commanded points of Controuersie to bee decided according to the rule of holy Scriptures as I shall heereafter make manifest in this Treatise yea sometimes the doctrine of one sound member of the Church hath beene a Soueraigne meanes to conuert errants and consequently to reforme such as were misled by errour Neither is reformation vnreasonable or impossible although they which reprooue others are themselues exorbitant in some things because the same must bee performed not by accomodation to the humor of Reproouers but according to the diuine rule wherein all things are straight and perfect Lastly when the Roman Church it selfe is in Schisme and Combustion which hapned at the Councell of Constance and Basill and in the dayes of Antipopes shall no reformation be required because the Parties litigant being of contrarie opinions the same cannot be proportioned according to euery ones seuerall humour The second reason taken from Councells Customes c. is deficient in both the parts For neither are the Romish doctrines to wit Communion in one kind Popes pardons Latin Seruice Purgatorie Apocryphall Scriptures Vulgar Translation preferred before the Originall Text Transubstantiation c. defined by any generall Councell or deriued from the Apostles or Primitiue Church by custome and vniuersall consent And later Councells and Customes must giue place to holy Scripture Yea according to S. Augustine no vnderstanding man did euer make the Councells of Bishops equall to Sacred Scripture And some of our learned Aduersaries confesse That a generall Councell of Popes Cardinalls and Bishops is not of equall Authority with the Colledge of the Apostles Others also of them affirme That such Councels are fallible and subiect to errour The third reason wherein it is affirmed That Protestants forsaking the common rule of Faith present the world with Scriptures vnderstood by priuate Illumination is grounded vpon a false suggestion for we assume to our selues no other Illumination than only of ordinarie grace and we maintaine no other exposition of Scripture as diuine but such as is deliuered by the holy Ghost in the Scripture And the sence of holy Scripture deliuered by the Primitiue Church is followed by Protestants with farre more respect than by Romists But our Aduerfaries are the men who dissembling the same in words doe in truth maintaine priuate Illumination For they affirme That the Bishops of Rome haue infallibilitie of Iudgement by the immediate inspiration of the Holy Ghost and not by the studie and meditation of holy Scripture IESVIT Wherefore there beeing no possibilitie that the Catholike part could gaine Peace to Christendome by any yeelding vnto our Aduersaries either reasonable or vnreasonable whither should louers of Concord turne themselues but vnto your gracious Maiestie that haue in your Power the Affections of Protestants and therefore would bee the fittest Instrument for their Re-vnion with the Romane Church The God of Charitie hath put into your Maiesties Heart a desire of Vnitie of the Church and in your Hand an Oliue-Bough-Crowne of Peace which you may set on the Head of Christendome which wearie of endlesse Contention poureth foorth vnto your Maiestie her Suppliant Complaint Quem das finem Rex magne laborum And seeing nothing hindereth but that your selfe are not yet satisfied in some Doctrines of the Roman Church particularly in the Nine Points your Maiestie hath set downe in writing J humbly present vnto your Maiestie these my poore Labours for your satisfaction so much desired of the Christian World And to the end that this my Answere may be in it selfe more solid and better accepted of your Maiestie before J descend vnto particulars J thinke best first to shew in generall the Romane to bee the onely true Church For this was the Occasion and Subiect of the Conference betwixt Dr White and mee ANSWER What a vast and impossible I will not heere say impious enterprise doe you in the depth of your sublimated wit cast vpon our Gracious Soueraigne Must his Maiestie haue the Office of a Proctor and Factor for the Court of Rome nay of a Lieutenant of the Papall Forces to revnite all Protestants to the Church of Rome Had you meant the procuring of a Free Generall Coancell of all Christendome or at least of all the Westerne Church for the reducing eyther of the Deuiate parts home to the Truth or the exasperated parts to a more charitable complying in things indifferent or tollerable in which discussion as well the Papacie it selfe as other matters might bee subiect to Tryall such a Worke might be fit for a Church-man to mooue and for his Majestie to affect than whom no Prince no nor priuate Christian is more forward in Zeale and furnished in Wisedome to purge the Distempers and heale the Wounds of the Christian Church But your former words shew the frensie of the Demand when you fore-lay this for a Ground Satis imperitè nimis obstinatè That those particular Enormities that wee Protestants call to haue reformed are the verie Foundations of the Vnitie of Faith Catholike Principles c. And so this your dreamed Re-vnion must bee not to come on your part one step towards vs but our running headlong to you which is no other than a slauish subjection of all Churches to the Papacie and the trampling Gods Truth and Gods People vnder the foot of the vnerrable vncontroulable Grand Seigniour of the seuen-Hilled Citie It seemeth you haue forgotten or would extinguish the validitie and memorie of his Majesties most judicious Writings in maintenance of Orthodoxe Religion and of the Libertie of Christendome and shaking the verie Foundations of Papall Corruptions and Tyrannie Otherwise you neuer would thus boldly and leaudly call to so puissant a Champion in the Lords Battailes to sound Retreat To whom the state of Christendome to speake in your phrase poureth foorth her Suppliant Complaint but to an end opposite to your Projects Qua Roma patet fera regnat Erinnis In facinus iurasce putes Dent ocius omnes Quas Meruere pati sic stat sententia poenas TOVCHING THE NECESSITIE OF VNderstanding the Qualitie of the ROMAN CHVRCH IESVIT Thinke best first to shew in generall the Roman to be the onely true Church For this was the occasion and subiect of the conference betwixt Dr. WHITE and me and is the most important and manifest point of controuersie in which all other are inuolued ANSVVER THe most important Neither most nor important at all to all but onely to those who are either inuolued in that Church or vexed by it If people may attaine saluation without knowing the qualitie of the Romane Church then it is not of all Questions and Controuersies most important to know whether the Romane Church is the true Church or not But many people may bee saued without this knowledge for all they may attaine saluation which are baptised and which beleeue and repent Mark 16 16. Acts 2 38. and which haue all the ordinarie meanes of Saluation
Heathen or Publicane but euery one which opposeth against the true Church inordinately and without iust cause is onely so to be accounted First there is opposition by way of counsell and aduice and this maketh no man an Hereticke as appeareth by Paphnutius opposing the Councell of Nice Secondly there is opposition by way of reprehension and true confutation of errour by authoritie of the holy Scriptures And this also maketh no man an Hereticke because he that in a lawfull manner propugneth the faith of the Scriptures maintaineth the Law and veritie of God and fulfilleth the Diuine Precept requiring man to contend for the truth 1. Tim. 6. 11. 2. Tim. 4. 7. And also performeth a worke of charitie in labouring to conuert people from errour Iam. 5. 19 20. Saint Augustines place Epist. 118. c. 5. ad Ianuar. is vnderstood of outward ceremonies and adiaphorous rites in respect of their vse vnblameable and not of matters of faith and therefore it appertaineth not to the question in hand IESVITS 4th Argument That doctrine which Tradition hath deliuered as the doctrine of all Ancestours without deliuering any Orthodox opposition against it that is opposition made by any confessed Catholicke Doctours or Fathers is doctrine deriued from the Apostles without change ANSWER This Proposition is denied for new Doctrine may bee brought in after the decease of the antient Fathers and because the same was vnheard of in their dayes they could make no such plaine and direct opposition against it as that either Historians might take notice thereof or the maintainers of such Doctrine haue no euasion by distinctions and sophisticall slights to elude their Testimonies IESVIT But such is the Doctrine of the Roman Church which Consent and Tradition of Ancestors doth deliuer and doth not together deliuer that any confessed Orthodox Father opposed against it ANSVVER Some Doctrines of the later Roman Church were opposed by the antient Roman Bishops themselues to wit Adoration of Images by Gregorie the Great Communion in one kind by Leo the first Transubstantiation by Gelasius the first The temporall dominion of Popes and Bishops ouer Princes by S. Chrysostome Optatus Mileuitanus and Gregorie the first The dignitie and title of vniuersall Bishop by the same Gregorie And the Doctrine of Papals preferring the old Translation before the originall Text making Apocriphall bookes Canonicall prohibiting lay people to read the Scriptures and exalting the authoritie of the present Church aboue the Scriptures are condemned by many antient Fathers IESVIT We know indeed by Tradition that some in former times stood against many points of the Roman Doctrine as Arrius Pelagius Waldo the Albigenses Wiclife Husse and some others but they are not confessed 〈◊〉 Fathers but were noted for nouelty and singularity and for such by Tradition described vnto vs which kind of opposition doth not discredit the Doctrine of the Church but rather makes the same to appeare more cleerely and famously Apostolicall ANSVVER 〈◊〉 opposed the Doctrine of the holy 〈◊〉 and of the 〈◊〉 Church and was 〈◊〉 〈◊〉 by 〈◊〉 and the Fathers of the 〈◊〉 〈◊〉 and that by the Scriptures and the Pelagians were 〈◊〉 conuicted by S. Augustine and his Scholers out of the holy Scripture And although Pope Celestine approoued S. Augustines Faith and condemned these Hereticks yet that was not the principall reason whereupon they were reputed Heretickes by the Christian world but the falshood of their Doctrine prooued such by repugnancie with the Scriptures made them to be so esteemed And how many Heretickes were discouered and confuted by the Fathers of the first three hundred yeares out of the Scriptures before the Roman Church ascended to the height of authoritie The Waldenses were no Hereticks as I haue formerly prooued but were only branded with that aspersion by Papals whose pride and tyrrannie they did oppose and had S. Paul himselfe beene aliue and reprooued the errour and wickednesse of the Babilonian Harlot he must not haue escaped her censure and malice Wicliffe and Husse were blessed instruments of Christ vindicating and defending Gods Truth withheld in Iniquitie neither did they hold such blasphemies as the Romists cast vpon them They might haue some opinions in points lesse materiall wherein perhaps they concurre not with our Doctrine as likewise the Waldenses but as for those vile reports which Romists make of their Doctrine no indifferent person will regard it for euen at this day when things are in present view and action you calumniate the persons and falsifie the Doctrine of all your Opposites as grosly as euer Pagans traduced the Primitiue Christians And many of the Bookes and Writings of Wicliffe and Husse are extant wherein are found no such Doctrines as Papists haue charged them with IESVIT Seeing as euen Doctor Field doth confesse when a Doctrine is in any age constantly deliuered as a matter of Faith and as receiued from Ancestors in such sort as the Contradictors thereof were in the beginning noted for Noueltie and if they persisted in contradiction in the end charged with 〈◊〉 it is not possible but such a Doctrine should come by Succession from the Apostles What more euident signe of a perpetuall Apostolicall Tradition than this ANSWER You mistake the Doctors meaning for he speaketh of the most famous and eminent of euery age in sensu composito that is of the most famous and eminent of euery age which consent and agree the latter with the former But he affirmeth not in sensu 〈◊〉 that whatsoeuer the most famous in any one particular age constantly deliuered c. is descended from the Apostles Whiles this reuerend Diuine was liuing such passages of his booke were obiected against him by Papists which caused him to explane himselfe and among other things he saith I neuer make the judgement and opinion of present Bishops of Apostolicall Churches to be the rule to know Traditions by but denie it c. And make onely the Pastors of Apostolicall Churches successiuely from the beginning witnessing the same things to be a rule in this kind IESVIT Protestants answer that it is sufficient that the Roman Doctrine was contradicted by Orthodox Fathers and that this may be prooued by their writings which they haue left vnto posteritie though their opposition was not noted by Antiquitie nor by fame of Tradition deliuered vnto posteritie But this answere leaues no meanes whereby common people may know certainely the perpetuall Tradition of Gods Church without exact examining and looking into their workes which common people cannot do J prooue it if against euery Tradition of the Church difficill and obscure passages of the Fathers may be brought and this doth suffice to make the same questionable then no Tradition can be certainely knowne without exact reading and examining and looking into the holy Fathers But no Tradition or Doctrine is so constantly and cleerely deliuered
which it can comprehend Now the vse of Reason is verie generall and man doe what he can is still apt to search and seeke for a Reason why he will beleeue though after he once beleeues his Faith growes stronger than either his Reason or his Knowledge and great reason for this because it goes higher than eyther of the other can in this life In this particular the Bookes called the Scripture are commonly and constantly reputed to be the Word of God and so infallible Veritie to the least Point of them Doth any man doubt this The World cannot keepe him from going to weigh it at the Ballance of Reason whether it be the Word of God or not To the same Weights he brings the Tradition of the Church the inward motiues in Scripture it selfe all Testimonies within which seeme to beare witnesse to it and in all this there 's no harme the danger is when a man will vse no other Scale but Reason for the Word of God and the Booke containing it refuse not to be weighed by Reason But the Scale is not large enough to containe nor the Weights to measure out the true vertue and 〈◊〉 force of either Reason then can giue no supernaturall ground into which a man may resolue his Faith That Scripture is the Word of God infallibly yet Reason can goe so high as it can prooue that Christian Religion which rests vpon the Authoritie of this Booke stands vpon surer grounds of Nature Reason common Equitie and Iustice than any thing in the World which any Infidell or meere Naturallist hath done doth or can adhere vnto against it in that which he makes accounts or assumes as Religion to himselfe The antient Fathers relyed vpon the Scriptures no Christians more and hauing to doe with Philosophers men verie well seene in all the subtleties which naturall Reason could teach or learne they were often put to it and did as often make it good That they had sufficient warrant to relye as much as they did vpon Scripture In all which Disputes because they were to deale with Infidels they did labour to make good the Authoritie of the Booke of God by such arguments as vnbeleeuers themselues could not but thinke reasonable if they 〈◊〉 them with indifferencie And it is not altogether impossible to prooue it euen by Reason a Truth infallible or else to make them denie some apparant Principle of their owne For example It is an apparant Principle and with them That God or the absolute prime Agent cannot be forced out of any possession for if hee could be forced by another greater he were neither Prince nor Absolute nor God in their owne Theologie Now they must graunt That that God and Christ which the Scripture teaches and wee beleeue is the onely true God and no other with him and so denie the Deitie which they worshipped or else denie their owne Principle about the Deitie That God cannot be commanded and forced out of possession For their Gods Saturne and Serapis and Iupiter himselfe haue beene adiured by the name of the true and onely God and haue beene forced out of the bodies they possessed and confessed themselues to be foule and seducing Deuils And their confession was to be supposed true in point of Reason for they that were adored as Gods would neuer belie themselues into Deuils to their owne reproach especially in the presence of them that worshipped them were they not forced This many of the vnbeleeuers saw therefore they could not in verie force of Reason but they must either denie their God or denie their Principle in Nature Their long Custome would not forsake their God and their Reason could not forget their Principle If Reason therefore might iudge among them they could not worship any thing that was vnder command And if it be reasonable to doe and beleeue this then why not reasonable also to beleeue that the Scripture is his Word giuen to teach himselfe and Christ since there they find Christ doing that and giuing power to doe it after which themselues saw executed vpon their Deuill_Gods Besides whereas all other written Lawes haue scarce had the honour to be duly obserued or constantly allowed worthie approbation in the particular places where they haue beene established for Lawes this Law of Christ and this Canon of Scripture the container of it is or hath beene receiued in almost all Nations vnder Heauen And wheresoeuer it hath beene receiued it hath beene both approoued for vnchangeable Good and beleeued for infallible Veritie This persuasion could not haue beene wrought in men of all sorts but by working vpon their Reason vnlesse wee shall thinke all the World vnreasonable that receiued it And certainely God did not giue this admirable facultie of Reasoning to the Soule of man for any cause more prime than this to discouer or at least to iudge and allow of the way to himselfe when and howsoeuer it should be discouered One great thing that troubled Rationall men was that which stumbled the Manichee an Heresie it was but more than halfe Pagan namely That somewhat must be beleeued before much could be knowne Wise men vse not to beleeue but what they know And the Manichee scorned the Orthodox Christian as light of beleefe promising to lead no Disciple after him but vpon euident knowledge This stumbles many but yet the Principle That somewhat must be beleeued before much can be knowne stands firme in Reason still For if in all Sciences there be some Principles which cannot be prooued if Reason be able to see this and confesse it if almost all Artists haue granted it Who can iustly denie that to Diuinitie A Science of the highest Obiect God himselfe which he easily and reasonably grants to inferior Sciences which are more within his 〈◊〉 And as all Sciences suppose some Principles without proouing so haue they almost all some Text some Authoritie vpon which they relye in some measure and it is Reason they should For though these make not their Texts infallible as Diuinitie doth yet full consent and prudent examination and long continuance haue woon reputation to them and settled reputation vpon them verie deseruedly For were these Texts more void of Truth than they are yet it were fit to vphold their credit that Nouices and young beginners in a Science which are not yet able to worke strongly vpon Reason nor Reason vpon them may haue Authoritie to beleeue till they can learne to conclude from Principles and so to know Is this also reasonable in other Sciences and shall it not be so in Theologie to haue a Text a Scripture a Rule which Nouices may be taught first to beleeue that so they may after come to the knowledge of those things which out of this rich Principle and Treasure are deduceable I yet see not how right Reason can denie these grounds and if it cannot then a meere naturall man may be thus farre conuinced That the
so plaine set downe in the Scripture If about the sense and true meaning of these or necessarie deduction out of these prime Articles of Faith Generall Councels determine any thing as they haue done in Nice and the rest there is no inconueuience that one and the same Canon of the Councell should be beleeued as it reflects vpon the Articles and Grounds indemonstrable and yet knowne to the Learned by the Meanes and Proofe by which that deduction is vouched and made good And againe the Conclusion of a Councell suppose that in Nice about the Consubstantialitie of Christ with the Father in it selfe considered is or may be indemonstrable by Reason There I beleeue and assent in Faith but the same Conclusion if you giue me the ground of Scripture and the Creed and somewhat must be supposed in all whether Faith or Knowledge is demonstrable by naturall Reason against any Arrian in the World And if it be demonstrable I may know it and haue a habit of it And what inconuenience in this For the weaker sort of Christians which cannot deduce when they haue the Principle graunted they are to rest vpon the Definition onely and their assent is meere Faith yea and the Learned too where there is not a Demonstration euident to them assent by Faith onely and not by Knowledge And what inconuenience in this Nay the necessitie of Nature is such that these Principles once giuen the vnderstanding of man cannot rest but it must be thus And the Apostle would neuer haue required a man to be able to giue a reason and an account of the Hope that is in him if he might not be able to know his account or haue lawfull interest to giue it when he knew it without preiudicing his Faith by his Knowledge And suppose exact Knowledge and meere Beleefe cannot stand together in the same person in regard of the same thing by the same meanes yet that doth not make void this Truth For where is that exact Knowledge or in whom that must not meerely in points of Faith beleeue the Article or Ground vpon which they rest But when that is once beleeued it can demonstrate many things from it And Definitions of Councels are not Principia Fidei Principles of Faith but Deductions from them 7. And now because you aske Wherein wee are neerer to Vnitie by a Councell if a Councell may erre Besides the Answer giuen I promised to consider which Opinion was most agreeable with the Church which most able to preserue or reduce Christian Peace the Romane That a Councell cannot erre orthe Protestants That it can And this I propose not as a Rule but leaue the Christian World to consider of it as I doe 1. First then I consider Whether in those places of Scripture before mentioned or other there be promised and performed to the present Church an absolute infallibilitie or whether such an infallibilitie will notserue the turne as Stapleton after much wriggling is forced to acknowledge One not euerieway exact because it is enough if the Church doe diligently insist vpon that which was once receiued and there is not need of so great certaintie to open and explicate that which lyes hid in the Seed of Faith sowne and deduce from it as to seeke out and teach that which was altogether vnknowne And if this be so then sure the Church of the Apostles required guidance by a greater degree of infallibilitie than the present Church which if it follow the Scripture is infallible enough though it hath not the same degree of certaintie which the Apostles had and the Scripture hath Nor can I tell what to make of Bellarmine that in a whole Chapter disputes 〈◊〉 Prerogatiues in certaintie of Truth that the Scripture hath aboue a Councell and at last concludes That they may be said to be equally certaine in infallible Truth 2. The next thing I consider is Suppose this not Exact but congruous infallibilitie in the Church Is it not residing according to power and right of Authoritie in the whole Church and in a Generall Councell onely by power deputed with Mandate to determine The places of Scripture with Expositions of the Fathers vpon them make me apt to beleeue this S. Peter saith S. Augustine did not receiue the Keyes of the Church but in the person of the Church Now suppose the Key of Doctrine be to let in Truth and shut out Error and suppose the Key rightly vsed infallible in this yet this infallibilitie is primely in the Church in whose person not strictly in his owne S. Peter receiued the Keyes Here Stapleton layes crosse my way againe He would thrust me out of this Consideration He graunts that S. Peter receiued these Keyes indeed and in the person of the Church but that was because he was Primate of the Church 〈◊〉 therefore the Church receiued the Keyes finally but S. Peter formally that is if I mistake him not S. Peter for himselfe and his Successors receiued the Keyes in his owne Right but to this end to benefit the Church of which he was made Pastor But I am in a Consideration and I would haue this considered where it is euer read That to receiue a thing in the person of another is onely meant finally to receiue it that is to his good and not in his right I should thinke he that receiues any thing in the person of another receiues it indeed to his good and to his vse but in his right too And that the primarie and formall right is not in the receiuer but in him whose person hee sustaines while he receiues it This stumbling-blocke then is nothing and in my Consideration it stands still That the Church in generall receiued the Keyes and all Power signified by them and by the assistance of Gods Spirit may be able to vse them and perhaps to open and shut in some things infallibly when the Pope and a Generall Councell too forgetting both her and her Rule the Scripture are to seeke how to turne these Keyes in their Wards 3. The third thing I consider is Suppose in the whole Catholike Church Militant an absolute infallibilitie in the prime Foundations of Faith absolutely necessarie to saluation and that this power of not erring so is not communicable to a Generall Councell which represents it but that the Councell is subiect to error This supposition doth not onely preserue that which you desire in the Church an Infallibilitie but it meets with all inconueniences which vsually haue done and doe perplexe the Church And here is still a remedie for all things For if priuate respects if Bandies in a Faction if power and fauour of some parties if weakenesse of them which haue the managing if any mixture of State-Councels if any departure from the Rule of the Word of God if any thing else sway and wrinch the Councell the whole Church vpon euidence found in expresse Scripture or demonstration of this
