he desrred to have Apostata Friars that had tyed themselves to Sisters assuring himselfe that they would be most plyable to his purpose And so there came into England Martin Bucer a Dominican Friar who had beene an earnest Lutheran Peter Martyr a Cannon Regular that inclined to Zuinglius his opinions but yet came with great indifferency to preach and teach what he should be appointed as afterwards appeared being a Lector in the University of Oxford when the Parliament in London was debating what opinion the Kingdome should followe concerning the Reall presence Peter Martyr kept all his Schollers in suspence untill newes came of the Parliaments resolution to which he accommodated himselfe for having detained his Schollers with tedious glosses upon the words precedent to This is my body not to declare his sense of them before he understood the sense of the Parliament which having received by the Post to be interpreted in a â—gurative not reall way he was presently inspired that this was the cleare sense of the Scaipture and wondered now any could be so blind as not to see a thing so maniâ—est Bernard â—chinus was the third who had beene a Caâ—eclâ—in but being weary of that austere life tooke a woman Annal. Cap. 1543. and writ a Booke in defence of having two wives at 〈◊〉 Some say he died a Jew but the Annalls of the Capuchins testifie that he repented and died a Cathâ— lick 6 These three Apostles of the Reformation were dâ—stributed into three principall fountaines of the Land London Oxford and Cambridge With these joyned Coverdaâ— an Augustin Friar Bale a Carmelite and other Apostates who did so vary in their Doctrine and Religions which they preached to the people that all was in confusion iâ— so much that the Protector writ to Cranmer and Ridley that they should make hast to end the common Servicâ— booke or of Common prayer Doctrine and Rites which they had begunne 7 But from hence arose a great Controversy for thaâ— Bucer would have one thing Peter Martyr another Ochinâ—â— a third Iohn Bale and Miles Coverdale would saine put iâ— their opinions also Above all others did trouble the market two heady Priests Iohn Hooper and Iohn Roger comâ— from beyond Seas the one from VVittenberg the other from Strasburg These two dissenting wholy from thâ— course begunne by Cranmer and Ridley made a great faction against the Common prayer booke especially afteâ— that Hugh Latimer sided with them who was of great regard with the common people 8 The Protector seeing such differences in Religions and confusion called a Parliament an 1547 but the Common prayer booke could not then passe this onely waâ— determined about Religion that none should speake irreâ— verently of the Sacrament of the Altar and that all for mer Statuts made by the Kings of England against what soever Hereticks or Sectaries namely against Lohards VVickliffians Hussits Anabaptists c. should be recalled and annulled So as now every man might thinke say preach or teach what he thought fit 9 But in the next Parliament the Common prayeâ— booke was approved because it seemed in matter of thâ— Sacraments to favour and humour divers Sectaries whâ— before had opposed it Yet the common people in man shires of England tooke armes in defence of the old and Catholick Religion complaining that most Sacrament were taken from them and they had reason to feare thâ— rest if they did not looke to it would follow within short time This was King Eduards Reformation which he could not perfect because he died within six yeares after he had begunne 10 It is very remarkable how in this Kings time it was resolved that whatsoever should be determined by six Bishops such as they were and six men learned in the Law of God or the major part of them concerning the Rites and administrations of Sacraments that onely should be followed so that seaven men in England were thought a sufficient number to change the whole frame of Christian Religion by changing the matter and forme of Sacraments abolishing the Sacrifice of the Masse and the ancient Rites and ceremonies of the Catholick Church which had beene practised for so many ages and reverenced by all the pious and learned men of the world Heresie is alwayes accompanied with presumption yet never did any Sectaries before this time attribute to themselves so much as ours did preferring the judgement of seaven men to that of all the world confirmed by so many generall Councells and holy Fathers The forme of consecrating Priests set downe in the new Ritual is this Receive the holy Ghost whose sinnes thou dost forgive they are forgiven and whose sinnes thou dost retaine they are retained and be thou a faithfull dispenser of the Word of God and of his holy Sacraments in the name of the Father and of the Sonne and of the holy Ghost See the Ritual printed at London 1607. and for the Act authorising it see Kallend an 3. Ed Vâ— cap. 12. and Mason pag. 94. 