let him receive it nor would the Apostle have been so nice in his perswading it And again Christ saith this that every one may consider his strength whether hee be able to satisfie this command of Virginity and Chastity for our abilities ought to bee considered that so hee that can receive it may St. Austin Lib. 1. de nupt concup ad voler C. 16. id ad Pollent In cap. 20 Leviticus Pt 3. cur past C. 30. this vertue of such excellent Continence he that can receive let him receive it And again the Apostle counsels Celibacy to him that can receive it Hesyc we do not require any thing beyond mens power but onely what is possible viz. virginity of him to whom it is possble And Gregory Hee that is truth it self saith all cannot receive this Word And again the Pastors that are single are to bee admonished that if they cannot withstand the storms of temptation without difficulty of Shipwrack they betake themselves to the Haven of Wedlock To these you may add Ignat. Ep. 8. ad Smyrnenses Cyril L. 1. Ep. 11. Si perseverare nolunt aut non possunt nubant Lactan. L. 6. Inst C. 23. Chrysost L. de Virg. Homil. 19. in 1 Cor. Bernard in Serm. de convers ad Cler. C. 29. Amrbose cited in Jure Canon C. Integritas 32. qu. 2. yea Bell armine himself C. 34. resp ad 19. CHAP. XVIII Schisme is an unnecessary separation sect 1. Our separation necessary by reason 1 Of many things unjustly required to be believed 2 To be practised by us sect 2 3. That supposing these doctrines to be innovations wee are bound to separate sect 4. The result of Mr. C ' s. positions ibid. His pretensions to make his assertion reasonable considered sect 5 6 7. The Church of Rome Schismatical sect 8. The Arguments to the contrary answered sect 9 10 11. WE are at length arrived at our last Sect. 1 and largest taske to wipe off that odious name of Schisme which hee most irrationally casts upon us Now in this business Mr. C. as he is more voluminous so is he more weak and more confused And therefore I will not follow him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but draw up some thesis or propositions and confront them to his assertions and then return an answer to his arguments 1. 1. Proposition Therefore Schism is an unnecessary separation that it is a separation Sect. 2 the very import of the word assures us that it is an unnecessary one appears because nothing can bee sinful which is necessary with a necessity not introduced upon my self through my own default and consequently where cause of Schism is necessary there not hee that separates but hee that is the cause of separation is the Schismatick for schism there cannot bee in leaving the communion of any Church Chilling p. 17. unlesse wee were obliged to continue in it man cannot be obliged by man but to what either formally or virtually hee is obliged by God for all just power is from God God the eternal truth neither can nor will oblige us to believe any the least or the most â—nâ—ocent falshood to bee a Divine Truth that is to erre nor to professe a known errour which is to lye So that seeing you require the belief of errours among the conditions of your Communion our Obligation to communicate with you ceaseth yea we are obliged not to communicate with you upon these terms which are evidently sinful and so the imputation of schism to us vanisheth to nothing but it falls heavy upon your own heads for making our separation from you just and necessary by requiring unnecessary and unlawful conditions of your communion Thus being not content with Christ the Mediatour of mankind you require us to hold the Saints departed to bee our Mediatours besides the head Christ Jesus you require us to believe the Pope to bee the head and Husband of the universal Church by Divine right besides the Sacrifice of the Cross you force upon us that of the Altar as a true and proper Sacrifice besides the blood of Christ you command us to expect our cleansing from the sufferings of Martyrs besides the torments of Hell which are threatned to the wicked you require us to assert Purgatorian torments to bee inflicted on the faithful Besides the Worship of the great God you require us to adore and that with the worship due and proper unto him the holy Sacraments besides the holy Scriptures you require us to receive with equal authority certain Books Apocriphal and Traditions like unto them with the same faith wee give to these Holy Scriptures the veneration of Images the transubstantiation of the elements into the body and blood of Christ you require us to believe The Churches power in mutilating the Sacrament of the Lords Supper in enjoyning the celebration of publick service in a tongue unknown in imposing perpetual Celibacy upon such as take upon them holy orders you require us to acknowledge These things you have established in your councels and thundred your Anathemaes against all those that will not yeild their assent unto them so that without the belief of these things it is impossible for us to keep in the communion of your Church nay the denial of any of these Articles excludes us at least in your esteem not only from the Roman but the Church of God and makes it unlawful for you to communicate with us the confessions of these things you exact from us with the greatest rigour and that as the true Catholick faith Bulla pii quarti extra quam neâ—o salvus esse potest without beleiving of which there is no salvation to any man continually proclaiming that you esteem them Hereticks enemies of Christ and worse than Infidels that reject these opinions or any of them nay which is worst of all in making of these and such like decrees you give out that you are infallible So that to question any one of them is ipso facto to thrust our selves out of your Communion sith therefore you require the belief of these untruths as necessary conditions of communion you evidently free us from the guilt of Schisme in refusing to communicate with you upon such terms Again wee confidently assert Sect. 3 there can be no necessity of communicating with others in wicked actions nay there is a necessity of separation when the performance of them is required a necessity of getting out of Babylon when wee cannot stay there Rev. 18.4 but we must be partakers of her sins And evidently to practise what I esteem and look upon as forbidden by God is to be guilty of damned hypocrisie and wilful disobedience against him seeing therefore the Church of Rome requireth of us the practise of such unlawful actions as the Adoration of the Sacrament which is Idolatry the Invocation of Saints Veneration of Images petitions for deliverance of Souls from Purgatory which are superstitions yea and injoyns her
him that not the asserting of these opinions but the imposing of them on us as conditions of our communion with them the obtruding them into their Liturgies and publick offices are the causes of our refusing Communion with them and therefore that Mr. C. would he draw the Parallel must evidence that this was done by the universal Church in the daies of St. Gregory Nor 4. That it is not evident that there was such an Harmony betwixt the Eastern and Western Churches but rather the contrary as touching the Celibacy of Priests the power of the Pope c. I say to omit all these and many other things my last Proposition shall be this That neither St. Sect. 10 Gregory taught all these Doctrines nor yet were they embraced by our Church at that time 9 Proposition For to begin with St. Gregory 1. I have sufficiently evinced already that hee denied the Popes Supremacy 2. As for the infallibility of the Roman Church had hee known this to have been the opinion of those daies is it not a wonder that he should never plead it against his opponents and Adversaries 3. Touching transubstantiation Communion in one kinde the Sacrifice of the Mass what can you produce out of Gregory for them And 1. Mr. C. p. 137. As for Communion in one kinde you acknowledge that it was not practised for a thousand years and upward and where doth St. Gregory tell us that it may bee practised otherwise we have shewed you above that Pope Leo and Gelasius thought it no better then Sacriledge to Rob the People of the Cup and therefore if you affirm Gregory to have held the contrary as it is gratis dictum so will it be but an evidence of his departing from what was formerly maintained by his own Church 2. Where doth he say that Christ is corporeally in the Sacrament and that the substance of bread and wine remains not Nay Sacrificium quod passionem filii semper imitatur Dial. l. 4. c. 58. Non inordinate agimus si ex libris licet non Canonicis sed tamen ad edificationem Ecclesiae editis testimonia proferamus Moral l. 19. c. 16. Graeg in Ezek. l. 1. Hom. 9. that it then obtained not in the Church of God nor was esteemed as an Article of their faith is fully evidenc'd by Bishop Usher in his book de Christ Eccles success l. 1. c. 2. And for the sacrifice of the Mass he tells us that Christ is Mystically there offered and that this is such a sacrifice which is an imitation of Christs passion Against your new Canon of Scripture which the Dr. quarreld with he is most evident in his Morals where hee saith citing the 6 of Maccabees that it was not Canonical Against your Traditions necessary to supply the defect of Scripture hee tells us whatsoever serveth for edification and instruction is contained in the Volume of the Scripture And again Hereticks do usually for the confirmation of their perverse opinions suggest such proofs which are not found in Scripture and what I pray you are your Traditions yea all the doctrines you contend for in this Book And whereas you Sacrilegiously Rob the People of the use of Scripture he on the contrary assures us Graeg l. Epist 40. ad Theod. Med. that it is an Epistle sent from God to his Creature that is to Priest and People And if thou receive a Letter saith hee from an Earthly King thou wilt never sleep nor rest till thou understandest it The King of Heaven and God of men and Angels hath sent his Letters to thee for the good of thy soul and yet thou neglectest the reading of them Therefore I pray thee study them and dayly meditate on the Word of thy Creatour and learn the minde of God in the words of God You tell us that the worship of images must be observed Graeg l. 9. Ep 9. Adorare imagines omnibus modis devita and acknowledged by all means he contrariwise that by all means it must be avoided And again in the same place 't is unlawful to worship any thing that is made with hands because it is written thou shalt worship the Lord thy God and him only shalt thou serve and again in his Epistle to Serenus Bishop of Massilia I commend you that you had that Zeal that nothing made with hands should be worshiped but yet you should not have broken them c. but let them bee proserved and forbid the people the worshiping of them that the ignorant may have whence to gather the knowledge of the history and yet not sin in worshiping the Picture You assert a Purgatory after this life he is thought to contradict it by John Pank who p. 20. proves the contrary 1. Moral l. 8. c. 8. From his Morals where he saith whom mercy now delivereth not him justice after the world alone imprisoneth To which purpose is that of Salomon That in whatsoever place the tree falleth whether toward the South or towards the North there it shall be because at the time of a mans death either the good spirit or the evil spirit shall receive the soul going from the body he shall hold it with him for ever without any charge that neither being exalted it can come down to punishment nor being drowned in eternal punishments can thenceforth rise to any remedy of Salvation If then after death there bee no deliverance there be no change but as the Angel either good or bad receiveth the soul out of the body so it continueth for ever either exalted in joy or drowned in punishment then there can be no Purgatory then there can be nothing but Heaven or Hell where they that come shall abide for ever And in another place It is undecent to give our selves to long affliction for them whom wee are to beleive have come by death to true life This therefore seeing wee know we are to have a care not to be afflicted for the dead but to bestow our affliction on the living to whom our piety or devotion may bee profitable and our love yeild fruit Here is no place for Purgatory seeing he teacheth us to beleive that the faithful in death do attain to true life and that their passage from this world is to a better Neither doth hee acknowledge any use of Prayers Masses Trentals or any other offices or obsequies for the Dead who saith that our devotion and love yeildeth no fruit or profit to them Lastly as for Marriage of Priests I do not deny but that at first Pope Gregory did command them to live single but when hee understood that they were given secretly to fleshly pleasure and that hereupon many Children were Murthered many infants heads found in a Fish-pond hee disanulled that commandment p. 288. Vid. Sup. chap. 17 sect ult Now against this evidence we have nothing but the confession of an Osiander an Hâ—mphry and a Carrion whose citation by the way is altogether impertinent with
