capacity of our condition is not sufficient to denominate or render the subject it is in perfect or an exact keeper of the Law of God If a debter owe twenty pound and hath but five pound which he pays to his Creditor doth the payment of this five pound which is as much as the present capacity of his condition reacheth to denominate and render him a perfect payer of his debt I trow not and pray Sir shew the difference betwixt this and your assertion CHAP. VI. Of Religion 1. YOu assert that Religion consists in belief not humane grounded upon reason but relying on the Churches authority and the assistance of the Holy Ghost Religio est virtus perquam homines Deo debitum cultum reverentiam exhibent Aquin. 22. q. 81. 1. c. religio est quae cultum honorem Deo tribuit Azor instit mor. p. 1. l. 3. c. 26. l. 9. c. 5. p. 23. Answ 1. The proper act of Religion is to worship and bring honour to God with relation to whom only Religion is defined by your Schoolmen and others This worship is due to God only and is that whereby we give up our selves unto God as the supream Lord of all and do place our hope and that in him as Azorius defines it According to this faith is a part of divine worship an act of Religion but relating to God the supream Lord of all not to the Church which is only a servant under him or if you will an assembly of his servants and indeed its reason that faith should refer to God it being the principal act by which a creature honours God and therefore is more pressed then any other Evangelical duty and besides its requisite it have a settled object to rest upon which is Gods authority for the Churches is not always visible Abraham beleeved but his faith relied not upon the Churches authority The Blessed Virgins faith could not rest upon any authority of the Church especially at Christs death when your men affirm that the Church was in her only but even then the Word of God the material object of faith had a visible existence and the fidelity of God faiths formal object was present with her to lean upon The Scriptures you urge to prove that faith relies on the Churches authority viz. Mark 16. John 14. make nothing for you the later speaks only of the Disciples instruction by the Spirit of God The former proves that we must beleeve the Gospel the material object of faith but saith not a word of the Church it saith not he that relies upon the Churches authority shall be saved Whosoever beleeves the Gospel whether he receive it from the Church or not shall be saved I challenge you or any that dotes on the word Church to give me any Scriptures that teacheth to beleeve in or on the Church and think you not the Apostles knew how to speak as well as you 2. I have already shewed that the Churches authority is but humane in the judgment of learned Papists and that the Spirits assistance makes her not infallible nor a guide or rule of belief Your self do in effect confesse at least of the present Church For you say pag. 16. To be the guide of belief requires further ability and skill to lay open immediately to belief Gods reveled truth a prerogative belongs to the Church and no other as to whom alone revelation was made Now this ability is not in the Church she laies not open immediately Gods reveiled truth whether hereby you mean that the Church speaks to the heart the seat of faith or that she doth it not by means of the Scriptures the Church lays open divine truths by the means of Scripture Besides the Church is not the subject of revelation which you say is the foundation of this prerogative Your Logical proceeding in councels shew your want of reuelation Your consciousness hereof makes you say revelation WAS made it was but is not so now 3. Your inference hereupon is 1. Thus The Religion of sectaries is vain their b lief being grounded on some humane respect not upon the warrantable authority of the Church ibid. Answ There may be belelief gounded neither on the authority of the Church nor on humane respects Consult Azorius and he will tell you that there are Cathâ—liques who ground not their faith on the authority of the Church and yet ground it not upon humane respects The Word of God revealed unto us by the light of faith wrought in the soul by the spirit is no humane respect and this Orthodox Christians build their belief upon 2. Inference For them to deserve the name of true Christians and to be stiled of the right Religion their only way is to level at perfection that takes its rise from an absolute resignation of their wills to the will of God in order to the Church which is to become spiritually little ones Matth. 18. Answ 1. Where do you learn that this grounding our belief upon the authority of the Church is the way yea the only the way to be true Christians and of the right Religion Are not those Papists who differ from you in this point and such there are as I have shewed true Christians and of the right Religion I am sure they are Papists for the main and therefore cannot be of a wrong Religion if popery be the right 2. Who told you that that Text of Matthew was to be so expounded I have seen divers expositions of the fathers on this Text different from yours but I find not one that from it doth teach us to ground our faith on the Church as the only way to true Christianity and the right Religion 3. It s a good lesson to teach us to submit our wills to the Will of God but it doth not appear that we should ground our faith upon the Churches authority the Scriptures are altogether ignorant and destitute of expressions of such a duty CHAP. VII Of the unity of Religion JN the beginning of this Chapter you assert that True Religion is One but presently fal upon the unity of persons in this one Religion and to the means whereby they come to be united which means you propound in these words viz. Experience shews that this unity of Religion is an effect of acknowledging the Church for the rule of belief it being visible to the eye that all that square their belief to the Church are one in religion whereas they that take to themselves other rules discent and jarre c. p. 28. Asw 1. Whether those who acknowledg the Church for the rule of belief be so one in Religion as that they neither dissent nor jarre I refer it to any mans judgment who hath but ordinary insight into the writers of Popish controversies I wonder whose experience it is that finds it Or what Alseeing eye it is that discerns All acknowledgers of the Churches authority to be one in Religion Have you seen
The thoughts and study of this Controversie may be a means to divert that heat which flye into oâ—r faces one against another We have an enemy that seeks the ruine of us all and is getting ground of us whilest we are contesting with our selves Should we not unite against him Papists are no despicable adversaries they are politick in getting and cruel in their possessing power over us Should they prevaile they would soon put a period to many of our controversies to a deal of our fury against Ministers Ordinances Truths I know it will be said this Controveâ—sie is old and very much is already learnedly written against it and there needs no more To this I answer 1. Though the Controversie is old yet it still continues We have not yet seen the expected fall of Antichrisâ— It would favour ill to perswade an Army to leave off a Siege because much powder and bullets have been shot against it Bâ—bylon is not yet stoâ—med and taken and ruined 2. I acknowledge that much hath been leaâ—nedly written against it I reverence the memory of learned Whitakers Reinolds Chamier Cameron Perkins Rivet with many others with whom Papists may cavil but shall never confute My designe is not to adde perfection to their labours nor to oppose them mainly with whom they have contested If I mention Bellarmine Baily c. it s only because they comply with or dissent from my present Adversarie my purpose is only to imitate them who opposed Popery in sâ—ch as maintained it in their times I rake not amongst the dead but meddle with a present writer If Papists will writ anew against truth it cannot be unseasonable to write anew for truth Many errours long since confuted and laid in the dust yet rising again are assaâ—lted by later Divines I had rather say much for truth then too little What I thought necessary to say against this Authour I have spoken avoiding invectives and needless digressâ—ons endeavâ—uring to prevent some charges in thy buying and some pains in thy reading of it and some rayling from my Adversary if he should reply I commit thee and this labour to Gods Blessing If thou reap benefit by it give God the praise and let the Authour have thy prayers whereby thou shalt oblige to further service Thine and the Churches Servant in the Work of Christ William Brownsword The Contents of this Book CHapter 1. Of Happiness Page 13 Chap. 2. Of the way to Happiness Page 14 Chap. 3. Of the diversities of Faiths Hopâ—s and Charities Page 23 Chap. 4. Of the Churches Power and Infaâ—ibilitie in matters of Faith Page 27 Chap. 5. Oâ— the possibilâ—tie of keeping the Commandements Page 69 Chap. 6. Of Religion Page 93 Chap. 7. Of the Vnitie of Religion Page 79 Chap. 8. Of the Spirit of Spiritists Page 103 Chap. 9. Of thâ— Spiritists rule of Faâ—th Page 113 Chap. 10. Of the Protestant Church Page 130 Shape 1. Page 132 Shape 2. Page 153 Shape 3. Page 159 Shape 4. Page 173 Shape 5. Page 182 Chap. 11. Of the Roman Church Page 231 Chap. 12. Of certain Objections made against the Roman Church Page 272 1. Objection Page 273 2. Objection Page 299 3. Objection Page 321 4. Obâ—ection Page 324 5. â—b ectiâ—n Page 340 6. Objection Page 348 7. Objection Page 363 The Epilogue Page 380 Romes Conviction OR A DISCOVERY OF The unsoundness of the maine grounds of Romes Religion WHen I look upon this book I cannot but remember what that blessed Apostle St. Peter foretold should come to pass