The Ancient Doctrine of the Church of England, Part 1 · Section 18
Concerning the confeſsion of all ſides for the ſafety of the Proteſtant Religion; Spectacles, Chapter 18. à page 509. uſ que ad finem.
THAT the ground of ſafety which the Knight thinketh he taketh from Catholikes, is fooliſh, impertinent, and without ſenſe as he ſetteth it downe; for thus he ſaith, it is the ſafer way to perſiſt in that Church, where both ſides agree that ſalvation may be had, then where one part ſtandeth ſingle by themſelves in opinion: for I would know what Church is that wherein there be two ſides to agree or diſagree? or what Church that is, that doth not ſtand ſingle in opinion by it ſelfe, if it be a Church of a different faith (as we ſpeake here of a Church?) A Church muſt have unity, it being a company of men, all profeſsing the ſame faith and Religion, therefore it is plaine there is no ſenſe in this principle of his.
I would aske him whether the Proteſtants doe not ſtand ſingle as well as we, by affirming of what we deny, or denying what we affirme: or rather whether he and his Church be not ſo much more ſingle then we, as they have not one on their ſides for every million, which we have or have had on ours.
By the Knights argument, a man may prove any haereſie that ever was, nay, Iudiaſme and Turciſme to be a ſafer way then the Catholike, or even the Knights Proteſtant faith: for Arius may ſay, he agreeth with us Catholikes in all things, ſave onelyonly in the Divinity of the ſecond Perſon of Trinity, whom he acknowledgeth with us to be an Holy Man: and that we ſtand ſingle by our ſelves in the aſſertion of his Divinity. Macedonius may ſay the ſame of the Holy-Ghoſt: Neſtorius of the plurality of perſons in Chriſt: Eutyches of the ſingularity of Natures: Sergius Pyrrus, and the Monoth…lites of the unity of will in Chriſt: Ebion, Cerinthus, Marcion, and almoſt all haeretikes in their ſeverall haereſies, may ſay as the Knight doth, of the points controverted, that we ſtand ſingle by our ſelves in them: and ſo it is the ſafer way to beleeve onelyonly that wherin they and wee agree; nay, the Iewes may make the ſame argument thus, That they agree with us, that there is one God Creatour of heaven and earth, and that the old Teſtament is Canonicall Scripture; for the reſt wee ſtand ſingle: and the Turke may ſay that hee agreeth with us, that Chriſt was an holy man, and a Prophet; for the reſt wee ſtand ſingle: and therefore hee is in the ſafer way.
What can the Knight ſay for defence of his Argument? For though Iewes and Turkes doe not agree with us in the profeſsion of the Chriſtian Faith, yet I ſee not why that ſhould be neceſſary by the Knights Argument; and thereby a man may ſee what a good guide he is, and how ſafe a way he goeth: and whether the ſaying of Salomon be not truly verified of his Safe Way; Prov. 14.12.There is a way which ſeemeth to a man ſtraight, and the end of it leadeth to death, and conſequently to hell: for what other is the end of Hereſie, Judaiſme, and Turciſme? whereto the Knights rule doth leade all ſuch as will be ruled thereby.
The Hammer.
SEmper ego auditor tantum nunquam ne reponane? Hitherto the Knight held up his Buckler, and ſtood upon his owne defence: but here hee ſetteth upon his Adverſarie, cloſeth with him, wreſteth his owne Sword out of his hand, and therewith giveth him as many wounds as Iulius Caeſar received in the Senate. For, beſides the 12 Articles of Pope Pius the fourth his Creed, in all which, the Papiſts ſtand ſingle, hee inffanceth in eleven points more, wherein the Papiſts agree with us in our affirmative poſitions, but they alone maintaine their affirmative addition; wherupon hee condemneth the Ieſuit as Chriſt doth the Evill Servant in the Goſpell, out of his owne mouth thus:
That Religion is leſſe ſafe, in which the Profeſſours ſtands ſingle, than that in which the parties, other wayes diſſident, agree.
But in all or moſt of the affirmative points of Popiſh Religion, they ſtand ſingle; but in all ſuch poſitive points of the reformed Faith, not only Papiſts, but in a manner all Chriſtians of the world concurre with us.
