A secure and prudent choice of beliefe. Written by a student in diuinity

NOTHING in this world doth more im∣port a Man for his good, both temporall and eternall, then the professiō of a true Re∣ligion. What more confessed amongst Christians not infected with Atheisme? yet such is our poore Condition, that nothing ordinarily is lesse valued: many stubbornly retayning what they haue beene taught from their youth; Others embracing what is most commō where they liue; Others indifferent, meerely Animals, their wits seruing them no further then how to haue good dayes; Others, loath to take paines, least thereby their Conscience be moued to Crosse their couetous appetites; O∣thers, with a kind of frenzy, perswa∣ding

themselues of I know not what Ghost: Others, lurking vnder affected & willfull ignorance, perswaded they are vncapable of their right leuell in these troubled waters: Multitudes fi∣nally, apprehending little difference in points of Religion, sleepe securely vpon any pillow. Many of these, though of different beleifes, flatter themselues with hope of saluation, when they haue little reason to be secure thereof; as it will appeare by the infallible rule of a Secure Choice I will propose in this ensu∣ing Discourse: For which purpose.

1. I suppose first, that our Blessed Sauiour, when he was to depart in vi∣sible presence from this world, his last care was to leaue his Church prouided with such as should sufficiētly gouerne, teach, and augment it after him, to whom & their Successors for that pur∣pose he promised his especiall assistance and protection to the end of the world: As my Father hath sent me, so I send you. Io. 20.21. Going into the whole world, preach the Gospell. Marke 16. Heere we

see the Apostles Commission, not only to go as being sent, but also to send o∣thers their Successours with the like authority to be successiuely deliuered. That also he left ample power for the perfect gouernmēt of the same Church, besides these places, that of S. Matth. 28. deserueth speciall Consideration: All power is giuen me in heauen, and in earth; going therefore, teach all Nations. Where that illation, Going therefore, implieth a most ample authority for hauing said all power is giuen me, he presently pra∣ctizeth and giueth the like, saying going therefore. Moreouer that we may know nothing should be wāting to the perpe∣tuall gouernment of this his Church, and that iustly it may be esteemed to be directed, not so much by humane wit or industry, as by the spirit of God; he promised Io. 14. And I will pray my Fa∣ther, and he will giue you another Comfor∣ter, that he may abide with you for euer, the Spirit of truth.

2. It cannot be denied, but these places enforce an eminent, perpetuall,

and infallible Authority of Christes Church, to which such ample power is giuen, & where the spirit of truth is promised to reside. Yet because meanes are found to delude the force of them (as of any others there may be) I insist not vpon them, but for the present only make this Dilemma: Either these Texts are cleerly to be vnderstood as they lye, or not: if they are; then there hath e∣uer beene a perpetuall, absolute, and infallible power of gouernemēt in the Church of christ established. If not, this only I will gather, as out of other Texts it may be, that scarce any can be pro∣duced so cleere for the proofe of any verity, which may not maliciously be wrested to a strange sense, by tongues sounding nothing more sacredly then Scripture. Thus all Sectaries, though contrary amongst themselues, auouch for their vndoubted warrant, Holy Scripture, some vnderstanding it in one sense, others in an other: when indeed the proofe is not out of Scrip∣ture, but out of their owne priuate

iudgment. Who then doth not see, how vainely Scripture only, is pretended for warrant of their contrary inuenti∣ons; and how hard it is to conuince the truth by it alone? not for that it con∣taineth not all truth, and all sufficient instruction for saluation, but because following our owne priuate iudge∣ment we may erre in the sense therof. Since therefore no man, though of ne∣uer so entire iudgment, can sufficiently shew his owne sense to be true and the contrary false, as it appeareth by such monstrous Contradictions vpon the same Texts; it is euident, that from Scripture alone, we can promise our selues little, or no security.

3. Secondly, I suppose there is a Church of Christ extant, that beareth the true markes of his promises and prouidence; renowned for antiquity and continued Succession; perspicious for extent; knit in vnity; adorned with vnanimous Consent of Doctours throughout the world; established and maintained by Councels; beautifyed &

enriched with multitudes of holy men, admirable for their Conuersation and vertue; strengthned with miracles; fi∣nally in Doctrine and Custome profes∣sing piety, that any one beholding it may say, heere is the finger of God, this is the light, this the hill on the topp of hills.

4. Thirdly I suppose what truth it selfe (Marc. 16.) denounceth; He that will not belieue, shall be damned. Whence vnder paine of Damnation we are o∣bliged not to disbelieue any point pro∣posed vnto vs in holy Scripture; for Christ specified not any particular ar∣ticle or articles, but to all disbeliefe of his Gospell he denounceth Damnation, Going into all the world, preach the Gospell, he that will not belieue &c. Hence it fol∣loweth, that amongst different opiniōs concerning the same Scripture, that part is lesse secure, that denieth the ar∣ticles proposed out of it, since for disbe∣leife Damnation is denounced, not for beleife.

5. Fourthly, I suppose as consequent

to what is said, that if an article com∣monly belieued, be iudged hard by any priuate man, it is not secure for him to condemne it, relying only vpon human discourse, though ioined with his owne or some others interpretation of holy Scripture, for all this is but in the de∣gree of probability, and not different from the meanes the Arians, and other impious heretiques vsed; consequently vnsufficient to disproue the contrary possessed beliefe, though it be but sup∣posed probable: but he must produce cleere Scripture without addition, di∣minution, supposition, or interpreta∣tion, since these are subiect to doubt, & consequently to danger of leading into disbeliefe; who doth not see how im∣possible this is?