There shall be false Teachers amongst you who privily shall bring in damnable Heresies and many shall follow their perniciouâ— ways by reason of whom the way of truth shall be evil spoken of and through covetousness shall they with feigned words make Merchandize of you c. 2 Pet. 1. What feigned words this Author useth whereby to bring in his damnable Heresies and to make Merchandize of souls besides the book it self the Epistles and Epilogue do clearly evince I shall therefore take a view of them as they lye in my way and first for the Epistles one is directed to the Catholikes of England the other to the Reader whether he intends to exclude his Catholiques from reading his Book because he distinguisheth from the Reader or that he mainly designs it for the use of others it may be the Protestants of England whilst he only calls for the Patronage of Catholikes let the Reader judg Certainly there are strong endeavours to enlarge the Popes Chair by the seduction of English Protestants as appears by those many books lately printed in London in the behalf of that Seat The former Epistle is divided betwixt murmuration and adulation There are sad complaints that truth is grown so loathsome and hateful tâ—at whosoever goeth about to tell it indangers displeasure they despise and maligne what ought most of all to be cherisht and loved of whom it is said they preferred darkness before light Joh. 3. Were it the truth indeed that you speak of I should joyn with you in complaining and rather entitle your language to a serious and sad complaint then an unjust murmuration It was once the sad language of the Prophet That truth is fallen in the streets yea truth faileth and he that departeth from evil maketh himself a prey Isai 59.14.15 And through the privy introduction of Heresies amongst us it hath come to pass that the way of truth is evil spoken of and the language of the Prophet is in the mouths of thousands of Gods Saints But blessed be God for this good news from Rome that Popery is grown so loathsome and hateful that whosoever goeth about to tell it indangers displeasure and let me tell you that I hope that God will raise up Governours in this Land that with other Protestant Princes shall hate the Whore and shall make her desolate and naked and shall eat her flesh and burn her with fire Apoc. 17.16 and that as God hath cast it out from being the publikely profest way in this Nation so he will root it out of the hearts of people in this Land more and more though your selves be murmurers c. 2 Pet. â— 2. Your adulation is most palpable Catholikes are renowned Catholikes the best and greatest conquerours brave champions great glorious good conquerours overcoming themselves and what not Their sufferings are many glorious * Such as blessed Saints have passed through for the truth for God and God with them in them and for them God hath just cause to reward them But alas how groundless are all these Titles 1. What great or how many sufferings have your Catholiques undergone in Englâ—nd Have you been burnt at Stakes or drawn into close inquisitions and there tortur'd rackt murdered Have your bodies been mangled and cut in pieces Have you been gathered into Companies and then burnt Have your Wives been ravisht and ript up and their children tost on Pikes Have you been whipt to death Have the
body move it hath the soul in it be its motion never so little or of so short continuance 3. Faith is before Charity and that not only by priority of nature but of agency or activity Faith is a leading grace Men first believe to righteousness and then make confession to Salvation Faith first apprehends and lays hold on the mercy and goodness of God in the promise and then for that his goodness and mercy towards us we do love him and keep his Commandments This is clearly taught by our Saviour Luke 7.47 as Salmeron Tolet Stella and others even Papists acknowledg Now in Nature the Soul precedes the body in its activity 4. If charity and good works were the soul of faith they should be intrinsecal to faith for the form is not out of the matter nor the soul out of the body but so they are not Hence 't is that some learned men call charity an external form of faith and other virtues and by spirit in the Text they understand the breath making the sence this Even as the want of breath argues a dead body so the want of works a dead faith Estius ascribes this Exposition to Cajetan Estius in Jam. 2.26 who as he saith was moved to it by this reason because works are not the form of faith but certain concomitant effects but the soul is the form of the body Azorius clearly adheres to Cajetan Azor. instit Moral lib. 9. c. 3. q. 6. denying charity to be an intrinsecal form of faith or other virtues because they have their proper fruit and produce works without charity only he calls it an extrinsecal form which will never prove it to be the soul of them Par. in loc Pareus doth well observe for this purpose that it 's not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not without soul but without spirit or breath Bernard speaks most suitably to this Exposition Sicut corporis vitam c. As we know the life of the body by motion so the life of faith by good works If this Exposition please not I shall commend to you that acute one of Mr Perkins saith he Perkins on Galat. 5.6 Here is a false composition of the words Faith that is without works is dead is true but to say Faith is dead without works as though they gave life to faith is false To conclude Though we deny charity or good works to be the enlivening soul of faith yet we assert them to be the inseparable concomitants of a true faith so that as good works cannot be without faith so neither can faith be without good works As faith looks towards the promise by beleeving it so doth it reflect upon the Will of God by obeying it these are its two vital acts that is internal this is faith's external act neither of which can a living faith not exercise CHAP. IV. Of the Churches Power and Infallibility in matters of Faith IN this Chapter you come to the Churches Infallibility as a main part of Religion and a leading Article in the Creed to whom you are so liberal that you leave little to Christ or his Father It 's the observation of one of your own men that throughout your Ladies Psalter the Name of God is changed into the Name of our Lady so the Name of God into the name of Church and the Attributes of God are predicated of the Church as here Infallibility answering herein the Apostles description of Antichrist That he opposeth and exalteth himself above all that is called God or that is worshipped so that he is as God sitteth in the Temple of God shewing himself that he is God 2 Thes 2.4 But to your Chapter You might have done well seeing the Church must come in first to have defined to us what Church it is you speak of before you tell us of her Infallibility as whether it be the Church virtual or representative or essential did I know which you meant I could speedilier answer you but seeing I do not I shall shew the fallibility of each of them lest I should happen to miss of you 1. Then Infallibility is not a Jewel annexed to your Popes Crown Lyra commenting on the words of Christ Mat. 16.18 The gates of Hell shall not prevail against it Lyran. ibid. A verâ fide subvertendo-scil saith Ex quo patet c. Whereby it is evident that this Church which hath this promise doth not consist in men of ecclesiastical or secular power or dignity because many Princes and Popes summi pontifices and others inferior have been found to apostatize from the Faith wherefore it consists in those persons in whom is true knowledg and confession of faith and truth Some of your Popes have been deposed for Heresie as Eugenius by the general Council of Basil Concil Basil Ses 34. apud Binnium Hart Answ to Reynolds p. 246. Honorius by the sixt general Council was condemned and that justly saith Hart in his Answer to learned Reynolds Innocentius was little better then an Heretique who held that the Sacrament of the Eucharist was necessary for children Nor was he alone in this Heresie for it continued in the Church 600 years as Maldonat observes Maldon in Joan 6. Concil Trid. ses 21. Can. 4 ap Bin. Now that it was an Heresie appears by the Curse laid upon it in the Councel of Trent If you say the Pope taught it not I answer How then durst the Church believe it and for so long a time whereas the faith of the members must be conformable to the belief of the Churches Head Or why did not the Pope hinder it when he saw it was believed in the Church as a necessary truth It cannot be imagined how the Pope should be free when the Church was so infected 2. Infallibility is not the inseparable Priviledg of the Church representative or a General Councel for according to Papists it hath no infallibility in it self but depends upon the infallibility of the Pope which I have shewed to be a Chimaera Azorius tells us Azor. iustit Moral part 2. l. 5. c. 12. q. 1. that it 's agreed upon by all Catholikes that a General Councel may err in faith and manners if it be not called and confirmed by the Authority of the Pope of Rome And he instances in the Council of Ariminum of 600 Bishops who erred with Arius The Council of Constantinople of 300 Bishops who erred with Leo the Emperor This is the meaning of Lorinus as I conceive Lorin in Act. 15.7 p. 583. Col. 2. when he saith Wise or learned men are to be consulted with but all the infallibility is in him alone Now let any Papist shew any reason why in a Council the Pope should be infallible and out of it should be as other men But Councils called and confirmed by Popes have with Papists themselves been accounted fallible The Council of Basil was called by Eugenius and had the
