by its owne light For what more euident thē that that is from the Apostles which is deliuered as Apostolicall by perpetuall succession of Bishops consenting therein The Propertyes of the Church proued by Matth. 28.20 §. 4. ALL this may be cleerly prooued to omit other pregnant testimonyes by the words of our Sauiour in the last of S. Matthew Going into the world teach all nations baptizing them in the name of the Father of the Sonne and of the Holy Ghost teaching them to keepe all that I haue commanded you and behold I am with you all dayes euen to the consummation of the world A (r) The Minister pag. 195. lin 4. sayth that this promise is conditionall in repect of Pastours succeeding the Apostles to wit that Christ will assist them conditionally whē they teach and baptize as he hath commanded but that they shall so still teach he doth not promise p. 24. lin 28. This exposition is false first because our Sauiour here promiseth his Presence vnto the Apostles and their successours to baptize and teach vntill the worlds end by one and the same forme of speach and indiuiduall breath so that the promise cannot be conditionall in respect of the successors except it be also conditionall in respect of the Apostles But in respect of the Apostles the promise is absolute as the Minister grants pag. 94. lin 23. Therefore it is also absolute in respect of their successors Not that this or that Pastour may not be deceaued but that they shall neuer deliuer by ioynt consent any falshood as the Apostles doctrine Secondly if the promise be conditionall then the sense is this I will alwayes assist you to teach Christen aright when you teach christen according to my commandement as the Minister expounds pag. 94. lin 22. But this sense is idle and iust nothing as if Christ had sayd Behold I will assist you to teach aright when you teach aright for what is to teach Christian Religion aright but to
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
proue that Iesuits hold singular opinions to enlarge the Popes Power you say pag. 573. That Iesuits more theÌ„ other Romists are obliged by speciall Vow to mantayne Papall dignity And pag. 579. If his Holynes send another wind you which haue Vowed strict Obedience vnto the Pope must turne your sayles your Votes and Prayers must be bound to execute the Popes pleasure in killing the King And agayne pag. 577. What safety and security can Princes inioy by relying vpon such seruants which stand Centinell vpon an houres warning to follow their greater Maister If your Maisters hand cast Crosse insteed of Pile what shall we expect from such Gamesters Quibus Ludus sunt Capita Diademata Regum This is your Cauill vttered with all possible gall which yet is cleered by the words in your margent out of the Bull of ConfirmatioÌ„ of the Institute of the Iesuits by Pope Paul the third You cite them in latin as agaynst Iesuits to delude fooles But you English them not as knowing they tend to the credit of Iesuits the discouery of your slaunder These they be We â—udge iâ— expedieÌ„t for the greater deuotion to the Sea Apostolicke more full abnegation of our owne selfe wills and pleasures that the Professed of this Society besides the Common band of three Vowes be further tyed by speciall Vow so that whatsoeuer the Roman Bishop for the time being shall command PERTINENT VNTO THE SALVATION OF SOVLES and PROPAGATION OF THE FAITH they shall be bound to execute the same presently without tergiuersation and excuse whether THEY SHALL BE SENT VNTO TVRKES or vnto INFIDELS euen vnto those which are commonly called THE INDYES or vnto HERETIKES or SCHISMATIKS These be the words contayning the matter of the Iesuits speciall Vow By which it appeareth that their Vow is not to enlarge Papal power but to propagate the Christian Name to find out not new opinions to put men vnder the Pope but new Nations neuer heard of before to exalt theÌ„ to Heauen by teaching them the sauing Truth Nor are Iesuits bound by this Vow to obey the Pope absolutely in all things but in things that are according to their Institute which is to follow as neere as by diuine grace they may the life of Iesus If the Pope command them they must obey in thinges that pertayne vnto the Saluation of soules not in thinges which belonge vnto the destruction of bodyes If the Pope bid they be bound to go begging in Apostolicall manner not