EFFIGIES DOCTISSIMI UIRI D NI FRANCISCI WHITE S. T. PROFESSORIS ET ECCLESIAE CATHIS CARLEOLENSIS DECANI Aº AETA 59 ANNO 1624 Wisdome and grace see in that modest looke Trueth 's 〈◊〉 errors downfall in this booke Maerebunt piscatores Isa. 19. 8. HONI SOIT QVI MAL Y PENSE BEATI PACIFICI Bv Francis WHITE D. of Div Deane of Carlile Chaplaine to his Matie Hereunto is annexed a Conference of the right R B of St Dauids wth the same Iesuit Cirprianus de lapsis Nec Ecclesiae iungitur qui ab Euāgelio seperatur VERITAS VNIVOCA VERITATE APERIT DIES MENDACIV̄ AEQUIVOCŪ ERROR CAECUS ET FALLAX PISCATORIS RETE HABET RANAS LONDON Printed by Adam Islip 1624. TO THE MOST HIGH AND POTENT MONARCH JAMES OF GREAT BRITTAINE FRANCE and IRELAND King Defender of the Faith my Soueraigne Lord and Maister MOST GRACIOVS and Religious Soueraine it is apparent that the externall Tuition and Projection of Orthodoxall Veritie and Religion next vnder the Almightie doth principally belong to Christian Princes which are by Office and Vocation the Lords Annointed Sonnes of the most High and supreme Regents of this inferior World vnder God The Donates in times past denyed the lawfull Authoritie of Christian Princes in superuising and externall gouerning Ecclesiasticall Causes saying Quid est Imperatori cum Ecclesia What hath Imperiall or Regall Maiestie to doe with the Church But Optatus stileth this a braine-sick Error saying Ille Parmenio furore succensus c. And S. Augustine contesting with these malepart Heretikes saith Jn hoc Reges Deo seruiunt c. Kings according to the Diuine Precept serue the Lord as they be Kings when they command good and prohibite euill not in Ciuile Affaires onely but in Matters which concerne Diuine Religion Jsiodor Hispal saith Secular Princes sometimes that is when they are Christians haue eminent Authoritie intra Ecclesiam within the Church to fortifie Ecclesiasticall Discipline Princes of the Earth saith S. Augustine serue Christ by making Lawes for Christ. And againe Ciuile Vertues in higher Powers auaile them not for eternall Beatitude vnlesse withall they gouerne their People in true Religion And in another Epistle Jt appertaines to Religious Princes to represse by iust seueritie not onely Adulterie Homicide and other hainous Crimes against men but also Sacrilegious Jmpietie against God The Euangelicall Prophet fore-tells that Kings should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nursing or Foster-Fathers of the Christian Church Esa. 49.23 Also they are Shepheards of the Almightie and concurrents for the building of his House Esa. 44.28 King Josiah reformed the Iewish Church suppressed Impietie restored true Religion 2. King 23. And hee was herein so farre from transcending the bounds of Regall Authoritie that the Holy Ghost faith of him Like him was there no King before him neither after him arose there any like Constantine the Great by Imperiall Lawes established true Religion Hee appointeth Festiuall Dayes prescribeth what Bishops shall doe for the Churches auaile Hee 〈◊〉 Synods is himselfe an Assessor and Agent among the Nicene Fathers Hee 〈◊〉 and directeth the Bishops Hee confirmeth the Decrees of the Great Councell of Nice and compelleth his Christian subjects to professe the Faith determined in that Synod Now of this Grand Patron of Christian Faith and the true Professors thereof S. Augustine affirmeth The God of Heauen enriched him with such large Blessings in this World Quanta optare nullus auderet as one could not haue presumed to wish S. Cyrill of Alexandria writing to Christian Princes which did the like sayth The Orient Pearles and bright-shining Diamonds of Jndia doe not so much adorne your Royall Heads as your care and protection of true Pietie maketh your sacred Persons venerable and glorious Your most excellent Maiestie walketh in the Religious wayes of those renowned Princes and their example hath euer been the President of the exercising your Royall Authoritie in sacred Causes and of your constant resolution in professing and protecting true Religion The Almightie hath placed you within your Dominions his supreme Vicegerent He hath made you greater than Joseph ouer his House and a Joshua ouer his People you are a Signet vpon the Lords right hand neuer to be plucked off He hath exalted you in Hominem a Deo secundum quicquid est a Deo consecutum solo Deo minorem as Tertullian speaketh the immediate visible person within your Kingdomes vnder himselfe receiuing all your Authoritie and Maiestie from his owne hand and hee hath made you inferior to none but himselfe and to vse S. Cyrils words vttered to Theodosius Vestrae serenitati nullus status est aequalis No State is equall much lesse may ouer-top your serene Maiesties But together with your Regall Power and Authoritie the Almightie hath enriched your heart aboue many other Princes of the World with incomparable Wisdome and Iudgement in matters Religious and Diuine as not onely your owne subiects but euen Forrainers haue obserued and that is fulfilled in you which S. Athanasius once vttered in an Epistle to Jouianus the Emperour Decora eximia res est in principe mens discendi auida rerum Coelestium cupido inde enim fit vt cor tuum vere sie in manu Dei It is a gracious and excellent qualitie in a great Prince to haue a mind desirous of knowledge and affecting the intelligence of Coelestiall things for hereby it commeth to passe that your heart is indeed in the hand of God It is the happinesse therefore of your loyall and Orthodoxall subiects which answere for Veritie against Error that they may defend the same before a King expert in the Questions whereof they dispute and whose cleare-seeing Iudgement like the fining Furnace is able to make difference betweene Gold and Drosse And this hath animated me to present my Replie To a Jesuits Answere of certaine Questions controuerted betweene Papals and vs to your most sacred Maiestie I receiued the Aduersaries Disputation by my Lord Duke of Buckingham who enioyned me in your Maiesties Name to examine and answere the same I could not but admire your Princely zeale to haue true Religion maintained as well by Disputation as by your iust Lawes And although I was conscious to my selfe of the want of those more eminent Graces which are found in greater Diuines yet hauing sensibly obserued your owne vnfained and 〈◊〉 loue to the Religion which we professe and being greatly encouraged by the Noble Duke who is your Maiesties very Image in the constant profession and maintenance of Orthodoxall Veritie I became obedient to your sacred Commandement And now concluding I most humbly desire you who resemble him that dwelling on high despiseth not things below accepting euen the poore Widowes Mite and Goats hayre where greater substance is wanting to giue me leaue to consecrate this my Reply to your most serene Maiestie I confesse this Worke to be ouermeane
are a wilie Humiliate in words The three grounds of Loyaltie and Allegiance to our Soueraigne related by your selfe and his Princely Clemencie which hath superabounded euen towards his enemies are bonds of Adamant to tye euery honest heart to a constant resolution of thankfulnesse and fidelitie And although experience hath raught that which is the generall voyce of the world Fides Iesuitica fides punica and their pretensions of loue to all those which are aduerse to them in Faith as his Sacred Maiestie is and euer must bee are but semblances and personations of Truth yet high transcendent Charitie may sometimes suggest Hope that it is possible euen for enemies to be ouercome with goodnesse Rom. 12.21 And therefore I will suspend odious presages and coniectures But it must also be obserued that Iesuits are zealous propugners of certaine dangerous Positions most aduerse to the soueraigne right of Princes to wit Of the absolute immunitie of the Clergie from their Iurisdiction The temporall dominion of Romane Popes ouer absolute Kings and States Papall power of dispensing with oathes which may open a wide sea of mischiefe and frustrate all pretended Rules and Constitutions of Orders so as no securitie can thereby accrue to Princes or temporall States because the grand Lord Paramount may at his pleasure cancell and release them or interprete them agreeably to the present occasion Lastly their perfidious Doctrine of Equiuocation and Mentall reseruation playeth fast and loose and iuggleth vnder board nay aboue board whensoeuer aduantage may be thereby made against vs. But to view a little neerer the flourishes which the Iesuite makes to get entertainement Whatsoeuer he pretendeth with his Protestations and Complements of admitting his Maiesties commands into the secret closet of his inmost brest Yet in the very Allegations and Proofes brought for his and his fellowes sinceritie towards his Maiestie hee layeth open that polt-foote which he indeauoureth to hide persuading in this manner 1. A priori thus No Iesuit obseruing the Constitutions of his Order can intermeddle in State matters or Princes affaires Euery Iesuit obserueth and obeyeth the constitutions of his order c. Ergo No Iesuit medleth with state matters Touching the Maior we haue learned out of your owne Schoole how easie it is for you to euade For State matters according to your Tenet In ordine ad Deum and Ad bonum spirituale become spirituall matters and so may belong to the Iesuits proper cognisance Also Princes affaires when the Pope pleaseth to declare them no Princes are not Princes affaires but Papall and Ecclesiasticall affaires and then the Iesuits statising are still in their owne Element Secondly a man must be of strong faith to beleeue your Minor to be Defide or of morall certitude if such constitutions be vnderstood as the words sound At least he must be a stranger to the world and haue liued an Anchoret or Recluse in some Caue who neuer heard of Campian Parsons Creswell Garnet Suares Bellarmine c. Did F. Parsons obserue these constitutions of his Order when he wrot his Dolman against his Maiesties title c Did Creswell the same when he published his Philopater Or Bellarmine and Suares when the one wrote his Apologie and the other his Contra sectam Anglicanam Did Mariana and Garnet this when the one instructeth how to cure State mischiefes by applying a dispatching Antidote to the head and when the other put his annointed finger into the Powder Now what further assurance haue we That this fawning persuader holdeth himselfe more bound than his fellowes to such constitutions as he pretendeth doe oblige the whole Order But the truth is the Iesuiticall constitutions are of two sorts Either Open and diuulged precepts blased ad faciendum populum Mens bona fama fides haec clarè vt audiat Hospes We Iesuits may not vnder pretence of Religion attempt or consent to any enterprise that may disturbe the quiet of Kings and Kingdomes Or else priuate and secret instructions to be put in vre as aduantage for promoting the Papacie and Catholike cause shall be offered These as higher and more sacred Principles ouerrule the former and so a Iesuit Breaking his rule obserueth his rule This distinction seemeth to be implyed in the very title of instructions here set downe by the Iesuit being in the margent stiled Monita generalia prohibiting them to interrmeddle with affaires Quae adrationem status pertinent there specifying Principum foedera regnorum iura successiones And besides nay against these Generalia monita they may haue speciall countermanding instructions inabling them to thrust their sickle into the haruest of Kings or at least dispensing pardoning and accepting such seruices of theirs if prosperously performed Neither haue we heard that euer any of that brood was punished by his Superiour or by the Popes holy Fatherhood for attempting in this kind though without successe In which case the endeauours of their fierie zeale are accounted acceptable sacrifice to the Roman deitie as may appeare by the indulgence vsed towards such of that Order as haue in England France and other countries either by seditious bookes disturbed the successions of Kingdomes or by traiterous proiects endeauoured the shaking and subuerting of them Your other argument of persuasion is à posteriori from an example of the Renowned French King Henry the fourth to whom you wish his Maiestie to bee a parrallell Your reference looketh this way Henry the fourth a wise King was prosperous in reentertaining the Iesuits for he receiued thanks and presents from Peru China c. Also hee purchased two thousand learned pennes for his fame c. Hee found assurance and safetic followed his confidence in them hee loued them and they him Ergo The King of great Brittaine shall doe well to be better enformed of the Iesuits fidelitie and to entertaine them Verily either this Iesuit preuaricateth and pleadeth against his owne Order or else he by mistake and forgetfulnesse infarceth here a rapsodie of some discourse written in defence and praise of the French Iesuits before Aprill 1610 which euer since that time hath beene out of date and cassated An instance more vncouth and preposterous in regard of the issue he could not haue light vpon This he saw well enough when he presumed thus to write to his Maiestie but he had his aime another way And what though he paralogize in the seeming direct proposing of his argument yet he hath his end in mentioning an instance knowne to the world Direfull and Tragicall And so That troope may hope to intrude by terror if they cannot creepe in by fauour But alas What poore flashes of proofe doth hee point at That King bad thanks from the vttermost parts of the world c. a deepe deuise for Iesuits farre dispersed to write or procure letters grat ulatorie for the nesting of birds of their owne feather I thinke if Iesuits might haue Colledges in England Their remote brethren would thanke vs more than
we should doe them ô but if the Iesuits were admitted into our bosome wee should haue as that King had presents sent of some Singularities c. Rare trinckets no doubt for which wee could not pay too deare though wee sold our Religion and Libertie for them But in the Example cited that which surpasseth is The Armie of learned Pennes which by thousands will march vpon the Plaine of Paper Monuments for extolling those which nurse vp that brood But would to God these men did not write sometimes with blood How they requited that Kings loue and what securitie hee enioyed by them the dolefull Catastrophe shewed Male ominatis Parcite verbis IESVIT No labours would wee spare nor any indeauours omit nor sticke to venter the losse of any thing deare vnto vs except the grace of God and our eternall saluation to purchase a small portion of that fauour your Maiesties meanest Subiects enioy that wee might in some sort cooperate to the felicitie of the Christian world which as wee are persuaded doth on your Maiesties person singularly depend For God rich in Mercie and Goodnesse as hee hath made your Maiestie partaker of his Power and Authoritis in gouerning this inferiour world so likewise hee hath adorned you with many excellent gifts as Wisedome Learning Authoritie with forraigne Princes and Common-wealths made you beloued of your Subiects that on you are cast the eyes of all Christian Countreys as on the Person whom the Prince of Peace hath beyond the rest inabled to ioyne together againe the parts of Christendome distracted one from another through Contiouersies of Religion ANSWER It is sufficient that you haue libertie to deprecate his Gratious Maiestie to forget things past against himselfe and the State and to thanke his Princely clemencie for the benefit of his mercifull Gouernment whereof you and others haue tasted beyond expectation But in stead heereof you discouer in your selues a restlesse minde neuer to be satisfied vntill that like the Serpent hauing once got in your head you winde in all your bodie Surely some euill Genius guideth you otherwise you could not be so impudent as to sollicite a most iuditious and resolute Prince to be an Apostata from his Faith and to expose his naturall and loyall Subiects to the grosse errours and sharking rapine of Romish Harpies And wherefore must his Maiestie condescend to these heauie conditions forsooth to ioyne together againe the parts of Christendome distracted that is in plaine English vnder pretext of Religion to establish lewd Superstition and Roman Tyrannie Libanius the Sophister in antient time vpon the like ground sollicited Iulian the Emperour to Apostasie but wee say with Saint Hilarie Speciosum nomen est pacis pulchra est opinio vnitatis c. The name of Peace is specious and the opinion of Vnitie carries a faire shew but there is no Euangelicall Peace without Christ that is without true Faith and Charitie in Christ. Saint Augustine saith Habet superbia appetitum quendam vnitatis c. Euen pride it selfe hath a certaine desire of vnitie that it might bee Omnipotent If Peace bee iust and honest saith Polybius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a worthie possession and most profitable but if it bee dishonourable and base 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is of all things most shamefull and pernitious IESVIT If the requests of the pretended Reformers were such as the Roman Church might yeeld vnto them without ouerthrowing the very foundations of the vnitie of Faith If in stead of Catholicke Principles mis-liked by them they did propose such other of their owne as she might see some probabilitie or almost possibilitie of assured continued peace likely to follow vpon her yeelding in some Points feeling compassion in regard of the wound of discord bleeding in the heart of Christendome would mooue her to the vttermost approach towards Protestants that the Law of God can permit though with some disparagement to her honour ANSWER You should rather say If the request of Protestants among whom the King of Great Britaine is most emment were such as that the Romane Prelates might yeeld vnto without hazard of their vsurped Monarchie If Protestants would consent to sond the holy Scriptures packing and not reckon the same among Diuine Principles if they would purchase remission of sinnes by paying tribute into his Holinesse his Checker and not seeke to obtaine the same by the merits of the Lambe of God in a word if they would permit the Romane Nahash to plucke out their right eye that their deuotion might be framed according to the rule of implicite Faith and blinde Obedience sensible feeling of her owne reuiuing greatnesse and lucre would mooue the Romane Mother being tender-hearted to them which present her with Red and White to approach towards Protestants and to hugge them in her armes as Apes doe their Whelpes vntill with ouer-much kindnesse shee crush out their breath IESVIT But so it is that those that defre her Reformation bee so many for number and for Opinions so diuided amongst themselues that it is impossible shee should satis fie all Their Conditions of peace are That she reforme her selfe by forsaking definitions of generall Councells Customes Doctrines vniuersally receiued for many ages time out of minde confessedly without any knowne beginning since the Apostles In stead of these means so potent to stay staggering consciences and to keepe the Christian world in peace they present her with the Scriptures vnderstood by priuate illumination the source of discord from which an Ocean of strife must needes flow These things considered your most Iuditious Maiestie cannot but see that her yeelding would not compose debates alreadie begun but rather open a wide gap to innumerable new brawles and bring them into Kingdomes bitherto with such dissention vntoucht ANSWER Whosoeuer abideth in errour ought to reforme The Roman Church abideth in errour Ergo The Roman Church ought to reforme The Assumption is manifest by the repugnancie of Roman Doctrine against the Faith of the holy Scriptures and against the Doctrine of the Primatiue Church which shall hereafter be prooued in euery point of Difference betweene Romists and vs. But as the Synagogue of the Iewes hated reformation and persisteth in hardnesse of heart to this day so likewise Babylon will not be healed Ierem. 51.9 The Iesuit deliuereth three reasons why the Romane Church cannot yeeld to reformation The first is taken from the manifold diuisions of Protestants among themselues c. But this Argument to say nothing of the leading part thereof is inconsequent for if Romists erre then they ought to reforme whosoeuer they are that admonish them and conuince them of errour And when the antient Church abounded with Schismes and ruptures a meanes was vsed to restore vnitie to wit a common submission to free and lawfull Councells congregated not by Romane Popes but by Christian and religious Emperours and these
