A DIRECTION TO BE OBSERVED By N. N. If he mean to proceed in Answering the Book entitled Mercy and Truth, or Charity Maintained by catholics etc. For I say by the grace that is given me, to all that are among you, not to be more wise than behoveth to be wise, but to be wise unto sobriety. Ad Roman. 12. v. 3. When we treat of religion, that is, of the worship and knowledge of God, they are least to be followed, who promising most liberally proofs by reason, forbidden us to believe. S. Aug. De util. Cred. cap. 12. Permissu Superiorum, 1636. A DIRECTION TO BE OBSERVED By N. N. If he mean to proceed in Answering the Book entitled Mercy and Truth, or, Charity Maintained by catholics etc. IN regard that he, who pretends to be answering the Book entitled Mercy and Truth, or, Charity Maintained by Catholics &c.: Is strongly reported to be a Socinian: before I give him his charge, it will be requisite, to open in brief, what kind of people they be, who have appeared of late under the name of Socinians. For by this means, it will be seen, whether his true intention be, to defend Protestantisme, or covertly to vent Socinianisme. It will also appear, whether all his pains be taken to any purpose. For Charity Maintained having been written against Protestants, not intermeddling with the Doctrine of Socinians, he will never by thought to speak one word to the purpose against that Book, if he answer out of Principles, which Protestants themselves will profess to detest, no less than Catholics do. CHAP. I. Of Socinianisme. SOcinians take their name from one Fanstus Socinus, an Italian Apostata, that is, upon the matter, an Atheist. For they are strangers to that wise and gallant Nation, who imagine, they can by of any Religion, if they will not be Catholics. The main and capital doctrine of perfect Socinians, is, rather Negative, and destructive of all Faith and Religion, then positive or Affirnsative of any one. The Sum of all is this. Nothing ought, or can be certainly believed, further than it may be proved by evidence of natural reason, into which they resolve all Christian (a) Irenaeus Philalethes lib. cui titulus: Disquisitio brevis etc. S. Aug. Do util. Cred. cap. 1. Nostin enim Honorate, non aliam ob causam nos in tales homines (Manichaeos') incidisse, nisi quod se dicebant terribili authoritate separata, mira ac simplici ratione cos qui se audire vellent introducturos ad Deum, & errore omni liberaturos. Faith. Out of this universal ground, they do, and must (if they will speak as they think, and think according to their own principles) reject all infallible, supernatural, infused Faith, which they reduce to mere humane knowledge, or opinion. And this the Answerer, as I am told, professes, and endeavours to prove. They must then affirm, that Faith is not donum Dei, an especial gift of God; but only the common light of Reason, or habits acquired by a man's own ability and industry. Divine Faith being excluded, the other two Theological infused virtues, Hope, and Charity, cannot subsiste. All infused Revelations, and Prophecies; all Illuminations, and Inspirations of the Holy Ghost; all prevenient, concomitant, subsequent, and, in a word, all kind of whatsoever supernatural Grace, is derided by this graceless Sect. And as they deny all supernatural Faith, so do they laugh at the belief of all objects, that are beyond the sphere of natural discourse. And therefore they utterly deny (b) joan. Volkelius de vera Religione lib. 5. c. 9.10.11.12.13. the most Blessed Trinity, the Incarnation of the Son of God, the Godhead of our dear Saviour Christ, his satisfaction for the sins of men, and his (c) Idem. ibid. c. 20.22. merit (and to prove this, they bring the same arguments, which Protestants were wont to urge against the merits of just men, and works of supererogation) the Divinity of the (d) Id. ubi supra. cap. 14. Holy Ghost, and Original (e) Id. ibid. cap. 15. sin. Eternal supernatural Felicity in Heaven for the Just, and endless punishment in Hell for the wicked, they all must, according to their Principles, & some of them do roundly deny. And they cannot place their last Happiness in any thing, except some such poor imaginary good, as old Pagan Philosophers dreamt of, but could never attain, nor so much as agree among themselves, wherein it consisted. They deny the Resurrection of our Bodies, and teach, that our Soul is to be joined with a Celestial or spiritual substance, of a nature essentially different from these our earthly bodies; and that our Blessed Saviour in Heaven, hath such a Celestial (f) Volkel. l. 3. c. 35. Body. That the world was created in time, by the free decree of God, & not from Eternity, by a necssarie emanation from him, they believe no more, then can be proved by evidence of natural demonstration. And I know some of them hold, directly against