A Case for the Spectacles, Chapter 17
Concerning the Protestants charitable opinion of the salvation of Papists; Spectacles, Chap. 17. à page 491. us{que} ad 508.
THE Knights discourse in this Chapter is wholly from his purpose, which he pretendeth in the title of his Chapter, which is to answer our objections.
The Knights eight instances in the Doctrine of Merits, Communion in both kinds, publike use of Scripture, Priests marriage, Service in a knowne tongue, Worship of Images, Adoration of the Sacrament, and Traditions, are all answered before, and proved some false; for the things wherewith he chargeth us are all absurd, if we consider the proofes of Scripture which he bringeth.
All testimonies from an enemy proceede not from charity, but from truth, and such are those which Catholikes bring out of learned Protestants, to prove that a man dying in the Romish Religion, may be saved.
Free-will, Prayer for the Dead, Honouring of Relikes, Reall Presence, Transubstantiation, Communion in one kinde, Worshiping of Images, the Popes Primacy, Auricular Confession, and the like, are all acknowledged, some by one Protestant, some by another, not to be materiall points; so as a man may without perill beleeve either way: the severall authors are, Perkins, Cartwright, Whitgift, Fulke, Penrie, Somes, Sparks, Reynolds, Bunnie, and Whitaker.
John Frith, a Foxean Martyr, acknowledgeth, that the matter touching the substance of the Sacrament bindeth no man of necessity to salvation or damnation, whether he beleeve it or not.
John Huz held the Masse, Transubstantiation, Vowes, Freewill, Merit of workes, and of the haeresies now in controversie held onelyonly one, to wit, communion in both kindes.
Dr. Barrow acknowlegeth the Church of Rome to be the Church of God, Hooker, a part of the house of God, and limbe of the visible Church of Christ; Dr. Somes, that all learned and reformed Churches, confesse that in Popery there is a Church, a Ministry, and true Christ: Field and Morton, that we are to be accounted the Church of God, whose words may be seene in the Protestants Apologie, Tract. 1. Sect. 6.
Whereas the Knight saith, that men otherwayes morally good, relying wholly on the merits of Christ, that is, living Papists, and dying Protestants in the principall foundation of our faith, may finde mercy, because they did it ignorantly: where hath the Knight learned this Theologie, that a man may be saved in one Religion, yet so as he must die in another. This is a new conceite never heard of before, that a man may be saved in a Religion, but so as not to die of it.
To conclude, since Protestant Doctors make no doubt, but we may be saved in our faith: and no Doctour of ours saith so of your faith, it is out of doubt the safer way to embrace ours. The force of which argument, the Knight goeth not about to avoid, otherwise then by denying that to be the opinion of learned Potestants, which being proved to be so manifestly, the argument still hath his force, and the more, because he cannot answer it.
The Hammer.
IN the former Chapters the Knight brandished his sword: but in this he holdeth up his Buckler to beare off a blow, wherewith some Professors especially of the Female Sex, are said to have beene wounded to death. For thus they whet their sword, and shape it on the Protestant anvile: Protestants confesse, at least, many of them, that there may be salvation in the Roman Church; but Papists absolutely deny that there may be any salvation in our Churches: Fisher relation of a 3. conference.therefore it is safer to come to theirs, then to stay in ours; to be where almost all grant salvation, then where the greatest part of the world deny it. Hereunto the Knight truely and solidly answers.
First, that our Protestant Tenents are of that nature, that the Papists themselves cannot pretend with any probability, that there is any danger in them, but rather in the contrary; as he maketh it evident by eight remarkeable instances.
Secondly, that our Religion is not to be accounted the worse, but rather the better for our charitable opinion of our Adversaries: for true piety is ever joyned with compassionate charity.
Thirdly, that though we leave the persons of Papists to their and our judge,Rom. 14.4. What have I to doe to judge another mans servant, seeing he standeth or falleth to his owne master? not pronouncing damnation on them, as they doe on us: yet we proclaime confidently to all the world, that their doctrine is not safe.