Granting that some vulgar people and nouices in Faith may attaine beleefe concerning such verities of Christian Doctrine as are absolutely necessarie to Saluation by the Tradition of their Ancestors and Teachers without distinct and explicit resoluing their Faith into the Text of holy Scripture or the particular Bookes or Sections thereof But withall I deny that they can haue sauing Faith without resoluing the same into the doctrine of the Scriptures For example It is an Article of Faith necessarie to be beleeued by all Christians of riper yeres that Iesus Christ is the 〈◊〉 of the World and the same Article is reuealed and taught in many Texts of holy Scripture If a simple rurall person beleeue this Article taught him by his parents and other teachers he beleeueth the Doctrine of the Scripture and vertually grounds his Faith vpon the Scripture although hee know not the Bookes of the Scripture or the particular sentences contained in the same A man which drinketh water flowing from a fountaine or seeth day light although he haue no distinct knowledge of the fountaine or sight of the Sunne which is the cause of light yet hee receiueth water mediatly from the fountaine it selfe and his light principally from the Sunne so likewise rude and illiterate Christians reape the benefit and fruit of the Scriptures and vertually ground their Faith vpon them although they be not able distinctly to looke into them or to resolue their Faith into the seuerall parts and testimonies contained in them OBIECTION Vulgar andilliterate persons do not know or vnderstand the Scriptures neither can they be certaine by their owne knowledge that the same are truely translated in such points as the y are bound to beleeue therefore they cannot ground their Faith finally and lastly vpon the Scriptures ANSVVER 1. If this Obiection were good vulgar people could not ground their diuine Faith vpon Tradition because they haue not distinct knowledge of Tradition or of the qualitie or deriuation thereof Therefore I distinguish of Knowledge out of Bonauenture that the same is two fold to wit either confused and generall or distinct and speciall and a thing may be knowne two waies either in it selfe or in another If vulgar and illiterate people could know and vnderstand the Scriptures neither confusedly nor distinctly neither in themselues nor in any other thing then it were impossible that they should resolue their Faith into them but if they may know them by teaching of others and vnderstand the Doctrine of the Scriptures to be diuine by the light of heauenly veritie resplendent in the same and by the inward testimonie of the holy Spirit co-working with that Doctrine then it is possible for them to resolue their Faith into the Scripture because they which actually resolue their Faith into the Doctrine of the Scripture doe virtually and mediatly resolue the same into the verie Scripture euen as he that actually beleeueth the kings proclamation doth virtually beleeue the kings authoritie although he know the king or his authoritie confusedly and in generall only The Text of holy Scripture and the distinct sayings and sentences thereof are the principall and finall externall ground whereupon the whole bodie of the Church must ground their Faith But as there is a diuersitie of the members of the Church 1. Cor. 12.20 so likewise there is a difference betweene them in the manner of resoluing Faith for the stronger and firmer members are able to resolue their Faith distinctly into Scripture but the weaker members whose Faith as Bonauenture speaketh is diminuta seeble and imperfect in respect of the distinct apprehension of the obiect of Faith are guided by the stronger as children by a nurse And these little ones are taught the truth of heauenly Doctrine 1. By their parents or ecclesiasticall teachers and they know the Scriptures to be truely translated not by their owne skill but by crediting others which are able to iudge But being thus farre directed and persuaded by humane meanes then the light of Gods word it selfe by the power of Grace persuadeth them as a diuine cause to yeeld full assent to all such verities as are necessarie to be beleeued by them to saluation IESVIT And this is that which Protestants must meane if they haue any true meaning when they say that the common people knew Scriptures to be truely translated by the light of the Doctrine shining in true Translations to wit by the light of Doctrine receiued by Tradition of Ancestors and thereupon so firmely beleeue as they will acknowledge Scriptures to be truely translated so farre and no farther than they perceiue them consonant with the Faith deliuered vnto them so that their last and finall resolution for substantiall points is not into Scripture truly translated into their vulgar tongue but into Tradition by the light whereof they discerne that their Translations are true more or lesse according to the measure of knowledge they haue by Tradition ANSVVER The summe of the former obiection is Vnlearned people are not able without the helpe and instruction of others to resolue their Faith into the Scriptures Therefore the Scripture is not the finall and greatest stay and ground of Faith The Argument is denied for as in Arts and Sciences an vnskilfull person cannot resolue his knowledge into the first principles vntill he be taught the meaning of words and the sence of rules and precepts but when he is taught and vnderstandeth these then he maketh resolution into the very first principles themselues So likewise in beleeuing the Obiect of Faith must be taught the sence of the words and matter declared the grounds and reasons of credibilitie deliuered and then the beleeuer principally and immediately settles the resolution of his Faith not vpon these helps and instruments which are only dispofitiue and adiuuant causes but vpon the first principles themselues expressely or deriuatiuely contained in holy Scripture And whereas Dr. Ioh. Wh. is produced affirming in the behalfe of all Protestants that common people know Scriptures to be truely translated by the light of the Doctrine shining in true Translations First Dr. Wh. in the place assigned speaketh not in particular of common people but of the true Church in which are found many persons skilfull and learned Secondly he deliuereth other meanes besides the light of Doctrine whereby the Church may know that Translations are true to wit knowledge of Tongues rules of Art ministerie of the Word to which I adde analogie of Faith the testimonie of the 〈◊〉 Church and best learned in all ages All these are helpes and instruments of right Translations and when the Scriptures are translated they manifest their Author and sacred authoritie to such as in a right manner are conuersant in hearing or reading them And this is not only the Tenet of Protestants but besides the antient Fathers of moderate Papists themselues There is saieth one of them
haue vs reade touching his owne sayings and workes this hee commanded the Euangelists as it were his owne hands to write And in another place Although Christ spake and wrought some things which are not written yet those things which seemed vnto him sufficient to the saluation of beleeuers were selected to be written Saint Cyrill also affirmeth that all things which Christ did are not written but so much as holy writers iudged sufficient both for good manners and godly faith to the end that we shining in right faith good workes and vertue may attaine the heauenly Kingdome By the iudgement of these Fathers the holy Euangelists committed to writing so much of our Sauiours Doctrine and deeds as is sufficient for people to know that they may bee illustrious in faith and vertue and by the light whereof they may come to saluation In these things therefore the Euangelists did not cursorily touch matters but largely and fully deliuer them Secondly if the Scriptures containe all things sufficient to saluation yea more than is sufficient then the Apostles in their Scriptures did not cursorily or by the way onely touch matters But the first is affirmed both by the Fathers and confessed by some learned Papists Vincent 〈◊〉 The Canon of the Scripture is perfit and in it selfe sufficient for all matters yea more than sufficient Antonius Perez Pentateuch fidei vol. 4. c. 21. If the Scripture be compared and applied with things which faith teacheth as necessarie to saluation the same is apparently redundant and superfluous according to the nature of a rule because there be many things yea most things in the same the knowledge whereof is vnnecessarie But if the Scripture containe many 〈◊〉 superfluous and more than is needfull it is improbable 〈◊〉 thinke that it is imperfect in Principals or deliuereth them 〈◊〉 onely or by the way Thirdly the variety and multitude of points and doctrines of faith and good manners and the often repeating and declaring of them in the holy Scriptures prooueth that the Apostles 〈◊〉 fully and perfectly deliuer in their writings the whole 〈◊〉 of Christian faith and not onely cursorily touch them For all supernaturall veritie concerning the sacred Deitie Trinitie diuine Attributes and Operations Creation of the world c. is taught in holy Scripture In like manner the whole doctrine of faith concerning the Incarnation Person and Office of Christ is reuealed vnto vs by holy Scripture And for this cause Saint Cyrill calleth the Scriptures Solos fontes veritatis The sole fountaines of veritie All things concerning Iustification Charitie and good workes being meerely supernaturall are taught in Scripture The doctrine of the Law Gospell Sacraments resurrection of the dead finall iudgement c. is intirely and fully reuealed in the holy Scriptures and the Church according to Saint Augustine hath onely two brests wherewith shee feedeth her children to wit the Scriptures of the Old and New Testament And that he alwayes vnderstandeth by the Old and New Testament the Scriptures of both appeareth by his words vpon Psal. 22. Aperi legamus c. Let vs open our Fathers last Testament and reade it And 〈◊〉 the great 〈◊〉 Apostolice 〈◊〉 nec non antiquorum Prophetarum 〈◊〉 plane 〈◊〉 de sensu Numinis The Euangelicall and Apostolicall bookes together with the Oracles of the antient Prophets doe plainely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euidently instruct vs concerning the minde of God And from all the former it is manifest that the Apostles writings are not patches and shreds onely of Apostolicall Doctrine as our 〈◊〉 against all antiquitie presumeth to affirme but the very substance and marrow of their whole Preaching containing the summe of the Gospell by faith and obedience whereof wee receiue euerlasting life And thus much touching the Antecedent of the Iesuits Argument The sequel of the former Argument which is Because without precedent instruction by vnwritten Tradition wee cannot be firmely assured that wee haue the right sence of the Scripture therefore the last and finall resolution is made vnto vnwritten Tradition and not into Scripture is inconsequent and the Antecedent proueth not the Consequent for precedent Tradition may bee necessarie to deliuer vnto vs the text of holy Scripture and Precpts how to expound and vse the same and by Tradition wee may receiue a Commentarie of some texts of holy Scripture yet euen as a Schollar although hee receiue the bookes of Euclid and Aristotle from a Master and precepts in what sort hee shall proceed in his studie and withall a Commentary declaring the meaning of these Authours yet hee doth not finally being made learned himselfe resolue his knowledge into the former but into the principles of these Arts themselues so likewise a nouice in faith receiueth the holy Scripture by Ministerie and Tradition of the Church and Precepts and Commentaries whereby hee is first inabled and afterwards holpen in the right exposition thereof yet after this Introduction by further studie and diligence hee collecteth Arguments from the Scripture it selfe and being instructed in the sence thereof he doth not finally resolue his beleefe into the Commentarie and Introduction but into the text or Doctrine of holy Scripture it selfe IESVIT Hence I may further inferre that Protestants haue not throughly pondered the place of the Apostle vnto Timothie which they 〈◊〉 vehemently vrge to prooue the sufficiencie of sole Scripture for euery man as though he had said absolutely that the Scriptures are able to instruct or make men wise vnto Saluation which he saith not but speaking particularly vnto Timothie saith They are able to instruct or make thee wise vnto saluation 〈◊〉 〈◊〉 hast been aforehand instructed by word of mouth and doost thereupon firmely beleeue all substantiall Doctrines and knowest all the necessarie practise of Christian Discipline ANSWER The Aduersarie in this passage vseth certaine Arguments to prooue that Protestants misunderstand the Text of S. Paul 2. Timoth. 3.15 16. when they vrge the same to maintaine the sufficiencie of sole Scripture to be a ground for all Christians finally to rest their faith vpon His first Argument is The Apostle saith not absolutely that the Scriptures are able to make all men wise vnto Saluation but particularly to Timothie a man instructed aforehand and formerly 〈◊〉 all substantiall grounds of Doctrine and Discipline they are able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make thee being such a one and so prepared wise c. To this I answere 1. That although sentences of holy Scripture are sometimes restrained to the personall or particular subiect of which they are first spoken yet this is not generall and when the same happeneth it must be prooued by better Arguments than by the bare Emphasis of a word For God said to Ioshua a man qualified aboue the ordinarie ranke I will not leaue thee nor forsake thee Ioshua 1. 5. yet the promise implied in this Text is generall and common to all iust
16. 12. Iohn 10. 8. Ezek. 22. 26. Secondly the same apeareth to be true both by the example of the greater Prelates of the Asian Churches which corrupted true Doctrine and worship and prouoked the Almightie so much that he remooued their Candlesticke out of his place and also by the example of the West Church it selfe wherein Popes and greater Prelates haue been illiterate Monsters Diuels incarnate Apostataes men defiled with all wickednesse and abominable sinnes as Papists themselues report And concerning Doctrine it is euident by comparing their decrees with the Scriptures and the ancient Fathers and Councels that they are in many things departed from the truth And Occham saith Omnis congregatio quae potest errare contra bonos more 's potest errare contra fidem quia mali mores excacant intellectum Because euill manners blinde the iudgement therefore euery assembly which may erre notoriously in manners may erre against the Faith But if by true Church we vnderstand a number of Beleeuers smaller or greater teaching and professing right Faith in all substantiall and capitall points and willing to imbrace and teach all other diuine veritie when the same is made knowne vnto them then it is granted that there is a true Church of Christ alwayes in the world And this kind of Beleeuers doe either teach and professe their Faith and Religion in congregations apart or in the externall fellowship and common societie of corrupt Beleeuers as appeareth by the example of the Iewes in the dayes of their wicked Kings and Priests and in the time of the Pharisees The open and publicke ministerie of Priests was corrupt in those dayes yet God had a remnant of people and small Church in the middest of this blindnesse Esay 1.9 In the other part of this Section the Iesuite produceth an Argument to prooue That there is alwayes a true Church of Christ in the world The summe of his Argument is Christ neuer leaueth the world destitute of the ordinarie meanes of saluation and people cannot haue the meanes of saluation but from the true Church and by the Tradition thereof by which they receiue the Scriptures and the rule of Faith to guide them in the exposition of the Scriptures ANSVVER It is lost labour to spend time in proouing against vs that there is alwayes in the world a true Church for wee haue euer acknowledged this The thing that we denie is that although there bee alwaies in the world a Church the 〈◊〉 members whereof are free from damnable and 〈◊〉 errour yet there is not alwaies a true Church in the world whose commanding Prelates are free from all error or 〈◊〉 part of it from malicious error Secondly It is granted that Christ doth not according to his antecedent will leaue the world destitute of the meanes of Saluation Math. 23.37 1. Timoth. 2.4 2. Pet. 3.9 But notwithstanding this will of Christ many people may be actually destitute of the meanes of Saluation by the negligence of Preachers and through their owne negligence or malice contemning or repelling the said meanes when they are offered vnto them Acts 13.46 Thirdly A corrupt visible Church may truely deliuer some parts of sacred Truth and among other verities it may deliuer the Apostles Tradition touching the Canon of the Scripture and also the rule of Faith contained in the Apostles Creed This appeareth by the Churches of the Nestorians at this day and also of old by the Iewish Church which at such times as it was Idolatrous and vnsound preserued the Canon of the Scriptures of the Old Testament and by transcribing and reading deliuered the whole Text thereof truely Rom. 3.2 and Acts 15.21 Fourthly If we should grant which is false as appeareth by the Greeke Church that there was in some ages past no other Church but the Roman and the adheres thereof and affirme withall that the chiefe Prelats thereof and their faction maintained sundrie erronious and superstitious doctrines yet because all Doctors and people liuing within the externall communion of that Church were not equally poysoned and surprised with error but many among them firmely beleeuing all fundamentall 〈◊〉 were 〈◊〉 by adeu out and 〈◊〉 〈◊〉 in some other points It followeth not that the world should be destitutes of all meanes of saluation for these founder members lining in the visible Roman Church might deliuer the maine and capitall Articles of Christianitie and their ignorance and error in other matters was in those daies pardonable because they offended in simplicitie and were 〈◊〉 unawares IESVIT Secondly this Church must be alwaies visible and conspicious for the Traditions of the Church must euer bee famous glorious and notoriously knowne in the world that a Christian may say with S. Augustine I beleeue nothing but the consent of Nations and Countries and most celebrious fame Now if the Church were hidden in secret invisible in any age then her Traditions could not bee Doctrines euer illustriously known but rather obscure hidden Apochriphall Ergo the Church the mistris pillar and foundation of Truth must bee alwaies visible and conspicuous which if need bee may be further prooued most euidently ANSVVER The Church according to the Popish Tenet is said to be Visible because it alwaies hath such an outward forme and appearance in the eyes of the world as that people are able by sence or common reason to know the same materially and to distinguish it from other societies of infidels and Hereticks And by the Church in this question they vnderstand a companie of beleeuers professing Christian Faith without error submitting themselues to the Bishop of Rome as to their vniuersall Visible head And they affirme concerning the said Church that it may at all times be sensibly knowne and discerned and that the place of aboad and the principall members thereof are openly knowne and the externall actions of the same to wit Preaching Praying administration of 〈◊〉 may bee alwaies heard and seene and that the same is perpetually sensible and 〈◊〉 like vnto earthly kingdomes and common weales Some few of them acknowledge that it is possible for the same for some short season to loose part of the externall amplitude and glorie and to be ouershadowed with clouds and stormes of Heresies Scismes and Persecutions but yet they all 〈◊〉 that euen in those tempestuous seasons it is conspicuous to the world in regard of the principall members and that the common and ordinarie condition of the true Church is to be amply famously and in a glorious manner visible But our Tenet is First That the true Church abideth oftentimes in persecution either of 〈◊〉 and externall enemies or of domesticall foes And in time of persecution by either of 〈◊〉 enemies it may be reputed a false Church or impious Sect by the multitude and consequently be vnknown to the wicked world vnder the Notion of holy and true and in such
