Look Beyond Luther, Part 2
THE AVTHORS FARTHER HELPE TO ſtay the honeſt-hearted Proteſtant from Apoſtacie.
WEl-diſpoſed Reader, thou haſt an anſwer to the queſtion, Where our Religion was before Luther? If yet further they aske thee, Where were the Profeſſors thereof alſo before this time? Thou mayſt thence ſhape them this anſwere, Euen where the Apoſtles and Apoſtolicall men did teach it, and where Saints profeſſed it, and Martyrs dyed for it.
It is not ſo difficult a matter, as they would make the world beleeue, to bring forth in eueryevery Age the Profeſſours of this our Chriſtian Faith. A harder and a more impoſſible taske is it, for them to prooue from Chriſt and his Apoſtles, who, and where the perſons were, that in eueryevery Age made an intire profeſſion of eueryevery point,The Papiſt cannot make a true Catalogue from Chriſt, of their preſent Religion. which now this their preſent Romiſh Church teacheth and practiſeth. We will doe the former, if they will faithfully performe this latter.
They hauehave ſet out, as they call it, a Catalogue of chiefe Paſtors, Generall Councels, and Catholike Profeſſors, of which they much glory, ſeducing therewith the ſimple and vnaduiſed. They doe begin with Chriſt, then follow they on with Saint Peter, and other Biſhops of Rome on the one ſide: on the other, they place the Virgin Marie, Iohn Baptiſt, Saint Iohn the Apoſtle, with other Apoſtles and Euangeliſts: then they reckon vp Chriſtian Churches, as the Romans, Corinthians, Galatians, and the reſt, to whom Saint Paul and Saint Peter wrote; and ſo they run on along to the end. Now this is it, that thou ſhouldeſt demand of them, and put them to proue, whether Chriſt and his Apoſtles taught, and all the reſt there mentioned,What to demand of them, and to preſſe them vntounto. did learne and practiſe, all that the Church of Rome now doth? If they can ſhew this but in the firſt hundred of yeeres, profeſſe thou to be ſatisfied, and not to require farther after a continuall ſucceſſion in the Ages following. Preſſe this home to them, ſtand onelyonly vponupon this; this is plaine dealing, to begin with them, where they begin. And if they will not indeuour to ſatisfie thee in this, certainely the Catalogue of the names of Chriſt, of his Apoſtles, and the reſt in the Primitiue Church, are put onelyonly in the forefront to coozen thee, if they can. For will they begin it with Chriſt, Saint Peter, and the reſt, and yet not proue them of their preſent Religion? If they can, why doe they it not? Why doe they ſeeke to put it off? If they cannot, why claime they theſe, for the authors and maintainers of this their preſent Romiſh Religion? I ſay, their preſent Romiſh Religion; becauſe there is a great difference betweene the Religion once at Rome in the Apoſtles dayes, and the Religion of Rome now; that of the Church then, this of the Court and faction there now. And here I pray thee wel vnderſtand this one thing, to wit, what they meane by their Religion, as we alſo doe by our Religion; we neither ſide took it only for that wherein we both do agree, but chiefely becauſe of the diſtinct differences thereof either from the other: this obſerue, that thou mayſt not be deceiued by the Catalogue. And the better to cleare thy iudgement therein, let them ſhew thee, that Ieſus Chriſt,What are the things, which in their Catalogue from Chriſt, they muſt proue thoſe in the firſt Age to hauehave maintained. that alſo his Apoſtles, with the reſt, in the firſt hundred of yeeres, taught not onelyonly that, wherein wee and they doe agree (for ſo they gaine nothing to themſelues, but the Catalogue therein ſerues for vsus, aſwell as for them) but alſo that they taught and obſerued all their now preſent differences from vsus: as for example, let them ſhew that then was taught, and the Churches learned;
I. To picture the holy Trinitie, to make Images, to worſhip them, to adore the Virgin Marie, as our Lady, and the Queene of Heauen: alſo to pray vntounto other Saints and Angels, and to adore their Images and Reliques.
II. To hold the Scriptures to be imperfect and obſcure, that the Apocryphall bookes were of diuine Authoritie, the Latine Tranſlation was to bee authenticall, that Traditions were to be added to perfit the Scriptures, concerning neceſſarie matters of ſaluation; that the authoritie of the holy Scriptures doth depend vponupon the authoritie of the Church; that they are not to be made ſo free, as to be read and ſtudied of all without licence.
III. To hold ſeuen Sacraments, that Baptiſme is to bee adminiſtred with hallowed Water, with Chryſme, Salt, Spittle, Coniuring, and other deuices.
IV. To beleeue, that the Prieſt may receiue the Sacrament alone, and yet many other Chriſtians to be there preſent looking on: that the Bread without the Cup, is to bee giuen to the people: that after the words of conſecration, the Bread is turned into the very naturall body of Chriſt, the accidents of Bread and Wine onelyonly remaining, but not the ſubſtance: that it is to be adored and prayed vntounto, and to be carried about in Proceſſion: that it is to bee adminiſtred with ſuch varietie of garments, alterations of geſtures, and change of voyce: that it is a propitiatorie ſacrifice for the quicke and the dead.