Fourthly, he distinguisheth also the persons of Papists, some are invincibly ignorant, who are compelled to resigne up their own eye-sight, and to look through such Spectacles as their Priests and Pastors have tempered for them; for these poore soules if they make as good use as they can of the publike and private means afforded them for saving knowledge, and hold fast the Articles of the Apostles Creed, without opposition to any ground of Christian Religion; and furthermore have a minde and purpose to obay God, and keepe his Commandements, according to that measure of knowledge and grace which they have received, and live for outward things in the unity of the Church where they dwell, much may be said: other live under Princes and States, who as Gods true Watchmen and Shepherds, desire they should be better informed, and take care, that they may have meanes to be instructed in the true saving knowledge of Christ; such Papists shutting their eyes against Gods light, and persisting in their ignorance, and saying in effect, Wee will not the knowledge of thy wayes, Iob 21.14. goe not safely out of the world. How the Iesuit refuteth these answers, wee shall see in the examination of his particular exceptions.
To the first. That cannot be farre from the Knights purpose, which agreeth with the title of his whole Booke, Via tuta, The safe Way: this safe way hee proves to be the Protestants way by divers instances, in which the Papists affirmation is dangerous, but our Negation cannot but be safe. For example, there is apparant danger in maintaining the adoration of Images, and the creatures of Bread and Wine in the Sacrament: because it is expressely forbidden under many fearfull curses; to offer Sacrifice, burne Incense, or exhibit any Divine Worship to any save God onelyonly, Psalm. 97.7. Confounded be all they that worship graven Images, and boast themselves of Idolls: but there can be no danger in not Worshipping the Creature insteed of the Creatour, who is blessed for ever, Rom. 1.25. They are in danger of a curse that forbid Marriage, and hold it in some persons to be unlawfull and uncleane; which Saint Paul calleth, The Doctrine of Devils, 1 Tim. 4.1, 3. But there can be no danger in not prohibiting Marriage in any, which is Honorable in all, and the bed undefiled, Heb. 13.4. They are in danger who equall Traditions with Scripture, because it is written, Cursed be hee that addeth or taketh away from the words of the Law, or the Gospell, Deut. 4.2. Apoc. 22.18. There is danger in confidence in our owne merits; because, Cursed is hee that putteth his trust in man, or maketh flesh his arme, Ier. 17.5. but there can be no danger in not relying upon our owne merits; for Blessed are they that trust in Christ, and him onelyonly, Psalm. 2.12. for that the Cardinall himselfe confesseth to be Tutissimum. There is danger in taking away the Cup from the Laity, for it is a violation of Christs institution; for Jesus said unto them, Iohn 6.53. Except yee eate the flesh of the Son of man, and drinke his blood, yee have no life in you: but there can be no danger in not taking away the Cup from the Laity, but reaching it to them; for Whosoever eateth Christs flesh, and drinketh his blood, hath eternall life, vers. 54. There is danger in keeping the Scriptures from the Laity; for The people perish for want of knowledge: Hos. 4.6.and God powreth his wrath upon the people that know not his name: Psal. 79.6.but there can be no danger in permitting them to Search the Scriptures, for in them they have eternall life, Ioh. 5.39. and, Blessed are they whose delight is in the Law of the Lord, and that exercise themselves in that Law both day and night, Psal. 1.2. There is danger in praying in an unknowne tongue; for they which doe so, Worship they know not what; draw neere to God with their lips, but their hearts is farre from him: but there can be no danger in Service in a knowne tongue; for the Apostle saith, I will pray with the spirit, I will pray with understanding also: I will sing with the spirit, I will sing with understanding also, 1 Cor. 14.15. It was a curse inflicted upon the builders of Babel, that they understood not what was spoken: and the gift of tongues hath beene ever esteem'd a singular blessing conferred upon the Church, whereby the people of all Nations and Countries understood the Apostles, and their Successors preaching to them, and praying for them.
To the second. I reply, that all his answers are refuted in my Animadversions upon the former Chapters, onelyonly some Cavils hee addeth, which I will answer in a word.
Flood.
I presume, his Father had some Apprentise bound not to marry during his Apprentiship: I would then know of him, whether his Father in that case did forbid marriage, and teach the Doctrine of Devils.
Answer.
It had beene fitter for the Iesuit to be bound Prentise than set to schoole, hee is so dull and stupid that hee maketh it all one to forbid a Boy under age to marry during the time of his Apprentiship, and that under a legall penalty, without any vow or oath: and to forbid the whole Clergie to marry at all, by tying them to single life by a vow and solemne oath, whether they have the gift of continencie, or not.