6. Finally, for the end of this prudent Choyce, I suppose, as sufficient, in that religion which first belieueth many ar∣ticles, denied afterwards by others, a moral probability of the sense of Christs word: and this no wise man can deny to a Church ancient, and consisting of

Councels and learned men in all parts of the world: agreeing in one opinion without any alteration euidently pro∣ued. To say that any article is improba∣ble, because it is impossible, is to proue by a ground not possible to be proued, and to ouerthrow all fayth, as is ma∣nifest. We seeke not then what seemeth possible or impossible to our poore ap∣prehensions, but what most probably Christ deliuered: and he that with pro∣babilities only denieth what is but pro∣bably belieued, is not in secure state of his saluation.

7. By these grounds cleere inough in themselues, euery Christian may easily discerne what Religion is secure in pra∣ctise, to wit, that which remoueth him furthest from danger of that sentence, Who will not belieue shalbe damned. Accor∣ding to this Touchstone for the better instruction of the common sort, I will examin the chiefe points now in que∣stion, that by these examples the rest may be easily examined.

What Choice ought a man to make concer∣ning the Real Presence of Christs body and bloud in the Sacrament of the last Supper.

8. TO iustify the beliefe thereof, we haue first the words of Christ, Ioan. 6. where he amply promiseth his body and bloud: My flesh is truly meate, and my blood &c. he that eateth my flesh &c. he that will not belieue this, but vnder∣stand it in a different sense from his pre∣decessors, persuaded by those obscure words, the spirit giueth life, the flesh profi∣teth nothing, exposeth him to danger of disbeliefe with the Iewes, and blasphe∣my, since Vers. 56. it is said: he that ea∣teth my flesh, and drinketh my blood, dwel∣leth in me, and I in him. And S Paul to the Col. c. 1. You which were in times past stran∣gers and enemies &c. hath he now reconci∣led in the body of his flesh through death to make you holy; how then can those words, the flesh profiteth nothing without danger be vnderstood of the flesh of Christ as profiting nothing? is it not profit to vs

that Christ should dwell in vs, and we in him? that we are reconciled in the body of his flesh?

9. Secondly, the words of Christ per∣forming: This is my body; take and eate; do this &c. which words if we wrest to a figuratiue sense, we must bring cleere Scripture for it, else our interpretation is dangerous, denying such a cleere my∣stery vpon human motiues. Thirdly, we haue the testimony of S. Paul 1. Cor. 11. If these places be obscure, we haue besides the Consent of Nations, the common voyce of the whole Christian world for a thousand fiue hundred yea∣res without Contradiction. Finally, in the beliefe and practise thereof, there is no impiety, but prayse and honour of Christ, who vpon sufficient grounds is supposed present vnder the formes of bread and wine; he is receiued with re∣uerence, the soule being first prepared with harty sorrow for sinnes past, ac∣companied with loue, thankfulnes, and liuely remembrance of his sacred Pas∣sion &c. For deniall of this beliefe we

haue but small authority, not one cleere testimony of Scripture that interpre∣teth those words of Christ as figurati∣uely spoken, all other arguments can be but probable.

10. Now I aske any indifferent mans iudgment, what he would do, in case a perfect figure of Christ should visibly appeare, commonly acknowledged and worshipped by all with sincere inten∣tion. If furthermore it were deliuered commonly, that to suspect the appari∣tion, as an illusion of Sathan, were a wrong to Christ; will he aduenture to spit at it? will he not rather forbeare that, and iudge it secure to belieue and worship with others, since therein he findeth no hurt, but inuincible motiues to do so? Cleere then it is, what we ought to resolue in this point, since for the beliefe we haue inuincible motiues; in the practise there is no danger of any impiety, as certainly there is in the de∣nial, if we grant but probability in the beliefe.

11. Only it may be obiected, that if

Christ be not vnder those formes of bread and wine, there is danger of Ido∣latry. But this is a manifest mistake; for Belieuers adore not bread nor wine, nor any Creature, but Christ, whom vpon good grounds they suppose present sa∣cramentally. Know therefore, that A∣doration consisteth of outward reue∣rence ioyned with interiour, as of body and soule: the outward is indifferent to God and Creatures, the interiour ioy∣ned with it makes the difference. Exte∣riour reuerence applied by our inten∣tion to a temporall Lord is but a Ciuil worship: the same applied by our inten∣tion to a Saint, as a Creature of God highly in his fauour, is a higher degree of honour, yet within the limits of infe∣riour worship. It is likewise applied by our intention to God our Creatour and Sauiour, thus it is perfect adoration and due only to God. He then that belieueth Christ is conteyned sacramentally vn∣der the formes of bread and wine may securely adore, since his adoration pro∣ceeding from his beliefe, transferreth

the outward act from all Creatures, & directeth it to God himselfe, euen in case in his immediate beliefe he should be mistaken; there remayneth then no dāger in the beliefe, but great danger in the deniall. He that will not belieue &c.

What of the Masse?

