Of which ranke are those only which constitute and make up the Covenant between God and Man in Christ and then such as are necessary to be beleived not in themselues but only by accident because they were written Of which rank are many matters of History of Prophecy of mystery of Policy of Oeconomie such like which are evidently not intrinsecall to the Covenant Now to sever exactly punctually these Verities one trom the other what is necessary in it selfe antecedently to the writing from what is but only profitable in it selfe and necessary only because written is a businesse of extreame great difficultie and extreame little necessitie For first he that will goe about to distinguish especially in the Story of our Saviour what was written because it was profitable from what was written because necessary shall find an intricate peece of businesse of it almost impossible that he should be certaine he hath done it when he hath done it And then it is apparently unnecessary to goe about it seeing he that beleiues all certainly belieues all that is necessary And he that doth not beleiue all I meane all the undoubted parts of the undoubted Books of Scripture can hardly belieue any neither haue we reason to beleiue he doth so So that that Protestants giue you not a Catalogue of Fundamentalls it is not from Tergiversation as you suspect who for want of Charitie to them alwaies suspect the worst but from Wisdome and Necessity For they may very easily erre in doing it because though all which is necessary be plaine in Scripture yet all which is plaine is not therefore written because it was necessary For what greater necessity was there that I should know S. Paul left his Cloak at Troas then those Worlds of Miracles which our Saviour did which were never written And when they had done it it had been to no purpose There being as matters now stand as great necessitie of believing those truths of Scripture which are not Fundamentall as those that are You see then what reason we haue to decline this hard labour which you a rigid Taske-master haue here put upon us Yet insteed of giving you a Catalogue of Fundamentalls with which I dare say you are resolu'd before it come never to be satisfied I will say that to you which if you please may doe you as much service and this it is That it is sufficient for any mans salvation that he belieue the Scripture That he endeavour to beleiue it in the true sense of it as farre as concernes his dutie And that he conforme his life unto it either by Obedience or Repentance Hee that does so and all Protestants according to the Dictamen of their Religion should doe so may be secure that he cannot erre fundamentally And they that doe so cannot differ in Fundamentals So that notwithstanding their differences your presumption the same Heaven may receiue them All. 28 To the twentieth Your tenth last request is to know distinctly what is the doctrine of the Protestant English Church in these points and what my private opinion Which shall be satisfied when the Church of England hath expressed her selfe in them or when you haue told us what is the doctrine of your Church in the Question of Predetermination or the Immaculate Conception 29 To the 21 22. These answers I hope in the judgement of indifferent men are satisfactory to your Questions though not to you For I haue either answer'd them or given you a reason why I haue not Neither for ought I can see haue I flitted from things considered in their owne nature to accidentall or rare Circumstances But told you my opinion plainely what I thought of your Errours in themselues and what as they were qualified or malignified with good or bad circumstances Though I must tell you truly that I see no reason the Question being of the damnablenesse of Errour why you should esteeme ignorance incapacitie want of meanes to be instructed accidentall and rare Circumstances As if knowledge capacitie having meanes of Instruction concerning the truth of your Religion or ours were not as rare unusuall in the adverse part of either as Ignorance Incapacitie and want of meanes of instruction Especially how erroneous Conscience can be a rare thing in those that erre or how unerring Conscience is not much more rare I am not able to apprehend So that to consider men of different Religions the subject of this Contoversie in their owne nature and without circumstances must be to consider them neither as ignorant nor as knowing neither as having nor as wanting meanes of Instruction neither as with Capacity nor without it neither with erroneous nor yet with unerring conscience And then what judgement can you pronounce of them all the goodnesse and badnesse of an Action depending on the Circumstances Ought not a Iudge being to giue sentence of an Action to consider all the Circumstances of it or is it possible he should judge rightly that does not so Neither is it to purpose That Circumstances being various cannot be well comprehended under any generall rule For though under any generall rule they cannot yet under many generall rules they may be comprehended The Question here is you say whether men of different Religions may be saved Now the subject of this Question is an ambiguous terme and may be determined and invested with diverse and contrary Circumstances and accordingly contrary judgements are to be given of it And who then can be offended with D. Potter for distinguishing before he defines the want whereof is the cheife thing that makes defining dangerous Who can finde fault with him for saying If through want of meanes of instruction incapacitie invincible or probable ignorance a man dye in errour he may be saved But if he be negligent in seeking Truth unwilling to find it either doth see it and will not or might see it and will not that his case is dangerous without repentance desperate This is all that D. Potter saies neither rashly damning all that are of a different opinion from him not securing any that are in matter of Religion sinfully that is willingly erroneous The Author of this Reply I will abide by it saies the very same thing neither can I see what adversary he hath in the maine Question but his owne shaddow and yet I know not out of what frowardnesse findes fault with D. Potter for affirming that which himselfe affirmes and to cloude the matter whereas the Question is whether men by ignorance dying in errour may be saved would haue them considered neither as erring nor ignorant And when the question is whether The errors of Papists bee damnable to which we answer That to them that doe or might knowe them to be errours they are damnable to them that doe not they are not He tels us that this is to change the state of the Question whereas indeed it is to state the Question and free it
certainty I prove because they denying the universall Infallibility of the Church can have no certain ground to know what objects are revealed or testified by God But if there be no other ground of certainty but your Churches infallibility upon what certain ground doe you know that your Church is infallible Upon what certain ground doe you know all those things which must be known before you can know that your Church is infallible As that there is a God that God hath promised his assistance to your Church in all her Decrees that the Scripture wherein this promise is extant is the word of God that those texts of Scripture which you alleage for your infallibility are incorrupted that that which you pretend is the true sense of them When you have produc'd certain grounds for all these things I doubt not but it will appeare that we also may have grounds certain enough to believe our whole Religion which is nothing else but the Bible without dependance on the Churches infallibility Suppose you should meet with a man that for the present believes neither Church nor Scripture nor God but is ready willing to believe them all if you can shew some sufficient grounds to build his faith upon will you tell such a man there are no certain grounds by which he may be converted or there are If you say the first you make all Religion an uncertain thing If the second then either you must ridiculously perswade that your Church is infallible because it is infallible or else that there are other certain grounds besides your Churches infallibility 46 But you proceed and tell us that Holy Scripture is in it selfe most true and infallible but without the direction and declaration of the Church we can neither have certain meanes to know what Scripture is Canonicall nor what Translations be faithfull nor what is the true meaning of Scripture Answ. But all these things must be known before we can know the direction of your Church to be infallible for no other proofe of it can be pretended but only some Texts of Canonicall Scripture truly interpreted Therefore either you are mistaken in thinking there is no other meanes to know these things but your Churches infallible direction or we are excluded from all meanes of knowing her direction to be infallible 47 But Protestants though as you suppose they are perswaded their own oponions are true and that they have used such meanes as are wont to be prescribed for understanding the Scripture as Prayer conferring of Texts c. Yet by their disagreement shew that some of them are deceived Now they hold all the Articles of their faith upon this only ground of Scripture interpreted by these rules and therefore it is cleere that the ground of their faith is infallible in no point at all The first of these suppositions must needs be true but the second is apparently false I mean that every Protestant is perswaded that he hath used those means which are prescribed for understanding of Scripture But that which you collect from these suppositions is cleerely inconsequent and by as good Logick you might conclude that Logick and Geometry stand upon no certain grounds that the rules of the one and the principles of the other doe sometimes faile because the disagreement of Logicians and Geometricians shew that some of them are deceived Might not a Iew conclude as well against all Christians that they have no certain ground whereon to rely in their understanding of Scripture because their disagreements shew that some are deceived because some deduce from it the infallibility of a Church and others no such matter So likewise a Turke might use the same argument against both Iewes and Christians and an Atheist against all Religions and a Sceptick against all reason Might not the one say Mens disagreement in Religion shew that there is no certainty in any and the other that experience of their contradictions teacheth that the rules of reason doe sometimes faile Doe not you see and feele how void of reason and how full of impiety your sophistry is And how transported with zeale against Protestants you urge arguments against them which if they could not be answered would overthrow not only your own but all Religion But God be thanked the answere is easy and obvious For let men but remember not to impute the faults of men but only to men and then it will easily appear that there may be sufficient certainty in reason in Religion in the rules of interpreting Scripture though men through their faults take not care to make use of them and so run into divers errors and dissentions 48 But Protestants cannot determine what points be fundamentall and therefore must remain uncertain whether or no they be not in some fundamentall error Ans. By like reason since you acknowledge that every error in points defin'd and declared by your Church destroies the substance of faith and yet cannot determine what points be defined it followeth that you must remain uncertain whether or no you be not in some fundamentall error and so want the substance of faith without which there can be no hope of Salvation Now that you are uncertain what points are defined appeares from your owne words c. 4. § 3. of your second Part where say you No lesse impertinent is your discourse concerning the difficulty to know what is Heresy For we grant that it is not alwaies easy to determine in particular occasions whether this or that Doctrine be such because it may be doubtfull whether it be against any Scripture or divine Tradition or Definition of the Church Neither were it difficult to extort from you this confession by naming diverse Points which some of you say are defin'd others the contrary And others hang in suspense and know not what to determine But this I have done elsewhere as also I have shewed plainly enough that though we cannot perhaps say in particular thus much and no more is fundamentall yet believing all the Bible we are certain enough that we believe all that is fundamentall As he that in a receit takes twenty ingredients whereoften only are necessary though he know not which those ten are yet taking the whole twenty he is sure enough that he has taken all that are necessary 49 Ad § 29. But that he who erreth against any one revealed truth looseth all Divine Faith is a very true doctrine delivered by Catholique Divines you mean your own with so generall a consent that the contrary is wont to be censur'd as temerarious Now certainly some Protestants must doe so because they hold contradictions which cannot all be true Therefore some of them at least have no divine faith Ans. I passe by your weaknesse in urging Protestants with the authority of your Divines which yet in you might very deservedly be censur'd For when D. Potter to shew the many actuall dissentions between the Romish Doctors notwithstanding their braggs of potentiall Vnity referres
Protestants which are dissembled by you and not put into the ballance Know then Sir that when I say The Religion of Protestants is in prudence to be preferr'd before yours as on the one side I doe not understand by your Religion the doctrine of Bellarmine or Baronius or any other privat man amongst you nor the Doctrine of the Sorbon or of the Iesuits or of the Dominicans or of any other particular Company among you but that wherein you all agree or professe to agree the Doctrine of the Councell of Trent so accordingly on the other side by the Religion of Protestants I doe not understand the Doctrine of Luther or Calvin or Melancthon nor the Confession of Augusta or Geneva nor the Catechisme of Heidelberg nor the Articles of the Church of England no nor the Harmony of Protestant Confessions but that wherin they all agree and which they all subscribe with a greater Harmony as a perfect rule of their Faith and Actions that is The BIBLE The BIBLE I say The BIBLE only is the Religion of Protestants Whatsoever else they believe besides it and the plain irrefragable indubitable consequences of it well may they hold it as a matter of Opinion but as matter of Faith and Religion neither can they with coherence to their own grounds believe it themselves nor require the beliefe of it of others without most high and most Schismaticall presumption I for my part after a long and as I verily believe hope impartiall search of the true way to eternall happinesse doe professe plainly that I cannot find any rest for the sole of my foot but upon this Rock only I see plainly and with mine own eyes that there are Popes against Popes Councells against Councells some Fathers against others the same Fathers against themselves a Consent of Fathers of one age against a Consent of Fathers of another age the Church of one age against the Church of another age Traditive interpretations of Scripture are pretended but there are few or none to be found No Tradition but only of Scripture can derive it selfe from the fountain but may be plainly prov'd either to have been brought in in such an age after Christ or that in such an age it was not in In a word there is no sufficient certainty but of Scripture only for any considering man to build upon This therefore and this only I have reason to believe This I will professe according to this I will live and for this if there be occasion I will not only willingly but even gladly loose my life though I should be sorry that Christians should take it from me Propose me any thing out of this book and require whether I believe it or no and seeme it never so incomprehensible to humane reason I will subscribe it with hand and heart as knowing no demonstration can be stronger then this God hath said so therefore it is true In other things I will take no mans liberty of judgement from him neither shall any man take mine from me I will think no man the worse man nor the worse Christian I will love no man the lesse for differing in opinion from me And what measure I meat to others I expect from them again I am fully assured that God does not and therefore that men ought not to require any more of any man then this To believe the Scripture to be Gods word to endeavour to find the true sense of it and to live according to it 57 This is the Religion which I have chosen after a long deliberation and I am verily perswaded that I have chosen wisely much more wisely thē if I had guided my selfe according to your Churches authority For the Scripture being all true I am secur'd by believing nothing else that I shall believe no falshood as matter of Faith And if I mistake the sense of Scripture and so fall into error yet am I secure from any danger thereby if but your grounds be true because endeavouring to finde the true sense of Scripture I cannot but hold my error without pertinacy and be ready to forsake it when a more true and a more probable sense shall appear unto mee And then all necessary truth being as I have prov'd plainly set down in Scripture I am certain by believing Scripture to believe all necessary Truth And he that does so if his life be answerable to his faith how is it possible he should faile of Salvation 58 Besides whatsoever may be pretended to gain to your Church the credit of a Guide all that much more may be said for the Scripture Hath your Church been ancient The Scripture is more ancient Is your Church a meanes to keep men at vnity So is the Scripture to keep those that believe it and wil obey it in unity of belief in matters necessary or very profitable and in unity of Charity in points unnecessary Is your Church universall for time or place Certainly the Scripture is more universall For all the Christians in the world those I mean that in truth deserve this name doe now and alwaies have believed the Scripture to be the word of God whereas only you say that you only are the Church of God all Christians besides you deny it 59 Thirdly following the Scripture I follow that whereby you prove your Churches infallibility whereof were it not for Scripture what pretence could you have or what notion could we have and by so doing tacitely confesse that your selves are surer of the truth of the Scripture then of your Churches authority For we must be surer of the proofe then of the thing proved otherwise it is no proofe 60 Fourthly following the Scripture I follow that which must be true if your Church be true for your Church gives attestation to it Whereas if I follow your Church I must follow that which though Scripture be true may be false nay which if Scripture be true must be false because the Scripture testifies against it 61 Fiftly to follow the Scripture I have Gods expresse warrant and command and no colour of any prohibition But to believe your Church infallible I have no cōmand at all much lesse an expresse cōmand Nay I have reason to fear that I am prohibited to doe so in these words call no man Master on earth They fell by infidelity Thou standest by faith Bee not high minded but feare The spirit of truth The world cannot receive 62 Following your Church I must hold many things not only above reason but against it if any thing be against it whereas following the Scripture I shall believe many mysteries but no impossibilities many things above reason but nothing against it many things which had they not been reveal'd reason could never have discover'd but nothing which by true reason may be confuted many things which reason cannot comprehend how they can be but nothing which reason can comprehend that it cannot be Nay I shall believe nothing which reason will not
of the Truth but the perfection of it which are very different things though you would faine confound them For Scripture might very well be all true though it containe not all necessary Divine Truth But unlesse it doe so it cannot be a perfect Rule of Faith for that which wants any thing is not perfect For I hope you doe not imagine that we conceive any antipathy between Gods word written and unwritten but that both might very well stand together All that we say is this that we have reason to believe that God de Facto hath ordered the matter so that all the Gospell of Christ the whole covenant between God and man is now written Whereas if he had pleas'd he might so have disposed it that part might have been written and part unwritten but then he would have taken order to whom we should have had recourse for that part of it which was not written which seeing he hath not done as the progresse shall demonstrate it is evident he hath left no part of it unwritten We know no man therefore that saies It were any injury to the written Word to be joyn'd with the unwritten if there were any wherewith it might be joyn'd but that we deny The fidelity of a Keeper may very well consist with the authority of the thing committed to his custody But we know no one â—ociety of Christians that is such a faithfull Keeper as you pretend The Scripture it selfe was not kept so faithfully by you but that you suffered infinite variety of Readings to creep into it all which could not possibly be divine and yet in severall parts of your Church all of them untill the last Age were so esteem'd The interpretations of obscure places of Scripture which without Question the Apostles taught the Primitive Christians are wholy lost there remaines no certainty scarce of any one Those Worlds of Miracles which our Saviour did which were not written for want of writing are vanished out of the memory of men And many profitable things which the Apostles taught and writ not as that which S. Paul glances at in his second Epistle to the Thessalon of the cause of the hindrance of the comming of Antichrist are wholly lost and extinguished So unfaithfull or negligent hath been this keeper of Divine verities whose eyes like the keepers of Israell you say have never flumbred nor slept Lastly we deny not but a Iudge and a Law might well stand together but we deny that there is any such Iudge of Gods appointment Had he intended any such Iudge he would have nam'd him least otherwise as now it is our Iudge of controversies should be our greatest controversy 11 Ad § 2. 3. 4. 5. 6. In your second Paragraph you summe up those arguments wherewith you intend to prove that Scripture alone cannot be Iudge in controversies Wherein I professe unto you before hand that you will fight without an Adversary For though Protestants being warranted by some of the Fathers have called Scripture the Iudge of Controversies and you in saying here That Scripture alone cannot be Iudge imply that it may be called in some sense a Iudge though not alone Yet to speak properly as men should speak when they write of Controversies in Religion the Scripture is not a Iudge of Controversies but a Rule only and the only Rule for Christians to judge them by Every man is to judge for himselfe with the Iudgement of Discretion and to choose either his Religion first and then his Church as we say or as you his Church first and then his Religion But by the consent of both sides every man is to judge and choose and the Rule whereby he is to guide his choyce if he be a naturall man is Reason if he be already a Christian Scripture which we say is the Rule to judge controversies by Yet not all simply but all the Controversies of Christians of those that are already agreed upon This first Principle that the Scripture is the word of God But that there is any man or any company of men appointed to be judge for all men that we deny and that I believe you will never prove The very truth is we say no more in this matter then evidence of Truth hath made you confesse in plain termes in the beginning of this chapter viz. That Scripture is a perfect Rule of faith for as much as a writing can be a rule So that all your reasons whereby you labour to dethrone the Scripture from this office of Iudgeing we might let passe as impertinent to the conclusion which we maintaine and you have already granted yet out of curtesy we will consider them 12 Your first is this a Iudge must be a person fit to end controversies but the Scripture is not a person nor fit to end controversies no more then the Law would be without the Iudges therefore though it may be a Rule it cannot be a Iudge Which conclusion I have already granted Only my request is that you will permit Scripture to have the properties of a Rule that is to be fit to direct every one that will make the best use of it to that end for which it was ordained And that is as much as we need desire For as if I were to goe a journey and had a guide which could not erre I needed not to know my way so on the other side if I know my way or have a plain rule to know it by I shall need no guide Grant therefore Scripture to be such a Rule and it will quickly take away all necessity of having an infallible guide But without a living Iudge it will be no fitter you say to end Controversies then the Law alone to end suits I answere if the Law were plain and perfect and men honest and desirous to understand aright and obey it he that saies it were not fit to end controversies must either want understanding himself or think the world wants it Now the Scripture we pretend in things necessary is plain perfect and men we say are oblig'd under pain of Damnation to seek the true sense of it and not to wrest it to their preconceived Phansies Such a law therefore to such men cannot but be very fit to end all controversies necessary to be ended For others that are not so they will end when the world ends and that is time enough 12 Your next encounter is with them who acknowledging the Scripture a Rule only and not a Iudge make the holy Ghost speaking in Scripture the judge of Controversies Which you disprove by saying That the holy Ghost speaking only in Scripture is no more intelligible to us then the Scripture in which he speakes But by this reason neither the Pope nor a Councell can be a Iudge neither For first denying the Scriptures the writings of the Holy Ghost to be judges you will not I hope offer to pretend that their decrees the writings of men are more capable of
this function the same exceptions at least if not more and greater lying against them as doe against Scripture And then what you object against the holy Ghost speaking in Scripture to exclude him from this office The same I returne upon them and their decrees to debarre them from it that they speaking unto us only in their decrees are no more intelligible then the decrees in which they speak And therefore if the Holy Ghost speaking in Scripture may not be a judge for this reason neither may they speaking in their decrees be judges for the same Reason If the Popes decrees you will say be obscure he can explain himselfe and so the Scripture cannot But the holy Ghost that speaks in Scripture can doe so if he please and when he is pleas'd will doe so In the mean time it will be fit for you to wait his leasure and to be content that those things of Scripture which are plain should be so and those which are obscure should remain obscure untill he please to declare them Besides he can which you cannot warrant me of the Pope or a Councell speak at first so plainly that his words shall need no farther explanation and so in things necessary we believe he has done And if you say the Decrees of Councells touching Controversies though they be not the Iudge yet they are the Iudges sentence So I say the Scripture though not the Iudge is the sentence of the Iudge When therefore you conclude That to say a Iudge is necessary for deciding controversies about the meaning of Scripture is as much as to say he is necessary to decide what the holy Ghost speakes in Scripture This I grant is true but I may not grant that a Iudge such a one as we dispute of is necessary either to doe the one or the other For if the Scripture as it is in things necessary be plain why should it be more necessary to have a judge to interpret them in plain places then to have a judge to interpret the meaning of a Councell's decrees and others to interpret their Interpretations and others to interpret theirs and so on for ever And where they are not plaine there if we using diligence to finde the truth doe yet misse of it and fall into errour there is no danger in it They that erre and they that doe not erre may both be saved So that those places which containe things necessary and wherein errour were dangerous need no infallible interpreter because they are plaine and those that are obscure need none because they contain not things necessary neither is errour in them dangerous 13 The Law-maker speaking in the Law I grant it is no more easily understood then the Law it selfe for his speech is nothing else but the Law I grant it very necessary that besides the Law-maker speaking in the Law there should be other Iudges to determine civill and criminall Controversies and to giue every man that Iustice which the Law allowes him But your Argument drawn from hence to shew a necessitie of a visible Iudge in Controversies of Religion I say is Sophisticall and that for many Reasons 14 First Because the variety of Civill cases is infinite and therefore there cannot be possibly Lawes enough provided for the determination of them and therefore there must be a Iudge to supply out of the Principles of Reason the interpretation of the Law where it is defectiue But the Scripture we say is a perfect Rule of Faith and therefore needs no supply of the defects of it 15 Secondly To execute the Letter of the Law according to rigour would be many times unjust and therefore there is need of a Iudge to moderate it whereof in Religion there is no use at all 16 Thirdly In Civill and Criminall causes the parties haue for the most part so much interest and very often so little honesty that they will not submit to a Law though never so plaine if it bee against them or will not see it to be against them though it be so never so plainly whereas if men were honest and the Law were plaine and extended to all cases there would be little need of Iudges Now in matters of Religion when the Question is whether every man bee a fit Iudge and chooser for himselfe we suppose men honest and such as understand the difference between a Moment and Eternity And such men we conceiue will think it highly concernes them to be of the true Religion but nothing at all that this or that Religion should be the true And then wee suppose that all the necessary points of Religion are plaine and easie consequently every man in this cause to be a competent Iudge for himselfe because it concernes himselfe to judge right as much as eternall happinesse is worth And if through his own default he judge amisse he alone shall suffer for it 17 Fourthly In Civill Controversies we are obliged only to externall passiue obedience and not to an internall and actiue Wee are bound to obey the sentence of the Iudge or not to resist it but not alwaies to belieue it just But in matters of Religion such a judge is required whom we should be obliged to belieue to haue judged right So that in Civill Controversies every honest understanding man is fit to be a Iudge But in religion none but he that is infallible 18 Fiftly In Civill Causes there is meanes and power when the Iudge has decreed to compell men to obey his sentence otherwise I belieue Laws alone would be to as much purpose for the ending of differences as Lawes and Iudges both But all the power in the world is neither fit to convince nor able to compell a mans conscience to consent to any thing Worldly terrour may prevaile so far as to make men professe a Religion which they belieue not such men I meane who know not that there is a Heaven provided for Martyrs and a Hell for those that dissemble such truths as are necessary to bee professed But to force either any man to belieue what he belieues not or any honest man to dissemble what he does beleiue if God commands him to professe it or to professe what he does not belieue all the Powers in the World are too weak with all the powers of Hell to assist them 19 Sixtly In Civill Controversies the case cannot be so put but there may be a Iudge to end it who is not a party In Controversies of Religion it is in a manner impossible to bee avoided but the Iudge must be a partie For this must be the first whether hee be a judge or no and in that he must be a partie Sure I am the Pope in the controversies of our time is a chiefe partie for it highly concernes him even as much as his Popedome is worth not to yeeld any one point of his Religion to be erroneous And hee is a man subject to like passions with other men And therefore we
That you say cannot assure us of its own Infallibility and therefore not of yours What then by Reason That you say may deceiue in other things and why not in this How then will she assure us hereof By saying so Of this very affirmation there will remain the same Question still How it can proue it selfe to be infallibly true Neither can there be an end of the like multiplied Demands till we rest in somthing evident of it selfe which demonstrates to the world that this Church is infallible And seeing there is no such Rock for the Infallibility of this Church to be setled on it must of necessity like the Iland of Delos flote up and down for ever And yet upon this point according to Papists all other Controversies in faith depend 26 To they 7. 8. 9. 10. 11. 12. 13. 14. § The summe and substance of the Ten next Paragraphs is this That it appeares by the Confessions of some Protestants and the Contentions of others that the Questions about the Canon of Scripture what it is and about the Various reading and Translations of it which is true and which not are not to bee determined by Scripture and therefore that all Controversies of Religion are not decidable by Scripture 27 To which I have already answered saying That when Scripture is affirm'd to be the rule by which all controversies of Religion are to be decided Those are to be excepted out of this generality which are concerning the Scripture it selfe For as that generall saying of Scripture He hath put all things under his feet is most true though yet S. Paul tels us That when it is said he hath put all things under him it is manifest he is excepted who did put all things under him So when we say that all controversies of Religion are decidable by the Scripture it is manifest to all but cavillers that we doe and must except from this generality those which are touching the Scripture it selfe Iust as a Merchant shewing a ship of his own may say all my substance is in this ship and yet never intend to deny that his ship is part of his substance nor yet to say that his ship is in it selfe Or as a man may say that a whole house is supported by the foundation and yet never mean to exclude the foundation from being a part of the house or to say that it is supported by it selfe Or as you your selves use to say that the Bishop of Rome is head of the whole Church and yet would think us but captious sophisters should we inferre from hence that either you made him no part of the whole or else made him head of himselfe Your negative conclusion therefore that these Questions touching Scripture are not decidable by Scripture you needed not have cited any Authorities nor urged any reason to prove it it is evident of it selfe and I grant it without more adoe But your corollary from it which you would insinuate to your unwary reader that therefore they are to be decided by your or any visible Church is a meere inconsequence and very like his collection who because Pamphilus was not to have Glycerium for his wife presently concluded that he must have her as if there had been no more men in the world but Pamphilus and himselfe For so you as if there were nothing in the world capable of this office but the Scripture or the present Church having concluded against Scripture you conceive but too hastily that you have concluded for the Church But the truth is neither the one nor the other have any thing to doe with this matter For first the Question whether such or such a book be Canonicall Scripture though it may be decided negatively out of Scripture by shewing apparent and irreconcileable contradictions between it and some other book confessedly Canonicall yet affirmatively it cannot but only by the testimonies of the ancient Churches any book being to be received as undoubtedly Canonicall or to be doubted of as uncertain or rejected as Apocryphall according as it was received or doubted of or rejected by them Then for the Question of various readings which is the true it is in reason evident and confessed by your own Pope that there is no possible determination of it but only by comparison with ancient Copies And lastly for controversies about different translations of Scripture the learned have the same meanes to satisfy themselves in it as in the Questions which happen about the translation of any other Author that is skill in the language of the Originall and comparing translations with it In which way if there be no certainty I would know what certainty you have that your Doway old and Rhemish new Testament are true translations And then for the unlearned those on your side are subject to as much nay the very same uncertainty with those on ours Neither is there any reason imaginable why an ignorant English Protestant may not be as secure of the translation of our Church that it is free from errour if not absolutely yet in matters of moment as an ignorant English Papist can be of his Rhemist Testament or Doway Bible The best direction I can give them is to compare both together and where there is no reall difference as in the translation of controverted places I believe there is very little there to be confident that they are right where they differ there to be prudent in the choice of the guides they follow Which way of proceeding if it be subject to some possible errour yet is it the best that either we or you have and it is not required that we use any better then the best we have 28 You will say Dependance on your Churches infallibility is a better I answere it would be so if we could be infallibly certaine that your Church is infallible that is if it were either evident of it selfe and seen by its own light or could be reduc'd unto and setled upon some Principle that is so But seeing you your selves doe not so much as pretend to enforce us to the belief hereof by any proofes infallible and convincing but only to induce us to it by such as are by your confession only probable and principall motives certainly it will be to very little purpose to put off your uncertainty for the first turne and to fall upon it at the second to please your selves in building your house upon an imaginary Rock when you your selves see and confesse that this very Rock stands it selfe at the best but upō a frame of timber I answer secondly that this cannot be a better way because we are infallibly certain that your Church is not infallible and indeed hath not the reall prescription of this priviledge but only pleaseth her selfe with a false imagination and vaine presumption of it as I shall hereafter demonstrate by many unanswerable arguments 29 Now seeing I make no scruple or difficulty to grant the conclusion of this discourse