V. To make prayer, to adminiſter the Sacraments, and to ſay all diuine Seruice in an vnknowne Tongue; to ſay the Creed amongſt Prayers, the Aue Marie as a prayer, with the Pater noster vponupon Beades with Croſſes, and that to a certaine number, repeating the Aue Marie fortie times, and the Pater noſter foure times, with a Creed at the end: that many thus praying, though they vnderſtand not the words which they vtter, yet hauing a good intent, they do a work pleaſing to God.
VI. To hold the Church of Rome to bee the Mother Church, the onelyonly One, Holy, Catholike, and Apoſtolike Church: that it could not erre, and that all which ſhould not beleeue euer, as it beleeueth, ſhould not bee held for ſound Chriſtians, and ſuch as ſhould not ſubmit to her authoritie, to be held Heretikes.
VII. To hold the Pope of Rome to bee Chriſts Vicar, and Peters ſucceſſor: that all ſhould depend vponupon him, as vponupon their Head: that he as Pope cannot erre è Cathedrâ: that to him, as of right, belongeth the ſpirituall and temporall iuriſdiction, and ſo hath authoritie to make Lawes, to bind conſcience, to depoſe Kings, and to diſpoſe of their Kingdomes: that he and his Clergy are exempt from the authoritie of Secular power.
VIII. To hold ſeuen degrees of Prieſthood: that there are ſacrifizing Prieſts, in the time of the Goſpell: that all the Clergie are to liue a ſingle life.
IX. To ſet vp high and worldly dignities in the Church, as Kingly Cardinals, Prince-like vnpreaching Prelates and Paſtors ouer Congregations, not able to teach them: to allow infinite Orders of Monkes, Friers and Nunnes.
X. To beleeue, that there is a Limbus Patrum, a Limbus Infantium, and a place called Purgatorie.
In their Catalogue they are to bring Chriſt, his Apoſtles, and all the reſt therein named, for teachers and profeſſours of theſe things and the like, elſe are they not to be reputed of this their preſent Religion.
Vrge them (friendly Reader) vntounto the proofe of theſe particular differences; till then, keepe thy right ſtanding, and be not mooued with a ſhew of names.
In the meane ſpace, that thou mayeſt be well aſſured,Proteſtants are of the Catholike Church, though no Romaniſts. that thou art a true member of the Catholike Church of Chriſt, though no Romane Catholike, hauehave recourſe vntounto thy baptiſme, and the Couenant which God made with thee, and thou with him therein. Aske them (when any of them goeth about to ſeduce thee) whether they thinke, that thou haſt receiued true baptiſme? If they ſay, Yea, (as they cannot anſwere truly otherwiſe, though wee were baptized of very condemned Heretikes,In Can. 3. de bapt. as the Trent Councel decreeth) then demand of them againe, Whether true baptiſme doth admit the baptized into the true Church of God, or no? If it doe, know of them, that then being thereby receiued into the true Church, why thou and wee ſo baptized, ſhould not ſtill be of it in their account? Will them to ſhew, what we teach and beleeue, differing from them, that hath diſannulled our Couenant with God, and how we come to bee out of the Church?
Part. 1. Act. 9. cap 10. q. 8.The Romane Catechiſme (which with them is of great authority) telleth vsus, that men are out of the Church, as Infidels, What ſorts are out of the Church.which neuer were in it; as Heretikes, Schiſmatiks, and Excommunicated perſons, once of it; whereto may be added, ſuch as be Apoſtates, wholly renouncing Chriſt. Taking this for granted, that theſe be all, and then that we be none of theſe, it muſt needs follow, that we are through Baptiſme yet in the true Church.
I hope, our aduerſaries will not ſay, that wee be either of the firſt, or laſt ſort: let them cleare vsus of that, and wee will well enough acquit our ſelues of the reſt.
Proteſtants no Heretikes.I. We are not (though they ſo call vsus commonly) Heretikes: If they pleaſe, let the Catholike Moderator pleade for vsus,In his booke of equiuocation. or let them beleeue their owne moderate Anſwerer (to whom my L. of Couentry and Lichfield maketh reply) who ſaith, that he ſuppoſeth, that no one particular learned Catholike in this Kingdome, doth, or will defend this opinion, That Proteſtants are Heretikes, and excommunicate. If theſe on their ſide will not be ſufficient to cleare vsus, let vsus learne from them, what an Heretike is, and ſo cleare our ſelues thereby.Part. 1. Art. 9. cap. 10. q. 1. An Heretike (ſaith the Romane Catechiſme) is he which neglecting the Churches authority, doth maintaine impious opinions obſtinately. By this wee cannot be proued to bee Heretikes, this cannot agree to vsus.
Proteſtants hold no impious opinions condemned for hereſie.For firſt, we may demand, What impious opinions either affirmatiue, or negatiue, doe we hold, which they can iuſtly task vsus of? Let them inſtance what pleaſeth them, and then prooue the ſame to be hereſie: firſt, by plaine and pregnant places of holy Scripture, which may conuince the conſcience of indifferēt men. Secondly, by general Councels, or by any one generall Councell within 600. yeres after Chriſt (in which ſpace were moſt famous & renowned Councels) that hath condemned any maine doctrine of our Faith for hereſie. Thirdly, by the vnanimous conſent, and generall voyce of the Greeke and Latine Fathers, for that ſpace condemning the ſame for hereſie, and for an impious opinion. Let them, if they be able, ſhew, firſt, in our faith, that wee hold any thing, againſt any Article of our Creed, which is the ſumme of our beliefe. Secondly, in our prayers, any thing againſt the patterne of all true prayers, commonly called, The Lords Prayer. Thirdly, in our deeds, which we teach to be done, or bid to be left vndone, any thing againſt any of the Commandements in the Decalogue, the rule of our obedience. If they can thus fairely and euidently proceede, they ſhould doe well ſo to conuince vsus.