the Sacrament which first is contrary to what * P. 131. he himself produceth from Cyrils Epistle ad Calosyrium And secondly were it so either it loseth this Sacramental being when it is eaten or before or after viz. when the species of bread cease to remain If this last then is it sacrificed in the belly not on the Altar if when it is eaten 't is sacrificed in the mouth if before then do not the Communicants eat the body and blood of Christ Secondly if this be sufficient to make it a proper mutation because the body of Christ loseth his esse Sacramentale and ceaseth to be present under these species then by parity of reason God himself and his Angels may be said to suffer a real Physical mutation when he ceaseth to be where he was by the destruction of that wherein he was or the annihilation of the same Secondly If Christ did not offer a true and proper sacrifice then neither do his Ministers but the first is so the sequel is evident because that which is delivered to us to be done was receiv'd from Christ for seeing it is deliver'd by the Evangelists and Saint Paul and we are peremptorily told by him delivering what the Evangelists had rehearsed that he received it of Christ and delivered no other thing If Christ did not offer a true and proper sacrifice neither did he deliver it to us from Christ but Christ did not offer such a sacrifice Hist Conc. Trent for then the oblation of the Cross would have been superfluous because Mankind would have been redeemed by that of the Supper which went before Besides the Sacrament of the Altar was instituted by Christ for a memorial of that which he offered on the Cross now there cannot be a memorial but of a thing past and therefore the Eucharist could not be a sacrifice before the oblation of Christ on the Cross but shewed what we were afterwards to do And thus I have considered what is material in this Chapter and onely desire Mr. C. in case he reply to state evidently this Doctrine of their Church and wherein they differ from us and what are the requisites of a sacrifice that so we may know what we are to dispute against CHAP. XIIII Why Master C. omits the dispute touching the Books stiled Apocryphal Sect. 1. His way of reasoning weak Sect. 2. 3 4 5 6. The Primitive Fathers against the veneration of Images Sect. 7. All their pretences evacuated by the Fathers Sect. 8. The Honour given to Images is called worship by the Romanists themselves Sect. 9. To worship false Gods not necessary to Idolatry Sect. 10. Vulgar Papists give divine honour to Images Sect. 11. Papists pray to them Sect. 12. Master Cs. Argument for veneration of Images Answ Sect. 13. An Argument against it Sect. 14. His Story further requited Sect. 15. WE come now to consider his Pleas for the Roman Churches practice in veneration of Images Sect. 1 of which the Doctor saith onely this That the Council of Trent was not afraid to make new Articles the Invocation of Saints the worship of Images yea saith he many humane writings the Apocryphal Books and many unwritten Traditions also were by her decreed to be of equal Authority with the Scripture and an Anathema added to all that should not so receive them Now because he formerly had managed a dispute with Mr. Bagshaw about Images he takes advantage of these few words to transcribe the whole dispute over-looking that which more copiously is insisted on to wit the ascribing Divine Authority to the Books which we commonly stile Apocryphal Doctor John Reynolds and Bishop Cousens which sure was onely upon this account because it hath been made appear by two Champions of our Church that this decree of the Trent Council is contrary to Reason and the suffrage of the Fathers and learned men even from Christ time to the Sessiâ—n of this worthy Conventicle we call upon him for answer to them in his next Well but we will be content to undergo this trouble also and that the rather because this peice is esteemed by some to have a vein of Reason in it although it be fraught if I mistake not with inconsiderable Sophismes Sect. 2 First if then he catechizes us thus Should you see the Picture of our Lord hanging on the Cross Mr. C. p. could you possibly avoid the calling to mind who our Lord was and what he had done and suffered for you Answer Your own Gerson will tell us another story compertum est c. It is very well known that some devout persons by aspect of Images had their thoughts turn'd from holy cogitations and pure affections to carnal filthy wicked and impure yea execrably blasphemous but to let this passe Secondly I see a Crucifix almost every day in our Colledge windows and yet seldom have found such an effect upon me and I appeal to the carvers of these Pictures whether they do not often behold their workmanship without this effect to the members of our Colledges whether they do not often look upon their windowes without such remembrance of the Saints or Apostles there lively pictured as may make them spiritual or compell them into a fit of devotion yea the reason why our Church thinks meet yet to preserve them in her Assemblies notwithstanding the loud cries of the Phanaticks that they are scandalous and dangerous is evidently this because she knows they have an historical use and that the people upon the sight of them are not found inclined to yield any worship or corporeal reverence unto them Thirdly The picture of Cromwell or Bradshaw the parts of the Rebels that hang up at the Gates of London Spanish Inquisition Irish Rebellions Popish Cruelties to the Waldenses and Albingenses yea the picture of Hell and the Devil are apt to bring their cruelties and torments into our remembrances and doing so may not I adresse my self with Praises and Thanksgivings to this God who hath delivered us from such Tyrants and pray heartily to be freed from the torments of Hell and tyranny of Satan Is not there as much reason for my devotion here as at the sight of an Image yea the very names of Peter and Paul Heaven and Hell are as subservient to the productions of such thoughts and therefore when I read in a play Heavens bless c. must I turn to my devotions I might be endlesse in such instances Again he tells us Sect. 3 Should we have the picture of his Majesty and Bradshaw should we have the Bible and Pantagruel they would force upon us quite contrary thoughts almost impossible to be avoided Answer First Would not the mention of their names have the same effect upon us Secondly When he walks along London streets and there sees the sign of his Majesty at so many Taverns doth he find it impossible for him to avoid thoughts of due subjection and reverence And should he have Faux in his
we have done it legally and with sufficient Authority due moderation and other conditions requisite yea we had the implicite consent of the Eastern Church which doth with us reject these Laws of the Church of Rome this we constantly plead in our own behalf and yet we must be Schismaticks though neither all nor any of these pleas can be invalidated Again saith he They acknowledged themselves subject to the Church of Rome and esteemed this Patriarchical Church Ibid. the only Orthodox universal Church and a separation from its Pastor to beformal Schism Ans And will not the worshipers of the Beast do so to him should the Graecian Churches entertain this Faith would you esteem it any argument to prove them guilty of the crime of Schisme because formerly they esteemed your Church Heretical and your supreme Pastor an Usurper if so then must men be Schismaticks whether they separate from you or joyn in communion with you if not I pray you why but because it was their duty to change their opinions in these particulars which is evidently our plea we found that what you called Antient Doctrines from the beginning were not held what you required to be embraced as a truth was evidently condemned in the Word of God c. and when you have talked your self hoarse about the nature of Schisme you will still labour in the fire till you have proved that we are under an obligation to beleive those doctrines as the truths of God which wee reject as contrary to his revealed will which I expect should be performed at latter Lammas You tell us from St. Austin Mr. C. p. 292. sect 11. Reply p. 89 90. that there is no just cause of separating from the communion of all Nations or the whole world To which it is answered by Bishop Bramhal Let him alwaies bring such proofs which concern not us but make directly against him it is they who have separated themselves from the communion of the whole world Grecian Russian Armenian Abissine Protestant by their censures wee have made no absolute separation from the Roman Church it self but suppose it had been so the Schism lies at the door of the Roman Church seeing she separated first from the pure Primitive Church which was before her not locally but morally Well but to say thus Mr. C. p. 294. and to acknowledge the actual departure was ours and yet we are not Schismaticks as leaving the errours of the Church of Rome rather then the Church is to act the Donatist Answ Yes by all means because the Donatist pretended not to finde any thing in the Doctrine of the Catholick Church See Dally Apol. c. 6. from which they separated contrary to their belief both the one and the other taught the same faith read the same books exercised the same services well but the Donatists derive the word Catholick not from the Universality of Nations but integrity of doctrine Which is most apparently the errour of the Church of Rome which esteems none members of the Catholick Church but those which embrace her doctrines intirely but concerns not us who esteem them members of the Catholick Church that differ from us See Bishop Bramhal Rep. p. 281. CHAP. XIX Our third Proposition that all Schisme is not damnable limited sect 1. Proved from divers instances sect 2. Mr. C ' s. Arguments answered And 1 his similitude from Civil Governments considered sect 3. 2 His Arguments from the division of the Schismatick from Christs body sect 5. From the Fathers as St. Chrysostome St. Austin St. Pacian St. Denis and Irenaeus sect 7. His inference from hence that the Church of Rome is not Schismatical considered sect 8. MY third Proposition shall bee this 3 Proposition That all Schisme is not damnable Sect. 1 nor doth it alwaies carry such obliquity with it as to exclude the person thus offending from Gods favour Before I enter upon the proof of this assertion I shall propose this one distinction viz. that Schisme may be either through weakness viz. in persons desirous to know the truth and earnest endeavourers after it who notwithstanding through the weakness of their intellectuals or prejudices from friends or education or such like causes miss their aim or wilfulness as it is in persons who are either negligent as to their inquiry into truth or act against the convictions of their consciences now for these latter sort of Schismaticks I grant their separation to be damnable but for the weaker Brother the person or Church which out of frailty onely is Schismatical I undertake to be an advocate and free such though not from crime yet upon general repentance for unknown sins from the sad sentence of damnation For 1. In that combustion which arose in the Church of God Sect. 2 touching the celebration of the Easter festival the West separated and refused Communion with the East for many years together now here one part of the Christian world must necessarily be accounted Schismaticks for either the Western Church had sufficient grounds for separation and then evidently the Eastern was causally the Schismatick or it was otherwise and then the Western Church must take the Imputation to it self as separating without cause and yet that both continued parts of the Church of God and were not cut off from Christ upon this account who dares deny who can without the greatest breach of Charity thus in the many Schismes which have happened in the Church of Rome about the Popes Supremacy in some of which the best men knew not whom to cleave unto will any charitable Papist say that all who died on the erring part were necessarily damned Again the Myriads of Jews that beleived in Christ and yet were zealous of the law were guilty of this crime as requiring such conditions of their communion which they ought not to have required and excluding men from it upon terms unequal and yet to say that all these Myriads who through weakness and infirmity thus erred did perish and that their beleiving in Christ served them to no other ends but in the infinity of their torments to upbraid them with Hypocrisie and Heresie is so harsh a speech that I should not be very hasty to pronounce it Yea further let but a man consider the variety of mens principles their constitutions and educations tempers and distempers weaknesses degrees of light and understanding the many several determinations that are made even by most Churches the various judgements of the most learned touching many of them I say let these things be considered and then let any man tell mee whether it be consistent with the goodnesse of that God who is so acquainted with our infirmities as that he pardoneth many things in which our wills indeed have the least but yet some share to condemn those to eternal torments who after diligent enquiry into the truth erre in some little punctilioes determined by the Church and thinks themselves bound to deny obedience