11 After King Eduard the VI. reigned his Sister Queene Mary who being a Catholick her selfe restored the Catholick Religion by Act of Parliament Cardinal Poole the Popes Legat absolving the Kingdome from the excommunication and schisme incurred Some Histories of that time relate that 30 thousand Sectaries all strangers Were banished out of England and amongst the rest the two holy Apostles Peter Martyr and Bernard Ochinus All King Eduards pretended Bishops were deposed and imprisoned the Catholick Bishops set at liberty and restored to their Seas This Queene is as much condemned by Protestants for crucltie against their Religion as Queene Elizabeth is censured by Catholicks as if forsooth there were no difference betweene punishing upstart seditious novelâ—ists and the maintainers of that Faith Which had beene in possession from the time Christianity was brought into the Land 12 Queene Mary deceased without issue her Sister Elizabeth was proclaimed Queene notwithstanding that all Catholicks knew Mary Steward the Queene of Scots to be the lawfull heire of the Crowne Queene Elizabeth shewing inclination to the new Religion all the Catholick Bishops refused to crowne her yet at length by great adoe she was crowned and anointed after the Catholicke manner by Oglethorp Bishop of Carlile The Reformation was by Act of Parliament againe established notwithstanding the great opposition made by all the Bishops and others in the upper House The Queene was resolved to puil downe Catholick Religion because Cecill and others of her Councell perswaded her that she could not be secure as long as the Popes authority was acknowledged in England seeing the Sea Apostolick had declared her a bastard and all Catholicks looked upon the Queene of Scots as the true heire to the Crowne 13 Notwithstanding it was the Queenes temporall interest to pull downe Catholick Religion in England yet it was much for her quiet and peace of the Realme to keepe alwayes a resemblance of it in the Clergy as the best remedy against Puritanisme which
her securitie then was it time to make him Antichrist and to pursue his party with fire and sword The title of the ensuing Kings not being questioned by the Pope made him an object of lesse hate and his adherents subject to lesse crueltie and the Religion was fashioned to the humor of the Prince yet with some regard to popular faction Lastly the liberty of warre giving licence to those infinite Sects which lay lurking in every corner of the English Church to sally forth and to appeare to the world in their different colours every one tooke notice how few were grounded on those Tenets whereon the Church of England is built and how by leaving the true proposall of Gods Word and the ancient rule of Divine Faith men come to be so unsetled in all points of Faith that their Religion is as changeable as private fancies and publike factions And that all may see how the curse of Cain the first father of Hereticks as being the first opposer of Gods true Worship is fallen by inheritance upon our English Protestants their last change is to turne into Quakers whose Sect is nothing else but Protestancy fallen into a Paulscy and inclining to a suddaine Apoâ—lexy THE INDEX OF THE CHAPTERS CHAP. I. How Protestancy begunne and came into England CHAP. II. Of the nullitie of the English Protestant Clergy CHAP. III. Of Heresie CHAP. IV. In what doth the obstinacy of Heresie consist CHAP. V. Of the Catholick Church CHAP. VI. VVhether all Christians be thâ— Catholick Church or whether it may bâ— composed of any two or more Congregation of them if agreeing not in all matters whatse ever which any one Congregation or Church pretends to be revealed by God CHAP. VII VVhether the testimony of tâ—â— Catholick Church be infallible not onely 〈◊〉 Protestants terme them in fundamentall bâ— also in not fundamentall articles of Faith CHAP. VIII VVhether any reformed 〈◊〉 Protestant Church of the world be the Catholiâ—â— and Apostolick Church And whether thâ— pretended clearnesse of Scripture doth sufâ—â—ciently propose their doctrine as Divine reveâ—â—tion CHAP. IX VVhether any Puritanicall Congregation be the Catholick Church by reason of their pretended spirit CHAP. X. VVhether that Congregation of persons which live in communion with and subjection to the Roman Church be the Catholick and true Church of God CHAP. XI VVhether Transubstantiation and the lawfulnesse of the worship of Images be sufficiently proposed by the testimony of the Roman Catholick Church as Divine revelation and whether Protestants have any lawfull exceptions against them CHAP. XII VVhether Protestancy be Heresie CHAP. XIII VVhether any Protestants may be saved CHAP. XIV VVhether Protestancy be manifestly against reason and common sense and how may the most learned