Secondly,Proteſtants are not conuicted of obſtinacie. if any impious opinions could be found among vsus, it muſt be conſidered, whether they be broched by priuate perſons, or tenents held of the Church in her publike Records: If the former, then are they not the Churches; if the Church ſhould hold any ſuch, how can they proue, that ſhe maintaineth them obſtinately? For obſtinacy is not to be imputed vntounto vsus, till all lawfull, good, and ſufficient meanes hauehave been vſed to conuince our iudgement, and the ſame alſo by ſuch, as hauehave lawfull and full authority to iudge and determine thereof. But hitherto this hath not been done, neither can it be, but by a lawfull and free generall Councell, which the Conuenticle of Trent was not:See the Hiſtorie of the Councell of Trent. till then we are not to be condemned of obſtinacy, and ſo as yet no Heretikes.
Proteſtants do not neglect the authority of the Catholike Church.Thirdly, we neither hauehave neglected, nor yet doe neglect the true Catholike Churches authority, into which wee are receiued by Baptiſme. For we very willingly deſire to heare her ſentence: but where can that bee, except in a generall Councels determination? therein to heare the Catholike Church ſpeaking to vsus from the Scriptures, we greatly long for, we readily ſubmit vntounto. Let her thus ſpeak, that we may know her Iudgement, and we will hearken thereunto.
As for the Church of Romes authoritie, we doe not acknowledge it ouer vsus, becauſe it is not, nor euer was in her beſt eſtate, the Catholike Church, but onelyonly a particular Church, which now alſo is a party queſtioned. And therfore her authoritie for her ſelfe againſt vsus, is no more of vsus to be regarded, then by them our Churches authority for her ſelfe againſt them. Seeing then that by their definition, wee are not conuinced of hereſie, wee are not out of the Church as Heretikes.
Proteſtants are no Schiſmatikes.II. Not as Schiſmatikes. For albeit we hauehave no departed from this Romiſh Church, yet are we no Schiſmatikes.
Firſt, for that we keepe communion with the Catholike Church, into which we by Baptiſme were admitted, which is the body of Chriſt, and wee truly members thereof, in faith and louelove,Eph. 3.20. through the worke of Gods Spirit, being built vponupon the foundation of the Apoſtles and Prophets, Ieſus Chriſt himſelfe being the Corner-ſtone.
Secondly, becauſe this Church of Rome hath falne from the faith and obedience commended by S. Paul, to be in the Church at Rome in his time, as appeareth in many particulars before named, which the Church firſt planted at Rome, neuer taught, neuer beleeued, nor practiſed: Therefore are we no Schiſmatikes for leauing her in thoſe things, wherein ſhe hath left the true and Apoſtolike Church at the beginning.
Thirdly, for that wee doe not breake off from her ſimply, but in ſome reſpect, that is, as farre foorth as ſhe hath forſaken her former ſelfe; ſo that if ſhee would returne to the Catholike Faith and Religion, and forſake her Trentiſme, Ieſuitiſme, and Popery, the inuentions of her owne, added to that which firſt ſhe did profeſſe, wee want not charitie towards her, to vnite our ſelues vntounto her againe. For otherwiſe, neither our true louelove to God, nor true louelove to his Church, will ſuffer vsus to liue with her, ſo defiled as ſhe is, in the ſpirituall bond of ſacred louelove, which knits the true members of Chriſt one to another. Heauenly charity, which maketh this vnitie, admitteth not of ſuch things into the vnitie of faith, as bee taught and practiſed in that Church, both ſinfull againſt God, and pernicious to mens ſoules, yea, vtter deſtruction to them, without hearty repentance.
Fourthly, wee hauehave a warrant, yea,Let them anſwer the books which prooue her the great Whore, Babylon, and the Pope Antichriſt, if any denie theſe things. a commandement from God, to ſeparate our ſelues from her, for that ſhe is become the great Whore, and ſpirituall Babylon, Reuel. 18.4. This charge of God freeth vsus from Schiſme: for there is no ſin, no Schiſme, in that which God commandeth to be done.
Fifthly, we by leauing this Romiſh Church, doe not deuide our ſelues from the true, Catholike and Apoſtolike Church, but by this ſeparation doe we indeed returne to the vnitie of it, and to our firſt bleſſed eſtate therein, when firſt the Goſpell was here planted in this Iland by Apoſtles, or Apoſtolicall men, which came hither, not from Rome, but from Ieruſalem, our Mother Church, where the Lord and his bleſſed Apoſtles firſt began to teach, and erect a Church, which is the Church we returne vntounto in doctrine and worſhip of God: from which Holy, Catholike, and Apoſtolike Church, wee were drawne by the vſurping and tyrannical power and iuriſdiction of the Pope and his faction, and the generall backſliding of this his Church. So as this which they call Schiſme, is no Schiſme in vsus, but a forſaking of ſchiſme in them, and is only a returning vntounto, and a recouerie of our ſelues againe to our former vnion with Chriſts true Church, beginning at Ieruſalem, and planted here many hundred yeeres, before the Monke Auſtin euer came into England.