to bee the Messias when none of the Rulers thereof beleived on him when Nicodemus was so twited by them for offering to speak for him yea P. 259. did they not with their President condemn him Mat. 26.57 Oh! but say they Christ was now come and their infallibility was ceased and God now permited them to be deceived Answ But was it not necessary that they should bee acquainted with the will of God for how else could the Senate be accused or the people for following their determinations when the Senate by the vertue of this promise as they interpret it must needs suppose themselves to be infallible in their judgement and the people being bound also to esteem them so must necessarily assent to their determination and had just cause to help forward his condemnation insult over crucifie and blaspheme him 2. Christ accuseth them of committing the like errour long before in killing and condemning the Prophets sent to them Mat. 21.35 36. compared with verse 45. And Stephen which of the Prophets have not your Fathers persecuted slaying them which shewed before the coming of the just one yea our Saviour tells them they were blinde guides such as would neither go into Heaven themselves nor permit others Mat. 5. 15 23. His next Argument from Scripture is very rediculous Sect. 4 if God hath promised Gen. 49. that the Scepter should not depart from Judah nor the Law giver from betwixt his feet that is that they should alwaies have a civil Government as all interpreters that ever I met withall do agree then must the Church or Ecclesiastical Government be infallible But the former is so and therefore the consequence must be good But did this Paragraph speak of the Jewish Church as undoubtedly it doth not yet what hath it of infallibility or if it would infer infailibility in some portion of the Jewish Church must that necessarily bee the Sanhedrims When Mr. C. is able to make these things good I shall hee contented to let this passe for a demonstration 3. Sect. 5 Our Author in his chapter touching the infallibility of the Roman Church produced in a Parenthesis that passage of the first Ep. c. 3. v. 16. P. 100. Tim. where the Church of Ephesus is stiled the Pillar and Ground of truth which because it was altogether impertinent in that place I have referred hither And Answ 1. With Mr. Chillingworth That it is neither impossible nor improbable that these words may have reference not to the Church but to Timothy and the sense of the place run thus that thou mayest know how to behave thy self as a Pillar and Ground of truth in the Church of God This exposition offereth no violence to the words at all but only supposeth an Ellipsis of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek very ordinary neither wants it some likelihood that St Paul comparing the Church to an house should here exhort Timothy to carry himself as a Pillar in that house according as he had given other principle men in the Church the name of Pillars rather then having called the Church an house to name it presently a pillar which seemeth somewhat Heterogeneous 2. The Church which St. Paul here speaks of was that in which Timothy conversed and that was a particular Church and that not the Roman now such you will not have to be infallible That this is the very truth is manifest from an impartial consideration of the place for the Apostle writeth to Timothy and giveth him directions that he may know how to behave himself in the Church of Ephesus and not the universal in part of which St. Paul was when he wrote this to him and consequently in a particular Church Now the same Church in which he directeth him to behave himself the Apostle calls the Pillar and Ground of truth therefore he gives this title to a particular Church 3. Mr. Chill Should wee grant you this on courtesie yet must wee put you in remembrance that many attributes are not notes of performance but of duty and teach us not of necessity what the thing or person is but what it should bee Yee are the fait of the earth faith our Saviour to the Disciples not that this quality was inseparable from their persons but because it was their office to bee so for if it could not have been otherwise in vain had he put them in fear of being cast upon the dunghil as unsavory so the Church may be by duty the Pillar and Ground of all truth not only necessary but profitable to salvation and yet it may neglect and violate this duty and be in fact the teacher of some Errour 4. We say that this part of the verse may bee connexed with the following after this manner The Pillar and Ground of truth and without controversie great is the mystery of Godliness And that 1. Because Irenaeus seems to have read it so for in the beginning of his third book hee tells us that the Apostles had delivered to them the will of God which they before had preached in the Scripture to be the pillar and foundation of our Faith 2. Otherwise the Apostle would begin a new sentence with a conjunction copulative which is somewhat harsh 3. The Jews were wont to introduce those doctrines of their Church which were of greatest moment and consequence with such a form as this is thus Moses Aegyptius in the beginning of that great work which hee calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaks thus the foundation of foundations and pillar of wisdome is the knowledge of the first and supreme being 5. We say that if this also were allowed yet must this sentence be understood of the Church diffused which will be alwaies the maintainer and teacher of all necessary truths that being essential to her very being not of a representative Church collected in a General Council What hee adds farther that our Saviour enjoyned obedience to all the commands of those who sate in Moses his Chair cannot bee serviceable to him to prove an infallibility in the Sanhedrim For 1. How will it appear that he speaks of them considered as members of the Sanhedrim and not rather as teachers in their Synagogues in which case sure they were not infallible 2. If he plead for the infallibility of the Sanhedrim seeing he the Shilo was already come the Sanhedrim must bee held infallible after his coming which as it is contrary to Mr. C's assertion in this very place so it laies a necessity on us to acknowledge that either their decree against our Saviour was to bee believed by the Jews or that to believe in the Messiah was no fundamental But 3. This clause of yeilding obedience to the Scribes and Pharisees is to bee limited to what they taught from and according unto Moses and the Prophets For elsewhere hee puts in a cave at against the doctrine of the Pharisees Mat. 16.6 12. calls them blind guides whom to follow
in vain that the Arrians pretend Synods for their faith when they have the divine Scripture more powerful then them all from whence the Argument is apparent that which is more powerful then all Synods for the stablishing of faith is a sufficient means of unity because the power of General Synods is supposed to be so but such is the holy Scripture according to Athanasius Ergo. Nor is there any contradiction to this in what is cited from Athanasius by Mr. C. viz. that he wonders how any one dares move a question touching matters defined by the Nicene Council since the decrees of such Councils cannot be changed without errour For what consequence is this the decrees of such Councils as the Nicene whose decrees were Orthodox and regulated by the Scripture cannot be changed without errour Ergo general Councils are infallible especially when Athanasius immediately gives this reason viz. because the faith there delivered according to the Scriptures seemed sufficient to him to overturn all impiety so then this is the reason of their immutability because their decrees were delivered according to the Scriptures 2. Sect. 13 Optatus Milev speaks thus we must seek Judges viz. in the controversies betwixt you Donatists Cont. Parmen l. 5. and us Catholicks on earth there can no judgement of this matter bee found viz. none which is infallible as appears from the words precedent no body may beleive you nor any body us for we are all contentious men and again by fiding the truth is hindred we must seek a Judge from heaven but wherefore should we knock at Heaven when we have it here in the Gospel in which place he evidently concludes that no convention of men are to bee beleived for their own Authority nemo vobis Donatistis nemo nobis Catholicis credat 2. That there could be no infallible Judge of that controversie upon earth both which are sufficiently repugnant to this pretended infallibility 3. Sect. 14 Vincentius Lirinensis in his discourse upon this Question Adv. Her c. 1. how a Christian may bee able surely to discern the Catholick truth from Heretical falsity adviseth us to this end to fortifie our Faith 1. By the authority of Gods Law 2. By the Tradition of the Catholick Church Hujusmodi semper responsum ab omnibus fere retuli this way saith he I was directed to by almost all the Learned men I enquired of So that this opinion here delivered was not his private one but it was the common way by which the Fathers of his age discerned truth from errour and here let it be considered 1. That by the Tradition of the Catholick Church hee doth not understand the definition of any General Council but partly the universal consent of the members of the then present Church partly the constant and perpetual profession and doctrine of the Antient Church Cap. 3. as his own words do evince unto us for he tells us that is properly Catholick Quod ubique quod semper quod ab omnibus creditum est which is believed every where at all times and by all men this saith he we must be careful to hold as we shall he if we follow universality antiquity and consent What ever exceptions are made by the Papists to this evidence De formali objecto fidei p. 210 c. are taken off by the Learned Baron 2. Let it here bee noted that Vincentius doth not so much as once in all his Book direct us to the determinations much less to the infallible determination of the Pope Roman Church or a General Council as the way to discern truth from Heresie and yet his silence in these particulars could not easily be imagined in a treatise written purposely on that subject and wherein he undertaketh to give us full and certain directions to avoid Heresie if the Church had then been of the Romanists opinion St. Austin's testimony is as clear for thus he speaks Ep. 19. ad Hieron I have learned to give only to those writings which are now called Canonical this reverence and honour as that I dare say that none of them erred in writing but others I so read that how holy and learned so ever they be I do not therefore think it true because they so judge it but because they perswade me either by those Canonical books or by probable reason that they say true If therefore this honour of being free from errour in their writing is only to bee ascribed to the Canonical Books of Scripture then must the decretal Epistles of Popes the decrees of General Councils be excluded from it according to St. Austin as being writers which are not Canonical For the particle solas excepts all that are not so yea hee doth not only compare all other writers with Scripture in this contest but their writings also as in this same Epistle Only to the holy Scriptures Ep. 112. do I owe this ingenuous servitude so to follow them alone as not to doubt that the writers of them erred in any thing And again If any thing be affirmed by the clear Authority of the holy Scriptures it is undoubtedly to bee beleived but as for other witnesses or testimonies whereby we are perswaded to beleive any thing Tibi credere vel non credere liceat wee are free to beleive them or not But undeniable is that of his third Book against Maximinus neither ought I as fore-judging to bring forth the Nicene Council nor thou the Council of Ariminum I am not bound by the Authority of this nor thou of that let matter contend with matter cause with cause reason with reason by the authorities of the Scriptures which are witnesses not proper to either of us but common to both Here wee are told that St. Austin speaks not his own minde but the minde of the Hereticks he hath to deal with an answer haply borrowed from Zabarel or some other Commentator upon Aristotle who when they are not able to avoid his sentences any other way tell us that he speaks ex mente aliorum Philosophorum but the truth is otherwise as appeareth from the 18. and 19. chap. of his Book de unitate Ecclesiae where the like passage may be found and the Question being there stated which is the true Church hee desires the Donatists to demonstrate their Church not in the speeches and rumours of the Africans not in the Councils of their Bishops c. but in the Canonical-Authorities of the sacred Books and c. 19. gives this reason of his demand because saith he neither do we say that they ought to beleive us to bee in the Church of Christ because that Church which we hold is commended by Optatus Ambrose or innumerable other Bishops of our Communion or because it is predicated by the Councils of our Colledges c. and then speaking of the holy Scriptures he saith These are the documents of our cause these are it's foundations these are it's upholders as