Protestants be convinced in disputes of Religion by every illiterate Roman Catholick SECT II. A Dialog between a learned Protestant Minister and a Catholick Cloune CHAP. XV. Of the difference between Christian Faith and the historicall beliefe of Protestants A TREATISE OF THE NATURE OF CATHOLICK FAITH AND HERESIE WITH Reflexion upon the Nullitie of the English Protestant Church and Clergy CHAP. I. How Protestancy begunne and came into England IN the yeare 1516. there was no other Religion in our parts of the world acknowledged Catholick and Apostolick but that which Protestants are now pleased to call Popery In the yeare 1517. Leo the X. Bishop of Rome following the â—cample of other Popes granted and published Indulgenâ—â—s to all such as voluntarily contributed towards the war â—gainst the Turke who at that time was growne formiâ—able and threatned all Christendome having added Syria â—â—d Egipt to the Otteman Empire 2 The Archbishop of Mentz to whom the Pope comâ—itted the businesse of Indulgences in Germany appointed one Iohn Tetzel a Dominican Friar to preach in the publishing of them notwithstanding that for a long time before this office had beene given to the Augustin Friars The preferment of Tetzel was ill taken by Martin Luther who being an Augustin Friar and a famous Preacher expected himselfe should have beene the man named to preach and publish the Indulgences but seeing his hopes frustrated he resolved to write as much against Indulgences and the Pope as he had prepared to preach in favour of both 3 Therefore taking occasion of some abuses which are unavoydable in things that passe through many hands he printed certaine Conclusions and Libells against Indulgences These were condemned and burnt as hereticall by Iohn Tetzel Luthers Competitor who at the same time exercised the office of Inquisitor in Germany This fire did so warme Luther and added such flames to his hot disposition that most parts of Europe felt the smart of it For being once engaged and enraged by Tetzels Declaration against him he would not recant his first error but added others by denying Purgatory the Popes authoritie merit necessitie of good workes c. 4 Amongst others who writ against Luthers novelties one was Henry the VIII King of England composing a learned Booke in defence of the seaven Sacraments the Popes supremacy and his spirituall jurisdiction over all Christendome this Booke moved the Pope to adde to Henry the VIII titles that of Defender of the Faith which had beene the most glorious of all his titles if he had not so violently opposed afterwards the Popes primacy which he then so piously maintained against Luther But being weary of his wife Queene Catharine despairing to have issue male by her and enamoured of Anne Builen because the Pope refused to declare his marriage with Queene Catharine invalid he made himselfe Pope of England challenging all spirituall jurisdiction within his owne Kingdomes and by Act of Parliament made it treason to acknow ledge any spirituall jurisdiction of the Pope in his Dominions himselfe being proclaimed spirituall Head of the English Church This was the occasion and beginning of the pretended Reformation Henry the VIII notwithstanding did stick to the old Religion in all points the Popes primacy onely excepted because he thought no other of the new Religion was necessary to marry Anne Bullen and to enrich himselfe by the spoile of Monasteries He persecuted all other novelties and herefies in such a degree that though many crept into England in his reigne yet very few durst professe them because as many as did were burnt by his command 5 To King Henry the VIII Sect. 2 succeeded his sonne Edward the VI. a child of 9. years old his unkle the Earle of Hartford was made Protector both of the King and Kingdome he was inclined to Zuinglius his heresie Twenty dayes had scarse passed after his Protectorship but his fingars did so eagerly itch to be doing and tampering about innovation in Religion Horinshed Stow and others an 1547. as upon the sixth of March next following he sent away Commissioners into all parts of the Realme to pull doâ—â—ne Images and other Ecclesiasticall ornaments He also invited out of Germany divers Sectaries of what Religion soever but especially