such as have the guiding and teaching of others deeper knowledg of Gods word and mysteries is given then to the common people as also to Christians generally that which was not given to the obstinate Jewes which makes nothing from a total exemption of them from ignorance if it did much more would that place of St. John 1. Ep. 2. cap. 27. where 't is said The anointing which ye have received of him abideth in you and ye need not that any man teach you but as the same anointing teacheth you of all things c. Prove such an exemption for private Christians and so lay a foundation for their infallibilitie which would derogate from the Honour of his Holiness of Rome 2. It is most evident that the Disciples of Christ to whom these words were spoken had ignorance in them and that of such things as were needful to be known See Mark 9.31.32 Luk. 9.45 Joh. 12.16 viz. the Death and Resurrection of Christ c. 2. Aagainst Darkness you urge Matth. 6. but 't is Matth. 5.14 You are the light of the world Ans 1. If you mean that the Apostles and their Successors are so light that they have no darkness in them you are no better then a blasphemer for it 's said of God and cannot be spoken of any other God is light and in him is no darkness at all 1 Jâ—h 1.5 Aug. in Ps 10. 2. S. Augustine alluding to this place compares the Church to the Moon which you know hath her dark spots though the Sun to which Christ is somtimes compared be altogether transparent and bright 3. They are called a light not so much in regard of their inward qualification Lyran. in Mat. 5.14 as of their office which is to instruct and direct others in their way as Gregory Burgensis and Cyranâ—s note 4. Learned Cameron conceives that this is spoken of the Apostles as Apostles which is probable because our Saviour speak to them as related to an Apostolical or Universal charge and thus it proves nothing for your present Church Lastly I fear that whilst your men was writing for inerrability your thoughts were possessed with the Churches visibilitie which your Doctors of Rhemes would prove from hence But then why did you not bring in the next words Ro. 17.3 A City set on a Hill which would more directly with a little variation of number have pointed at your Holy Mother on her seven-headed Beast 3. Against Error and Falshood you urge Joh. 14. I will send unto you the Spirit of truth to remain with you for ever And Isa 62. Thou shalt no more be called forsaken To your former I answer it makes nothing for you for it 's one thing to have the Spirit of Truth to lead into truth and another thing to have it making us infallible I conceive there are few of your Priests or Jesuites but think themselves to have the Spirit of Truth yet are not infallible Nay private Christians may have this Spirit of truth and by it may be kept from damnable or Soul-ruining error yet who would say they are infallible It 's a groundless distinction of the Rhemists to say That the Spirit for many other causes is given to divers private men and to all good men to sanctification but to teach all truth and to preserve in truth and from error he is promised and performed only to the Church and the chief Governour and General Councils thereof The contrary to this is affirmed by themselves in another place Joh. 17.17 saying Christ prayeth that the Apostles their Successors and all that shall be of their belief may be sanctified in truth i. e. may have the Spirit of truth and be freed from error The Spirit then may be had and yet inerrability be wanting to a person To your other Text It seems to be put in to make up a number of Texts not of Proofs I believe you neither considered Text nor Context when you brought it in I profess I cannot see the least shadow of proof in it for the Churches infallibilitie it being spoken to the Jewes in regard of their desolations and therefore contains a promise of Gods returning with mercie and loving kindness which was suitable for their comfort in their low condition 4. Against Weakness you urge 1 Tim. 3. She is the Pillar and ground of truth And Mat. 16. Hell Gates shall not prevail against her To the former I answer 1. If any particular Church be here spoken of it is not the Roman but the Church of Ephesus where Timothy governed which by your own confessions might err 2. The words may be refer'd to what follows It 's not said expresly She is the Pillar c. as you abusively read it Cameron doth refer them to the next verse and gives divers reasons why they should be so refer'd Verba ista Columna c. sunt conjungenda cum sequentibus ratio 1. Alioqui erit Oratio Apostoli hiulca suspensa si legamus Domus Dei columna fundamentum veritatis sine controversia c. est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non coherent ista 2 Non solet Apostolus novi Argumenti tractionem inchoâ—re à conjunctione 3. Haec est usitatissima formula inter Judaeos quum quis profitetur se traditurum praecipua dogmata Religionis ut illud pronunciat columnam esse fundamentum veritatis vel sapientiae quod traditurus est Et solent Apostoli uti phrasibus receptis in ecclesia judaica sed accommodatis ad rem quam agunt Cameto shewing amongst other things that this was a manner of speech which the Jews did frequently use when they delivered some main and principal points of Faith And hereunto the Apostle Paul who was well versed in the customes of the Jewish Rabbies being now to deliver the main points of our Faith concerning Jesus Christ might well allude If we take it thus it 's not the Church but the truth it self especially those principal points of Religion mentioned in the next verses Thus Irenaeus saith That the Gospel which was preached by the Apostles was afterwards by the will of God delivered to us in writing Fundamentum columnam fidei nostrae futurum that it might be a ground and Pillar of our Faith 3. Supposing it be spoken of the Church Iten advers haeres lib. 3. c. 1. init yet this is 1. In regard of the Word of God which is preached and continued in the Church if God remove his Word from a Church as from the Churches of Asia c. that Church ceaseth to be a Pillar and ground of truth 2. In regard of true Believeers who are truly the house of the living God and adhere to the Word of God others are not De compage domus they are not of the House Augustine hath a notable saying to this purpose Aug. praefat in Ps 47. he tells us the Church consists of Saints such whose names are
All Papists If you have are mens judgments and thoughts visible to the eye Or did they all write their judgments and give you them that your eye might see them But I shall confute this hereafter 2. Why do you vary your phrase for first you say this unity is an effect of acknowledgiâ—g the Church for the rule of belief And then as thinking you had missed it you speak of actual squaring mens belief to the Church There is a great difference betwixt these A Papist may acknowledg the Church to be the rule of faith yet through ignorance of what the Church holds or some other cause he may not square his belief to the Church Experience tells me that many Papists in these parts acknowledg the Church to be the rule of belief yet it s hard to find one that doth not in some point or other differ from the Church I have found many that in some points dissent from her Soto and Catharinus who were both present at the Trent Council could not agree what was the Councils meaning in the points of Original sin and justification but wrote one against the other of those subjects So that though both of them might acknowledg the Church to be the rule of faith yet they could not both square their belief to the Church unlesse she be a maintainer of contrary Doctrines 4. May not experience carry it as much for the Scriptures and shew that they are the rule of faith for its most certain that all that square their belief to the Scriptures are one in Religion Thus the primitive Christians did square their belief to the Scriptures and were unanimous It s mens leaving the Scriptures and building upon their own fancies or building their faith upon changable and unstable men that makes dissentions and jarring The Word of God being always the same there cannot be dissention where is conformity to it 2. You give a reason hereof saying Of which no other reason can be given but that the Church is alwaies constant and certain other rules subject to uncertainty and change Answ 1. What mean you when you say that the Church is always constant and certain is it in regard of existence I grant it of the Catholique but deny it of your Roman Church God had a Church before there was a Roman Church and when Babylon the great is fallen there will be the Church still I know no warrant you have that your Church shall always continue there is much in Scripture to perswade the contrary Or 2. Is it in regard of holding and manifestation of the truth but this way it hath not been always constant Time was when it was Arian under Liberius and the Orthodox grievously persecuted in it time was when it administred the Lords supper to Children even for 600 years Time was when the Bible of Clemeâ—t was commanded under the danger of a curse to be received as only Authentical now Sixtus his Bible must be so received upon the same danger Time was when your twelve articles of Pope Pius's creed were not enjoyned as necessary to be believed to salvation as now they are Again Sometimes it hath happened that the Church could not would not or durst not manifest the truth Where was then its certainty The question about the efficâ—cy of grace was twice brought to the Apostolique chair forsooth and after many years disputation in regard of its subtilty it was sent away with the difficulties in determination wherewith it came thither Questions it seems must be easy or else your vertual Church cannot certainly determine them What certainty is here when subtilties can stop the Popes determinations Your decrees concerni g the virgins impeccability in the Council of Trent are dark and of no great certainty 