Romish Doctrines NOT FROM THE BEGINNING OR A REPLY To what S.C. or Serenus Cressy A ROMAN CATHOLICK hath returned to Dr. PIERCES SERMON Preached before his MAJESTY at WHITEHALL Feb. 1. 1662. IN Vindication of Our CHURCH Against the NOVELTIES of ROME By DANIEL WHITBIE M.A. and Fellow of Trin. Coll. Oxon. 1 Jo. 2.24 Let that therefore abide in you which yee have heard from the beginning LONDON Printed by R. W. for Tho. Basset in St. Dunstans Church-yard in Fleet-street and Ja. Magnes in Coven-Garden 1664. Imprimatur Nov. 6. 1663. Tho. Grig R. in Christo P.D. Humfr. Epis Lond. à Sac. Domesticis To the Right Reverend Father in God SETH Lord Bishop of Exeter My very good Lord BEing informed of a Book which passed the decretorial sentence against our Church and that it was written by an Author grave and sober whose reason was very keen and sharp one who was the Coryphaeus of the Roman Party and therefore from whom I might expect all that the matter could well bear one lastly who was once a professed son of the Church of England and therefore would not be so ungrateful to his Mother as to pass so heavy a doom upon her without the greatest evidence and conviction I first set upon perusing it big with expectations but finding my self miserably disappointed I was put into such a passion as vented it self into this Reply which humbly lies prostrate at your Lordships feet begging the favour and honour of your acceptance and that you would be pleased to take it into your protection And indeed what can be more proper then to commit a discourse of this nature to the protection of such a Father of the Church whose zeal for the Churches good is as ardent as her enemies rage and fury violent What therefore my former promises of tendering my first fruits unto your Lordship and the influence of your instructions and encouragement have made your own flies to the shelter of your goodness where leaving it I securely rest Your Lordships most humbly devoted Servant DANIEL WHITBIE TO THE READER Courteous Reader I Cannot but expect to be censured as a bold adventurer as one who hath puld upon himself a burthen not sufficiently considering Quid ferre recusant Quid valeant humeri In that I have dared to appear in a matter of such concernment as this I have undertaken you will happily cry out of an impar congressus betwixt one of yesterday and Father Cressy But notwithstanding this objection which lyes so fair in the view of all men I shall not despair of a milder censure if it be considered 1. That I did not presume to venture upon the Work till I had found that every citation produced from the Fathers by S.C. was already Answered to my hands by the Champions of our Cause so that when any matter of Antiquity is scanned by me know that I steared my course by the greatest lights our Nation or other reformed Churches would afford me that I speak the mind of an Hammond Field Salmasius or a Baron in the business of the Popes Supremacy of an Usher Fern and Dally in that of Purgatory of a Taylor and Featly in the business of Communion in one kind of a Crakanthorp and Dally in that of Images of an Usher Andrews and Crakanthorp in that of Invocation of Saints of an Hall Taylor and Calixtus touching Celibacy of Priests of a Chillingworth in the two great Controversies of the Infallibility of the Church and Schism of a Chamier and a Lord du Plessis in them all and if you will but acknowledge that Bellarmine hath been Answered and that it is not a thing impossible for such an one as I am to have seen those Answers and to be able to transcribe them you will consequently be obliged to grant that it was possible for me to have returned an Answer to this Epitomie of him which our Author hath produced And yet after all this I must say 2. That these collections for so I am content they should be called have not passed without the censure of some Critical eyes to whom I have wholly referr'd my self for the addition to or alteration of what ever seemed good unto them so to do and that I have moreover omitted many things of lesser moment wherein I had clearly the advantage of my Adversary that I might not be too much burthensome to the Readers patience Now if these things be impartially considered I hope the Objection which before appeared so considerable will vanish and this poor Treatise which intends only to tell the world that the advantage of our Cause is such as that the wisest of our Antagonists may be encountered by even the meanest sons of the Church of England that to plead for Popery is but to give us the trouble of transcribing the Answers of our learned Protestants may find a favourable acceptance from thee Farther I entreat thee not to be offended either with the breach of Pages which was necessary from the employment of divers Printers in this work or with some false Pointings which may easily be rectified or lastly with some few Marginal citations not very appositely placed which hoping thou wilt gratifie me in I bid thee farewell D. W. A Catalogue of some Books Printed for T. Basset in St. Dunstans Church-yard in Fleet-street SCintilla Altaris or Primitive Devotion in the Feasts and Fasts of the Church the third Edition by E. Spark D.D. Dr. Collets Devotions for every day of the week The new Book of Common-Prayer with choice Cuts in Brass suited to all the Feasts and Fasts of the Church of England throughout the year in a Pocket volume ΛΟΓΙΚΗΛΑΤΡΕΙΑ The Reasonableness of Divine Service in Answer to the contrary pretentions of H. D. in a late Discourse concerning the interest of words in Prayer and Liturgies by Ir. Freeman M A. An exact Abridgement of all the Acts of Parliament in force and use since the 16. K Ch. 1. to this present by W. Hughes of Grayes-Inn Esquire A Synoptical Directory on the Canons of the Scripture by Ferdinando Parkhurst The Extravagant Shepherd an Anti-Romance in fol. ERRATA PAge 3. l. ult r. Morton p. 10. l. 26. r. abundantia p 20. l. 9. r. E Cathedra l. 15. r. secondly p. 33. l. 33. add to p 38. l. 8. r. now p. 46. l. 33. add illi l. 34. r. praeceptio p. 52. l. 22. r. or p 60. l. 8. r. it l. 27. r. his p. 67. l. 29. del S. 15. p. 76. l. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 84. l 27. dele not p. 94. l. 26. r. next query p. 106. l. 7. r. pâ—opositions l 33. r. can we p. 112. l. 34. add are p. 117. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 118. l. 20. add c. p. 172. l. 5. r. that p. 176. l. 4. r. not p. 182. l. 28. add the. p. 194. l. 32. r. they p 200. l. 14. dele Answ p. 201. l. 1. r. of p. 204. l. 31.
witness And he shall be intestate and not have power to make a Will nor come to succession of inheritance And no man shall be forced to answer him in any cause but he shall be forced to answer others And if he be a Judge his sentence shall be invalid and no causes shall be brought unto his hearing If he be an advocate his Plea shall not be admitted If a Notary or Register the Instruments made by him shall be utterly void and damned with the damned Author And so in other the like cases we command that it be observed Thus the Council The Summ of which is that all the Pope calls Hereticks must be condemned and destroyed That all Kings Princes or Lords that will not execute his sentence and root them out must be dispossessed of their Dominions and the subjects absolved from fidelity whatever Oaths they had taken and all others that do but favour or receive them be utterly undone and exterminated Now seeing our Author tells us that the determination of a general Council is infallible truth and we have this with the decernimus firmiter statuimus of a general Council this must be acknowledged to be so Indeed I confess that some Romanists do affirm that this is not the genuine Decree of the Lateran Council but only of Pope Innocent foisted in amongst the genuine Decrees Epist Monit ad Johannem Barclaium But against this Eudaemo-Johannes asks if the business were so Cur in editione hujus Canonis ne Vnus quidem reclamavit cur ne unus quidem ex tot Imperatorum et Regum oratoribus mutire ausus sit Yea why is it so generally Extant in all Editions Coâ—t Barclaium 2. Bellarmine tells us that it was defined in a general Council at Leyden under Innocent the fourth in a Roman Synod under Gregory the seventh Ad quam plurimi Episcopi undique convenerant omnibas consentientibus laudantibus to which there was a general Conflux of Bishops from every place who all consented to and applauded the determination and by another at Rome under Paschal the second by one at Colen under Gelasius the second at Rhemes under Calixtus the second at Beneventum under Victor the third at Placentia under Vrbane the second and further that it was the judgement of twenty one prime leading men in Italy and as many in Spain fifteen in France twelve in Germany England and Scotland seven besides many others which unquestionably he had not read I say he tells us that it was the judgement and definition of all these that it was in the power of the Pope to Excommunicate Kings and Emperours and deprive them of their Kingdoms if they be Hereticks and must it not thence follow that this Dominus fac totum this Lord Paramount may dispose of their Dominions to others and they obtaining thus a right may invade the King and exterminate all that do oppose them all that are Loyal to their Soveraigns doth it not hence follow that their subjects thence forwards are absolved from their obedience to them and may make insurrections against them without scruple and then not to add their Jesuites Oaths of blind obedience to go whethersoever and do whatsoever the Pope shall be pleased to require is it not sufficiently evident that even the Canons of the Church of Rome do allow the effusion of blood upon religious accounts CHAP. II. Why this Work was undertaken by the Author Sect. 1. M. C ' Protestation incredible Sect. 2. His Slur cast upon his Majesty Sect. 3. OCcasionally perusing this Author Sect. 1 and examining his arguments and quotations I found by a little enquiry that there was scarce one single allegation in his book that was not either disingenuously forged or fully and satisfactorily answered already by Protestant Divines and therefore I thought it proper for such a one as I though I should profess no greater abilities then to write and read to evince this unto the world and to make it appear that the greatest Champions of the Roman Church are able to bring nothing in the defence of their Novelties but old and bafled arguments such as any man may Answer who can write and read And here I tremble to consider Sect. 2 that our Author should be so imprudent to say no worse to call God to witness upon his soul Pag. 10. that his purpose was studiously to avoid all cavilling distortions either of Text of Scripture or the holy Fathers and much more those falsly called pâ—as fraudes corruptions of either And that he would alledge nothing as a proof which for the present he thought could possibly be answered For let any man read what is answered to his defence of the infallibility of the Church Purgatory Invocation of Saints Celibacy of Priests but especially Transubstantiation and the Popes Supremacy and if he do not find Scriptures miserably distorted Fathers not only wrested but corrupted I will forfeit presently my life And is it possible that any man should believe him perswaded that his proofs are unanswerable who knows that he hath read and so diligently perused the famous Chillingworth and Reverend Dr. Hammond out of whom I have transcribed so many satisfactory Answers to his arguments He that considereth his Discourse upon the Churches practice of Praying in the Latine tongue will find it altogether unpossible for him to imagine that there is any thing of truth in what he here asserts with such a solemn invocation of Almighty God And Thirdly Sect. 3 Whereas he accuseth the learned Doctor of open Disobedience to his Majesty Pag. 11. of transgressing his injunctions to his very face doth he not cast a slur upon his Majesty in making him so highly pleased with such notorious disobedience as to give special command that his Sermon should be Published and consequently others be encouraged to commit the like enormities to his face CHAP. III. The Challenge of Bishop Jewel owned by us Sect. 1. M. C's malitious accusation of our Church Sect. 2. His mistake Sect. 3. Antiquity not acknowledged to run contrary to us Sect. 4. His abuse of Dr. Hammond ib. Not We but the Romanist self-condemned Sect. 5. This evidenced from their Indices expurgatorii Sect. 6. M. C's Mistake rendring his whole Book impertinent Sect. 7. An Answer to his Questions Sect. 9. Scripture not abused by the Doctor ib. IN this third Chapter You begin with a bold assertion Sect. 1 Defen Eccl. Ang. c. 15. and again c. 18. s 3. Ecclesia illius temporis ad 600. annos sola nostra est nihil omnino ab ea vel decretum vel receptum pro sidei dogmate quod non est nostrum vide quae sequuntur Demonst of the Problem in fine Defence of the way c. 43. F. Ap to his third Book That Bishop Jewel and the Doctor are singular in the matter of challenging the concurrence of Antiquity for themselves and imputing Novelty to the Catholick Church whereas we