persecutions the loue of many may waxe cold Math. 24.12 and iniquitie and infidelitie so abound Luc. 17.26 cap. 18.8 that the number of right beleeuers shall be few and the same may bee compelled to exercise their religion in 〈◊〉 Secondly We deny that a naturall man is able infallibly to iudge and discerne by sence and common reason or human prudence only which is the true Church of Christ whereunto euery one that wil be saued must vnite and ioine himselfe 1. Cor. 2.11.14 Now the reasons for which we reiect or limit the Popish Doctrine concerning the Churches visibilitie are these and not what the same must be perpetually Some teach what the same is by outward calling and consequently what in right by precept and dutie it ought to be Some Texts of holy Scripture describe the inward and spirituall beautie of the sounder part of the Church by Allegories and similitudes taken from externall and worldly pompe and glorie Some places shew what 〈◊〉 ought to performe when the publike and common Ministerie of the Church is incorrupt and ordinarie Pastors in Doctrine and Discipline proceed according to the Ordinance of Christ. Lastly some of the Fathers liuing in Ages wherein the outward face of the Church was externally glorious not foreseeing what was imminent and future might probably suppose that the same should alwayes retaine the like beautie And yet S. Augustine who because of the Donatists speaketh most largely in this kind vseth words of limitation and exception and affirmeth that the splendor of the Church in time of Persecution may be eclipsed and the glorie thereof ouershadowed Secondly The Arguments against the glorious and perpetuall Visibilitie of the true Church according to our aduersaries Tenet are weightie First The best and worthiest members of the said Church may be persecuted disgraced and condemned as Heretikes and impious persons as appeareth by the example of Athanasius Hilarius Ambrosius c. And this may be done by great multitudes and by learned persons and by such as are potent in worldly and Ecclesiasticall power and in such times the true Church vnder the notion of a true Church cannot be generally and gloriously visible Secondly The prime Rulers and Commanders in the visible Church doe at some times by Ambition and other enormious Vices become enemies vnto Truth as our aduersaries themselues acknowledge concerning all other Bishops but onely the Roman and his adheres and that the Roman Popes and Prelates haue departed from right Faith and exceeded others in monstrous ambition and wickednesse is reported by many amongst themselues Now when these Master-builders fall innumerable multitudes of inferiour ranke for hope fauour feare and other humane and carnall respects concurre with them and then the number of Infidels which remaine without the Church being added to the Church malignant the totall summe of both amounteth to a great number and in comparison of them right beleeuers may be few and their reputation in the world so meane as that they shall not be generally knowne the true Church And if they be not knowne and esteemed a true Church by the greatest part of the world then they are not famously visible at all times as our aduersarie maintaines Thirdly The Scriptures foretell a comming and reigne of Antichrist a large Apostasie and reuolt from the right Faith a raritie of true beleeuers and decay of Charitie a flying of the true Church into the Wildernesse and grieuous persecutions of Gods Elect before the finall consummation of the World 2. Thess. 2.3 c. 1. Tim. 4.1 2. Tim. 3.1 c. Luc. 18.8 Matth. 24. 12 24. Reuel 12.6 But such a perpetuall visibilitie of the Church as Romists imagine is not compatible with the precedent Predictions But the Iesuit saith IESVIT Because the Tradition of the Church must be at all times famous glorious and notoriously knowne in the World therefore the true Church which is the Teacher Pillar and Foundation of Tradition must be at all times famously visible to the eye of the World ANSWER Neither the Antecedent nor Consequent of this Argument are firme It is not alwayes true that those things are visible which make other things famous glorious and notoriously knowne for that which is innisible to the eye of the World may cause other things to be famous as wee see in God himselfe in Christ in the holy Apostles c. Also persons liuing in disgrace and persecution may by writing from Exile Prison or vnknowne Habitations make Diuine Truth notoriously knowne to the making of the enemies thereof inexcusable and the conuersion of others as appeareth in Athanasius Secondly The Antecedent is false If the Iesuit by the word Must vnderstand that which by an immutable prouidence of the Almightie shall infallibly in all ages be fulfilled it is not decreed by the Almightie that the Doctrine and Tradition of Diuine Veritie shall in all Ages be generally famous and notoriously knowne to the World the same must alwayes in matters substantiall and necessarie be sufficiently knowne to some part of the World But many people for sundrie Ages haue beene ignorant of Christ and of the whole Tradition and Doctrine of the Apostles and a large tract of the World remaineth at this present day in Heathenish and damnable ignorance and consequently to a large part of the World Tradition is not in a famous and glorious manner notoriously knowne IESVIT Thirdly The Church is Apostolicall and that apparantly descending from the Apostolicall Sea by succession of Bishops vsque ad confessionem generis humani euen to the acknowledgement of humane kind as S. Augustine speaketh ANSWER The true visible Church is named Apostolicall not because of locall and personall succession of Bishops onely or principally but because it retaineth the Faith and Doctrine of the holy Apostles Eph. 2. 20. Reuel 21.14 Tertullian d. Prascript cap. 32. affirmeth That Churches which are able to produce none of the Apostles or other Apostolicall men for their first planters are notwithstanding Apostolicall for consent of Faith and consanguinitie of Doctrine And many learned Papists antient and moderne say The Church is called Apostolicall because it is grounded vpon the Doctrine of the Apostles in respect of Faith Lawes and Sacraments But personall or locall succession onely and in it selfe maketh not the Church Apostolicall because hirelings and wolues may lineally succeed lawfull and orthodoxe Pastours Act. 20.29 30. Euen as sicknesse succeedeth health and darkenesse light and a tempest faire weather as Gregorie Nazianzen affirmeth Orat. d. laud. Athanasij That which is common and separable cannot of it selfe demonstrate the true Church And the notes of the Church must be proper and inseparable agreeing to all times to euery true Church as Bellarmine affirmeth Also the same must be so conspicuous as that they cannot easily bee pretended by Aduersaries or be at all
part of them obserue Vnitie in the Bond of Peace in things essentiall and in the common Rule of Faith And although the qualitie of Teachers be a motiue of credibilitie yet the power of persuasion dependeth properly vpon the Word of Christ and they which disagree in other matters and with a common consent teach the maine and principall Doctrine of Faith must therein be credited because of the prime Author himselfe If humane frailetie discord and error in some things should totally discredit the Authoritie of Teachers the World must receiue no Diuine Veritie by the Ministerie of men because amongst men Non germinat granum Veritatis sine palea Vanitatis The good Seed of Veritie springeth not without some Chaffe of Vanitie S. Cyprian S. Augustine S. Hierome c. disagree in some things and Tertullian and Origen haue many errors and therein are reprooued by others and yet the rest of their Doctrine wherein they teach truly receiueth no preiudice from their contrarie errors The Iesuits and Dominicans and other Scholasticks desire to be esteemed credible Witnesses and yet there is no small contention betwixt them concerning sundrie Questions Although therefore some dissention bee found among Teachers yet their whole Doctrine is not thereby made incredible neyther is there perpetually in the true Church a visible and perspicuous concord in all things In the words ensuing the Aduersarie questioneth Doctor Field because hee affirmeth That Protestants Dissentions are not reall but apparent and verball Against this hee affirmeth That so long as Contentioners rest vnsatisfied and admit no Reconciliation saying That Reconcilers haue missed of their meaning it is vaine by distinctions to colour their Discord c. 〈◊〉 First To 〈◊〉 Discord by distinctions is no meanes of true 〈◊〉 but by 〈◊〉 to discouer and manifest that Contentioners 〈◊〉 〈◊〉 other and whereas they speake diuersty in 〈◊〉 yet they maintaine the same Veritie in substance this may be to good purpose Secondly Although A 〈◊〉 are many times froward and will not for the present admit the charitable constructions of moderate persons 〈◊〉 to reconcile them Exod. 2. 14. Act. 7.27 yet at the last Vnitie may be effected by this meanes and peaceable and moderate Christians ought in the meane season to gather the faire Lilly of sauing Veritie growing amidst the Thornes of humane Infirmitie IESVIT Fiftly I inferre That this Church is vniuersall spread ouer all Nations that she may be said to be euery where morally speaking that the whole knowne World may take notice of her as of a worthie and credible witnesse of Christian Tradition howsoeuer her outward glory and splendor peace and tranquilitie be sometimes obscured in some places more or lesse and not euer in all places at once ANSVVER The Church is vniuerfall First Because of time for it continueth successiuely in all Ages Matth. 28.20 Luc. 1.33 Secondly In regard of Persons and Places because no Countrey Nation State Age or Sex of People are excluded from being part of it Galat. 3.20 Act. 10.34 Apoc. 5.9 Thirdly In respect of Faith because Diuine Veritie constitutiue and which giueth being to the true Church continueth throughout all Ages 1. Pet. 1.25 Reuel 14.6 and is found in all the parts of the true Church But notwithstanding this the true Church is not perpetually vniuersall in regard of actuall amplitude and diffusion of visible Congregations throughout all Nations and inhabited Countreyes of the World for it may in some Ages in actu exercito and in regard of actuall residence remaine onely in a few Countreyes and Cardinall Bellarmine graunteth That if one sole Prouince of the World should retaine true Faith yet the Church might then be truly and properly called vniuersall if it could manifestly be shewed that the same were one with that Church which was once vniuersally spred ouer the world And although Deiure by right and according to the diuine Precept the true Church should at all times remaine and continue in those regions where it was once planted yet it happeneth by the malice and iniquitie of man that those places which once were a Sanctuarie of holinesse are afterwards changed into the habitation of Satan and into a cage of vncleane Birds The Iesuit perceiuing that it is impossible to defend a perpetuall actuall vniuersalitie of the Church presenteth vnto vs an imaginarie vniuersalitie his words are She may be said to be euerie where morally speaking c. I answere Morally speaking the Church cannot be said to be where it is altogether vnknowne and where no meanes are vsed or actions performed which are sufficient to make it knowne A king may morally be said to be in euery part of his kingdome because his lawes ministers and gouernment are extended throughout all his kingdome and king Richard the first when hee was in Syria might be said to be morally in England But the true Church in many ages hath no commerce with Infidels in things spirituall mediate or immediate the Faith Preaching and authoritie thereof is altogether vnknowne to many people to wit to the inhabitants of America for 1400. yeeres to many other nations of Affrica and Europe for 600. yeeres c. And many people which heare the fame of Christians in generall as they doe of the Iewes haue no meanes to distinguish Orthodoxe Beleeuers from Heretickes and they which vnderstand not the Doctrine of the true Church cannot take notice of her as of a worthie and credible witnesse of diuine Tradition IESVIT A truth so cleare that it may be euidently prooued out of Scripture that euen in Antichrists dayes the Church shall be visibly vniuersall for shee shall then bee euerie where persecuted which could not bee except shee were euerie where visible and conspicuous euen to the wicked ANSVVER Your former Proposition concerning the perpetuall locall vniuersalitie of the Church is as cleare as the Sunne-shine at midnight and the Arguments whereby you labour to prooue it are of no force First if it were granted that the true Church in the raigne of Antichrist should bee visibly vniuersall yet it is inconsequent Ergo The true Chnrch is perpetually and in all ages visibly vniuersall Separable accidents are sometimes present to the subiect and sometimes absent but visible vniuersalitie is a separable accident as appeareth by the state of the true Church in the first hundred yeere Secondly the words of Saint Iohn Apoc. 20. 8. are And when the thousand yeeres shall be consummate Satan shall be loosed out of his prison and shall goe foorth and seduce the nations which are vpon the foure corners of the earth Gog and Magog and shall gather them into battell the number of whom is as the sand of the Sea In this Prophesie nothing is deliuered which doth expresly or by consequence argue the visible vniuersalitie of the true Church in all ages 1. The nations which are vpon the foure corners of the earth seduced by
Satan may be Infidels at least a great part of them as well as Christians and although Satan possessed deceiued them before yet now when he is loosed he doth in a new manner and by a greater efficacie of errour deceiue them 2. The true Church may be persecuted vniuersally by multitudes of enemies dispersed euery where and yet remaine it selfe in one or in few places and it may also be persecuted when it professeth and exerciseth religion in secret Apoc. 12.14 15. 3. Many learned Papists affirme that in the dayes of Antichrist true beleeuers shall cease to bee in many places and the number of orthodoxall people shall be small and the same shall professe their faith in secret August Triumph sum d. Eccles. pot q. 21. ar 4. At that time particular Churches diffused farre and neere ouer the world shall withdraw themselwes from the obedience of the Romane Pope and few shall obey him and the Pope himselfe at that time shall with a few keepe himselfe 〈◊〉 〈◊〉 the 〈◊〉 of 〈◊〉 others being 〈◊〉 〈◊〉 from his 〈◊〉 The like is affirmed by Occham 〈◊〉 〈◊〉 〈◊〉 and Barradias Now this former affertion which is the common Tener of Papists agreeth not with the speech of our Aduersarie when he saith That in the dayes of Antichrist the Church shall be euerie where visible and conspicuous euen to the wicked and he must reuoke his bold 〈◊〉 〈◊〉 in his first words A truth so cleare that it may euidently be prooued c. IESVIT The reason of this perpetuall visible vniuersalitie is because the Tradition of the Church is as I haue prooued the sole ordinarie meanes to ground faith on for substantiall points Wherefore this Tradition must bee so deliuered as that it may bee knowne to all men seeing God will haue all men without any exception of nation to bee saued and to come to the knowledge of Truth 1. Timothie 2. 4. But if the Church were not still so diffused in the world that all knowne nations may take notice of her all men could not be saued ANSWER Although the teaching and Tradition of the Church is the first Introduction to leade people vnto the knowledge of the grounds of saluation and the ordinarie meanes whereby they receiue the holy Scriptures and rule of Faith contained in the same which is all you haue or can prooue yet hence it followeth not that the true Church is visibly vniuersall in all places of the world First you are reprooued by the example of the Indians and people inhabiting the New found World who are Gods creatures and reasonable men formed 〈◊〉 his image capable of grace and 〈◊〉 as well as other men and included within the latitude of 〈◊〉 promises Math. 28.19 Marc. 16.15 Call 2.28 Call 3.11 and the Apostles speech 1. 〈◊〉 〈◊〉 4. God will 〈◊〉 all men to be 〈◊〉 c 〈◊〉 them as well as others And yet notwithstanding the true Church whose Tradition according to your position is the sole ordinarie meanes to ground Faith on was not for many ages either Actually or Moraily visible vniuersall or any waies made knowne to them It seemes by the conclusion of your Argument wherein you insert these words That all knowne nations c. that you obserued this but you are no way able to cleere the difficultie for if because S. Paul saith God wil haue all men to be saued and come to the knowledge of the Truth the true Church must in all age be visibly vniuersall then the same must be so in regard of the nations inhabiting the New found world because S. Pauls words God will haue all men to be saued and come to the knowledge of the Truth are vniuersall according to your exposition and must be vnderstood without limitation or respect of persons Secondly when S. Paul saith God wil haue all men to be saued c. He 〈◊〉 according to the antecedent wil of God as learned Papists commonly maintaine But this antecedent Will according to some learned Papists is no formall Will in God but is only improperly and metaphorically so called and according to others which say it is a formall Will the same produceth not vniuersally either grace of outward calling to Saluation or inward grace in them that are externally called and therefore it is inconsequent to argue from this manner of Gods willing all men to be saued That the true Church is in all ages visibly vniuersall 1. Aquinas and others say that the antecedent will of God is only a velleitie or wishing that the thing might be a complacencie in a thing considered abstractiuely and without other circumstances and that vpon it alone the Saluation of no man followeth 2. The same is generall in respect of all and euery singular and indiuiduall person and God by his antecedent will wisheth the Saluation of 〈◊〉 〈◊〉 〈◊〉 by experience that 〈◊〉 〈◊〉 〈◊〉 Will all 〈◊〉 and singular persons by the ministerie of the true Church and that whole countries and nations for 〈◊〉 ages 〈◊〉 〈◊〉 of the same and some countries 〈◊〉 〈◊〉 the preaching of the Gospell sooner and others latter some haue been 〈◊〉 in one age and some in another 4. Gods antecedent Will is alwaies the same and 〈◊〉 to it he 〈◊〉 the Saluation of all men in the time of the Old Testament Ezek. 33.11 Now from the former positions it followeth that S. Pauls words 1. Tim. 2.4 God will haue all men to be saued c. do not 〈◊〉 that the true Church is visibly vniuersall in all ages since the Ascension of Christ and the preaching of the Apostles For if the antecedent will of God of which S. Paul speaketh 1. Tim. 2.4 be onely a velleitie and complacencie about mans Saluation abstractiuely considered and if it respect singular and indiuiduall persons as well as whole nations and notwithstanding the same many singular persons and whole nations haue beene destitute and that for a long space of time of all meanes of conuersion and outward calling to Christianitie and if the same Will for some large tract of time produceth no external effect sufficient to conuert Infidels then it followeth that the true Church which is the onely ordinarie teacher of sauing veritie is not visibly vniuersall in all places of the world in euery age The minor is prooued from the foure propositions formerly deliuered The sequell is euident by the exposition which our Aduersaries deliuer of S. Pauls text vnderstanding the same of the antecedent will of God and from the position of the 〈◊〉 deliuered in this section which is That the Tradition and Preaching of the true visible Church is the sole ordinarie meanes to leade people to the knowledge of sauing Truth For if the antecedent will of God is not a certaine and infallible cause that all people shal at all times haue the preaching of sauing Veritie by the ministerie of the true visible
much as one day till the consummation of the world ANSWER The place of Saint Matthew chapter 28. 19 20. prooueth First that the holy Apostles receiued a Commission and Mandate from Christ to preach the Gospell to all nations both Iewes and Gentiles and to baptise them In the name of the Father Sonne and holy Ghost Marke 16. 15 16. Luke 24.27 Acts 1.8 Rom. 1.14 Secondly that our Sauiour promised his Apostles a perpetuall presence and assistance of his diuine power and grace both in regard of the gifts of edification Acts 2. 4. And in respect of the grace of inward sanctification Iohn 17.17 Thirdly because the Apostles were mortall and not to remaine alwayes personally vpon earth and other Pastors must succeed in the office of Ministerie the promise of Christ touching his spirituall presence and assistance of grace is extended to these successours and when they teach and baptise in such manner as Christ commanded diuine grace is present to their Ministeriall actions and the holy Ghost co-worketh with them Fourthly But yet succeeding Pastors receiued not the same measure of diuine Grace with the Apostles neyther had they immediate and Propheticall reuelation but onely a measure of Grace ordinarie mediate and in some sort conditionall Also the said Promise Matth. 28. 20. was common and equall to all the Apostles and to the successors of one Apostle as well as of another to the successors of Saint Iames and Saint Iohn c. as well as to the successors of Saint Peter Fifthly Notwithstanding the said promise Bishops and Pastors succeeding the Apostles were in respect of themselues subiect to errors and their iudgement in matters of Faith was not absolutely infallible like the Apostles but so farre forth onely as they walked in the footsteps and followed the Doctrine deliuered by the Apostles Our Sauiour promised that he would be alwayes with the Apostles euen to the consummation of the World partly in their personall Teaching whiles they themselues liued in the World and partly in their permanent Doctrine contained in the Scriptures of the New Testament when the same was truly deliuered by their successors And he will be also with succeeding Pastors all Ages according to such a measure of Grace and assistance as is sufficient for the edifying of the Church if they for their owne part be studious to learne diuine Truth from the holy Apostles and carefull to preach the same to others But his promise concerning immunitie from error and mortall offences is not so absolute to successors as it was to the Apostles themselues Sixtly Many antient Expositors affirme That the Promise of Christ Matth. 28.20 is especially made to the iust and faithfull and some of them say to the Elect onely And Occham affirmeth That if there should be found in the whole World but one Orthodox Bishop or but one such Priest and a small number of Lay people professing right Faith in Articles essentiall and willing to embrace all other Diuine Vertie when the same should be manifested vnto them this were sufficient to make good Christ his Promise Matth. 28.20 In the next passage our Aduersarie inferreth and deriueth certaine Propositions from the former Text of Matth. 28. 20. First hee saith There is still a Christian Church all dayes not wanting so much as one day in the World till the consummation thereof I answer That there is still in the World a common Christian Church wherein some beleeuers hold the substance of right Faith But there is not perpetually in the World a Church the more potent and maior part whereof beleeueth and professeth right Faith without error in all points and so infallible in all her Doctrine as was the Primitiue Church which enioyed the immediate and actuall preaching of the Apostles IESVIT Secondly This Church is euer visible and conspicuous For the Church which alwayes teacheth and christeneth all Nations to which Christ saith I am alwayes with you not with you sitting in corners or hidden vnder ground but with you exercising the Office enioyned you in the words precedent Docete omnes gentes baptizantes eos c. ANSWER The Church is euer visible according to some degree of visibilitie but this Scripture teacheth not that the true Church is alwayes largely and gloriously visible The same doth not actually in euerie Age teach and christen all Nations and the Roman Church for sundrie Ages past teacheth and christeneth few or none within Natolia and other large Prouinces liuing in subiection to the Grand Seignior or Emperour of Constantinople And as Christ doth not say verbally in this Text I am alwayes with you sitting in corners so he doth not say I am alwayes with you when you are carryed vpon mens shoulders and tread vpon Emperours neckes and diuide and share the Kingdomes of the World and gather endlesse Riches by selling Pardons and preaching Purgatorie But yet of the two it is farre more agreeable to the Diuine Goodnesse who is a Father of the poore and oppressed to be present to his little flocke in persecution and when it flyeth as a Lambe from the Wolfe and hideth it selfe from the Oppressor Apoc. 12. 14 than that hee hath entayled his perpetuall presence vpon ambitious and oppressing Tyrants which stiled themselues Pastors and were rauening Wolues Scribes and Pharisees imposing insupportable burthens vpon others and not moouing them with one of their owne fingers And there is no cause why the good God which was present with Daniel in the Lyons Denne and with Ionas in the Whales Belly and with Ioseph in the Dungeon and with Iob vpon the Dunghill should in the dayes of the oppressing Antichrist withdraw his presence and assistance from his poore flocke yea although it were sitting in corners and hidden vnder ground IESVIT Thirdly This Church is euer Apostolicall for to his Apostles Christ said I am alwayes with you vntill the consummation of the World not with you in your owne persons but with you in your successors in whom you shall continue to the Worlds end Ergo a lawfull companie of Bishops Pastors and Doctors succeeding the Apostles must be perpetually in the World ANSVVER First The Church may be called Apostolicall because of Faith Plantation and Externall Ordination of Pastors According to Faith and Doctrine in all the maine and substantiall Articles the true Church is euer Apostolicall In regard of Plantation the Primitiue Church was Apostolicall because it was immediately planted and watered by the holy Apostles But Tertullian affirmeth That many particular Churches were not thus planted by Apostles or Apostolicall persons and yet they were truly Apostolicall by reason of consanguinitie of Doctrine with the holy Apostles According to the third manner to wit in respect of Externall Ordination and Imposition of Hands receiued from Bishops lineally succeeding the Apostles a false and corrupt Church may be Apostolicall as I haue formerly prooued And it is