12. MAsse is a compleate perfor∣mance of that commaund; Do this in remembrance of me. Luc. 22. Wher∣in by the Priest, prayers are said for the whole Church, the holy Scripture is read, all the parts and ceremonies ther∣of represent the life & passion of Christ, who by meanes of those words pro∣nounced in his name, Hoc est Corpus meum, is dayly offered in sacrifice to the honour of God, & profit of his Church. Whence it cometh to passe that fayth, gratitude, and loue towards our Redee∣mer is daily renewed; and the knowne prophecy of Malach. c. 1. fulfilled: From the rising of the Sun vnto the going downe of the same, my Name is great among the Gentiles: and in euery place a pure oblation

is sacrificed and offered to my name, accor∣ding to the most ancient and common Translation. Thus innumerable Belie∣uers constantly hold and practise, vpon sufficient grounds, without the least shew of impiety; why then, may I not securely belieue I see not; nor how the denial can be free from danger, since vpon Disbelieuers only Damnation is denounced.

What of Confession & Absolution, com∣monly called the Sacrament of Pennance.

13. HEre a Christian, after due exa∣mination of his Conscience with harty sorrow and purpose of a∣mendment (which acts are necessarily required) confesseth his sinnes, expe∣cteth absolution by the ministery of the Priest. What danger can there be in this beliefe and practise? The Iewes charged Christ of blasphemy, saying: Who can forgiue sinnes but God? Against Christ they sinned, because they belieued him to be man only; which errour he chasti∣sed by miracle. Matth. 9. giuing them

withall to vnderstand, that men also by power receiued from him, should for∣giue sinnes; for in that they conceiued he taught, that man had power to for∣giue sinnes, he checked them not, but rather confirmed it: And that you may know (sayth Christ) that the Sonne of Man hath authority in earth to forgiue sinnes &c. And the multitude glorifyed God who had giuen such authority to men. Mo∣reouer Christ to his Apostles Io. c. 22. sayth: Receiue yee the holy Ghost, whose sinns yee remit, they are remitted vnto them, and whose sinnes yee retaine they are retayned: Likewise Matth. 18. Whatsoeuer yee shall bind on earth, shall be bound in heauen, and whatsoeuer yee shall loose on earth, shall be loosed in heauen. Questionlesse, the prime sense of these words import a power gi∣uen to men to forgiue sinnes: nothing then is presumptuously assumed by the Belieuers thereof; for though it is pro∣per only to God to forgiue sinnes by his owne power and of himselfe, yet the light of nature teacheth that man may also forgiue sinnes by Cōmission from

him; as it is proper to a King only to forgiue Treasons committed against his person, yet by Commission & his name a Subiect may haue power to do the same without iniury to the King, or ex∣ceeding the degree of a Subiect. Why may not the Minister of God by autho∣rity giuē him forgiue sinne in his name without offending or exceeding the li∣mits of a dutifull creature? this is at the least probable. In opposition I find no Scripture, but only admirations of a few dangers in comparison of the Be∣lieuers; euidēt reason there can be none. Dangerous then is the deniall, Beliefe secure. Qui non crediderit; Who will not belieue shalbe damned.

What of one Church, and one Head thereof?

14. IN Common Wealths throughout the world, I find an Vnity is most sought for, and to that end one supreme gouernour and ruler; in one house one Maister, in one Towne one Maior, in one Company one Captaine, in one Army one Generall, in one Kingdome

one King; can it beare any colour of of∣fence, to belieue that in the most per∣fect Common-wealth, instituted by Christ, there is ordained one flock vn∣der one Pastour? Vt fiat vnum ouile, & vnus pastor. We see that in two supreme gouernements there is no mutuall sub∣ordination, therefore not properly one; and where there are two Kings, it is sufficient to conclude two Kingdomes. If then in Gods Church we admit di∣uers supreme Gouernours, we cannot so perfectly call it one Church, as one flock is one vnder one Pastor; which Christ promised should be so. Whence it seemeth manifest, that for the preser∣uing of vnity in Gods Church one head is necessary, and that in the beliefe ther∣of there is no danger, though there were no Scripture at all to warrant it. For as temporall Kings, though they haue no warrant for their ech particu∣lar regall power out of holy Scripture, yet by law and iustice and conscience we are iustly obliged, not to question it: So I vnderstand not, with what securi∣ty

a man may deny the authority of one supreme Gouernour of a Church so many hundred of yeares prescribed. I need not heere heape vp texts of holy Scripture for proofe of the beliefe of one Church vnder one head, since in the beliefe thereof there is no shew of im∣piety, but in the deniall as much dan∣ger of impiety, as in denying any Prince his due. Yet that it may appeare, that the deniers are not only in danger of in∣iustice, but also of disbelieuing Christs words, I lay downe some few Texts to be pondered. Matth. 6. Thou art Peter, & vpon this rock will I build my Church, and the gates of Hel shall not preuaile against it. Behold one rock, one Church, & that permanent against all assaults. Io. 21. to Peter he said, feed my sheepe; which words imply the full office of a Pastor, that is, not only to prouide nourishment, but also to gouerne and defend, without which the office of a Shepheard is not complete. That also these words were spoken only to Peter, it is manifest by that thrice repeated interrogation of

Christ, saying: Simon Peter, louest thou me? especially when he addeth, more then those? wherby he excluded the rest of his Apostles; to which when S. Peter had answered that he loued him, Christ thereupon replyed, feed my sheepe; as if he should say, the supreme dignity of Pastorship and Vicegerency which I giue you, requireth greatioue and cha∣rity, & as you truly loue me, so be a true Pastor in my Church; & because I giue you a dignity aboue the rest whome you are to rule 〈◊〉〈◊〉 my place, therfore I re∣quire that your loue to me be singular.