Spain and ignorant of the thing done and of the truth concealed to the intent that he might request Exaembiret to be injustly reposed in his Bishoprick from which he was justly deposed Stephen hereupon with his Bishops communicateth with him and so as much as in them lyeth restoreth him to his former Bishoprick Cyprian condemneth the false and ill dealing of Basilides and reproveth also the negligence of Stephen that suffered himself so easily to be misled taxing him and such as consented with him for communicating with such wicked ones shewing that they are partakers of their sins and that they violate the Canon of the Church which the Bishops of Africa and all the Bishops of the world yea even Cornelius the predecessour of this Stephen had consented on to wit That men so defiled with Idolatry as Martialis and Basilides were should be received to penitency but be kept from all Ecclesiastical honour these are the circumstances of Cyprians Epistle wherein he relateth the proceedings against Basilides and Martialis justly put from their office and dignity and the inconsiderate course of the Bishop of Rome hastily communicating with them whereby we may see how wisely and advisedly our adversaries urge Cyprian to prove that in antient times the Bishops of Rome had power to restore such Bishops to their places again as were deposed by others for thus they must reason from this place of Cyprian if they will make any use of it Basilides and Martialis justly put from their office fly to Stephen Bishop of Rome hoping by his means to procure the reversing of that which was done against them he with such as adheared to him though they could not restore them to their places yet communicated with them Cyprian offended herewith chargeth Basilides with execrable wickedness for abusing Stephen and misinforming him and Stephen with intolerable negligence and unexcusable violation of the Canons for partaking with such wicked persons and wisheth all his Brethren and Colleagues constantly to hold on their course against them notwithstanding the failing of Stephen and his adherents therefore the Antient Bishops of Rome restored to their places such as were judicially deposed by others and were acknowledged by the Fathers to have power and authority so to do which kind of reasoning is like all the rest in this Chapter that is evidently weak but happily you will say Why doth not Cyprian tell them that the Pope hath not power to restore them Answ Doth he yet not sufficiently in advising them to hold on their course against them which sure he would not have done had he acknowledged any such power in the Bishop of Rome for this would have been to contradict lawful authority 2. St. Cyprian is discontented with the proceedings of these Bishops in going to Stephen so far distant which sure he would not have been if he had thought him to have had such an universal Jurisdiction as our Author pleads for no certainly these words savour strongly of what St. Cyprian tells us of Fortunatus and Felicissimus their appeal to Rome when condemned in Africk Ep. 55. ad Cornelium that it is just and equal that every ones cause should be there heard where the crime is committed and that it behoved not their Bishops over whom they were set to run about as these did to Rome but to plead their cause there where their accusers and their witnesses might be had unless a few desperate wretches will think that the authority of the Bishops of Africa is less viz. then that to which they run What evasions are made against this saying of Cyprian by Bellarmine and Pamelius are taken off by Chamier in the fourteenth Book De Oec Pent. the second Chapter from the sixth section to the two and twentieth Another negative Argument we have from Pope Victors excommunicating the Asian Bishops Sect. 11 as differing from him in the Celebration of the Eastern Festival now here saith he It was not imputed to Victor by Irenaeus or Polycrates that he exercised an usurped Authority over Bishops not subject to him ergo he had Authority over these Asian Bishops Answ This saith Mr. Chillingworth is to suppose that excommunication is an act or Argument or sign of Power and Authority in the party excommunicating over the party excommunicated whereas it is undeniably evident out of the Church story that it was often used by Inferiors upon Superiors and by Equals upon Equals if the Equals or Inferiors thought their Equals or Superiors did any thing which deserved it 2. Saith he When they admonish him that for so small a cause he should not cut off so many Provinces from the body of the Church what is this but to esteem that as a small and unsufficient cause of excommunication which Victor and his adherents thought great and sufficient and consequently that Victor and his party declared that to be a matter of faith and necessity which they thought not so and where was then their conformity To what he adds further out of Cyprian Sect. 12 de unitate Ecclesiae that our Lord built his Church upon one Person c. the same most learned Author returns this Answer That whosoever will but read over that Book shall find most certainly and undoubtedly that he speaketh not in that Book of St. Peters Headship of the universal Church as our Author phansieth but of the Head Original and first beginning of Pastoral commission which he makes appear by laying down the principal and most material circumstances of this Book written upon occasion of the Schism of the Novatians The first thing that occurs in the whole discourse of the Book is the observation of the malice of Satan in finding out Schisms and Heresies to subvert the faith 2. He sheweth that this so falls out because men return not back to the first Origen of Truth because they seek not the Head nor keep the doctrine of the Heavenly Master which if a man would consider there would be no need of many Arguments but the truth without any great search would offer it self unto him for therefore did Christ when he was to lay the foundations of the Christian Church say especially to Peter Thou art Peter and upon this Rock will I build my Church and again after the Resurrection Feed my sheep because though rising again from the dead he gave like power to all the Apostles when he said As my Father sent me so send I you Whose sins ye remit c. Joh. 20.21 23. Yet he would by speaking especially to one and by appointing one Chair shew what unity should be in the Church the rest of the Apostles saith St. Cyprian were undoubtedly the same that St. Peter was equal in honour and power but therefore did Christ in the first place give or at least promise to give especially or particularly to one that Apostolick Commission which he meant also to give to the rest that he might thereby shew that the Church must be one and that there
there is no probability of being cloathed upon and therefore they cannot be supposed to go to purgatory naked since they that go thither are sure afterward to go to heaven Again vers 6 7. the Apostle tells us that whilest we are at home in the body we are absent from the Lord and that Here the faithful desire to be absent from the body because it hinders them from the presence of the Lord and walking by sight now had they been acquainted with purgatory surely they would have express'd their desires of being absent from that also seeing that was like not only to be more irksome to them but also more durable and therefore a greater impediment since therefore they groan'd so much to be deliver'd from a short life here which hinders their enjoyment of Gods presence and not at all for deliverance from a hundred or two hundred years continuance in purgatory for so long saith Bellarmine the Church hath prayed for Souls in purgatory we infer they were not acquainted with it Again they that are to be receiv'd into Eternal habitations when their life fails them are to be received at death for then they fail But so are charitable men and by parity of Reason other pious souls The minor is proved from Luke 16. v. 8. Make unto your selves friends of the Mammon of unrighteousness that is use it so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that when you fail i. e. dy they may receive you that is may procure you a reception or rather as Doctor Hammond you may be received into everlasting habitations But our Author hath his arguments also Sect. 18 which come now to be considered And first he tells us of an express testimony for Purgatory in the Book of Macchabees Now not to call upon him for an Answer to Dr. Cosens of the Canon of Scripture as knowing how impossible it is to be done albeit it be necessary to make this Testimony a Cogent proof seeing he onely tells us that there is such a place in the Book of Macchabees I will add where the words may be found even in Dally page 439. where they are fully considered and it made evidently to appear that they come not up to a proof of Purgatory neither are they consistent with the received Maxims of the abettors thereof and whereas our adversary calls in the Universal Tradition and practice of the Synagogue of the Jews to justifie this place the same worthy person hath made it evident that neither this nor any other Testimony produced by them is any tolerable proof of such practice p. 449. 