not impossible for a true Church to succeed or come out of a false or for a corrupt Church to reforme it selfe And if this happen there is required no new Ordination of Pastors 〈◊〉 〈◊〉 any Miracles to confirme their Vocation but they which 〈◊〉 ordained in a corrupt Church returning to the right Faith and worship of God make their former Ordination more legitimate holy and effectuall The Iesuit in the words ensuing collecteth from our Sauiours promise I will be with you c. that there must euer bee a companie of Bishops and Pastours succeeding the Apostles because Christ said to them and their successours I will bee with you c. But if this collection be good then euerie one of the Apostles must haue Bishops Pastours and Doctours succeeding them in right faith to the end of the world for Christ spake to them all in generall and also distributiuely to euerie of them c. But the Papals themselues at this day exclude all the successours of other Apostles excepting Saint Peter Neither yet doth our Sauiour limit his presence and assistance to generall Councels or definitiue sentences of Popes but hee speaketh of Preaching and Baptising and therefore if his presence with Pastours and Bishops doe free them from all errour it must free them in Preaching and writing Bookes as well as sitting in Councell Also they to whom Christ is alwayes present are not of infallible iudgement or free from errour in all matters but onely from damnable and malicious errour as appeareth by Saint Cyprian Saint Augustine and all the elect of God Wherefore this promise in regard of the perfection thereof did appertaine to the Apostles themselues and in regard of the veritie of it and for such a measure of assistance as is necessarie to constitute a number of faithfull people more or lesse in euery age to serue Christ truely in the substance of faith and pietie it is fulfilled alwayes euen to the end of the world But because our Aduersaries insist so much vpon this Text to raise their visible and personall succession I will reduce the Argument which they draw out of it into forme and then accommodate mine Answere If Christ will be with his Apostles all dayes to the end of the world then the Apostles not continuing aliue themselues they must remaine in Bishops Pastours and Doctours locally and personally succeeding them to the end of the world But the first is true Ergo c. First if the consequence of this Argument were good then all and euerie one of the Apostles must continue allwayes to the consummation of the world in Bishops Pastours and Doctours lineally succeeding them which Papals themselues denie Secondly lineall and personall succession is not the sole meanes by which the Apostles after their decease remaine in the world but they remaine also in the world by their Scriptures and also by the faith of Beleeuers receiuing and obeying their doctrine Thirdly that which is promised vpon condition is not absolute vntill the condition be fulfilled The presence of Christ is promised to the Apostles successours conditionally and as they were one with the Apostles by imitation and subordination that is so farre as they walked in their steps and conformed their Doctrine and Ministerie to the patterne receiued from them But successours did not alwayes performe this condition neither did the promise inable them to doe it without their owne care and indeuour which was contingent and separable and therefore many times deficient Fourthly Christs presence alwayes to the consummation of the world with some Bishops Pastours and Doctours lineally succeeding the Apostles prooueth not that these Bishops and Pastours cannot erre in any part of their Doctrine for then no particular Bishops hauing Apostolicall ordination could fall into any errour but it sheweth onely that Christ co-operates with them in such Ministeriall duties and actions as they performe according to his Ordinance And when they preach his Doctrine and administer his Sacraments hee himselfe will adde vertue and grace to their actions being duly performed IESVIT Fourthly this Church is vniuersall 〈◊〉 in mundum vniuersum Marc. 16. 15. where I will be alwayes with you ANSWER The true Church is vniuersall according to the manner formerly declared But the Argument taken out of Saint Marke 16.15 prooueth not that it is euer actually vniuersall in respect of place and multitude of professours For as it followeth not that because Christ said he would be with Saint Paul when he preached at Corinth Act. 18.10 therefore he will be euer at Corinth So likewise it is inconsequent to inferre Christ said he would be present in all places of the world with the Apostles when they baptised and preached as he commanded them Ergo he will alwayes be present in those places although their successours neglect his commandement Is God euer in the dungeon in Egypt because he was euer there whilst Ioseph a iust person continued in prison The promise of spirituall presence is annexed to the worke of Preaching and Baptising wheresoeuer it is performed according to the Diuine Ordinance but that which in some ages hath beene done in many places may at other times be performed in few IESVIT Fiftly the Church is one not diuided into parts because it teacheth and beleeueth vniformely all that Christ deliuered and commanded without factions Sects or parts about matters of faith ANSWER It is not affirmed neither can it be concluded out of Mat. 28. that the visible Church in all ages of the world teacheth and beleeueth either vniformely or expresly and distinctly all that Christ deliuered or commanded and in the same Churches which were planted by the Apostles there was discord among infirme Christians 1. Cor. 1.11 IESVIT Sixtly this Church is alwayes holy for doctrine neuer deliuering or teaching any falshood I who am the truth am alwayes with you teaching all nations Holy also for life Christ the Holy of Holies assisting and making her able to conuert Infidels which it could not well doe without signes and tokens of wonderfull sanctitie at the least in her more eminent Preachers ANSVVER Although the true Church is alwaies holy for Doctrine yet it is not perfectly and in the highest degree euer so And it is most inconsequent to argue Christ which is the Truth is euer with the Church Ergo the Church cannot erre or teach any falshood for Christ is alwaies with the faithfull Ephes. 3. 17. yet iust and faithfull people may erre Because Christ was with the Apostles by miraculous inspiration therefore they could not erre or deliuer any falshood great or small but he is present with the sounder part of the Church militant since the Apostles by ordinarie grace and assistance which freeth the same from damnable and malicious errour but not from all errour And this assistance of Grace is greater or lesse according to the good pleasure of Christ and the disposition of his people which are
compassed about with ignorance and infirmitie and at some times better or worse qualified than at other Also the true Church in firmissimis suis in her firmest members is 〈◊〉 holy for life because the Holy of Holiest sanctifieth and purgeth the same by his Word Sacraments and Grace Eph. 5.26 Tit. 3.5 6. But it is not absolute in holinesse Iam. 3.2 1. Ioh. 1.8 nor yet in euery age so remarkeably holy that it is thereby able to conuert Infidels And the true Church hath not in all ages the gift of Miracles and the pretext of Miracles is common to deceiuers Math. 24.24 25. 2. Thessal 2.9 Apoc. 13.13 And Suares the Iesuit saith Haec adulterari possunt ita exterius fingi vt non sint necessaria signa verae Fidei Miracles may so be adulterated and externally feigned that they may not be necessarie signes of Faith And Canus speaking of Popish miracles and legends saith Nostri pleriquè de industria ita multa 〈◊〉 vt eorum me pudeat taedeat sundrie of our men do so wilfully coine many things in their report of Miracles that I am ashamed and irked of them IESVIT That the Roman is the One Holy Catholicke Apostolicall Church from and by which we are to receiue the Tradition of Christian Doctrine These grounds being laid it is apparant that the Roman Church that is the multitude of Christians spread ouer the world cleauing to the Doctrine and Tradition of the Church of Rome is the One Holy Catholicke and Apostolicall Church ANSVVER The former grounds according to your deliuerie and exposition of them are partly false and partly ambiguous and captious and therefore it cannot be made apparant from them That the moderne Roman Church is the One Holy Catholicke and Apostolicall Church from which we are absolutely to receiue the whole Tradition of Christian Doctrine IESVITS 1. Argument There mnst be alwaies in the world One Holy Catholicke and Apostolicall Church that is a Church deliuering Doctrine vniformely therby making them credible Vniuersally thereby making them famously knowne to mankind Holily so making them certain and such as on them we may securely rely Apostolically so making them perpetually flow without change vnto the present Christianitie in the Channell of neuer interrupted succession of Bishops from the Apostles And this Church must either be the Roman or the Protestants or some other opposit to both Protestants cannot say a Church opposite to both for then they should be condemned in their owne judgement and bound to conforme themselues to that Church which can be no other but the Graecian a Church holding as many or more Doctrines which Protestants dislike than doth the Church of Rome as J can demonstrate if need be ANSVVER There must be alwaies in the world a Church One Holy Catholicke and Apostolicall that is A number of Christians beleeuing and 〈◊〉 professing Christianitie to the sounder part wherof the properties of One Holy Catholicke Apostolicall belong But there is not alwaies in the world an Hierarchiall visible Church consisting of Prelates and people vnited in one externall forme of Policie and profession of Religion vnder an vniuersall Pope to which alone these foure titles are proper or principally belonging And there may bee an Orthodoxall Apostolicall Church consisting of a small number of inferiour Pastors and right beleeuing Christians opposed and persecuted by the Hierarchiall part of the visible Church euen as in the raigne of king Manasses and other idolatrous kings of Iuda when Idolatrie preuailed among the Priests and generall multitude there was a remnant of holy people worshipping God according to his word and not defiled with the impietie of those times Now concerning the disiunctiue part of the Iesuits Argument which is This Church must either be the Roman or the Protestants or some other opposite to both It is answered The Protestant Church is that true and Orthodoxall Church which is One Holy Apostolicke and a sound part of the Catholicke For although the same may be supposed to haue had beginning in Luthers age yet this is vntrue concerning the essence and kind and is true onely touching the name and some things accidentall For in all ages and before Luther some persons held the substantiall articles of our Religion both in the Roman and Graecian Church And by name the Graecians maintained these articles in common with vs That the Roman Church hath not primacie of Iurisdiction Authoritie and Grace aboue or ouer all other Churches neither is the same infallible in her definitions of Faith They denie Purgatorie priuate Masses Sacrifice for the dead and they propugne the mariage of Priests In this Westerne part of the world the Waldenses Taborites of Bohemia the Scholers of Wiclife called in England Lollards maintained the same doctrine in substance with the moderne Protestants as appeareth by the confession of their Faith and by the testimonie of some learned Pontificians And concerning certaine differences obiected to haue beene betweene them and vs we shall afterward shew that the same are no greater than such as haue beene antiently among the Fathers and there are as great differences betweene the Elder and moderne Romists in many passages of their doctrine But now on the contrarie if it were so that we could not for certaine ages past nominate or assigne out of historie any other visible Church besides the Roman or Grecian yet because right Faith may be preserued in persons liuing in a corrupt visible Church as Wheat among Tares 1. King 19. 11. and because God hath promised there shall be alwaies in the world a true Church hauing either a larger or smaller number of professors if Protestants be able to demonstrate that they maintaine the same Faith and Religion which the holy Apostles taught this alone is sufficient to prooue they are the true Church IESVIT It is also most manifest and vndeniable that Protestants are not such a Church nor part of such a Church since their reuoult and separation from the Roman seeing confessedly they changed their Doctrines they once held forsooke the bodie whereof they were members broke off from the stocke of that tree whereof they were branches Neither did they departing from the Roman ioine themselues with any other Church professing their particular doctrines dissonant from it Ergo The Romane is the one holy Catholicke and Apostolicall Church c. ANSVVER Bold words It is most manifest and vndenyable miserable proofes they changed their Doctrine they once held c. If the Pharisees had argued in this manner against Saint Paul or the Manichees and Pelagians against Saint Augustine the one would haue told them That it was no fault to forsake the leauen of Traditions to imbrace the Doctrine of the Gospell confirmed by the Prophets and the other would haue pleaded most iustly That it is a vertue and honour to forsake errour and to imbrace veritie Gods people are commanded vpon a
grieuous penaltie to depart out of Babylon and spirituall Sodome Apoc. 18.4 and Chap. 11.8 Saint Paul speaking of such as teach diuerse doctrine from the Apostles saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Depart from such from their assembly and Church Reade Acts 19. 8. 1. Corinth 10. 14. 2. Cor. 6. 14 15 17. Hos. 10. 17. The Roman Church in those things wherein wee departed from it was shamefully corrupted it did not onely forsake bur depraue and persecute the truth of God the leprosie thereof was incurable for it would not iudge it selfe nor bee reprooued by others nor reforme the least errour but desperately followed the Canon Si Papa c And none might inioy life and breath within her Precincts which would not obey her Traditions These Romuleans vnlesse they were blinded like Elymas could not be ignorant at least of some of their errours and corruptions but they chose rather in their Tridentine Synode to proclaime and propugne apertly or couertly all their antient forgeries than to compassionate the distressed and 〈◊〉 Christian world by mittigating or condescending according to truth in the smallest matters It had beene most facile for them without any preiudice or dammage to themselues to haue permitted the Communion of the holy Eucharist in both kindes the publicke 〈◊〉 of God in a knowne and vnderstood Language to haue abolished the adoration of Images c. But their Luciferian pride and mallice was so transcendent that they rather presumed to obtrude new Scandalls vpon the Christian World than to vse the least Moderation for the peace of the Church And euer since that Synod they haue proceeded from euill to worse obscuring and out-facing the Truth with Forgerie and Sophistrie They haue conspired against Kingdomes and States they haue surpassed professed Infidels in perfidious Stratagemes and immane Crueltie Lastly whereas they expelled vs by Excommunication and chased vs away from them by Persecution yet this Romane Aduocate taxeth vs of Schisme and Apostasie neuer remembring what S. Augustine long since deliuered The Sacriledge of Schisme is then committed when there is no iust cause of separation Or what some of his owne part haue said The Sheepe are not bound to be subiect to any Shepheard which is become a Wolfe or is aduerse to the saluation of the Flocke IESVIT Which also plainely will appeare to any man of vnderstanding that casts vpon her an impartiall eye For is she not conspicuously one the professors thereof agreeing in all points of Faith howsoeuer they differ about small vndefined Questions ANSVVER Externall Vnitie is found amongst Infidels and the Turkes being more in number than Papists neuer disagree amongst themselues touching matters of their Religion Shall wee then say as the Iesuit doth It will plainely appeare to any man of vnderstanding that casts his eye vpon Turkie that the same hath Veritie because it is conspicuously one Saint Augustine saith That Iewes Heretikes and Infidels obserue Vnitie against Vnitie S. Bernard Alia est vnitas Sanctorum alia facinorosorum The Vnitie of Saints is one thing and the Vnitie of wicked men Deceiuers another S. Hilarie Vnitas fidei vnitas perfidiae There is Vnitie of Faith and there is likewise perfidious and faithlesse Vnitie S. Gregorie saith That the ministers of Antichrist shall cleaue together like the skales of Leuiathan Therefore because externall Vnitie is in it selfe a thing common and Iewes and Mahometists enioy the same more apparently than many Christians our Aduersarie must prooue that his Church hath Veritie before his argument taken from externall Vnitie can be of any force Neither is Papisticall Vnitie so entire and absolute as this man gloryeth for Papalls disagree both in Doctrine and Manners They differ concerning the supreame Authoritie of the Church Whether it be in the Pope or in the Generall Councell They differ in the matter of Free-will and Grace They differ concerning the manner of the Conception of the Virgin Marie There are three Opinions among them concerning the Temporall dominion of Popes Some say he hath direct Temporall power some say indirect some say hee hath none but by the free Donation of Princes and that Princes were euill aduised in yeelding him so much And moderne Popes disagree with the antient concerning the Dignitie of vniuerfall Bishop adoration of Images Transubstantiation Communion in both kinds and the merit of Good workes Also they themselues complaine of grieuous hatred and discord reigning generally among them and some of them say There is greater Concord among Gentiles And when they colour these palpable Dissentions pretending that they are readie to submit themselues to the iudgement of the Pope First this Iudge and Vmpire is many times a Peace-breaker and no Peace-maker an Ismael in the Christian World whose hand is against euerie man and euerie mans hand is against him Secondly Vnitie which is founded on blind Obedience is onely an Vnitie of Pollicie and not of true Faith Thirdly this submission maketh not actuall Concord and miserable Dissention both intestine and forraine at home and abroad rageth betweene Popes and Princes and betweene one Popish Faction and another The Guelphes and Gibellines the Papalls and Imperialls are as famous in Histories for their Discord as the sonnes of Cadmus and when Papistrie was most potent the Christian World was most distracted IESVIT Apparently vniuersall so spread ouer the World with Credit and Authoritie that whole Mankind may take sufficient notice of her and her Doctrine for the embracing thereof ANSWER The Roman is a particular Church and not vniuersall it is onely an vnsound member of the whole and not the whole Rom. 1. 6. S. Paul saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Among whom are yee also But a Church which is but one amongst the rest cannot be the whole and vniuersall Church It is as absurd to say that the Romane Church is the vniuersall Church as to affirme that England is the vniuersall World If the vniuersall Church be taken properly or absolutely it comprehendeth both the Triumphant and Militant Church Augustine Enchir. cap. 56. and 61. Couaruuias Resol Lib. 4. cap. 14. If it be taken restrictiuely it is the whole Church Militant of each Age. If Catholike be taken for that which is Orthodoxall in Faith and which holdeth no diuision with the common Bodie of Christianitie according to which notion the Fathers tearme particular Churches Catholike then neyther is this Title proper to the Romane Church alone neyther can Papists iustly assume the name of Catholike vntill they haue proued their Faith to be Orthodoxall and iustified themselues from being the Authors of Discord in the Christian World And to answere that which followeth although the Romane Church is spread ouer sundrie parts of the World because some people professing the Romane Faith trauaile or reside in many Countreyes and exercise their Religion where they trauaile or liue yet this