Flood.
Saint Paul saith, the gift of Tongues is a signe for Infidels; but Prophecie, that is, Exhortation or Interpretation, is for the Faithfull, or those that believe already: wherein, I would know what any man can find against Prayer in the Latine tongue.
Answer.
I will easily helpe the Iesuits ignorance herein: Prayer in the Latine tongue, when it is not understood, is Prayer in a Strange tongue, which the Apostle here implyeth, No way tendeth to edification. Nay farther, he proveth it to be a curse out of the Prophet Esay, 28.11.to a people to heare a Language which they understand not: and if that people were accursed, in that they heard a Language which they understood not; our people in this regard must needs be blessed, who heare in the Church the Word of God read, and Divine Service said in a Language which they understand.
Flood.
The Catholike Church doth draw in severall Nations to unity of Language, making all to speake one and the same Tongue: whereas Heretikes in the severall places, by use of other Languages, understand not one the other, and therein most perfectly resemble the Babel-builders, as well in their diversitie of tongues, as in the diversities of Doctrines.
Answer.
The Iesuit here ignorantly babbleth about Babel, and the builders thereof, upon whom God sent as a curse, not simply the diversitie of Languages which Acts 2. was given to the Apostles by miracle for a blessing: but confusion of Languages, whereby it came to passe, that though they all spake one to another, yet none understood one the other. This curse cannot be denied to be fallen upon the Lay-people in Poperie in the time of their benediction; and hereby the Romane Church, as by many things else, may be discerned to be Spiritually Babylon. Now whereas the Iesuit saith, that they make all Nations to speake one and the same tongue, his tongue runneth before his wit: for though the Pope by injoyning Latine Service, make all Nations under the Romane jurisdiction, heare one and the same tongue in their Service: yet hee maketh them not to speake it, nor so much as understand it. Whereas all the Reformed Churches, as they agree in the unity of their Doctrine against Romish errours and superstitions; so they also concurre in this, that they have all their Liturgies in their Mother tongue, that all the children of our Churches may heare their heavenly Father speake unto them in his Word, and they to him in their Prayers in a language understood.
Flood.
But for that which hee saith, that hee acknowledgeth universalitie of Nations and people, not to be a marke of his Church, I cannot but wonder at it; for what is this, but even in plaine termes to confesse his Church, not to be the Church of Christ? Esay saying, All nations shall flow unto it: and the Prophet David describing the kingdome of Christ, saith, that Hee shall beare sway from Sea to Sea: and Daniel describeth the kingdome of Christ, Like a mountaine growing from a little stone, and filling the whole Earth: Saint Iohn seeth a Multitude which no man could reckon, of all Nations, and Tribes, and People.
Answer.
Wee doe not say that the Church of England is the Church of Christ, that is, the whole, or only Church of Christ, but a Church of Christ; or to speake more properly, a member of the Catholike Church scattered over the face of the the whole earth. The texts alleaged by the Iesuit, are meant of the Catholike or universall Church, not of a particular; for it implieth a kind of contradiction, that a part should be the whole, and all Nations comprised in one. Secondly, the Knight speaketh not, Page 312. simply of multitudes, nations, and tongues, when hee denieth that wee have any such in our Church: but of multitudes, and nations, and tongues that are at the Woman her command in the Apocalypse: The Citie which raigneth over the Kings of the Earth, Apoc. 17.4, 5, 6, &c.which sitteth on seven mountaines, and is drunke with the blood of Saints and Martyrs: of whom it was foretold, that shee should ascend out of the bottomlesse pit, and goe into perdition. These can be no markes of our Church, as all the world seeth: and if they be, as indeed they are most visible and apparant markes of the Romane Church, let them lay claime to her, and keepe her to themselves, wee no way grudge or repine at it. But if the question be, where it is safer being with the Woman that fled into the wildernesse, or this Queene-regent of the world, wee give warning to all that have Care of their salvation, to come out of Babylon, that they be not partaker of her plagues.