Sixthly,In ſumma part. 2. cap. 39. de Schiſmate. They are properly called Schiſmatikes (ſaith Aquinas) which of their owne accord and will, ſeparate themſelues from the vnitie of the Church. If this be true in the iudgement of this their owne ſo greatly honoured Doctor, then certainely wee are no Schiſmatikes.
Firſt, of our owne accord and will we make not a ſeparation, but are inforced therto by the power of Gods commandement, to come out of this Babylon, to auoyde her ſinnes,Reuel. 18.4. to eſcape thereby her puniſhments. She her ſelfe hath cauſed deuiſion, and offences, contrary to the doctrine which ſhee once receiued, as the Epiſtles of S. Paul and S. Peter, See for theſe Catal. Teſt. verit. pa. 27. to 70. in the laſt Edition.do in many particulars witneſſe againſt her. The Apoſtle S. Paul therefore wils vsus to auoyde her, and ſuch as cauſe deuiſion and offences, contrary to the Apoſtles doctrine, Rom. 16.17. It may ſeeme from hence that a faction begun euen then among you.
Secondly, we doe not ſeparate from the Church, that is, from the vniuerſall Catholike Church, but from a Church, that is, the particular Church of Rome: for Thomas doth not ſay, He is a Schiſmatike, which ſeparateth from a Church, but from the vnitie of the Church, to wit, the Church vniuerſall, which is but one. For indeed, no reaſon can bee giuen, why any ſhould deuide themſelues from the true Catholike Church: but good reaſons may be giuen, why a particular Church may be, and ought to bee forſaken; as wee doe giuegive, for our departing from the Church of Rome: for we are commanded to forſake Idolaters, 1. Cor. 5.11. Heretikes, Tit. 3.10. ſuch as bring not the doctrine of Chriſt, and doe not abide therein, 2. Ioh. 10. and her that is called Babylon, Reuel. 18.4.
Thirdly, before we can be Schiſmatikes, we muſt forſake the vnitie of the Church. Now wherein ſtands this vnitie? Standeth it only in affection of louelove, or alſo in the faith of the truth? For both theſe graces the Apoſtle commendeth the Churches, Epheſ. 1.15. 2. Theſ. 1.3. and faith is preferred to the firſt place in both Scriptures. We hauehave not forſaken the vnitie of the Faith, of which S. Paul ſpeakes, Eph 4.13. For we teach the doctrine of the Apoſtles, and no other in any thing, when we differ from this preſent Church of Rome, which hath loſt her firſt faith, of truth in many things. Now, can true diuine louelove be there kept, where faith is loſt? or can there be charitie to vnite, where doctrine doth deuide? Can light and darkeneſſe, truth and falſehood cohabite in louelove? Truth and louelove onelyonly dwell together; and for truths ſake, louelove ſeparateth from falſhood, whereſoeuer ſhe finds it. And therefore except they can proue, that we hauehave loſt the vnitie of faith, wee hauehave not forſaken the vnitie of the Church in louelove, as the former reaſons ſhew.
To conclude, were the Prieſts and Leuites Schiſmatikes, which left the people of Iſrael,2. Ch. 11.13, 14 once the people of God in Dauids and Salomons dayes, and many hundred yeeres before, when Idolatrie, vnderunder pretence to worſhip no falſe, but the true God, was ſet vp, and they not ſuffered then to do their office vntounto the Lord, as their office required? If they were not, no more are we. For why doe we forſake the Romiſh Church? Is it not, becauſe ſhe hath ſet vp a new manner of ſeruice vntounto God, new kinds of Prieſts, new Holy-dayes, new Sacraments, new Orders, and will not permit the Lords Seruants and Miniſters to do their Offices vntounto the Lord, as he hath by his written Word preſcribed?
Therefore ſeeing we are not guiltie of Schiſme, we are not as Schiſmatikes out of the Church, into which by Baptiſme wee are receiued.
III. Not as excommunicate perſons. Proteſtants not excommunicate perſons.For if we be neither Heretikes, nor Schiſmatikes, vponupon what other ground will they iudge vsus to be proceeded againſt? There are other cauſes, for which men are excommunicate: but in this queſtion our aduerſaries cannot pleade any ſuch. Againe, I aske, if wee bee excommunicate, who hath pronounced the ſentence? Is it the Romiſh Church? By what authoritie? Their Church is not the Catholike Church, but only a particular, as ours is, and it is by vsus queſtioned, and therefore in reaſon it cannot bee both a Partie accuſed, and alſo a Iudge againſt vsus in her owne cauſe. Thirdly, we doe appeale from her vnrighteous iudgement, to a lawfull generall Councell, where, vponupon earth, our cauſe is onelyonly to bee heard and decided lawfully. Till which time, wee (for any cenſure of this Church of Rome) doe remaine in the true Church, into which by Baptiſme wee are admitted; out of which, as yet, we are not lawfully iudged to bee, by any lawfull and ſupreme authoritie, as either Heretikes, Schiſmatikes, or as excommunicate perſons.