Apostles Creed is that societie of Beleeuers against which Hell gates preuaile not finally either by Heresie or mortall sinne But Hell gates preuaile against Popes and Popish Prelats by mortall sinne so farre as that they descend into the infernall lake Therefore the Roman Hierarchicall Church consisting principally of Popes and Popish Prelats is not the holy Catholicke Church in the Creed for that Church hath remission of sinnes and life eternall and passeth not into Hell Ioh. 10.28 August d. Doctr. Christ. li. 3. ca. 32. IESVIT The Church whereof Christ said Math. 28.20 I am alwaies with you to the consummation of the world is the Church of the Creed or the Church which to forsake is damnable For the Church wherewith Christ still abideth not according to corporall and visible presence but by his Spirit is the body of Christ whereof he is head into which he infuseth the life of Grace and consequently he that forsaketh this Church forsakes the body of Christ the head thereof and cannot liue by his Spirit but is in a dead and damnable estate as a member cut off and seperated from a liuing bodie as S. Augustine long ago noted The Catholicke Church is the bodie of Christ whereof he is head out of this bodie the holy Ghost quickeneth no man Now the Church whereof Christ said I am alwaies with you to the consummation of the world is not the Church inuisible of onely the Elect but a visible Church deriued by succession from the Apostles therefore hee that forsakes this Church deriued by succession from the Apostles forsakes the Church of the Creed the Catholicke Church the bodie of Christ and puts himselfe into a dead and damnable state and may haue all things besides Saluation and eternall Life as Fathers affirme whose testimonies in this behalfe are notable and famously knowne whereunto D. Field yeeldeth acknowledging One Holy Catholicke Church in which only the light of heauenly Truth is to be sought where only Grace Mercie remission of Sinnes and hope of eternall Happinesse are found ANSWER The Church whereof Christ said Math. 28.20 I am alwaies with you to the consummation of the world is the Church of the holy Apostles of Pastors and Beleeuers succeeding them in the same Faith and Religion and this is a principall part for the Catholicke Church in generall containes all Faithfull and iust persons from Abel c. of the Church in the Creed Secondly some part of the Catholicke Church of the Creed is alwaies visible in the world sometimes in an ampler sometimes in a smaller number of Professours Also the visibilitie thereof is at sometimes illustrious and notorious and at other times it is obscure according to the state of Persecution Thirdly to forsake the true Church in the maine and primarie Articles of Faith or by any wilfull infidelitie is damnable and all people which desire Saluation must actually if it be possible or Voto in case of necessitie conioine themselues to some part of the Orthodoxall Catholicke Church But our Sauiour promised to no one visible Sea or Church continuing after the Apostles by succession of Bishops absolute immunitie from all Errour and infallibilitie of Veritie but only presentiall assistance and protection of Grace sufficicient for the saluation of his people vpon condition to wit when the said Pastours taught and obserued that which he commanded and continued in the right vse of those meanes which he had deposed among them Ioh. 8.31 32. Rom. 11. 22. Read before in this Treatise pag. 94.99 The Testimonies of S. Augustine obiected by the Aduersarie which are That the Catholick Church is the body of Christ whereof he is head and that out of this bodie the holy Ghost quickeneth no man make altogether against himselfe for none are vitall members of Christs mysticall body but iust and holy persons And it is the same Fathers doctrine Impij non sunt reuera Corpus Christi wicked persons are not in deed and veritie Christs bodie And in another place In corpore Christi non sunt quod est Ecclesia quoniam non potest Christus habere membra damnata They are not in Christs bodie which is the Church because Christ cannot haue damnable members And Bernard saith Manifestum est non esse Caput Hypochritae Christum It is euident that Christ is not the head of an Hypochrite But the visible Rulers of the Popish Church haue many times bin as our Aduersaries themselues report not only Hypochrites but apparantly monstrous and damnable sinners therefore they are not the Catholicke Church out of which no Saluation can be had neither is perpetuall influence and assistance of Grace absolutely intailed vpon them Out of the former premises I argue thus Wolues Hipochrites and impious persons are not the holy Catholicke Church of the Creed out of which there is no Saluation Romish Prelats haue beene Wolues Hypocrites and impious men for they haue maintained false and superstitious Doctrine repugnant to the holy Scripture and aduerse to the Faith of the Primitiue Church which Protestants haue and are againe readie to demonstrate and they haue beene most notorious for all kind of abhominable vices as Romists themselues haue published to the World and they haue also most iniustly and tyranically persecuted and oppressed true beleeuers Ergo Romish Prelats are not the holy Catholicke Church of the Creed out of which there is no Saluation Argument 2. Out of the holy Catholicke Church of the Creed there is no Saluation Out of the fellowship of the Roman Church there hath beene and is Saluation Ergo The present Roman Church is not the holy Catholicke Church of the Creed And thus the Obiector hath gained nothing by accusing our Church of fundamentall error and his nine Accusations are prooued to be so many calumniations and we neither erre fundamentally in any maine Article nor yet pertinaciously or maliciously against any other Christian veritie For although whiles we liue in the world tenebras huius mortalitatis circumferimus as S. Augustine speaketh we carrie about vs in regard of our selues the darkenes of mortalitie tamen ad Scripturae lucernam ambulamus yet we studie carefully to walke according to the true light of holy Scripture and God hath hitherto so assisted vs that the euill eye of our Aduersaries is not able to discouer in our Doctrine any capitall Error neuerthelesse if vpon further inquisition they shall make it appeare by diuine testimonie or other sufficient proofe that we are deceiued in any matter of Faith small or great we will be as 〈◊〉 to reforme our selues as they are readie to accuse vs. And in all differences betweene them and vs we submit our selues to a free lawfull generall Councell to be tried by the rule of Gods word concerning which S. Augustine saith Extat authoritas diuinarum Scripturarum vndè mens nostra deuiare non debet nec relicto solidamento diuini
worshipped with that honour is vnlawfull and I suppose they will not denie that the forming of the Images of Angels and Saints with intent that they should be worshipped with 〈◊〉 honour either absolute or respectiue is vnlawfull and consequently prohibited by this Commandement For although the Adoration of created or artificiall things is prohibited in the first Commandement Thou shalt haue no other Gods but me yet the forming and erecting Images of any kind to be the outward meanes of such Idolatrous worship is prohibited in this Commandement Thou shalt not make vnto thy selfe any grauen Image c. Leuit. 26.1 And thus Tertullian Clemens Alexandrinus and many other Fathers expound the Commandement IESVIT Wherefore the pictures of the Holy Ghost in forme of a Doue and of God the Father in forme of an old man be not direct and proper Images of the two diuine persons but onely of the Doue that descended on Christ and of the old man seene in a vision by Daniell in which the perfections of these persons are not liuely represented but a farre off and imperfectly shadowed nor doe Catholiques vse them as proper Images standing for their Prototypes and conueying our actions by imagination vnto them For no Catholike doth kisse the feet of the Doue or lye prostrate at them referring by imagination that outward subiection to the feet of the Holy Ghost who hath no feet but metaphoricall not imaginable nor such as can be represented by image ANSWER You slubber ouer the matter of Images of the persons of the Trinitie which are vsed in the Roman Church as experience witnesseth and your owne Doctours acknowledge and you conceale part of your Popish doctrine For although you affirme that these Images are not proper but metaphoricall representations of the diuine persons yet you hold that these represent not onely the effects and operations of the said persons but also God himselfe and you teach also that they are to be worshipped as sacred signes metaphorically shadowing and representing the persons whereunto they haue relation and the opinion of Durand and Abulensis holding the contrarie is condemned by the common sentence of later Pontificians among which Caietan saith Images of the Trinitie are painted in the Roman Church not onely that they may be shewed or looked on as the Cherubins of old time were in the temple but that they may be adored Therefore if Romish Catholikes doe not kisse them or lye prostrate before them as our Iesuit affirmeth they obserue not the ordinance of their Church as the same is related by the renowned Cardinall Caietan IESVIT Wherfore this Text being thus cleerely explicable and being not explicated at all doth make no lesse against Protestants than vs I see no reason why they should bee so much out of loue with the worship of the image of Christ Iesus their Lord to which Nature and Christianitie binds them ANSVVER The summe of this part of your disputation is That in the text of Exodus To fall downe and worship images is no more forbidden than to make but making of images is not simply and absolutely vnlawfull and consequently their worship is not simply and absolutely vnlawfull The first ground and proposition of this argument is false for worshipping of images is forbidden as the principall obiect of that negatiue precept and as a thing morally euill in his very kind but making them is forbidden onely when it is a meanes subseruient to worship and because it may be separated both in his owne nature and in mans intention from that end and vse therefore the one is simply forbidden and the other is onely prohibited when it becommeth a meanes or instrument to the other And this distinction and disparitie betweene making and worshipping hath beene confirmed by the example of the brasen Serpent for when the same was onely made and looked vpon it was a medicine when it was worshipped it became a poyson 2 Kings 18.4 Wherefore considering that the holy Scripture approoueth the difference which Protestants assigne betweene making and worshipping of images I see no reason why Papists should not rest vpon the sentence of holy Scripture alwayes condemning but neuer maintaining Image worship rather than to persist in a palpable superstition to the offence of God and scandall of his people IESVIT §. 4. Inconueniences which may come by occasion of Images easily preuented and their vtilities very great ANother Argument against Images Protestants much vrge That they be stumbling blocks for simple people who easily take an Image to be the very God euen as the Pagans did in former time to this purpose bringing some Testimonies out of S. Augustine ANSWER THis is not the Protestants Obiection but the Iesuits fiction We say that Image worship is a stumbling blocke both to the learned and the simple for it is in it selfe a superstition or vndue manner of Worship neuer approoued or ratified by any Precept Promise or blessing of God in the Old Testament or by Christ and his Apostles in the New Secondly The manner of worshipping Images according to the Popish tenet is so subtill and intricate euen to the learned themselues that it must of necessitie be difficile for the vnlearned to conceiue the same and consequently not to erre in the performance of it Thirdly When it is performed with greatest intelligence what fruit and reward can be reaped other than such as our Sauiour spake of the Pharisees saying In vaine doe you worship me teaching for Doctrines the Precepts of men And although Saint Augustine Epist. 49. and againe sup Psal. 113. speaketh literally of Pagan Images yet hee declareth in generall the perill which all Images being adored may bring vnto weaker mindes and condemneth the vse of them euen when they are not adored for themselues but made instruments to worship God saying in one place Thus haue they deserued to erre which sought Christ in painted Images and not in written Bookes IESVIT To this I answere First that this may seeme a great wrong not onely to the Christian Church but also to Christ himselfe to thinke that men indued with his knowledge and Faith and made partakers of the light whereby they beleeue the most high diuine and incomprehensible mysteries which he reuealed to the world should so easily be carried away into such blockish errors as to thinke a stocke or stone to be God a blindnesse scarce incident vnto men except they be wholly destitute of all heauenly conceits and nuzled vp in their Cradle in that persuasion as Panims were of whom onely Saint Augustine speakes for they did not onely want this light of Christian instruction but also were taught by their Ancestors that in their Jdoles a kind of diuine vertue or Godhead was lodged in and affiged vnto them Whereas Catholicke Doctrine teacheth the contrarie That our Images are bare resemblances of holy persons no diuinitie no vertue no dignitie no 〈◊〉
sight of the inferiour world and of the secrets of hearts is without cause reputed incommunicable with them according to the saying of Saint Prosper Nothing is so secret as the knowledge thereof may bee denyed vnto the perfectly Blessed their seeing God with pure vnderstanding being without comparison a thing more excellent Thus Saint Prosper whose Argument doth conuince That Saints may know what is done in the world and also the secrets of hearts For to see the whole world and what is done in it is not higher knowledge nor requires a more perfect vnderstanding than to see face to face the Diuine essence immense and incomprehensible before whom the world is no more than Momentum staterae guttaroris antelucani but the Saints of God according to Christian Faith haue an eleuated vnderstanding able to behold clearely and distinctly the Diuine essence with the infinite beauties and perfections thereof How then can a Christian conceiue so meanly of them as to doubt whether they haue sufficient vnderstanding to behold things done in this inferiour world as farre as they belong to their state ANSVVER If it be not certaine either by Diuine Reuelation or by other infallible demonstration That the blessed Saints deceased heare and vnderstand our Prayers and behold the secret thoughts and intention of the heart then it is a vaine thing to pray vnto them by the confession of many of our Aduersaries but it is not certaine either by Diuine Reuelation or by any other infallible demonstration That the soules of the blessed Saints deceased heare and vnderstand our Prayers and behold the secret thoughts and intention of the heart First This degree of knowledge is appropriated to God himselfe 1. Kings 8.39 2. Chro. 6.30 Rom. 8.27 Ier. 17.10 Heb. 4.13 1. Cor. 14.25 Iob 34.21 22. Psal. 11.4 Pro. 15.3 1. Cor. 1. 11. Secondly That hee communicateth the same at leastwise ordinarily to the glorified Saints is not reuealed in his Word Thirdly The Iesuits Argument to wit The glorious Saints behold the Diuine essence immense and incomprehensible with the infinite beautie and perfections thereof face to face 1. Cor. 13. 12. 1. Iohn 3.2 Ergo They behold the secrets of mens hearts liuing on earth is denied for glorious Saints behold the Diuine essence in a finite manner and according to the measure and capacitie of creatures and so farre foorth onely as it pleaseth God and is sufficient for their beatitude But no diuine Reuelation affirmeth that it pleaseth God or is necessarie to their beatitude that they should vnderstand the secrets of mens hearts heere vpon earth and accordingly Saint Augustine saith The soules of the defunct are there where they see not all things which are done or which happen to people in this life And concerning the sequel of the former Argument Aquinas himselfe saith The blessed Angels behold the Diuine Essence and yet they know not all things but they are ignorant of future things being contingent and of the cogitations of the heart And whereas the Argument is further pressed They which know or see the greater vnderstand and behold the lesse But the Saints behold the Essence of God which is the greater and therefore they vnderstand the secrets of mens hearts The Answere is That if the greater and the lesse be of the same kinde and if the greater doe necessarily represent the lesse ad extra or externally and hee which vnderstandeth the greater comprehendeth the whole perfection and latitude thereof then it is true that they which know or see the greater vnderstand and see the lesse but if any of these conditions be wanting then the same is false First Euery one which beholdeth the Sunne doeth not behold euery thing which the Sunne effecteth or inlightneth Secondly Angels behold the face of God Math. 18. 10. and yet they may be ignorant of some inferiour things to wit of some supernaturall misteries Eph. 3.10 and of the houre when the day of iudgement shall be Math. 24.36 And Bannes saith No blessed Saint beholdeth all indiuiduals or their cogitations in the diuine Essence IESVIT Secondly As for the secrets of hearts God is without comparison more spirituall more secret more inuisible and out of the sight of naturall vnderstanding than is any the most secret thought of man or Angell and yet the Saints haue so cleere penetrating and all discouering light as they do most perspicuously discerne the diuine most hidden and vnsearchable Essence What reason then is there why Christians should thinke the secrets of mens hearts inuisible and vnsearchable vnto them If we looke into Scripture as the heart of man is said to be vnsearchable but to God onely so likewise God is said to be inuisible but only to himselfe so that to Saints together with the sight of hearts we must deny the fight of God or else interpret the sayings of Scipture That mans heart and God are inuisible to wit by meere naturall light and that both are visible vnto Saints by that light whereof the Prophet said In thy light we shall see the light ANSWER The inconsequence of this Argument is palpable for there is the same reason of Angells and of glorified Saints in respect of beatifical vision But Angels although they behold the face of God yet they vnderstand not the cogitations of mans heart according to the Tenet of Aquinas himselfe And if the Aduersarie flie to diuine Reuelation and will affirme that Angels and blessed Saints vnderstand the thoughts of mens hearts because God doth manifest the same vnto them as he did sometimes to the Prophets First he must remember that his bare word or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no proofe for he was neuer in heauen to bring vs newes from thence the word of God is silent in teaching this Doctrine Secondly if God reucale and report the prayers of the liuing to the Saints before the Saints know them God is a Nuncio and as it were a Mediator betweene one creature and another and the inuocation of Saints is a circle first passing immediately to God himselfe then from God to Saints and then backe againe to God Thirdly Cardinall Bellarmine himselfe sheweth the weakenesse of the former assertion of our Aduersarie saying If the Saints needed a new Reuelation the Church could not with such boldnesse say to all the Saints Pray for vs but it should rather beseech God at least sometimes that he would reueale our Prayers vnto them Besides the reason could not so easily be giuen why Saints should be inuocated now and not be inuocated before Christs comming IESVIT If there were a glasse of Diamond so cleere and excellent that whatsoeuer is done in London in secret corners should therein particularly and distinctly appeare surely he that hath eyes to see that glasse may likewise therein discerne what is done all ouer the citie Now most
dealing of their Mother than serue as lawfull witnesses of that which the Aduersarie intendeth to prooue by them The Vaile in the Greeke Church of which S. Chrysostome speakes Hom. 61. ad Pop. Antioch was not vsed to depriue the people of hearing but it was a ceremonie admonishing and signifying that prophane and vncleane persons were vnworthie to behold or pertake the sacred mysteries And as this Father sheweth Hom. 3. in Ephes. the drawing open of the curtaines signified the opening of Heauen and the descending of Angels at the celebration of the holy Eucharist Metrophanes a Monke of Greece in a certaine tractate testifyeth the forme or vse of the Vaile or Curtaine in the East Church to be That the Priest may within or vnder the same prepare aforehand the things requisit for the administration of the Sacrament and when this is done then the Canopie is drawne at the pronouncing of the holy Creed which is vttered with a loud voice euen as all other parts of the Liturgie are that all people may heare Now this action signifieth according to Dionisius that God reuealeth these mysteries to those only which are Orthodoxall in Faith and hee communicates his diuine grace to none but those which are sound in the diuine worship and to such all things are manifested whether men or women poore or rich c. The Iesuit therfore is ignorant of the reason wherefore the Greeke Church vseth a Canopie and shutteth and openeth the same at the holy Communion for the same was not done to take away audience of any part of the Seruice from lay people for the whole Liturgie from the beginning to the ending was pronounced with a loud voice but to admonish and signifie the due preparation which all persons were to vse when they pertake the sacred mysteries IESVIT Besides it is certaine that the Scripture was not read in any language but Greeke ouer all the Church of the East as S. Hierom witnesseth Also the Greeke Liturgie of S. Basil was vsed in all the Church of the East and yet the Grecian was not the vulgar language of all the Countries of the East as is apparant by manifest testimonies of the Cappadocians Mesopotamians Galatians Lycaonions Egyptians Syrians yea that all these countries and most of the Orient had their proper language distinct from the Greeke is manifest out of the Acts of the Apostles No lesse manifest is it that the Latine Liturgie was common antiently for all the Churches of the Westerne parts euen in Africke as appeareth by testimonies of Augustine but it is manifest that the Latine was not the vulgar language for all nations of the West And though the better sort vnderstood it yet some of the vulgar multitude onely knew their owne mother tongue as may be gathered out of the same S. Augustine who writes that he pleading in Latine against Cryspinus a Bishop of the Donats for possession of a village in Africke whereunto the consent of the villagers was required they did not vnderstand his speech till the same was interpreted to them in the vulgar African language So that the Christian Church did neuer iudge it requisit that the publique Liturgie should be commonly turned into the Mother language of euery nation nor necessarie that the same should be presently vnderstood word by word by euerie one of the vulgar Assistants neither doth the end of the publique diuine Seruice require it ANSWER Omitting things doubtfull this is apparant that common people both of the East and West had the vse of the Scriptures in such a language as they vnderstood for otherwise the Fathers would not haue exhorted them to read the holy Scripture but such exhortations are most frequent in S. Chrysostome S. Hierome and in other Fathers Read before pag. 279. And that the people of Asia vnderstood Greeke and the Africans Latine is prooued by the learned of our part out of many Authors and where this was wanting people had Translations and Seruice in their natiue tongue Also such people as were conuerted to Christianitie if they wanted Translations in their Mother tongue were careful to learne the ordinarie language in which diuine Seruice was vsed and wherein the holy Scriptures were commonly read But what proofe can the Aduersarie make that Christian people altogether ignorant of the language vsed in the publique Seruice came into those congregations and were pertakers of the holy Sacraments IESVIT As for the comfort that some few want in that they do not so perfectly vnderstand the particulars of diuine Seruice it may by other meanes bee aboundantly supplied without turning the publique Liturgies into innumerable vulgar languages which would bring a mightie confusion into the Christian Church First the whole Church should not be able to iudge of the Liturgie of euerie countrie when differences arise about the Translation thereof so diuers errours and heresies may creepe into particular countries and the whole Church neuer able to take notice of them Secondly particular countries could not be certaine that they haue the Scripture truely translated for thereof they can haue no other assured proofe but onely the Churches approbation nor can she approoue what she doth not vnderstand Thirdly were vulgar Translations so many as there be languages in the world it could not be otherwise but that some would be in many places ridiculous incongruous and full of mistakings to the great preiudice of soules specially in languages that haue no great extents nor many learned men that naturally speakethem Fourthly the Liturgies would be often changed together with the language which doth much alter in euerie age as experience sheweth Fiftly in the same countrie by reason of different dialects some prouinces vnderstand not one another And in the island of Iaponia as some write there is one language for noble men another for rustickes another for men another for women Into what language then should the Iaponian Liturgie be turned Finally by this vulgar vse of Liturgie the studie of the two learned languages would bee giuen ouer and in short time come to be extinct as we see that no antient language now remaines in humane knowledges but such as haue beene as it were incorporated in the publique Liturgies of the Church and the common vse of learned tongues being extinct there would follow want of meanes for Christians to meet in generall Councells to communicate one with another in matters of Faith Jn a word extreame Barbarisme would be brought vpon the world ANSVVER They cannot be some few onely in this case but the maior part yea an hundred to one which want the benefit and comfort of the holy Scriptures and publique Seruice of the Church And to supplie this want by preaching or priuate instruction it is morally speaking impossible it may be performed more compendiously and easily if Papists would chuse rather to follow S. Pauls doctrine 1. Cor. 14. than stifly to adhere to the late custome of