thereof had been recommended by you to me This therefore that Christ Iesus did those miracles and taught that Doctrine which is contained evidently in the undoubted Bookes of the New Testament I believed by Fame strengthned with Celebrity Consent even of those which in other things are at infinite variance one with another and lastly by Antiquity which gives an universall and a constant attestation to them But every one may see that you so few in comparison of all those upon whose consent we ground our belief of Scripture so turbulent that you damne all to the fire and to Hell that any way differ from you that you professe it is lawfull for you to use violence and power whensoever you can have it for the planting of your own doctrine and the extirpation of the contrary lastly so new in many of your Doctrines as in the lawfulnesse and expedience of debarring the Laity the Sacramentall Cup the lawfulnesse and expedience of your Latine Service Transubstantiation Indulgences Purgatory the Popes infallibility his Authority over Kings c. so new I say in comparison of the undoubted bookes of Scripture which evidently containeth or rather is our Religion and the sole and adequate object of our faith I say every one may see that you so few so turbulent so new can produce nothing deserving Authority with wise and considerate men What madnesse is this Believe them the consent of Christians which are now and have been ever since Christ in the World that we ought to believe Christ but learn of us what Christ said which contradict and damne all other parts of Christendome Why I beseech you Surely if they were not at all and could not teach me any thing I would more easily perswade my selfe that I were not to believe in Christ then that I should learn any thing concerning him from any other then them by whom I believed him at least then that I should learn what his Religion was from you who have wronged so exceedingly his Miracles and his Doctrine by forging so evidently so many false Miracles for the Confirmation of your new Doctrine which might give us just occasion had we no other assurance of them but your Authority to suspect the true ones Who with forging so many false Stories and false Authors have taken a faire way to make the faith of all Stories questionable if we had no other ground for our belief of them but your Authority who have brought in Doctrines plainly and directly contrary to that which you confesse to be the word of Christ and which for the most part make either for the honour or profit of the Teachers of them which if there were no difference between the Christian and the Roman Church would be very apt to make suspicious men believe that Christian Religion was a humane invention taught by some cunning Impostors only to make themselves rich and powerfull who make a profession of corrupting all sorts of Authors a ready course to make it justly questionable whether any remain uncorrupted For if you take this Authority upon you upon the sixe Ages last past how shall we know that the Church of that time did not usurpe the same authority upon the Authors of the sixe last Ages before them and so upwards untill we come to Christ himselfe Whose question'd Doctrines none of them came from the fountain of Apostolike tradition but have insinuated themselves into the Streames by little and little some in one age and some in another some more Anciently some more lately and some yet are Embrio's yet hatching and in the shell as the Popes infallibility the Blessed Virgins immaculate conception the Popes power over the Temporalties of Kings the Doctrine of Predetermination c. all which yet are or in time may be impos'd upon Christians under the Title of Originall and Apostolike Tradition and that with that necessity that they are told they were as good believe nothing at all as not believe these things to have come from the Apostles which they know to have been brought in but yesterday which whether it be not a ready and likely way to make men conclude thus with themselves I am told that I were as good believe nothing at all as believe some points which the Church teaches me and not others somethings which she teaches to be Ancient and Certain I plainly see to be New False therefore I will believe nothing at all Whether I say the foresaid grounds be not a ready and likely way to make men conclude thus and whether this conclusion be not too often made in Italy Spain and France and in England too I leave it to the judgement of those that have wisdome and experience Seeing therefore the Roman Church is so farre from being a sufficient Foundation for our belief in Christ that it is in sundry regards a dangerous temptation against it why should I not much rather conclude Seeing we receive not the knowledge of Christ and Scriptures from the Church of Rome neither from her must we take his Doctrine or the Interpretation of Scripture 102 Ad. § 19. In this number this Argument is contained The Iudge of Controversies ought to be intelligible to learned and unlearned The Scripture is not so and the Church is so Therefore the Church is the Iudge and not the Scripture 103 To this I answere As to be understandible is a condition requisite to a Iudge so is not that alone sufficient to make a Iudge otherwise you might make your selfe Iudge of Controversies by arguing The Scripture is not intelligible by all but I am therefore I am Iudge of Controversies If you say your intent was to conclude against the Scripture and not for the Church I demand why then but to delude the simple with sophistry did you say in the close of this § Such is the Church and the Scripture is not such but that you would leave it to them to inferre in the end which indeed was more then you undertook in the beginning Therefore the Church is Iudge and the Scripture not I say Secondly that you still runne upon a false supposition that God hath appointed some Iudge of all Controversies that may happen among Christians about the sense of obscure Texts of Scripture whereas he has left every one to his liberty herein in those words of S. Paul Quisque abundet in sensu suo c. I say thirdly Whereas some Protestants make the Scripture Iudge of Controversies that they have the authority of Fathers of warrant their manner of speaking as of Optatus 104 But speaking truly and properly the Scripture is not a Iudge nor cannot be but only a sufficient Rule for those to judge by that believe it to be the word of God as the Church of England and the Church of Rome both doe what they are to believe and what they are not to believe I say sufficiently perfect and sufficiently intelligible in things necessary to all that have
thy paines follow the way of the Catholique Discipline which from Christ himselfe by the Apostles hath come down even to us and from us shall descend to all posterity And though I conceave that the distinction of points fundamentall and not fundamentall hath now been sufficiently confuted yet that no shadow of difficulty may remain I will particularly refell a common saying of Protestants that it is sufficient foe salvation to belieue the Apostles Creed which they hold to be a Summary of all fundamentall points of Faith THE ANSVVER TO THE THIRD CHAPTER Wherein it is maintained That the distinction of points Fundamentall and not Fundamentall is in this present Controversie good and pertinent And that the Catholique Church may erre in the latter kinde of the said points THis distinction is imployed by Protestants to many purposes and therefore if it be pertinent and good as they understand and apply it the whole edifice built thereon must be either firme and stable or if it be not it cannot be for any default in this distinction 2 If you obiect to them discords in matter of faith without any meanes of agreement They will answer you that they want not good and solid meanes of agreement in matters necessary to salvation viz. Their beliefe of all those things which are plainly and undoubtedly delivered in Scripture which who so belieues must of necessity belieue all things necessary to salvation and their mutuall suffering one another to abound in their severall sense in matters not plainly and undoubtedly there delivered And for their agreement in all Controversies of Religion either they haue meanes to agree about them or not If you say they haue why did you before deny it If they haue not meanes why doe you finde fault with them for not agreeing 3 You will say that their fault is that by remaining Protestants they exclude themselues from the meanes of agreement which you haue and which by submission to your Church they might haue also But if you haue meanes of agreement the more shame for you that you still disagree For who I pray is more inexcusably guilty for the omission of any duty they that either haue no meanes to doe it or else know of none they haue which puts them in the same case as if they had none or they which professe to haue an easie and expedite means to doe it and yet still leaue it undone If you had been blind saith our Saviour to the Pharisees you had had no sinne but now you say you see therefore your sinne remaineth 4 If you say you doe agree in matters of Faith I say this is ridiculous for you define matters of faith to be those wherein you agree So that to say you agree in matters of faith is to say you agree in those things wherein you doe agree And do not Protestants doe so likewise Doe not they agree in those things wherein they doe agree 5 But you are all agreed that only those things wherein you doe agree are matters of faith And Protestants if they were wise would doe so too Sure I am they haue reason enough to doe so seeing all of them agree with explicite faith in all those things which are plainly and undoubtedly delivered in Scripture that is in all which God hath plainly revealed and with an implicite faith in that sense of the whole Scripture which God intended whatsoever it was Secondly That which you pretend is false for else why doe some of you hold it against faith to take or allow the Oath of Allegiance others as learned and honest as they that it is against Faith and unlawfull to refuse it and allow the refusing of it Why doe some of you hold that it is de Fide that the Pope is Head of the Church by divine Law others the contrary Some hold it de Fide that the blessed Virgin was freefrom Actuall sinne others that it is not so Some that the Popes Indirect power over Princes in Temporalties is de Fide Others the contrary Some that it is Vniversall Tradition and consequently de Fide that the Virgin Mary was conceived in originall sinne others the contrary 6 But what shall we say now if you be not agreed touching your pretended meanes of agreement how then can you pretend to Vnity either Actuall or Potentiall more then Protestants may Some of you say the Pope alone without a Councell may determine all Controversies But others deny it Some that a Generall Councell without a Pope may doe so Others deny this Some Both in conjunction are infallible determiners Others againe deny this Lastly some among you hold the Acceptation of the decrees of Councells by the Vniversal Church to be the only way to decide Controversies which others deny by denying the Church to be Infallible And indeed what way of ending Controversies can this be when either part may pretend that they are part of the Church and they receiue not the decree therefore the whole Church hath not received it 7 Againe Meanes of agreeing differences are either Rationall and well grounded and of Gods appointment or voluntary and taken up at the pleasure of men Meanes of the former nature we say you haue as little as we For where hath God appointed that the Pope or a Councell or a Councell confirm'd by the Pope or that Society of Christians which adhere to him shall be the Infallible Iudge of Controversies I desire you to shew any one of these Assertions plainely set down in Scripture as in all Reason a thing of this nature should be or at least delivered with a full consent of Fathers or at least taught in plain tearmes by any one Father for foure hundred yeares after Christ. And if you cannot doe this as I am sure you cannot and yet will still be obtruding your selues upō us for our Iudges who will not cry out perisse frontem de rebus 8 But then for meanes of the other kinde such as yours are we haue great abūdance of them For besides all the waies which you haue devised which we may make use of when wee please we haue a great many more which you yet haue never thought of for which we haue as good colour out of Scripture as you haue for yours For first wee could if we would try it by Lots whose doctrine is true and whose false And you know it is written The Lot is cast into the lap but the whole disposition of it is from the Lord. 2. We could referre them to the King and you know it is written A Divine sentence is in the lips of the King his mouth transgresseth not in judgement The Heart of the King is in the hand of the Lord. We could referre the matter to any assembly of Christians assembled in the the name of Christ seeing it is written where two or three are gathered together in my name there am I in the midst of them We may referre it to any Priest
it to be Canonicall whether it be True If the former sense were yours I must then againe distinguish of the terme received For it may signify either received by some particular Church or by the present Church Vniversall or the Church of all Ages If you meant the word in either of the former senses that which you say is not tâ—â—e A man may justly and reasonably doubt of some Texts or some Book received by some particular Church or by the Vniversall Church of this present time whether it be Canonicall or no and yet haue just reason to belieue no reason to doubt but that other Books are Canonicall As Eusebius perhaps had reason to doubt of the Epistle of S. Iames the Church of Rome in Hierom's time of the Epistle to the Hebr. And yet they did not doubt of all the Books of the Canon nor had reason to doe so If by Received you meant Received by the Church of all Ages I grant he that doubts of any one such Book has as much reason to doubt of all But yet here again I tell you that it is possible a man may doubt of one such book and yet not of all because it is possible men may doe not according to reason If you meant your words in the latter sense then I confesse he that belieues such a Book to be Canonicall i. e. the word of God and yet to make an impossible supposition believes it not to be true if he will doe according to reason must doubt of all the rest and belieue none For there being no greater reason to believe any thing true then because God hath said it nor no other reason to belieue the Scripture to be true but only because it is Gods word hee that doubts of the Truth of any thing said by God hath as much reason to belieue nothing that he saies and therefore if he will doe according to reason neither must nor can believe any thing he saies And upon this ground you conclude rightly that the infallibility of true Scripture must be Vniversall and not confin'd to points fundamentall 36 And this Reason why we should not refuse to beleiue any part of Scripture upon pretence that the matter of it is not Fundamentall you confesse to be convincing But the same reason you say is as convincing for the Vniversall infallibility of the Church For say you unlesse shee be Infallible in all things we cannot belieue her in any one But by this reason your Proselytes knowing you are not Infallible in all things must not nor cannot belieue you in any thing Nay you your selfe must not belieue your selfe in any thing because you know that you are not Infallible in all things Indeed if you had said wee could not rationally belieue her for her own sake and upon her own word and authority in any thing I should willingly grant the consequence For an authority subject to errour can be no firm or stable foundation of my beliefe in any thing and if it were in any thing then this authority being one the same in all proposalls I should haue the same reason to belieue all that I haue to belieue one and therefore must either doe unreasonably in believing any one thing upon the sole warrant of this authority or unreasonably in not believing all things equally warranted by it Let this therefore be granted and what will come of it Why then you say we cannot belieue her in propounding Canonicall Books If you mean still as you must doe unlesse you play the Sophister not upon her own Authority I grant it For we belieue Canonicall Books not upon the Authority of the present Church but upon Vniversall Tradition If you mean Not at all and that with reason we cannot believe these Books to be Canonicall which the Church proposes I deny it There is no more consequence iâ—â—he Argument then in this The Divell is not infallible therefore if he saies there is one God I cannot believe him No Geometritian is Infallible in all things therefore not in these things which the domonstrates M. Knot is not Infallible in all things therefore he may not believe that he wrote a Book entituled Charity Maintained 37 But though the reply be good Protestants cannot make use of it with any good coherence to this distinction and some other Doctrine of theirs because they pretend to be able to tell what points are Fundamentall and what not and therefore though they should believe Scripture erroneous in others yet they might be sure it err'd not in these To this I answer That if without dependance on Scripture they did know what were Fundamentall and what not they might possibly believe the Scripture true in Fundamentalls and erroneous in other things But seeing they ground their beliefe that such and such things only are Fundamentalls only upon Scripture and goe about to prove their assertion true only by Scripture then must they suppose the Scripture true absolutely and in all things or else the Scripture could not be a sufficient warrant to them to believe this thing that these only points are Fundamentall For who would not laugh at them if they should argue thus The Scripture is true in something the Scripture saies that these points only are Fundamentall therefore this is true that these only are so For every Fresh-man in Logick knowes that from meer particulars nothing can be certainly concluded But on the other side this reason is firme and demonstrative The Scripture is true in all things But the Scripture saies that these only points are the Fundamentalls of Christian Religion therefore it is true that these only are so So that the knowledge of Fundamentalls being it selfe drawen from Scripture is so farre from warranting us to believe the Scripture is or may be in part True and in part False that it selfe can have no foundation but the Vniversall truth of Scripture For to be a Fundamentall truth presupposes to be a truth now I cannot know any Doctrine to be a divine and supernaturall Truth on a true part of Christianity but only because the Scripture saies so which is all true Therefore much more can I not know it to be a Fundamentall truth 33 Ad § 16. To this Parag. I answer Though the Church being not Infallible I cannot believe her in every thing she saies yet I can and must believe her in every thing she proves either by Scripture Reason or universall Tradition be it Fundamentall or be it not Fundamentall This you say we cannot in points not Fundamentall because in such we believe she may erre But this I know we can because though she may erre in some things yet she does not erre in what she proves though it be not Fundamentall Again you say we cannot doe it in Fundamentalls because we must know what points be Fundamentall before we goe to learn of her Not so but I must learn of the Church or of some part of the Church or I
thereof Now your Church notwithstanding all this enervates and in a manner dissolves and abrogates many of these precepts teaching men that they are not lawes for all Christians but Counsells of perfection and matters of Supererrogation that a man shall doe well if he doe observe them but he shall not sinne if he observe them not That they are for them who ayme at high places in heaven who aspire with the two sonnes of Zebede to the right hand or to the left hand of Christ But if a man will be content barely to goe to heaven and to be a doore keeper in the house of God especially if he will be content to tast of Purgatory in the way he may obtaine it at any easier purchase Therefore the Religion of your Church is not so holy nor so good as the doctrine of Christ delivered in Scripture and therefore not so likely to come from the Fountaine of holinesse goodnesse 72 Lastly if I follow your Church for my Guide I shall doe all one as if I should follow a Company of blind men in a judgement of colours or in the choice of a way For every unconsidering man is blind in that which he does not consider Now what is your Church but a Company of unconsidering men who comfort themselves because they are a great company together but all of them either out of idlenesse refuse the trouble of a severe tryall of their Religion as if heaven were not worth it or out of superstition fear the event of such a tryall that they may be scrupled and staggered and disquieted by it and therefore for the most part doe it not at all Or if they doe it they doe it negligently and hypocritically and perfunctorily rather for the satisfaction of others then themselves but certainly without indifference without liberty of judgement without a resolution to doubt of it if upon examination the grounds of it prove uncertain or to leave it if they prove apparently false My own experience assures me that in this imputation I doe you no injury but it is very apparent to all men from your ranking doubting of any part of your Doctrine among mortall sinnes For from hence it followes that seeing every man must resolve that he will never commit mortall sinne that he must never examine the grounds of it at all for fear he should be mov'd to doubt or if he doe he must resolve that no motives be they never so strong shall move him to doubt but that with his will and resolution he will uphold himselfe in a firme belief of your Religon though his reason and his understanding faile him And seeing this is the condition of all those whom you esteem good Catholiques who can deny but you are a Company of men unwilling and afraid to understand least you should doe good That have eyes to see and will not see that have have not the love of truth which is only to be known by an indifferent tryall therefore deserve to be given over to strong delusions men that love darknesse more then light in a word that you are the blind leading the blind and what prudence there can be in following such Guides our Saviour hath taught us in saying If the blind lead the blind both shall fall into the ditch 73 There remaines unspoken to in this Section some places out of S. Austin and some sayings of Luther wherein he confesses that in the Papacy are many good things But the former I have already considered and return'd the argument grounded on them As for Luthers speeches I told you not long since that we follow no privat men and regard not much what he saies either against the Church of Rome or for it but what he proves He was a man of a vehement Spirit and very often what he took in hand he did not doe it but over doe it He that will justify all his speeches especially such as he wrote in heat of opposition I believe will have work enough Yet in these sentences though he overreach in the particulars yet what he saies in generall we confesse true and confesse with him that in the Papacy are many good things which have come from them to us but withall we say there are many bad neither doe wee think our selves bound in prudence either to reject the good with the bad or to retain the bad with the good but rather conceive it a high point of wisdome to separate between the pretious and the vile to sever the good from the bad and to put the good in vessels to be kept and to cast the bad away to try all things and to hold that which is good 74 Ad § 32. Your next and last argument against the faith of Protestants is because wanting Certainty and Prudence it must also want the fourth condition Supernaturality For that being a humane perswasion it is not in the essence of it supernaturall and being imprudent and rash it cannot proceed from Divine motion and so is not supernaturall in respect of the cause from which it proceedeth Ans. This litle discourse stands wholly upon what went before and therefore must fall together with it I have proved the Faith of Protestants as certain and as prudent as the faith of Papists and therefore if these be certain grounds of supernaturality our faith may have it as well as yours I would here furthermore be inform'd how you can assure us that your faith is not your perswasion or opinion for you make them all one that your Churches doctrine is true Or if you grant it your perswasion why is it not the perswasion of men and in respect of the subject of it an humane perswasion I desire also to know what sense there is in pretending that your perswasion is not in regard of the object only and cause of it but in nature or essence of it supernaturall Lastly whereas you say that being imprudent it cannot come from divine motion certainly by this reason all they that believe your own Religion and cannot give a wise and sufficient reason for it as millions amongst you cannot must be condemn'd to have no supernaturall faith or if not then without question nothing can hinder but that the imprudent faith of Protestants may proceed from divine motion as well as the imprudent faith of Papists 75 And thus having weighed your whole discourse and found it altogether lighter then vanity why should I not invert your conclusion and say Seeing you have not proved that whosoever erres against any one point of Faith looseth all divine Faith nor that any error whatsoever concerning that which by the Parties litigant may be esteem'd a matter of faith is a grievous sinne it followes not at all that when two men hold different doctrines concerning Religion that but one can be saved Not that I deny but that the sentence of S. Chrysost. with which you conclude this Chapt. may in a good sense be true for oftimes by
it and call it an argument of his own a wise argument a wise demand and then aske of him what he thinkes of it being fram'd thus Our Religion is safe even by your confession and therefore you ought to grant that all may embrace it And yet farther thus Among different Religions one only can be safe But yours by our own confession is safe where as you hold that in ours there is no hope of salvation therefore we ought to embrace yours Ans. I have advised with him am to tell you froÌ„ him that he thinks reasonable well of the arguments but very ill of him that makes them as affirming so often without shame and conscience what he cannot but know to be plainly false and his reason is because he is so farre from confessing or giving you any ground to pretend he does confesse that your Religion is safe for all that are of it from whence only it will follow that all may safely embrace it that in this very place from which you take these words he professeth plainly that it is extreamly dangerous if not certainly damnable to all such as professe it when either they doe or if their hearts were upright and not perversly obstinat might believe the contrary and that for us whâ— are convinc'd in conscience that she the Româ—â— Church erres in many things it lies upon us even under pain of damnation to forsake her in those errors And though here you take upon you a shew of great rigour and will seem to hold that in our way there is no hope of Salvation yet formerly you have been more liberall of your charity towards us and will needs vye and contend with D. Potter which of the two shall be more Charitable assuring us that you allow Protestants as much Charity as D. Potter spares you for whom he makes Ignorance the best hope of Salvation And now I appeale to any indifferent reader whether our disavowing to confesse you free from damnable error were not as I pretend a full confutation of all that you say in these five foregoing Paragraphs And as for you I wonder what answer what evasion what shift you can devise to cleere your selfe from dishonesty for imputing to him almost a hundred times this acknowledgment which he never makes but very often and that so plainly that you take notice of it professeth the contrary 29 The best defence that possibly can be made for you I conceive is this that you were led into this error by mistaking a supposition of a confession for a confession a Rhetoricall concession of the Doctors for a positive assertion He saies indeed of your errors Though of themselves they be not damnable to them which believe as they professe yet for us to professe what we believe not were without question damnable But to say Though your errors be not damnable we may not professe them is not to say your errors are not damnable but only though they be not As if you shoul say though the Church erre in points not fundamentall yet you may not separate from it Or though we doe erre in believing Christ really present yet our error frees us from Idolatry Or as if a Protestant should say Though you doe not commit Idolatry in adoring the Host yet being uncertain of the Priests Intention to consecrate at least you expose yourselfe to the danger of it I presume you would not think it fairely done if any man should interpret either this last speech as an acknowledgemeÌ„t that you doe not commit Idolâ—try or the former as confessions that you doe erre in points not fundamentall that you doe erre in believing the reall presence And therefore you ought not so to have mistaken D. Potters words as if he had confessed the errors of your Church not damnable when he saies no more but this Though they be so or suppose or put the case they be so yet being errors we that know them may not professe them to be divine truths Yet this mistake might have been pardonable had not D. Potter in many places of his book by declaring his judgement touching the quality and malignity of your errors taken away from you all occasion of error But now that he saies plainly That your Church hath many waies played the Harlot and in that regard deserv'd a Bill of divorce from Christ and the detestation of Christians p. 11. That for that Masse of Errors and abuses in judgement and practice which is proper to her and wherein she differs from us we judge a reconciliation impossible and to us who are convicted in conscience of her corruptions damnable pag. 20. That Popery is the contagion or plague of the Church p. 60. That we cannot we dare not communicate with her in her publique Liturgy which is manifestly polluted with drosse of Superstition p. 68. That they who in former ages dyed in the Church of Rome died in many sinfull errors p. 78. That they that have understanding and means to discover their errors and neglect to use them he dares not flatter them with so easy a censure as to give them hope of salvation p. 79. That the way of the Roman Religion is not safe but very dangerous if not certainly damnable to such as professe it when they believe or if their hearts were upright and not perversely obstinate might believe the contrary p. 79. That your Church is but in some sense a true Church and your errors only to some men not damnable that we who are convinc'd in conscience that she erres in many things are under pain of damnation to forsake her in those errors Seeing I say he saies all this so plainly and so frequently certainly your charging him falsely with this acknowledgement and building a great part not only of your discourse in this Chapter but of your whole book upon it possibly it may be palliated with some excuse but it can no way be defended with any just apology Especially seeing you your selfe more then once or twice take notice of these his severer censures of your Church and the errors of it and make your advantage of them In the first number of your first Chapter you set down three of the former places and from thence inferre That as you affirme Protestancy unrepented destroies Salvation so D. Potter pronounces the like heavy doome against Roman Catholiques and again § 4. of the same Chap. We allow Protestants as much charity as D. Potter spareâ— us for whom he makes ignorance the best hope of salvation And c. 5. § 41. you have these words It is very strange that you iudge us extreamly uncharitable in saying Protestants cannot be saved while your selfe avouch the same of all Learned Catholiques whom Ignorance cannot excuse Thus out of the same mouth you blow hot and cold and one while when it is for your purpose you professe D. Potter censures your errors as heavily as you doe ours which is very true for he gives hope
And indeed take away the authority of Gods Church no man can be assured that any one Book or parcell of Scripture was written by divine inspiration or that all the contents are infallibly true which are the direct errors of Socinians If it were but for thiâ— reason alone no man who regards the eternall salvation of his soule would live or dye in Protestancy from which so vast absurdities as these of the Socinians must inevitably follow And it ought to be an unspeakable comfort to all us Catholiques while we consider that none can deny the infallible authority of our Church but joyntly he must be left to his own wit and waies and must abandon all infused faith and true Religion if he doe but understand himselfe aright In all which discourse the only true word you speak is This I say confidently As for proving evidently that I believe you reserved for some other opportunity for the present I am sure you have been very sparing of it 10 You say indeed confidently enough that the denyall of the Churches infallibility is the Mother Heresy from which all other must follow at ease Which is so farre from being a necessary truth as you make it that it is indeed a manifest falshood Neither is it possible for the wit of man by any good or so much as probable consequence from the deniall of the Churches Infallibility to deduce any one of the ancient Heresies or any one error of the Socinians which are the Heresies here entreated of For who would not laugh at him that should argue thus Neither the Church of Rome nor any other Church is infallible go The doctrine of Arrius Pelagius Eutyches Nestorius Photinus Manichaeus was true Doctrine On the other side it may be truly sayed and justified by very good and effectuall reason that he that affirms with you the Popes infallibility puts himself into his hands and power to be led by him at his ease and pleasure into all Heresy and even to Hell it self and cannot with reason say so long as he is constant to his grounds Domine cur ita facis but must believe white to be black and black to be white vertue to be vice and vice to be vertue nay which is a horrible but a most certain truth Christ to be Antichrist and Antichrist to be Christ if it be possible for the Pope to say so Which I say and will maintain howsoever you daube and disguise it is indeed to make men Apostate from Christ to his pretended Vicar but reall enemy For that name and no better if we may speak truth without offence I presume he deserves who under pretence of interpreting the law of Christ which Authority without any word of expresse warrant he hath taken upon himself doth in many parts evacuate and dissolve it So dethroning Christ from his dominion over mens consciences and in stead of Christ setting up himself In as much as he that requires that his interpretations of any law should be obeyed as true and genuine seeme they to mens understandings never so dissonant and discordant from it as the Bishop of Rome does requires indeed that his interpretations should be the Laws and he that is firmly prepared in mind to believe and receive all such interpretations without judging of them and though to his private judgment they seem unreasonable is indeed congruously disposed to hold adultery a veniall sin and fornication no sinne whensoever the Pope and his adherents shall so declare And whatsoever he may plead yet either wittingly or ignorantly he makes the Law and the Lawmaker both stales and obeyes only the interpreter As if I should pretend that I should submit to the Laws of the King of England but should indeed resolve to obey them in that sence which the King of France should put upon them what soever it were I presume every understanding man would say that I did indeed obey the King of France and not the King of England If I should pretend to believe the Bible but that I would understand it according to the sence which the chiefe Mufty should put upon it who would not say that I were a Christian in pretence only but indeed a Mahumetan 11 Nor will it be to purpose for you to pretend that the precepts of Christ are so plain that it cannot be feared that any Pope should ever goe about to dissolve them and pretend to be a Christian For not to say that you now pretend the contrary to wit that the law of Christ is obscure even in things necessary to be believed and done and by saying so have made a fair way for any fowleâ— interpretation of any part of it certainly that which the Church of Rome hath already done in this kind is an evident argument that if she once had this power unquestion'd and made expedite and ready for use by being contracted to the Pope she may doe what she pleaseth with it Who that had liv'd in the Primitive Church would not have thought it as utterly improbable that ever they should have brought in the worship of Images and picturing of God as now it is that they should legitimate fornication Why may we not think they may in time take away the whole Communion from the Laity as well as they have taken away half of it Why may we not think that any Text and any sence may not be accorded aswell as the whole 14. Ch. of the Ep. of S. Paul to the Corinth is reconcil'd to the Latine service How is it possible any thing should be plainer forbidden then the worship of Angels in the Ep. to the Colossians then the teaching for Doctrines mens commands in the Gospell of S. Mark And therefore seeing we see these things done which hardly any man would have believ'd that had not seen them why should we not fear that this unlimited power may not be us'd hereafter with as litle moderation Seeing devices have been invented how men may worship images without Idolatry and kill innocent men under pretence of heresie without murder who knowes not that some tricks may not be hereafter deuis'd by which lying with other mens wives shall be no Adultery taking away other mens goods no theft I conclude therefore that if Solomon himself were here and were to determine the difference which is more likely to be mother of all Heresy The deniall of the Churche's or the affirming of the Popes infallibility that he would certainly say this is the mother give her the child 12 You say again confidently that if this infallibility be once impeached every man is given â—ver to his own wit and discourse which if you mean discourse not guiding it selfe by Scripture but only by principles of nature or perhaps by prejudices and popular errors and drawing consequences not by rule but chance is by no means true if you mean by discourse right reason grounded on Divine revelation and common notions written by God in the hearts of all