To the third. It is not true, that all testimonies proceeding from an enemie, are from evidence of Truth; for a testimonie may proceed from an enemie sometimes from weaknesse of judgement, as Tertullian long agoe hath observed, concluding, that it is no certaine and undoubted Argument of strength and valour to conquer an Enemie: for many times the victorie is gotten, not because the conquerour was a man of might, and well handled his weapons; Sed quia qui vincebatur infirmis erat viribus: but because hee had the good hap to enter into the lists with a weake Adversarie. Yet, let the Iesuits Observation be generall, the Knight will gaine by it; for the greatest part of his booke consisteth of Testimonies taken from the mouth of learned Romanists: and therefore by this Rule laid downe by the Iesuit, all must be presumed to proceed from evidence of Truth. For the testimonies which hee here alleageth out of Protestants against us, though they have beene long agoe answered, in the Prostants Apologie, written against Brerely his falsly so called Catholike Apologie: yet in the due place I shall shew, that they make nothing for, but rather against the Romish Church.
To the fourth. The Iesuit cannot be ignorant, that the misnamed Catholike Apologie set forth by Brerely, was refuted seven and twenty yeares agoe by a Catholike Appeale for Protestants; there all these shafts which Brerely taketh out of the Protestant Quivers, are either broken, or their heads so taken off, that they can doe no hurt to any that hath his Buckler of Faith on, or his eyes in his head. To which Appeale I referre the discreete Reader; when the Iesuit shall quote any of these Authors for any particular point, he shall have a punctuall answer.
To the fift. Frith was a worthy and glorious Martyr, whose faith may be knowne by his bookes yet extant: wherein he no way approveth of Transubstantiation, but condemneth it expressely. Neither doth he say that a right beliefe in the Sacrament touching the substance thereof is no matter of salvation: but that it is no matter of salvation to beleeve after what manner the substance of Christs body is in the Sacrament, whether by Consubstantiation, or Transubstantiation which is most true: for as Doctor Andrewes, late Bishop of Winton acutely observed, Christ said hoc est Corpus meum, non hoc modo est, or fit Corpus meum, this is my Body, not the bread is after this manner my body.
To the sixt. If communion in both kindes be an haeresie, Christ, his Apostles, and the Primitive Church which administred and received the Communion in both kinds, as is confessed in the Councell at Constance, cannot be free from haeresie. And whereas the Iesuit saith, that this Martyr in all other points held with Papists, the contrary appeares in his printed bookes, and by the prayer he made at his death, mentioned by Cocleus in the history of the Huzzites, wherein he prayeth to God, that his soule after his death might be where the soule of Wickliffe is.
To the seventh. To the Iesuit his allegations out of Barrow, Hooker, Some, Bunnie, and Covell; Dr. Morton now Bishop of Duresme answereth at large in his Catholike appeale, l. 4. from the first Section to the sixth, where he proveth, that the testimonies themselves, and the reasons annexed to them doe shew, that the above cited Protestants yeeld no more security to the Romish Church, then they doe to any other erroneous Church, wherein there is true baptisme and the the profession of the chiefe principles of faith. Barrow acknowledgeth the Church of Rome to be a Church of God, that is a Church professing Christianity, in which there may be a possibility of salvation, not an Orthodox or right believing Church, in which there is certainty of salvation. Hooker saith, that the Church of Rome is a member of the visible Catholike Church, a member, not the Catholike Church, and no sound member neither, according to that Thesis of Doctor Reynolds, Romana ecclesia nec est Catholica, nec sanum membrum Catholicae. Dr. Somes saith, as likewise Iunius, Iunius de Eccles. l. sing. Papatus est in Ecclesia seu in papatu est Ecclesia, Papatus tamen non est Ecclesia.that in Popery there is a Church, that is, under the Popes dominion Christ hath his Church, or that Popery is in the Church: yet that Popery is not the Church. Bunnie saith, that we are not a severall Church from the Papists, that is, not essentially defferent from it, no more then a sicke man differeth from a sound. Covell saith, the Church of Rome is a part of the Church of Christ, but a very unfound part. From all which passages, this onelyonly may be concluded of the Roman Church, as of other erroneous assemblies, that though in regard of their manifold errors, they must be esteemed sicke and unsound Churches; yet in regard of the being and essence of a Church, they must be acknowledged visible Churches of Christ. Neither Field nor Morton saith, that the Church of Rome is the Church of God, but a Church of God. Fields words are, Romana ecclesia est verè ecclesia, non vera ecclesia; is truely a Church, not a true Church: Morton proveth in one whole Section, that the Church of Rome is not properly the Catholike Church, but a particular Church subject to error. Sect. 6. Protest. appeal, l. 4. But in this point, in what sense the Protestants call the Church of Rome a true Church, see a late Treatise set forth by Doctor Hall, the Bishop of Exton, called the Reconciler; wherein, both he and Bishop Davenet, and Morton, in their letters affixed thereunto, cleare the matter nothing at all I assure you to your advantage.