2. It s fâ—lse that other rules are subject to uncertainty and change The Scriptures are more certain and unchangable than your Church they are called a more sure word of prophecy to which we do well that we take heâ—d But that we might think that you reverence Scriptures you say True it is that Scripture in itsel that iâ— as it is the Word of God dictatâ—d bâ— the Holâ—-Ghost is certain and infallible but to us 2 Tim. 3. to wiâ— as it is liable to this and to oth rs privâ—te interpretation it is as uncertain and â—allible as man witnesse the many contrary interprâ—tations c. Answ 1. The Scripture is not only certain in it selfe but even to us and therefore the Apostle speaking to private Christians 2 Pet. 1. saith We have also a more sure word of Prophecy whereunto ye d well that ye take heed as unto a light c. The Scripture oft declares its own plainnesse and certainty as to us Prov. 8.9 All the words of my mouth are plain to him that understandeth they are plain obvious Vatabl. and easie to be understood Psal 19.7 The testimony of the Lord is SVRE making wise the simple Psalm 1â—9 130 The en rance â—f thy Word giveth liâ—ht it giveth undâ—rstanding unâ—o the simple 2. Th u h particular men may makâ— wrâ—ng interpre ations of some placâ—s yâ—t thâ—s is when they use not that diligence and those means that they ought to use as viewing antecedent and subsequent Scriptures comparing like places considering what words are figurative what proper reading and pondering the interpretation of the learned bringing all to the rule of faith i. e. plain places wherein the articles of faith are clearly propounded Tertul. l. de veland virgin or if you will the Apostles Creed which Tertullian calls the immutable and unalterable rule of faith And your selves grant that the virtual Church may erre if she use not diligence 3. May not the same you say of Scripture be said of your Popes Decretals Councils Canons c. may not these have wrong interpretations No doubt but they may witness the difference betwixt Soto and Catharinus Certain it is that the Scriptures in points necessary to salvation are more clear than your Decrees and Canons Lastly I know not what you quote 2 Tim. 3. For I find nothing for you in that Chapter but rather against you Timothy had known the Scriptures from a child and they are said to be able to make him wise to salvation through faith which is in Christ Jesus Here is study of the Scriptures note of the Churches Canons Here is faith in Jesus Christ not in the Church The Scriptures as I said or ignorant of such expressions CHAP. VIII Of the Spirit of Spiritists WHen I had read this Title and compared it with the Title of your tenth Chapter I thought Spiritists and Protestants had noted two distinct kinds of persons But the matter of this and the next Chapter shew that in the language of the beast they are the same It s strange you bring not in Scripturists and Christians they are equally strange to you who glory only in the name CATHOLIQUE but why do you use these names Is it
part I have and still do look on the Papists as the principal Instruments in our divisions and there are these five speciall Considerations move me to it 1. The many Popish Errours instilled into and broached by such as leave the truth Who that knows Anabaptism but is acquainted with their Popish Doctrines of Free-will Justification by works Possibility of keeping the Commandements c. It was Mr Love's Observation to his people a little before his troubles that there were about twenty Popish errours broached by them Was not the Foundation of that Babel the Anabaptistical party were lately erecting if God in mercy to his Church had not broken them in pieces a popish principle viz. that Dominion is founded in grace and therefore they the Saints must rule over the wicked as any that professed the true religion and had estates would have been Is not the Quaker religion a mixture of Popery with other errors else what means those Tenets charged upon them by the Ministers of Newcastle That we are not justified by the righteousness of Christ A book called The perfect Pharisee under Monkish holiness c. which he in his own Person did fulfill without us but by inherent holyness which Christ within us inables us to perform 2. That man by his own power may stand perfect and that men may be perfectly holy in this life 3. That there is no entrance into Heaven for any not perfectly holy unless by Purgatory 4. That every man in the world hath a light within him sufficient to guide him to salvation 5. That the Scriptures are not a rule for us nor are the spirits to be tried by Scripture nor are we to study them or give any sense of them 2. The Apologies which have been of late made for Papists and Popery by the Authors of the Beacon quenched the Catholick Moderator with many other books pretendedly printed in France but really in England as the Beacon on fire undertakes to prove 3. The discovery of some Priests and Jesuits and their secret actings tending to divisions themselves going under the names of converted Jews or gifted men or such as have left Popish Seminaries out of discontent with Popish errors or Gentlemen that have been travelling and return unto us for their healths sake or friends to some private Papists whom they can accompany into the society of such as they have hopes of seducing 4. The many wandring persons strangers in the places where they come without any call or imitation gathering assemblies thrusting themselves into the company of honest but simple persons and dispersing books pretending to and holding out some Truths but not without mixture of Popish errors 5. The intolerable enmity in the sectaries of our dayes against those who most earnestly oppose Popery and according to their Covenant seek the extirpation of it Nothing hath so much been declaimed against none so much opposed as the Ministry and Ministers of Christ who have set themselves against these errors Against this evil there is a twofold remedy 1. Discoveries of true solid and fundamentall Doctrines which hath been excellently done by the reformed Churches in their Harmony of Confessions by the reverend Assembly of Divines at Westminster in their Confession of Faith and Catechismes and by many particular Divines in their summs of Divinity 2. Opposition of the enemies of the Churches peace and unity In which many have bestowed much labour to good purpose some resisting one error and some another weakning the power and stopping the progress of false teachers Though the former be more excellent as more familiar and publick in its use every one not being able to wade into Controversie yet this latter hath its profit and is also necessary and therefore the Apostle requires that a Bishop be able by sound Doctrine both to exhort and convince the gain-sayers Tit. 1.9 10 11. and his reason is For there are many unruly and vain talkers and deceivers specially they of the Circumcision whose mouths must be stopped who subvert whole houses teaching things which they ought not for filthy lucres sake Of this nature is this book before thine eyes composed and set forth upon serious and considerate grounds The occasion offered hath an influx upon its composure the seasonableness of it as the Author conceives occasions its publishing The occasion was this a Popish Gentleman with whom I had some converse having had the loan of a Protestant Author of mine in requitall brought me this Popish Doctor as worth my reading expecting as I conceived that I should say something to it which at first I thought to do very briefly and suddenly But finding the book full of errors and the study of a reply delightfull and suitable to my studies wherein by occasion of the place and persons amongst whom Gods providence had cast me I had been most imployed next to my speciall Ministeriall duties especially supposing it might be an Antidote both to my own Congregation and others against this and such like infectious writings I proceeded to this answer which thou now seest which I conceive very seasonable in these times being moved hereunto by these reasons 1. This is the great Controversie Popery is the main errour which the Church of the New-Testament hath to oppose It s the mystery of iniquity upheld by the man of sin The Antichrist 2. It s at present least opposed of any other We abound in controversies amongst our selves whilest Papists set by unopposed taking it to use the Cheshire Ministers language as if God had set us together by the ears to make some sportfull spectacle for them to behold 3. It s most active though more prudently and with lesse noise managed then other errours The man of sin was acting in the Aposâ—les days much more now seeing his time is shorter than then it was Popish books are compiled translated printed and dispersed over the Nation Priests abound and are active amongst our people both with books and tongues and make great use of our divisions to perswade to Popery 4. It s the judgement of some learned men that Antichrist shall have a time of prevailing before his death and if so the people of God must have a time for their trying and it cannot be far off Now when this comes the question will not be whether we be Episcopal Presbyterian or Independant this and many such like differences which through meekness of spirit might be easily reconciled shall then with shame be laid aside and questions of higher concernment will be put to us as whether we believe the carnal presence in the Sacrament the Popes-Headship in the Church and the Roman Churches Headship over the world whether we believe the Scriptures or not rather the Pope to be the rule of faith whether we allow of Free-will Merit Justification by works Prayer to Saints as Mediators halfe Commuâ—ion which with other errours this Book of my Adversary endeavours to perswade you to and that with great hastiness 5.