men and deducing according to the never failing rules of Logick consequent deductions from them if this be it which you mean by discourse it is very meet reasonable necessary that men as in all their actions so especially in that of greatest importance the choice of their way to happinesse should be left unto it and he that followes this in all his opinions and actions and does not only seeme to doe so followes alwaies God whereas he that followeth a Company of men may oftimes follow a company of beasts And in saying this I say no more then S. Iohn to all Christians in these words Dearly beloved believe not every spirit but try the spirits whether they be of God or no and the rule he gives them to make this tryall by is to consider whether they confesse Iesus to be the Christ that is the Guide of their Faith and Lord of their actions no◠whether they acknowledge the Pope to be his Vicar I say no more then S. Paul in exhorting all Christians to try all things and to hold fast that which is good then S. Peter in cōmanding all Christians to be ready to give a reason of the hope that is in them then our Saviour himselfe in forewarning all his followers that if they blindly followed blind guides both leaders and followers should fall into the ditch and again in saying even to the people Yea why of your selves iudge ye not what is right And though by passion or precipitation or preiudice by want of reason or not using that they have men may be and are oftentimes led into error and mischiefe yet that they cannot be misguided by discourse truly so called such as I have described you your selfe have given them security For what is discourse but drawing conclusions out of premises by good consequence Now the principles which we have setled to wit the Scriptures are on all sides agreed to be infallibly true And you have told us in the fourth chap. of this Pamphlet that from truth no man can by good consequence inferre falshood Therefore by discourse no man can possibly be led to error but if he erre in his conclusions he must of necessity either erre in his principles which here cannot have place or commit some error in his discourse that is indeed not discourse but seeme to doe so 13 You say thirdly with sufficient confidence that if the true Church may erre in defining what Scriptures be Canonicall or in delivering the sense thereof then we must follow either the privat Spirit or else naturall wit and iudgement and by them examine what Scriptures containe true or false doctrine and in that respect ought to be received or reiected All which is apparently untrue neither can any proofe of it be pretended For though the present Church may possibly erre in her judgement touching this matter yet have we other directions in it besides the privat spirit and the examination of the contents which latter way may conclude the negative very strongly to wit that such or such a book cannot come from God because it containes irreconcileable contradictions but the affirmative it cannot conclude because the contents of a book may be all true and yet the book not written by divine inspiration other direction therefore I say we have besides either of these three that is the testimony of the Primitive Christians 14 You say Fourthly with convenient boldnesse That this infallible Authority of your Church being denied no man can be assur'd that any parcell of Scripture was written by Divine inspiration Which is an untruth for which no proofe is pretended and besides void of modesty and full of impiety The first because the experience of innumerable Christians is against it who are sufficiently assur'd that the Scripture is divinely inspir'd and yet deny the infallible authority of your Church or any other The second because if◠I cannot have ground to be assur'd of the divine authority of Scripture unlesse I first believe your Church infallible then I can have no ground at all to believe it because there is no ground nor can any be pretended why I should believe your Church infallible unlesse I first beleeve the Scripture divine 15 Fiftly and lastly You say with confidence in abundance that none can deny the infallible authority of your Church but he must abandon all infus'd faith and true religion if he doe but understand him selfe Which is to say agreeable to what you had said before and what out of the abundance of your hearts you speak very often That all Christians besides you are open Fooles or conceal'd Atheists All this you say with notable confidence as the manner of Sophisters is to place their confidence of prevailing in their confident manner of speaking but then for the evidence you promised to maintaine this confidence that is quite vanished and become invisible 16 Had I a mind to recriminate now and to charge Papists as you doe Protestants that they lead men to Socinianisme I could certainly make a much fairer shew of evidence then you have done For I would not tell you you deny the infallibility of the Church of England ergo you lead to Socinianisme which yet is altogether as good an Argument as this Protestants deny the infallibility of the Roman Church ergo they induce Socinianisme Nor would I resume my former Argument and urge you that by holding the Popes infallibility you submit your selfe to that capitall and Mother Heresy by advantage whereof he may lead you at ease to believe vertue vice and vice vertue to believe Antichristianity Christianisme and Christianity Antichristian he may lead you to Socinianisme to Turcisme nay to the Divell himselfe if he have a mind to it But I would shew you that divers waies the Doctors of your Church doe the principall and proper work of the Socinians for the undermining the Doctrine of the Trinity by denying it to be supported by those pillars of the Faith which alone are fit and able to support it I mean Scripture and the Consent of the ancient Doctors 17 For Scripture your men deny very plainly and frequently that this Doctrine can be proved by it See if you please this plainly taught and urged very earnestly by Cardinall Hosius De Author Sac. Scrip. l. 3. p. 53. By Gordonius Huntlaeus Contr. Tom. 1. Controv. 1. De verbo Dei C. 19. by Gretserus and Tanerus in Colloquio Ratesbon And also by Vega Possevin Wiekus and Others 18 And then for the Consent of the Ancients that that also delivers it not by whom are we taught but by Papists only Who is it that makes known to all the world that Eusebius that great searcher and devourer of the Christian libraries was an Arrian Is it not your great Achilles Cardinall Perron in his 3. Book 2. Chap. of his Reply to K. Iames Who is it that informs us that Origen who never was questioned for any error in this matter in or
and for disturbing the Churches peace and dividing Vnity for such matters is in a high degree presumptuous and Schismaticall 35 Grant this sixtly and it will follow unavoidably that Protestants cannot possibly be Heretiques seeing they believe all things evidently contain'd in Scripture which are suppos'd to be all that is necessary to be believed and so your Sixt Chapter is cleerly confuted 36 Grant this lastly and it will be undoubtedly consequent in contradiction of your seaventh Chapter that no man can shew more charity to himself then by continuing a Protestant seeing Protestants are suppos ' to believe and therefore may accordingly practise at least by their Religion are not hindred from practising and performing all things necessary to Salvation 37 So that the position of this one Principle is the direct overthrow of your whole Book and therefore I needed not nor indeed have I made use of any other Now this principle which is not only the corner stone or chief Pillar but even the base and adequate foundation of my Answer and which while it stands firme and unmoveable cannot but bee the supporter of my Book and the certain ruine of yours is so farre from being according to your pretence detested by all Protestants that all Protestants whatsoever as you may see in their Harmony of confessions unanimously professe and maintain it And you your selfe C. 6. § 30. plainly confesse as much in saying The whole Edifice of the faith of Protestants is setled on these two Principles These particular Books are Canonicall Scripture And the sense and meaning of them is plain and evident at least in all points necessary to Salvation 38 And thus your venome against me is in a manner spent saving only that there remain two litle impertinencies whereby you would disable me from being a fit advocate for the cause of Protestants The first because I refuse to subscribe the Artic. of the Ch. of England The second because I have set down in writing motives which sometime induc'd mee to forsake Protestantisme and hitherto have not answered them 39 By the former of which objections it should seeme that either you conceive the 39 Articles the common Doctrine of all Protestants and if they be why have you so often upbraided them with their many and great differences Or else that it is the peculiar defence of the Church of England and not the common cause of all Protestants which is here undertaken by me which are certainly very grosse mistakes And yet why hee who makes scruple of subscribing the truth of one or two Propositions may not yet bee fit enough to maintain that those who doe subscribe them are in a saveable condition I doe not understand Now though I hold not the Doctrine of all Protestants absoluetly true which with reason cannot bee requir'd of mee while they hold contradictions yet I hold it free from all impiety and from all error destructive of Salvation or in it self damnable And this I think in reason may sufficiently qualifie me for a maintainer of this assertion that Protestancie destroies not Salvation For the Church of England I am perswaded that the constant Doctrine of it is so pure and Orthodoxe that whosoever believes it and lives according to it undoubtedly he shall be saved and that there is no error in it which may necessitate or warrant any man to disturbe the peace or renounce the Communion of it This in my opinion is all intended by Subscription and thus much if you conceive mee not ready to subscribe your Charity I assure you is much mistaken 40 Your other objection against me is yet more impertinent and frivolous then the former Vnlesse perhaps it be a just exception against a Physitian that himself was sometimes in and recover'd himself from that disease which he undertakes to cure or against a guide in a way that at first before hee had experience himself mistook it and after wards found his error and amended it That noble writer Michael de Montai'gne was surely of a farre different mind for hee will hardly allow any Physitian competent but only for such diseases as himself had pass'd through And a farre greater then Montai'gne even he that said Tu conversus confirma fratres gives us sufficiently to understand that they which have themselves beene in such a state as to need conversion are not thereby made incapable of but rather engag'd and oblig'd unto and qualified for this charitable function 41 Neither am I guilty of that strange and preposterous zeale as you esteeme it which you impute to me for having been so long carelesse in removing this scandall against Protestants and answering my own Motives and yet now shewing such fervor in writing against others For neither are they other Motives but the very same for the most part with those which abused me against which this Book which I now publish is in a manner wholly imployed And besides though you Iesuits take upon you to have such large and universall intelligence of all state affaires and matters of importance yet I hope such a contemptible matter as an answer of mine to a litle peece of paper may very probably have been written and escaped your observation The truth is I made an answer to them three yeares since and better which perhaps might have been published but for two reasons one because the Motives were never publique untill you made them so the other because I was loath to proclaime to all the world so much weaknesse as I shewed in suffering my selfe to be abus'd by such silly Sophismes All which proceed upon mistakes and false suppositions which unadvisedly I took for granted as when I have set down the Motives in order by subsequent Answers to them I shall quickly demonstrate and so make an end The Motives then were these 1 Because perpetuall visible profession which could never be wanting to the Religion of Christ nor any part of it is apparently wanting to Protestant Religion so farre as concernes the points in contestation 2 Because Luther and his followers separating from the Church of Rome separated also from all Churches pure or impure true or false then being in the world upon which ground I conclude that either Gods promises did faile of performance if there were then no Church in the world which held all things necessary and nothing repugnant to Salvation or else that Luther and his Sectaries separating from all Churches then in the world and so from the true if there were any true were damnable Schismaticks 3 Because if any credit may be given to as creditable records as any are extant the Doctrine of Catholicks hath been frequently confirmed and the opposite doctrine of Protestants confounded with supernaturall and divine Miracles 4 Because many points of Protestant doctrine are the damned opinions of Hereticks condemned by the Primitive Church 5 Because the Prophecies of the old Testament touching the conversion of Kings and Nations to the true Religion of Christ
that there is but one true Church that all Christians are obliged to harken to her that shee must be ever visible and infallible that to separate ones selfe from her communion is Schisme and to dissent from her doctrine is Heresie though it be in points never so few or never so small in their own nature and therefore that the distinction of points fundamentall and not fundamentall is wholy vaine as it is applied by Protestants These I say and some other generall grounds Charity Mistaken handles and out of them doth cleerely evince that any least difference in faith cannot stand with salvation on both sides and therefore since it is apparent that Catholiques and Protestants disagree in very many points of faith they both cannot hope to be saved without repentance and consequently as we hold that Protestancy unrepented destroies Salvation so must they also believe that we cannot be saved if they judge their own Religion to be true and ours to be false And whosoever disguizeth this truth is an enemy to soules which he deceives with ungrounded false hopes of salvation indifferent Faiths and Religions And this Charity Mistaken performed exactly according to that which appeares to have been his designe which was not to descend to particular disputes as D. Potter affectedly does namely Whether or no the Roman Church be the only true Church of Christ and much lesse whether Generall Councells be infallible whether the Pope may erre in his Decrees common to the whole Church whether he be above a Generall Councell whether all points of faith be contained in Scripture whether Faith be resolved into the authority of the Church as into his last formall Object and Motive and least of all did he discourse of Images Communion under both kinds publique service in an unknown Tongue Seven Sacraments Sacrifice of the Masse Indulgences and Index Expurgatorius all which and divers other articles D. Potter as I said drawes by violence into his Book and he might as well have brought in Pope Ioan or Antichrist or the Iewes who are permitted to live in Rome which are common Themes for men that want better matter as D. Potter was forced to fetch in the aforesaid Controversies that so he might dazle the eyes and distract the mind of the Reader and hinder him from perceiving that in his whole Answere he uttered nothing to the purpose and point in question which if he had followed closely I dare well say he might have dispatched his whole Book in two or three sheets of paper But the truth is he was loath to affirme plainely that generally both Catholiques and Protestants may be saved and yet seeing it to be most evident that Protestants cannot pretend to have any true Church before Luther except the Roman and such as agreed with her and consequently that they cannot hope for Salvation if they deny it to us he thought best to avoid this difficulty by confusion of language and to fill up his Book with points which make nothing to the purpose Wherein he is lesse excusable because he must graunt that those very particulars to which he digresseth are not fundamentall errors though it should be granted that they be errors which indeed are Catholique verities For since they be not fundamentall not destructive of salvation what imports it whether we hold them or no for as much as concernes our possibility to be saved 3 In one thing only he will perhaps seeme to have touched the point in question to wit in his distinction of points fundamentall and not fundamentall because some may thinke that a difference in points which are not fundamentall breakes not the Vnity of Faith and hinders not the hope of salvation in persons so disagreeing And yet in this very distinction he never speaks to the purpose indeed but only saies that there are some points so fundamentall as that all are obliged to know and believe them explicitely but never tells us whether there be any other points of faith which a man may deny or disbelieve though they be sufficiently presented to his understanding as truths revealed or testified by almighty God which was the only thing in question For if it be damnable as certainly it is to deny or disbelieve any one truth witnessed by almighty God though the thing be not in it self of any great consequence or moment and since of two disagreeing in matters of faith one must necessarily deny some such truth it clearly followes that amongst men of different Faiths or Religions one only can be saved though their difference consist of divers or but even one point which is not in his own nature fundamentall as I declare at large in divers places of my first part So that it is cleere D. Potter even in this his last refuge and distinction never comes to the point in question to say nothing that he himselfe doth quite overthrow it and plainly contradict his whole designe as I shew in the third Chapter of my first Part. 4 And as for D. Potters manner of handling those very points which are utterly beside the purpose it consists only in bringing vulgar mean objections which have been answered a thousand times yea and some of them are cleerely answered even in Charity Mistaken but he takes no knowledge at all af any such answeres and much lesse doth he apply himselfe to confute them He alleadgeth also Authors with so great corruption and fraud as I would not have believed if I had not found it by cleere and frequent experience In his second Edition he hath indeed left out one or two grosse corruptions amongst many others no lesse notorious having as it seemes been warned by some friends that they could not stand with his credit but even in this his second Edition he retracts them not at all nor declares that he was mistaken in the First and so his reader of the first Edition shall ever be deceived by him though withall he read the Second For preventing of which inconvenience I have thought it necessary to take notice of them and to discover them in my Reply 5. And for conclusion of this point I will only say that D. Potter might well have spared his paines if he had ingeniously acknowledged where the whole substance yea and sometime the very words and phrases of his book may be found in farre briefer manner namely in a Sermon of D. Vshers preached before our late soveraigne Lord King Iames the 20. of Iune 1624. at Wansted containing A Declaration of the Vniversality of the Church of Christ and the Vnity of Faith professed therein which Sermon having been roundly and wittily confuted by a Catholike Divine under the name of Paulus Veridicus within the compasse of about 4. sheets of Paper D. Potters Answere to Charity Mistaken was in effect confuted before it appeared And this may suffice for a generall Censure of his Answere to Charity Mistaken 6 For the second touching my Reply if you wonder at the Bulke
thereof compared either with Charity Mistaken or D Potters Answere I desire you to consider well of what now I am about to say and then I hope you will see that I was cast upon a meere necessity of not being so short as otherwise might peradventure be desired Charity Mistaken is short I grant and yet very â—ull and large for as much as concerned his designe which you see was not to treat of particular Controversies in Religion no not so much as to debate whether or no the Roman Church be the only true Church of Christ which indeed would have required a larger Volume as I have understood there was one then comming forth if it had not bee prevented by the Treatise of Charity Mistaken which seemed to make the other intended worke a little lesse seasonable at that time But Charity Mistaken proves only in Generall out of some Vniversall Principles well backed and made good by choice solid authorities that of two disagreeing in points of Faith one only without repentance can be saved which ayme exacted no great bulk And as for D. Potters Answere even that also is not so short as it may seem For if his marginall notes printed in a small letter were transferred into the Text the Book would appear to be of some bulk though indeed it might have been very short if he had kept himselfe to the point treated by Charity Mistaken as shall be declared anon But contrarily because the question debated betwixt Charity Mistaken and D. Potter is a point of the highest consequence that can be imagined and in regard that there is not a more pernitious Heresy or rather indeed ground of Atheisme then a perswasion that men of different Religions may be saved if otherwise forsooth they lead a kind of civill and morall life I conceaved that my chief endeavour was not to be employed in answering D Potter but that it was necessary to handle the Question it selfe somewhat at large and not only to prove in generall that both Protestants and Catholikes cannot be saved but to shew also that Salvation cannot be hoped for out of the Catholique Roman Church and yet withall not to omit to answere all the particulars of D. Potters Book which may any way import To this end I thought it fit to divide my Reply into two Parts in the formet whereof the main question is handled by a continued discourse without stepping aside to confute the particulars of D. Potters Answere though yet so as that even in this first Part I omit not to answere such passages of his as I find directly in my way and naturally belong to the points whereof I treat and in the second Part I answere D. Potters Treanse Section by Section as they lye in order I heer therefore intreat the Reader that if heartily he desire satisfaction in this so important question he doe not content himselfe with that which I say to Doctor Potter in my second Part but that he take the First before him eyther all or at least so much as may serve most to his purpose of being satisfied in those doubts which presse him most For which purpose I have caused a Table of the Chapters of the first Part together with their Titles and Arguments to be prefixed before my Reply 7. This was then a chiefe reason why I could not be very short But yet there wanted not also divers other causes of the same effect For there are so severall kinds of Protestants through the difference of Tenets which they hold as that if a man convince but one kind of them the rest will conceive themselves to be as truly unsatisfied and even unspoken to as if nothing had been said therein at all As for example some hold a necessity of a perpetuall visible Church and some hold no such necessity Some of them hold it necessary to be able to prove it distinct from ours and others that their businesse is dispatched when they have proved ours to have been alwaies visible for then they will conceive that theirs hath been so the like may be truly said of very many other particulars Besides it is D. Potters fashion wherein as he is very far from being the first so I pray God he prove the last of that humour to touch in a word many triviall old objections which if they be not all answered it will and must serve the turne to make the more ignorant sort of men believe and brag as if some maine unanswerable matter had been subtily and purposely omitted and every body knowes that some objection may be very plausibly made in few words the cleere and solid answere whereof will require more leaves of paper theâ— one And in particular D. Potter doth couch his corruption of Authors within the compasse of so few lines and with so great confusednesse and fraud that it requires much time paines and paper to open them so distinctly as that they may appear to every mans eye It was also necessary to shew what D. Potter omits in Charity Mistaken and the importance of what is omitted and sometimes to set down the very words themselves that are omitted all which could not but adde to the quantity of my Reply And as for the quality thereof I desire thee good Reader to believe that whereas nothing is more necessary then books for answering of books yet I was so ill furnished in this kind that I was forced to omit the examination of divers Authors cited by D. Potter meerely upon necessity though I did very well perceive by most apparant circumstances that I must probably have been sure inough to find them plainly misalleadged and much wronged and for the few which are examined there hath not wanted some difficulties to doe it For the times are not for all men alike and D. Potter hath much advantage therein But truth is truth and will ever be able to justify it self in the midst of all difficulties which may occurre As for me when I alledge Protestant Writers as well domesticall as forraine I willingly and thankfully acknowledge my selfe obliged for divers of them to the author of the Book entituled The Protestants Apology for the Roman Church who calls himselfe Iohn Brerely whose care exactnesse and fidelity is so extraordinary great as that he doth not only cite the Bookes but the Editions also with the place and time of their printing yea and often the very page and line where the words are to be had And if you happen not to finde what he cites yet suspend your judgment till you have read the corrections placed at the end of his book though it be also true that after all diligence and faithfulnesse on his behalfe it was not in his power to amend all the faults of the print in which prints we have difficulty enough for many evident reasons which must needs occur to any prudent man 8. And for asmuch as concernes the manner of my Reply I have procured
speak of him vz. That he hath not so much as once truly and really fallen upon the point in question being a most unjust and immodest imputation 2 For first the point in question was not that which you pretend Whether both Papists and Protestants can be saved in their severall Professions But Whether you may without uncharitablenesse affirme that Protestancy unrepented destroyes Salvation And that this is the very question is most apparent and unquestionable both from the title of Charity Mistaken and from the Arguments of the three first Chapters of it and from the title of your own Reply And therefore if D. Potter had joyned issue with his Adversary only thus farre and not medling at all with Papists but leaving them to stand or fall to their own master had prou'd Protestants living and dying so capable of Salvation I cannot see how it could justly be charged upon him that he had not once truly and really fallen upon the point in Question Neither may it be said that your Question here and mine are in effect the same seeing it is very possible that the true Answere to the one might have been Affirmative and to the other Negative For there is no incongruity but it may be true That You and We cannot both be saved And yet as true That without uncharitablenesse you cannot pronounce us damned For all ungrounded and unwarrantable sentencing mento damnation is either in a propriety of speech uncharitable or else which for my purpose is all one it is that which Protestants mean when they say Papists for damning them are uncharitable And therefore though the Author of C. M. had prov'd as strongly as he hath done weakly that one Heaven could not receive Protestants and Papists both yet certainly it was very hastily and unwarrantably therefore uncharitably concluded that Protestants were the part that was to be excluded As though Iewes and Christians cannot both be saved yet a Iew cannot justly and therefore not charitably pronounce a Christian damned 3 But then secondly to shew your dealing with him very injurious I say he doth speak to this very Question very largely and very effectually as by confronting his worke and Charity Mist. together will presently appear Charity M. proves you say in generall That there is but one Church D. Potter tels him His labour is lost in proving the unity of the Catholique Church whereof there is no doubt or controversy herein I hope you will grant he answeres right to the purpose C. M. proves you say secondly That all Christians are obliged to harken to the Church D. Potter answeres It is true yet not absolutely in all things but only when she commands those things which God doth not countermand And this also I hope is to his purpose though not to yours C. M. proves you say thirdly That the Church must be ever visible and infallible For her Visibility D. Potter denyes it not and as for her Infallibility he grants it in Fundamentalls but not in Superstructures C. M. proves you say fourthly That to separate ones selfe from the Churches Communion is schisme D. Potter grants it with this exception unlesse there be necessary cause to doe so unlesse the conditions of her Communion be apparently unlawfull C. M. proves you say lastly That to dissent from her doctrine is heresy though it be in points never so few and never so small and therefore that the distinction of points fundamentall and unfundamentall as it is applyed by Protestants is wholy vaine This D. Potter denyes shewes the Reasons brought for it weak and unconcluding proves the contrary by reasons unanswerable and therefore that The distinction of points into fundamentall and not fundamentall as it is applied by Protestants is very good Vpon these grounds you say C. M. cleerely evinces That any least difference in faith cannot stand with salvation and therefore seeing Catholiques and Protestants disagree in very many points of faith they both cannot hope to be saved without Repentance you must mean without an explicit and particular repentance and dereliction of their errors for so C. M. hath declared himselfe p. 14. where he hath these words We may safely say that a man who lives in Protestancy and who is so farre from Repenting it as that he will not so much as acknowledge it to be a sinne though he be sufficiently enform'd thereof c. From whence it is evident that in his judgement there can be no repentance of an errour without acknowledging it to be a sinne And to this D. Potter justly opposes That both sides by the confession of both sides agree in more points then are simply and indispensably necessary to Salvation and differ only in such as are not precisely necessary That it is very possible a man may dye in errour and yet dye with Repentance as for all his sinnes of ignorance so in that number for the errours in which he dies with a repentance though not explicite and particular which is not simply required yet implicite and generall which is sufficient so that he cannot but hope considering the goodnesse of God that the truth 's retained on both sides especially those of the necessity of repentance from dead workes and faith in Iesus Christ if they be put in practise may be an antidote against the errors held on either side to such he meanes saies as being diligent in seeking truth and desirous to find it yet misse of it through humane frailty and dye in errour If you will but attentively consider compare the undertaking of C. M. and D. Potters performance in all these points I hope you will be so ingenuous as to acknowledge that you have injurd him much in imputing tergiversation to him and pretending that through his whole book he hath not once truly and really fallen upon the point in Question Neither may you or C. M. conclude him from hence as covertly you doe An enemy to soules by deceiving them with ungrounded false hopes of Salvation seeing the hope of salvation cannot be ungrounded which requires and supposes beliefe and practise of all things absolutely necessary unto salvation and repentance of those sinnes and errours which we fall into by humane frailty Nor a friend to indifferency in Religions seeing he gives them only hope of pardon of Errors who are desirous and according to the proportion of their opportunities and abilities industrious to find the truth or at least truly repentant that they have not been so Which doctrine is very fit to excite men to a constant and impartiall search of truth and very farre from teaching them that it is indifferent what Religion they are of and without all controversy very honourable to the goodnesse of God with which how it can consist not to be satisfied with his servants true endeavours to know his will and doe it without full and exact performance I leave it to you and all good men to judge 4 As little Iustice me thinkes
desperate and God a Tyrant But they deny Truths testified by God and therefore shall be damn'd Yes if they knew them to be thus testified by him and yet would deny them that were to give God the lye and questionlesse damnable But if you should deny a truth which God had testified but only to a man in the Indies as I said before and this testification you had never heard of or at least had no sufficient reason to believe that God had so testified would not you think it a hard case to be damned for such a denyall Yet consider I pray a little more attentively the difference between them and you will presently acknowledge the question between them is not at any time or in any thing Whether God saies true or no or whether he saies this or no But supposing he saies this and saies true whether he meanes this or no As for example between Lutherans Calvinists and Zwinglians it is agreed that Christ spake these words This is my Body and that whatsoever he meant in saying so is true But what he meant and how he is to be understood that 's the question So that though some of them deny a truth by God intended yet you can with no reason or justice accuse them of denying the truth of Gods Testimony unlesse you can plainly shew that God hath declared and that plainly and clearly what was his meaning in these words I say plainly and clearly For he that speaks obscurely and ambiguously and no where declares himselfe plainly sure he hath no reason to be much offended if he be mistaken When therefore you can shew that in this and all other their Controversies God hath interposed his Testimony on one side or other so that either they doe see it and will not or were it not for their own voluntary and avoidable fault might and should see it and doe not let all such Errors be as damnable as you please to make them In the mean while if they suffer themselves neither to be betraid into their errors nor kept in them by any sin of their will if they doe their best endeavour to free themselves from all errors and yet faile of it through humane frailty so well am I perswaded of the goodnesse of God that if in me alone should meet a confluence of all such errors of all the Protestants in the World that were thus qualified I should not be so much afraid of them all as I should be to ask pardon for them For whereas that which you affright us with of calling Gods Veracitie in Question is but a Panicke feare a fault that no man thus qualified is or can be guilty of to ask pardon of simple and purely involuntary errors is tacitely to imply that God is angry with us for them and that were to impute to him the strange tyranny of requiring brick when he gives no straw of expecting to gather where he strew'd not to reap where he sowed not of being offended with us for not doing what he knowes we cannot doe This I say upon a supposition that they doe their best endeavours to know Gods will and doe it which he that denyes to be possible knowes not what he saies for he saies in effect That men cannot doe what they can doe for to doe what a man can doe is to doe his best endeavour But because this supposition though certainly possible is very rare and admirable I say secondly that I am verily perswaded that God will not impute errors to them as sinnes who use such a measure of industry in finding truth as humane prudence and ordinary discretion their abilities and oportunities their distractions and hindrances and all other things considered shall advise them unto in a matter of such consequence But if herein also we faile then our errors begin to be malignant and justly imputable as offences against God and that love of his truth which he requires in us You will say then that for those erring Protestants which are in this case which evidently are farre the greater part they sinne damnably in erring and therefore there is little hope of their Salvation To which I answer that the consequence of this Reason is somewhat strong against a Protestant but much weakned by coming out of the mouth of a Papist For all sinnes with you are not damnable and therefore Protestants errors might be sinnes and yet not damnable But yet out of courtesy to you we will remove this rubbe out of your way and for the present suppose them mortall sinnes and is there then no hope of Salvation for him that commits them Not you will say if he dye in them without repentance and such Protestants you speak of who without repentance dye in their errors Yea but what if they dye in their errors with repentance then I hope you will have Charity enough to think they may be saved Charity Mist. takes it indeed for granted that this supposition is destructive of it selfe and that it is impossible and incongruous that a man should repent of those errors wherein he dies or dye in those whereof he repents But it was wisely done of Him to take it for granted for most certainly He could not have spoken one word of sense for the confirmation of it For seeing Protestants believe as well as you Gods infinite and most admirable perfections in himselfe more then most worthy of all possible love seeing they believe as well as you his infinite goodnesse to them in creating them of nothing in creating them according to his own image in creating all things for their use and benefit in streaming down his favours on them every moment of their lives in designing them if they serve him to infinite and eternall happinesse in redeeming them not with corruptible things but the pretious blood of his beloved sonne seing they believe as well as you his infinite goodnesse and patience towards them in expecting their conversion in wooing alluring leading and by all meanes which his wisdome can suggest unto him and mans nature is capable of drawing them to Repentance Salvation Seeing they believe these things as well as you and for ought you know consider them as much as you and if they doe not it is not their Religion but They that are too blame what can hinder but that the consideration of Gods most infinite goodnesse to them and their own almost infinite wickednesse against him Gods spirit cooperating with them may raise them to a true and syncere and a cordiall love of God And seeing sorrow for having injur'd or offended the person beloved or when we fear we may have offended him is the most naturall effect of true love what can hinder but that love which hath oftimes constrained them to lay down their lives for God which our Saviour assures us is the noblest sacrifice we can offer may produce in them an universall sorrow for all their sinnes both which they know they have