inchanted that no Writer had the use of his fingers to set downe in writing a matter of so great consequence having notwithstanding the free use of their penne in relating a thousand other changes of lesse importance We have no reason to judge that former ages were lesse vigilant and carefull in preserving the purity of Christian Religion and the true sense of Scripture then the present is because their vigilancy appeareth by their suppressing of Heresies in every age which suppression and protestation against the said Heresies of every respective age was never judged or condemned for an innovation against the Doctrine received from former times but rather is a confirmation of it so that the exceptions made by Berengarius VValdo and other such persons against Roman Catholicks doth rather strengthen then weaken the Doctrine of the Roman Church seeing their exception was so strongly and constantly cryed downe by all the world for innovation 6 Some have said that as gray heares grow in a mans head and the corruption of a language growes on by little and little without particular notice taken of the precise time so the change and corruption of Religion hath crept in insensibly in the Roman Catholick Church But this is a most silly similitude as if men were as much concerned to watch the new growth of every gray heare or the mispronunciation of every word as the Pastors and Doctors of the Church and all Christians are concerned to observe the beginning of a new article of Faith or as if this were no more observable or making no more impression upon mens mindes or no more change in the practise of the Church then a gray haire in a mans head or an odde word in common speach Put the case that in this age to fertile of sopperies some great and considerable part of Christianity should set up a calfe to be adored for the God of the Christians would this be no more remarkable then a gray haire in a mans head No lesse remarkable is it to hold up a wafer cake for the like adoration and over and above to oblige people to sweare that it is no bread Is it credible or possible that if in Berengarius his time this had beene begunne that the whole world would not have cryed out against it and not onely the Doctors out of Scriptue but the very children out of their Cathechismes had cryed it downe or that so many Bishops and learned men assembled in so many Councells namely in that most univerfall compleate Councell of Lateran should have declared so hard a matter to be a necessary pâ—int of Christian Faith and that so many ages since should have universally accepted it and defined it againe in other Councels if it had been a meer innovation and not an ancient tradition and beliefe of the Catholick Church The like may be said of the respect we give to Images or any other articles of our Faith 7 Another evident and visible signe confirming the testimony of the Roman Catholick Church alone Ioan. 14.12 is Miracles whereof in all ages we have good store to spare to the Protestant Churches which never could produce one cleare Lib 22. de Civit. Dei cap. 8 prope sinem and undeniable Miracle whereas Saint Austine telleth us how that in the presence of him and othes a devout woman called Palladia who being sore diseased and repairing for her health to the monument of Saint Stephen recovered suddainly her health by praying to the Saint a thing now condemned by Protestants as superstition or idolatry and injurious to God Ad sanctum Martyrem saith Saint Austine orare perrexer at I. Aug. lib. 22. de Civit Dei cap. 8. II. Nazian in Cyprian saith Omniapotest pulvis Cypriani cum fide c. miraculum usque ad nos transmiserunt Chrysost in libro contra Gentiles III. Eusebius hist l 7. c. 14. Athan de Passione imaginis Christi in Berito alleaged in 2 Concil Nicen. act 4. IV. S. Chrysost de Sacerdot to lib. 6. c. 4. V. VI. S August de Civit. Dei l. 22. c. 8. circa mediuw S. Gregor hom 37 in Evang. S. Beda hist l. 4. c. 22. ante med VII S. Hieron in vita Hilarionis versus finem S. Athanasius in vita Antonij VIII Epiphanius haer 30. ante med Theodoret. hist l. 5. c. 21. IX Cyprian in serm de lapsis post med S. Ambros in Orat. funebri de obitu fratris sui Satyri cap. 7. X. Optatus lib. 2. contra Donatistas Bernard in vita Malachiae XI Evagrius l. 4. c. 25. XII Ioann Clymachus in lib. Climax grad 4. Beda hist l. 5. c. 14. XIII S. Bernardus in vita Malachia quae mox ut cancellot attigit collapsa similiter velut ad somnum sana surrexit c There is not any point of our Faith wherein Protestants differ from us but God hath worked miracles in confirmation of it against our adversaries See the Saints and Fathers cited in the margen for proofe of this Assertion and in particular concerning 1. Prayer to Saints 2. Reliques 3. the Image of Christ 4 reall presence 5. Sacrifice of Christs Body 6. Purgatory and prayer for the dead 7. the great vertue of the signe of the Crosse 8. Holy water 9 reservation of the Sacrament 10. Holy Chrisme 11 Adoration of the Crosse 12. Confession of sinnes to a Friest 13 and extreme vnction 8 Another cleate and visible signe of the true Church is the conversion of the Kings Apocal 20.11 Esay 49.24 and Nations of the Gentiles Onely the Roman Catholicks can challenge this marke not onely in former ages but also in this present as is notorious to our very adversaries in both the indies Iason China Persia c I have heard of some Catholick Countreys perverted by Protestants as England