freely IESVIT The fourth is Grace praeuenient whereby God stirreth vp in vs thoughts and affections to good and pious workes and grace adiuuant to helpe vs in the performance of these desires making our free will produce works that are supernaturall in their very substance and aboue the capacitie of man ANSWER The free will of man by the power of praeuenient adiuuant and subsequent Grace produceth works which are supernaturall in their kind but yet this free will being Principium vulneratum an originall roote or beginning of Action which was wounded with sinne and is in this life cured onely in part it alwayes retayneth some remainders of inborne infirmitie and consequently the good Actions produced by it attaine not the fullnesse of Perfection but there is found in them some haereditary staine or limping Rom. 7. 18 19 20.23 Gal. 5. 17. Heb. 12. 1. Hence it followeth that iust men cannot challenge a reward by merit or debt because they neuer yeeld God his full and perfect due for it is his due to 〈◊〉 〈◊〉 without any sinne adherent but righteous Persons 〈◊〉 〈◊〉 Iam. 3.2 Therefore they can challenge nothing of Debt or as 〈◊〉 of God but onely 〈◊〉 with humilitie vpon his bounty and 〈◊〉 IESVIT The fift is the Grace of mercifull indulgence in not 〈◊〉 with vs the rigor of his 〈◊〉 For God might wholy require the good worke we 〈◊〉 his owne by many 〈◊〉 as by the 〈◊〉 of Iustice being works of his 〈◊〉 by title of Religion being workes of his Creatures by title of gratitude as being workes of persons infinitely obliged vnto him By which Tytles if God did exact vpon workes with vttermost rigor no goodnesse would be left in them to be offered for the meriting of heauen But his infinite benignitie remitting this rigor moued thereunto through the merits of Christ is content that we make vse of our good workes for the gaining of glorie and doth not exact them wholy and totally as otherwise due ANSWER The Lord is content that we make vse of our good workes for the attaining and increase of glorie Mat. 25.16.2 Cor. 9. 6. Gal. 6.8 And he requireth them also for many other good ends Ioh. 15.8 2. Pet. 1.10 But they may be vsed and referred to life eternall as dispositions and causes impetrant and not as causes properly or condignely meritorious Also it is remarkeable how the Iesuit in this section hath set fire on his owne house for if we we owe good works vnto God by the titles of Iustice Religion and Gratitude What peeping hole I pray you is left for aspiring Merit to creepe in at The true application whereof is That if God exact according to his due then vpon the Aduersaries owne ground there is no Merit But if he doe not in rigor exact then this indulgence and not exacting for Christs sake taketh away all plea of Merit from vs and casteth the Merit vpon Christ alone IESVIT The sixt is the grace of liberall promise by which he obligeth 〈◊〉 himselfe to reward the good Workes of his children according to the deserv of their goodnesse Did not God binde himselfe by his word in this manner no worke of Saints though neuer so perfect and excellent were able to bind 〈◊〉 to reward it as all 〈◊〉 teach though some disputation be whether Gods liber all 〈◊〉 supposed the goodnesse of the 〈◊〉 concurre partially with his promise to oblige him which is a Disputation of no great moment ANSVVER First the promise of God whereby he obligeth himselfe to 〈◊〉 a benefit to his People vpon their obedience inferreth not desert or merit on their part as appeareth in repentance whereunto the Lord promiseth mercie remission of sinnes and saluation and obligeth himselfe by oath Ezech. 18.31 32. ca. 33.11 and yet the benefit conferred is not of Merit but of Grace God Almighty promised to bestow the land of Canaan vpon the Israelites and he bound himselfe thereto by oath Exod. 13. 5. Neuerthelesse he gaue this good land to them not for their owne merits but of his free bountie Deut. 7. v. 7 8 chap. 9. 5. Secondly it is false that God hath obliged himself by promise to reward the good Works of his children according to the desert of their goodnesse for he rewardeth them according to his owne bountie but not according to their own defert yea he rewardeth aboue desert and in part contrary to desert Ps. 103.10 Thirdly the disputation of Schoolemen whether Gods liberall promise supposed the goodnesse of the worke concurre partially with the diuine promise to oblige God is of so great moment that Vasques the Iesuit saith They which hold the former without teaching the latter destroy Merit teaching the same in words and really denying it IESVIT Finally That Merit attaine reward is required the grace of perseuerance without which no man is crowned And though Good workes strengthened with so many supernatur all Excellencies bee good stayes of confidence in themselues considered yet because we are not sure of our perseuerance no nor altogether certaine that we haue good Workes adorned with the former perfections the Catholicke Saints of God vse not to confide in their Merits past specially being guiltie of diuers daily negligences but flie to Gods mercies as the Church teacheth vs in the Liturgie of the Masse daily praying In sanctorum nos consortium non aestimator meriti sed veniae quaesumus largitor admitte ANSWER Without perseuerance no man can attaine the Crowne of Glorie Apoc. 2.10 and yet as perseuerance it selfe is the free gift of God Ierem. 32.40 1. Cor. 1.8 Phil. 1. 6. so likewise the Crowne of Glorie following perseuerance is of Grace and not of Merit Rom. 6.23 Secondly Good workes are stayes and supporters of confidence Heb. 3.6 1. Ioh. 3.21 Psal. 119. 166. And iust men may know that they haue Faith and Good workes Esa. 38.3 Ioh. 29.14 Psal. 119.22 67 100 110 112 157 166. Also they are regenerate of immortall seed 1. Pet. 1. 23. And hee that is begotten of God ouercommeth the world and keepeth himselfe and that wicked One toucheth him not 1. Ioh. 5. v. 4. 18. And so by Grace they are inabled to perseuere to the end Phil. 4.13 Ioh. 4.14 6.37 2. Thes. 3.3 Thirdly Although all good Christians are studious of Good workes 1. Ioh. 3.7 Mat. 7.17 Iohn 15.5 yet no true Catholicke Christian glorieth or confideth in his owne Merits or expecteth saluation for his owne deserts And the reason hereof is not the vncertaintie of his owne Sanctification but a true vnderstanding of his owne 〈◊〉 to Merit condignely at Gods hand and of his owne vnworthinesse euen supposing the state of Grace c. to receiue the Crowne of Glorie by any other purchase than by the free donation and Merit of Christ Luk. 17.10 Rom. 6.23 Psal. 143.2 IESVIT Did Protestants know that we
culpae poenae of whose merits the Church in the Primitiue times did make most account to whom afterwards succeeded another kind of Martyrdome Horrore quidem mitius sed diuturnitate molestius Of holy Confessours specially of many most holy Eremites These manifold afflictions endured by Saints farre aboue the measure of the temporall penaltie which after the eternall was graciously remitted did remaine due to their offences did not perish nor were forgotten but were laid vp in the memorie of God ANSVVER In this Section two things are affirmed by the Aduersarie First That many Saints to wit the B. Virgin S. Iohn Baptist the Prophets the holy Apostles the Martyrs Confessors and Eremites endured many more penalties in this world than were necessarie for the expiating and recompensing the temporall paine due to their sinnes And the reason or proofe hereof is Some of these were free from Actuall sinne Veniall and Mortall others were guiltie of no mortall sinne Secondly The superabundant Passions of these Saints perished not but was layd vp in the memorie of God I answer It is a manifest vntruth that any of these Saints were free from all sinne For S. Iohn speaking in the person of all the Elect saith 1. Ioh. 1. 8. If wee say wee haue no sinne wee deceiue our selues and there is no truth in vs vers 10. If wee say wee haue not sinned wee make him a lyar and his Word is not in vs Also the B. Virgin reioyced in God her Sauiour and hee is Iesus a Sauiour to saue his people from their sinnes Shee vsed the Lords Prayer together with other Beleeuers Act. 1.14 But one Petition of this Prayer is Forgiue vs our Trespasses Matth. 6. 12. Lastly the sacred Scripture teacheth not that any of these Saints were free from all sinne neyther is there any other sufficient Argument to confirme this Assertion And S. Augustine saith It is against the Catholike Faith that any besides Christ suffered Death without the merit of Death But if it were yeelded that these Saints were free from all sinne and that they endured more Pressures and Calamities in the World than themselues deserued and that their superabundant Passions did not perish but were layd vp in the memorie of God it followeth not that their Passions were reserued to rayse a Treasurie of Satisfactions for redemption of other mens sinnes But euen as God in this World appointed these Afflictions to be matter and occasion of greater Sanctitie and Vertue in them and proposed these Persons to be Lights and Examples to others in their Actions and Sufferings so likewise he layd vp these things in the Treasurie of his eternall Memorie that he might crowne and dignifie them aboue other Saints with a large augmentation of Glorie and Blisse Matth. 19.28 So we see vpon how weake and rotten ground is built this imaginarie Castle of Church-Treasure IESVIT The third Proposition the Treasure of the Church consisteth principally of the superabundant Satisfaction of Christ who did endure much more than was necessarie for the Redemption of man wherewith are ioyned the Satisfaction of Saints Wee ioyne the Satisfaction of Saints with the Satisfaction of Christs in the Churches Treasure not because we beleeue the Bloud of Christ to be insufficient alone to satisfie for sinnes Nisi velut arescentis exhausti defectus aliunde suppleatur sufficiatur as mistakingly not to say calumniously Caluin reporteth of vs. For Pope Clement the sixt whom Protestants accuse as the first Author of this Treasure affirmes euen in his constitution about this matter That the Bloud of Christ is of an infinite price and euerie drop thereof sufficient to cancell the sinnes of the whole World ANSWER First If the Bloud of Christ is of infinite price To what purpose doe you conioyne the bloud of Martyrs and the voluntarie Passions of Creatures to the same For is any man so foolish as to adde the Light of a Candle to the cleare Light of the Sunne If you answere They are conioyned not in equalitie but by Subordination I demand Where hath the Sonne of God appointed this And if you couple humane Satisfactions to Christs expiation of veniall sinne and the temporall paine of mortall you may vpon as good warrant doe it for the attonement of the eternall punishment because according to your former Tenet by mysticall Vnion the Actions and Passions of the Members are the Actions and Passions of the Head and consequently they may partake vertue of satisfying with the Passions of Christ. Secondly Although one drop of Christs Bloud euen when he was Circumcised and whipped might haue beene sufficient for mans Redemption if God had so ordayned yet presupposing the Diuine Decree and Ordinance to the contrarie one drop of Christs Bloud is not sufficient to make Satisfaction for our sinnes because Sufficiencie in this kind is to be measured by the Wisedome Will and Acceptation of the Ordayner which requireth as much as himselfe appointed and decreed should be and neyther more nor lesse It is remarkable how these Romane Higlars with one 〈◊〉 both magnifie and debase the price of Christs Bloud For one while they say That one drop thereof is sufficient to satisfie for all the sinnes of the World and then againe they inferre That it is fit it should be eeked out with an addition of Saintly Satisfactions to rayse a Stocke to redeeme Soules out of Purgatorie Else why stint they not this Treasure vpon the maine Reuenue of Christs Passions onely Their detected meaning is Christs Bloud alone yea one drop thereof is all-sufficient to saue Soules but the same is insufficient to impregnate his Holinesse his Coffers The Bloud of Christ hath abundant vertue in it to cleanse sinnes but it must emendicate Vertue to fill Purses and to satisfie the Auarice of the Horse-leaches of Rome Therefore good cause had Caluin and so haue wee to vindicate the honour of our Sauiour and to protest against your derogating from the merit of his Bloud which impietie although you endeauour to colour your Doctrine yet the practise of your people by you tollerated madding vpon the merits of Saints and contemning the merits of Christ accounting the same drie and exhaust is intollerable and execrable IESVIT The Reasons of this Coniunction are these three First That Poenall workes of Saints as they are satisfactorie be not without fruit for being satisfactorie and not hauing the effect of satisfaction in their owne innocent and vndefiled persons they will be without this fruit and effect except they be applyed vnto others that are poore and needie in whom satisfaction is scant and the debt of temporall abounds ANSWER First It cannot be prooued by Diuine Reuelation that Saints haue super-aboundant Satisfactions for whatsoeuer affliction and pressure they endured in this life was necessarie or expedient to set foorth Gods glorie to confirme and consummate their owne vertue to edifie
the matter by Scripture onely that Protestants may seeme to haue the vpper hand yet Charitie will mooue this Question Whether the Testimonies and Arguments they bring from Scripture are so vndeniably cleare and so vnauoidably strong that no answere or euasion may bee found but the Romane Church must bee refused notwithstanding so much discord and dissention so much inconstancie and incertainetie about Religion which as reason prooueth must and as experience sheweth doth thereupon ensue ANSWER First Protestants doe not onely bring Arguments and Testimonies of Scripture against the Roman faith but also the testimonie of Antiquitie and all other grounds of veritie Secondly their arguments from Scripture are such as cannot be auoided but onely by Sophistrie and in this manner the very arguments of Christ for the resurrection Matth. 22. 32. and the testimonies which Councells and Fathers vse 〈◊〉 Arrians Pelagians and sundry other Heretikes may receiue appearing and seeming solutions Thirdly if the Scripture it selfe and the doctrine of the Primitiue Church with other grounds of learning cannot as our Aduersarie obiecteth de facto or presupposing the malice of some persons 〈◊〉 all discord and inconstancie of Religion much lesse can the determination of the Roman Church effect this For if men will not regard Moses and the Prophets c. If an Angell come from heauen or if one rise from the dead they may still cauill and refuse to beleeue But for the externall repressing of petulant Spirits a free and lawfull Councell were to be desired and a disposition of heart in Christian Princes and in other worthy members of the Church to submit themselues to a Tryall by the holy Scripture and the doctrine of the Primitiue Church and vpon the same to conclude a common Peace in Christianitie and to represse by Discipline and Authoritie factious and turbulent Incendiaries either of the Romish or Protestant part IESVIT For if you cast away the Roman Church and her authoritie no Church is left in the World that can with reason or dares for shame challenge to be infallible in her definitions and if such a Church be wanting What meanes is left either to keepe the learned certainly in peace or to giue vnto the ignorant assurance what is the Doctrine of saluation the Apostles first preached ANSWER You doe well to name Daring and 〈◊〉 for if the Papall faction had not passed all shame they had not to their vsurpations of iurisdiction added the forgerie and vaunt of absolute intallibilitie a priuiledge which I make no doubt no Pope without or with his Papall Councells euer in his inward conscience thought himselfe to haue But as for Ecclesiasticke decisions and determinations we say that although the absolute authoritie of the Roman Church be refused and although no other Church in the world can truely challenge absolute infallibilitie of iudgement but conditionall onely or restrictiue so farre as it propoundeth and confirmeth doctrine out of the Sacred Scriptures yet the learned may be preserued in peace and the ignorant in assurance of veritie First The Holy Ghost hath already determined all questions of faith necessary for the Church to vnderstand by his owne immediate decisiue voice deliuered in Sacred Scripture expresly or deriuatiuely Secondly if any other question arise touching History matter of Fact naturall or morall Veritie Ceremonies and externall Policie c. the same may bee sufficiently decided by Christian prudence working vpon the principles of Reason humane Historie rules of Art and by the examples of former times and principally by the generall rules of holy Scripture and many questions are raysed by the curiositie and subtletie of men wherein if the Church be ignorant and vnresolued there ensueth no preiudice in respect of faith Thirdly if contentious persons lust to continue such the determination of the Roman Church or Councell cannot quell or stifle contention but onely as an humane Iudge and by the same authoritie with other Churches It is also remarkeable that the definitions of the Roman Church it selfe are vncertaine ambiguous mutable and such as Defacto leaue matter of strife among those persons which submit themselues to the resolution thereof The Dominicans and Iesuits contend egerly at this day concerning the sence and Exposition of the Trent Councell in the question of Grace and Free-will Suares and Vasques two prime Iesuits are diuided about the sence of that Councell in the matter of Merit and Satisfaction the like differences are found among many moderne Schoolemen touching the manner of worshipping Images and concerning the presence of Christs Body in the Eucharist whether the same be there by adduction or production wherein Bellarmine holdeth the first and Suares the latter opinion And if our Aduersarie eleuate these dissentions pretending them to be small surely they are as waightie as the differences amongst Protestants And lastly whatsoeuer Romists pretend to the contrarie the transcendent Authority of Popes is no sufficient or Soueraigne means to preserue vnitie either of faith or charitie in the Christian world for when the Papacie was most predominant the Christian world was distracted with contentions about Religion to wit between the Romans Graecians and other Churches and it was imbroyled with bloudy wars betweene Popes and other Princes and Emperours and the Roman See it selfe was rant into Factions by occasion of Antipopes Neither was the transcendent authority of the Roman Church any effectuall meanes to promote common vnitie but the Ambition and Oppression thereof was a perpetuall Seminarie and incentiue of mischiefe and discord therefore the meanes for his most excellent Maiestie to cause vnitie in the Christian world is not the aduancing of Papall Supremacie which is a firebrand of contention but the maintaining of the Supreame authoritie of the Scripture and the procuring if it might be of a free and lawfull Councell wherein the word of Christ may haue Preheminence and wherein the Pope may be a Subiect as well as other Pastours IESVIT A Church fallible in her teaching is by the learned to be trusted no further than they doe see her Doctrine consonant vnto Scripture and so they may neglect her Iudgement when they seeme to haue euidences of Scripture against her and if this libertie of Contradiction be granted What hope of vnitie remaines when a priuate man may wrangle eternally with the whole Church and neuer be conuinced apparently of teaching against the Scriptures whereof we haue too many examples ANSWER A Church fallible in Iudgement is to be trusted when it confirmeth her doctrine by the word of God which is an infallible witnesse And although a Church be subiect to possibilitie of Errour and although the doctrine thereof wanting Diuine proofe is not to be receiued of the learned as matter of Faith yet no libertie of contesting the lawfull authoritie of the same when it confirmeth her sayings by Gods word is hereby permitted to contentious Spirits and it is more probable That Pastors of the