Therefore the Popiſh Religion, by the Ieſuits owne rule, is leſſe ſafe.
To illuſtrate this by a few inſtances, the poſitive points of our Doctrine are chiefly theſe:
1. That the three Creeds; the Apoſtles, the Nicene, and that of Athanaſius are to be received upon paine of damnation.
2. That religious worſhip is due to God.
3. That God is to be called upon.
4. That Chriſt is head of the Church.
5. That hee is our Mediatour and Advocate.
6. That hee was conceived without ſinne.
7. That wee are ſaved by his merits and ſatiſfaction.
8. That the Scripture is a rule of Faith.
9. That there are two and twenty Canonicall Bookes of the old Teſtament.
10. That the originals in the Greek and Hebrew are authenticall.
11. That there are two Sacraments of the new Teſtament, Baptiſme, and the Lords Supper.
12. That Children of the Faithfull are to bee chriſtened.
13. That in Baptiſme, water is neceſſarily to be uſed.
14. That Chriſt is truly preſent at his Supper; and that the worthy Receiver is by faith made ſpiritually partaker of the true and reall body and blood of Chriſt.
15. That the Sacrament may be adminiſtred in both kinds.
16. That the Images of Chriſt and his Saints may ſerve for Ornaments and Memorials, and that there is a lawfull hiſtoricall uſe of them.
17. That Peter had a Primacie of Order among the Apoſtles.
18. That there are two places for ſoules departed, Heaven and Hell.
19. That there are three holy Orders in the Church, Biſhops, Prieſts, and Deacons.
20. That Confeſſion to a Prieſt, in caſe the Conſcience be troubled with any grievous Sin, is profitable and behoovefull.
To all theſe points, and many more like unto theſe, the Papiſts aſſent; but in all their additions they ſtand ſingle, as namely:
1. That a fourth Creed made by Pius the fourth, is likewiſe to be received under paine of damnation.
2. That religious worſhip is due to Saints.
3. That Saints and Angels are to be called upon.
4. That the Pope is the viſible head of the Church.
5. That Saints are our Mediatours and Advocates.
6. That the Virgin Mary alſo was conceived without ſinne.
7. That wee are justified and ſaved in part by our owne Merits, and ſuperabundant ſatisfactions of Saints.
8. That Tradition is a rule of Faith as well as Scripture.
9. That beſides thoſe two and twenty, there are other Books of the old Teſtament, to wit, Tobit, Judith, Baruch, The Wiſdome of Salomon, Eccleſiaſticus, and the Maccabees, to be admitted into the number of Canonicall Scriptures.
10. That the vulgar Latin tranſlation of the Scripture is moſt pure and authenticall.
11. That beſides Baptiſme and the Lords Supper, there are five other Sacraments; Confirmation, Order, Penance, Matrimonie, and Extreme Vnction.
12. That Gallies and Bels may, and ought to be chriſtened.
13. That beſides Water; Creame, Salt, and Spittle are to be uſed in Baptiſme.
14. That Chriſt is preſent in the Sacrament by Tranſubſtantiation, and that his body and blood is not onelyonly received ſpiritually by Faith, but alſo carnally by the mouth.
15. That the Sacrament of the Lords Supper may lawfully be adminiſtred to the Laity in one kind onelyonly.
16. That beſides an hiſtoricall, there is a religious uſe of Images; and that they are to bee worſhipped.
17. That Peter had not onelyonly a Primacie of Order, but a power alſo, and juriſdiction over the Apostles.
18. That beſides Heaven and Hell, there is a third place of abode for ſoules, to wit, Purgatorie; and a fourth alſo, termed Limbus infantum.
19. That beſides thoſe three holy Orders of Biſhops, Priſts, and Deacons, there are others, as namely, Exorciſts, Acolyts, &c.