Scotland Sweâ—â—land c. but never of any converted to Christianity It were tedious to runne over all the signes of the true Church these are sufficient to demonstrate that the testimony of Catholicks ought to be preferred in matters of Religion before the testimony of Protestants because outs is confirmed by visible and supernaturall signes their 's with none unlesse you will take for true miracles Iohn Fox his ridiculous dreames and stories which he relates in his Acts and monuments a Booke so condemne by most wise men that one of them hearing a certaine person to be much taken with the reading of it concluded him to be a very silly man and of lesse judgement then he was esteemed by others that were ignorant of his being so addicted to Fox 9 If Protestancy be as contrary to reason and common sense as hath beene hitherto proved what wonder is it that any illiterate Catholick should convince the most learned Ministers and pillars of Protestant Churches unlesse it be supposed that we are deprived or at least know not how to make use of our reason and common sense Controversies of Christian Religion are not to be decided
yours Cath. Because we never heare of any cleare and undeniable miracles I am sure ye have none to confirme the articles wherein ye Protestants differ from us no nor any that lookes like miracles when they are compared with ours 14 Minist Seeing thou dost not desire to speake of miracles let us returne to Scripture Grant that the texts of Gods Word which we bring against Popery were not cleare must they not therefore be believed because forsooth they are obscure Christian Faith must be obscure honest fellow Doth not thy Parish Priest instruct thee thus Cath. My Pastor and Confessor both tell me that the mysteries of Christian Faith are obscure but never incredible Min. Now friend I have caught thee Is it not incredible that there is no bread in the Sacrament of the Altar Why therefore dost thou believe Transubstantiation as a mystery of Faith Cath. It is rather incredible there should be any bread in the blessed Sacrament for if there were why should all Catholicks deny a thing that hath so great appearance Whether bread be there or no Priests have the same almes for saying Masse no gaine acrues to them by Transubstantiation On the other side its impossible that all Catholicks should be so mad as to contradict their own senses if God had not commanded them not to credit their eyes and tast in this Divine mystery but rather to rely upon his words and believe that the blessed Sacrament is his Body if it be Christs Body it can not be bread because our bodies are no bread and Christs Body is of the same nature with ours 15 Min. Alas poor ignorant soule Christs words must be understood spiritually he himselfe told the Disciples that his words are spirit and life Cath. Iohn 6. I heard our Pastor the last Sonday explaine that same text to confirme Transubstantiation For he said that Christ is in the Sacrament truly and really but with a spirituall presence and that we receive his very Body and Bloud though not in a corporall manner there is some difference quoth he betweene eating of Christs Flesh and eating a piece of beefe This onely was Christs meaning when he said that his words were spirit and life which no way can prejudice Transubstantiation though some Puritans thinke that they are contrary to the reall presence Whether bread be there or no Christs true Body and Bloud is received in the Communion according Protestants so that it concerns them as much as Catholicks to interpret these words of Christs as we do unlesse ye will become Calvinists by saying that ye eate Christs Body by Faith that is ye believe to receive him when ye do not which is a lying and false Faith or that ye receive his grace but not himself and that is to deny in plain termes the reall presence All this did our Pastor teach in the Cathechisme 16 Min. Well in this matter none is bound to believe your Pastor or his Cathechisme we believe that Christ is really present in the Sacrament but how he is there we do not examine neither ought the Roman Church or the Councell of Lateran impose Transubstantiation upon us as a thing necessary to be believed Cath. I have heard talke much of that Councell of Lateran they say there were present thereat the Pope and two Pattiarchs of the East 70. Metropolitans 400. Bishops and 800 other learned men out of all parts of the world If Transubstantiation was not a necessary article of Faith they did very ill to declare it one and condemne as Hereticks all such as denyed it Yet me thinks the testimony of so many learned men is of greater weight I pray Sir pardon me if I offend you I do not intend it then the testimony of any reformed Church to the contrary I never heard of such a Councell in any Protestant Church It s true I heare that the Ministers