holy Scripture, that it was from all eternity, by such a necessary resultancy, as that. They make small reckoning of Sacraments, as being, according to them, neither signs, nor seals, nor causes of of grace; which grace, they hold to be a mere fiction. Yea they teach, that it is an abuse of the word Sacrament, to apply it to (g) Volkel. l. 4. cap. 22. holy rites. And as for the Eucharist in particular, one of their ring leaders teacheth, that it is no (h) Ibid. Sacrament; that for the matter thereof, if one cannot drink wine, he may use (i) Ibid. water, without changing the substance of the Lord's Supper (as he speaks) and that it may be administered by Lay (k) Ibid. Persons; and received even by such, as are not (l) Lib. 6. cap. 14. Baptised. The same prime Socinian denies Baptism to be a Sacrament, and teacheth, that all are not obliged to receive it, but that some may be enroled amongst the number of Christians, without it; that the Church may either leave it off, or at least can compel none to receive it; and, in a word, that it is a a thing but adiaphorous, or indifferent; with other wicked (m) Vide Volkel. lib. cap. 6. c. 14. per. totum. absurdities, which I let pass. Concerning holy Scripture; to such persons, as they hold not fit to be entirely trusted by them, they will acknowledge them all; before other more confident friends, they reject diverse parts of holy Scripture, received even in the Protestant Church of England; and with men, who are fully acquainted with their Principles, they must hold, not any one Book, Chapter, or line of the whole Old and New Testament, to be the word of God, or written by the infallible assistance inspiration, and direction of his holy Spirit. For natural reason, which with them is the sole Rule of Faith, & judge of all Controversies, cannot possibly demonstrate these things. They may believe by a kind of Humane Faith, that the Books of holy Scripture were written by such particular men (as they believe the Works of Plato, Tully, Linie, to be theirs) but that those men were endued with an universal infallibility, even in writing Scripture, they neither do, nor can affirm, but rather reach the (n) Volk. l. 5. c. 5. contrary. Neither yet doth their impiety stay here, but one of them dares (o) Io. Crellius lib. de Deo, & Attributis eius c. 24. affirm, that God could not know from Eternity futura contingentia, such things, as do proceed from , and election; which is in effect, to take away all infallible predictions prophecies of voluntary free actions. And out of this gross error, some other more open Socinian, will proceed to the denial of God himself. For how can God be, and be God, ans yet be ignorant of any thing, that is possible, past, present, or to come? If you ask these men, what they mean by the true Church; they must answer, that there is no other true Church, but all Mankind, as it agrees in the light of natural reason; and that there is no other authority, to which a man is obliged to submit. If again you inquire, in what Heresy doth indeed consist; they reply, that it consists only in opposing the dictamen, or judgement of a man's own reason. They might as well say in plain terms: There is no such thing, as Christians are wont to call Heresy. For it is impossible, that a man judge contrary to that, which he judgeth. Intellectus non est hypocrita. Our understanding cannot play the hypocrite with itself. A man's hands, looks, words, or writing may belie his thoughts, and make him deserve the name of dissembler, falsifier, hypocrite. But it implies a manifest contradiction, that our internal thoughts should tell us, at the same time, that a thing is both so, and not so; and therefore, according to their large definition, there can be no Heresy at all. And their assertions tending to practice, are agreeable to this their speculation. For they teach, that no man ought now to be punished, either spiritually by (p) Iren. Philalethes lib. cui titulus: Dissertatio de Pace Fcclesia. Excommunication, or (q) Volkel. lib. 6. cap. 15. temporally, with the loss of goods, imprisonment, or death, as long as he follows the dictamen of his own Conscience; though otherwise he deny Articles believed by all good Christians; as for example, concerning the most Blessed. Trinity, the Divinity, of Christ our Lord, Original sin etc. But why do I specify particulars, which would be infinite? For whatsoever our Saviour Christ, his holy Apostles, the Catholic Church, Counsels, Fathers, Doctors, Divines, Christians, propose to be believed above humane reason, or with a supernatural infallible assent, is, to these men, no other than a fiction, an imposture, an impossibility. Divinity, with them, can be nothing but Philosophy. Reason alone is Faith; Sanctity consists only in Morality. Plato, or Aristotle, or any other, must be as soon