20. That confeſsion of every knowne Sin to a Prieſt, is neceſſarie.
Now becauſe Negatives are not properly Articles of Faith, but Poſitives or Affirmatives; it appeareth evidently, that the Faith of the reformed Churches is aſſented to by Papiſts themſelves, and all Chriſtians in the world, and therfore is moſt certain & ſafe by the confeſſion on all ſides: wheras the Popiſh additions, wherein we ſtand onelyonly upon the Negative, and they are to make good the Affirmative, are aſſented to by none but themſelves; and therefore by the Ieſuits rule, are weak, doubtful, and leſſe ſafe. This is Vulcaneum telum et argumentum palmarium, the main and principall argument whereby the Knight demonſtrateth the title of his Booke; and hee is ſo confident of it, that if that be to be accounted the ſafer way, wherein different parties agree both in one, as the Ieſuit laid it downe in the former chapter, hee will joyne iſſue with all Papiſts in the world in this very point: and if in this hee make not good the title of his Booke, that wee are therefore in the ſafer way, becauſe they agree in the principall and Poſitive points of Religion with our Doctrine; hee will reconcile himſelfe to the Roman Church, and creepe upon all foure to his Holineſſe for a Pardon. At this the Ieſuit is ſo mad, that he fometh at the mouth, and raveth, ſaying,Pag. 512. That to creepe upon all foure is a very fit gate for men ſo devoid of reaſon, as to make ſuch Diſcourſes, and to uſe ſuch malicious inſinuations, as if men uſed to creepe upon all foure to the Pope,
Parce ſepulto
Parce pias ſcelerare manus:
be not ſo inhumane and barbarous, in tearing the fame of the dead; there is no cauſe at all given of ſuch rage and furie. The Knight doth herein no way blaſpheme, or falſly traduce Dominum deum Papam; for thoſe that ordinarily kiſſe the Popes toe, unleſſe his Holineſſe be the more courteous to hold up his foot the higher, muſt needs be neere creeping on all foure. To ſay nothing of Dandalus King of Creete and Cyprus who was upon all foure, and that under the Table before the Popes Holineſſe, as Iewell in his Apologie, and the defence thereof undeniably proveth out of good Authors againſt Mr. Harding; yet the Knight in this place chargeth not the Pope with any ſuch imperious demand of Luciferian pride: but onelyonly profeſſeth what penance hee would willingly enjoyne himſelfe, if hee ſhould abuſe the Reader, and not make good the Title of his booke by the argument above propounded; againſt which, what the Ieſuit here particularly Articleth and objecteth, I will now conſider.
To the firſt. The words which the Ieſuit would make ſeem ſo ridiculous, are related by the Knight, as their owne words not ours, as any may perceive by the Preface to them, therefore ſay they, and by this that they are written in a leſſer Character, and is it not ſenſleſſe in the Ieſuit, and moſt ridiculous to laugh at himſelfe, and put his owne nonſenſe upon the Knight, who taking the Ieſuits words as he found them, ſcorning to nible at ſyllables, interpreted the Ieſuits words at the beſt, and taking his meaning, joynes iſſue with him upon the point in this manner. In a Church profeſſing Chriſtianity, where the Scriptures of the old and new Teſtament are received, and the two Sacraments inſtituted, by Chriſt adminiſtred, ſuppoſe we there to be two ſorts of Profeſſors, either publikely allowed as in France, or at leaſt tollerated, as in other Kingdomes, both theſe entituling themſelves to be members of the pure Orthodox Church, and neither of them having beene particularly condemned in any generall Councell, received through the Chriſtian world; the probleme then is, whether of theſe two, that party is not in the ſafer way, who holdeth no poſitive Article of faith, to which both parties (beſides all other Chriſtians) give not their aſſent unto: then the other who maintaineth twelve Articles of faith at leaſt, wherein they themſelves ſtand ſingle, and are forſaken by all Chriſtians, not onelyonly of the reformed Churches, in England, France, Germany, Denmarke, Swethland, Norway, Poland, Tranſylvania, but alſo in the Eaſtern, and Greek Churches diſperſed through the large Dominions of the Turke in Europe, Aſia, and Africa. But thus it ſtandeth betweene us and Papiſts, all the poſitive Articles which we hold neceſſary to ſalvation, they themſelves, and all other Chriſtian Churches in the world aſſent unto: whereunto the Church of Rome hath added many other poſitive Articles in joyning all under paine of damnation to beleeve them; in all which additions, ſhe ſtandeth alone by her ſelfe: therefore it is ſafer to adhere to the doctrine and faith of the reformed churches, then the Pope his new Trent Creed. The Ieſuits exceptions againſt this argument are very idle, and all his inſtances in Turkes, Iewes, and Haeretikes, nothing to the purpoſe: for the unbeleeving Iewes and Turkes never were, nor yet are members of the Catholike Chriſtian Church: the Arians, Neſtorians, Eutychians, and Marcionites have beene long agoe excluded out of the true Church of Chriſt, and their Haereſies are by name condemned in ancient generall Councells approved by the whole Chriſtian world. Theſe therefore come not within the verge of the Knights propoſition, which is reſtrained to Chriſtian Churches, and ſuch whoſe Tenets have not in particular as yet beene cryed downe, and cenſured as erroneous in any oecumenicall Councell: among ſuch, doubtleſſe thoſe are in the ſafer way, who hold nothing for an Article of faith neceſſary to ſalvation, which is not clearely deduced out of Holy Scripture, and aſſented unto, even by the oppoſite part, whoſe teſtimony, ſaith the Ieſuit, Page 498. muſt needs proceede from evidence of truth.