Church assembled in Gods feare and not factiously for their owne ends shall iudge aright than Popes which referre all things to their owne worldly ends Also it is one thing to contradict a Church defining and speaking of it selfe and another when it deliuereth the doctrine of Christ. Now whensoeuer the preaching of the Church is according to the rule of holy Scripture the voice thereof is the voice of Christ and all people learned and vnlearned are bound to heare and obey the same IESVIT If wetake out of the world a Church infallible whence shall ignorant men learne which is the Doctrine of saluation the Apostles deliuered It is as euident as the Sunne shining at noone day and the euidence of the thing hath forced some Protestants to acknowledge That the Controuersies of Religion in our time are growne in number so many and in nature so intricate that few haue time and leasure fewer strength of vnderstanding to examine them so that nothing remaines for men desirous of satisfaction in things of such consequence but diligently to search out which amongst all the societies of men in the world is the Church of the liuing God the Pillar and ground of Truth that so they may imbrace her Communion follow her Directions rest in her Iudgement ANSWER If the rule be infallible and the Preaching of Pastours according to that rule ignorant persons by the assistance of Grace may learne the doctrine of saluation from their teaching without the least thought or reference more to the Romane Church than to any other Church for although Saint Augustine and Saint Cyprian were subiect to errour yet the vnlearned people of Hippo and Carthage receiued right Faith by their Ministerie with assurance that the same descended from the Apostles And it is as euident as the Sunne shining that the Word of Christ is the sole authenticall ground of Faith and the onely infallible rule to decide Controuersies and the Pastours of other Churches if they vse the meanes and haue sufficient knowledge and the assistance of ordinarie Grace may bee as infallible in their Doctrine as Romane Prelates And although vnlearned people depend vpon their Pastours like sicke men vpon their Physitions yet where they inioy the free vse of the holy Scripture as in antient times all people did and if they be carefull of their owne saluation and desire to know the truth God blesseth his owne ordinance and ordinarily assisteth them by his grace in such sort as that they shall not be seduced to damnation Math. 24.24 And if they be distracted in smaller points by the dissentions of Teachers their Errour in this case is excuseable But howsoeuer the Roman Church can be no greater stay to them than other Churches but onely by leading them to a blind obedience like as Pagans are led in another kind Dr. Fields testimonie concerning the necessitie of learning which is the true Church the ground and Pillar of Truth c. serueth not to prooue That the definition of any moderne Church is absolutely and vniuersally the rule of Faith and supreame Iudge of all Controuersies or free from all Errour for this learned Diuine speaketh of the Catholike Church in generall as it containes the holy Apostles and those which succeeded them in all ages in the teaching of the doctrine which they deliuered to the world And concerning the present Church he ascribeth no more vnto it but to be a manuduction and guider to sauing veritie confirmed and grounded vpon the holy Scripture neither maketh he the authoritie and definition thereof absolute but dependant vpon the word of God IESVIT Jf there be no Church besides the Roman in the world that can with any colour pretend infallibilitie of Iudgement Jf the most part of men cannot by their examining of Controuersie be resolued in faith and therefore must perish eternally except they find a Church that is an infallible Mistresse of truth in whose iudgement they may securely rest certainely those that haue bowells of charitie will accept of any probable answer vnto Protestants Obiections and accusations rather than discredit the authoritie of so necessarie a Church which being discredited no Church remaines in the world of credit sufficient to sustaine the waight of Christian that is infallible beleefe ANSWER Vnlearned people must relye vpon the Ministerie of some moderne Church not as a ground and rule of their faith but as an helper of their faith and although the Ministerie of the Church whereupon they depend is not absolutely infallible or free from Errour yet their saluation is not by this meanes impeached neither doe they perish eternally For it is not necessarie That a Church subiect to errour as Hippo Carthage Lions c. in the dayes of S. Augustine S. Cyprian S. Ireneus shall at all times actually erre or grieuously erre at any time and when it deliuereth the doctrine of holy Scripture it is herein free from errour and Christian people by comparing the doctrine thereof with the Scripture may certainely know that it erreth not Act. 17. 11. And touching the Roman Church Vpon what grounds are Christian people able to know by assurance of faith That the doctrine thereof is more infallible than the doctrine of other Churches But if Rome is Babylon described Reuelat. ca. 14. 8. 17 5. 18. 2. as weightie motiues induce some men to thinke then it is most safe for people to renounce the Communion of this Church as it now beleeueth and to liue in the fellowship of that Church which groundeth her faith on holy Scripture and not vpon the traditions of men Apoc. 18.4 IESVIT What amiserie will it be if it fall out as it is most likely it will fall out That at the day of Iudgement the most part of English Protestants be found to haue beleeued points of Doctrine necessarie to saluation not out of their owne certaine skill in Scripture as they should by the principles of their Religion but vpon the credit of the Church that teachech them which doth acknowledge her selfe to be no sufficient stay of assured beleefe for without question men cannot be saued who although they beleeued the truth yet beleeued it vpon a deceiueable ground and consequently by humane and fallible persuasion and not as need is by a diuine most certaine beleefe grouuded vpon aninfallible foundation which cannot be had without an infallible Church ANSWER What a miserie will it be if it fall out as it is certaine it will That at the day of Iudgement the greatest part of English Romists be found to haue renounced the expresse and manifest word of Christ and the sincere faith of the Primitiue Church and in stead thereof to haue imbraced lying vanities and the deceiueable Traditions of the man of finne the sonne of perdition who exalteth himselfe aboue all that is called God or that is worshipped 2. Thes. 2 3 4. For out of all doubt men cannot be saued
to be concluded out of it And since you are pleased before to passe from the Church of England to all Protestants you may know for your comfort that all Protestants agree most strongly in this That the Scripture is sufficient to saluation and containes in it all things necessarie to it The Fathers are plaine the Schoolemen not strangers in it And haue not wee reason then to account it as it is The Foundation of our Faith And Stapleton himselfe though an angrie Opposite confesses That the Scripture is in some sort the Foundation of Faith that is in the nature of Testimonie and in the matter or thing to be beleeued And if the Scripture be the Foundation to which wee are to goe for Witnesse if there be doubt about the Faith and in which we are to find the thing that is to be beleeued as necessarie in the Faith we neuer did nor neuer will refute any Tradition that is Vniuersall and Apostolike for the better exposition of the Scripture nor any definition of the Church in which she goes to the Scripture for what shee teaches and thrusts nothing as fundamentall in the Faith vpon the world but in what the Scripture is Materia Credendorum the substance of that which is to be beleeued whether immediately and expressely in words or more remotely till a cleare and full deduction draw it out F. I asked How he knew Scripture to be Scripture and in particular Genesis Exodus c. These are beleeued to be Scripture yet not prooued out of any place of Scripture The B. said That the Bookes of Scripture are Principles to be supposed and needed not to be prooued B. I did neuer loue too curious a search into that which might put a man into a Wheele and circle him so long betweene proouing Scripture by Tradition and Tradition by Scripture till the Deuill find a meanes to dispute him into Infidelitie and make him beleeue neither I hope this is no part of your meaning yet I doubt this Question How doe you know Scripture to be Scripture hath done more harme than you will be euer able to helpe by Tradition But I must follow that way which you draw me And because it is so much insisted vpon by you and is it selfe a matter of such consequence I will sift it a little further Many men labouring to settle this great Principle in Diuinitie haue vsed diuers meanes to prooue it All haue not gone the same way nor all the right way You cannot be right that resolue Faith of the Scriptures being the Word of God into onely Tradition for onely and no other proofe are equall To prooue the Scripture therefore so called by way of Excellence to be the Word of God first some flye to the Testimonie and Witnesse of the Church and her Tradition which constantly beleeues and vnanimously deliuers it secondly some to the Light and the Testimonie which the Scripture giues to it selfe with other internall proofes which are obserued in it and to be found in no other Writing whatsoeuer thirdly some to the Testimonie of the Holy Ghost which cleares vp the Light that is in Scripture and seales this Faith to the soules of men that it is Gods Word fourthly All that haue not imbrutished themselues and sunke below their Species and order of Nature giue euen Naturall Reason leaue to come in and make some proofe and giue some approbation vpon the weighing and the consideration of other Arguments 1. For the first The Tradition of the Church taken and considered alone it is so farre from being the onely that it cannot be a sufficient proofe to beleeue by Diuine Faith That Scripture is the Word of God for that which is a full and sufficient proofe is able of it selfe to settle the soule of man concerning it Now the Tradition of the Church is not able to doe this for it may be further asked Why he should beleeue the Churches Tradition And if it be answered Because the Church is infallibly gouerned by the Holy Ghost it may yet be demanded How that may appeare And if this be demanded either you must say you haue it by speciall Reuelation which is the priuate Spirit you obiect to other men or else you must attempt to prooue it by Scripture as all of you doe And that very offer is sufficient acknowledgement that the Scripture is a higher proofe than the Churches Tradition which in your owne grounds is or may be questionable till you come thither Againe if the Voice of the Church saying The Bookes of Scripture commonly receiued are the Word of God be the formall Obiect of Faith vpon which alone and absolutely and lastly I may resolue my selfe then euerie man not onely may but ought to resolue his Faith into the Voice or Tradition of the Church for euerie man is bound to rest vpon the proper and formall Obiect of the Faith But nothing can be more euident than this That a man ought not to resolue his Faith of this Principle into the Testimonie of the Church therefore neither is that Testimonie or Tradition the formall Obiect of Faith The Learned of your owne part grant this Although in the Article of the Creed I beleeue the Catholike Church peraduenture all this be contained I beleeue those things which the Church teacheth yet this is not necessarily vnderstood That I beleeue the Church teaching as an infallible Witnesse And if they did not confesse this it were no hard thing to prooue It seemes to me verie necessarie that we be able to prooue the Bookes of Scripture to be the Word of God by some Authoritie that is absolutely Diuine for if they be warranted vnto vs by any Authoritie lesse than Diuine then all things contayned in them which haue no greater assurance than the Scripture in which they are read are not Obiects of Diuine Beleefe And that once granted will enforce vs to yeeld That all the Articles of Christian Beleefe haue no greater assurance than Humane or Morall Faith or Credulitie can affoord An Authoritie then simply Diuine must make good Scripture's Infallibilitie This Authoritie cannot be any Testimonie orVoice of the present Church for our Worthies prooue That all the Churches Constitutions are of the nature of humane Law And some among you not vnworthie for their Learning prooue it at large That all the Churches Testimonie or Voice or Sentence call it what you will is but suo modo or aliquo modo not simply but in a manner Diuine Now that which is Diuine but in a manner be it the Churches manner is suo modo non Diuina in a sort not Diuine But this great Principle of Faith the ground and proofe of whatsoeuer else is of Faith cannot stand firme vpon a proofe that is and is not in a manner and not in a manner Diuine as it must if wee haue no other Anchor than the externall Tradition of the Church 2. For the second That Scripture
of the Pope infallible nay more infallible than it For any Generall Councell may erre with you if the Pope confirme it not So belike this Infallibilitie rests not in the Representatiue Bodie the Councell nor in the whole Bodie the Church but in your Head of the Church the Pope of Rome Now the B. may aske you To what end such a trouble for a Generall Councell Or wherein are wee neerer to Vnitie if the Pope confirme it not You answere though not in the Conference yet elsewhere That the Pope erres not especially 〈◊〉 Sentence in a Generall Councell And why especially Doth the deliberation of a Councell helpe any thing to the Conclusion Surely no for you hold the Conclusion Propheticall the meanes fallible and fallible Deliberations cannot aduance to a Propheticke Conclusion And iust as the Councell is in Stapletons iudgement for the Definition and the Proofes so is the Pope in the iudgement of Melch Canus and them which followed him Propheticall in the Conclusion The Councell then is called but onely in effect to heare the Pope giue his Sentence in more State Else what meanes this of Stapleton The Pope by a Councell ioyned vnto him acquires no new Power or Authoritie or certaintie in iudging no more than a Head is the wiser by ioyning the offices of the rest of the members to it than it is without them Or this of Bellarmine That all the firmenesse and infallibilitie of a Generall Councell is onely from the Pope not partly from the Pope and partly from the Councell So belike the Presence is necessarie not the Assistance Which Opinion is the most groundlesse and worthlesse that euer offered to take possession of the Christian Church And I am persuaded many learned men among your selues scorne it at the very heart You professe after That you hold nothing against your Conscience I must euer wonder much how that can be true since you hold this of the Popes Infallibilitie especially by being Propheticall in the Conclusion If this be true Why doe you not lay all your strength together all of your whole Societie and make this one Proposition euident All Controuersies about matter of Faith are ended and without anie great trouble to the Christian World if you can make this good Till then this shame will follow you infallibly and eternally That you should make the Pope a meere man Principium Fidei a Principle of Faith and make the mouth of Christs Vicar sole Iudge both of his Word be it neuer so manifest and of his Church be shee neuer so learned and carefull of his Truth The Conference growes to an end and I must meet it againe ere wee part For you say F. After this we all rising the doubting Person asked the B. Whether shee might be saued in the Romane Faith Hee answered Shee might B. What Not one Answere perfectly related The Bishops Answere to this was generall for the ignorant that could not discerne the Errors of that Church so they held the Foundation and conformed themselues to a Religious life But why doe you not speake out what the B. added in this particular That it must needs goe harder with the doubting partie euen in point of Saluation because the said partie had beene brought to vnderstand verie much in these controuerted Causes of Religion And a man that comes to know much had need carefully bethinke himselfe that hee oppose not knowne Truth against the Church that made him a Christian. For Saluation may be in the Church of Rome and yet they not find it that make sure of it F. I bad the Person doubting marke that B. This Answer I am sure troubles not you But it seemes you would faine haue it lay a Load of Enuie vpon the B. that you professe you bad the doubting partie so carefully Marke that Well you bad the said person Marke that For what For some great matter or for some new Not for some new sure For the Protestants haue euer beene readie for Truth and in Charitie to graunt as much as might be And therefore from the beginning many learned men graunted this So that you need not haue put such a serious Marke that vpon the speech of the B. as if none before him had or none but hee would speake it And if your Marke that were not for some new matter was it for some great Yes sure it was For what greater than Saluation But then I pray Marke this too That Might be saued graunts but a Possibilitie no sure or safe way to Saluation The Possibilitie I thinke cannot be denyed the Ignorants especially because they hold the Foundation and suruey not the Building And the Foundation can deceiue no man that rests vpon it But a secure way they cannot goe that hold with such corruptions when they know them Now whether it be wisedome in such a point as Saluation is to forsake a Church in the which the ground of Saluation is firme to follow a Church in which it is possible one may be saued but verie probable one may doe worse if he looke not well to the Foundation iudge yee I am sure S. Augustine thought it was not and iudged it a great sinne in point of Saluation for a man to preferre incerta certis incertainties and naked possibilitiesbefore an euident and certaine course And you your selues in the point of condignitie of Merit write it and preach it boysterously to the people but are content to die renouncing the condignitie of all your owne Merits and trust to Christs If you will not venture to die as you liue liue and beleeue in time as you meane to die And one thing more because you bid Marke this let me remember to tell for the benefit of others Vpon this verie Point That wee acknowledge an honest ignorant Papist may be saued you and your like worke vpon the aduantage of our Charitie and your owne want of it to abuse the weake For thus I am told you worke vpon them You see the Protestants at least manie of them confesse there may be Saluation in our Church wee absolutely denie there is Saluation in theirs therefore it is safer to come to ours than to stay in theirs to be where almost all graunt saluation than where the greater part of the World denie it This Argument is verie preuayling with men that cannot weigh it and with women especially that are put in feare by violent though causelesse denying Heauen vnto them But it is stronger in the cunning than the true force of it For all Arguments are verie moouing that lay their ground vpon the Aduersaries Confession especially if it be confessed and auouched to be true But if you would speake truly and say Manie Protestants indeed confesse there is Saluation possible to be attained in the Romane Church but yet the Errors of that Church are so manie and some such as weaken the Foundation that it is verie hard to goe that way to
will not demonstrate that it is the Church vniuersall For both the Iewes and also sundrie Christians which are no Romists are largely diffused ouer the World and exercise their Religion in places where they make their abode and there is nothing more presumptuous than to make externall Fame and Amplitude which are things common and separable proper notes of a true Church and vpon this ground to reiect and censure smaller Churches which haue lesse fame in the World but more Veritie IESVIT Most manifestly Holy in all kind of high extraordinarie Sanctitie giuing notorious signes and tokens thereof striking admiration into carnall men that are not altogether prophane and diffusing abroad among Infidels the sweete Odour of Christ and the Christian Name ANSWER Passing by your boasting of Manifestly Holy in all kind of high and extraordinarie Holinesse notorious striking admiration c. And putting you in mind of Solomons Prouerbe There is a man that boasteth himselfe to be rich and yet hath nothing Prou. 13. 7. I answere the matter first You must be aduertised that Gregory Moral l. 33. c. 26. saith Praedicatores Antichristi sanctitatis sibi speciem arrogant sed tamen opera iniquitatis exercent Antichrists Preachers arrogate vnto themselues a shew of holinesse and practise the workes of iniquitie This will be verified in such as you are if your forme of externall holinesse bee not conioyned with holy and Orthodoxall Doctrine You must therefore first of all prooue your doctrine to be Orthodoxall in the Articles in question betweene the reformed Churches and you before your miracles and specious holinesse can stand you in any stead And there is no kind of externall holinesse which heretickes haue not pretended and practised in shew before men Secondly your owne friends and followers testifie That your Church hath beene for many ages notoriously defiled with the enormitie of vices Some of them say in generall tearmes that from the crowne of the head to the sole of the foot the vlcerous matter of enormous sinne hath defiled and deformed the whole body and state of Christianitie liuing vnder your profession Others affirme that all Ecclesiasticall and Christian discipline was in a manner extinguished in euery place Others say that oppression rapine adulterie incest and all pestilent vice did confound all sacred and prophane things and that the same beat S. Peters ship so impetuously that it began to hull or wallow vpon the to-side Others that vices were so exalted and multiplied that they hardly left any space to Gods mercie Others say there is no place wherein is found so little pietie and Religion as in those people which dwell neerest to Rome Others say that you haue not onely imitated and matched but surpassed all the auarice ambition lubricitie and tyrannie that was euer heard of amongst the heathen Sundrie of your owne part haue written volumes containing Narrations of the outragious wickednesse which raigned among 〈◊〉 They haue stiled your grand fathers Monsters of mankind The dregs of vice Incarnate deuils c One saith Nothing was more luxurious couetous and proud than Priests they spent the Churches patrimonie in gluttonie ryot vpon dogs and queanes and all their preaching was to Matthew Paris saith The 〈◊〉 of Rome seeke not to make people deuout but to fill their coffers with treasure they studie not to win soules but to 〈◊〉 vpon other mens reuenues they oppresse the godly and impudently vsurpe other mens right they haue no care of honestie or right King Iohn of England from whom Pope Innocent extorted fortie thousand markes at once and twelue thousand annually to absolue his kingdome being interdicted said That he had learned by wofull experience that the Pope was ambitious beyond all men liuing an insatiable gulfe and thirster after monie and readie for hope of gaine like waxe to be 〈◊〉 to any kind or degree of 〈◊〉 Aluares hath these words The mysticall Sion the Church which in her primitiue state was adorned of her spouse with such and so many royall graces is now clouded and eclipsed with the blacke mist of ignorance iniquitie and errour and we behold her cast downe from heauen and as a desart vnhabited of vertue and if any godly people remaine they are esteemed as Arabians and Saracens And in the same place The Prelates of the Church are an armie of deuils Potius depraedandis spoliandis scandalizandis hominibus quam lucris animarum operam dantes They rather labour to rob spoile and scandalise men than to win soules Honorius Angustodonensis who liued in the yeere 1120. hath these words Turne thee to the citisens of Babylon and obserue what manner of people they be and by what streetes they walke come hither to the top of the mountaine that thou mayest behold all the habitations of the damned citie Looke vpon her Princes and Iudges Popes Cardinals Prelates the verie seate of the beast is placed in them All dayes they are intent to euill 〈◊〉 occupied without satietie in the works of iniquitie they not onely themselues act but instruct others to flagitious wickednesse they make port-sale of things sacred they purchase that which is wicked and labour with all their might that they may not descend alone to hell Turne thy selfe to the Clergie and thou shalt see in them the tent of the beast they neglect Gods seruice they are slaues to worldly lucre they defile their Priesthood through vncleannesse they seduce the people by hypocrisie they deny God by euill workes they abandon all the Scriptures appointed for mans saluation they lay snares all manner of wayes to ruine the people and are blind guides going before the blinde to perdition Contemplate also the societies of Monkes and thou shalt discerne in them the tabernacles of the Beast by faigned profession they mocke God and prouoke his wrath they betrample their rule with vile manners they deceiue the world by their habit c. Many of them are deuoted to gluttonie and sensuall appetite they putrifie in the filth of vncleannesse Behold the habitation of Nunnes and thou shalt obserue in them a Bride-chamber prepared for the Beast These from their tender yeeres learne leaudnesse they associate many to them to accumulate their damnation They make haste to bee vailed that they may more freely let loose the reines of luxurie they are prostituted worse than any Harlots like an insatiable gulfe they are neuer satisfied with the dung of vncleannesse These insnare the soules of yong men and shee among them which transcendeth her fellowes in leaudnesse beares away the bell Thirdly the Roman Church hath many passages in the verie course of Doctrine to destroy or corrupt holinesse for to omit their grosse superstitions Pharisaicall Traditions and other impieties against God First They depriue people of the reading and hearing of the holy Scripture which is a principall meanes to destroy Vice and kindle