believed, as the testimony of our dear Saviour; unless he prove what he saith, by better reason, than other do, (r) Si autem Christo etiam credendum negant, nili indubitata ratio reddita suerit, Christiani non sunt. Nam id adversus nos Pagani quidam dicunt, stultè quidem, sed non sibi adversi, nec repugnantes. Hos vero quis seratad Christum se pertinere prositeri, qui nisi apertissimam rationem stultis de Deo protulerint, nihil credendum esse contendunt? S. Aug. De util. Cred. cap. 14 What Christian can hear these infidelities, without detestation? What Church can tolerate them, and yet pretend zeal in Religion? Nevertheless, this ungodly sect spreads itself, being cunningly obtruded by some (and by the Answerer in particular) & greedily swallowed by many, and duly punished by none; although I ought not to dissemble, but do gladly acknowledge, and deservedly publish in this occasion, for a pattern to other in this Realm, the care of the chiefest Prelare in England, in prohibiting the sale of Books tending to Socinianisme. Let men in the mean time speak their pleasure, against the vigilancy of Prolats' in Catholic Countries; against the severity of Ecclesiastical Canons; against forbidding to read pernicious books; against the Index Expurgatorius, and against the holy Office of Inquisition in Italy, and some other places. Sure I am, through want of such hole some means Heresies, Infidelities, and Atheisms, are hatched, & receive growth; and innumerable souls eternally perish. And because the Reader may well remain in wonder, how so very absurd errors, can possibly find entertainment among Christians: it will not by impertinent, though besides my first intention, to set down some reasons thereof, as they now present themselves to my mind. And they may serve for the argument of the ensuing Chapter. CHAP. II. Some reasons, why so many embrace Socinianisme. TO omit, that this Heresy give full scope to every man's understanding, to believe, as his fancy shall dictate, and for his will, to sin without fear of eternal punishment (yea and not to believe, that there is a God, if some licentious imp can object against the Divine Existence, Providence, justiee, Mercie, Wisdom, or other Artributes an argument, which he cannot solve, and master the wit of whatsoever Atheist) I will, for the present, touch only four reasons, drawn: first, from the doctrine of Protestants; secondly, from the practice of the Church of England, joined with the disposition of Socinians; thirdly, from the personal quality of Protestant Divines; fourthly, from some circumstances of persons, time, and place. First then, I say, that the very Doctrine of Protestants if it be followed closely, and with coherence to itself, must of necessity induce Socinianisme. S. Aug. De util. Cred. c. 16. Sola est authoritas quae commovet stultos ut ad sapientiam festinent. Quandiu intelligere syncera non possamus, authoritate quidem decipi miserum est: sed certè miserius non moveri. Si enim Dei providentis non praelid●● rebus humanis, nibil est de religione satagendum. Sin vero & species rerum omnium, quam profecto est aliquo verissimae pulchritudinis fonte manatire credendum est; & interiori nescio quae conscientiae Deum quaerendum, Deoque seruiendum, meliores quosque animos quasi publicè privatimque hoteatur: non est desperandum ab codem ipso Deo authoritatem aliquam constitutam. qua velut gradu certo innitentes, attollamur in Deum. This I say confidently, and evidently prove, by instancing in one error, which may well be termed the Capital, and mother Heresy, from which, all other must follow at ease; I mean, their heresy in affirming, that the perpetually visible Church of Christ, descended by a never interrupted sucession from our Saviour, to this day, is not infallible in all that it proposeth to be believed, as revealed truths. For if the infallibility of such a public Authority be once impeached; what remains, but that every man is given over to his own wit, and discourse? And talk not here, of holy Scripture. For if the true Church may erte, in defining, what Scriptures be Canonical; or in delivering the sense and meaning thereof; we are still devolved, either upon the private spirit (a foolery now exploded out of England, which finally leaving every man to his own conceits, ends in Socinianisme) or else upon natural wit, and judgement, for examining and determining, what Scriptures contain true or false doctrine, and in that respect, aught to be received, or rejected. And indeed, take away the authority of God's Church, no man can be assured, that any one Book, or parcel of Scripture, was written by divine inspiration; or that all the contents, are infallibly true; which are the direct errors of Socinians. If it were but for this reason alone, no man, who regards the eternal salvation of his soul, would live or