To the ſecond. The Ieſuit hath received anſwer already to the former of theſe demands, where I ſhewed by twenty inſtances that we ſtand not ſingle as they doe, by affirming what they deny, and denying what they affirme: for the moſt, if not all the affirmative Articles of our Creed, are firmed and ſubſcribed by Papiſts themſelves, whereas their additionalls to them are firmed by none but themſelves: and therefore herein our cauſe hath a great advantage on theirs. For if their beliefe be true, our beliefe in all the affirmative Articles thereof muſt needs be ſo; but not on the contrary, becauſe they have many affirmative Articles which we give no credit unto. To his ſecond demand I anſwer, that though a multitude of Profeſſors is no perpetuall and infallible marke of the true Church:Luke 12.32. Matth. 7.13. Apoc. 13.17. Apoc. 20.2. Apoc 1….4. The woman arrayed in purple and ſcarlet, called The Whore of Babylon, had a cup of gold in her hand, &c. Apoc. 13.3. All the world wondered, and followed the Beaſt. & ver. 8. All that dwell upon the earth ſhall worſhip him, whoſe names are not written in the Booke of Life. for Chriſts flocke is but a little flocke in compariſon, and broade is the way that leadeth to death and deſtruction; and though it is true that in the latter and worſer ages of the Church, eſpecially after the yeare 666. which is the number of the name of the Beaſt, and much more after the thouſandth yeare wherein Satan was let looſe, the Romiſh Church was much more viſible to the eye of the world then the Proteſtant, as it is prophecied in the Apocalypſe the 16. 6. that the falſe and malignant Church ſhould be farre more glorious and pompous then the true Spouſe of Chriſt: yet in the firſt and beſt ages of the Church, our adverſaries have not ſo much as one ſingle witneſſe, who can be proved to have given teſtimony to their Trent faith, and ſince the happy reformation began by Martin Luther in King Henry the eights dayes, the better part of Europe is fallen from the Pope; adde we to them all thoſe, who in Aſia and Africa profeſſe the Chriſtian faith, and yet acknowledge not the Pope, nor ſubſcribe to the Trent faith: and it will appeare we have neere a thouſand for one in the Catholike viſible Church ſcattered far and wide over the face of the earth, as may be ſeene in the Mapps ſet forth in a booke printed the laſt yeare, and intituled Chriſtianographie, or the Deſcription of the multitude and ſundry ſorts of Chriſtians in the World, not ſubject to the Pope, with their unity, and how they agree with the Proteſtants in the principall points of difference betweene them and the Church of Rome.