from ambiguity before you answer it and to haue recourse to Accidentall Circumstances as if Ignorance were accidentall to error or as if a man could be considered as in errour and not be considered as in ignorance of the Truth from which he erres Certainly Errour against a Truth must needs presuppose a nescience of it unlesse you will say that a man may at once resolue for a Truth and resolue against it assent to it and dissent from it knowe it to be true and beleiue it not to be true Whether Knowledge Opinion touching the same thing may stand together is made a Question in the Schooles But hee that would question whether knowing a thing and doubting of it much more whether knowing it to be true believing it to be false may stand together deserues without question no other Answer but laughter Now if Errour knowledge connot consist then Errour and Ignorance must be inseparable He then that professeth your errours may well be considered either as knowing or as Ignorant But him that does erre indeed you can no more conceiue without ignorance then Long without Quantity Vertuous without Qualitie a Man and not a living Creature to haue gone ten miles and not to haue gone fiue to speak sense and not to speake For as the latter in all these is implied in the former so is Ignorance of a Truth supposed in errour against it Yet such a man though not conceaueable without Ignorance simply may be very well considered either as with or without voluntary and sinfull Ignorance And he that will giue a wise answer to this Question Whether a Papist dying a Papist may be saved according to Gods ordinary proceeding must distinguish him according to these severall considerations and say Hee may be saved If his ignorance were either invincible or at least unaffected and probable if otherwise without repentance he cannot To the rest of this Preface I haue nothing to say saving what hath been said but this That it is no just exception to an argument to call it vulgar and thredbare Truth can neither be too common nor superannuated nor Reason ever worne out Let your Answers be solid pertinent and we will never finde fault with them for being old or common THE FIRST PART The State of the Question with a summary of the reasons for which amongst men of different Religions one side only can be saved CHAP. I. NEver is Malice more indiscreet then when it chargeth others with imputation of that to which it selfe becomes more liable even by that very act of accusing others For though guiltinesse be the effect of some errour yet usually it begets a kind of Moderation so far forth as not to let men cast such aspersions upon others as must apparantly reflect upon themselves Thus cannot the Poet endure that Gracchus who was a factious and unquiet man should be inveighing against Sedition and the Roman Oratour rebukes Philosophers who to waxe glorious superscribed their Names upon those very bookes which they entitled Of the contempt of glory What then shall we say of D. Potter who in the Title and Text of his whole book doth so tragically charge Want of Charity on all such Romanists as dare affirme that Protestancy destroyeth Salvation while he himselfe is in act of pronouncing the like heavy doom against Roman Catholiques For not satisfied with much uncivill language in affirming the Roman Church many wayes to have plaid the Harlot and in that regard deserved a bill of divorce from Christ and detestation of Christians in styling her that proud and curst Dame of Rome which takes upon her to revell in the House of God in talking of an Idoll to be worshipped at Rome he comes at length to thunder out this fearfull sentence against her For that Masse of Errors saith he in iudgement and practise which is proper to her and wherein she differs from us we iudge a reconciliation impossible and to us who are convicted in conscience of her corruptions damnable And in another place ho saith For us who are convinced in conscience that she erres in many things a necessity lyes upon us even under pain of damnation to forsake her in those Errors By the acerbity of which Censure he doth not only make himselfe guilty of that which he judgeth to be a haynous offence in others but freeth us also from all colour of crime by this his unadvised recrimination For if Roman Catholikes be likewise convicted in conscience of the Errors of Protestants they may and must in conformity to the Doctor 's own rule judge a reconciliation with them to be also damnable And thus all the Want of Charity so deeply charged on us dissolves it selfe into this poore wonder Roman Catholiques believe in their conscience that the Religion which they professe is true and the contrary false 2. Neverthelesse we earnestly desire and take care that our doctrine may not be defamed by misinterpretation Far be it from us by way of insultation to apply it against Protestants otherwise then as they are comprehended under the generality of those who are divided from the only one true Church of Christ our Lord within the Communion whereof he hath confined salvation Neither doe we understand why our most deere Countrymen should be offended if the Vniversality be particularized under the name of Protestants first given to certain Lutherans who protesting that they would stand out against the Imperiall decrees in defence of the Confession exhibited at Ausburge were termed Protestants in regard of such their protesting which Confessio Augustana disclaiming from and being disclaymed by Calvinists and Zwinglians our naming or exemplifying a generall doctrine under the particular name of Protestantisme ought not in any particular manner to be odious in England 3 Moreover our meaning is not as misinformed persons may conceive that we give Protestants over to reprobation that we offer no prayers in hope of their salvation that we hold their case desperate God forbid We hope we pray for their Conversion and sometimes we find happy effects of our charitable desires Neither is our Censure immediatly directed to particular persons The Tribunall of particular Iudgement is Gods alone When any man esteemed a Protestant leaveth to live in this world we doe not instantly with precipitation avouch that he is lodged in Hell For we are not alwaies acquainted with what sufficiency or meanes he was furnished for instruction we doe not penetrate his capacity to understand his Catechist we have no revelation what light might have cleered his errours or Contrition retracted his sinnes in the last moment before his death In such particular cases we wish more apparent signes of salvation but doe not give any dogmaticall sentence of perdition How greivous sinnes Disobedience Schisme and Heresy are is well knowne But to discerne how farre the naturall malignity of those great offences might be checked by Ignorance or by some such lessening
circumstance is the office rather of Prudence then of Faith 4 Thus we allow Protestants as much Charity as D. Potter spares us for whom in the words above mentioned and else where he makes Ignorance the best hope of salvation Much lesse comfort can we expect from the fierce dâ—â—trine of those chiefe Protestants who teach that for many ages before Luther Christ had no visible Church upon earth Not these men alone or such as they but even the 39. Articles to which the English Protestant Clergy subscribes censure our beliefe so deeply that Ignorance can scarce or rather not at all excuse us from damnation Our doctrine of Transubstantiation is affirmed to be repugnant to the plaine words of Scripture our Masses to be blasphemous Fables with much more to be seen in the Articles themselves In a certaine Confession of the Christian faith at the end of their books of Psalmes collected into Meeter and printed Cum privilegio Regis Regali they call us Idolaters and limmes of Antichrist and having set downe a Catalogue of our doctrines they conclude that for them we shall after the Generall Resurrection be damned to unquenchable fire 5 But yet least any man should flatter himselfe with our charitable Mitigations and thereby wax carelesse in search of the true Church we desire him to read the Conclusion of the Second Part where this matter is more explained 6 And because we cannot determine what Iudgment may be esteemed rash or prudent except by weighing the reasons upon which it is grounded we will heere under one aspect present a Summary of those Principles from which we infer that Protestancy in it selfe unrepented destroyes Salvation intending afterward to prove the truth of every one of the grounds till by a concatenation of sequels we fall upon the Conclusion for which we are charged with Wanâ— of Charity 7 Now this is our gradation of reasons Almighty God having ordained Mankind to a supernaturall End of eternall felicity hath in his holy Providence setled competent and convenient Meanes whereby that end may be attained The universall grand Origen of all such means is the Incarnation and Death of our Blessed Saviour whereby he merited internall grace for us and founded an externall visible Church provided and stored with all those helps which might be necessary for Salvation From hence it followeth that in this Church amongst other advantages there must be some effectuall meanes to beget and conserve faith to maintaine Vnity to discover and condemne Heresies to appease and reduce Schismes and to determine all Controversies in Religion For without such meanes the Church should not be furnished with helps sufficient to salvation nor God afford sufficient meanes to attayne that End to which himselfe ordained Mankind This meanes to decide Controversies in faith and Religion whether it should be the holy Scripture or whatsoever else must be indued with an Vniversall Infallibility in whatsoever it propoundeth for a divine truth that is as revealed spoken or testifyed by Almighty God whether the matter of its nature be great or small For if it were subject to errour in any one thing we could not in any other yield it infallible assent because we might with good reason doubt whether it chanced not to erre in that particular 8 Thus farre all must agree to what wee have said unlesse they have a mind to reduce Faith to Opinion And even out of these grounds alone without further proceeding it undenyably followes that of two men dissenting in matters of faith great or small few or many the one connot be saved without repentance unlesse Ignorance accidentally may in some particular person plead excuse For in that case of contrary beliefe one must of necessity be held to oppose Gods word or Revelation sufficiently represented to his understanding by an infallible Propounder which opposition to the Testimony of God is undoubtedly a damnable sin whether otherwise the thing so testified be in it selfe great or small And thus wee have already made good what was promised in the argument of this Chapter that amongst men of different Religions one is only capable of being saved 9 Neverthelesse to the end that men may know in particular what is the said infallible meanes upon which we are to rely in all things concerning Fayth and accordingly may be able to judge in what safety or danger more or lesse they live and because D. Potter descendeth to divers particulars about Scriptures and the Church c. we will goe forward and prove that although Scripture be in it selfe most sacred infallible and divine yet it alone cannot be to us a Rule or Iudge fit an able to end all doubts and debates emergent in matters of Religion but that there must be some externall visible publique living Iudge to whom all sorts of persons both learned and unlearned may without danger of errour have recourse and in whose Iudgment they may rest for the interpreting and propounding of Gods Word or Revelation And this living Iudge we will most evidently prove to be no other but that Holy Catholique Apostolique and Visible Church which our Saviour purchased with the effusion of his most precious bloud 10 If once therefore it be granted that the Church is that means which God hath left for deciding all Controversies in faith it manifestly will follow that shee must be infallible in all her determinations whether the matters of themselves be great or small because as we said above it must be agreed on all sides that if that meanes which God hath left to determine Controversies were not infallible in all things proposed by it as truths revealed by Almighty God it could not settle in our minds a firme and infallible beliefe of any one 11 From this Vniversall infallibility of Gods Church it followeth that whosoever wittingly denyeth any one point proposed by her as revealed by God is injurious to his divine Majesty as if he could either deceive or be deceived in what he testifieth The averring whereof were not a fundamentall error but would overthrow the very foundation of all fundamentall points and therefore without repentance could 〈◊〉 possibly stand with salvation 12 Out of these grounds we will shew that although the distinction of points fundamentall and not fundamentall be good and usefull as it is delivered and applied by Catholique Divines to teach what principall Articles of faith Christians are obliged explicitely to believe yet that it is impertinent to the present purpose of excusing any man from grievous sinne who knowingly disbelieves that is believes the contrary of that which Gods Church proposeth as divine Truth For it is one thing not to know explicitly some thing testifyed by God another positively to oppose what we know he hath restified The former may often be excused from sin but never the latter which only is the case in Question 13 In the same manner shall be demonstrated that to alleadge the Creed as containing all Articles of
faith necessary to be explicitely believed is not pertinent to free from sinne the voluntary deniall of any other point knowen to be defined by Gods Church And this were sufficient to overthrow all that D. Potter alleadgeth concerning the Creed though yet by way of Supererogation we will prove that there are divers important matters of Faith which are not mentioned at all in the Creed 14 From the aforesaid maine principle that God hath alwaies had and alwaies will have on earth a Church Visible within whose Communion Salvation must be hoped and infallible whose definitions we ought to believe we will prove that Luther Calvin and all other who continue the division in Communion or Faith from that Visible Church which at and before Luther's appearance was spread over the world cannot be excused from Schisme and Heresy although they opposed her faith but in one only point whereas it is manifest they dissent from her in many and weighty matters concerning as well beliefe as practise 15 To these reasons drawne from the vertue of Faith we will adde one other taken from Charitas propria the Vertue of Charity as it obligeth us not to expose our soule to hazard of perdition when we can put ourselves in a way much more secure as we will prove that of the Roman Catholiques to be 16 We are then to prove these points First that the infallible means to determine controversies in matters of faith is the visible Church of Christ. Secondly that the distinction of points fundamentall and not fundamentall maketh nothing to our present Question Thirdly that to say the Creed containes all fundamentall points of faith is neither pertinent nor true Fourthly that both Luther and all they who after him persist in division from the Communion and Faith of the Roman Church cannot be excused from Schisme Fiftly nor from Heresy Sixtly and lastly that in regard of the precept of Charity towards ones selfe Protestants be in state of sinne as long as they remaine divided from the Roman Church And these six points shall be severall Arguments for so many ensuing Chapters 17 Only I will here observe that it seemeth very strange that Protestants should charge us so deeply with Want of Charity for only teaching that both they and we cannot be saved seeing themselves must affirme the like of whosoever opposeth any least point delivered in Scripture which they hold to be the sole Rule of Faith Out of which ground they must be enforced to let all our former Inferences passe for good For is it not a grievous sinne to deny any one truth contained in holy Writ Is there in such deniall any distinction betwixt points fundamentall and not fundamentall sufficient to excuse from heresy Is it not impertinent to alleadge the Creed containing all fundamentall points of faith as if believing it alone we were at liberty to deny all other points of Scripture In a word According to Protestants Oppose not Scripture there is no Errour against faith Oppose it in any least point the error if Scripture be sufficiently proposed which proposition is also required before a man can be obliged to believe even fundamentall points must be damnable What is this but to say with us Of persons contrary in whatsoever point of beliefe one party only can be saved And D. Potter must not take it ill if Catholiques believe they may be saved in that Religion for which they suffer And if by occasion of this doctrine men will still be charging us with Want of Charity and be resolved to take scandall where none is given we must comfort our selves with that grave and true saying of S. Gregory If scandall be taken from declaring a truth it is better to permit scandall then forsake the truth But the solid grounds of our Assertion and the sincerity of our intention in uttering what wee think yield us confidence that all will hold for most reasonable the saying of Pope Gelasius to Anastasius the Emperour Farre â—e it from the Roman Emperour that he should hold it for a wrong to have truth declared to him Let us therefore begin with that Point which is the first that can be controverted betwixt Protestants and us for as much as concernes the present Question and is contained in the Argument of the next ensuing Chapter THE ANSWER TO THE FIRST CHAPTER Shewing that the Adversary grants the Former Question and proposeth a New one And that there is no reason why among men of different opinions and Communions one Side only can be sav'd 1. TO the first § Your first onset is very violent D. Potter is charg'd with malice and indiscretion for being uncharitable to you while he is accusing you of uncharitablenesse Verily a great fault and folly if the accusation be just if unjust a great calumnie Let us see then how you make good your charge The effect of your discourse if I mistake not is this D. Potter chargeth the Roman Church with many and great errours judgeth reconciliation betweene her Doctrine and ours impossible and that for them who are convicted in Conscience of her Errors not to forsake her in them or to be reconcil'd unto her is damnable Therefore if Roman Catholiques be convicted in conscience of the Errours of Protestants they may and must judge a reconciliation with them damnable consequently to judge so is no more uncharitable in theÌ„ then it is in the Doctor to judge as he does All this I grant nor would any Protestant accuse you of want of Charity if you went no further if you judg'd the Religion of Protestants damnable to them only who professe it being convicted in conscience that it is erroneous For if a man judge some act of vertue to be a sinne in him it is a sinne indeed So you have taught us p. 19. So if you be convinc'd or rather to speake properly perswaded in conscience that our Religion is erroneous the profession of it though in it selfe most true to you would be damnable This therefore I subscribe very willingly and withall that if you said no more D. Potter and my selfe should not be to Papists only but even to Protestants as uncharitable as you are For I shall alwaies professe and glory in this uncharitablenesse of judging hypocrisie a damnable sinne Let Hypocrites then and Dissemblers on both sides passe It is not towards them but good Christians not to Protestant Professors but Believers that we require your Charity What think you of those that believe so verily the truth of our Religion that they are resolv'd to die in it and if occasion were to die for it What Charity have you for them What think yee of those that in the dayes of our Fathers laid down their lives for it are you content that they shall be saved or doe you hope they may be so Will you grant that notwithstanding their Errours there is good hope they might die with repentance and if they did so certainly they are
sav'd If you will doe so this Controversie is ended No man will hereafter charge you with want of Charity This is as much as either we give you or expect of you while you remaine in your Religion But then you must leave abusing silly people with telling them as your fashion is that Protestants confesse Papists may be saved but Papists confesse not so much of Protestants therefore yours is the safer way and in Wisdome and Charity to our owne soules we are bound to follow it For granting this you grant as much hope of salvation to Protestants as Protestants doe to you If you will not but will still affirme as C. M. does that Protectants not dissemblers but believers without a particular repentance of their Religion cannot be saved This I say is a want of Charity into the society whereof D. Potter cannot bee drawn but with palpable and transparent Sophistrie For I pray Sir what dependance is there between these Propositions We that hold Protestant Religion false should be damned if we should professe it Therefore they also shall be damned that hold it true Iust as if you should conclude Because hee that doubts is damned if he eat Therefore he that does not doubt is damn'd also if he eat And therefore though your Religion to us or ours to you if professed against Conscience would be damnable yet may it well be uncharitable to define it shall be so to them that professe either this or that according to Conscience This recrimination therefore upon D. Potter wherewith you begin is a plain Fallacie And I feare your proceedings will be answerable to these beginings 2 Ad § 2. In this Paragraph Protestants are thus farre comforted that they are not sent to Hell without Company which the Poet tells us is the miserable comfort of miserable Men. Then we in England are requested not to be offended with the name of Protestants Which is a favour I shall easily grant if by it be understood those that Protest not against Imperiall Edicts but against the Corruptions of the Church of Rome 3 Ad § 3. 4 5 6. That you give us not â—ver to reprobation That you pray and hope for our salvation if it be a Charity is such a one as is common to Turkes and Iewes and Pagans with us But that which followes is extraordinary Neither doe I know any man that requires more of you then there you pretend to For there you tell us That when any man esteem'd a Protestant dies you doe not instantly avouch that he is lodg'd in Hell Where the word esteem'd is ambiguous For it may signifie esteem'd truly and esteemd falsely Hee may be esteem'd a Protestant that is so And he may be esteem'd a Protestant that is not so And therefore I should have had just occasion to have laid to your charge the transgression of your own chief prescription which you say truth exacts at our hands that is to speake clearely or distinctly and not to walk in darknesse but that your following words to my understanding declare sufficiently that you speake of both sorts For there you tell us that the Reasons why you damne not any man that dies with the esteem of a Protestant are 1. Because you are not alwaies acquainted with what sufficiency of means he was furnished for instruction You must mean touching the falshood of his own Religion and the truth of yours Which reason is proper to those that are Protestants in truth and not only in estimation 2. Because you doe not penetrate his capacitie to understand his Cateohist which is also peculiar to those who for want of capacitie as you conceive remaine Protestants indeed and are not only so accounted 3. Because you have no Revelation what light might clear his errors which belongs to those which were esteem'd Protestants but indeed were not so 4. Because you have no Revelation what Contrition might have retracted his sinnes which reason being distinct from the former and divided from it by the disjunctive particle Or insinuates unto us that though no light did clear the errors of a dying Protestant yet Contrition might for ought you know retract his sinnes which appropriates this reason also to Protestants truly so esteem'd I wish with all my heart that in obedience to your own prescription you had expressed your selfe in this matter more fully and plainly Yet that which you say doth plainly enough afford us these corollaries 1 That whatsoever Protestant wanteth capacity or having it wanteth sufficient meanes of instruction to convince his Conscience of the falshood of his own and the truth of the Roman Religion by the confession of his most rigid Adversaries may be saved notwithstanding any error in his Religion 2 That nothing hinders but that a Protestant dying a Protestant may dye with contrition for all his sinnes 3 That if he doe dye with Contrition he may and shall be saved 4 All these acknowledgements we have from you while you are as you say stateing but as I conceive granting the very point in question which was as I have already prov'd out of C. M. whether without uncharitablenesse you may pronounce that Protestants dying in the belief of their Religion and without particular repentance and dereliction of it cannot possibly be saved Which C. M. affirmes universally and without any of your limitations But this presumption of his you thus qualify by saying that this sentence cannot be pronounced truly and therefore sure not charitably neither of those Protestants that want meanes sufficient to instruct and convince them of the truth of your Religion and the falshood of their own Nor of those who though they have neglected the meanes they might have had dyed with contrition that is with a sorrow for all their sinnes proceeding from the love of God So that according to your doctrine it shall remain upon such only as either were or but for their own fault might have been sufficiently convinced of the truth of your Religion and the falshood of their own and yet dye in it without contrition Which doctrine if you would stand to and not pull down and pull back with one hand what you give and build with the other this controversy were ended and I should willingly acknowledge that which followes in your fourth paragraph That you allow Protestants as much Charity as D. Potter allowes you But then I must intreat you to alter the argument of this Chapter and not to goe about to give us reasons why amongst men of different Religions one side only can be saved absolutely which your Reasons drive at But you must temper the crudenes of your Assertion by saying One side only can be saved unlesse want of Conviction or else Repentance excuse the other Besides you must not only abstaine from damning any Protestant in particular but from affirming in generall that Protestants dying in their Religion cannot be saved for you must alwaies remember to adde this caution unlesse they were excusably
ignorant of the falshood of it or dyed with contrition And then considering that you cannot know whether or no all things considered they were convinc'd sufficiently of the truth of your Religion and the falshood of their own you are oblig'd by Charity to judge the best and hope they are not Considering again that notwithstanding their Errors they may dye with contrition that it is no way improbable that they doe so the contrary you cannot be certain of You are bound in Charity to judge and hope they doe so Considering thirdly and lastly that if they dye not with Contrition yet it is very probable they may dye with Attritiō that this pretence of yours that Contrition will serve without actuall Confession but Attrition will not is but a nicety or phancy or rather to give it the true name a Device of your own to serve ends and purposes God having no where declared himselfe but that wheresoever he will accept of that repentance which you are pleased to call Contrition he will accept of that which you call Attrition For though he like best the bright flaming holocaust of Love yet he rejects not he quenches not the smoaking flaxe of that repentance if it be true and effectuall which proceeds from hope and fear These things I say considered unlesse you will have the Charity of your doctrine rise up in judgement against your uncharitable practise you must not only not be peremptory in damning Protestants but you must hope well of their Salvation and out of this hope you must doe for them as well as others those as you conceive Charitable offices of Praying giving Almes and offering Sacrifice which usually you doe for those of whose Salvation you are well and charitably perswaded for I believe you will never conceive so well of Protestants as to assure your selves they goe directly to heaven These things whē you doe I shall believe you think as charitably as you speak But untill then as he said in the Comedy Quid verba audiam cum facta videam so may I say to you Quid verba audiam cum facta non videam To what purpose should you give us charitable words which presently you retract again by denying us your charitable actions And as these things you must doe if you will stand to and make good this pretended Charity so must I tell you again and again that one thing you must not doe I mean you must not affright poore people out of their Religion with telling them that by the confession of both sides your way is safe but in your judgement ours undoubtedly damnable Seeing neither you deny Salvation to Protestants dying with repentance nor we promise it to you if ye dye without it For to deal plainly with you I know no Protestant that hath any other hope of your salvation but upon these grounds that unaffected ignorance may excuse you or true repentance obtain pardon for you neither doe the heavy censures which Protestants you say passe upon your errors any way hinder but they may hope as well of you upon repentance as I doe For the fierce doctrine which God knowes who teaches that Christ for many ages before Luther had no visible Church upon earth will be mild enough if you conceive them to mean as perhaps they doe by no visible Church none pure and free from corruptions which in your judgement is all one with no Church But the truth is the corruption of the Church and the destruction of it is not all one For if a particular man or Church may as you confesse they may hold some particular Errors and yet be a member of the Church universall why may not the Church hold some universall Error and yet be still the Church especially seeing you say it is nothing but opposing the doctrine of the Church that makes an error damnable and it is impossible that the Church should oppose the Church I mean that the present Church should oppose it selfe And then for the English Protestants though they censure your Errors deeply yet by your favour with their deepest censures it may well consist that invincible ignorance may excuse you from damnation for them For you your selfe confesse that ignorance may excuse Errors even in Fundamentall Articles of faith so that a man so erring shall not offend at all in such his ignorance or error they are your own words p. 19. And againe which their heaviest censures it may well consist that your Errors though in themselves damnable yet may prove not damning to you if you dye with true repentance for all your sinnes known and unknown 5 Thus much Charity therefore if you stand to what you have said is interchangeably granted by each Side to the other that Neither Religion is so fatally destructive but that by ignorance or repentance salvation may be had on both Sides though with a difference that keeps Papists still on the more uncharitable side For whereas we conceive a lower degree of repentance that which they call Attrition if it be true and effectuall and convert the heart of the penitent will serve in them They pretend even this Author which is most charitable towards us that without Contrition there is no hope for us But though Protestants may not obtain this purchase at so easy a rare as Papists yet even Papists being Iudges they may obtain it and though there is no entrance for them but at the only doore of Contrition yet they may enter Heaven is not inaccessible to them Their errors are no such impenetrable Istmus's between them and Salvation but that Contrition may make a way through them All their Schisme and Heresy is no such fatall poison but that if a man ioyne with it the Antidote of a generall repentance he may dye in it and live for ever Thus much then being acknowledged I appeal to any indifferent reader whether C. M. be not by his Hyperaspist forsaken in the plain field and the point in question granted to D. Potter viz. That Protestancy even without a particular repentance is not destructive of Salvation so that all the Controversy remaining now is not simply whether Protestancy unrepented destroies salvation as it was at first proposed but Whether Protestancy in it selfe that is abstracting from ignorance and contrition destroies Salvation So that as a foolish fellow who gave a Knight the Lye desiring withall leave of him to set his Knighthood aside was answered by him that he would not suffer any thing to be set aside that belonged unto him So might we justly take it amisse that conceiving as you doe ignorance and repentance such necessary things for us you are not more willing to consider us with them then without them For my part such is my charity to you that considering what great necessity You have as much as any Christian society in the World that these sanctuaries of Ignorance and Repentance should alwaies stand open I can very hardly perswade my selfe
so much as in my most secret consideration to devest you of these so needfull qualifications But whensoever your errors superstitions and impieties come into my mind and besides the generall bonds of humanity and Christianity my own particular obligations to many of you such and so great that you cannot perish without a part of my selfe my only comfort is amidst these agonies that the Doctrine and practise too of repentance is yet remaining in your Church And that though you put on a face of confidence of your innocence in point of Doctrine yet you will be glad to stand in the eye of mercy as well as your fellowes and not be so stout as to refuse either Gods pardon or the Kings 6 But for the present Protestancy is called to the barre and though not sentenc'd by you to death without mercy yet arraigned of so much naturall malignity if not corrected by ignorance or contrition as to be in it selfe destructive of Salvation Which controversy I am content to dispute with you tying my selfe to follow the Rules prescribed by you in your Preface Only I am to remember you that the adding of this limitation in it selfe hath made this a new Question and that this is not the conclusion for which you were charged with want of Charity But that whereas according to the grounds of your own Religion Protestants may dye in their supposed errors either with excusable ignorance or with Contrition and if they doe so may be saved you still are peremptory in pronouncing them damn'd Which position supposing your Doctrine true and ours false as it is farre from Charity whose essential character it is to judge and hope the best so I beleeve that I shall cleerly evince this new but more moderate assertion of yours to be farre from verity that it is Popery and not Protestancy which in it selfe destroies Salvation 7 Ad § 7. 8. In your gradation I shall rise so farre with you as to grant that Christ founded a visible Church stored with all helps necessary to salvation particularly with sufficient meanes to beget and conserve faith to maintain unity and compose schismes to discover and condemne haeresies and to determine all controversies in Religion which were necessary to be determin'd For all these purposes he gave at the begining as we may see in the Ep. to the Ephesians Apostles Prophets Evangelists Pastors and Doctours who by word of mouth taught their comtemporaries and by writings wrot indeed by some but approved by all of them taught their Christian posterity to the worlds end how all these ends and that which is the end of all these ends Salvation is to be archieved And these meanes the Providence of God hath still preserved and so preserved that they are sufficient for all these intents I say sufficient though through the malice of men not alwaies effectuall for that the same meanes may be sufficient for the compassing an end and not effectuall you must not deny who hold that God gives to all men sufficient meanes of Salvation and yet that all are not sav'd I said also sufficient to determine all controversies which were necessary to be determin'd For if some controversies may for many ages be undetermined and yet in the mean while men be sav'd why should or how can the Churches being furnisht with effectuall meanes to determine all Controversies in Religion be necessary to Salvation the end it selfe to which these meanes are ordained being as experience shewes not necessary Plain sense will teach every man that the necessity of the meanes must alwaies be measured by and can never exceed the necessity of the end As if eating be necessary only that I may live then certainly if I have no necessity to live I have no necessity to eat If I have no need to be at London I have no need of a horse to carry me thither If I have no need to fly I have no need of wings Answer me then I pray directly and categorically Is it necessary that all Controversies in Religion should be determin'd or is it not If it be why is the question of Predetermination of the immaculate conception of the Popes indirect power in temporalties so long undetermined if not what is it but hypocrisy to pretend such great necessity of such effectuall meanes for the atchieving that end which is it selfe not necessary Christians therefore have and shall have means sufficient though not alwaies effectuall to determine not all controversies but all necessary to be determined I proceed on farther with you and grant that this meanes to decide controversies in Faith Religion must be indued with an Vniversall infallibility in whatsoever it propoundeth for a divine truth For if it may be false in any one thing of this nature in any thing which God requires men to believe we can yeeld unto it but a wavering and fearfull assent in any thing These grounds therefore I grant very readily and give you free leave to make your best advantage of them And yet to deal truly I doe not perceive how from the denyall of any of them it would follow that Faith is Opinion or from the granting them that it is not so But for my part whatsoever clamour you have raised against me I think no otherwise of the Nature of Faith I mean Historicall Faith then generally both Protestants and Papists doe for I conceive it an assent to divine Revelations upon the authority of the revealer Which though in many things it differ from opinion as commonly the word opinion is understood yet in some things I doubt not but you will confesse that it agrees with it As first that as Opinion is an Assent so is faith also Secondly that as Opinion so Faith is alwaies built upon lesse evidence then that of sense or science Which assertion you not only grant but mainly contend for in your sixt Ch. Thirdly and lastly that as Opinion so Faith admits degrees and that as there may be a strong and weak Opinion so there may be a strong and weak Faith These things if you wil grant as sure if you be in your right mind you will not deny any of them I am well contented that this illâ—sounding word Opinion should be discarded and that among the Intellectuall habits you should seek out some other Genus for Faith For I will never contend with any man about words who grants my meaning 8 But though the essence of Faith exclude not all weaknesse and imperfection yet may it be enquired whether any certainty of Faith under the highest degree may be sufficient to please God and attain salvation Whereunto I answer that though men are unreasonable God requires not any thing but Reason They will not be pleas'd without a down weight but God is contented if the scale be turn'd They pretend that heavenly things cannot be seen to any purpose but by the mid-day light But God will be satisfied if we receive any degree of