To the eight. The Knight saith not that a man may be saved in one Religion, yet so as he must not die in it: but that a man living in one Religion, to wit, the Popish, may be saved: so that he renounce it before his death, and dye in a better: for not onelyonly the bosome of the Church, but also the gates of Heaven are alwayes open to the penitent, as the Prophet Ezekiel teacheth:C. 18. 23. neither is this any new conceit of the Knight, but the generall opinion of all Protestants, as the Iesuit may read in the Catholike Appeale, l. 4. c. 1. The Reverend Bishop now mentioned, understanding how that great and honourable personage in the last Act of her life, renounced all presumption of her owne inherent righteousnesse, and wholly affianced her soule to Christ in beliefe to be justified onelyonly by his satisfactory justice, did therefore conceive hope of her salvation by vertue of that Cordiall prescribed by the Holy Apostle, viz. that where sinne aboundeth, the grace of God doth super abound, which the Apostle hath ministred for the comfort of every Christian, who erring by ignorance, shall in sincere repentance for all his knowne sinnes, depart this mortall life, having the heele or end of his life shod with the preparation of the Gospell of peace, not of the new Romish, but of the old Catholike faith, which is the faith of all Protestants. C. 15. p. 363.And againe, in his booke intituled, the Grand Imposture, If you demand why Protestants have so charitable opinion of some Romanists, you are to understand, that it is in regard of that, without which the… cannot be saved, that they died in the beliefe of this Protestant Article of Faith, which is to be justified by remission of all their sinnes, through the satisfactory righteousnesse of Christ, apprehended by faith, and not by the legall justice or perfection of inherent righteousnesse in themselves, as your Councell of Trent hath decreed: and this opinion we finde verified in the experience of many Papists, who howsoever in their life time they professe and magnifie your doctrine of perfection of works: yet on their death-bed as soone as the least glimpse of the majesty of Christs tribunall is revealed unto them, and the booke of their conscience begins to be unclapsed, and so laid open before them that they cannot but reade their sinnes, which in their lifetime they held as veniall, to be deadly and written in Capitall litters: then they take Sanctuary in the wounds of Christ, from whence floweth the Ocean of all expiatory merit and satisfaction, by which it is impossible but that every faithfull penitent should receive life.
To the ninth. To this argument I say, that it is paralyticall and weake in the sinewes. For how doth this follow? the Donatists held as the Papists doe, that all men were damned that were not of their sect; St. Austine de unit eccles. c. 12. and other Catholike Bishops thought that some of them might be in the state of grace, and that their Baptisme was good, Ergo, it is a safer way to embrace the Donatists haeresie then the Catholike Faith: or at least send their children to the Donatists to be baptized,L. 1. De baptis. cont. Donat. c. 3. Esse vero apud Donatistas baptismum, & illi asserunt & nos concedimus. because both parties granted that there was true Baptisme among the Donatists, whereas the Donatists denied that there was any true Baptisme among the Catholikes; or this, the Indian Priests teach, that it is unlawfull to take bread from the hand of a Christian; the Christians teach that it is lawfull to take bread from an Indian: therefore it is safer to take bread from an Indian then from a Christian, or have fellowship with an Infidell Indian then with a charitable Christian, because a Christian hath a better opinion of the Infidell, then the Infidell hath of him: as Protestants have a more charitable opinion of Papists, then Papists have of them. When the Iesuit is sober let him thinke how to give an answer to Bishop Morton his instance, whereby he sheweth the invalidity of this mad argument of Iesuits, A mad man thinketh other men to be beasts, a sober man confesseth that a mad man is a man and no beast: is a mad man therefore in the right or in the better case then the sober man, because the sober man judgeth better of the mad man, then the mad man doth of the sober?