To the third. If the argument bee ſo weake, let the Ieſuit remember that it is his owne, and that he confeſſeth as much in the firſt words of this Chapter, which are theſe, The ſubſtance of this Section is contained in the title, and it is nothing but to turne the Catholike argument, mentioned in the former Section the other way for the Proteſtant ſide. The argument then is a Catholike argument of their owne, and if it make for Haeretikes, Iewes, and Turkes, as he ſaith it doth, the blame and ſhame thereof muſt light upon the Ieſuits, that firſt framed it, and not upon the Knight who retorteth it onelyonly upon them: for thus it mooveth upon their Axletree, that wherein Profeſſors of different religions both agree, is ſafer to beleeve then that wherein they ſtand ſingle, but Iewes and Chriſtians agree in the beliefe of the old Teſtament; Chriſtians and Turkes agree in the truth of Chriſts humane nature, in other points the Chriſtians are ſingle, therfore the beliefe of a Iew or a Turke is ſafer then the beliefe of a Chriſtian. The concluſion is here falſe and blaſphemous, the minor or aſſumption is evidently true, and confeſſed on all ſides: the fault therfore muſt needs be in the major or ground of this argument, but the major or ground is your owne, as will appeare by reducing the Ieſuits Argument, propounded in the former Section, into forme: That Church wherein parties of a different Religion, as Papiſts and Proteſtants agree, is a ſafer way than that wherein one party ſtand ſingle. But Papiſts and Proteſtants both agree, that ſalvation may be had in the Romiſh Church; but the Proteſtants ſtand ſingle, in that they ſay, ſalvation may be had in the Proteſtant Church: therefore it is ſafer living and dying in the Papiſts Church than in the Proteteſtant. In this Syllogiſme, the Knight and all Proteſtants, though they anſwer to the Aſſumption by diſtinguiſhing, as is expreſſed in the former chapter: yet they ſimply & abſolutely deny the Major, which is not univerſally true, nor at all neceſſarie. Secondly, Dato & non conceſſo: that the Major is true, the Knight nimbly turnes the mouth of the Papiſts owne Canon, to batter their owne walls, thus: That poſition, ſay you, in which both Papists and Proteſtants agree, is ſafer than that wherein one partie ſtandeth ſingle: but in the eleven Points mentioned by the Knight, Papiſts and Proteſtants agree: in the twelve Articles coyned by Pope Pius the fourth, the Papists ſtand ſingle; therefore the Protestant Faith is the ſafer.
To the fourth. A ſtrange Argument, for the Ieſuit to conclude other mens ſight from his owne blindneſſe: becauſe hee ſeeth not how the Knight can avoid the inſtances in Jewes, Heretikes, and Turkes, whereby hee goeth about to diſable the Knight his retorted Argument; therfore will hee inferre, that any man may ſee that the Knight is no good guide. For pitty let ſome fit the Ieſuit with a paire of Spectacles, that he may better ſee the Knight his way, and his own wandrings. *How far the Romiſh Religiō is diſtant from Hereſie, Iudaiſme, and Turciſme, or rather trencheth upon all three; See P: Croy his booke of Conformities, and Sutcliffe his Turco papiſmus.Iews and Turks are out of the Chriſtian Church, hold not all Poſitive Articles neceſſary to ſalvation, and therefore they come not in the Knights way at all; nor hath hee to doe with them in this Argument, which proceedeth from profeſſed Chriſtians, and not open enemies to the Faith. For the Knight from his heart deteſteth all pathes leading to any of thoſe dangerous precipices; and chaulketh to all men Viam vere tutam, certam, rectam & regiam; a faire and Safe Way, and the very Kings High-way to his Pallace, wherein wee have Chriſt and his Apoſtles for our Leaders; the holy Spirit for our Guide; the bleſſed Angels for our Convoy; the ancient Fathers and Doctors of the Church for our fellow Travellers through the whole, and the beſt learned of the Romane Popes, Cardinals, Biſhops, and Schoolemen to beare us companie the greater part of our way. Wherefore, I doubt not, but that the indifferent peruſer of the Knights Book, and the Ieſuits Anſwer, and my Reply unto it; will breake out into the Apoſtles exclamation, and ſay to this Romiſh Sorcerer, Acts 3.13.or rather if hee will ſo, falſe Spectacle-maker, Flood: O full of all ſubtiltie and miſchiefe, thou child of the devill, wilt thou not ceaſe to pervert the right way of the LORD?
FINIS.
Laus DEO ſine fine.
End of the text · Humphrey Lynde, The Ancient Doctrine of the Church of England (1660)