and Charity collect thus They only erre damnably who oppose what they know God hath testified But Protestants sure doe not oppose what they knowe God hath testified at least we cannot with Charity say they doe Therefore they either doe not erre damnably or with charity we cannot say they doe so 13 Ad § 17. Protestants you say according to their own grounds must hold that of Persons contrary in whatsoever point of beleife one part only can be saved therefore it is strangely done of them to charge Papists with want of Charity for holding the same The consequence I acknowledge but wonder much what it should be that laies upon Protestants any necessity to doe so You tell us it is their holding Scripture the sole Rule of Faith for this you say obligeth them to pronounce them damn'd that oppose any least point delivered in Scripture This I grant If they oppose it after sufficient declaration so that either they know it to be contain'd in Scripture or have no just probable Reason and which may moue an honest man to doubt whether or no it be there contained For to oppose in the first case in a man that beliues the Scripture to be the word of God is to giue God the lye To oppose in the second is to be obstinate against Reason and therefore a sinne though not so great as the former But then this is nothing to the purpose of the necessity of damning all those that are of contrary beliefe and that for these Reasons First because the contrary beliefe may be touching a point not at all mentioned in Scripture and such points though indeed they be not matters of Faith yet by men in variance are often over-valued and esteem'd to be so So that though it were damnable to oppose any point contain'd in Scripture yet Persons of a contrary beliefe as Victor and Polycrates S. Cyprian and Stephen might both be saved because their contrary beliefe was not touching any point contained in Scripture Secondly because the contrary beliefe may be about the sense of some place of Scripture which is ambiguous and with probabilitie capable of diverse senses and in such cases it is no marvell and sure no sinne if severall men goe severall waies Thirdly because the contrary beliefe may bee concerning points wherein Scripture may with so great probabilitie bee alleaged on both sides which is a sure note of a point not necessary that men of honest and upright hearts true lovers of God and of truth such as desire aboue all things to know Gods will and to doe it may without any fault at all some goe one way and some another some those as good men as either of the former suspend their judgements and expect some Elias to solue doubts and reconcile repugnancies Now in all such Questions one side or other which soever it is holds that which indeed is opposite to the sense of the Scripture which God intended for it is impossible that God should intend Contradictions But then this intended sense is not so fully declared but that they which oppose it may verily belieue that they indeed maintaine it and haue great shew of reason to induce them to belieue so and therefore are not to be damn'd as men opposing that which they either knowe to be a truth delivered in Scripture or haue no probable Reason to belieue the contrary but rather in Charity to be acquitted and absolv'd as men who endeavour to finde the Truth but fayle of it through humane frailty This ground being laid the Answer to your ensuing Interrogatories which you conceiue impossible is very obvious easie 14 To the first Whether it be not in any man a grievous sinne to deny any one Truth containd'd in holy Writ I answer Yes if he knewe it to be so or haue no probable Reason to doubt of it otherwise not 15 To the second Whether there be in such deniall any distinction between Fundamētall not Fundamētall sufficient to excuse from Heresie I answer Yes There is such a Distinction But the Reason is because these points either in themselues or by accident are Fundamentall which are evidently contain'd in Scripture to him that knowes them to be so Those not Fundamentall which are there-hence deducible but probably only not evidently 16 To the third Whether it be not impertinent to alleage the Creed as containing all Fundamentall points of Faith as if believing it alone wee were at Libertie to deny all other Points of Scripture I answer It was never alleag'd to any such purpose but only as a sufficient or rather more then a sufficient Summarie of those points of Faith which were of necessity to be believed actually and explicitely and that onely of such which were meerely and purely Credenda and not Agenda 17 To the fourth drawn as a Corollary from the former Whether this be not to say that of Persons contrary in beliefe one part only can bee saved I answer By no meanes For they may differ about points not contain'd in Scripture They may differ about the sense of some ambiguous Texts of Scripture They may differ about some Doctrines for and against which Scriptures may be alleadged with so great probability as may justly excuse either Part from Haeresie and a selfe condemning obstinacy And therefore though D. Potter doe not take it ill that you believe your selves may be sav'd in your Religion yet notwithstanding all that hath yet been pretended to the contrary hee may justly condemne you and that out of your own principles of uncharitable presumption for affirming as you doe that no man can be saved out of it CHAP. II. What is that meanes whereby the revealed truths of God are conveyed to our Vnderstanding and which must determine Controversies in Faith and Religion OF our estimation respect and reverence to holy Scripture even Protestants themselves doe in fact give testimony while they possesse it from us and take it upon the integrity of our custody No cause imaginable could avert our will from giving the function of supreme and sole Iudge to holy writ if both the thing were not impossible in it selfe and if both reason and experience did not convince our understanding that by this assertion Contentions are increased and not ended We acknowledge holy Scripture to be a most perfect rule for as much as a writing can be a Rule We only deny that it excludes either divine Tradition though it be unwritten or an externall Iudge to keep to propose to interpret in a true Orthodoxe and Catholique sense Every single book every Chapter yea every period of holy Scripture is infallibly true and wants no due perfection But must we therefore inferre that all other Books of Scripture are to be excluded least by addition of them we may seem to derogate from the perfection of the former When the first Bookes of the old and new Testament were written they did not exclude unwritten Traditions nor the Authority of
of the New Testament they giue a farre different rule saying All the Books of the New Testament as they are commonly received we doe receiue and account them Canonicall This I say is a rule much different from the former Of whose authority was NEVER any doubt in the Church For some Books might be said to be Commonly received although they were sometime doubted of by some If to be Commonly received passe for a good rule to know the Canon of the New Testament why not of the Old Aboue all we desire to know upon what infallible ground in some Bookes they agree with us against Luther and divers principall Lutherans and in others jump with Luther against us But seeing they disagree among themselues it is evident that they haue no certaine rule to know the Canon of Scripture in assigning whereof some of them must of necessity erre because of contradictory propositions both cannot be true 10 Moreover the letters syllables words phrase or matter contained in holy Scripture haue no necessary or naturall connection with divine Revelation or Inspiration and therefore by seeing reading or understanding them we cannot inferre that they proceed from God or be confirmed by divine authoritie as because Creatures involve a necessary relation connection and dependance on their Creator Philosophers may by the light of naturall reason demonstrate the existence of one prime cause of all things In Holy Wrâ—â— there are innumerable truths not surpassing the spheare of humane wit which are or may be delivered by Pagan Writers in the selfe same words and phrase as they are in Scripture And as for some truths peculiar to Christians for Example the mystery of the blessed Trinitie c. The only setting them down in Writing is not enough to be assured that such a Writing is the undoubted word of God otherwise some sayings of Plato Trisâ—egistus Sybils Ovid c. must be esteemed Canonicall Scripture because they fall upon some truths proper to Christian Religion The internall light and inspiration which directed and moved the Authors of Canonicall Scriptures is a hidden Qualitie infused into their understanding and will and hath no such particular sensible influence into the externall Writing that in it we can discover or from it demonstrate any such secret light and inspiration and therefore to be assured that such a Writing is divine we cannot know from it selfe alone but by some other extrinsecall authority 11 And here we appeale to any man of judgement whether it be not a vaine brag of some Protestants to tell us that they wot full well what is Scripture by the light of Scripture it selfe or as D. Potter words it by that glorious beame of divine light which shines therein even as our eye distinguisheth light from darknesse without any other help then light it selfe and as our eare knowes a voice by the voice it selfe alone But this vanity is refuted by what we said even now that the externall Scripture hath no apparent or necessary connection with divine inspiration or revelation Will D. Poiter hold all his Bretheren for blinde men for not seeing that glorious beam of divine light which shines in Scripture about which they cannot agree Corporall light may be discerned by it selfe alone as being evident proportionate and connaturall to our faculty of seeing That Scripture is Divine and inspired by God is a truth exceeding the naturall capacity and compasse of mans understanding to us obscure and to be believed by divine faith which according to the Apostle is argumentum non apparentium an argument or conviction of things not evident and therefore no wonder if Scripture doe not manifest it selfe by it selfe alone but must require some other meanes for applying it to our understanding Neverthelesse their own similitudes and instances make against themselues For suppose a man had never read or heard of Sunne Moone Fire Candle c. and should bee brought to behold a light yet in such sort as that the Agent or Cause efficient from which it proceeded were kept hidden from him could such a one by only beholding the light certainly know whether it were produced by the Sunne or Moone c. Or if one heare a voice and had never known the speaker could he know from whom in particular that voice proceeded They who look upon Scripture may well see that some one wrote it but that it was written by divine inspiration how shall they know Nay they cannot so much as know who wrote it unlesse they first know the writer and what hand he writes as likewise I cannot know whose voice it is which I heare unlesse I first both know the person who speakes and with what voice he useth to speak and yet even all this supposed I may perhaps be deceaved For there may be voices so like and Hand so counterfeited that men may be deceaved by them as birds were by the grapes of that skilfull Painter Now since Protestants affirme knowledge concerning God as our supernaturall end must be taken from Scripture they cannot in Scripture alone discerne that it is his voice or writing because they cannot know from whom a writing or vioce proceeds unlesse first they know the person who speakeâ— ' or writeth Nay I say more By Scripture alone they cannot so much as know that any person doth in it or by it speak any thing at all because one may write without intent to signifie or affirme any thing but onely to set downe or as it were paint such characters syllables and words as men are wont to set copies not caring what the signification of the words imports or as one transcribes a writing which himselfe understands not or when one writes what another dictates and in other such cases wherein it is cleare that the writer speakes or signifies nothing in such his writing and therefore by it we cannot heare or understand his voice With what certainty then can any man affirme that by Scripture it selfe they can see that the writers did intend to signifie any thing at all that they were Apostles or other Canonicall Authors that they wrote their own sense and not what was dictated by some other man and finally and especially that they wrote by the infallible direction of the Holy Ghost 12 But let us be liberall and for the present suppose not grant that Scripture is like to corporall light by it selfe alone able to determine and moue our understanding to assent yet the similitude proues against themselues For light is not visible except to such as haue eyes which are not made by the light but must be presupposed as produced by some other cause And therefore to hold the similitude Scripture can be cleare onely to those who are endued with the eye of faith or as D. Potter aboue cited saith to all that haue eyes to discerne the shining beames thereof that is to the believer as immediatly after he speaketh Faith then must not originally proceed from Scripture but
back reiected it as the Protestant Writers Hospinianus and Lavatherus witnesse The translation set forth by Oecolampadius and the Divines of Basil is reproved by Beza who affirmeth that the Basil Translation is in many places wicked and altogether differing from the mind of the Holy Ghost The translation of Castalio is condemned by Beza as being sacrilegious wicked and Ethnicall As concerning Calvins translation that learned Protestant Writer Carolus Molineus saith thereof Calvin in his Harmony maketh the text of the Gospell to leap up and down he useth violence to the letter of the Gospell and besides this addeth to the Text. As touching Bezas translation to omit the dislike had thereof by Selneccerus the German Protestant of the Vniversity of Iena the foresaid Molinaeus saith of him de facto mutat textum he actually changeth the text and giveth farther sundry instances of his corruptions as also Castalio that learned Calvinist and most learned in the tongues reprehendeth Beza in a whole book of this matter and saith that to note all his errours in translation would require a great volume And M. Parkes saith As for the Geneva Bibles it is to be wished that either they may be purged from those manifold errors which are both in the text and in the margent or else utterly prohibited All which confirmeth your Maiesties grave and learned Censure in your thinking the Geneva translation to be worst of all and that in the Marginall notes annexed to the Geneva translation some are very partiall untrue seditious c. Lastly concerning the English Translation the Puritans say Our translation of the Psalmes comprized in our Book of Common Prayer doth in addition subtraction and alteration differ from the Truth of the Hebrew in two hundred places at the least In so much as they doe therefore professe to rest doubtfull whether a man with a safe conscience may subscribe thereunto And M. Carlile saith of the English Translators that they have depraved the sense obscured the truth and deceived the ignorant that in many places they doe detort the Scriptures from the right sense And that they shew themselves to love darknesse more then light falshood more then truth And the Ministers of Lincolne Diocesse give their publike testimony terming the English Translation A Translation that taketh away from the Text that addeth to the Text and that sometime to the changing or obscuring of the meaning of the Holy Ghost Not without cause therefore did your Majesty affirme that you could never yet see a Bible well translated into English Thus farre the Author of the Protestants Apology c. And I cannot forbear to mention in particular that famous corruption of Luther who in the Text where it is said Rom. 3. v. 28. We accompt a man to be justified by faith without the works of the Law in favour of Iustification by faith alone translateth Iustified by faith ALONE As likewise the falsification of Zuinglius is no lesse notorious who in the Gospels of S. Matthew Mark and Luke and in S. Paul in place of This is my Body This is my Blood translates This signifies my Body This signifies my bloâ—d And here let Prorestants consider duely of these points Salvation cannot be hoped for without true faith Faith according to them relies upon Scripture alone Scripture must be delivered to most of them by the Translations Translations depend on the skill and honesty of men in whom nothing is more certain then a most certain possibility to erre and no greater evidence of truth then that it is evident some of them imbrace falshood by reason of their contrary translations What then remaineth but that truth faith salvation and all must in them rely upon a fallible and uncertain ground How many poore soules are lamentably seduced while from preaching Ministers they admire a multitude of Texts of divine Scripture but are indeed the false translations and corruptions of erring men Let them therefore if they will be assured of true Scriptures fly to the alwaies visible Catholique Church against which the gates of hell can never so farre prevaile as that she shall be permitted to deceive the Christian world with false Scriptures And Luther himselfe by unfortunate experience was at length forced to confesse thus much saying If the world last longer it will be again necessary to receive the decrees of Councels and to have recourse to them by reason of divers interpretations of Scripture which now raigne On the contrary side the Translation approved by the Roman Church is commended even by our adversaries and D. Covel in particular saith that it was used in the Church one thousand three hundred yeares agoe and doubteth not to prefer that Translation before others In so much that whereas the English translations be many and among themselves disagreeing he concludeth that of all those the approved translation authorized by the Church of England is that which commeth nearest to the vulgar and is commonly called the Bishops Bible So that the truth of that translation which we use must be the rule to judge of the goodnesse of their Bibles and therefore they are obliged to maintain our Translation if it were but for their own sake 17 But doth indeed the source of their manifold uncertainties stop here No The chiefest difficulty remaines concerning the true meaning of Scripture for attaining whereof if Protestants had any certainty they could not disagree so hugely as they doe Hence M. Hooker saith We are right sure of this that Nature Scripture and Experience have all taught the world to seek for the ending of contentions by submitting it selfe unto some iudiciall and definitive sentence whereunto neither part that contendeth may under any pretence refuse to stand D. Fields words are remarkable to this purpose Seeing saith he the controversies of Religion in our times are grown in number so many and in nature so intricate that few have time and leasure fewer strength of understanding to examine them what remaineth for men desirous of satisfaction in things of such consequence but diligently to search out which among all the societies in the world is that blessed company of holy ones that houshold of Faith that Spouse of Christ and Church of the living God which is the Pillar and ground of Truth that so they may imbrace her communion follow her directions and rest in her iudgement 18 And now that the true Interpretation of Scripture ought to be received from the Church it is also proved by what we have already demonstrated that she it is who must declare what Bookes be true Scripture wherein if she be assisted by the Holy Ghost why should we not believe her to be infallibly directed concerning the true meaning of them Let Protestants therefore either bring some proofe out of Scripture that the Church is guided by the Holy Ghost in discerning true Scripture and not in delivering the true sense thereof Or else give us leave to apply against
there was no Scripture or written word for about two thousand yeares from Adam to Moyses whom all acknowledge to haue been the first Author of Canonicall Scripture And againe for about two thousand yeares more from Moyses to Christ our Lord holy Scripture was only among the people of Israel and yet there were Gentiles endued in those daies with divine Faith as appeareth in Iob and his friends Wherefore during so many ages the Church alone was the Decider of Controversies and Instructer of the faithfull Neither did the word written by Moyses depriue the Church of her former Infallibility or other qualities requisite for a Judge yea D. Potter acknowledgeth that besides the Law there was a living Iudge in the Iewish Church endued with an absolutely infallible direction in cases of moment as all points belonging to divine Faith are Now the Church of Christ our Lord was before the Scriptures of the New Testament which were not written instantly nor all at one time but successiuely upon severall occasions and some after the decease of most of the Apostles and after they were written they were not presently knowne to all Churches and of some there was doubt in the Church for some Ages after our Saviour Shall we then say that according as the Church by little and little received holy Scripture she was by the like degrees devested of her possessed Infallibility and power to decide CoÌ„troversies in Religion That some time Churches had one Iudge of Controversies and others another That with moneths or yeares as new Canonicall Scripture grew to be published the Church altered her whole Rule of faith or Iudge of Controversies After the Apostles time and after the writing of Scriptures Heresies would be sure to rise requiring in Gods Church for their discovery and condemnation Infallibilitie either to write new Canonicall Scripture as was done in the Apostles time by occasion of emergent heresies or infallibilitie to interpret Scriptures already written or without Scripture by divine unwritten Traditions and assistants of the holy Ghost to determine all Controversies as Tertullian saith The soule is before the letter and speech before Bookes and sense before stile Certainly such addition of Scripture with derogation or subtraction from the former power and infallibilitie of the Church would haue brought to the world division in matters of faith and the Church had rather lost then gained by holy Scripture which ought to be far from our tongues and thoughts it being manifest that for decision of Controversies infallibilitie setled in a living Iudge is incomparably more usefull and fit then if it were conceived as inherent in some inanimate writing Is there such repugnance betwixt Infallibility in the Church and Existence of Scripture that the production of the one must be the destruction of the other Must the Church wax dry by giving to her Children the milke of sacred Writ No No. Her Infallibility was and is derived from an inexhausted fountaine If Protestants will haue the Scripture alone for their Iudge let them first produce some Scripture affirming that by the entring thereof Infallibilitie went out of the Church D. Potter may remember what himselfe teacheth That the Church is still endued with infallibility in points fundamentall and consequently that infallibility in the Church doth well agree with the truth the sanctity yea with the sufficiency of Scripture for all matters necessary to Salvation I would therefore gladly know out of what Text he imagineth that the Church by the comming of Scripture was deprived of infallibility in some points and not in others He affirmeth that the Iewish Synagogue retained infallibility in her selfe notwithstanding the writing of the Old Testament and will he so unworthily and unjustly depriue the Church of Christ of infallibilitie by reason of the New Testament Eâ—pecially if we consider that in the Old Testament Lawes Ceremonies Rites Punishments Iudgements Sacraments Sacrifices c. were more particularly and minutely delivered to the Iewes then in the New Testament is done our Saviour leaving the determination or declaration of particulars to his Spouse the Church which therefore stands in need of infallibility more then the Iewish Synagogue D. Potter 1 against this argument drawne from the power and infallibilitie of the Synagogue objects that we might as well inferre that Christians must haue one soveraigne Prince over all because the Iewes had one chiefe Iudge But the disparitie is very cleare The Synagogue was a type and figure of the Church of Christ 〈◊〉 so their civill government of Christian Common wealths or kingdomes The Church succeeded to the Synagogue but not Christian Princes to Iewish Magistrates And the Church is compared to a house or family to an Army to a body to a kingdome c. all which require one Master onâ— Generall one head one Magistrate one spiritual King as our blessed Saviour with fiet Vnm ovile joyned Vnus Pastor One sheepfold one Pastour But all distinct kingdomes or Common-wealths are not one Army Family c. And finally it is necessary to salvation that all haue recourse to one Church but for temporall weale there is no need that all submit or depend upon one temporall Prince kingdome or Common-wealth and therefore our Saviour hath left to his whole Church as being One one Law one Scripture the same Sacraments c. Whereas kingdomes haue their severall Lawes different governments diversity of Powers Magistracy c. And so this objection returneth upon D. Potter For as in the One Community of the Iewes there was one Power and Iudge to end debates and resolue difficulties so in the Church of Christ which is One there must be some one Authority to decide all Controversies in Religion 24 This discourse is excellently proved by ancient S. Irenaeus in these words What if the Apostles had not left Scriptures ought we not to haue followed the order of Tradition which they delivered to those to whom they committed the Churches to which order many Nations yeeld ossent who belieue in Christ having salvation written in their hearts by the spirit of God without letters or Iuke and diligently keeping ancient Tradition It is easie to receiue the truth from Gods Church seeing the Apostles haue most fully deposited in her as in a rich storehouse all things belonging to truth For what if there should arise any contention of some small question ought wee not to haue recourse to the most ancient Churches and from them to receiue what is certaine and cleare concerning the present question 25 Besides all this the doctrine of Protestants is destructiue of it selfe For either they have certaine and infallible meanes not to erre in interpreting Scripture or they haue not If not then the Scripture to them cannot be a sufficient ground for infallible faith nor a meet Iudge of Controversies If they hâ—ue certaine infallible meanes and so cannot erre in their interpretations of Scriptures then they are able with infallibility to
may justly decline his sentence for feare temporall respects should either blinde his judgement or make him pronounce against it 20 Seaventhly In Civill Controversies it is impossible Titius should hold the land in question and Sempronius too and therefore either the Plaintiffe must injure the Defendant by disquieting his possession or the Defendant wrong the Plaintiffe by keeping his right from him But in Controversies of Religion the Case is otherwise I may hold my opinion and doe you no wrong and you yours and doe mee none Nay we may both of us hold our opinion and yet doe our selues no harme provided the difference be not touching any thing necessary to salvation and that we loue truth so well as to bee diligent to informe our Conscience and constant in following it 21 Eightly For the ending of Civill Controversies who does not see it is absolutely necessary that not only Iudges should bee appointed but that it should be known and unquestioned who they are Thus all the Iudges of our Land are known men known to be Iudges and no man can doubt or question but these are the Men. Otherwise if it were a disputable thing who were these Iudges and they had no certain warrant for their Authority but only some Topicall congruities would not any man say such Iudges in all likelyhood would rather multiply Controversies then end them 22 Ninthly and lastly For the deciding of Civill Controversies men may appoint themselues a judge But in matters of Religion this office may be given to none but whom God hath designed for it who doth not alwaies giue us those things which we conceiue most expedient for our selues 23 So likewise if our Saviour the King of Heaven had intended that all Controversies in Religion should be by some Visible Iudge finally determined who can doubt but in plaine termes hee would haue expressed himselfe about this matter He would haue said plainely The Bishop of Rome I haue appointed to decide all emergent Controversies For that our Saviour design'd the Bishop of Rome to this Office yet would not say so nor cause it to be written ad Rei memoriam by any of the Evangelists or Apostles so much as once but leaue it to bee drawn out of uncertain Principles by thirteen or fourteen more uncertain consequences He that can beleiue it let him All these Reasons I hope will convince you that though we haue and haue great necessity of Iudges in Civill and Criminall causes yet you may not conclude from thence that there is any publique authoriz'd Iudge to determine Controversies in Religion nor any necessity there should be any 24 But the Scripture stands in need of some watchfull and unerring eye to guard it by meanes of whose assured vigilancy we may undoubtedly receiue it syncere and pure Very true but this is no other then the watchfull eye of divine providence the goodnesse whereof will never suffer that the Scripture should be depraved and corrupted but that in them should be alwaies extant a conspicuous and plain way to eternall happinesse Neither can any thing be more palpably unconsistent with his goodnesse then to suffer Scripture to be undiscernably corrupted in any matter of moment and yet to exact of men the beliefe of those verities which without their fault or knowledge or possibility of prevention were defac'd out of them So that God requiring of men to belieue Scripture in its purity ingages himselfe to see it preserv'd in sufficient purity and you need not feare but he will satisfie his ingagement You say we can haue no assurance of this but your Churches Vigilancie But if we had no other we were in a hard case for who could then assure us that your Church has been so vigilant as to guard Scripture from any the least alteration There being various Lections in the ancient copies of your Bibles what security can your new rail'd Office of Assurance giue us that that reading is true which you now receiue and that false which you reject Certainly they that anciently received and made use of these divers Copies were not all guarded by the Churches vigilancy from having their Scripture alter'd from the puritie of the Originall in many places For of different readings it is not in nature impossible that all should bee false but more then one cannot possibly be true Yet the want of such a protection was no hinderance to their salvation and why then shall the having of it be necessary for ours But then this Vigilancy of your Church what meanes haue we to be ascertain'd of it First the thing is not evident of it selfe which is evident because many doe not belieue it Neither can any thing be pretended to giue evidence to it but only some places of Scripture of whose incorruption more then any other what is it that can secure me If you say the Churches vigilancy you are in a Circle proving the Scriptures uncorrupted by the Churches vigilancy the Churches vigilancy by the incorruption of some places of Scripture and againe the incorruption of those places by the Churches vigilancy If you name any other meanes then that meanes which secures mee of the Scriptures incorruption in those places will also serue to assure me of the same in other places For my part abstracting from Divine Providence which will never suffer the way to Heaven to bee block'd up or made invisible I know no other meanes I meane no other naturall and rationall meanes to be assured hereof then I haue that any other Book is uncorrupted For though I haue a greater degree of rationall and humane Assurance of that then this in regard of divers considerations which make it more credible That the Scripture hath been preserv'd from any materiall alteration yet my assurance of both is of the same kinde and condition both Morall assurances and neither Physicall or Mathematicall 25 To the next Argument the Reply is obvious That though we doe not belieue the books of Scripture to be Canonicall because they say so For other books that are not Canonicall may say they are and those that are so may say nothing of it yet we belieue not this upon the authority of your Church but upon the Credibilitie of Vniversall Tradition which is a thing Credible of it selfe and therefore fit to bee rested on whereas the Authority of your Church is not so And therefore your rest thereon is not rationall but meerly voluntary I might as well rest upon the judgement of the next man I meet or upon the chance of a Lottery for it For by this meanes I only know I might erre but by relying on you I know I should erre But yet to returne you one suppose for another suppose I should for this and all other things submit to her direction how could shee assure mee that I should not be mis-led by doing so She pretends indeed infallibility herein but how can she assure us that she hath it What by Scriptureâ—
of plain Texts of Scripture which you will not suffer him to understand Especially seeing the Decrees of divers Popes and Councells are conceived so obscurely that the Learned cannot agree about the sense of them And then they are written all in such languages which the ignorant understand not and therefore must of necessity rely herein upon the uncertain and fallible authority of some particular men who informe them that there is such a Decree And if the Decrees were translated into Vulgar languages why the Translators should not be as fallible as you say the Translators of Scripture are who can possibly imagine 109 Lastly how shall an unlearned man or indeed any man be assured of the certainty of that Decree the certainty whereof depends upon suppositions which are impossible to be known whether they be true or no For it is not the Decree of a Councell unlesse it be confirmed by a true Pope Now the Pope cannot be a true Pope if he came in by Simony which whether he did or no who can answer mee He cannot be true Pope unlesse he were baptized and baptized he was not unlesse the Minister had due Intention So likewise he cannot be a true Pope unlesse he were rightly ordained Priest and that again depends upon the Ordainers secret Intention and also upon his having the Episcopall Character All which things as I have formerly proved depend upon so many uncertain suppositions that no humane judgement can possibly be resolved in them I conclude therefore that not the learnedst man amongst you all no not the Pope himselfe can according to the grounds you goe upon have any certainty that any Decree of any Councell is good and valid and consequently not any assurance that it is indeed the Decree of a Councell 110 Ad § 20. If by a private spirit you mean a particular perswasion that a Doctrine is true which some men pretend but cannot prove to come from the spirit of God I say to referre Controversies to Scripture is not to referre them to this kind of private Spirit For is there not a manifest difference between saying the spirit of God tels me that this is the meaning of such a Text which no man can possibly know to be true it being a secret thing between saying these these Reasons I have to shew that this or that is true doctrine or that this or that is the meaning of such a Scripture Reason being a Publique and certain thing and exposed to all mens tryall and examination But now if by privat spirit you understand every mans particular Reason then your first and second inconvenience will presently be reduced to one and shortly to none at all 111 Ad § 20. And does not also giving the office of Iudicature to the Church come to conferre it upon every particular man For before any man believes the Church infallible must he not have reason to induce him to believe it to be so and must he not judge of those reasons whether they be indeed good and firme or captious and sophisticall Or would you have all men believe all your Doctrine upon the Churches infalliâ—â—â—â—â—y and the Churches infallibility they know not why 112 Secondly supposing they are to be guided by the Church they must use their own particular reason to find out which is the Church And to that purpose you your selves give a great many notes which you pretend first to be Certain notes of the Church and then to be peculiar to your Church and agreeable to none else but you doe not so much as pretend that either of those pretenses is evident of it selfe and therefore you goe about to prove them both by reasons and those reasons I hope every particular man is to judge of whether they doe indeed conclude and convince that which they are alleadged for that is that these markes are indeed certain notes of the Church and then that your Church hath them and no other 113 One of these notes indeed the only note of a true and uncorrupted Church is conformity with Antiquity I mean the most ancient Church of all that is the Primitive and Apostolique Now how is it possible any man should examine your Church by this note but he must by his own particular judgement find out what was the doctrine of the Primitive Church and what is the Doctrine of the present Church and be able to answer all these Arguments which are brought to prove repugnance between them otherwise he shall but pretend to make use of this note for the finding the true Church but indeed make no use of it but receive the Church at a venture as the most of you doe not one in a hundred being able to give any tolerable reason for it So that in stead of reducing men to particular reason you reduce them to none at all but to chance and passion and prejudice and such other waies which if they lead one to the truth they lead hundreds nay thousands to falshood But it is a pretty thing to consider how these men can blow hot and cold out of the same mouth to serve severall purposes Is there hope of gaining a Proselite Then they will tell you God hath given every man Reason to follow and if the blind lead the blind both shall fall into the Ditch That it is no good reason for a mans religion that he was borne and brought up in it For then a Turke should have as much reason to be a Turke as a Christian to be a Christian. That every man hath a judgement of Discretion which if they will make use of they shall easily finde that the true Church hath alwaies such and such markes and that their Church has them and no other but theirs But then if any of theirs be perswaded to a syncere and sufficient tryall of their Church even by their own notes of it and to try whether they be indeed so conformable to Antiquity as they pretend then their note is changed you must not use your own reason nor your judgement but referre all to the Church and believe her to be conformable to Antiquity though they have no reason for it nay though they have evident reason to the contrary For my part I am certain that God hath given us our Reason to discern between Truth and Falshood and he that makes not this use of it but beleeves things he knowes not why I say it is by chance that he believes the Truth and not by choice and that I cannot but feare that God will not accept of this Sacrifice of fooles 114 But you that would not have men follow their reason what would you have them to follow their Passion Or pluck out their eyes and goe blindfold No you say you would have them follow Authority On gods name let them we also would have them follow Authority for it is upon the Authority of Vniversall Tradition that we would have them believe Scripture But then as