450. Nay he evinceth most clearly from this passage that this practice was not received in our Saviour's or the Apostles time Ne apud infimos corruptos Judaeos yea he spends the 14. Chapter of his second Book to evidence that the Jewes were ignorant of Prayers for the dead and should we after all this give any credit to your confident assertions of such evident untruths It concerns you if you respect your credit to answer what is extant in the forecited places of the Learned Dally and to evince this universal Tradition and practice you here speak of without the least offer of any proof unless what follows must be so esteem'd viz. that from the Jewes no doubt Plato borrowed this Doctrine and from Plato Cicero But I pray you Sir permit us who have the Arguments fore-mentioned to evidence that in our Saviours time the Jewes had no such Custome to doubt of what you boldly here assert l. 4. c. 5. p. 360. especially when the same Dally runs antipodes unto you and tells us though with greater modesty ab iis Platonicis ut videtur illam Purgatorii rationem baustam atque acceptam tum Judaei tum adversarii retinent Sect. 19 that both you and they as it seems received your Purgatory from the Platonists Mr. Cr. P. 120. You have one assault more from natural Reason which you say will tell us that heaven into which no unclean thing can enter is not so quickly and easily open to imperfect souls as unto perfect nor have we any sign that meerly by dying sinful livers become immediately perfect 1 Thess 4.17 Now to this I Answer that what ever natural Reason may seem to dictate I am sure the Oracles of God will tell us that they who are alive at the Resurrection if pious souls though surely some of them shall be imperfect shall not go to Purgatory for 100. years but be caught up into the Clouds to meet the Lord in the Air and so shall be for ever with the Lord. Secondly albeit there be nothing of Reason or Scripture to intimate that onely by dying we become perfect yet doth both Reason and Scripture more then intimate that presently after death we are amongst the Spirits of just men made perfect that when this Tabernacle is dissolved we go to an house Eternal in the Heavens when we are absent from the body we are present with the Lord and consequently are purified by the holy Spirit from the imperfections that adhered to us CHAP. XI Master Cressie's misadventures Sect. 1. His first Argument from 1 Cor. 11. Answered Sect. 2. His second from Reason Sect. 3. His Authorities spurious Sect. 4. As 1. Saint Basils Liturgy Sect. 5. Cyrils Mystag Catechism Sect. 6. The Acts of the Nicene Council Sect. 7. Greg. Nyssens Catechism Sect. 8. Saint Cyrils testimony considered Sect. 9. His Authorities say no more then our Churches Liturgy Sect. 10. Saint Chrysostome not for them but against them Sect. 11. His Citation abused by Master Cressie Ib. as likewise Saint Ambrose Sect. 12. The Doctours argument from the fruit of the Vine vindicated Sect. 13 14. Mr. Cressie's evasion confuted Sect. 15. The weakness of his argument against the Doctours Exposition evidenced and confessed by Jansenius Sect. 16 17. an argument against Transubstantiation Sect. 18. Why the Fathers not insisted on Sect. 19. The Fathers are not for the adoration of the Sacrament Sect. 20. Saint Chrysostome Saint Ambrose and Saint Austins testimonies considered Sect. 21 22 23. The contrary evidenced from Doctor Taylor Sect. 24. IN this Chapter we meet with many misadventures Sect. 1 Mr. Cressie p. 124. and mistakes as 1. that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as old as the first general Council whereas it was never used by any Father or at least never applied unto this matter for the space of a thousand years and upwards nor can I find any of their own writers besides himself that ever pleaded the use of such a word 2. Another mistake is that the Church onely saith the change made in the holy Sacrament is usually called Transubstantiation when the Trent Council expresly tells us Mr. Cressie p. 124. that it is called so propriè convenienter aptissime most fitly properly and conveniently 3. Whereas you tell us Sect. 5 that it is a difficult matter to define what is our Churches Tenent
the Messias that he was not from God but an Impostor Well then either these were Judges infallible or not if so then the absurdity foremention'd is not avoidable if not then let him tell us what other infallible Judge they had or acknowledge they had none and if so then I ask leave to inquire what necessity have we to think the people should have such a one under the Gospel when they were far more ignorant under the Law nor had such guidance of the Spirit to lead them into all truth and yet God did not then think it meet to constitute such a one Well Sect. 11 but our Adversary seems to triumph in an Argument from Scripture against the reading of this Sacred book Mr. C. 168. and it may thus be formed Certainly none of them whom we know to be apt to pervert the Scriptures should be permitted to read them 2 Pet. 3.16 But the unlearned and unstable are apt to do so therefore c. And for Confirmation of this we are told that the unlearned and unstable of England are 99 of each hundred therefore if they are not to be permitted to read the Scripture 99 of each hundred in England should not be permitted To this Argument we reply 1. That the major is false as is evident For tell me were not the Jews apt to pervert the Scripture who were yet commanded to be daily conversant in the same were not the Scribes and Pharisees apt to pervert Scripture And yet our Saviour bids the one search the Scripture tells the other that they erre not knowing the Scripture 2. Doth not Saint Peter 1 Epist chap. 1. prescribe attending to the word as a remedy to keep us from the deceptions of false prophets And if you will say with Stapleton we are bid indeed to attend to Scripture but as preach'd by the Pastours of the Church not read the contrary is evident for 't is a word of prophecy which holy men of God spake as they were moved by the Holy Ghost and sure that is the Scripture 3. If this were true then were the fathers much to blame who call'd the Heretiques to Scripture bid them look to Scripture and see their Errours when it is notorious that they were made Hereticks by perverting Scripture Again to the minor I say that the Apostle doth not say that such are apt to pervert all Scripture but something hard and difficult in Saint Pauls Epistle and other Scripture and now the benefit we receive by the other places not so hard may recompence the danger 2. I say the unlearned are so if they proceed to judge of the scripture and will take things in their own sence without going to God for direction begging his Spirit and using the help of the guides set over them whence 't is well infer'd they should not read scripture without a sense of weakness and aptness to pervert it when they permit themselves to draw conclusions and decide controversies by it and therefore should not read it after such a manner but pray to God more for his Assistance in reading and have closer dependance on the guides that are given them and not dote upon questions which administer strife rather then edifying The second part of this Chapter is taken up in a miserable defence of their Churches prayers in an unknown tongue which cannot more effectually be confuted Sect. 12 then by an impartial consideration of those pitiful sophisms that uphold it And 1. he tells the Doctor Mr. C. p. 172. that he mistakes the Churches meaning as if one of it's positions were that Gods publick worship ought to be in an unknown tongue or as if it forbad the people to understand it And truly saith he if it were so we could never hope to be reconciled with that passage of Scripture out of Saint Paul 1 Cor. 14.13 thus he Answ But where I pray you hath the Doctor one Iota from whence you can be able to make good this charge why did you not direct us to his words from whence this consequence could be infer'd but confidently tell him he mistakes when as 't is only your prevarication makes him do so did you peruse that paragraph or not if you did not then what unparallel'd boldness was it at all adventures to charge him with mistakes if you did what wilfull insincerity was it to charge him with that which you knew to be a palpable untruth Secondly Had he affirmed what you unjustly charge him with yet might he very easily be freed from a mistake for seeing your Trent Conventicle hath determined that 't is not expedient that the publick service should be celebrated in the vulgar Tongue it must have consequently determined that it ought not to be so seeing the Apostles rule requires that in things lawful in themselves we should be guided 1 Cor. 6.12 See Bishop Sanderson his Sermon In locum as to practise by expedience and consequently that if the vulgar tongue be not expedient in Gods publick service it ought not to be used and if so then sure a tongue not vulgar or unknown must necessarily take place Thirdly I affirm that if you could not reconcile her command to celebrate Gods publick service in an unknown tongue with that passage of S. Paul neither can you reconcile her practice it being notoriously evident that what S. Paul there speaks respects the practice not the commands of the Church of Corinth but only as the prohibition of the practice infers a prohibition of the commanding such a practice so that our Authors mouth sufficiently condemns him but to proceed He tells us Sect. 13 Sect. 9. That they generally acknowledge the service of God in the primitive times to have been performed in a tongue better understood then now it is but yet not for many places or countrys in their vulgar native or best known tongue for saith he 't is evident by Saint Augustine that in Africa it was in the Latine not in the Punick which yet was the only tongue the vulgar understood Ans If this be not related Punica fide let any indifferent man judge for do we not know that his Sermons ad populum were in Latine when as yet you generally acknowledge they ought to be in the vulgar tongue doth not he tell us in his retractions l. 1. c. 10. psalmum qui iis cantaretur per latinas literas feci De verbis Apost Ser. 16. In psal 50. ps 138. that being willing to have the cause of the Donatists known to the meanest of the vulgar that it might stick upon their memories he made a psalm which should be sung to them in Latine Letters Yea doth he not give them a Punick proverb in the Latine tongue and annex this reason quia Punice non omnes nostis did he not condescend to the use of barbarous words ossum for os sanguines and sanguina upon this account because it was better Gramarians should reprehend him
the most publick service should be in the most publick tongue but Latine is the most publick tongue in Europe But 1. This Sophisme will turn our Sermons into Latine which yet the Romanists notwithstanding their other impudent oppositions to the word of God have not asserted Secondly What reason can any mortall man imagine why the service of God should be celebrated in that Language which is most publick in Europe rather then in Asia Thirdly How blind were the primitive Churches which could not see so great a fitnes in this way of worship Cont. Cels l. 8. singuli precentur propria lingua Just novel 123 Ed. Haloandri for amongst them as Origen tells us every one prayed in his own tongue and Justinian commanded all Bishops and Presbyters to celebrate holy prayers and mysteries clara vernaculâ voce so that the vulgar might understand telling them out of the Apostle to what little putpose it was to do it otherwise and that they should not only be accountable for it at the day of judgement but punished by him also upon transgression of this command Fourthly We deny that the Latine tongue is the most publick in Europe or that there is any fitness that the Service of God should be celebrated in all Europe in that Language which is most publick And what if the Latine tongue be understood which yet is not always true by those that frequently recite the prayers Sect. 18 even as the unknown tongue which S. Paul so vehemently cryed down was understood by him that spake it what if that were a truth which you so crudely suggest p. 175. that a great part of the service was composed for the Clergies proper use when as the thing you are blamed for is that in the publick service which concerns the common people and according to the Apostles Doctrine ought to be done so as that they may understand it and be edified thereby is lock'd up by you in a tongue unknown Again why do you marry in the Latine tongue is that proper to your Clergy Your last evasion is Sect. 19. Ib. 6. that by this means viz. the keeping of your service in the Latine tongue your Doctrine is kept from being innovated whereas by the change of other Languages the Doctrine would lie under a danger of being changed Liturgyes preserved the same in the Latine tongue must ever and anon be altered and infinite expences be laid out in Printing them Ans Is not this a shrew'd sign of a sinking cause to lay hold upon such bul-rushes as these to catch at such vain and empty shadows what is it better that the poor people should want the bread of life the comfort and edification of the Churches service then buy a Common Prayer Book once in 20 or perhaps an 100 years Is there any danger of being undone by such a contribution of the parish that in an age will rob each family of a single peny should these infallible keepers of the truth of God fear the loss of their Religion upon the change of a word or 2. In the Chruches Liturgy what new Doctrine hath been broached by having our Liturgy in the vulgar tongue what great need have we had of new translations or what danger have we found by turning Paul the knave of Jesus Christ into the servant of Jesus Christ how did the Syriack Greek c. corrupt in the time of the Antient Fathers who yet did never complain of these inconveniences or think them sufficient to make use of the Latine tongue in their publick service these objections are so absurd as that nothing can make them more ridiculous For a close he tells us that Popes have granted p. 177. that the service of God should be celebrated in that maner which we contend for one of them having been induced to it by a miracle Sect. 20 A. And is it not wonderful that they should dare to contradict a miracle and when upon their consultation touching this