15. This litle I haue obserued, yeildeth such probability at the least, that it is manifest, it cannot without danger be denied, but that God his Church is one, vnder one head. But grant these places are not cleere in themselues, yet the Common voyce of the world so long continued, expressed also in the two Creeds, may iustly excuse any Belieuer from the least danger of that sentence Who will not belieue &c. Securely then with the Apostles creed we cōses to be∣lieue

the holy Catholique Church: and with the Nicen, One, holy, Catholique, and A∣postolique Church: and not one, vnles it haue a supreme visible Gouernour, to whom all are subordinate. What dan∣ger can there be in this beliefe, if feare of God & Cōscience only be regarded?

What concerning recommending our selues to the intercession of Saints.

[ 16] 16. TO iustify the beliefe and pra∣ctice of this point, it is suffi∣cient that it is conformable to reason, and void of iniury to Christ. I aske then, why may not we commend our selues to the intercession of Saints, as well as S. Paul did commend himselfe to the prayers of liuing Christians? If it be answered, it is an iniury to Christ, who biddeth all come to him; I see not first how S. Paul can be excused, that oft commended himselfe to the intetces∣sion of inferiour Creatures, who should haue gone to Christ only, and to no bo∣dy els. Looke what must be answered in excuse of S. Paul, the same must iustify

our praying to Saints Moreouer, to iu∣stify S. Paul, and those that commend themselues to the intercession of Saints, it seemeth euident that both he and we go truly to Christ for we go not to Saints to giue vs this or that, but to ob∣taine their mediation for fauours at God's hand; as truly we are said to haue recourse to the King for honour, if we desire his Fauorits to intercede for vs: & as notwithstanding this mediation, we are truly said not to wrōg the King, but to seeke to him; so by our interces∣sion to Saints we wrong not Christ, but go to him; vnles a man should be con∣ceiued not to seeke to Christ at all, but only to pray to Saints, which in no good Christian can be imagined.

17. If it be answered, that Saints in heauen cānot heare vs; I aske, how can this be knowne? not by Scripture, since it witnesseth that many Prophets saw obiects not only absent, but not existent many hundred yeares after their time, only by diuine inspiration: nor by rea∣son; for though were their hearing by

corporal eares, there might be some dif∣ficulty, yet since their hearing is vnder∣standing, which is indifferent to con∣ceiue obiects, as well absent as present, this difficulty to any will appeare vaine and impertinent, since we know not, how our soule vnderstands, nor how our eyes see, or eares heare.

18. Hence I gather, that the Belieuers of this Article though they had no ex∣presse Scripture for proofe thereof, (which for the present I examine not) yet since their practice is conformable to reason, and consequent to the pra∣ctice of S. Paul, and the whole Church, they may rest secure in the beliefe, vn∣till the denyers bring some cleere places of holy Scripture to the contrary; such places, I say, that need no explications, suppositions &c. For these being but probabilities, are not sufficient to make the Belieuers deny what before they belieued, least perchance by not belie∣uing they proue guilty of damnation; from which they are doubtles free, though peraduenture the Saints heare

them not. As for iniury to Christ, I haue shewed before, there is not the least co∣lour thereof.

What Choice may be securely made concer∣ning the making, and worshipping the Image of Christ, and his Saints?

19. FOr the end of a safe resolution in this point, it is necessary first to declare, what kind of worship is pretended due to Images; and for ex∣ample, I will discourse of the Image of Christ crucifyed, whereby what may be said of the rest with proportion, it will easily appeare.

20. The worship then pretended, neuer tendeth to the Image, out of an apprehension of any Diuinity therein contained, but only out of a faith in Christ represented by that Image, that is, belieuing Christ worthy of all ho∣nour, represented by this picture, in manner as he visibly once appeared. Whence euident it is first, that by such worship Christ is immediatly worship∣ped. Secondly, that no honour due to

God, is transferred to a Creature. Thir∣dly, that whatsoeuer honour exteriour or interiour tēdeth towards the Image, is not for it, nor resteth there, but by our faith and interiour reuerence, is re∣ferred to Christ, for whom & to whom it is exhibited: for since perfect worship consisteth both in the exteriour and interiour acts conioyned, the interi∣our giuing life, & the very being wor∣ship to the exteriour, the interiour res∣pecting Christ for himselfe, and the I∣mage only for Christ; no signe of iniu∣ry to Christ can be imagined. Or in a word, the worship heere in question is only an outward honour towards the Image, proceeding frō an inward reue∣rence to Christ himselfe. And as S. Mary Magdalen worshiped Christ as a man out of beliefe of the Diuinity contey∣ned in him, or rather as some worship their Communion for the Connexion it hath with Christ, whom it represen∣teth; so in like māner the worship giuen to Images, is for the Connexion they haue with Christ himselfe. The question

then is, whether the worship thus vn∣derstood be lawfull or no?