Therefore (Chriſtian-harted Reader) thou that art a member of the Church of England, though thou beeſt no Romaniſt, aſſure thy ſoule, that thou art of that Church, which is vndoubtedly a member of the True, Ancient, Catholike, and Apoſtolike Church, in which abiding, thou maiſt, through the merits of thy bleſſed Sauiour, obtaine eternall life, if thou ſo beleeuing doeſt demeane thy ſelfe, as it becommeth a good Chriſtian, and a Proteſtant in earneſt.
And for thine owne more certaine aſſurance and ſtable abiding, let me aduiſe thee to a few things.How a man muſt be qualified, which wil continue in the truth. HaueHave a care to keepe thy Couenant in thy Baptiſme, that thou mayſt be better perſwaded, that God keepes his with thee, and ſo to be one of his in the true Church. Labour to feare God, for it is the beginning of wiſdome,Prou. 1. and the ſecrets of the Lord are with ſuch as feare him, and he will ſhew them his couenant, Pſal. 25.14. HaueHave euer a louelove of the truth, and God will not giuegive thee ouer to beleeue lyes:2. Theſ. 2.10, 11, 12. Ioh. 7.17. for this is a iudgement befalling ſuch as louelove not the truth, beleeue it not, but take pleaſure in vnrighteouſneſſe. Be a doer of the Word, and thou ſhalt know the doctrine, whether it bee of God, or no. Beware of affected ignorance, and careleſſe neglect of knowledge, but vſe the meanes appointed to attaine vntounto it.Iam. 1.5. Luk. 11.13. Exerciſe thy ſelfe much in prayer, beg of God wiſdome, and hee will giuegive it thee; his Spirit, and he will vouchſafe it thee; pray againſt ſedition, and God will keepe thee; frequent the company of ſuch as hauehave knowledge, the feare of God before them, the louelove of the truth in them, and make conſcience of their wayes. Aske aduice of faithfull Teachers, liſten not to falſe Teachers, feare to be ſeduced.
By what helpes to oppoſe the aduerſaries. Plaine Scriptures. Aug. l. 2. de. doct. Chr. cap. 6. Chryſoſt. 3. hom. in 2. Theſ. Lib. 4. de verbo Dei non ſcripto, cap. 11.And further, that thou mayſt both defend the truth, and alſo be able according to thy meaſure receiued, to reſiſt the aduerſaries;
I. Learne carefully the truthes of God, neceſſarie to ſaluation, ſet downe in holy Scriptures. Such truths are very manifeſtly and plainely deliuered, either in expreſſe termes, or by an vndoubted conſequent drawne from thence: and all ſuch neceſſarie points as concerne all, are written in the Scriptures, as their Bellarmine confeſſeth.
With theſe Scriptures acquaint thy ſelfe, and being an ordinarie Chriſtian, doe not trouble thy ſelfe about obſcure places: for plaine and eaſie places will bee ſufficient to confirme thy faith in any thing neceſſarie for thee, to beleeue and practize in the way of ſaluation.
The parts of the Catechiſme.II. Be well grounded in the Catechiſme, the parts whereof are the Creed, the Lords Prayer, the Decalogue, and the doctrine of the Sacraments: for theſe are the compendium, or ſhort ſumme of all Chriſtianitie. Theſe well vnderſtood, will furniſh thee with reaſons to withſtand ſeducers. There is not any thing of which they ſhall ſpeake, but the ſame may be brought to ſome head in Catechiſme, as either concerning Faith, and ſo referred to the Creed, or concerning Prayer, and ſo referred to the Lords Prayer, or concerning obedience, and ſo referred to the Decalogue, or ten Commandements, or elſe touching the Sacraments, the Seales of our Faith.
III. Adde to theſe, certaine conſiderations, by which thou mayeſt defend the truth, and ouerthrow falſhood,Nine conſiderations. as the common law of Nature, common reaſon, right vſe of ſenſes, common experience, common equitie, common charitie, common honeſtie, the witneſſe of knowne Martyrs; whereto adde the corruption of our nature, allowing or diſliking of any thing. By the plaine euidence of Scripture, by the Catechiſme, and by theſe conſiderations, mayſt thou trie all things, which be neceſſarie for thee to ſtand vponupon.
If a ſeducer come to thee,Obſerue two things in the aduerſaries dealing with thee. and that he will needs deale with thee, obſerue two things; firſt, not to regard what he ſaith; if it be not about neceſſarie points. Secondly, ſee that his confirmation, or confutation, bee onelyonly by either ſome, or all theſe three aforenamed; to wit, plaine Scriptures, the parts of the Catechiſme, and thoſe conſiderations, from whence if hee cannot proue his aſſertions, beleeue him not.Three things beyond ordinarie mens capacitie, which they muſt take heed, they be not deceiued by. If he begin to tell thee of Councels, ancient Fathers, and the Churches cuſtome in all Ages: anſwere him, firſt, that the three former are knowne to thee, the Bible common at hand, the Catechiſme in thy remembrance, and the conſideration of ſuch as are without difficultie: but as for theſe three laſt, great reading, and learning, and knowledge in Hiſtorie, are required to vnderſtand them well, and to cite them truly. They are for the beſt learned of the world, and not for any of the common ſort: ordinarie men cannot iudge aright by them, neither will any ſuch preſume, to thinke ſuch abilitie to be in them, if they would take notice of diuers things concerning Councels, Fathers, and the Churches cuſtome.