for the Authority which you would have them follow you will let them see reason why they should follow it And is not this to goe a little about to leave reason for a short turne and then to come to it again and to doe that which you condemne in others It being indeed a plain impossibility for any man to submit his reason but to reason for he that does it to Authority must of necessity think himselfe to have greater reason to believe that Authority Therefore the confession cited by Brerely you need not think to have been extorted from Luther and the rest It came very freely from them and what they say you practise as much as they 115 And whereas you say that a Protestant admits of Fathers Councells Church as farre as they agree with Scripture which upon the matter is himselfe I say you admit neither of them nor the Scripture it selfe but only so farre as it agrees with your Church and your Church you admit because you think you have reason to doe so so that by you as well as by Protestants all is finally resolved into your own reason 116 Nor doe Heretiques only but Romish Catholiques also set up as many judges as there are men and women in the Christian world For doe not your men and women judge your Religion to be true before they believe it as well as the men and women of other Religions Oh but you say They receive it not because they think it agreeable to Scripture but because the Church tells them so But then I hope they believe the Church because their own reason tells them they are to doe so So that the difference between a Papist and a Protestant is this not that the one judges and the other does not judge but that the one judges his guide to be infallible the other his way to be manifest This same pernitious Doctrine is taught by Brentius Zanchius Cartwright and others It is so in very deed But it is taught also by some others whom you little think of It is taught by S. Paul where he saies Try all things hold fast that which is good It is taught by S. Iohn in these words Belieue not every Spirit but try the Spirits whether they be of God or no. It is taught by S. Peter in these Bee yee ready to render a reason of the hope that is in you Lastly this very pernitious Doctrine is taught by our Saviour in these words If the blinde lead the blind both shall fall into the ditch And why of your selues iudge you not what is right All which speeches if they doe not advise men to make use of their Reason for the choice of their Religion I must confesse my selfe to understand nothing Lastly not to bee infinite it is taught by M. Knot himselfe not in one page only or chapter of his Book but all his Book over the very writing and publishing whereof supposeth this for certaine that the readers are to be Iudges whether his Reasons which he brings be strong and convincing of which sort wee haue hetherto met with none or else captious or impertinences as indifferent men shall as I suppose haue cause to judge them 117 But you demand What good Statesmen would they be who should ideate or fancy such a Commonwealth as these men haue framed to themselues a Church Truly if this be all the fault they haue that they say Every man is to use his own iudgement in the choice of his Religion and not to belieue this or that sense of Scripture upon the bare Authority of any Learned man or men when he conceiues he has reasons to the contrary which are of more weight then their Authority I know no reason but notwithstanding all this they might be as good Statesmen as any of the Society But what has this to doe with Common-wealths where men are bound only to externall obedience unto the Laws and judgements of Courts but not to an internall approbation of them no nor to conceale their Iudgment of them if they disapprove them As if I conceiued I had reason to mislike the law of punishing simple theft with death as St Thomas Moore did I might professe lawfully my judgement and represent my Reasons to the King or Common-wealth in a Parliament as S â— Thomas Moore did without committing any fault or fearing any punishment 118 To the place of S. Austin wherewith this Paragraph is concluded I shall need giue no other Reply but onely to desire you to speak like an honest man and to say whether it be all one for a man to allow and disallow in every Scripture what he pleases which is either to dash out of Scripture such Texts or such Chapters because they crosse his opinionâ— or to say which is worse Though they be Scripture they are not true Whether I say for a man thus to allow and disallow in Scripture what he pleases be all one and no greater fault then to allow that sense of Scripture which he conceiues to be true and genuine and deduc'd out of the words and to disallow the contrary For Gods sake Sr tell me plainly In those Texts of Scripture which you alleage for the infallibility of your Church doe not you allow what sensâ— you think true and disallow the contrary And doe you not this by the direction of your private reason If you doe why doe you condemne it in others If you doe not I pray you tell me what direction you follow or whether you follow none at all If none at all this is like drawing Lots or throwing the Dice for the choice of a Religion If any other I beseech you tell me what it is Perhaps you will say the Churches Authority and that will be to dance finely in a round thus To belieue the Churches Infallible Authority because the Scriptures avouch it to belieue that Scriptures say and mean so because they are so expounded by the Church Is not this for a Father to beget his Sonne and the Sonne to beget his Father For a foundation to support the house and the house to support the foundation Would not Campian haue cryed out at it Ecce quos gyros quos Maeandros And to what end was this going about when you might as well at first haue concluded the Church infallible because she saies so as thus to put in Scripture for a meere stale and to say the Church is infallible because the Scripture saies so and the Scripture meanes so because the Church saies so which is infallible Is it not most evident therefore to every intelligent man that you are enforced of necessity to doe that your selfe which so tragically you declaime against in others The Church you say is infallible I am very doubtfull of it How shall I know it The Scripture you say affirmes it as in the 59. of Esay My spirit that is in thee c. Well I confesse I finde there these words but I am still
of his may informe you Non enim per alios c. we have received the disposition of our Salvation from no others but from them by whom the Gospell came unto us Which Gospell truly the Apostles first preached and after wards by the will of God delivered in writing to us to be the Pillar and Foundation of our faith Vpon which place Bellarmine's two observations and his acknowledgment ensuing upon them are very considerable and as I conceive as home to my purpose as I would wish them His first Notandum is That in the Christian Doctrine some things are simply necessary for the Salvation of all men as the knowledge of the Articles of the Apostles Creed and besides the knowledg of the ten Commandements and some of the Sacraments Other things not so necessary but that a man may be saved without the explicit knowledge and belief and profession of them His Second Note is That those things which were simply necessary the Apostles were wont to preach to all men But of other things not all to all but somethings to all to wit those things which were profitable for all other things only to Prelats and Priests These things premised he acknowledgeth That all those things were written by the Apostles which are necessary for all and which they were wont openly to preach to all But that other things were not all written And therefore when Irenaeus saies that the Apostles wrot what they Preach in the World it is true saith he and not against Traditions because they preached not to the People all things but only those things which were necessary or profitable for them 145 So that at the most you can inferre from hence but only a suppositive necessity of having an infallible Guide and that grounded upon a false supposition In case we had no Scripture but an absolute necessity hereof and to them who have and believe the Scripture which is your assumption cannot with any colour from hence be concluded but rather the contrary 146 Neither because as He saies it was then easy to receive the Truth from Gods Church then in the Age next after the Apostles Then when all the ancient and Apostolike Churches were at an agreement about the Fundamentalls of Faith Will it therefore follow that now 1600 yeares after when the ancient Churches are divided almost into as many Religions as they are Churches every one being the Church to it selfe and hereticall to all other that it is as easy but extremely difficult or rather impossible to find the Church first independently of the true Doctrine and then to find the truth by the Church 147 As for the last clause of the sentence it will not any whit advantage but rather prejudice your assertion Neither will I seek to avoid the pressure of it by saying that he speaks of small Questions and therefore not of Questions touching things necessary to Salvation which can hardly be called small Questions But I will favour you so farre as to suppose that saying this of small Questions it is probable he would have said it much more of the Great but I will answere that which is most certain and evident and which I am confident you your selfe were you as impudent as I believe you modest would not deny that the ancient Apostolique Churches are not now as they were in Irenaeus's time then they were all at unity about matters of faith which unity was a good assurance that what they so agreed in came from some one common Fountaine and they had no other then of Apostolike Preaching And this is the very ground of Tertullian's so often mistaken Prescription against Heretiques Variasse debuerat Error Ecclesiarum quod autem apud multos unum est non est erratum sed traditum If the Churches had erred they could not but have varied but that which is one among so many came not by Error but Tradition But now the case is altered and the mischiefe is that these ancient Churches are divided among themselves and if we have recourse to them one of them will say this is the way to heaven another that So that now in place of receiving from them certain and cleare truths we must expect nothing but certain and cleare contradictions 148 Neither will the Apostles depositing with the Church all things belonging to truth be any proof that the Church shall certainly keep this depositum entire and syncere without adding to it or taking from it for this whole depositum was committed to every particular Church nay to every particular man which the Apostles converted And yet no man I think will say that there was any certainty that it should be kept whole and inviolate by every man and every Church It is apparent out of Scripture it was committed to Timothy and by him consigned to other faithfull men and yet S. Paul thought it not superfluous earnestly to exhort him to the carefull keeping of it which exhortation you must grant had been vain and superfluous if the not keeping of it had been impossible And therefore though Irenaeus saies The Apostles fully deposited in the Church all truth yet he saies not neither can we inferre from what he saies that the Church should alwaies infallibly keep this depositum entire without the losse of any truth and syncere without the mixture of any falshood 149 Ad § 25. But you proceed and tell us That beside all this the Doctrine of Protestants is destructive of it selfe For either they have certain and Infallible meanes not to erre in interpreting or no◠If not Scripture to them cannot be a sufficient ground for infallible faith If they have and so cannot erre in interpreting Scripture then they are able with infallibility to heare and determine all controversies of faith and so they may be and are Iudges of Controversies although they use the Scripture as a Rule And thus against their own doctrine they constitute another Iudge of Controversies beside Scripture alone And may not we with as much reason substitute Church and Papists instead of Scripture and Protestants and say unto you Besides all this the doctrine of Papists is destructive of it selfe For either they have certain and infallible meanes not to erre in the choice of the Church and interpreting her decrees or they have not If not then the Church to them cannot be a sufficient but meerely a phantasticall ground for infallible faith nor a meet Iudge of Controversies For unlesse I be infallibly sure that the Church is Infallible how can I be upon her Authority infallibly sure that any thing she saies is Infallible If they have certain infallible meanes and so cannot erre in the choice of their Church and in interpreting her decrees then they are able with Infallibility to heare examine and determine all controversies of faith although they pretend to make the Church their Guide And thus against their own Doctrine they constitute another Iudge of controversies besides the Church alone Nay
know it to be so because the Church saies so which is Infallible If I aske what meane You by your Church You can tell me nothing but the company of Christians which adhere to the Pope I demaund then lastly Why should I beleive this company to be the infallible Propounder of Divine Revelation And then you tell me that there are many Motives to induce a man to this beleife But are these Motives lastly infallible No say you but very credible Well let them passe for such because now we have not leasure to examine them Yet me thinks seeing the Motives to believe the Churches infallibility are only very credible it should also be but as credible that your Church is Infallible and as credible and no more perhaps somewhat lesse that her proposals particularly Transubstantiation are Divine Revelations And me thinks You should require only a Morall and modest assent to them and not a Divine as you call it and infallible Faith But then of these Motives to the Churches Infallibility I hope you will give us leave to consider and judge whether they be indeed Motives and sufficient or whether they be not Motives at all or not sufficient or whether these Motives or inducements to your Church be not impeached and opposed with Compulsives and enforcements from it or lastly whether these Motives which You use be not indeed only Motives to Christianity and not to Popery giue me leave for distinction sake to call your Religion so If we may not judge of these things how can my judgment be moved with that which comes not within its cognizance If I may then at least I am to be a Iudge of all these Controversies 1. Whether every one of these Motives be indeed a Motive to any Church 2. If to some whether to Yours 3. If to Yours whether sufficient or insufficient 4. Whether other Societies haue not as many and as great Motives to draw me to them 5. Whether I haue not greater reason to beleive you doe erre then that you cannot And now Sir I pray let me trouble You with a few more Questions Am I a sufficient Iudge of these Controversies or no If of these why shall I stay here why not of others Why not of all Nay doth not the true examining of these few containe and lay upon me the examination of all What other Motives to your Church have you but your Notes of it Bellarmine gives some 14. or 15. And one of these fifteene containes in it the examination of all controversies and not only so but of all uncontroverted Doctrines For how shall I or can I know the Church of Romes conformity with the Ancient Church unlesse I know first what the Ancient Church hid hold and then what the Church of Rome doth hold and lastly whether they be conformable or if in my judgment they seeme not conformable I am then to think the Church of Rome not to be the Church for want of the Note which she pretends is proper and perpetuall to it So that for ought I can see Iudges we are and must be of all sides every one for himselfe and God for us all 155 Ad § 26. I answere This assertion that Scripture alone is Iudge of all Controversies in Faith if it be taken properly is neither a Fundamentall nor Vnfundamentall point of Faith nor no point of Faith at all but a plaine falshood It is not a Iudge of Controversies but a Rule to Iudge them by and that not an absolutly perfect Rule but as perfect as a written Rule can be which must alwayes need something else which is either evidently true or evidently credible to give attestation to it and that in this case is Vniversall Tradition So that Vniversall Tradition is the Rule to judge all Controversies by But then because nothing besides Scripture comes to us with as full a streame of Tradition as Scripture Scripture alone and no unwritten Doctrine nor no Infallibility of any Church having attestation from Tradition truely Vniversall for this reason we conceive as the Apostles persons while they were liuing were the only Iudges of controversies so their Writings now they are dead are the only Rule for us to judge them by There being nothing unwritten which can goe in upon halfe so faire cards for the title of Apostolike Tradition as these things which by the confession of both Sides are not so I mean the doctrine of the Millenaries and of the necessity of the Eucharist for Infants 156 Yet when we say the Scripture is the only Rule to judge all Controversies by me thinks you should easily conceiue that wee would be understood of all those that are possible to be judg'd by Scripture and of those that arise among such as believe the Scripture For if I had a controversie with an Atheist whether there were a God or no I would not say that the Scripture were a Rule to judge this by seeing that doubting whether there be a God or no he must needs doubt whether the Scripture be the word of God or if hee does not hee grants the Question and is not the man we speak of So likewise if I had a controversie about the Truth of Christ with a lew it would be vainly done of me should I presse him which the Authority of the new Testament which he believes not untill out of some principles common to us both I had persuaded him that it is the Word of God The New Testament therefore while he remaines a Iew would not be a fit Rule to decide this Controversie In as much as that which is doubted of it selfe is not fit to determine other doubts So likewise if there were any that believed Christian Religion and yet believed not the Bible to be the Word of God though they believed the matter of it to be true which is no impossible supposition for I may believe a book of S. Austines to containe nothing but the Truth of God yet not to haue been inspired by God himselfe against such men therefore there were no disputing out of the Bible because nothing in question can be a proof to it selfe When therefore we say the Scripture is a sufficient meanes to determine all controversies we say not this either to Atheists Iewes Turks or such Christians if there be any such as believe not Scripture to be the word of God But among such men only as are already agreed upon this That the Scripture is the Word of God we say all controversies that arise about Faith are either not at all decidable consequently not necessary to be believed one way or other or they may be determined by Scripture In a Word That all things necessary to be believed are evidently contain'd in Scripture and what is not there evidently contained cannot be necessary to be believed And our reason hereof is convincing because nothing can challenge our beliefe but what hath descended to us from Christ by Originall and Vniversall
Tradition Now nothing but Scripture hath thus descended to us Therefore nothing but Scripture can challenge our beliefe Now then to come up closer to you and to answer to your Question not as you put it but as you should haue put it I say That this position Scripture alone is the rule whereby they which belieue it to be Gods Word are to judge all Controversies in Faith is no fundameÌ„tall point Though not for your Reasons For your first and strongest reason you see is plainly voided and cut off by my stating of the Question as I haue done and supposing in it that the parties at variance are agreed about this That the Scripture is the word of God and consequently that this is none of their Controversies To your second That Controversies cannot be ended without some living Authority We haue said already that necessary Controversies may be are decided And if they be not ended this is not through defect of the Rule but through the default of Men. And for these that cannot thus be ended it is not necessary they should be ended For if God did require the ending of them he would have provided some certain meanes for the ending of them And to your Third I say that your pretence of using these meanes is but hypocriticall for you use them with prejudice and with a setled resolution not to believe any thing which these meanes happily may suggest into you if it any way crosse your pre-conceav'd persuasion of your Churches infallibility You give not your selves liberty of judgement in the use of them nor suffer your selves to bee led by them to the Truth to which they would lead you would you but be as willing to believe this consequence Our Church doth oppose Scripture therefore it doth erre therefore it is not Infallible as you are resolute to believe this The Church is infallible therefore it doth not erre and therefore it doth not oppose Scripture though it seem to doe so never so plainly 157 You pray but it is not that God would bring you to the true Religion but that he would confirm you in your own You conferre places but it is that you may confirm or colour over with plausible disguises your erroneous doctrine not that you may judge of them forsake them if there be reason for it You consult the Originalls but you regard them not when they make against your Doctrine or Translation 158 You adde not only the Authority but the Infallibility not of Gods Church but of the Roman a very corrupt and degenerous part of it whereof D. Potter never confessed that it cannot erre damnably And which being a company made up of particular men can afford you no help but the industry learning and wit of private men and that these helps may not help you out of your errour tell you that you must make use of none of all these to discover any errour in the Church but only to maintaine her impossibility or erring And lastly D. Potter assures himselfe that your Doctrine and practises are damnable enough in themselves Only he hopes and spes est rei incertae nomen he hopes I say that the Truths which you retain especially the necessity of repentance and faith in Christ will bee as an antidote to you against the errours which you maintain and that your superstructions may burne yet they amongst you Qui sequun tur Absalonem in simplicitate cor dis may be saved yet so as by fire Yet his thinking so is no reason for you or me to think so unlesse you suppose him infallible and if you doe why doe you write against him 159 Notwithstanding though not for these reasons yet for others I conceive this Doctrine not Fundamentall Because if a man should believe Christian Religion wholly and entirely and live according to it such a man though he should not know or not believe the Scripture to be a Rule of Faith no nor to be the word of God my opinion is he may be saved and my reason is because he performes the entire condition of the new Covenant which is that we believe the matter of the Gospell and not that it is contained in these or these Bookes So that the Bookes of Scripture are not so much the objects of our faith as the instruments of conveying it to our understanding and not so much of the being of the Christian Doctrine as requisite to the well being of it Irenaeus tels us as M. K. acknowledgeth of some barbarous Nations that believed the Doctrine of Christ and yet believed not the Scripture to be the word of God for they never heard of it and Faith comes by hearing But these barbarous people might be saved therefore men might be saved without believing the Scripture to be the word of God much more without believing it to be a Rule and a perfect Rule of Faith Neither doubt I but if the bookes of Scripture had been proposed to them by the other parts of the Church where they had been before received and had been doubted of or even rejected by those barbarous nations but still by the bare beliefe and practise of Christianity they might be saved God requiring of us under pain of damnation only to believe the verities therein contained and not the divine Authority of the bookes wherein they are contained Not but that it were now very strange and unreasonable if a man should belieue the matter of these bookes and not the Authority of the bookes and therefore if a man should professe the not believing of these I should have reason to fear he did not believe that But there is not alwaies an equall necessity for the belief of those things for the belief whereof there is an equall reason We have I believe as great reason to believe there was such a man as Henry the eight K. of England as that Iesus Christ suffered under Pontius Pilaâ—â— yet this is necessary to be believed and that is not so So that if any man should doubt of or disbelieve that it were most unreasonably done of of him yet it were no mortall sinne nor no sinne at all God having no where commanded men under pain of damnation to believe all which reason induceth them to believe Therefore as an Executor that should performe the whole will of the dead should fully satisfy the Law though he did not believe that Parchment to be his written Will which indeed is so So I believe that he who believes all the particular doctrines which integrate Christianity and lives according to them should be saved though he neither believed nor knew that the Gospels were written by the Evangelists or the Epistles by the Apostles 160 This discourse whether it be rationall and concluding or no I submit to better judgement But sure I am that the corollary which you draw from this position that this point is not Fundamentaâ— is very inconsequent that is that we are uncertain of the truth
Church upon pretence of her errors haue failed even in fundamentall points and suffered shipwrack of their Salvation ought to deter all Christians from opposing her in any one doctrine or practises as to omit other both ancient and modern heresies we see that divers chiefe Protestants pretending to reform the corruptions of the Church are come to affirm that for many Ages she erred to death and wholy perished which D. Potter cannot deny to be a fundamentall Errour against that Article of our Creed I believe the Catholique Church as he aâ—â—irmeth it of the Donatists because they confined the universall Church within Africa or some other smal tract of soile Least therefore I may fall into some fundamentall errour it is most safe for me to belieue all the Decrees of that Church which cannot errâ— fundamentally especially if we adde That according to the Doctrine of Catholique Divines one errour in faith whether it be for the matter it selfe great or small dâ—stroies faith as is shewed in Charity Mistaken and consequently to accuse the Church of any one Errour is to affirm that she lost all faith and erred damnably which very saying is damnable because it leaues Christ no visible Church on earth 21 To all these arguments I adde this demonstration D. Potter teacheth that there neither â—as nor can be any iust cause to depart from the Church of Christ no more then from Christ himselfe But if the Church of Christ can erre in some points of faith men not only may but must forsake her in those unlesse D. Potter will haue them to believe one thing and professe another and if such errours and corruptions should fall out to be about the Churches Liturgy publique Service administration of Sacraments and the like they who perceive such errours must of necessity leaue her externall Communion And therefore if once we grant the Church may erre iâ— followeth that men may and ought to forsake her which is against D. Potters own words or else they are inexcusable who left the Communion of the Roman Church under pretence of Errours which they grant not to be fundumentall And if D. Potter think good to answer this argument he must remember his own doctrine to be that even the Catholique Church may erre in points not fundamentall 22 Another argument for the universall Infallibility of the Church I take out of D. Potters own words If saith he we did not dissent in some opinions from the present Roman Church we could not agree with the Church truly Catholique These words cannot be true unlesse he presuppose that the Church truly Catholique cannot erre in points not fundamentall For if she may erre in such points the Roman Church which he affirmeth to erre only in points not fundamentall may agree with the Church truly Catholique if she likewise may erre in points not fundamentall Therefore either he must acknowledge a plain contradiction in his own words or else must grant that the Church truly Catholique cannot erre in points not fundamentall which is what we intended to proue 23 If Words cannot perswade you that in all Controversies you must rely upon the infallibility of the Church at least yeeld your assent to Deeds Hitherto I haue produced Arguments drawn as it were ex naturâ rei from the Wisdome and Goodnesse of God who cannot faile to haue left some infallible meanes to determine Controversies which as we haue proved can be no other except a Visible Church infallible in all her Definitions But because both Catholiques and Protestants receive holy Scripture we may thence also proue the infallibility of the Church in all matters which concern Faith and Religion Our Saviour speaketh clearly The gates of Hell shall not prevail against her And I will aske my Father and he will giue you another Paraclete that he may abide with you for ever the Spirit of truth And But when he the Spirit of truth commeth he shall teach you all truth The Apostle saith that the Church is the Pillar and ground of Truth And He gaue some Apostles and some Prophets and other some Evangelists and other some Pastors and Doctors to the consummation of the Saints unto the work of the Ministery unto the edifying of the body of Christ untill we meet all into the unity of faith and knowleâ—ge of the Sonne of God into a perfect man into the measure of the age of the â—ulnesse of Christ that now we be not Children wavering and carried about with every winde of doctrine in the wickednesse of men in craftinesse to the circumvention of Errour All which words seem cleerly enough to proue that the Church is universally infallible without which unity of faith could not be conserved against every winde of Doctrine And yet Doctor Potter limits these promises and priviledges to fundamentall points in which he grants the Church cannot erre I urge the words of Scripture which are universall and doe not mention any such restraint I alleadge that most reasonable and receaved Rule that Scripture is to be understood literally as it soundeth unlesse some manifest absurdity force us to the contrary But all will not serue to accord our different interpretations In the mean time divers of Doctor Potters Brethren step in and reject his limitation as over large and somewhat tasting of Papistry And therefore they restrain the mentioned Texts either to the Infallibility which the Apostles and other sacred Writers had in penning of Scripture or else to the invisible Church of the Elect and to them not absolutely but with a double restriction that they shall not fall damnably and finally and other men haue as much right as these to interpose their opinion and interpretation Behold we are three at debate about the selfe same words of Scripture We conferre divers places and Text We consult the Originalls We examine Translations We endeavour to pray heartily We professe to speak sincerely To seek nothing but truth and salvation of our own soules and that of our Neighbours and finally we use all those meanes which by Protestants themselues are prescribed for finding out the true meaning of Scripture Neverthelesse we neither doe or haue any possible meanes to agree as long as we are left to our selues and when we should chance to be agreed the doubt would still remain whether the thing it selfe be a fundamentall point or no And yet it were great impiety to imagine that God the Lover of soules hath left no certaine infallible meanes to decide both this and all other differences arising about the interpretation of Scripture or upon any other occasion Our remedy therefore in these contentions must be to consult and heare God's Visible Church with submissiue acknowledgment of her Power and Infallibility in whatsoever she proposeth as a revealed truth according to that divine advice of S. Augustine in these words If at length thou seem to be sufficiently tossed and hast a desire to put an end to
of S. Austin of them diversorum locorum diversis moribus innumerabiliter variantur and apparent because the stream of them was grown so violent that he durst not opopose it liberiùs improbare non audeâ— I dare not freely speak against them So that to say the Catholique Church tolerated all this and for fear of offence durst not abrogate or condemne it is to say if we judge rightly of it that the Church with silence and connivence generally tolerated Christians to worship God in vain Now how this tolerating of Vniversall superstition in the Church can consist with the assistance and direction of Gods omnipotent spirit to guard it from superstition with the accomplishment of that pretended prophecy of the Church I have set watchmen upon thy walls O Ierusalem which shall never hold their peace day nor night besides how these superstitions being thus noutished cherished and strengthened by the practise of the most and urged with great violence upon others as the commandements of God and but fearfully opposed or contradicted by any might in time take such deepe roote and spread their branches so farre as to passe for universall Customes of the Church he that does not see sees nothing Especially considering the catching and contagious nature of this sinne and how fast ill weeds spread and how true and experimented that rule is of the Historian Exempla non consistunt ubi incipiunt sed quamlibâ—t in tenuem recepta tramitem latissimè evagandi sibi faciunt potestatem Nay that some such superstition had not already even in S. Austins time prevailed so farre as to be Consâ—etudine universae Ecclesiae roboratum who can doubt that considers that the practise of Communicating Infants had even then got the credit and authority not only of an uniuersall Custome but also of an Apostolique Tradition 48 But you will say notwithstanding all this S. Austin here warrants us that the Church can never either approue or dissemble or practise any thing against faith or goodlife and so long you may rest securely upon it Yea but the same S. Austine tels us in the same place that the Church may tolerate humane presumptions and vain superstitions and those urg'd more severely then the Commandements of God And whether superstition be a sinne or no I appeal to our Saviours words before cited and to the consent of your Schoolmen Besides if we consider it rightly we shall finde that the Church is not truly said only to tolerate these things but rather that a part and farre the lesser tolerated and dissembled them in silence and a part a farre greater publiquely vowed and practis'd them and urg'd them upon others with great violence and that continued still a part of the Church Now why the whole Church might not continue the Church and yet doe so as well as a part of the Church might continue a part of it and yet doe so I desire you to inform me 49 But now after all this adoe what if S. Austine saies not this which is pretended of the Church viz. That she neither approues nor dissembles nor practises any thing against Faith or good life but onely of good men in the Church Certainly though some Copies read as you would haue it yet you should not haue dissembled that others read the place otherwise viz. Ecclesia multa tolerat tamen quae sunt contra Fidem bonam vitam nec bonus approbat c. The Church tolerates many things and yet what is against faith or good life a good man will neither approue nor dissemble nor practise 50 Ad § 17. That Abraham begat Isaac is a point very far from being Fundamentall and yet I hope you will grant that Protestants believing Scripture to be the word of God may bee certain enough of the truth and certainty of it For what if they say that the Catholique Church and much more themselues may possibly erre in some unfundamentall points is it therefore consequent they can be certaine of none such What if a wiser man then I may mistake the sense of some obscure place of Aristotle may I not therefore without any arrogance or inconsequence conceiue my selfe certain that I understand him in some plain places which carry their sense before them And then for points Fundamentall to what purpose doe you say That we must first know what they be before we can be assured that wee cannot erre in understanding the Scripture when we pretend not at all to any assurance that we cannot erre but only to a sufficient certainty that we doe not erre but rightly understand those things that are plain whether Fundamentall or not Fundamentall That God is and is a rewarder of them that seek him That there is no salvation but by faith in Christ That by repentance and faith in Christ Remission of sinnes may be obtained That there shall be a Resurrection of the Body These wee conceive both true because the Scripture saies so and Truths Fundamentall because they are necessary parts of the Gospell whereof our Saviour saies Qui non crediderit damnabitur All which we either learne from Scripture immediately or learne of those that learne it of Scripture so that neither Learned nor Vnlearned pretend to know these things independently of Scripture And therefore in imputing this to us you cannot excuse your selfe from having done us a palpable injury 51 Ad § 18. And I urge you as mainly as you urge D. Potter other Protestants that you tell us that all the Traditions and all the Definitions of the Church are FundameÌ„tal points we cannot wrest from you a list in particular of all such Traditions and Definitions without which no man can tell whether or no he erre in points fundamentall and be capable of salvation For I hope erring in our fundamentals is no more exclusiue of salvation theÌ„ erring in yours And which is most lamentable insteed of giving us such a Catalogue you also fall to wrangle among your selues about the making of it Some of you as I haue said aboue holding somethings to be matters of Faith which others deny to be so 52 Ad § 19. I answ That these differences between Protestants concerning Errours damnable and not damnable Truths fundamentall and not fundamentall may be easily reconcil'd For either the Errour they speak of may be purely and simply involuntary or it may be in respect of the cause of it voluntary If the cause of it be some voluntary and avoidable fault the Errour is it selfe sinfull and consequently in its own nature damnable As if by negligence in seeking the Truth by unwillingnesse to finde it by pride by obstinacy by desiring that Religion should be true which sutes best with my ends by feare of mens ill opinion or any other worldly feare or any other worldly hope I betray my selfe to any error contrary to any divine revealed Truth that Errour may be justly stiled a sinne and consequently of it selfe to