dye in protestancy, from which, so absurdities, as these of the Socinians must inevitably follow. And it ought to be an unspeakable comfort to all us Catholics, while we consider, that none can deny the infallible authority of our Church, but jointly he must be left to his own wit, and ways; and must abandon all infused Faith, and true Religion, if he do but understand himself aright. The second reason, drawn from the proceeding of the Church of England, I understand to be, that their aim and industry, tends only to procure an exterior conformity to the Laws of the Realm. In so much, that, if a Catholic, for example, would resort to their Church Service, and Sermons; take Oath of Supremacy; receive their Communion, and abjure the Catholic Faith, though withal he protest to do it only for fear, and against his Conscience; yea and that he dislikes their Service, Sermons, Faith, and Communion. In this case, they are, and must be satisfied with the forced actions of such a miserable man, though even his own tongue bear witnesses, that all is done against his conscience. And what is this, but to neglect the Soul, upon condition, to receive some kind of violent tribute from the Body? This then being the spirit of the English Church, on the one side; and Socinians, on the other, making no scruple (with what honesty, I leave to be considered) to sort themselves, for the exterior, with what Religion soever; no wonder, if by this means, they have a large scope, to instill their Doctrine; and yet walk with as much freedom, as any Protestant can do. The third reason, taken from the quality of Protestant Divines is this Socinians destroying all supernatural belief, or infallible assent, to any Object, surpassing the reach of Humane Reason, have as many, and as strong objections ready at hand, against the Articles of our Faith, as the weak understanding of man doth find difficulties, in the knowledge of Divines things. Now, the learning of Protestant Divines, consisting only in some superficial talon of Preaching, languages, or elocution, & not in any deep knowledge of Philosophy, especially of Metaphysic, and much less of that most , profitable, subtle, and succinct method, which we call School Divinity; when they come to be pressed by Socinians, are unable to satisfy their doubts, but either are caught themselves, as I know it happeneth not seldom; or give occasion for the Socinians to be more settled in their errors; and for others to be drawn into the same infidelity. And the Devil aimed at no less than this total ruin of all Faith and Religion, when he first moved Heretics to deride School Divinity, and to nickname the Professors thereof, dunces. The fourth reason, that casts so many, especially, of the best wits, upon Socinianisme, both Divines, and other among Protestants, is, because they will not be Catholics in these times; they cannot bring their understanding to be Protestants; and so they take the large and easy way of helieving, what they list. And, to speak the truth, what learned judicious man, can, after unpartial examination, embrace Protestantisme? which waxeth even weary of itself (and this is an infallible mark of Sects and Heresies; for where the Holy Ghost Directeth, there can be no contrariety, or mutability) its Professors, they especially of greatest worth, learning, and authority, declare themselves to love temper and moderation, allow of many things, which some years ago were usually condemned, as superstitious and Antichristian; and are at this time more unresolued where to fasten, then at the infancy of their Church. Thus Truth, the Centre of our understanding, maugre never so long, or strong opposition, worketh powerfully, though patiently, and by insensible degrees, calls men back from fierceness to doubtfulness, from doubtfulness to certainty, that at length they may joy in a settled constancy. And in this it is very apparent, that the Holy Ghost directs the Church of Rome; which proceeding always upon the same grounds, and believing, that Christ our Lord is still present with his Spouse, ascribes as much infallibility to the present Church, as to that of the first fine hundred years; and reverenceth the late Council of Trent, no less than the ancient Council of Nice. For the promises of our dear Saviour, were not limited for any Age; without the assistance of whose holy Spirit, no times, or persons, are exempted from errors; and with it, all are sure not to err. And this is the true reason, why the Roman Church is still the same, without opposition to itself in any least Doctrine; whereas all other Sects, and Sectaries, are notoriously known, to contradict both their Affociats, and themselves, as now I was saying of the Protestant Church in England. For do not their Churches begin to look with another face! their walls to speak a new