I. Touching Councels, they muſt know,Ordinarie me… cannot iudge of Councels, and why? that they are not only ſubiect to errour, but alſo hauehave erred: that they hauehave contradicted one another: that ſome of them hauehave been carried by a ſtrong faction: that ancient Fathers would not reſt euer vponupon the ſole authoritie of Councels: that Papiſts themſelues, though they pretend them, yet doe not wholly reſigne their iudgement vntounto them: that there are ſome counterfeite and forged Councels, and counterfeite Canons added to true Councels. Can an ordinarie man then iudge of theſe things? And if he cannot, let him not be deceiued by pretence of them.
Not of the allegation of Fathers, and why?II. Touching the ancient Fathers, this they muſt know, that they are found to be of differing opinions, and had contentions among themſelues: that they held not their owne iudgements infallible, nor ſubmitted to one another otherwiſe then men godly and learned doe now, but onelyonly as by good reaſon and authoritie they were ouercome: that they hauehave erred; and this is acknowledged by moſt learned men on both ſides: that our aduerſaries of the greateſt note, do often ſhake off their authoritie, when they are againſt them: that of the Fathers writings, ſome are doubted of, ſome are corrupted, and many counterfeites are put out vnderunder their names: that the iudgement of all the Fathers cannot be had for all our controuerſies. Theſe things being ſo, how idle is it then for ordinarie men to be talking of Fathers, of the opinion of all the Fathers, or for any ſuch men to be carried away with ſuch a ſound, which is not poſſible for them to vnderſtand, ſeeing our aduerſaries alleage them for their ſelues, and we more truly for our ſelues?
Not of the allegation of the Churches cuſtome, and why?III. Concerning the Churches cuſtome and path in euerie age, let them conſider, that this is very vncertaine. Hiſtorians hauehave not alwaies in eueryevery relation bin found faithfull: that euerie Age hath not had in it ſuch as hauehave truly written of the Church: that a man may ſpend his whole life, in ſeeking out the whole Churches courſe, and yet not be able to find it out. I ſuppoſe, I erre not, if I ſay, that all men now liuing, cannot do it exactly in eueryevery Age. And therefore its but a gulling flouriſh of our aduerſaries, to boaſt of the whole Church in eueryevery Age, and yet withall, ſo boaſting fraudulently to meane their owne particular Romane Church.
By alleaging then theſe arguments, to wit, Councels, Fathers, and the generall cuſtome of the whole Church, the conſcience of an ordinarie Chriſtian cannot bee throughly ſatisfied, his knowledge cannot herein bee certaine to conuince his iudgement, theſe are beyond his reach and capacitie. Be aduiſed therefore not to be drawne with theſe reaſons, which are to thee ſo vncertaine, but reſt vponupon the other which be plaine and eaſie, within thy capacitie, and certaine vntounto thee; by which thou mayſt, through Gods helpe, maintaine that which thou profeſſeſt, and confute the aduerſaries vntruths, or at leaſt, gather thence ſuch ſtrength, as they ſhall not eaſily draw thee to beleeue them: as for inſtance, in ſome particulars I wil ſhew thee.
They ſay, that the Pope is the head of the Catholike Church. Againſt the Popes headſhip.There is no plaine Scripture for this. We find Ieſus Chriſt to be called the Head of the Church, but no other. Its no Article of our Creed; therefore thou art not bound to beleeue it. But I adde this, that what we beleeue, is inuiſible, Heb. 11.1. and not ſeene, 2. Cor. 5.7. If therefore the Pope be the Head, there muſt be a viſible head, of an inuiſible body. Againe, the head immediately giues life, motion, and direction to its true body, which the Pope cannot doe to Chriſts Church. Its alſo vnreaſonable to thinke, two heads to bee for one body; whether one beſides another, or one vnderunder another, it is a monſtrouſity. Common experience teſtifieth againſt the Popes inabilitie to performe the true office of the true Head to Gods Church.
They ſay, that he cannot erre. Againſt his vnerring ſpirit.Let it be taken in the beſt ſenſe they can conceiue it, there is no plaine Scripture which giueth this, to any one particular perſon. Its no Article of our Creed to beleeue it, experience hath found him to hauehave erred foully.