21. According to the new transla∣tions of the Bible, the negatiue part a∣gainst the Belieuers seemes iustified. Exod. 20. expresly forbidding the ma∣king and worshipping of any Image whatsoeuer. But the first doubt that heere occurreth, and that a maine one, is; how this latter translation can be iustified, reading, Image, against the ancient, Idol, or grauen thing, and so interpreted by ancient Doctours, and Fathers. Secondly, grant Image, the right translation, how can we be sure, that the same law is now in force, more then the law of the Saboth or Circum∣cision? I see not how these two doubts can be solued by cleer Scripture which is necessary to repeale an anciently re∣ceiued beliefe in a Church.

22. Moreouer, admitting the word Image, and the Law to stand; it is ma∣nifest that place proueth nothing a∣gainst the worship of Images as expli∣cated before, but only against Idola∣trous

abuse of them.

23. First, out of the end of the Law, which was, that the honour of God should bee inuiolably kept, by giuing diuine worship to him, and to no Cre∣ature; therefore in the beginning it is said; I am thy Lord God, thou shalt haue no other Gods but me: and after he had com∣maunded, that no Idols, nor other li∣kenes of any thing should be made, he added the cause: For I am thy Lord God; a iealous God; that is, make not to thy selfe any Idol or Image for thy God, for I am thy God. Where marke, that particle, for, which giueth a reason, why he doth forbid Images; because he was their God, and a ••ealous God: which reason must suppose such a vse of Images as should transferre Gods honour from him to them; els that particle, for, is im∣pertinent, if due honour of Images may consist with the honour due to God; as that before declared doth, and I will shew more hereafter.

24. Secondly, because, if that Com∣mand haue force now against worshi∣ping,

it is likewise of force against all making of Images, in so much that the very Kings coyne must be proued vn∣lawfull: but this is palpably absurd, therefore also absurd, that the Law shold now be of force against all Image worship. The first proposition is mani∣fest: for what the Law forbiddeth to be worshiped, it also forbiddeth to be made; or if it forbiddeth them not to be made, how doth it forbid them to be worshiped? the law expresly sayth; theu shalt not make to thy selfe, nor worship. If any reply, that those first words, thou shalt not make to thy selfe &c. signify thou shalt not make to worship, intimating that the worship only, and not the making of Images is forbidden; I aske him first, how he can proue this his interpreta∣tion by Scripture? If he cannot, I may not without danger receiue, or make any Image. Secondly it is manifest that, that interpretation can haue no groūd in Scripture, vnles we also say, that when Gen. 3.4. it is said, Adam and Eue made themselues, or to themselues

Aprons; and cap. 6. Make thee, or to th•• selfe, an Arke: & Num. 10. Make thee, o•• to thy selfe, two trumpets, is to be vnder∣stood of worship. Thirdly, if the fir•• part, thou shalt not make to thy selfe, be vn∣derstood, thou shalt not make to worship why should it be added, and thou sha•• not worship? If then we vnderstand thi•• place to be of force against Image wor∣ship, we must conclude it to be of forc•• against the making, and receauing of all manner of Images, which Chris•• himselfe reproueth, commanding Ca•• sars coyne to be giuen to him. Whence it being manifest, that the second pro∣position is true, to wit, that this is ab∣surd, it followeth euidently that it is al∣so absurd to say, that the law is now i•• force against Image worship.

25. A third and chiefe reason is, be∣cause we haue cleere warrant out of holy Scripture, both for the making & worshiping of Images; the same Law∣maker commanding Cherubims ouer the Arke Exod. 25. and a Serpent of brasse Num. 21. Cherubims, Lyons Reg

6.7. to be made; how can this stand with a total prohibtion of Images? That Arke represented God not so properly as the Image of Christ representeth Christ, yet Dauid teacheth vs, Adore the footstoole of our Lord, for he is holy: which he sayth not, out of any Command there euer was of adoring the Arke, since there was none; but only out of Consideration, that it representeth in some sort the Maiesty of God. Iosuac. 7. fell prostrate before the Arke: where I see not, what he did more or lesse then is required in the worship of Images: did Iosua then breake God's command? We read Gen. 8.2. Nu. 22. Ios. 5.14. and els where, how the holy Prophets adored God in Images, or in Angels represen∣ting his person, prostrating themselues before them: and though their inten∣tion was directed to God, yet their out∣ward worship was directed to those sensible apparitions, or Images repre∣senting God to their imaginations; wherein they conceiued God as repre∣sented, and these Images representing

God, morally one obiect; in the same manner as it hapneth in the honour of Images, and in the worship of the figu∣ratiue Communion, or as all Ciuill Na∣tions do, when they honour the Chayre of State, or Presence Chamber of a King, without wrong to Christ, or to the King.

26. These three arguments do mani∣festly shew, that whether in the Com∣mandment we read Idol, or Image; by it nothing can be proued, against the de∣clared manner of worshiping Images, vnlesse we will proue a Contradiction in holy Scripture. Moreouer since it is cleerly proued, by those examples and practice taken out of holy Scripture, that in such worship there is no signe of dishonour to God; it is doubtles more secure with the common practice of the world, to honour them, then by the deniall of it to condemne such mani∣fest authority.