language? their Preachers to use a sweeter tone? their annual public Tenets, in their Universities, to be of another style, & matter? their books to appear with titles and arguments, which once would have caused a mighty scandal among the Brethren? their Doctrine to be altered in many things, (a) For example, the Pope not Antichrist; Prayer for the Dead; Limbus Patrum; Pictures; that the Church hath authority to determine Controversies in Faith, and to interpret the Scripture; about , and Predestination; Universal Grace; that all our works are not sins; morit of good works; inherent justice; Faith alone doth not justify; Charity is to be preferred before knowledge, Traditions; Commandments possible to be kept, etc. and even in those very points, for which their progenitors forsook the then visible Church of Christ? Their 39 Articles that is, the sum, the Confession, & almost the Creed of their Faith, are patiented; patiented? they are ambitious of some sense, wherein they may seem to be Catholic. To allege the necessity of wife and children in these days, is but a weak plea, for a married Minister, to compass a Benefice. Fiery Caluinisme, once a darling in England, is at length accounted Heresy; yea and little less than Treason men, in word and writing, use willingly the once fearful names of Priests. and Altars. Nay if one do but mutter against the placing of the Altar after the old fashion, for a warning he shall be well warmed by (b) A little Treatise so entitled, & printed An. 1636. a Coal from the Altar. English Protestant's are now put in (c) Sunday no Sabbath. A Sermon printed An. 1636. pag. 38. mind that for exposition of Scripture, by (d) Lib. Can. An. 1571. Can. 19 Canon they are bound to follow the ancient Fathers; which if they do with sincerity, every learned Protestant Divine, who makes a conscience to belie his own knowledge, can tell, what doom will pass against protestancy, even by confession of Protestants themselves, as the Answerer once anouched (as shall appear hereafter Chap. 5. n. 6.) and this being only a matter of fact, and requiring no more than reading, and understanding the tongues, wherein the Fathers wrote, or the Translations of their Works, he cannot in moral honesty, and therefore, I hope, will not, gainsay his own words; nor can be thought to speak sincerely, if he should forcedly now retract, what then he freely wrote. And I know, that to some Protestants, he so clearly demonstrated, the Fathers to be on our side, that they remained convineed, and have upon occasion acknowledged no less. But let us go on. The four prime Protestant Church-Chroniclers, who pretend to deduce a succession of the true Church (the Centurists, I mean) are without ceremonle demanded in a particular occasion: with what face dare they vent such untruths? and with what conscience dare they (e) Sunday no Sabbath. pag. 12. forge etc. their bad carriage towards the ancient Fathers is displayed; and for a general Censure, they are told, that Their credit is eclipsed, and their testimony abated by their (f) Ibid. pag. 10. doings. And to conclude all in one main point. The Protestant Church in England, willingly professeth so small Antiquity, and so weak subsistence in itself, that they acknowledge no other visible being for many Ages; but in the Church of Rome. Which position drawn from them by mere necessity, must force them to yield, that the Roman Church doth not err in any point necessary to Salvation, unless they have a mind, to be telling the world, that in their own Church, for many Ages, none could be saved. They must therefore be still content, to hear us tell them again and again, this most necessary truth. You cannot be saved, unless you believe, that we in our Church are capable of salvation; but we neither do, nor can yield, that protestancy is compatible with eternal happiness. For, to allow salvation for men, disagreeing in Faith, Religion, and Communion, is one of the greatest absurdities in Turoisme, or Socinianisme; and is but disguised Atheism. We then are safe by your own confession; but you cannot be so, without repentance, and reunion to our Church. Besides, if our Church enjoyed all things necessary to Salvation: how can Protestants be excused from the grievous sin of formal Schism, who separated from that Church, for points confessedly not necessary to salvation? Yea, how are they not guilty of Schism, who forsook that Church, which, before Luther, was only true Church, if our Saviour Christ had any visible Church upon earth? And what height of dangerous madness is it, to leave a Church, which cannot err in points necessary to Salvation; and join in belief and Communion, with private persons, who may deceive, and be deceived, even in fundamental articles of Faith? And I would gladly know, with what visible Church existing before Luther, did