of Stratzburg and of the Church of Zurick look as reverendly as the Protestant Church of England and have set forth as exact a Confession of their beliefe as ye have done of yours in the 39. articles but I could never learn that any of you had such an Assembly as the Councell of Lateran or of Trent Therefore ye can not blame Catholicks to preferre the testimony of these Councells before the testimonies of the Church of Stratzburg Zurick or that of England which was modeld as our Priests tell us by six Bishops and six other men or the major part of them seven of them were sufficient to cast Christian Religion take away Sacraments alter the matter and forme of them and change the ancient ceremonies Without doubt its more reasonable to rely upon the Councell of Trent then upon the twelve or seven persons that invented the Common prayer Booke and the Ritual of the English Church 17 Min. Hast thou ever heard of one Fr. Paulo who writ the History of the Councell of Trent and describes how the holy Ghost was sent in a bag thither from Rome Cath. I have heard much of that man they say he was no Saint at least of our Church and had a spleene against the Pope If what he writes were true not onely the Bishops and others who were in the Councell of Trent had beene mad or Impostors but all the Catholicks of the world who accepted the same as a true Councell ought to be declared and recorded naturall fooles It s more credible that Fr. Paulo was a lying Knave then that all the Catholicks of the world are naturall fooles or that all the Bishops of the Couuncell were Impostors Therefore I can not believe his History of the Councell of Trent Truly his expression of the holy Ghosts journey in a bag proves him to have been a profane fellow They say his history is both solidly and elegantly confuted by Palavicini the Jesuite It s strange to me how sober Protestants can believe such fopperies and wicked practises of the chief Prelats and persons of the Catholick Church 18 Min. Hold there friend Dost thou thinke that onely the Roman Catholicks are the whole Catholick Church ye are but a part Cath. I am sure Roman Catholick alone were the whole Catholick Church before that Luther and Calvin begun their pretended Reformation They and all ye Protestants differ from us in Faith Therefore ye are no part of the Catholick Church that was called so in the year 1516. If God hath Instituted another Catholick Church since and ye make that appear I am content to call ye Catholicks but untill then Master Doctor you must excuse me Min. Ye and we believe the same things onely ye differ from us in some petty matters not necessary to be believed as Transubstantiation Cath. Do you call that a petty thing which the Catholick Church defined to be a matter of Faith who shall be the Judge of what is necessary or not necessary to be believed Min. Not your Pope nor his Councels because y are a part and have a prejudice
against our Doctrine Cath. So have ye against ours and by your consequence ye must not judge of it Ye are best be judged by the great Turke if ye will not admit of the Pope to be Judge of Controversies in Religion Yet it s not credible that God would have us be judged by Turkes or Jewes What thinke you Master Doctor Min. But why should the Pope or Roman Church judge us Protestants and we not judge them Cath. Your Protestant Churches are not yet come to yeares of discretion Our Church was in possession of judicature before yours was born ye must produce better evidence then we can shew before you can rationally pretend to deprive us of what we possessed these 16. hundred yeares 19 Min. I never met with a more obstinate Clowne then thou art Cath. Why do you say I am obstinate Is it because I take not the word of your English Church that is of 12. or 7. men in matters of Faith and Sacraments against the testimony of all Catholick Councells and the tradition of the whole Church Min. I wonder that thou didst not make mention of tradition before now Woe to them that prefer the traditions of men before the Word of God! Cath. I do not take Scripture as you interpret it to be the Word of God Our Preachers teach us that the Word of God must necessarily involve Gods meaning and sense But ye Protestants intrude your own fancies and dreames and make them a part of Gods Word rejecting the true sense and meaning of Scripture which the Catholick Church had learned of the Apostles and preserved from the first age of Christianity to this present Minist What a calumny is this Name but one fancy or new interpretation of ours intruded into Scripture Cath. Do not ye say that the respect we give to Images is idolatry or at least forbidden in Scripture as a thing inclining men to idolatry The Catholick Church condemned long since this fancy of yours as heresie and ye make the common people believe that we are idolaters