27. That in the refusing there is no security, it is also manifest, since the Scripture brought is not cleere for con∣demnation

of Image-worship, therfore not sufficient to cry downe an ancient practice, proued by sound Texts of Scripture, which can neuer be reconci∣led with those words of the Law, vn∣lesse where Image is read, we reade Idol: which word signifieth a Commād that no Creature should be made, nor wor∣shiped as God. This vse of Images de∣clared is iustified both in respect of ma∣king and worshiping, by other texts of Scripture without any Contradiction to those words of the Law; when the contrary without any necessity com∣pelleth a man to deny cleere reason and Scripture.

28. It may be obiected; that since Ido∣latry hath been begun and maintained by Images, and since men are prone to forget God, and apply themselues who∣ly to corporall obiects, the secure way is to abandon Images, at the least in Churches. This is spoken without rea∣son, or law; Without law, for there can be none brought, since not Images, but Idols were the beginning and maintay∣ning

of Idolatry. Images I haue proued warrātable in holy Scripture. Without reason: for, whereas an Idol represen∣teth nothing besides it selfe, and so is worshiped, an Image representeth a true thing, therefore moueth a man to a reuerence proportionable to the obiect represented Whence in reason an Idol occasioneth Idolatry not representing any further obiect whither our thoghts and honour may be transferred; when contrarywise an Image of a true obiect necessarily draweth our minds, and re∣uerence to some thing besides it selfe: so that aske any simple Belieuer, whe∣ther he pray to an Image, or put any Confidence in it, he will say no; aske him againe, when he is kneeling before a picture with his eyes fixed on it, whi∣ther he directs his prayers? he will say to Christ, or some Saint. What hurt is there in this? S. Mary Magdelen pro∣strate, kissed and bathed with her teares the feet of Christ: what iustified that act, but the vnion which those sacred feet had with his diuinity, which not∣withstanding

she saw not, but appre∣hended by fayth? Though betweene Christ and his picture there be not so immediate connexion, yet a morall Connexion there is, such as betweene the King, and his Picture, Chayre of state, Embassadour &c. why then may not a Christian apprehend this conne∣xion betweene Christ and his Image representing him, and accordingly ex∣hibite due honour, without danger of Idolatry?

Whether is holy Scripture, the only Rule of our Faith?

29. HIther to I haue shewed, that supposing Scripture the only rule, beleefe is more secure, then deni∣all; for both parties relying vpon the same Scripture, can neuer conuince ech others interpretation of falsity, as experience sufficiently sheweth, and probability at least must be supposed on both parts; in which case finding no further euidence, prudence compel∣leth me to choose that part which is

most remote from danger of Condem∣nation: Who will not betieue, shall be damned.

30. Now, that there may remayne no doubt at all, of the secure Choice of beliefe; I will shew it consequent to reason, & holy Scripture, that we must admit of some other rule besides Scrip∣ture. If then beliefe be grounded not only vpon probable authority of Scrip∣ture (wherin it is equal at the least with authority of Deniers or Disbelieuers) but also vpon an other rule apparently knowne and seene, as it is fit for a rule to be, there can be no doubt of the se∣curity of beleefe.

31. And first, I suppose it is more then probable, or either Physically cer∣taine, that there hath euer beene a Church, teaching and practizing those points of beliefe aforementioned, not sufficiently disproued in point of Con∣tinuance & incorruption in Doctrine, though the gates of Hell haue breathed forth all malice against it.

32. Secondly, I suppose holy Scrip∣ture

as inspired by the holy Ghost to be a certaine rule of Christian beliefe; yet for that it is certaine that al is not writ∣ten that was deliuered by Christ, nei∣ther doth it any where say, that it is the infallible and sole word of God, and for that it is obscure, & doth not cleerly explicate it selfe, as it is manifest by ex∣perience; it can not be an infallible rule for the deciding of contradictory opi∣nions drawne from the same, though it alone may be a sufficient direction to let vs know what more securely may be belieued.

33. The question then is: Whether besides the Scripture, a Church also, as an vnpartiall Interpreter thereof, be to be admitted; which is as much to say: Whether the commō voice of a Church interpreting holy Scripture, be a more secure rule, then the voice of some par∣ticular men, whose priuate interpreta∣tions, as before I shewed, are not cer∣taine proofes out of holy Scripture, but only probabilityes out of their owne iudgment: which notwithstanding,

some will oblige all to admit as Scrip∣ture, and contemne the explication of an ancient Church.

34. For the negatiue part I find no cleere Scripture, but such texts as re∣quire hard interpretation, and which as much oppose the practice of the first Primitiue Church, then admitted as a doubtles rule, as it will appeare to any that shall consider them: You shall not ad a word. Deut. 4.2. Search the Scriptures. Ioan. 5.39. These things are written that you may belieue. Io. 20.31. All Scripture diuinely inspired is profitable. Are not these places of as much force against the Primitiue Church? Do they & the like say, that all truth is written? or that what is written is diuine Scripture? or that it needs no helpe of interpretatiō, no not of a Church but of priuate spi∣rits? What ground then doth there re∣maine for the inforcing of sole Scrip∣ture, as the only rule of our beliefe?

35. For the affirmatiue part, we haue first, that Article of the Apostles Creed: I belieue the holy Catholique Church:

How can we belieue the Church of Christ to be holy and Catholique, and doubt of Gods protection of it in point of true beliefe and Doctrine?