such a one damnable But if I be guilty of none of these faults but be desirous to know the Truth and diligent in seeking it and advise not at all with flesh bloud about the choice of my opinions but only with God that Reason that he hath given me if I be thus qualifi'd and yet through humane infirmity fall into errour that errour cannot be damnable Again the party erring may be conceived either to dye with contrition for all his sins known and unknown or without it If he dye without it this errour in it selfe damnable will bee likewise so unto him If he dye with contrition as his errour can bee no impediment but he may his errour though in it selfe damnable to him according to your doctrine will not proue so And therefore some of those Authors whom you quote speaking of Errours whereunto men were betrayed or wherein they were kept by their Fault or Vice or Passion as for the most part men are Others speaking of them as errours simply and purely involuntary and the effects of humane infirmity some as they were retracted by Contrition to use your own phrase others as they were not no marvell though they haue past upon them some a heavier some a milder some an absolving some a condemning sentence The best of all these errours which here you mention having malice enough too frequently mixed with it to sink a man deep enough into hell and the greatest of them all being according to your Principles either no fault at all or very Veniall where there is no malice of the will conjoyn'd with it And if it be yet as the most malignant poyson will not poison him that receives with it a more powerfull Antidote so I am confident your own Doctrine will force you to confesse that whosoever dies with Faith in Christ and Contrition for all sinnes known and unknown in which heap all his sinfull errours must be compriz'd can no more be hurt by any the most malignant and pestilent errour then S. Paul by the viper which he shook of into the fire Now touching the necessity of Repentance from dead works and Faith in Christ Iesus the Sonne of God and Saviour of the World they all agree and therefore you cannot deny but they agree about all that is simply necessary Moreover though if they should goe about to choose out of Scripture all these Propositions Doctrines which integrate and make up the body of Christian Religion peradventure there would not be so exact agreement amongst them as some say there was between the 70. Interpreters in translating the Old Testament yet thus far without controversie they doe all agree that in the Bible all these things are contained and therefore that whosoever does truly and sincerely believe the Scripture must of necessity either in hypothesi or at least in thesi either formally or at least virtually either explicitely or at least implicitely either in Act or at least in preparation of minde belieue all things Fundamentall It being not Fundamentall nor required of Almighty God to belieue the true sense of Scripture in all places but only that we should endeavour to doe so be prepar'd in minde to doe so whensoever it shall be sufficiently propounded to us Suppose a man in some disease were prescribed a medicine consisting of twenty ingredients and he advising with Physitians should finde them differing in opinion about it some of them telling him that all the ingredients were absolutely necessary some that only some of them were necessary the rest only profitable and requisite ad melius esse lastly some that some only were necessary some profitable and the rest superfluous yet not hurtfull Yet all with one accord agreeing in this That the whole receipt had in it all things necessary for the recovery of his health and that if hee made use of it hee should infallibly finde it successefull what wise man would not think they agreed sufficiently for his direction to the recovery of his health lust so these Protestant Doctors with whose discords you make such Tragedies agreeing in Thesi thus far that the Scripture evidently containes all things necessary to Salvation both for matter of Faith and of practise and that whosoever believes it and endeavours to finde the true sense of it and to conform his life unto it shall certainly performe all things necessary to salvation and undoubtedly be saved agreeing I say thus farre what matters it for the direction of men to salvation though they differ in opinion touching what points are absolutely necessary and what not What Errours absolutely repugnant to Salvation and what not Especially considering that although they differ about the Question of the necessity of these Truths yet for the most part they agree in this that Truths they are and profitable at least though not simply necessary And though they differ in the Question whether the contrary Errours be destructive of salvation or no yet in this they consent that Errours they are hurtful to Religion though not destructive of Salvation Now that which God requires of us is this That we should belieue the Doctrines of the Gospell to bee Truths not all necessary Truths for all are not so and consequently the repugnant Errours to be falshoods yet not all such falshoods as unavoidably draw with them damnation upon all that hold them for all doe not so 53 Yea but you say it is very requisite we should agree upon a particular Catalogue of Fundamentall points for without such a Catalogue no man can be assured whether or no he hath faith sufficient to salvation This I utterly deny as a thing evidently false and I wonder you should content your selfe magisterially to say so without offering any proof of it I might much more justly think it enough barely to deny it without refutation but I will not Thus therefore I argue against it Without being able to make a Catalogue of Fundamentals I may be assured of the Truth of this Assertion if it be true That the Scripture containes all necessary points of faith and know that I belieue explicitely all that is exprest in Scripture and implicitely all that is contained in them Now he that belieues all this must of necessity believe all things necessary Therefore without being able to make a Catalogue of Fundamentals I may be assured that I belieue all things necessary and consequently that my faith is sufficient I said of the truth of this Assertion if it be true Because I will not here enter into the Question of the truth of it it being sufficient for my present purpose that it may be true and may be believed without any dependance upon a Catalogue of Fundamentalls And therefore if this be all your reason to demand a particular Catalogue of Fundamentalls we cannot but think your demand unreasonable Especially having your selfe expressed the cause of the difficulty of it and that is Because Scripture doth deliver Divine Truths
Paul and applied by him to our Saviour He hath put all things under his feet mentions no exception yet S. Paul tels us not only that it is true or certain but it is manifest that He is excepted which did put all things under him 84 But your interpretation is better then D. Potters because it is literall I answer His is Literall as well as yours and you are mistaken if you think a restrained sense may not be a literall sense for to Restrained Literall is not opposed but unlimited or absolute and to Literall is not oppos'd Restrained but Figuratiue 85 Whereas you say D. Potters Brethren reiecting his limitation restrain the mentioned Texts to the Apostles implying hereby a contrariety between them and him I answer So does D. Potter restrain all of them which he speaks of in the pages by you quoted to the Apostles in the direct and primary sense of the words Though he tels you there the words in a more restrained sense are true being understood of the Church Vniversall 86 As for your pretence That to finde the meaning of those places you conferre divers Texts you consult Originals you examin Translations and use all the meanes by Protestants appointed I haue told you before that all this is vain and hypocriticall if as your manner your doctrine is you giue not your selfe liberty of judgement in the use of these meanes if you make not your selves Iudges of but only Advocats for the doctrine of your Church refusing to see what these meanes shew you if it any way make against the doctrine of your Church though it be as cleare as the light at noone Remoue prejudice Even the ballance and hold it even make it indifferent to you which way you goe to heaven so you goe the true which Religion be true so you be of it then use the meanes and pray for Gods assistance and as sure as God is true you shall be lead into all necessary Truth 87 Whereas you say you neither doe nor haue any possible meanes to agree as long as you are left to your selues The first is very true That while you differ you doe not agree But for the second That you haue no possible means of agreement as long as you are left to your selues i. e. to your own reasons and judgement this sure is very false neither doe you offer any proofe of it unlesse you intended this that you doe not agree for a proof that you cannot which sure is no good consequence not halfe so good as this which I oppose against it D. Potter and I by the use of these meanes by you mentioned doe agree concerning the sense of these places therefore there is a possible meanes of agreement and therefore you also if you would use the same meanes with the same minds might agree so farre as it is necessary and it is not necessary that you should agree further Or if there bee no possible meanes to agree about the sense of these Texts whilst wee are left to our selves then sure it is impossible that we should agree in your sense of them which was That the Church is universally infallible For if it were possible for us to agree in this sense of them then it were possible for us to agree And why then said you of the selfe same Texts but in the page next before These words seem cleerly enough to proue that the Church is Vniversally infallible A strange forgetfulnesse that the same man almost in the same breath should say of the same words They seem cleerly enough to proue such a conclusion true yet that three indifferent men all presum'd to be lovers of Truth and industrious searchers of it should haue no possible meanes while they follow their own reason to agree in the Truth of this Conclusion 88 Whereas you say that it were great impiety to imagine that God the lover of Soules hath left no certaine infallible meanes to decide both this and all other differences arising about the interpretation of Scripture or upon any other occasion I desire you to take heed you commit not an impiety in making more impieties then Gods Commandements make Certainly God is no way oblig'd either by his promise or his Loue to giue us all things that we may imagine would be convenient for us as formerly I haue proved at large It is sufficient that he denies us nothing necessary to Salvation Deus non deficit in necessariis nec redundat in superfluis So D. Stapleton But that the ending of all Controversies or having a certain meanes of ending them is necessary to Salvation that you haue often said and suppos'd but never proved though it be the main pillar of your whole discourse So little care you take how slight your Foundations are so your building make a faire shew And as little care how you commit those faults your selfe which you condemne in others For you here charge them with great impiety who imagine that God the lover of Soules hath left no infallible meanes to determine all differences arising about the interpretation of Scripture or upon any other occasion And yet afterwards being demanded by D. Potter why the Questions between the Iesuits Dominicans remain undetermined You returne him this crosse interrogatory Who hath assured you that the point wherein these learned men differ is a revealed Truth or capable of definition or is not rather by plain Scripture indeterminable or by any Rule of faith So then when you say it were great impiety to imagine that God hath not left infallible meanes to decide all differences I may answer It seemes you doe not believe your selfe For in this controversie which is of as high consequence as any can be you seem to be doubtfull whether there be any meanes to determin it On the other side when you aske D. Potter who assured him that there it any meanes to determine this Controversie I answer for him that you have in calling it a great impiety to imagine that there is not some infallible meanes to decide this and all other differences arising about the Interpretation of Scripture or upon any other occasion For what trick you can devise to shew that this difference between the Dominicans and Iesuits which includes a difference about the sense of many Texts of Scripture many other matters of moment was not included under this and all other differences I cannot imagine Yet if you can finde out any thus much at least we shall gain by it that generall speeches are not alwaies to be understood generally but sometimes with exceptions and limitations 89 But if there be any infallible meanes to decide all differences I beseech you name them You say it is to consult and heare Gods Visible Church with submissive acknowledgment of her Infallibility But suppose the difference be as here it is whether your Church be infalliâ—le what shall decide that If you would say as you should dot Scripture and
Reason then you foresee that you should be forced to grant that these are fit meanes to decide this Controversie and therefore may be as fit to decide others Therefore to avoid this you runne into a most ridiculous absurdity and tell us that this difference also whether the Church be infallible as well as others must be agreed by a submissiue acknowledgment of the Churches infallibility As if you should haue said My Brethren I perceiue this is a great contention amongst you whether the Roman Church be infallible If you will follow my advice I will shew you a ready meanes to end it you must first agree that the Roman Church is infallible and then your contention whether the Roman Church be infallible will quickly be at an end Verily a most excellent advice and most compendious way of ending all Controversies even without troubling the Church to determine them For why may not you say in all other differences as you haue done in this Agree that the Pope is supream head of the Church That the substance of Bread and Wine in the Sacrament is turned into the body bloud of Christ That the Communion is to be given to Lay-men but in one kind That Pictures may be worshipped That Saints are to bee invocated and so in the rest and then your differences about the Popes Supremacy Transubstantiation and all the rest will speedily be ended If you say the advice is good in this but not in other cases I must request you not to expect alwaies to be believed upon your word but to shew us some reason why any one thing namely the Churches infallibility is fit to prove it selfe and any other thing by name the Popes Supremacy or Transubstantiation is not as fit Or if for shame you will at length confesse that the Churches infallibility is not fit to decide this difference whether the Church be infallible then you must confesse it is not fit to decide all Vnlesse you will say it may be fit to decide all and yet not fit to decide this or pretend that this is not comprehended under all Besides if you grant that your Churches infallibilitie cannot possibly be well grounded upon or decided by it selfe then having professed before that there is no possible meanes besides this for us to agree hereupon I hope you will giue mee leaue to conclude that it is impossible upon good ground for us to agree that the Roman Church is infallible For certainly light it selfe is not more cleere then the evidence of this syllogisme If there be no other meanes to make men agree upon your Churches infallibility but only this and this be no meanes then it is simply impossible for men upon good grounds to agree that your Church is infallible But there is as you haue granted no other possible meanes to make men agree hereupon but only a submissive acknowledgment of her Infallibility And this is apparently no meanes Therefore it is simply impossible for men upon good grounds to agree that your Church is infallible 90 Lastly to the place of S. Austine wherein we are advis'd to follow the way of Catholique discipline which from Christ himselfe by the Apostles hath come down even to us and from us shall descend to all posterity I answer That the way which S. Austine spake of the way which you commend being divers waies in many things cleane contrary we cannot possibly follow them both and therefore for you to apply the same words to them is a vaine equivocation Shew us any way doe not say but proue it to haue come from Christ his Apostles down to us and we are ready to follow it Neither doe wee expect demonstration hereof but such reasons as may make this more probable then the contrary But if you bring in things into your now Catholique Discipline which Chistians in S. Austins time held abominable as the picturing of God which you must confesse to haue come into the Church seven hundred yeares after Christ if you will bring in things as you haue done the halfe Communion with a non obstante notwithstanding Christs Institution and the practise of the Primitive Church were to the contrary If you will doe such things as these and yet would haue us believe that your whole Religion came from Christ and his Apostles this we conceive a request too unreasonable for modest men to make or for wise men to grant CHAP. IIII. To say that the Creed containes all points necessarily to be believed is neither pertinent to the Question in hand nor in it selfe true I SAY neither pertinent nor true Not pertinent Because our Question is not what points are necessary to be explicitely believed but what points may be lawfully disbelieved or rejected after sufficient Proposition that they are divine Truths You say the Creed containes all points necessary to be believed Be it so But doth it likewise containe all points not to be disbelieved Certainly it doth not For how many truths are there in holy Scripture not contained in the Creed which we are not obliged distinctly and particularly to know and believe but are bound under paine of damnation not to reject as soone as we come to know that they are found in holy Scripture And we having already shewed that whatsoever is proposed by Gods Church as a point of faith is infallibly a truth revealed by God it followeth that whosoever denieth any such point opposeth Gods sacred testimony whether that point be contained in the Creed or no. In vaine then was your care imployed to prove that all points of faith necessary to be explicitely believed are contained in the Creed Neither was that the Catalogue which Charity Mistaken demanded His demand was and it was most reasonable that you would once give us a list of all fundamentals the deniall whereof destroyes Salvation whereas the deniall of other points not fundamentall may stand with salvation although both these kinds of points be equally proposed as revealed by God For if they be not equally proposed the difference will arise from diversity of the Proposall and not of the Matter fundamentall or not fundamentall This Catalogue only can shew how farre Protestants may disagree without breach of Vnity in faith and upon this many other matters depend according to the ground of Protestants But you will never adventure to publish such a Catalogue I say more You cannot assigne any one point so great or fundamentall that the deniall thereof will make a man an Heretique if it be not sufficiently propounded as a divine Truth Nor can you assigne any one point so small that it can without heresie be rejected if once it be sufficiently represented as revealed by God 2. Nay this your instance in the Creed is not only impertinent but directly against you For all points in the Creed are not of their own nature fundamentall as I shewed before And yet it is damnable to deny any one point contained in
towards a full satisfaction of it That the Creed containes all the fundamentalls of simple Belief you take no notice of the former and pervert the latter and make him say The Creed containes all fundamentalls of faith Whereas you know and within sixe or seven lines after this confesse that he never pretended it to contain all simply but all of one sort all necessary points of simple belief Which assertion because he modestly delivers as very probable being willing to conclude rather lesse then more then his reasons require hereupon you take occasion to aske Shall I hazard my soul on probabilities or even wagers As if whatsoever is but probable though in the highest degree of probability were as likely to be false as true Or because it is but Morally not Mathematically certain that there was such a Woman as Q. Elizabeth such a man as H. the 8. that is in the highest degree probable therefore it were an even wager there were none such By this reason seeing the truth of your whole Religion depends finally upon Prudentiall motives which you doe but pretend to be very credible it will be an even wager that your Religion is false And by the same reason or rather infinitely greater seeing it is impossible for any man according to the grounds of your Religion to know himselfe much lesse another to be a true Pope or a true Priest nay to have a Morall certainty of it because these things are obnoxious to innumerable secret and undiscernable nullities it will be an even wager nay if we proportion things indifferently a hundred to one that every Consecration and Absolution of yours is void that whensoever you adore the Host you and your Assistants commit Idolatry That there is a nullity in any Decree that a Pope shall make or any Decree of a Councell which he shall confirme Particularly it will be at least an even wager that all the Decrees of the Councell of Trent are void because it is at most but very probable that the Pope which confirmed them was true Pope If you mistake these inferences then confesse you have injur'd D. Potter in this also that you have confounded and made all one Probabilities and even wagers Whereas every ordinary Gamester can informe you that though it be a thousand to one that such a thing will happen yet it is not sure but very probable 58 To make the measure of your injustice yet fuller you demand If the Creed containes only points of simple belief how shall you know what points of belief are necessary which direct our practise D. Potter would have answered you in our Saviours words search the Scriptures But you have a great minde it seemes to be a despairing and therefore having propos'd your Question will not suffer him to give you Answer but shut your eares and tell him still he chalkes out new paths for desperation 59 In the rest of your interlude I cannot but commend one thing in you that you keep a decorum and observe very well the Rule given you by the great Master of your Art Servetur adimum Qualis ab incepto processerat sibi constet One vein of scurrility and dishonesty runs clean through it from the begining to the end Your next demand then is Are all the Articles of the Creed for their nature and matter Fundamentall and the Answer I cannot say so Which Answer though it be true D. Potter no where gives it neither hath he occasion but you make it for him to bring in another question and that is How then shall I know which in particular be and which be not Fundamentall D. Potter would have answered It is a vain question believe all and you shall be sure to believe all that is Fundamentall 60 But what saies now his prevaricating Proxy What does he make him say This which followes Read my answer to a late Popish Pamphlet intituled Charity Mistaken There you shall finde that Fundamentall doctrines are such Catholique verities as principally and essentially pertain to the faith such as properly constitute a Church and are necessary in ordinary course to be distinctly believed by every Christian that will be saved They are those Grand and Capitall Doctrines which make up our Faith that is the common faith which is alike pretious in all being one and the same in the highest Apostle and the meanest believer which the Apostle elsewhere calls the first Principles of the Oracles of God and the forme of sound words 61 But in earnest Good Sir doth the Doctor in these places by you quoted make to this question this same sottish answer Or doe you think that against an Heretique nothing is unlawfull Certainly if he doth answer thus I will make bold to say he is a very foole But if he does not as indeed he does not then But I forbeare you and beseech the Reader to consult the places of D. Potters book and there he shall find that in the former halfe of these as you call them varied words and phrases he declared only what he meant by the word Fundamentall which was needfull to prevent mistakes and cavilling about the meaning of the word which is metaphoricall and therefore ambiguous and that the latter halfe of them are severall places of Scripture imployed by D. Potter to shew that his distinction of Fundamentall and not Fundamentall hath expresse ground in it Nay of these two places very pertinent unto two very good purposes you have exceeding fairely patcht together a most ridiculous answer to a question that D. Potter never dream't of But the words you will say are in D. Potters Book though in divers places and to other purposes Very true And so the words of Ausonius his obscene Fescennine are taken out of Virgil yet Virgil surely was not the Author of this Poem Besides in D. Potters book there are these words Dread Soveraigne amongst the many excellent vertues which have made your Majesties person so deare unto God c. And why now may you not say as well that in these he made Answer to your former question what points of the Creed were and what were not Fundamentalls 62 But unlesse this question may be answered his doctrine you say serves only either to make men despaire or else to have recourse to these whom we call Papists It seemes a little thing will make you despaire if you be so sullen as to doe so because men will not trouble themselves to satisfy your curious questions And I pray be not offended with me for so esteeming it because as before I told you if you will believe all the points of the Creed you cannot choose but believe all the points of it that are fundamentall though you be ignorant which are so and which are not so Now I believe your desire to know which are Fundamentalls proceeds only from a desire to be assur'd that you doe believe them which seeing you may be assured of without knowing which they
that those persons sinned mortally who accompanied without hope of issue Seaventhly they held all things done above the girdle by kissing touching words compression of the breasts c. to be done in Charity and not against Continency Eightly that neither Priest nor civill Magistrate being guilty of mortall sinne did enjoy their dignity or were to be obeyed Ninthly they condemned Princes and Iudges Tenthly they affirmed singing in the Church to be an hellish clamor Eleaventhly they taught that men might dissemble their Religion so accordingly they went to Catholique Churches dissembling their faith and made Offertories confessions and communions after a dissembling manner Waldo was so unlearned that saith Fox he gave rewards to certain learned men to translate the holy Scripture for him and being thus holpen did as the same Fox there reporteth confer the forme of religion in his time to the infallible word of God A goodly example for such as must needs have the Scripture in English to be read by every simple body with such fruit of Godly doctrine as we have seen in the foresaid grosse heresies of Waldo The followers of Waldo were like their Master so unlearned that some of them â—aith Fox expounded the words Ioan. 1. Sui eum non receperunt Swine did not receive him And to conclude they agreed in divers things with Catholiques against Protestants as may be seen in Brerely 51 Neither can it be pretended that these are slanders forged by Catholiques For for besides that the same things are testified by Protestant writers as Iâ—â—yricus Coâ—per and others our Authors cannot be suspected of partiality in disfavour of Protestants unlesse you will say perhaps that they were Prophets and some hundred yeares agoe did both foresee that there were to bee Protestants in the world and that such Protestants were to be like the Waldenses Besides from whence but from our Histories are Protestants come to know that there were any such men as the Waldenses and that in some points they agreed with the Protestants disagreed from them in others And upon what ground can they belieue our Authors for that part wherein the Waldenses were like to Protestants and imagine they lyed in the rest 52 Neither could Wiccliffe continue a Church never interrupted from the time of the Waldenses after whom he lived more then one hundred and fifty yeares to wit the yeare 1371. Hee agreed with Catholiques about the worshipping of Reliques and Images and about the Intercession of our blessed Lady the ever Immaculate Mother of God he went so far as to say It seemes to me impossible that we should be rewarded without the intercession of the Virgin Mary He held seaven Sacraments Purgatory and other points And against both Catholiques and Protestants he maintained sundry damnable doctrines as divers Protestant Writers relate As first If a Bishop or Priest be in deadly sinne he doth not indeed either giue Orders Consecrate or Baptize Secondly That Ecclesiasticall Ministers ought not to haue any temporall possessions nor propriety in any thing but should beg and yet he himselfe brake into heresie because he had been deprived by the Archbishop of Canterbury of a certain Benefice as all Schismes and heresies beginne upon passion which they seek to cover with the cloak of Reformation Thirdly he condemned lawfull Oathes like the Anabaptists Fourthly he taught that all things came to passe by absolute necessity Fiftly he defended human merits as the wicked Pelagians did namely as proceeding from naturall forces without the necessary help of God's grace Sixtly that no man is a Civill Magistrate while he is in mortall sinne and that the people may at their pleasure correct Princes when they offend by which doctrine he proues himselfe both an Heretique and a Traytour 53 As for Husse his chiefest Doctrines were That Lay people must receive in both kinders and That Civill Lords Prelates and Bishops loose all right and authority while they are in mortall sinne For other things he wholy agreed with Catholiques against Protestants and the Bohemians his followers being demanded in what points they disagreed from the Church of Rome propounded only these The necessity of Communion under both kinds That all Civill Dominion was forbidden to the Clergy That Preaching of the word was free for all men and in all places That open Crimes were in no wise to be permitted for avoiding of greater evill By these particulars it is apparant that Husse agreed with Protestants against us in one only point of both kindes â—hich according to Luther is a thing indifferent because he teacheth that Christ in this matter commanded nothing as necessary And he saith further If thou come to a place where one only kinde is administred use one kinde only as others doe Melancthon likewise holds it a thing indifferent and the same is the opinion of some other Protestants All which considered it is cleer that Protestants cannot challenge the Waldenses Wickliffe and Husse for members of their Church and although they could yet that would advantage them little towards the finding out a perpetuall visible Church of theirs for the reasons aboue specified 54 If D Potter would goe so farre off as to fetch the Muscovites Armenians Georgians Aethiopians or Abissines into his Church they would proue over deare bought For they either hold the damnable heresy of Euâ—iches or use Circumcision or agree with the Greek or Roman Church And it is most certaine that they have nothing to doe with the doctrine of the Protestants 55 It being therefore granted that Christ had a visible Church in all ages and that there can be none assigned but the Church of Rome it followes that she is the true Cath. Church and that those pretended Corruptions for which they forsook her are indeed divine truths delivered by the visible Catholique Church of Christ And that Luther and his followers departed from her and consequently are guilty of Schisme by dividing themselves from the Communion of the Roman Church Which is cleerly convinced out of D. Potter himself although the Roman Church were but a particular Church For he saith Whosoever professes himself to forsake the Communion of any one member of the body of Christ must confesse himself consequently to forsake the whole Since therefore in the same place he expressely acknowledges the Church of Rome to be a member of the body of Christ and that it is cleere they have forsaken her it evidently followes that they haue forsaken the whole and therefore are most properly Schismatiques 56 And lastly since the crime of Schisme is so grievous that according to the doctrine of holy Fathers rehearsed aboue no multitude of good works no morall honesty of life no cruel death endured even for the profession of some Article of faith can excuse any one who is guilty of that sinne from damnation I leaue it to be considered whether it be not true Charity to speak as wee believe and
condition is in my judgement a plain revocation of the former For had you made the matter of faith either naturally or supernaturally evident it might have been a fitly attēpered duely proportioned object for an absolute certainty naturall or supernaturall But requiring as you doe that faith should be an absolute knowledge of a thing not absolutely known an infallible certainty of a thing which though it is in it selfe yet is it not made appeare to us to be infallibly certain to my understanding you speak impossibilities And truly for one of your Religion to doe so is but a good Decorum For the matter and object of your Faith being so full of contradictions a contradictictious faith may very well become a contradictious Religion Your faith therefore if you please to haue it so let it be a free necessitated certain uncertain evident obscure prudent and foolish naturall and supernaturall unnaturall assent But they which are unwilling to believe non-sense themselves or to perswade others to doe so it is but reason they should make the faith wherewith they believe an intelligible compossible consistent thing and not define it by repugnances Now nothing is more repugnant then that a man should be required to give most certain credit unto that which cannot be made appeare most certainly credible and if it appeare to him to be so then is it not obscure that it is so For if you speak of an acquired rationall discursive faith certainly these Reasons which make the object seem credible must be the cause of it and consequently the strength and firmity of my assent must rise and fall together with the apparent credibility of the object If you speak of a supernaturall infused faith then you either suppose it infused by the former meanes and then that which was said before must be said again for whatsoever effect is wrought meerly by meanes must beare proportion to and cannot exceed the vertue of the meanes by which it is wrought As nothing by water can be made more cold then water nor by fire more hot then fire nor by honey more sweet then honey nor by gall more bitter then gall Or if you will suppose it infused without meanes then that power which infuseth into the understanding assent which beares analogie to sight in the eye must also infuse evidence that is Visibilitie into the Object look what degree of assent is infus'd into the understanding at least the same degree of evidence must be infused into the Object And for you to require a strength of credit beyond the appearance of the objects credibility is all one as if you should require me to goe ten miles an houre upon a horse that will goe but fiue to discern a man certainly through a myst or cloud that makes him not certainly discernable To heare a sound more cleerly then it is audible to understand a thing more fully then it is intelligible and he that doth so I may well expect that his next injunction will be that I must see something that is invisible heare something inaudible understand something that is wholly unintelligible For he that demands ten of me knowing I haue but five does in effect as if he demanded five knowing that I have none and by like reason you requiring that I should see things farther then they are visible require I should see something invisible and in requiring that I believe something more firmly then it is made to mee evidently credible you require in effect that I believe something which appeares to me incredible and while it does so I deny not but that I am bound to believe the truth of many Texts of Scripture the sense whereof is to me obscure the truth of many Articles of faith the manner whereof is obscure and to humane understandings incomprehensible But then it is to be observed that not the sense of such Texts not the manner of these things is that which I am bound to believe but the truth of them But that I should believe the truth of any thing the truth whereof cannot bee made evident with an evidence proportionable to the degree of faith required of me this I say for any man to be bound to is unjust and unreasonable because to doe it is impossible 8 Ad § 4. 5. 6. 7. 8. 9. 10. 11. 12. Yet though I deny that it is required of us to be certain in the highest degree infallibly certain of the truth of the things which we believe for this were to know not believe neither is it possible unlesse our evidence of it be it naturall or supernaturall were of the highest degree yet I deny not but that wee are to believe the Religion of Christ we are and may be infallibly certain For first this is most certain that we are in all things to doe according to wisdome and reason rather then against it Secondly this is as certain That wisdome and Reason require that wee should believe these things which are by many degrees more credible and probable then the contrary Thirdly this is as certain that to every man who considers impartially what great things may be said for the truth of Christianity and what poore things they are which may be said against it either for any other Religion or for none at all it cannot but appear by many degrees more credible that Christian Religiō is true then the contrary And from all these premises this conclusion evidently followes that it is infallibly certain that we are firmely to beleeve the truth of Christian Religion 9 Your discourse therefore touching the fourth requisite to faith which is Prudence I admit so farre as to grant 1. That if we were required to believe with certainty I mean a Morall certainty things no way represented as infallible and certain I mean morally an unreasonable obedience were required of us And so likewise were it were we required to believe as absolutely certain that which is no way represented to us as absolutely certain 2. That whom God obligeth to believe any thing he will not fail to furnish their understandings with such inducements as are sufficient if they be not negligent or perverse to perswade them to believe 3. That there is an abundance of Arguments exceedingly credible inducing men to believe the Truth of Christianity I say so credible that though they cannot make us evidently see what we believe yet they evidently convince that in true wisdome and prudence the Articles of it deserve credit and ought to be accepted as things revealed by God 4. That without such reasons and inducements our choice even of the true faith is not to be commended as prudent but to be condemned of rashnesse and levity 10 But then for your making Prudence not only a commendation of a believer and a justification of his faith but also essentiall to it and part of the definition of it in that questionlesse you were mistaken and have done as if being to say