fighting in military sort to carry the Crosse not to brandish the sword to sound the Gospell of peace not the Trumpet of Warre to giue in the defence of truth their owne Bloud not to shed the bloud of others to help men vnto eternall Crownes not to take temporall Crownes from any Hence you may see Iesuits stand indeed Centinell at an houres warning to be sent vnto Iewes Turkes Infidells Indians Caniballs to preach the Gospel and in preaching thereof to expose their liues to dayly dangers of death destitute of all comfort that the world can affoard In execution whereof they haue by their labours brought to the knowledge of blisfull life and to the hope of euerlasting Crownes many Princes Kingdoms in the Indyes whereas your Gospell the meane while did nothing but tumultuate rayse seditions murther and put Kings from their Thrones in Europe In so much as Beza Epist. Theol. 63. sayth What Churches should we now haue had we not erected them by force of armes agaynst the will of Kings Whence it is cleere that the Iesuits Vow to be ready at an houres warning to goe vnto any Country of Infidels to preach the Gospell is not against the safety and security of Kings If some Ministers in England could so eloyne themselues from all affections of this life as to bind themselues by Vow vnto their Lord of Canterbury to be ready at an houres warning to goe when he sends them without tergiuersatioÌ„ or excuse to preach the Gospell whether to Iewes Turkes Infidells Indians or Caniballs as he shall thinke most 〈◊〉 how this Vow would endaÌ„ger the Kings security I do not see 〈…〉 would indeed trouble their Wiues so it is a Perfection not to 〈…〉 for amongst wiuing Gospellers Yea they caÌ„not endure the sight thereof more then Bats the CaÌ„dle which they striue to put out with their impure winges as these men labour to disgrace such glorious Institutes their Wiuing Gospell caÌ„not aspire vnto with the filth of all slaunderous Reports The Title of Gamesters quibus ludus sunt Capita Diademata Regum that play and sport at the decrowning and beheading of Kings which for a farewell you would shake froÌ„ your selues vpon Iesuits will not so easily goe from you it is proprium quarto modo to you the note and ensigne of your Gospell the distinctiue Marke of your Profession and will be so longe as there shall be mention thereof For your gaming feasting and triumphing at the beheading of the Lords Annoynted is set vpoÌ„ Authenticall Record in your owne Chronicles Iohn Stow. pag. 1240. Will you reade it Anno Reg. 29. The 6. of December The Lord Maior of London assisted with Diuers Earles Barons the Aldermen of London in scarlet the principall Officers of the Citty the greatest number of the Gentlemen of the best account in and about the Citty with the number of 80. of the most Grauest and Worshipfullest Cittizens in Coats of Veluet and Chaynes of Gold all on horsebacke IN MOST SOLEMNE stately manner BY THE SOVND OF FOVRE TRVMPETS about ten of the clocke in the fore Noone made open and publicke Proclamation of the SENTENCE GIVEN for the BEHEADING OF THE QVEENE OF SCOTS to the GREAT and WONDERFVL REIOYCING of the people OF ALL SORTES as manifestly appeared by RINGING of Bells making of BONEFIRES and SINGING of Psalmes IN EVERY streete and lane of the Citty Neuer since Christianity began was there Sect or Nation of men vnder the Name of Christian that did iuridically behead a Christian Annoynted King feasting singing and dancing about Bonefyres for ioy in that respect but only your Ghospell So as men hearing the Title of Gamesters quibus ludus sunt Capita Diademata Regum can they vnderstand any other Profession but yours Thus I haue more largely encountred with your slaunders that you might see you gayne nothing by your bitter excursions into odious matters The myst of your Cauills is easily dispersed by the euidence of the Truth your Calumniations agaynst Catholicks as balls cast agaynst a wall of brasse For murus aheneus esto Nil conscire sibi returne with a strong rebound of confusion vpon your owne face THE CONCLVSION HAVING performed your Maiestyes will and pleasure in seeking to giue satisfaction about the Nine principal points that withhold your Roall Assent from ioyning vnto the Roman Church my poore endeauours prostrate at your Maiestyes feete to receiue their doome humbly beseech this fauour that your Charity Desire of