36. Secondly, the authority of the Euangelists: Math. vlt. Teach all Nations &c. Behold I am with you euery day euen to the consummation of the world. Math. 18.17. If he shall not heare the Church, let him be to thee as a heathen & publicā. Luc. 10.16. he that heareth you heareth me, and he that contemneth you contemneth me. Besides, the Church is called, the Pillar and firmament of truth. Tim. 3.15. Light of the world. Math. 5.14. Do not these texts probably point at a liuing rule?

37. Thirdly, since Christ obligeth vs to a beliefe of his doctrine vnder paine of damnation, it is manifest that by some meanes he will make it appeare vnto vs; but by Scripture alone it doth not sufficiently appeare, for by it we know not what is Scripture, nor which is the true sense of Scripture, els all would soone agree: therefore Scripture is not sufficient alone to deliuer vnto

vs our sauing fayth. But the most vn∣doubted and indifferent Interpreter thereof is an vniuersall Church; so as we may securely be ruled by it, inter∣preting the said Scripture, and cannot be reiected without danger of disbelie∣uing God's word.

Grant to disbelieuers probability of reason, yet their danger is certaine.

38. SOme may thinke, that this Dis∣course proueth Belieuers secure, but not that Dis belieuers are in certaine danger, if they be ruled according to the meanes and capacity God hath gi∣uen them, and that such are not stub∣borne Deniers of truth, consequently secure inough. I grant, that inuincible ignorance may excuse Disbelieuers, as such, from sinne; yet it followeth not that continuall and finall disbeliefe (though inuincible) can consist with grace necessary to Saluation: but this I dispute not, nor against these, but a∣gainst such as do, or may discern a dif∣ference betweene beliefe & disbeliefe;

and who may see that the grounds of beliefe are at least probable, & the pra∣ctice harmeles; who finally know dam∣nation to be denounced vpon disbelie∣uers: notwithstanding aduenture vpon the denying part, moued only by the same reasons, which they must suppose in confessed Heretiques. Let any one define what disbelieuer may be guilty of damnation, he shall find thereby, that either he shall condemne these Disbe∣lieuers I speake of, or els conclude that there neuer haue been any.

39. Some againe may say, if the beliefe be supposed only probably true, then the denial is also supposed probable. I suppose neither probability in the ne∣gatiue part, nor only probability in the beliefe; but shunning this dispute as en∣dles, only out of the vndeniable proba∣bility for the beliefe, and the security therof, I conuince the danger of the de∣nial.

40. But it may be replyed, that at least the Disbelieuer by this Discourse, iud∣ging the beliefe but probable, may also

iudge his owne probable, and conse∣quently his danger also but probable. I answer, that notwithstanding the Dis∣belieuer thinke his opinion probable, he cannot iudge his danger only probable. For as probability in the Belieuer, where no hurt appeares, freeth him certainly from danger; so the probability only, which the Disbeliener supposeth, lea∣ueth him in certaine danger of disbelie∣uing what Christ hath reuealed: first, because his danger is certaine in the same degree as the beliefe is probable; but the beliefe is certainly probable at the least in respect of the great authori∣ty of the belieuers; therfore the Disbe∣lieuers danger is also certaine, though he conceiue a probability of his disbe∣liefe. Secondly, because the disbeliefe is as certainly dāgerous, as it is certainly not euident (and more euidence is re∣quired to free the disbeliefe from dan∣ger then is necessary to free the beliefe; this, though it were too much, contay∣ning no hurt) but the Dis-belieuers do∣ctrine is certainly not euidēt, therefore

it is certainly dangerous. The first pro∣position is cleere, for if there be not eui∣dency for the disbeliefe the contrary ••hen may be true, consequently obli∣••ing to beliefe. The second Proposition, ••hat the Disbelieuers doctrine is not e∣••ident, appeareth by the nouelty, in∣••onstancy, disagreements, and other circumstances incident to it; as also by ••he ouerswaying authority of the Belie∣••ers who want not any thing necessari∣••y required to a probability at least, as ••y reflexion any one may obserue; nei∣••••her can the want of euidency, in the Articles denied, warrant the Disbelie∣••ers; els who could belieue? or rather who could be charged of heresy? Whēce ••he last Consequence of the Reply is ••alse, for thogh to some their disbeliefe nay seeme probable, out of a probable ••udgment, that Christ deliuered not such words, or in such a sense; yet their ••anger is certaine, because the contrary ••eliefe is certainly probable at least, which may conuince them, that they ••eaue the secure beliefe, wherein there

can be no danger, and choose that p•••• whereon Christ's denunciation 〈◊〉〈◊〉 fall. Nor may this argument be retort•• against Belieuers though their doctri•• be supposed but probable, because their Beliefe there is contayned 〈◊〉〈◊〉 harme or danger as in the disbelieue•• and danger knowne breedeth an ob••••∣gation of further inquiry, & remoue•• all ignorance which only can excuse ••••∣rour in beliefe.

51. Againe it may be replyed, that a•• this hindereth not, but that Disbel••∣uers may conceiue their disbeliefe pr••∣bable, consequently at least not impu••••∣ble to sinne, and therefore free fro•• danger. I answere, that if a man co••∣ceiue his disbeliefe probable, he ha•••• reason iustly to doubt, especially if h•••• probability arise out of apprehensio•• of probability in the contrary belie•••• which alone maketh the disbeliefe da••∣gerous in practice: as if a man shou•••• probably thinke Baptisme not necess••••∣ry for infants, he may not neglect 〈◊〉〈◊〉 since in this the danger is apparent: b••

case inuincibly he conceiue his opi∣••on true, I medle not, as impertinent this purpose, and a metaphysicall case ••mongst vnderstanding men.