They ſay, that after the words of conſecration, Againſt tranſubſtantiation.the bread is turned into the very body of Chriſt, and the wine into his bloud, ſo as Ieſus Chriſt is there corporally, as he was borne of the Virgin Marie, vnderunder the accidents of bread and wine. In holy Scripture there is no ſuch thing taught, there is a ſacramentall phraſe, This is my Body; and the like vſed in the Sacraments of the old Teſtament, This is my Couenant, Gen. 17.10. This is the Lords Paſſeouer, Exo. 12.11. The Rocke was Chriſt, 1. Cor. 10.4. but yet no turning one ſubſtance into another. The Creed teacheth vsus to belieue him to be in heauen, and thence to expect his comming, when hee ſhall appeare to iudge the quicke and the dead. This tranſubſtantiation therefore is no part of our Faith. Its againſt reaſon, for a true body, and continued quantitie, to be in two places, yea, in a thouſand mouthes at once. The Angels reaſon vntounto Marie, Mat. 28.6. confuteth this groſſe opinion; for he ſaid to her, when ſhe with the other Marie came to ſeeke Chriſt; He is not here, for hee is riſen: that is, He is not in this place, becauſe he is elſe-where in another. If Chriſt could hauehave been in two places at once, the Angels argument had been of no force; remember that this is an Angell-reaſon, which know wee how to reaſon truly. This opinion is againſt our ſences, we ſee not, feele not, nor taſte not fleſh and blood. Now God neuer deluded mans ſences, whenſoeuer he turned one ſubſtance into another:Exod. 4.3. & 7.10, 20, 21, 24. & 8.17. Ioh. 2.9, 10. Moſes ſtaffe was made a Serpent, duſt was Lice, the water blood, and water was wine, and all theſe ſenſible. No Scripture, nor any other approued teſtimony can be produced, to ſhew vndoubtedly the contrarie. Yea, this is certaine, that the true body of Chriſt is diſcernable by ſenſe to be a true bodie whereſoeuer it is; therefore when the Diſciples doubted at his ſudden appearing,Luke 24.39. he ſaid, It is I my ſelfe. And to proue this, he willeth them to vſe their ſenſes, ſaying, Handle me, and ſee; that ſo they might diſcerne his true body, fleſh and bones: and ſo might it be in the Sacrament, if indeed and truth he were there corporally. It hath been witneſſed againſt by the blood or many Martyrs: but where be ſo many in defence of our aduerſaries groſſe opinion? Which of them hauehave euer hitherto,The euill of the doctrine of tranſubſtantiation. or dare to ſuffer for this their opinion, as ours hauehave done againſt it? This opinion of our aduerſaries is to be deteſted for, firſt, the falſhood thereof; ſecondly, for the groſſe idolatry committed through it, euen a piece of bread adored for Almightie Ieſus Chriſt himſelfe. Thirdly, for the bloodie crueltie, which for the vpholding of it, hath been done with furious rage vponupon the bodies of Gods Saints, becauſe they would not beleeue this falſe doctrine, nor commit this abominable idolatrie. Fourthly, all ſuch as thus beleeue, ſinne not only in the act damnably (for Idolaters periſh euerlaſtingly, Reuel. 21.8.) but alſo irrepentantly, becauſe they be perſwaded, that in ſo beleeuing and worſhipping, they doe not onelyonly not ſin, but doe a moſt excellent worke, and meritorious ſeruice to God.
Againſt Purgatorie.They teach, that there is a Purgatorie, a place of torment. In holy Scriptures we find plainely, Heauen, Earth, Hell, & Sea; but no plaine name of Purgatorie, nor Limbus Patrum, nor Limbus Infantium. In the Decalogue we find Heauen, Earth, and Waters vnderunder the Earth; and in the Lords Prayer, Heauen and Earth; in the Creed, Heauen, Earth and Hell; but none of the other deuiſed and faigned places. This Purgatory for ſatisfaction is againſt common equity: for they ſay, the ſinne is pardoned by Chriſt: and can then in equity the partie be puniſhed? A Creditor forgiues freely to a man all his debt: can he then with equitie after lay him in Gaole to make any ſatisfaction for the ſame?
They ſay, that Images may be ſet vp to be adored. Againſt Images, and their worſhip.The Scriptures are plaine againſt them, Deut. 4.15, 19. Eſay 40.18. Act. 17.20. Rom. 1.23. The ſecond Commandement, in the Decalogue, forbids them, which our aduerſaries bid from the people in their vulgar Catechiſmes. Our corrupt nature is apt to theſe things, and therefore the leſſe to be liked of.
They teach to pray vntounto the Virgin Marie, to Saints and Angels. Againſt praying to Saints.The Scriptures afford no precept for this, nor any euident example: prayers there are taught to be made vntounto God: Angels are not to be worſhipped, Col. 2.18. Reuel. 19.10. & 22.9. The Lords Prayer, the perfect rule of prayer,Matth. 6. teacheth vsus to pray to God our Father in Heauen, whenſoeuer we pray: now can wee ſay to the Virgin Marie, to Saint, or Angell, Our Father which art in Heauen? Can we pray to any of them, and ſay, Thy Name be hallowed, thy Kingdome come, thy will be done in Earth, as it is in Heauen? Can we pray any one of them, to giuegive vsus daily bread, to forgiue vsus our ſinnes, to deliuer vsus from euill? Can we aſcribe to any one of them, and ſay, Thine is Kingdome, power and glory for euer? Yet this prayer warrants vsus, that to whom in Heauen we may pray, to him may we ſay all this: but if not to the Virgin Marie, not to Saint, nor Angell, then may wee not pray to them by any warrant of this prayer. Our Creed teacheth vsus to beleeue in none, but God the Father, Sonne, and holy Ghoſt. Now the Scripture plainely telleth vsus, that wee cannot pray to any, but in whom we beleeue, Rom. 10.14. Therefore then not to the Virgin Marie, nor to Saint nor Angell, becauſe we are not to beleeue in them.