for holding that sense of Scripture which hath been taught and practised in the Church since the beginning as learned men assure us and they say the second Councell of Nice do testifie 20 Min. Worship of Images is dangerous and therefore forbidden in Scripture Cath If that be so how did all the Church approve of it for so many ages and stick to it still notwithstanding your contradictions We have men of conscience and learning how is it possible they should damne themselves and others for worship of Images Min. I see there is no ground to be expected by discoursing with thee because when thou art pressed with Gods cleare Word thou dost recurre to the tradition and practise of the Church and to I know not what miracles Therefore I fear God hath delivered thee over to Sathan as an obstinate and reprobate Heretick Cath. Make it appear to me that your sense of Scripture is Gods meaning and then I will not contradict your Doctrine But I see no prudent ground to believe that your new interpretations contrary to the practise and tradition of the ancient Catholick Church should be dictated by God On the contrary side ye can not deny that we Catholicks have all the reason in the world to stick to our old sense of Scripture confirmed by so many miracles and testimonies of antiquity 21 Let this suffice to shew how illiterate Catholicks may convince the most learned Protestants Our cause is so good and cleare that common sense is enough to defend it and confound our greatest and most able adversaries No Catholick Clowne can be convinced by any learned Protestant if he be not more then ordinarily simple Truly there is nothing more incredible then that all the visible Churches of the world should have beene forsaken by God and in damnable errours for so many ages as Protestants pretend and that to reform the world God should pick out amongst all men the most â—icked who continued or rather encreased their abominable and scandalous conversation after they begun to preach their new Ghospell See the lives of all new Reformers in the three Conversions of England and in the prudentiall Ballance if you doubt of this assertion Is it not a meere foppery to thinke that 12. or 7. men who modeld the new Church of England in Edward the VI. time should judge better of Christian Faith matter and forme of Sacraments and of religious ceremonies then the Councells of Lateran and Trent and all the world in former ages Is it not impossible and contrary to Christs owne promises that the exercise of true Religion and Faith should be as invisible as the English Church is at this present in times wherein Christianity through the mercy of God doth flourish in all parts of the world The Catholick Church was never brought to be invisible by the Arrians though by them much persecuted Let any Catholick Clowne but reflect upon these and other things visible to all the world and he may confidently dispute and convince the most learned Protestant CHAP. XV. Of the difference between Christian Faith and the historicall beliefe of Protestants THat supernaturall Faith is a speciall gift of God is granted even by Protestants themselves The superuaturality of it consists not in believing an extravagant and improbable object because that may be done naturally For there is nothing however so false and improbable to the understanding that will not at length be believed by men if constantly reported to them by others of whom they have a good opinion and not contradicted by any whose testimony they value The Turks believe that Mahomet was a great Prophet and Saint The Jews believe that the Messias is not yet come The Puritans believe that every one of themselves is inspired with a Divine spirit c. And though every one of these stories be false improbable and also contradicted by Catholicks yet because these Sectaries have a good opinion of their owne Congregation and a very bad one of us Catholicks they believe the first reject and contemne the second Turks Jews and Puritans do not believe these fond articles of their own Religion with any supernaturall Faith their beliefe is meerly historical just as children believe the history of the Knight in the Sunne Don Quixote de la Manche c. All Christians have not supernaturall and Christian Faith Many who received it in their Baptisme loose it by heresie Hereticks are called Christians because they are baptized and not because they are endued with Christian beliefe They believe some mysteries of Christian Religion but with a meere historicall Faith They assent to the mysteries of the Trinity and Incarnation not because God revealed them but because they are pleased to judge it very probable or certain that God revealed some such thing That their owne fancy or opinion and not Gods Revelation doth move Protestants to believe what they do believe of Christian Religion is evident