52. If it be asked, what degree of pro∣••ability Belieuers may be conceiued to ••aue? I answer, that as great as can be ••or any thing. They haue Scripture, Tradition, Consent of Nations, reason, ••euer cleerely disproued as it is euident; ••ince in numerable dayly answer all ob∣••ections made against them: or let any body set downe what is sufficient to make an opinion apparently probable, that he shall cleerly finde in the do∣ctrine of Belieuers.

53. But Disbelieuers will say, that they belieue in God's word, and deny only what they find not contayned in it. This is not in question; and who will not belieue God's word? The Diuels (as S. Iames witnesseth) belieue and trem∣ble: the question is, whether they disbe∣lieue nothing, or by their denials put not themselues in danger of denying what is sufficiently deliuered as God's

word, forging or reiecting it accord 〈◊〉〈◊〉 to the Touchstone of their fancy. N••∣ther is it in question, whether what 〈◊〉〈◊〉 mighty God hath reuealed in Script•• ought to be belieued; but what God ha•••• reuealed: and this is not only the wri••∣ten word, but the sense, which we ••••∣ceiue, not perfectly from the bare lette•• but by the helpe of prudent rule which to reiect is dangerous, especial•• on their part that deny Articles prob••••∣bly deliuered.

54. In Conclusion of this Chapter, will answere one obiection, by man esteemed a secure Quietus est; They say God obligeth not men to impossibl•• ties: since then at least the vulgar sort o•• people cannot discerne those differe••∣ces, wherein learned men do disagree••∣ech one may securely rest in that reli∣gion he is taught, belieuing the Cree•• &c. This Discourse supposeth holy Scri∣pture the only rule of beliefe: about th•• true sense whereof, since it is euiden•• learned men do not agree, and no pri∣uate man can be Iudge betweene thes••

differences, it is manifest that who re∣lyeth only vpon Scripture, cannot be secure that his disbeliefe is true, or that he refuse not to belieue what he is com∣manded to belieue vnder paine of dam∣nation. To say, that euery one may se∣curely belieue according as he vnder∣stands, is but a desperate shift and con∣cludeth an impossibility of any heresie. The obiection then conuinceth the ne∣cessity of a Church as a liuing rule; for God obligeth vs not to impossibilities; but it is impossible for any to discerne the monstrous differences of priuate mens interpretations of God's word: Therefore he obligeth not to the beliefe of his word vpon these priuate inter∣pretations: But he obligeth vs to be∣lieue; therfore by some other way then by Scripture alone, he maketh it pos∣sible: this can be no other but the Church.

The Conclusion.

55. THus I haue sufficiently shewed the security of belieuers, exem∣plifyed in a few Articles most in que∣stion, contayning no harme, nor oppo∣site to any knowne Law of God, as the better part of the Christian world euer hath witnessed, but at least most proba∣bly conformable to Christs expresse word: I see not what part of this can be doubted.

Consequently to this, I haue also shewed in what manifest danger Dis∣belieuers are: first by reiecting and con∣temning the authority of an ancient Church, & the only knowne Church when Luther began this denying be∣liefe, confessed to haue been the true Church, and as yet not conuicted of corruption in fayth, nor as much as charged by any greater authority then it selfe: Let them take heed, that be not spoken of them, He that despiseth you, despiseth me: Who will not heare the Church let him be reputed as a Heathen and Publi∣can.

Secondly, by choosing the disbelie∣uing part, out of seeming reasons, ex∣posing themselues to needles dangers of that sentence: Who will not belieue &c. For if the contrary beliefe must be sup∣posed probable, as vndoubtedly it must, then the disbeliefe may with probabi∣lity be a deniall of Christ's word, con∣sequently may be, it deserueth damna∣tion; this is euident to reason, and no iudicious man can deny it.

If any feare, that as disbeliefe of what Christ deliuered maketh him a lyer, so also beliefe of what he deliuered not; let them but obserue the disparity bet∣weene Belieuers & Disbelieuers; those deny what Christ deliuered as manife∣stly as he deliuered other truths: But Belieuers vpon the same grounds that moue them to beliefe of other articles, suppose the points controuerted deli∣uered by Christ, which if they were not deliuered they are only guilty of mi∣stake, not of making Christ a lyer.

Who then seeth not how much it concerneth a Christian not rashly to

deny what anciently is deliuered by the Church? On true beliefe God's fauour dependeth, on this our eternall welfare. We expect but one death, one irreuo∣cable iudgment, one Eternity of hap∣pynes or misery. This is promised to Disbeliefe, that to true Belieuers. Shall a Christian aduenture vpon seeming probabilities, and leaue security? Be∣liefe is secure, voyd of harme; to Disbe∣lieuers it is said: Who will not belieue, shall be damned.

Let then all Disbelieuers examine their Disbeliefe, and harken to the ad∣monition of S. Augustin. cap. 1. de Bap∣tis. Grauiter peccat, qui in rebus ad salutem animae pertinentibus, certis incerta praeponit. Heauy is his sinne, who in matters con∣cerning the safety of his soule, prefer∣reth vncertaine meanes before cer∣taine.