chief of you been designed to speedy ruine as our King and Nobles by you in the Gun-powder Treason Have forraign Nations been sent for to come and destroy you yet such usage as this have Protestants had from you How many Protestants have been murdered by you in the daies of Q. Maâ—y in this Kingdome How many thousands have suffered miserable tortures by you in Ireland within these few years And it s more then probable the slaughters that have been in these late Wars have proceeded from you time would fail to tell of forraign murders committed by Catholikes The Duke of Alva boasted that he had slain 36000. Protestants in Belgium only in a very few years France can give sad instances of very many murders and yet our English Papists are great sufferers by Protestants as if Papists might cut our throats lawfully yet it were unlawful for us yea grievous persecution to hold their hands 2. How come your sufferings to be glorious or how are they for truth What truth is it you suffer for Popery is a combination of Heresies old and new with the Valentinians and Gnosticks you add to holy Scripture a number of Apocriphal Books and Traditions Iren. adv Haeres lib. 1. c. 16 17 18 22 30. lib. 2. c. 39. you use Extream Unction you cry out against Marriage and abstain from flesh you worship the Image of Christ you make Christs body phantastical being one thing and seeming another with the Ebionites you adore places you use strange language before the people who cannot understand you how then can you suffer for truth which you do not hold but supposing Popery to be the truth do you suffer for it Can you name one Papist that is a great sufferer and that meerly for his Religion It s true many of you stand sequestred and some of your estates are set to sale but this is only upon a civil account had you lived peaceably out of arms you had still enjoyed your estates for ought I know neither are you alone sufferers this way but have Protestants going along with you you suffer as evil doers murderers busibodies thieves your oppressions and murders of the Parliaments friends whilst you were in power may put you in mind that you suffer not for Truth or Religion your sufferings have still been for Treason such were the sufferings of some of you in Q. Elizabeths K. James and King Charls's Raign and such is your present suffering you being the kindlers of those flames that have burnt down the glorious Towers of this Land The truth is your Religion is Treason and as such might well be rooted out from amongst us but yet you have not met with such strict measure from us your Doctrines put us in fear of you left if we binde you not to good behaviour we may come to loose our lives by you we know that in the Popes Books we stand as Heretiques such as are not to be suffered and that you are the Popes Slaves ready to execute his Decrees without scruple you are all Cross-bearers actors of the Popes pleasure whether against Prince or people It s one of Bellarmines Positions Bellarm. tract de Pontif. potestate advers Guil. Bard. cap. 20. p. 191. Non licet Christiane tollerare Regem infidelem aut alios pervertintem and he gives this reason why the first Christians rose not up against their Magistrates Hoc fuit quia tum Christianis deerant vires temporales So that if you had power in your hand you would not sit still and it s your weakness that makes you loyal Subjects what we do therefore to you is for our own security your practises and Doctrine put us upon it your sufferings are just and that deprives them of glory and merit yea and of being imitations of the Saints sufferings neither are you for all your obstinacy so much as Conquerours much less the best and greatest conquerours c. Had the Spanish Armado or the Gunpowder Treason taken effect or had the Irish fury gone on without stop it may be you would have proclaimed your selves Conquerours Champions c. But blessed be God that those snares were broken and were escaped I shall conclude with this prayer that this cry of persecutions which is made by these late Popish writers with one mouth be not a Trumpet calling up a discontented Party in this and other Nations about us to execute an Irish fury upon us in England The Epistle to the Reader OF many Religions professed in this Land several Writers even of approved integrity and profound learning have so clearly demonstrated that there is only one true rule and that the Roman is it that I cannot but impute the ungeneral acknowledging of the same to prejudice or impatience of labour to prejudice in them that have read their works and yet do not believe accordingly to impatience of labour in others that will not bestow the pains to turn over great volumes A. 1. I may well retort your words with a little variation and say that of several Religions professed in the Christian world and in special in this Land if we may justly call the several opinions and wayes of worship many Religions several writers men of approved integrity and profound learning have most clearly demonstrated that there is only one ttue and that not the now Roman but that which the reformed Churches do hold and maintain is it So that mens rejecting of it cannot be imputed to any want of truth evidence of this Religion but to other causes amongst which your two shall have the leading in my Catalogue 1. Prejudice in them that have read our works yet give no credit to them nor can it be otherwise with you whilst your faith is pin'd upon others sleeves Let us speak never so much reason let our assertions be plain Scripture yet if your Priests affirm it not you will not believe us yea many times when you are convinced of the truth of our assertions you will not believe them because they are ours as if a truth might be an error because we hold it When Augustine had affirmed that the Jewish Sacraments though differing in signs yet were the same in signification with ours because the Apostle saith Mald. in Joan. 6.11.60.62 they did all eat the same spiritual meat 1 Cor. 10.3 Maldonate answers that he is perswaded that if Augustine had lived in these times he would have thought otherwise especially perceiving the heretical Calvinists to be of his opinion and saith further that he rather approves of his own opinion then of that of Augustine because this is more contradictious to that of Calvin How can these men read our books without prejudice when they will not receive a truth professed by ancient and eminent Fathers because we hold it Sure if we have thoughts of convincing these men we must write for Popery and then they will become Protestants for fear of joyning with us in our opinions
by this means being of several Nations Ps 11. different tempers and interests Luk. 24. neither could nor can meet or conspire to cheat themselves or posteritie with a lie Which may be reduced to this Syllogism If the Church be composed of men of several Nations different tempers and interests then it 's infallible but it is so composed c. therefore infallible A. To your minor I shall onlie say that if I were not otherwayes perswaded to believe it then by your proofs of it which are to be sought like a Needle in a Bottle of Hey I should doubt of the truth of it Sure you intended your proofs for your Romish Catholiques who you know read not Scripture But what needs all this ado this sensless urging of holy Scripture to prove that the Church is composed of men men of several Nations different tempers and interests But leaving this for your bruitish admirers to ruminate on I deny the consequence of your Major Proposition which is this That society that is framed and made up of men dispersed and spread over the world c. is infallible What Schoolboy that knows what infallibilitie is would assent to this Who knows not that Herod and Pontius Pilate the Jews and Romans men of several Nations of different tempers and interests yet conspired in resisting the Gospel and crucifying of Christ Are not the Mahometans men of several Nations yea more then true Christians possess different tempers and interests yet damnable erroneous What do you think of the 72. Interpreters Oyril Caled 3. pag 99. who were sent by Eleazer the Priest to Ptolemy to translate the Hebrew Text into Greek which they did without any discrepancie eirher in sense or words though kept asunder one from another Do you think they were infallible The Arian Church was composed of men dispersed over the world of different tempers and interests yet most dangerously erroneous Yet further when our Saviour suffered some of your Doctors say the Church was only in the blessed Virgin how would this your argument have proved the Churches infallibilitie at that time Your citation of Gen. 22. and Act. 1. and Ps 11. and Luk. 24. would have been to no purpose Once more shall not the Antichristian Church having these qualifications yet damnably err 2. Tell me what you understand by different tempers and interests Is it that some are godly some wicked some promoters of Christs interest some advancers of the Devils By your tempers mean you that some are hot others cold and a third sort lukewarm And by your different interests that some promote the Popes interest others the interest of Councils against the Pope This is your Churches composure but proves no infallibilitie 3. If the verie seeming contradictions in Scripture overthrow the Protestants Argument for its Divine Authoritie from its concent and harmonie which Vane in his late books labours to prove Why do not your real differences which Bellarmine declares to the world Vane's Lost Sheep p. 16. much more conclude against your infallibility But you seem to be sensible of the insufficient of your Argument and therefore before the end of your Section you flie to Gods assisting and strengthening of the Church whereby she becomes infallible But this I have answered before and avoid repetitions CHAP. V. Of the possibility of keeping the Commandments J Cannot but wonder what your method should be in this book and how this Chapter should come in next to the former When you had spoken so much of conformity