what a man is you should define him A Reasonable creature that hath skill in Astronomy For as all Astronomers are men but all men are not Astronomers and therefore Astronomy ought not to be put into the definition of men where nothing should have place but what agrees to all men So though all that are truly wise that is wise for eternity will believe aright yet many may believe aright which are not wise I could wish with all my heart as Moses did that all the Lords people could Prophesy That all that believe the true Religion were able according to S. Peters injunction to give a reason of the hope that is in them a reason why they hope for eternall happinesse by this way rather then any other neither doe I think it any great difficulty that men of ordinary capacities if they would give their minde to it might quickly be enabled to doe so But should I affirme that all true Believers can doe so I suppose it would be as much against experience and modesty as it is against Truth and Charity to say as you doe that they which cannot doe so either are not at all or to no purpose true believers And thus wee see that the foundations you build upon are ruinous and deceitfull and so unfit to support your Fabrick that they destroy one another I come now to shew that your Arguments to prove Protestants Heretiques are all of the same quality with your former grounds which I will doe by opposing cleere and satisfying Answers in order to them 11 Ad § 13. To the first then delivered by you § 13. That Protestants must be Heretiques because they opposed divers Truths propounded for divine by the Visible Church I Answer It is not Heresy to oppose any Truth propounded by the Church but only such a Truth as is an essentiall part of the Gospell of Christ. 2. The Doctrines which Protestants opposed were not Truths but plain and impious falshoods Neither thirdly were they propounded as Truths by the Visible Church but only by a Part of it and that a corrupted Part. 12 Ad § 14. The next Argument in the next Particle tell us That every error against any doctrine revealed by God is damnable Heresy Now either Protestants or the Roman Church must erre against the word of God But the Roman Church we grant perforce doth not erre damnably neither can she because she is the Catholique Church which we you say confesse cannot erre damnably Therefore Protestants must erre against Gods word and consequently are guilty of formall Heresy Whereunto I answer plainly that there be in this argument almost as many falshoods as assertions For neither is every error against any Doctrine revealed by God a damnable Heresy unlesse it be revealed publiquely plainly with a command that all should beleeve it 2. D. Potter no where grants that the Errors of the Roman Church are not in themselves damnable though he hopes by accident they may not actually damne some men amongst you and this you your selfe confesse in divers places of your book where you tell us that he allowes no hope of Salvation to those amongst you whom ignorance cannot excuse 3. You beg the Question twice in taking for granted First that the Roman Church is the truly Catholique Church which without much favour can hardly passe for a part of it And againe that the Catholique Church cannot fall into any error of it selfe damnable for it may doe so and still be the Catholique Church if it retain those Truths which may be an antidote against the malignity of this error to those that held it out of a simple un-affected ignorance Lastly though the thing be true yet I might well require some proofe of it from you that either Protestants or the Roman Church must erre against Gods word For if their contradiction be your only reason then also you or the Dominicans must be Heretiques because you contradict one another as much as Protestants and Papists 13 Ad § 15. The third Argument pretends that you have shewed already that the Visible Church is Iudge of Controversies and therefore infalliable from whence you suppose that it followes that to oppose her is to oppose God To which I answer that you have said onely and not shewed that the Visible Church is Iudge of Controversies And indeed how can she be Iudge of them if she cannot decide them And how can she decide them if it be a question whether she be Iudge of them That which is question'd it selfe cannot with any sense be pretended to be fit to decide other questions and much lesse this question whether it have Authority to judge and decide all questions 2. If she were Iudge it would not follow that she were infallible for we have many Iudges in our Courts of Iudicature yet none infallible Nay you cannot with any modesty deny that every man in the world ought to judge for himselfe what Religion is truest and yet you will not say that every man is infallible 3. If the Church were supposed Infallible yet it would not follow at all much lesse manifestly that to oppose her declaration is to oppose God unlesse you suppose also that as she is infallible so by her opposers she is known or believed to be so Lastly If all this were true as it is all most false yet were it to little purpose seeing you have omitted to prove that the Visible Church is the Roman 14 Ad § 16. In stead of a fourth Argument this is presented to us That if Luther were an Heretique then they that agreed with him must be so And that Luther was a formall Heretique you endeavour to prove by this most formall Syllogisme To say the Visible Church is not Vniversall is properly an Heresy But Luthers Reformation was not Vniversall Therefore it cannot be excused from formall Heresy Whereunto I Answer first to the first part that it is no way impossible that Luther had he been the inventor and first broacher of a false Doctrine as he was not might have been a formall Heretique and yet that those who follow him may be only so materially and improperly and indeed no Heretiques Your own men out of S. Augustine distinguish between Haeretici Haereticorum sequaces And you your selfe though you pronounce the leaders among the Arrians formall Heretiques yet confesse that Salvian was at least doubtfull whether these Arrians who in simplicity followed their Teachers might not be excused by ignorance And about this suspension of his you also seeme suspended for you neither approve nor condemne it Secondly to the second part I say that had you not presumed upon our ignorance in Logick as well as Metaphysicks and Schoole Divinity you would never have obtruded upon us this rope of sand for a formall Syllogisme It is even Cosen German to this To denie the Resurrection is properly an Heresie But Luthers Reformation was not Vniversall Therefore it cannot be excused from
his sword to his Prefect with this commission that if he governed well he should use it for him if ill against him Whether the Roman Church gave not Authority to her Bishops and Priests to preach against her corruptions in manners And if so why not against her errors in doctrine if she had any Whether she gave them not authority to preach the whole Gospell of Christ and consequently against her doctrine if it should contradict any part of the Gospell of Christ Whether it be not acknowledged lawfull in the Church of Rome for any Lay man or woman that has ability to perswade others by word or by writing from error and unto truth And why this liberty may not be practised against their Religion if it be false as well as for it if it be true Whether any man need any other commission or vocation then that of a Christian to doe a work of charity And whether it be not one of the greatest works of Charity if it be done after a peaceable manner and without an unnecessary disturbance of order to perswade men out of a false unto a true way of eternall happinesse Especially the Apostle having assur'd us that he whosoever he is who converteth a sinner from the error of his way shall save a soule from death and shall hide a multitude of sinnes Whether the first Reformed Bishops died all at once so that there were not enough to ordain Others in the places that were vacant Whether the Bishops of England may not consecrate a Metropolitan of England as well as the Cardinalls doe the Pope Whether the King or Queen of England or they that have the government in their hands in the minority of the Prince may not lawfully commend one to them to be consecrated against whom there is no Canonicall exception Whether the Doctrine that the King is supream head of the Church of England as the Kings of Iudah the first Christian Emperors were of the Iewish and Christian Church be any new found doctrine Whether it may not be true that Bishops being made Bishops have their authority immediatly from Christ though this or that man be not made Bishop without the Kings authority as well as you say the Pope being Pope has authority immediatly from Christ and yet this or that man cannot be made Pope without the authority of the Cardinalls Whether you doe well to suppose that Christian Kings have no more authority in ordering the affaires of the Church then the great Turk or the Pagan Emperors Whether the King may not give authority to a Bishop to exercise his function in some part of his Kingdome and yet not be capable of doing it himselfe as well as a Bishop may give authority to a Physitian to practise Physick in his Diocesse which the Bishop cannot doe himselfe Whether if Ner◠the Emperour would have commanded S. Peter or S. Paul to preach the Gospell of Christ and to exercise the office of a Bishop of Rome whether they would have question'd his Authority to doe so Whether there were any Law of God or man that prohibited K. IAMES to give Commission to Bishops nay to lay his injunction upon them to doe any thing that is lawfull Whether a casuall irregularity may not be lawfully dispenc'd with Whether the Popes irregularities if he should chance to incurre any be indispensable And if not who is he or who are they whom the Pope is so subject unto that they may dispense with him Whether that be certain which you take for granted That your Ordination imprints a character and ours doth not Whether the power of consecrating and ordaining by imposition of hands may not reside in the Bishops and be derived unto them not from the King but God and yet the King have authority to command them to apply this power to such a fit person whom he shall commend unto them As well as if some Architects only had the faculty of architecture and had it immediatly by infusion from God himselfe yet if they were the Kings subjects he wants not authority to command them to build him a Palace for his use or a fortresse for his service Or as the King of France pretends not to have power to make Priests himselfe yet I hope you will not deny him power to command any of his subjects that has this power to ordaine any fit person Priest whom he shall desire to be ordained Whether it doe not follow that whensoever the King commands an house to be built a message to be delivered or a murtherer to be executed that all these things are presently done without intervention of the Architect messenger or executioner As well as that they are ipsofacto ordain'd and consecrated who by the Kings authority are commended to the Bishops to be ordained and consecrated Especially seeing the King will not deny but that these Bishops may refuse to doe what he requires to be done lawfully if the person be unworthy if worthy unlawfully indeed but yet de facto they may refuse and in case they should doe so whether justly or unjustly neither the King himselfe nor any body else would esteeme the person Bishop upon the Kings designation Whether many Popes though they were not consecrated Bishops by any temporall Prince yet might not or did not receive authority from the Emperor to exercise their Episcopall function in this or that place And whether the Emperors had not authority upon their desert to deprive them of their jurisdiction by imprisonment or banishment Whether Protestants doe indeed pretend that their Reformation is universall Whether in saying the Donatists Sect was confined to Africa you doe not forget your selfe and contradict what you said above in § 17. of this Chapter where you tell us they had some of their Sect residing in Rome Whether it be certain that none can admit of Bishops willingly but those that hold them of divine institution Whether they may not be willing to have them conceiving that way of government the best though not absolutely necessary Whether all those Protestants that conceive the distinction between Priests and Bishops not to be of divine institution be Schismaticall and Hereticall for thinking so Whether your forme of ordaining Bishops and Priests be essentiall to the constitution of a true Church Whether the formes of the Church of England differ essentially from your formes Whether in saying that the true Church cannot subsist without undoubted true Bishops and Priests you have not overthrown the truth of your own Church wherein I have proved it plainly impossible that any man should be so much as morally certain either of his own Priesthood or any other mans Lastly whether any one kind of these externall formes and orders and government be so necessary to the being of a Church but that they may not be diverse in diverse places and that a good and peaceable Christian may and ought to submit himself to the Government of the place where he lives
ages after For example In mutilation of the Communion in having your Service in such a language as the Assistants generally understand nor your offering to Saints your picturing of God your worshipping of Pictures 42 Ad § 24. As for Vniversality of place the want whereof you object to Protestants as a marke of Heresie You have not set down cleerely and univocally what you mean by it whether universality of fact or of right and if of fact whether absolute or comparative and if comparative whether of the Church in comparisō of any other Religion or only of Hereticall Christians or if in comparison of these whether in comparison of all other Sects conjoyn'd or in comparison only of any One of them Nor have you proved it by any good argument in any sense to be a certain mark of Heresy For those places of S. Austine doe not deserve the name And truly in my judgement you have done advisedly in proving it no better For as for Vniversality of right or a right to Vniversality all Religions claime it but only the true has it and which has it cannot be determin'd unlesse it first be determin'd which is the true An absolute Vniversality and diffusion through all the world if you should pretend to all the world would laugh at you If you should contend for latitude with any one Religion Mahumetisme would carry the victory from you If you should oppose your selves against all other Christians besides you it is certain you would be cast in this suit also If lastly being hard driven you should please you selves with being more then any one Sect of Christiās it would presently be replied that it is ūcertain whether now you are so but most certain that the time has been when you have not been so Then when the whole world wondred that it was become Arrian then when Athanasius oppos'd the world and the world Athanasius then when your Liberius having the contemptible paucity of his adherents objected to him as a note of error answered for himselfe There was a time when there were but three opposed the decree of the King and yet those three were in the right and the rest in the wrong then when the Professors of error surpassed the number of the Professors of truth in proportion as the sands of the Sea doe the Starres of the Heaven As S. Austine acknowledgeth then when Vincentius confesseth that the poyson of the Arrians had contaminated not now some certain portion but almost the whole World then when the author of Nazianzens life testifies That the Heresy of Arrius had possessed in a manner the whole extent of the world and when Nazianzen found cause to cry out Where are they who reproach us with our pouerty who define the Church by the multitude and despise the little flock They have the People but we the faith And lastly when Athanasius was so overborn with Sholes floods of Arriās that he was enforc'd to write a Treatise on purpose against those who judge of the truth only by plurality of adherents So that if you had prov'd want of Universality even thus restrained to be an infallible note of Heresy there would have been no remedy but you must have confessed that the time was when you were Heretiques And besides I see not how you would have avoided this great inconvenience of laying grounds and storeing up arguments for Antichrist against he comes by which he may prove his Company the true Church For it is evident out of Scripture and confessed by you that though his time be not long his dominion shall be very large and that the true Church shall be then the woman driven into the wildernesse 43 Ad § 25. 26. The remainder of this Chapter if I would deale strictly with you I might let passe as impertinent to the question now disputed For whereas your argument promises that this whole Chapter shall be imploied in proving Luther the Protestants guilty of Heresy here you desert this question and strike out into another accusation of them that their faith even of the truth they hold is not indeed true faith But put case it were not does it follow that the having of this faith makes them Heretiques or that they are therefore Heretiques because they have this faith Aristotle beleeved there were Intelligences which moved the Spheares he believed this with an humane perswasion and not with a certain obscure prudent supernaturall faith and will you make Aristotle an Heretique because he believed so You believe there was such a man as Iulius Caesar that there is such a City as Constantinople and your beliefe here of has not these qualifications which you require And will you be content that this shall passe for a sufficient proofe that you are an Heretique Heresy you have defin'd above to be a voluntary error but he that believes truth though his belief be not qualified according to your minde yet sure in believing truth he believes no error from hence according to ordinary Logick methinkes it should follow that such a man for doing so cannot be guilty of Heresy 44 But you will say though he be not guilty of Heresy for believing these truths yet if his faith be not saving to what purpose will it be Truly very litle to the purpose of Salvation as litle as it is to your proving Protestants guilty of Heresy But out of our wonted indulgence let us pardon this fault also and doe you the favour to hear what you can say to beget this faith in us that indeed wee have no faith or at least not such a faith without which it is impossible to please God Your discourse upon this point you have I know not upon what policie disjoynted and given us the grounds of it in the begining of the Chapter and the superstructure here in the end Them I have already examined and for a great part of them proved them vain and deceitfull I have shewed by many certain arguments that though the subject matter of our faith be in it selfe most certain yet that absolute certainty of adherence is not required to the essence of faith no nor to make it acceptable with God but that to both these effects it is sufficient if it be firme enough to produce Obedience and Charity I haue shewed besides that Prudence is rather commendable in faith then intrinsecall and essentiall to it So that whatsoever is here said to prove the faith of Protestants no faith for want of certainty or for want of prudence is already answered before it is objected for the foundation being destroyed the building cannot stand Yet for the fuller refutation of all pretences I will here make good that to prove our faith destitute of these qualifications you have produc'd but vain Sophismes and for the most part such arguments as returne most violently upon your selves Thus then you say 45 First that their belief wanteth
true faith defined by the Apostle but an invention of your own 51 And having thus cryed quittance with you I must intreat you to devise for truly I cannot some answer to this argument which will not serve in proportion to your own For I hope you will not pretend that I have done you injurie in setling your faith upon principles which you disclaim And if you alleage this disparity That you are more certain of your principles then we of ours and yet you doe not pretend that your principles are so evident as we doe that ours are what is this to say but that you are more confident then we but confesse you have lesse reason for it For the evidence of the thing assented to be it more or lesse is the reason and cause of the assent in the understanding But then besides I am to tell you that you are here as every where extremely if not affectedly mistaken in the Doctrine of Protestants who though they acknowledge that the things which they beleeve are in themselves as certain as any demonstrable or sensible verities yet pretend not that their certainty of adherence is most perfect and absolute but such as may be perfected and increas'd as long as they walke by faith and not by sight And consonant hereunto is their doctrine touching the evidence of the objects whereunto they adhere For you abuse the world them if you pretend that they hold the first of your two principles That these particular Books are the word of God for so I think you mean either to be in it self evidently certain or of it self and being devested of the motives of credibility evidently credible For they are not so fond as to be ignorant nor so vain as to pretend that all men doe assent to it which they would if it were evidently certain nor so ridiculous as to imagine that if an Indian that never heard of Christ or Scripture should by chance find a Bible in his own Language and were able to read it that upon the reading it hee would certainly without a miracle beleeve it to bee the word of God which he could not chuse if it were evidently credible What then doe they affirm of it Certainly no more then this that whatsoever man that is not of a perverse mind shall weigh with serious and mature deliberation those great moments of reason which may incline him to beleeve the Divine authority of Scripture and compare them with the light objections that in prudence can be made against it he shall not chuse but find sufficient nay abundant inducements to yeeld unto it firme faith and syncere obedience Let that learned man Hugo Grotius speake for all the Rest in his Booke of the truth of Christian Religion which Book whosoever attentively peruses shall find that a man may have great reason to be a Christian without dependance upon your Church for any part of it and that your Religion is no foundation but rather a scandall and an objection against Christianity He then in the last Chapter of his second book hath these excellent words If any be not satisfied with these arguments above-said but desires more forcible reasons for confirmation of the excellency of Christian Religion let such know that as there are variety of things which be true so are there divers waies of proving or manifesting the truth Thus is there one way in Mathematicks another in Physicks a third in Ethicks and lastly another kind when a matter of fact is in question wherein verily we must rest content with such testimonies as are free from all suspition of untruth otherwise down goes all the frame and use of history and a great part of the art of Physick together with all dutifulnesse that ought to be between parents and children for matters of practice can no way else be known but by such testimonies Now it is the pleasure of Almighty God that those things which he would have us to beleeve so that the very beleef thereof may be imputed to us for obedience should not so evidently appear as those things which are apprehended by sense and plaine demonstration but only be so farre forth revealed as may beget faith and a perswasion thereof in the hearts and minds of such as are not obstinate That so the Gospell may be as a touchstone for triall of mens judgments whether they be sound or unsound For seeing these arguments whereof we have spoken have induced so many honest godly and wise men to approve of this Religion it is thereby plain enough that the fault of other mens infidelity is not for want of sufficient testimony but because they would not have that to be had and embraced for truth which is contrary to their wilfull desires it being a hard matter for them to relinquish their honours and set at naught other commodities which thing they know they ought to doe if they admit of Christs doctrine and obey what he hath commanded And this is the rather to be noted of them for that many other historicall narrations are approved by them to be true which notwithstanding are only manifest by authority and not by any such strong proofs and perswasions or tokens as doe declare the history of Christ to be true which are evident partly by the confession of those Iewes that are yet alive and partly in those companies and congregations of Christians which are any where to be found whereof doubtlesse there was some cause Lastly seeing the long duration or continuance of Christian Religion and the large extent thereof can be ascribed to no humane power therefore the same must be attributed to miracles or if any deny that it came to passe through a miraculous manner this very getting so great strength and power without a miracle may be thought to surpasse any miracle 52 And now you see I hope that Protestants neither doe nor need to pretend to any such evidence in the doctrine they beleeve as cannot well consist both with the essence and the obedience of faith Let us come now to the last nullity which you impute to the faith of Protestants and that it is want of Prudence Touching which point as I have already demonstrated that wisdome is not essentiall to faith but that a man may truly beleeve truth though upon insufficient motives So I doubt not but I shall make good that if prudence were necessary to faith we have better title to it then you and that if a wiser then Solomon were here he should have better reason to beleeve the Religion of Protestants then Papists the Bible rather then the Councell of Trent But let us hear what you can say 53 Ad § 31. You demand then first of all What wisdome was it to forsake a Church confessedly very ancient and besides which there could be demonstrated no other Visible Church of Christ upon earth I answer Against God and truth there lyes no presoription and therefore certainly it might be great
convince that I ought to believe it For reason will convince any man unlesse he be of a perverse mind that the Scripture is the word of God And then no reason can be greater then this God sayes so therefore it is true 63 Following your Church I must hold many things which to any mans judgment that will give himself the liberty of judgment will seem much more plainly contradicted by Scripture then the infallibility of your Church appeares to be confirm'd by it and consequently must be so foolish as to believe your Church exempted from error upon lesse evidence rather then subject to the common condition of mankind upon greater evidence Now if I take the Scripture only for my Guide I shall not need to doe any thing so unreasonable 64 If I will follow your Church I must believe impossibilities and that with an absolute certainty upon motives which are confess'd to be but only Prudentiall and probable That is with a weak foundation I must firmly support a heavy a monstrous heavy building Now following the Scripture I shall have no necessity to undergoe any such difficulties 65 Following your Church I must be servant of Christ and a Subject of the King but only Ad placitum Papae I must bee prepar'd in mind to renounce my allegiance to the King when the Pope shall declare him an Heretique and command me not to obey him And I must be prepar'd in mind to esteem Vertue Vice and Vice Vertue if the Pope shall so determine Indeed you say it is impossible he should doe the latter but that you know is a great question neither is it fit my obedience to God and the King should depend upon a questionable foundation And howsoever you must grant that if by an impossible supposition the Popes commands should be contrary to the law of Christ that they of your Religion must resolve to obey rather the commands of the Pope then the law of Christ. Whereas if I follow the Scripture I may nay I must obey my Soveraign in lawfull things though an Heretique though a Tyrant and though I doe not say the Pope but the Apostles themselves nay an Angell from heaven should teach any thing against the Gospell of Christ I may nay I must denounce Anathemâ— to him 66 Following the Scripture I shall believe a Religion which being contrary to flesh and blood without any assistance from worldly power wit or policy nay against all the power and policy of the world prevail'd and enlarg'd it self in a very short time all the world over Whereas it is too too apparent that your Church hath got and still maintaines her authority over mens consciences by counterfeiting false miracles forging falle stories by obtruding on the world suppositious writings by corrupting the monuments of former times and defacing out of them all which any way makes against you by warres by persecutions by Massacres by Treasons by Rebellions in short by all manner of carnall meanes whether violent or fraudulent 67 Following the Scripture I shall believe a Religion the first Preachers and Professors whereof it is most certain they could have no worldly ends upon the world that they could not project to themselves by it any of the profits or honours or pleasures of this world but rather were to expect the contrary even all the miseries which the world could lay upon them On the other side the Head of your Church the pretended Successor of the Apostles and Guide of faith it is even palpable that he makes your Religion the instrument of his ambition by it seekes to entitle himselfe directly or indirectly to the Monarchy of the world And besides it is evident to any man that has but halfe an eye that most of those Doctrines which you adde to the Scripture doe make one way or other for the honour or temporall profit of the Teachers of them 68 Following the Scripture only I shall embrace a Religion of admirable simplicity consisting in a manner wholly in the worship of God in spirit and truth Whereas your Church and Doctrine is even loaded with an infinity of weak childish ridiculous unsavoury superstitions and ceremonies and full of that righteousnesse for which Christ shall judge the world 69 Following the Scripture I shall believe that which Vniversall never-failing Tradition assures me that it was by the admirable supernaturall worke of God confirm'd to be the word of God whereas never any miracle was wrought never so much as a lame horse cur'd in confirmation of your Churches authority and infallibility And if any strange things have been done which may seeme to give attestation to some parts of your doctrine yet this proves nothing but the truth of the Scripture which foretold that Gods providence permitting it and the wickednesse of the world deserving it strange signes and wonders should be wrought to confirme false doctrine that they which love not the truth may be given over to strange delusions Neither does it seeme to me any strange thing that God should permit some true wonders to be done to delude them who have forged so many to deceive the world 70 If I follow the Scripture I must not promise my selfe Salvation without effectuall dereliction and mortification of all vices and the effectuall practice of all Christian vertues But your Church opens an easier and a broader way to Heaven and though I continue all my life long in a course of sinne and without the practice of any vertue yet gives me assurance that I may be let in to heaven at a posterne gate even by any act of Attrition at the houre of death if it be joyn'd with confession or by an act of Contrition without confession 71 Admirable are the Precepts of piety and humility of innocence and patience of liberality frugality temperance sobriety justice meeknesse fortitude constancy and gravity contempt of the world love of God and the love of man kind In a word of all vertues and against all vice which the Scriptures impose upon us to be obeyed under pain of damnation The summe whereof is in manner compriz'd in our Saviours Sermon upon the Mount recorded in the 5. 6. and 7. of S. Matthew which if they were generally obeyed could not but make the world generally happy and the goodnesse of them alone were sufficient to make any wise and good man believe that this Religion rather then any other came from God the Fountain of all goodnesse And that they may be generally obeyed our Saviour hath ratified them all in the close of his Sermon with these universall Sanctions Not every one that sayeth Lord Lord shall enter into the Kingdome but he that doth the will of my Father which is in Heaven and again whosoever heareth these sayings of mine and doth them not shall be likned unto a foolish man which built his house upon the sand and the ruine descended and the stood came and the winds blew and it fell and great was the fall
Authority of defining some of you setling it in the Pope himselfe though alone without a Councell Others in a Councell though divided from the Pope Others only in the conjunction of Councell and Pope Others not in this neither but in the acceptation of the present Church Vniversall Lastly others not attributing it to this neither but only to the perpetuall Succession of the Church of all ages of which divided Company it is very evident and undeniable that every former may be and are obliged to hold many things defin'd and therefore necessary which the latter according to their own grounds have no obligation to doe nay cannot doe so upon any firme and sure and infallible foundation THE CONCLVSION ANd thus by Gods assistance and the advantage of a good cause I am at length through a passage rather tireing then difficult arriv'd at the end of my undertaken voyage and have as I suppose made appear to all dis-interessed and unprejudicate readers what in the begining I undertook that a vein of Sophistry and Calumny runs clean through this first part of your book wherein though I never thought of the directions you have been pleas'd to give mee in your Pamphlet entitled a Direction to N. N. yet upon consideration of my answer I finde that I have proceeded as if I had had it alwaies before my eyes and steer'd my course by it as by a card and compasse For first I have not proceeded by a meere destructive way as you call it nor objected such difficulties against your Religion as upon examination tend to the overthrow of all Religion but have shewed that the truth of Christianity is cleerely independent upon the truth of Popery and that on the other side the arguments you urge and the courses you take for the maintenance of your Religion doe manifestly tend if they be closely and consequently followed to the destruction of all religion and lead men by the hand to Atheisme and impiety whereof I have given you ocular demonstrations in divers places of my book but especially in my answer to your direction to N. N. Neither can I discover any repugnance between any one part of my answer and any other though I have used many more judicious and more searching eyes then mine owne to make if it were possible such a discovery and therefore am in good hope that though the musicke I have made be but dull and flat and even downright plain-song yet your curious and criticall eares shall discover no discord in it but on the other side I have charg'd you frequently and very justly with manifest contradiction and retractation of your own assertions and not seldome of the main grounds you build upon and the principall conclusions which you endeavour to maintain which I conceive my selfe to have made apparent even to the â—ye c. 2. § 5. c. 3. § 88. c. 4. § .14 24. c. 5. § 93. c. 6. § 6. 7. 12. 17. c. 7. § 29. and in many other parts of my answer And though I did never pretend to defend D. Potter absolutely and in all things but only so farre as he defends truth neither did D. Potter desire me nor any law of God or man oblige me to defend him any farther yet I doe not finde that I have cause to differ from him in any matter of moment particularly not concerning the infallibility of Gods Church which I grant with him to be infallible in fundamentalls because if it should erre in fundamentalls it were not the Church Nor concerning the supernaturality of Faith which I know believe as well as you to be the gift of God and that flesh blood reveal'd it not unto us but our Father which is in Heaven But now if it were demanded what defence you can make for deserting Ch. Mistaken in the main question disputed between him and D. Potter Whether Protestancy without a particular repentance and dereliction of it destroy Salvation whereof I have convinc'd you I believe your answer would be much like that which Vlysses makes in the Meâ—amorphosis for his running away from his friend Nestor that is none at all For Opposing the Articles of the Church of England the Approbation I presume cleeres my book from this imputation And whereas you give me a Caution that my grounds destroy not the belief of diverse Doctrines which all good Christians believe yea and of all verities that cannot be prov'd by naturall reason I professe syncerely that I doe not know nor believe that any ground laid by me in my whole Book is any way inconsistent with any one such Doctrine or with any verity revealed in the word of God though neuer so improbable or incomprehensible to Naturall Reason and if I thought there were I would deale with it as those primitive converts dealt with their curious Books in the Acts of the Apostles For the Ep. of S. Iames and those other Books which were anciently controverted and are now received by the Church of England as Canonicall I am so farre from relying upon any Principles which must to my apprehension bring with them the deniall of the authority of them that I my selfe believe them all to be Canonicall For the overthrowing the Infallibility of all Scripture my Book is so innocent of it that the Infallibility of Scripture is the chiefest of all my grounds And lastly for Arguments tending to prove an impossibility of all Divine Supernaturall Infallible Faith and Religion I assure my self that if you were ten times more a spider then you are you could suck no poyson from them My heart I am sure is innocent of any such intention and the searcher of all hearts knowes that I had no other end in writing this Book but to confirm to the uttermost of my ability the truth of the Divine and Infallible Religion of our dearest Lord and Saviour Christ Iesus which I am ready to seale and confirm not with my arguments only but my bloud Now these are directions which you have been pleas'd to give me whether out of a fear that I might otherwise deviate from them or out of a desire to make others think so But howsoever I have not to my understanding swarved from them in any thing which puts me in good hope that my Answer to this first Part of your Book will give even to you your self indifferent good satisfaction I have also provided though this were more then I undertook a just and punctuall examination and refutation of your second Part But if you will give your consent am resolv'd to suppresse it and that for divers sufficient and reasonable considerations First because the discussion of the Controversies entreated of in the first Part if we shall think fit to proceed in it as I for my part shall so long as I have truth to reply will I conceive be sufficient employment for us though wee cast off the burden of those many lesser dispuâ—es which remain behind in the Second And perhaps