he join, when upon pretence of Reformation, he departed from all Churches extant, when he first appeared; and consequently how can he avoid the just imputation of Schism? But I will not urge these points here, referring myself, to what hath been said in Charity maintained and even to what will appear in those very Motives, which induced the Answerer himself to leave Protestatisme; and afterward being resolved, not to remain Catholic, as not conducing to his temporal ends, he finally plunged himself in Socinianism, seeing full well, that his own Motives could not be answered in the grounds of Protestants. But it is time to return, and show, that I spoke not without ground, in accusing Socinians in general, of such doctrines, as you have heard, since you will see my word made good in particular Tenets of one of them, which at this fit occasion came to my hands; and I willingly impart them to the Reader, as they were given me; yet so, as in charity I conceal the party taxed with them, no otherwise then I forbear to publish the name of the Answearer. If guiltiness drive any one to ask: (g) Math. c. 26. v. 25. Nunquid ego sum, Rabbi? Master, am I he? And that he chance to be answered (h) Ibid. : Tu dixisti; Thou hast said so; the blame and shame must rest on himself alone, who alone would be discovering himself. CHAP. III. Divers enormous Heresies, maintained by a certain Socinian, contrary either to the 39 Articles of the Church of England, or to the Faith of all Christians. 1. THat the Son of God is not begotten, from everlasting, of the Father: is not very, and eternal God, of one substance with the Father; and that two whole and perfect natures were not joined in one person. Cont. Art. 2. 2. That Christ did not ascend into Heaven, in his Body, with Flesh, Bones, and all things appertaining to the perfection of man's nature. Cont. Art. 4. 3. That the Holy Ghost doth not proceed from the Father, and the Son; nor is of one substance with the Father, and the Son, true and eternal God. Cont. Art. 5. 4. That all the Books of the Old and New Testament, as they are commonly received, are not equal in the authority, and infallibility of holy Scripture. Cont. Art. 6. 5. That the three Creeds ought not throughly to be received, and believed; for that they may be disproved by most certain warrants of holy Scripture; and that among other falsehoods in the Creed of Saint Athanasius, this is one, that if a man disbelieve any part of that Creed, without doubt, he shall perish everlastingly: That the Apostles Creed, is no certain and authentical Tradition; and that the Article of Holy Catholic Church, is not necessarily to be believed. Cont. Art. 8. 6. That Original sinew is not the fault and corruption of the nature of every man; nor deserves God's wrath and damnation. Cont. Art. 9 7. That any man may be saved by the Law or Sects which he professeth; so that he be diligent to frame his life according to that Law, and the light of Nature. Cont. Art. 18. 8. That the Church hath no authority in Coutroversies of Faith, to oblige any man's conscience. Cont. Art. 20. 9 That the Sacraments be only Badges, or Tokens of Christian men's profession. Cont. Art. 25.27. And that they be not necessary to salvation. Cont. Catechism. Protestant. Anglie. 10. That the Baptism of young Children is not to be retained in the Church, as most agreeable to the instieution of Christ. Cont. Art. 27. 11. That the offering of Christ upon the Cross, is not a perfect propitiation and satisfaction for all the sins of the whole world. Cont. Art. 31. 12. That the true Body and Blood of Christ is not in the Blessed Sacrament, neither in a Real nor Spiritual manner; and that it is only a sign or token of his Body. Cont. Art. 28. 13. That Faith contains no infallible certainty of the things believed. 14. That the reasonable Soul is not immortal, natural, and pierce, but only per accidens; as it is added to some Souls, by way of punishment or reward, to be immortal. 15. That this immortality of wicked Souls is not to be extended, neither to all eternity; and that it were unjust in God, to punish finite offences, with infinite torments. 