of faith to the Church which you account as the first means of supernatural happiness what rational man but would have thought but that you should have said somthing of the conformity of hope to the Lords Prayer which you laid down as a second means and not have leapt to the third in such haste I could almost think that you are secretly proving adoration of that Roman Creature the Church of Rome for in your former Chapter you have been freeing her from Error here you free her from sin for if any be free from sin it must be the Roman Church And your next Chapter is about Religion or religious worship But seeing I have begun I will continue to follow you In this chapter you weave Penelope's Web what you say in the first and second Section you clearlie unsay in the third which will therefore help me in answering your former assertions You begin with exceeding confidence wondering that any can make question of the possibilitie of keeping the Commandments But the ground of this your confidence is misapplication of Scriptures as I shal through Gods assistance make it appear in my answers to you You urge Scripture examples and arguments The Scriptures you mainly urge are these Deut. 30. and Mat. 11.21 1 Deut. 30. They are not above but very neer us in our mouths and in our hearts to do them It s the Argument of your Donatists but makes not for you to prove possibilitie of perfect obedience that which it proves is the perspicuitie of the Law as to the Jews knowledg of it Vatab. Annot in Loc. That word which you render above is by Vatablus rendred Hid non est occultum à te It s not hidden from thee As if he should say to them you have no cause to plead ignorance of the Law seeing it s not hid from you but published to you being in your mouths i. e. in ore Levitarum c. in the mouths of the Levites who are of thy people that thou mayest receive from them those precepts that concern a good lâ—fe Id. ibid. and that they may teach them thee without delay This is more confirmed by his Marginal Note Praeciditur hic c. Here is cut off from the Jews all occasion of pleading their ignorance of the Law 2. These words do mainlie intend the words of Faith Rom. 10.8 i. e. the application of Christs righteousness to us by Faith Thus Lyranus explains it saying Lyran. Ostenditur c. Here is shewed the facility of that righteousness which is by the Faith of Christ which the Apostle opposeth to righteousness by the Law Phil. 3.9 Vatablus is verie clear in this point understanding it of that righteousness which is freely bestowed on Faith his words at large are these Si de sola lege c. If this were spoken only of the Law his argument were frivolous in that the Law of God is nothing easier to be done by being before our eyes then if it were far off Moses therefore in this Chapter as in the fourth doth commend unto the people Gods special good will as appears by that place of Paul Rom. 10 8. in bringing them under his tutorage which commendation could not be taken from the naked Law Nor doth it hinder that Moses preacheth of ordering their life according to the rule of the Law for the free righteousness of Faith hath the Spirit of regeneration accompanying it therefore one is
modest Bishops the weapons wherewith he was assaulted were meek exhortations perswasions entreaties not bulls curses racks tortures that holy age knew no such Ecclesiastical censures as Luther and his followers were acquainted with The French Historian gives this account of Protestants persecutions page 38. The Doctrine of Luther seemed to encrease by the greatnesse of persecutions which might be seen by the hot persecutions in the year 1534. for searches and informations were no sooner made of the prisoners but they were as speedily burnt quick tyed to a stake after swinged into the aire were let fall into the fire and so by a pullise pul'd up and down untill a man might see them all roasted and scorched by a small fire without complaining not able to speak by reason that they had taken out their tongue and gagged them 2. Arius did not set himself against the vices of an usurping lordly power which might have procured him hatred and revengefull opposition but Luther did whose two vices as Erasmus told Fredrick were that he touched the bellies of the Monks and the Crown of the Pope 3. Arius his heresy was not constantly maintained and stuck to Arius recanted and subscribed the Nicen Creed as did others his followers but Luther's Doctrine was constantly maintained by himself and followers without any recantation or counterfeit compliance 4. Arius his heresie did not seem crosse to reason but rather conformable but Luther's did crosse carnal reason the ground of Popish heresies In these regards Luther might more truly becompared with the Apostles than Arius And indeed his Doctrine though you are pleased to slander it as being acceptable and pleasing to the depravednesse of Nature and so contrary to the Apostles Doctrine is the very same for the substance of it that the Apostles taught being no way contrary to mortification of wills religious fasting chastity and the like And therefore it was not itching after novelties and pronnesse to libertinage that drew many after him but a desire of reformation both of Doctrine and Discipline which were exceeding corrupt in the Romish Church whereof very many were sensible and under which they groaned waiting for freedom and this is that which a great Papist saith Neither did Luther in this age come forth alone Alphons de Castro ado haeres epist nuncup but accompanied with a great troop as with a guard waiting for him as for their Captain and Leader who seemed to have expected him before he came and upon his coming did cleave unto him SHAPE III. PRotestants received their mission from Catholique Bishops in Queen Elizabeths daies and since You answer Ans If some did which is to be proved nay the contrary seems to be proved by Doctor Champney it is evident the greater part did not and what a Church must that companie make of which most are judged fit to preach the Word of God and administer the Sacraments without Authoritie Repl. 1. We had Protestant Bishops in England before Queen Elizabeths days eminent oppugners of Popish heresies then in the time of Queen Mary whom notwithstanding your fiery rage God preserved making them to survive her bloody raign by these were others afterways ordained as Bishop Parker who was consecrated by the imposition of hands of Bishop Barloe Bishop Coverdale Bishop Scory and two suffragans So that I know no Protestant that needs to use the shape you impose upon us nor do I think any doth but you set up moments and then shoot at them which is a very learned and ingenious prank But 2. Supposing it our Shape I say to your answer 1. Divers Popish Catholiques in Queen Maries days were Protestants in Queen Elizabeths and these might have an hand in Ordinations afterwards 2. Though the greater part of our Pastors received not Mission from Popeish Bishops yet they might have authority You beg the question when you tell us that they are not ordained by Popeish Bishops have no authority We had lawful Bishops Pastors in England before your Pope or any of his gowned Factors knew England But you answer 2ly Admit the calling of Protestant Bishops and Pastors were right in all of them it would not follow that the Protestant Church is true so long as she advanceth Protestantism contrary to the meaning of the Catholique Bishops who never impowâ—red any but in relation to the setting up and upholding of Catholique Religion Rep. 1. If you admit this it will follow according to your principles that there is personal succession and consequently a true Church inasmuch as derivati n of succession is so proper to the true Church that it cannot agree to any false as St. Hierom in Nucam 1. Observeth Sir you remember the words they are your own page 41. but oportet mendacem esse memorem 2. True Religion is not to be measured by mens meaning but by the Word of God So then if according to Gods Word protestantism be the true Religion it s no great matter what your Catholiques Bishops meaning be 3. Catholique Bishops ought to ordain men in order to the setting forth of the unsearchable riches of Christ Eph. 3.8 To preach the Gospel Col. 1.25 Mark 16.15 This is contained in the Scriptures If your Bishops ordain men to preach any thing else they are abusers of their power their ordination is impure and unlawfull and so far to be frustrated Thus our Protestant Bishops and Pastors that have been ordained by you retain that which is pure viz. power to preach the word and administer the Sacraments but reject that which is evil in your ordinations we retain the power which is good and from God but reject those circumstances of yours which accompany the conveiance of it and are evil 2ly You say Communion with the true Church being as necessary a requisite to the makeing up of a true Church as union of parts to the compleating of a natural body what colour for truth in the Protestant Church that is at variance with the Catholique of whom she glorieth to have her power and which she confesseth to be a true Church Repl. 1. I grant that communion with the true Church is necessary but your inference hereupon is vain For 1. We deny that the Popish Church is the Catholique Church You appropriate that name to your selves but who gives it you Indeed the Roman Church in her purity before shee was infected with the Leeven of Popery was a Catholique Church Euseb eccl Hist l. 4. c. 15. l. 10. c. 7. Socr. schol l. 2. c. 2. but so were other Churches called as well as shee with whom you hold no communion now nor they with you as the Church of Smyrna Alexandria Carthage 2. It s not necessary to the constitution of a true Church to have communion with you The Eastern Churches were as much at variance with you as Protestants are yet they were tâ—ue Churches The Affrican Bishops did oppose divers of your Popes one after another telling them they should