matter God answered from heaven let every tongue confess unto me should say not so only the Latine tongue shall do it Farther he saith Sect. 21 that haply an indulgence may be granted Ans Very good but till then let them not blame us for not communicating with them seeing we continually proclaim that we are ready to communicate with them when ever we can procure a dispensation from these and the like enormities yea let them acknowledge that the Church of Rome hath erred by introducing this service into the Church hath contradicted the verdict of the infallible word of God which that it is the very truth we come now to demonstrate from that place of 1 Cor. 14. mistaken if we may believe him by the Doctor Now to pass over those arguments which with sufficient evidence may be drawn from the 11 first verses of this Chapter in the 12 vers Sect. 22 the Apostle thus exhorts these emulators of the gift of tongues that seeing they so importunately desired to abound in gifts they would do it to the edification of the Church endeavouring to excel in that which tends unto this noble end Now what was that the Apostle Ans The interpreting of tongues that the people may know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the import of the voice wherefore seeing we ought with greatest vigor to pursue those things that make most for the edification of the Church he that speaketh with an unknown tongue let him pray that he may interpret where two things may be inquired 1. To what part of service that verse refers Ans Prayer As is evident from the reason given vers 14. Let him pray that he may interpret for if I pray in an unknown tongue c. Secondly Why must he pray that he may interpret Ans That the Church may receive edification vers 5. Yea this is farther evident from the series of the words vers 12. seek that you may excell to the edification of the Church wherefore let him that speaketh in an unknown tongue pray that he may interpret as also from the Apostles precept that all things should be done to edification and consequently prayer Now hence I argue That which is requisite that we may excell to the edification of the Church we ought to practise in our publick prayers for as much as the Apostle bids us seek to excell in this matter to the edification of the Church but praying in a tongue known to the people which joyn in service with us is requisite to this and this being the end of our praying that we may interpret therefore we ought to practise it Our Authour here tells us that the Trent Council observes the mind of the Apostle in that she hath commanded all Pastors during the Celebration of the Mass to expound some part of what is read An Answer worthy such a cause For 1. Was it ever heard before that expounding perhaps an Epistle or Gospel or something else which to be sure is not a
time to the English Scotch Britains Picts the Latine Tongue by perusing the Scripture a fit citation for a Chapter penned in defiance of it was made common to them all Answer Notwithstanding all this i◠it not evident that the people do not understand their service will not their own witers confesse as much Hear Billet on this subject cited by Cassander What shall we say of our times l. de off pij viri p. 41. wherein scarce or not at all either he that heareth or readeth understandeth what he heareth or readeth and Cassander himself saith it were to be desired that consideration should be had of the people according to the mandate of the Apostle and that the ordinary and vulgar sort of believers might not for ever be excluded wholly from all communion in prayers and divine service Yea was there ever any Papist that durst say the people understood their Latine Service In a word either they do understand it so far as to be able to joyn with the Priest or not if the latter to what end is this Answer produced by you If the former what need of all the former evasions what need of an interpreter of their Mass of Manuals and other helps to understand the Churches prayer Doubtlesse the Peasants in France and Carters in England understand Latine both alike and the recourse of the service once a year is very like to help them much Secondly If there were lesse reason for a change in France and Italy c. why had we not a change in England why have they not in Germany Ireland c Yea Retento ubique cujusque Ecclefia antiquo ritu why doth the Council of Trent require that the old custom of Latine service should every where remain To conclude in your citation of venerable Bede Sect. 29 you shamefully abuse us his words are these Haec Britannia in praesenti juxta numerum librorum quibus Lex divina scripta est quinque gentium linguis unam eandemque summae veritatis verae sublimitatis scientiam scrutatur confitetur Anglorum Britannorum Scotorum Pictorum Latinorum quae meditatione Scripturarum caeteris omnibus est facta communis That is in short Britain at present enjoyes five Tongues English Scots Picts British and Latine which by meditation of the Scripture is made common to them all that is some learned men there are in all these parts some Scots Picts English c. that have attained to a knowledge of the Latine Tongue John Trevison l. 5. c. 24. but yet that the Vulgar did not understand it and that Bede could not so imagine is Evident because this Bede Translated a part of the Bible into the Saxon Tongue for the peoples use L. 4. c. 24. Yea and in this same Historie tells us of a certain Brother in the Monastery of the Abhess Hilda Quicquid ex divinis literis per interpretes disceret Cuncta quae audiendo discerc poterat See Dr. Field ubi supra who would presently express in verse in his own Tongue that is in the English whatsoever he learned by Interpreters out of the Holy Books and whatsoever by hearing he could possibly learn he turned it into most sweet Poems And no wonder if the Scriptures were read in Latine by the Saxons when as Learned men are of Opinion they knew not how before Bedes time to write in their own Language CHAP. XVI The Trent Councils Decree touching Invocation of Soints Sect 1. The Romanists practice Sect. 2. Mr. Cressies Pleas considered Sect. 3. His Argument from begging the Prayers of the living Sect. 4. No Evidence that Saints pray for us in general or particular Sect. 5 6. His Argument to prove the presence of Angels with us confuted Sect. 7. Of the Sphere of their activity Sect. 8. Whether God reveals our prayers to Saints Sect. 9. Rev. 5 8.8 3. No proofs of the Saints offering up our prayers to God Sect. 10. His Argument from Miracles answered Sect. 11. Some Authorities produced by Mr. Cr. very inconsequent as that of Saint Hilary the Council of Chalcedon and Saint Austin Sect. 12. The testimony of St. Basil abused by Mr. C. Sect. 13. Saint Chrysostoms testimony considered Sect. 14. Saint Ambrose Sect. 15. St. Austine Sect. 16. The passages from Theodoret and Nysen spurious Sect. 17. Dr. Pierces Argument from Saint Austin vindicated Sect. 18. No footsteps of this in the Old Testament Sect. 19. Nor in the New Sect. 20. the Testimonies of Irenaeus Tertullian Saint Cyprian Origen and others produced against it ibid. The judgement of the Fathers further evidenced 1. From their putting God into the Definition of prayer Sect. 21. Their affirming God alone to be the Object of it Sect. 22. Their arguing Christ to be truly God on that account Sect. 23. The Council of Laodicea against it Sect. 24. As also that of Constantinople Ibid. The Opinions of many of the Fathers contrary to it Sect. 25. The Conclusion Sect. 26. IN this Chapter we have the Definition of the Trent Council touching the Invocation of Saints P. 179. wherein we are told That it is good and profitable to invocate them to have recourse to their prayers help and assistance for the obtaining good things from God by his Son Jesus Christ P. 199 180. And further that they are impiously perswaded who hold the invocating them to pray for us to be idolatry repugnant to Gods Word or contrary to the honour of the one Mediator Jesus Christ or that it is a foolish thing to supplicate them with words or mind On the contrary we say that the invocation practised by the Church of Rome is 1. Superstitious and Idololatrical 2. Derogatory to our Lord Jesus Christ 3. Repugnant to Gods Word and 4. That to pray to them especially with the mind is foolish All this might be evinced with a little pains but it is already done in many Treatises of the Romanists Idolatry and therefore I shall content my self to shew their practice and leave it to impartial considering men to judge And first Solve polluti labii reatum nunc potens nostri meritis opi mispectorisdures lapides repelle they pray to them for pardon of sins thus the Roman Breviary in the Nativity of Saint John Baptist Thou that art powerful break the hard stones of our hearts by thy rich merits and absolve as from the guilt of a polluted lip And if you would be so charitable as to think that they intend no more then that the Saints should pray for their absolution they will not suffer you to be so for they elsewhere have it Nos à peccatis omnibus solvite jussu quaesumus quorum pracepto subditur salus languor omnium Brev. Rom. in Cor. Apost speaking to the Apostles You that shut Heaven with a word and loose its Locks we pray you command that we be absolved from all our sins for the health and languishing of all men is subject
to them and then Saint Basil adds here it is that a woman praying for her sons is heard or wishing a safe return to her travelling Husband wherefore together with these Martyrs let us poure forth our prayers Immediately before he told the people they had often sought for one that might intercede to God for them Here saith he are forty sending up as it were one prayer and if where two or three be gathered together God is there present who doubts his presence where forty are He therefore c. From whence it is plain that here is not one Iota that bids us pray unto them but when it is said he that is under any pressure flyes unto them it is not to pray unto them but because they were esteemed which the Fathers frequently intimate to pray with them and this interpretation is evinced as by the argument that we shall be heard because we are in the presence of fourty so from that which follows that upon this account it is that the Wife comes hither and is heard And the testimony of Ruffinus will reach no higher then this doth Hist Ecc. l. 2. c. 23. and it onely shews that the Emperour came to the monuments of the Martyrs that so he might more assuredly procure the intercession of the Saints according to that vulger opinion above mentioned But Mr. C. will never be able from this intercession to conclude their Invocation unlesse he can assure us that they hear us and shew us a command to pray unto them no saith Bishop Andrews they will intercede for us on their own accord not being called upon to do so but must not be invocated by us so to do Saint Chrysostom's 66. Sect. 14 Hom. ad pop Antioch must be cited albeit he knows it to be spurious Possevin apparat in Chrys Bellar. de Scrip. Eccl. in eundem Reply to Card. Perron and his own party do confesse it and as for the same passage cited from the 26. Hom. in 2 Cor. Bishop Andrews hath told him that it smelt rank of forgery in Erasmus's nose who in his Preface before his Latine Translation of Basil and Amphilooc de Spiritu Sancio saith that there are some things there which must own him for their Parent qui dulcissimis Athanasii libellis de Spiritu Sancto suas loquaces sed Elumbes attexit noenias quique in Epistola ad Corinthios posteriore in Actis Apostolerum Chrysostomus haberi studuit And Secondly That this passage is not extant in the Latine Edition by Stelsius at Antwerp 1556. set forth by Johannes Affinius so that all Copies had it not yea further that this place is found in Garetius P. 69. de Invocatione Sanctorum cited under the name of Theodorus Daphnopatus whom thence the Reverend Bishop well concludes to have been the Author of it And yet if it had not been spurious we could have told you that it was thus to be interpreted The Emperour who is cloathed with purple makes a journey to visit these Sepulchres of Saint Peter and Saint Paul and laying aside his pomp stands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consid Modest p. 113. wanting the Saints to go before him in their prayers to God or intercede for him He whose Temples are encompassed with a Diadem wants for his protection even the Tent maker and Fisher-man though dead Bishop Forbs I acknowledge quarrels with this interpretation but he hath nothing at all confuting it as will appear to an unprejudiced eye Yea lastly In Saint Chrysostome's Rhetorical stile he might very well be said to desire the prayers of the Saints because he went to those places where