16. That no point of Christian Religion is to be believed above Reason. For an Epilogue to these gross errors, I could add an Apologue of his own, and lay in his dish a couple of Frogs. He understands my meaning. (a) If the Answerer publish his Book, and yet will, not declare his opinion concerning cucrie one of these wieked Positions: by omitting to plead not guilty in that occasion, every judicious &c realous Christian will hold him to be guilty of them all. Tell me now, Christian Reader, what manner of man this Socinian is; and what it is to be a Socinian, or Protestant, or any other Sectary, denying the infallibility of God's Church in all her definitions, concerning matters of Faith? For, as I have said already, whosoever refuseth to rely on such Authority, must resolve the truth of his Faith, into the strength of his own wit, or, to speak more truly, of his will, which is to take away all infallible, supernatural Faith; without which (as the (b) Heb. c. 11. v. 6. Apostle avoucheth) it is impossible to please God. And thus having showed, what Socinianisme is, and upon what ground it goes; I may now opportunely deliver the Answerer his direction, lest he chance to mistake, and in lieu of maintaining protestancy, hiddenly plant poison of Socianisme, and leave Charity maintained, not so much as once spoken to, in his whole Answer, as I noted in the beginning. CHAP. IU. What the Answerer is to observe, if he will speak to any purpose. FIrst it will be expected, that he declare his own opinion plainly and particularly; and not think to satisfy by a mere destructive (a) Sed quae rursum ratio revocabat, ne apud eos (Manichaeos') penitus haererems nisi quod ipsos quoque animaduertebam, plus in refellendis aliis disertos, & copiosoes esse, quam in suis probandis firmos & certos manner? S. Aug. De utilitat. Creden. cap. 1. way of objecting such difficulties against Catholics, as, upon examination, tend to the over throw of all Religion, no less then of Catholic Doctrine. Secondly, that his arguments destroy not some of his own Tenets. Thirdly, that he contradict not D. Potter, whom he pretends to defend; and who maintains the infallibility of God's Church, in fundamental Articles; the Supernaturalitie of Faith; and diverse other points, which I know the Answerer laughs at. Fourthly, that he oppose not the 39 Articles of the Church of England. Fiftly, that his grounds destroy not the bellefe of the most Blessed Trinity, the Deity of our dear Lord and Saviour, and of the Holy Ghost; Original sin, and diverse other doctrines, which all good Christians believe; yea and all verities, that cannot be proved by natural Reason. Sxithly, that he relle not upon such Principles, as must bring with them the denial of diverse Books of holy Scripture, received into the Canon, both by Catholics and Protestants. And if he asked, whether the Epistle of Saint james, the Apocalyps of Saint john, with some other parts of Scripture, now received by English Protestants, though heretofore controverted, be Canonical, let him not still think, to satisfy, by saying: These are captious questions. Seaventhly, that he do not overthrew the infallibility of all Scripture, both of the Old and New Testament. Eightly, that his Arguments tend not to prove an impossibility of all Divine Supernatural infallible Faith and Religion, that either hath been, or is, or shall be, or possibly can be. But now, the reason, why I prevent the Answerer, with these Directions, is this. From Truth, no man can, by good consequence, infer falsehood. If then the Answerer produce such Arguments, as either prove nothing, or else must extend to prove that, which is confessedly false, it will remain very clear, that his reasons are but Sophisms, and artificial falsities, though they should seem not easy to be answered, especially to such, as are either not learned at all, or superficially learned, and not versed in solid Philosophy, or School Divinity, from whence Socinians are glad to borrow Objections, but either dissemble, or understand not the Solutions. Wherefore, if the Arguments of the Answerer be found to beat upon some of the foresaid grounds, and by that means appear to prove too much, every one will see, they prove nothing at all. And if (notwithstanding this Direction to the contrary) he will be trenching on the said excesses, his Book is already answered, even before it appear. But let him not interpret this my prevention, or Direction, to proceed from fear, that his Book will be unanswerable, and that therefore I seek afore hand to disgrace the Author, and forestall the publication: For by God's holy assistance, his Book shall be answered, and the latent venom fetched out, though perhaps he will lay wagers to the contrary; and with his much confidence would persuade All Souls to believe him. And in truth, what greater advantage could we wish against Protestants, then that they should trust their Cause, and possibility to by saved, with a Champion, who often and even not very long since, hath professed, that he will never subscribe to their 39 Articles? and hath set down in writing, Motives, which induced him to forsake Protestantisme (to which indeed he never returned) and which are extant still to be exhibited, if need be, under his own hand. But how soever, I present a copy of them, in the next, which shall be the last, Chapter of my Direction. CHAP. V The Motives, for which the Answerer for forsook Protestantisme. 