and every thing in it and consequently that the creature doth fully represent the divine Essence and yet the Scripture tells us that none can see God and live 2. It s untrue that in seeing the divine Essence you see all its effects Aquin. 1. part 7.12 Art 8. per tot cajet ibid. Aquinas demonstrates the contrary by the example of the Angels who see the divine Essence yet are ignorant of future contingencies and the thoughts of the hearts and he further shewes that it s not necessary that he that sees a glass should see all things in the glass unless he perfectly comprehend the glass in his sight Now there is no creature that doth perfectly comprehend God Cyril excellently sets this forth of the Angels speaking of God Cyril Hieros Catech. 7. p. 169. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whose face the Angels do perpetually see in heaven but they see every one according to the measure of his own degree but the sublime splendor of the fatherly vision its lawfull onely for the Son and the Holy Ghost to behold Doe you think that the Saints see in God the thoughts of mens hearts yet many prayers are no more but the inward groans of the heart if you say they doe then according to Aquinas they arrogate that which is proper to God if not then they see not all the efects in God and you have not given us any distinction of effects visible or not visible 3. Object You say it will be opposed If Saints and Angels have not mens prayers before God proposeth them he knoweth them beforehand whence may be inferd that their intercession is needless Answ 1. Gods foresight of mens prayers maks not the intercession of Saints and Angels any way unprofitable and fruitless inasmuch as the effect intended thereby is not to better Gods understanding but to obtain from his blessed Will mercy and compassion c. Reply 1. The Objection doth not refer to Gods foresight meerly which may be from all eternitie He foreseeing all things before they were but to Gods actuall receiving of them from us and so proposing them to the Saints Now I assert that this doth make the intercession of Saints and Angels unprofitable yea no intercession For first according to Papists the reason why we look for an Intercessor is this we dare not come to God immediately hence is that Court-like instance and frequently urged of a subject who not daring to come into the presence of the King immediately presents his Petitions to some of his Courtiers and by him to the King But here forgetting your instance you first present your Petitions to the King making him your Letter carrier to his Courtiers and this say you for this end that his Courtiers may move his goodness which how rationall it is let the simplest of your Synagogue judge 2. According to your Rhemists the property of a Mediator or Intercessor is to offer up our Prayers to God Now he that offers up any thing to another doth not immediately receive his offering from him to whom he offers but from him for whom he offers To say Saints receive Prayers from God that they may offer them to God is very harsh and unscripturall language Reply 2. If our Prayers go immediately to God and then to Saints and they immediately obtain from Gods blessed Will mercy and compassion from us What room hath Christ for his intercession or how are Saints Mediatores ad Mediatorem It s difficult to set up Saints as Intercessors and not to nullifie the intercession of Christ Jesus But you urge Princes have often notice of subjects imprisonment and condemnation yet seldom give reprives of inlargements but at the intreaty of some friend or favorite Reply 1 Princes do not usually receive and deliver Petitions directed to their Favourites that thereby their favourites may move them to compassion 2. Princes often give reprieves or inlargements at the entreaty of the imprisoned or condemned 3. The Apostle tells us clearly who is that favourite that receiving our Petitions doth procure reprieves or enlargements for guiltie sinners viz. Jesus Christ the righteous 1 John 2.1 2. You answer Men are wished yea warranted to pray for one another 1 Tim. 2. notwithstanding God hath the foresight of their wants and necessities Reply 1. For shame do not thus fight with your own shadow what Protestant doubts of Gods foresight of Prayers or who asserts that Prayers are for the bettering of Gods understanding 2. When men pray one for another they have not the sight of your supercelestiall Vtopian looking-glass but being by their friends acquainted with their wants they are intreated to joyn with them in seeking Gods mercy through Jesus Christ 3. You answer Davids adulterie and guilt of blood were in the sight of God unpardoned till after a low humiliation and an hearty acknowledgement of his fault 1 King 12. Reply This being nothing to purpose shall pass unanswered till you can make it appear more materiall 5. Objection THe fifth Objection is The Roman Church entertaineth divisions and contrariety in Religion The Dominicans maintaining a Physicall predetermination the Jesuits a Morall those that the Virgin Mary was conceived in Originall sin these that she was prevented by Grace and conceived in the same And if this be not enough to infer contrarietie in Religion several Councells have contradicted each other Answ 1. Not every difference but a difference in point of Faith makes division and contrariety in Religion The Dominicans and Jesuits onely quarrell about Opinions it being not matter of belief that Gods Predestination is Physicall or Morall or that the blessed Virgin was conceived in Originall sin or grace These are meer School nicities and not at all destructive to that Vnity which Catholicks so much reverence in Religion Reply 1. You deal deceitfully with your followers and us in making your many divisions to seem few and your great ones small Are the differences in the Roman Church only two viz. about Predetermination and the Virgin Mary Whosoever reads Azorius's Moralls but especially Bellarmines Controversies shall find scarce one point of divinity wherein there is not difference amongst Papists Some have numbered 300. different Opinions of Papists out of Bellarmines Controversies and those about Points controverted between them and us Now if the differences between them and us be about Points of Faith as it seems they are else we could not be accounted Heretical and not meer Opinions their is no question but theirs are of the same nature there being no Opinion of the Church but hath some one or more Papists joyning with us in opposing it 2. You might have done well to have informed us what are Points of Faith and what Opinions for these Points you mention seem to be points of Faith For first those things that constitute a point of Faith with you agree to them As first its authority from the Word of God which you branch into Scriptrre and
Tradition Hence it was that some Jesuits of Ratisbone asserted it to be an Article of Faith That Toby's dog wagged his tail and your self say page 65. All points of Faith being equally founded on Gods Revelation are fundamentall and substantiall which Revelation is by the Word or Tradition Now I conceive you will at least urge Tradition for Gods Predetermination and the Virgins impeccable or sinless Conception 2. The determination of your Church in some Councell or by some Pope Extrao Commun l. 3. tit 12. c. 2. apud Azor. part 2. lib. 1. c. 21. Bin Tom. 4. p. 743. Now it s most evident that Sixtus the Fourth did decree them Hereticks who affirmed the Virgin Mary to be conceived in sin Concil Trin. sess 5. Concil Basil sess 36. apud Bin. though I deny not but he also disallowed the preaching of her purity because of the too great zeal in the Preachers of it Upon this decree of Sixtus The Councell of Trent having declared the universality of Originall sin in regard of persons doth make a formall exception of the Virgin Mary But before either that Pope or Councell The Councell of Basil is most clear for it decreeing it to be A pious Doctrine and agreable to Ecclesiasticall worship the Catholick Faith right reason and the Holy Scriptures and that it shall not be lawfull for any one to preach or teach any thing contrary to it nor is the other point of lesser concernment than this 2. Those that hold the opinions of the Dominicans are by you counted Hereticks for the former opinion they are judged to make God the Author of sin with Florinus or being a force upon the will with Origen for these are the inferences you raise from our Doctrine of Predetermination nor are you more charitable to us in regard of the other opinion of the Virgins Conception See the above mentioned Constitutions of Sixtus the Fourth where he brands the Dominicans with Heresie now Heresie is a rejection not of a mere opinion but of a point of Faith 3. If they be onely School nicities why do your Priests so much instill at least the latter of them into simple peoples ears as a matter of Faith why do they injoyn the observation of an holy day for her immaculate Conception Why doe they indanger Christs honour by making his mother equall with him in impeccability and that by a School nicitie which if such might be well rejected Secondly you Answer It is as untrue that generall and approved Councells have contradicted one another in matters of Faith or oecumenicall Decrees they have indeed talked and discoursed contrary yea later Counsels have altered and changed Lawes and Constitutions of Government made and established by former but this only proves that Counsels admit a liberty and freedom to debate matters of Religion and that what was once good and convenient may prove afterwards circumstances varying bad and inconvenient which no way prejudiceth belief Reply 1. You speak something fearfully as if you were afraid to lie yet would not prejudice your Church by acknowledging the truth You say They have talked and discoursed contrary and that because They havâ— freedome to debate matters of Religion yet they do not contradict one another in matters of Faith Here is strange stuffe yet may well serve a credulous Papist But tell me if the determinations of former Councells be unalterable as to Religion