They tell thee, Againſt the Romaniſts, condemning all that are not of their Church.that thou muſt beleeue the Romane-Catholik Church, and to be alſo a member thereof, elſe thou canſt not be ſaued. The Scriptures tell vsus plainely, that God added to the Church ſuch as ſhould be ſaued, Acts 2.47. but not a word there of the Romane Church. In our Creed, we are taught to beleeue the Catholike Church, and that we be members of it, but to bee of any Romane Catholike Church, is no Article of our Creed. Beſides the ſpeech is abſurd, and it is againſt reaſon, to call a particular Church the generall, or the generall a particular, as the Church of Rome in the beſt eſtate of it neuer was other. And can the obiect of faith be the obiect of ſight, as it is the obiect of faith? Now we beleeue the Catholike Church, but the Papiſts tell vsus, that their Church is euer viſible to the eye. This alſo which they ſay, is againſt common charitie: for muſt all out of the Church of Rome, be without hope of ſaluation? In the planting of the Goſpell, there was a Church at Ieruſalem, before any at Rome, and many Churches planted by Saint Paul, which neuer had dependance vponupon the Church of Rome; many Churches in the Eaſt, and other parts of the World, which are not within the Romane iuriſdiction, nor doe acknowledge it; muſt needs all theſe be without ſaluation, becauſe the Romane Pope is not domineering ouer them? Now God forbid.
Againſt their vrging as neceſary, to make a Catalogue of our profeſſors in all Ages.They will tell thee, that thou muſt be able to ſhew thy Church, and the profeſſors therof in eueryevery age, elſe thou art not of the true Church. But the holy Scriptures neuer bound any to ſuch a taske, neither Chriſt, nor his Apoſtles in all the new Teſtament euer charged any Chriſtian Church, much leſſe any beleeuer with this. It is an Article of thy Faith, to beleeue that there is a Church of God, here and there diſperſed abroad in the world. This is a man bound to beleeue, but not that eueryevery one, or any other for him, ſhould be able to make a Catalogue of all that went before in the ſame profeſſion in eueryevery Age. One ignorant of this, may yet be of the true Church, neither ſhal the ignorance thereof damne him.
Againſt their error of veniall ſinnes.They will tell thee, that there are ſome ſinnes in Nature veniall in themſelues, not deſeruing eternall death. The Scripture teacheth otherwiſe, Rom. 6.23. The wages of ſinne is death, no exception of any at all. Yea, the conſent of ſinne is worthy of death, Rom. 1.23. In the Lords Prayer, when we craue pardon of our treſpaſſes without exception, wee thereby acknowledge, that eueryevery kind of treſpaſſe offendeth God, ſtandeth need of forgiueneſſe, and therefore what elſe would follow, if he did not forgiue it, but death? This falſe diſtinction giueth libertie to our corrupt nature to ſinne, as experience tels eueryevery of vsus, euen in our aduerſaries, wallowing licenciouſly in their ſuppoſed veniall ſinnes. It may ſeeme vnreaſonable, if there be ſinnes veniall in their owne nature, that ſuch a horrible ſcorching fire, as they make that in Purgatorie to bee, ſhould bee prepared to plague ſoules for the ſame. The greateſt torments in the world, as they ſay, are not comparable to the torments there: How can it then be poſſibly imagined, that veniall ſinnes, which, as they ſay, doe not breake friendſhip with God, ſhould be ſo terribly puniſhed, by way of ſatisfaction, and yet God remaine to him, who is ſo puniſhed, a ſure friend?
They teach, that a man hath power to doe Gods will, and to auoide euill, and not be ouercome thereof, if he will. The Scriptures tell vsus,Againſt mans power to doe well. that it is God that workes the will and the deed, Phil. 2.13. and maketh all our ſufficiencie to be of him, 2. Cor. 3.5. In the Lords Prayer, wee are taught to beg of God abilitie to doe his will, and his grace, to deliuer vsus from euill: vnderunder will, is comprehended all good, and vnderunder euill, is contained whatſoeuer is ſinfull, ſo as its not in vsus to doe good, nor to auoyde euill, but both is Gods worke in vsus. EueryEvery man feeleth this inabilitie in himſelfe by experience; yea, theſe alſo which doe maintaine this power in man, if they would confeſſe it. And why are they not all moſt holy, if they hauehave this power? Their damnation is more iuſt, when they ſinne in any meaſure, then ſuch as want this power, though they fall by infirmitie into greater ſinnes.
They teach, that a man may fulfill the whole Law, and ſo merit. Againſt their error of mans abilitie to fulfil the Law.The Scripture teacheth otherwiſe, Luke 17.10. Eccleſ. 7.20. Prou. 20.9. Pſal. 130.3. Iob 9.20. 1. Ioh. 1.8. Iam. 3.2. In the Lords Prayer, we aske all of vsus forgiueneſſe. In the Creed wee are taught, not to dreame here of perfection, or of merit; but to beleeue the forgiueneſſe of ſinnes. And in reading the Law truly vnderſtood, it doth cauſe a mans conſcience, euen in the beſt, to acknowledge himſelfe guiltie.
I might here goe thorow many other points which they teach, to which from either plaine Scriptures, or from the Catechiſme, or from theſe conſiderations, thou maiſt make anſwere in thine owne defence. But yet for all this (though thou alſo haſt gotten helpe to ſtand for thy ſelfe) beware of Seducers, run not eaſily into diſputes with them, but rather put them ouer to learned men to be anſwered. It is not good for Eue for to fall into conference with the ſubtill Serpent. Be bold vponupon theſe grounds with ordinarie Papiſts, if they will attempt to ſet vponupon thee: but conſider thy abilitie, preſume not aboue thy meaſure, continue in Gods Word, and the Lord will vphold thee. To whoſe bleſſed guide and Fatherly protection, I commit thee. Pray we all continually.
FINIS.
End of the text · Richard Bernard, Look Beyond Luther (1623)