1. BEcause perpetual visible profession, which could never be wanting to the Religion of Christ, nor any part of it, is apparently wanting to Protestant Religion; so fare as concerns the points in contestation. 2. Because Luther and his followers, separating from the Church of Rome, separated also from all Churches, pure or impure, true or false then being in the world; upon which ground I conclude, that either God's promises did fail of performance, if there were then no Church in the world, which held all things necessary, and nothing repugnant to Salvation; or else that Luther and his Sectaties, separating from all Churches then in the world, and so from the true, if there were any true, were damnable Schismatics. 3. Because, if any credit may be given to as creditable records, as any are extant, the doctrine of Catholics hath been frequently confirmed; and the opposite doctrine of Protestants, confounded, with supernatural and divine Miracles. 4. Because many points of Protestant doctrine, are the damned opinions of Heretics, condemned by the Primitive Church. 5. Because the Prophecies of the old Testament, touching the Conversion of Kings & Nations to the true Religion of Christ, have been accomplished in & by the Catholic Roman Religion, & the Professors of it; and not by Protestant Religion, and the Professors of it. 6. Because the doctrine of the Church of Rome is conformable, and the doctrine of Protestants contrary, to the doctrine of the Fathers of the Primitive Church, even by the confession of Protestants themselves; I mean, those Fathers, who lived within the compass of the first 600. years; to whom Protestanrs themselves do very frequently, & very confidently appeal. 7. Because the first pretended Reformers had neither extraordinary Commission from God, nor ordinary Mission from the Church, to preach Protestant doctrine. 8. Because Luther, to preach against the Mass (which contains the most material points now in Controversy) was persuaded by reasons suggested to him by the Devil himself, disputing with him. So himself professeth in his Book de Missa Privata. That all men might takeheed of following him, who professeth himself to follow the devil. 9 Because the Protestant Cause is now, & hath been from the beginning, maintained with gross falfifications, and Calumnies; whereof their prime Controversy writers, are notoriously, and in high degree guilty. 10. Because by denying all humane authority, either of Pope, or Counsels, or Church, to determine Controversies of Faith, they have abolished all possible means of suppressing Heresy, or restoring unity to the Church. These were the Answerers Motives; and they are good ones indeed, and so strong, that he could never since frame his mind to protestancy: And the Profession of Catholic Religion, not suiting with his desires & designs, as I said before, he fell upon Socinianisme, that is, a No Religion. I will not here ponder the foresaid Motives: only I must say, as I noted in the precedent Chapter, that since they all (except perchance the last) chief concern matter of Fact, rather than any subtle points of Doctrine, he cannot with any probable show of reason, retract them, and if he should, yet who would not sooner credit his sincerity, whilst he speaks, against the current of the times, in this place, and contrary to worldly hopes, than now, when all human respects concur to sway his words, profession, and carriage, ●●en contrary to his inward thoughts! But in the mean time, it would be sport, to behold Doctor Potter confuting these Motives of the Answerer, while he is pretending to defend Doctor Potter. And it may well seem a strange and preposterous zeal in the Answerer (if he have any regard to the Church of England) to have been so long careless in removing this scandal against Protestants, and answering his own Motives; and yet now to show such fervour in writing against others: which whether he do of his own accord, or by entreaty of Doctor Potter, or from some Higher command, I am neither certain, nor solicitous. My hearty wishes are, that whosoever shall read these Motives, may, for the eternal good of his own Soul, consider them with indifferency, and at leisure, and never rest from soliciting the learnedst Protestants, either to give him satisfaction (which is impossible to be done.) or else not take it ill, if he hasten to the One, always. Visible, Catholic, Apostolic, Roman Church; out of which none can, without presumption, hope to be sane, and of which Blessed * Cont. part. Donati Psal. Saint Austin saith: Numerate Face: dotes vel ab ipsa Petri sede; & in ordine illo Patrum, quis cui successit, videte. Ipsa est Petra, quam non vincunt superba inferorum portae; Reckon the Priests, even from the very Sea of Peter; and see, who succeeded one another in that rank of Fathers. That is the Rock, against which the proud gates of Hell do not prevail. ⸫ FINIS.