as it must be if they be infallible How come later Councells to have a liberty to debate those matters which have formerly been determined or to discourse and talk contrary to them Is it because former Decrees are obscure or later Councels ignorant or that these later Councels meet oneâ—y to see who is the best disputant amongst them Nay rather according to truth is it not in order to the disquisition of truth and to a Decree contrary to former Decrees if they be found faulty this seems granted by a Councel which saith That the Church doth propound divers Concil Senen apud Bin. Tò 4. part 2. pag. 150. and sometimes contrary decrees It cannot be only in order to ratification of the former decree for the former Councels infallibility is sufficient for that Or if the succeeding Councels ratification were useful it ought to be given without talking and discoursing contrary meerly upon the former debate and establishment So then their talk is either vain jangling to no purpose or it tends to alteration and amendment of that which hath been formerly decreed according to Augustines speech mentioned by you That often the precedent general Councels are mended by the following But you say They have altered and changed Laws and constitutions of Governments made and established by former and a little after Councels admit a liberty to debate matters of religion and that what was once goâ—d and convenient may prove afterwards circumstances varying bad and inconvenient Reply 1. If by Constitutions of Government you understand Government it self this will not agree with what you said against Calvin That Christians generally maintained and professed that the Government of the Church was unalterable by any mortal But if you mean onely such rules as concern the Execution of Government I say the alterations made by Councels have not been only of these nor does Augustin intend such things as will appear to any that considers the place you cite for it a Book of his against the Donatists in which his main drift is to prove against them that Baptisme was but to be administred once Now whereas the Donatists objected that Cyprian and the Bishops of Africk in a Councell did determine the lawfulnesse of re-baptization Augustine answers That the Scriptures cannot be doubted of but the writings of Bishops may be reprehended by others more prudent yea Provincial Councels must give way to General and the former general Councels themselves may be amended by the latter 2. It s most evident that the Alterations of succeeding Councels have been about matters of faith I suppose these are matters of faith 1. The Popes Supremacy his universal Headship and Lordship over other Patriarcks and Councels Bellarmine calls this one main pillar of Catholick Religion and one of the chiefe Heads of your faith for this you urge Councels yet there are many Councels contradict this as Concil Carthag 3. Can. 26. Concil Nic. 1. Can. 6. Concil Constantin 3. Can. 36. Concil Basil Sess 2. Where it is decreed that the Pope ought to be obedient to the Councel which decree hath beene freely imbraced and maintained by the French Papists against the Trentists 2. Communion under one kind is decreed by your latest Councels yet Cassander tells us that Communion in both kinds was by our Lords institution Apostolical tradition publick and perpetual custome of all times and further was confirmed by the Decrees of Popes and Councels 3. Worship of Images is established by later Councels yet the Councel of Eliberis Can. 36 and the seventh General Councel of
Constantinople did fully decree against them Three points of religion are alwayes good and convenient and cannot become bad and inconvenient by any circumstances as you suggest To say fundamentals cannot become bad but accidentals may were to set up that which you have been endeavouring to throw down pag. 64. viz. the distinction of Fundamentals and Accidentals all points being with you equally fundamental and substantial But granting that matters of religion may be altered so as the contrary to that was formerly taught and believed may now nay must be approved this must necessarily make contrariety division and this will take of the objected slander 6. Objection THe sixt Objection is The Roman Church is injurious to Christs merits approving of humane merits Ans Reason and experience shew a diversity of Agents that as some are necessitated as beasts other-some are free as men and therefore capable of merit and demerit whereby they are differenced from beasts which are uncapable of either the assertion of humane merits is no other wrong to Christ then the affirming of a plaine and clear truth can be wrong to him Reply 1. The Objection doth not speake of merits in general or in order to temporal rewards from men and therefore your answer thus far and the body of it reacheth little or no further is to no purpose But 2. It s questionable whether a creatures capacity of merit or demerit doe absolutely depend upon freedom of will Seneca saith that the service of cruel Elephants is merited by their meat Certainly according to the use of the words with ancient writers it may agree to beasts from them you fetch your prooffs for it Aquinas though he denies them to have freedom of wil affirms that they act quodam judicio by a kind of judgment By this judgment they know what we would have them do do it thereby may for any thing appears to the contrary deserve some thing proportionable to their work And although as you say they are necessitated yet this necessity is not without a kind of judgement whereby a beast doth act somtimes rather willingly then by coaction 3. Though you sometimes ascribe the power of meriting to Grace yet it appears that the main ground is Free-will which is here laid at lest as a foundation of your answer so that the grace of God doth but come in the second place and herein you are not alone but have other Papists joyning with you But I come to examine your answers to the Objections you make for us Obj. 1. It will say you be opposed men are capable of merit and dem rit in order to temporal but not to Eternal rewards Reply As God hath enabled men to deserve temporal so eternal rewards Ans 1. If you speak of rewards as proceeding from God man can never truely deserve eternal nor so much as temporal rewards though one man may deserve these at the hands of another 2. It will not follow that Because men can merit temporal rewards at the hands of men therefore they may merit eternal rewards from God For 1. Humane rewards are finite and may be proportioned by our work and where there is proportion there may be merit But because there is no proportion between our works and an eternal reward there can be no merit Therefore the Apostle doth very well express the immeritoriousness of that which is the top of Christian works viz. Martyrdome Rom. 8.18 Dionys Carthus in Rom. 8.18 and Gloss Ordin The sufferings of this present life are not worthy or meritorious c. Non sunt digni ad vitam Eternam promerendam The reason whereof is rendred by Theodoret. Theod. Haymo apud Lyran. Superant certamina coronae The Crowns surpass the conflicts the rewards are not proportioned to the labours for the labour is little but the gain hoped for is great and therefore the Apostle doth not call those things we expect Wages but Glory So Haymo Si quilibet hominum c. If any man could fulfill all the Commandments of the old and new Testament and could undergoe all kinds of torments he should by no means be worthy of the future glory of the Elect. Why because those are temporal this is eternal Job 35.7 1 Cor. 4.7 2. Man may be profited by us and may have that from us which is none of his but this cannot be said of God He is not profited by our righteousness nor can he receive any thing from us but what is his own But how â—ay it be proved that God hath enabled men to deserve eternal rewards You answer It is apparent in Scripture learning Heaven a Crown of Justice a Reward a Goal 2 Tim. 4. Matth. 5 1 Cor. 9. which necessarily impose merits as their Correlatives bare actions void of desert being looked on only as by way of gifts Reply 1. Your Argument is divers ways peccant For 1. Your consequence is not good Heaven is called a Crown of Justice a Reward a Goal therefore God hath enabled men to merit Eternal rewards Heaven may be so called with relation to Christs merits not ours Primasius calls it a Crowne of Righteousness with relation to the righteousness of justification which is in Christ yea further it may be so called without any necessary supposal of merit A Crown of justice is no more but a crown coming to us in a righteous and just manner and thus it may come without our merits As mercy makes us Kings so it gives us Crowns And what rational man can doubt but that rewards may be free Lyranus brings in Chrysostome thus commenting upon the Text in Timothy Si fides gratia est c. If Faith be Grace and Eternal life the reward of Faith it may seeme that God gives Eternal life to the believer as a due debtowing to him not because he hath merited it by faith but because faith is grace and life eternal is grace he gives it there of grace Heaven as it refers to Christs actions and passions is a truely merited reward an effect flowing from its proper cause but as it refers to ours its onely as an end relating to its means wherein it s attained or as an improper effect of that which hath onely a negative causality or is Causa sine qua non And this is no more then what Cassander observes Cassand Hymn Eccles p. 262 263 The more searching and religious School-men to say conformably to that of Bernard Bernard Durand ap Cass ep 19. p. 110. That those things which we call merits are the way to the Kingdom but not the cause of Raigning Yea further he expresly sayth That mens merits are not such as that life eternal is of justice due unto them or that God should wrong men if he gave it not And Durand affirms that God is not our debtor nor obliged of justice to us because of our good habits or acts which he hath given us and that to thinks or