the assistance of their prayers according to the vulgar opinion then on foot was especially to be had As to that of Saint Ambrose Sect. 15 Martyrs are to be intreated De Viduis l. 1. de off and let us not be ashamed to employ them as Intercessors for our infirmities I Answer Bishop Andrews makes it evident that this was written by him whilest a Neophite for saith he he was fain to be christened before he could be consecrated now the very next year after that he wrote his Commentaries upon Luke as Baronius proves from his own words in his eleventh Book upon the twentieth Chapter in which Commentary he cites this Book de viduis which therefore must needs be written before these Commentaries and so consequently in the first year of his Christianity yea he ingeniously confesseth that he beganâ— to teach before he had learnt and Saint Austine confirmes it saying Instruct. Hist Ambr. Vix Christanus de rebus Ecclesiae scribit thus he Now here we must be sent to Vossius and Forbs who considereth some other passages but gently slideth over this convincing evidence without the least notice taken of it but because he sends us to Forbs let him hear him giving us this rule l. 7. c. 5. When one and the same Writer seems to speak contradictions let it be considered where he professedly states the Question and confirmes his sentence by the suffrage of Scripture and Reason confuting disertly the opposite opinion and where he speaks of the same thing as it were aliud agens by the by without such confirmation from the testimonies of Scripture and Reason and confutation of the opposite opinion such things as do not well consist therewith and in this case that which he taught in the former manner must be esteemed to be his Doctrine l. 3. c. 12. C. 1. Thus saith he â—aint Ambrose in his Book De Spiritu Sancto and De Fide teacheth that God alone is to be worshipped not the Virgin Mary or any creature This he confirmes ex professo by the testimonies of Scripture and manifest Reason and yet in his Dook De Viduis he delivers a Doctrine which is plainly otherwise but then it is not operose confirmata industriously confirmed and therefore we must estimate Saint Ambrose his judgement from the former places To which we add that as he grew elder he grew wiser Ambros de obitu Theod. for afterwards he had learnt to say Thou O Lord onely art to be invocated Secondly This may be interpreted to be the obsecration of deeds rather then words for there he teacheth the Widow pleading she was weak and without help to make the Apostles her friends and neighbours to procure her help as Peter and Andrew entreated our Saviour to cure Peters wives Mother Now the way saith he to make them so to her was to draw near to them in the fellowship or likeness of piety and doing good for it was not the relation of blood but the kinred of Virtue that makes the Martyrs our Friends and neighbours Sect. 16 To that place of Austine Ad viginti Martyres c. ut vestiretur oravit Further let lt be considered that here we have no better president then a Taylor and that so simple as to bargain with the Martyrs
how many half-pence he would have to buy his Cloak cited from the 22. Book De Civ Dei and the eighth Chapter to let pass the corruption of this Chapter by Ludovicus Vives ingenuously confessed We say that it is thus to be interpreted He prayed viz. to God at the twenty Martyrs that is at their Tombes or Monuments so in Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is at their Monuments as above we have shew'd and this Exposition the very words do lead us to for who ever heard of orare ad aliquem to pray unto one But you will Object that the boyes jeered him as if he had begged of the Martyrs fifty half pence Answer It can be no more concluded hence that he prayed unto them then that our Saviour prayed unto Elias because the Jews were pleased to say so Next for his 32. and 33. Homilies de diversis I could have told him that Bellarmine himself doubts of 43. of them Rivet of them all but especially of those which were added by the Divines of Lovain and indeed we have reason to suspect what ware you obtrude upon us and therefore I take leave to pass the sentence thence cited over Lastly that which is cited from his Book De cura pro mortuis I interpret thus Ut dum recolunt ubi sint pofita corum quos diligunt corpora cisdem Sanctis illos tantum patronos susceptos apud Deum adjuvandos orando commendent That whilest they call to mind where the bodies of those that are dear to them are laid they commend them to the Saints as to Patrons that by their prayers or praying for them they may be helped with the Lord and then the Argument is null Secondly They may very well be said to be commended to the Saints by praying to God for them either at the Monuments of the Saints and Martyrs or at the remembrance of the Saints and Martyrs for that Saint Austine speaketh of such prayers as were to be directed to God is evident from the very next Chapter where continuing his discourse he tells us that it very much concernes any where they place the body of their deceased who pray for his Spirit unto God because both the preceeding affection hath chosen an holy place and the body being placed there the remembrance of that holy place renews and augments the affection So then they do commend them by praying but it is to God not to Saints and Angels See Doctor Fernes Answer to Spencer P. 276. Nor is it any thing to the purpose that followeth viz. That whensoever the Mind recounts where the body of some dear friend lies buried and straight the place occurs renowned for the name of some Martyr the affection of him who thus remembreth and prayeth forthwith commends the beloved Soul to the same Martyr For this may be done by praying to God as we do for the help and assistance of the holy Angels that he would commend the Soul unto such a Martyr Secondly This prayer albeit poured out to God may be stiled a commendation of him to the Martyr because done at the Monument or remembrance of the Martyr even as Saint Austine in this very place tells us Meritis Martyris that the believing that the Soul is helped by the merits of the Martyr Supplicatio quaedam est is a kind of prayer and if any thing profiteth it is this We have two other Authours in the front Sect. 17 but the mischief is that they are both spurious Tom. 2. l. 8. de uno Med. c. 7. And 1. for Greg. Nyssen you have five Arguments produced against him by Chamier none of which are touched by Mr. C. or Bishop Forbs yea haply this was the reason that he cited him in gross and would not vouchsafe to direct us to the place Secondly As for that of Theodoret it is proved spurious not only because we have no mention of it in Nicephorus to whom you may add Photius but also because what is here cited from him directly contradicts what he hath in his undoubted Comment on the Colessians this Argument you manfully skip over and for your Answer to the first that he mentions not some which are extant in Gennadius if you had looked into the Preface of your Gennadius you might have found that there were some things added to him that he approves variety of Authours rejected by the Church that he is under the censure of your Catholicks at Lovain enough to crack his credit with you And lastly that he names but two of his Books one of which we have though imperfect the other is no where to be found And yet if all these Fathers had given in their suffrages for you they would not have advantaged you one whit Seeing many of our Divines acknowledge that about the fourth age in which all your Fathers are comprehended this corruption began to be introduced Albeit to tell you of it in transitu Vossius who is cited by you for this confession doth in his tenth Thesis manifestly restrain his words to some telling us that plurimi invalescenti se errori opponcbant p. 201. That very many opposed this errour The Doctor had cited a passage from Saint Austine Sect. 18 which affirmes that the Saints were not invoked by the Priest who sacrificeth Now to this you tell us First That here is an evidence for a sacrifice yea and this Propitiatory But how can you free your self from disingenuous dealing when even in the place cited by you in answer to this Argument Saint Austine tells you that he means onely Sacramentum Memoriae which Protestants acknowledge as well as you 2. Have you not need to rub your forehead when you so considently tell us that the Doctor saith there was no such thing as a Christian Sacrifice whereas that which hath given occasion to your whole Discourse upon this subject is onely this that he tells us there were new Articles of Faith viz. The Sacrifice of the Mass the Doctrine of Purgatory imposed on us but doth he any where deny a Christian Sacrifice such as before hath been granted by us by the Trent Conventicle Secondly You tell us that the Saints are not sovereignly invocated by way of sacrifice which is a meer impertinence for S. Austin doth not say they are not sacrificed unto but are not so much as invocated by the Priest who sacrificeth farther you tell us that they are not invocated at the Mass nay nor the second or third Person of the Trinity according to the Canon of the Council of Carthage Ans Still you are resolved to be impertinent for what is this to you who in your Mass invoke the whole Trinity have 3 Collects to the second Person of the Trinity as you are told by the Reverend Bishop Andrews yea what say you to that return of his to this Answer what reason can be alledged why if the Saints may be pray'd unto they may not be so as well by
an Argument from the Anathemaes annexed to the decrees of Councils which have been sufficiently refuted already and therefore I pass to the second part of my Proposition to shew that these Doctrines c. were not received by us in the time of Pope Gregory or esteemed matters of Faith For 1. Sect. 11 Wee have already evinced the contrary of the Popes supremacy and proved that in two Brittish Councils it was Synodically rejected and it is confirmed by Bishop Bramhal in his tract of Schism and his Reply to the Bishop of Calcedon and by Ephraim Pagit in his Christianography beyond all possibility of contradiction 2. The denial of the infallibility of the Church of Rome appears sufficiently from that stiff opposition which was made by the Brittish Picts and Irish against the Church of Rome touching the Celibration of Easter of which the Reverend Primate enlargeth in his religion of the ancient Irish Bishop Usher from p. 92. to p. 116. and their aversness from communion with those of the Roman party which he relateth p. 108 109 110. where among other things you have these verses made by one of the chief of their wise men Woe bee to him that doth not keep From Romish Wolves his sheep with staff and weapon strong 3. As for Purgatory and Prayers for the Dead let it bee observed that the Prayers and oblations mentioned are expresly noted to have been made for such whose souls were supposed at the same instant to rest in bliss See Bishop Usher p. 27 28. And again in his answer to the Jesuit p. 189. Bed l. 3. Hist Eccl. c. 2. hee gives these instances The Brothren of the Church of Hexham in the anniversary commemoration of the Oâ—its of Oswald King of Northumberland used to keep their vigils for the health of his soul and having spent the night in praising God with Psalms to offer for him in the morning Id. l. 4. cap. 23. the sacrifice of the sacred oblation as Beda writeth who tells us yet withall that he râ—igned with God in Heaven and by his prayers hee procured many miracles to bee wrought on Earth So likewise doth the same Bede report Bed l. 4. Hist cap. 23. that when it was discovered by two several visions that Hilda the Abbess of Streansheal or Whitby in York-shire was carried up by the Angels into Heaven they which heard thereof presently caused prayers to be said for her soul And Osbenn relateth the like of Dunstan that being at Bath and beholding in such another vision the soul of one that had been his Scholler at Glassenbury to be carried up into the Palace of Heaven hee straightway commended the same into the hands of the Divine piety Divinae pietatis and intreated the Lords of the place where he was to do so likewise 4. As touching the Sacrament of the Lords Supper the same was taught then which we teach now as you may see in the Homily of Elfrick approved by divers Bishops in their Synods and appointed to be read in the Church upon Easter-day before the receiving of the Communion This Book is subscribed by the two Arch-Bishops of Canterbury and York Hom. in Dâ—e Sancti paschat p. 17. and thirteen other Bishops and the words of it are There is great difference betwixt the body wherein Christ suffered and the body which is hallowed Howsel The body truely that Christ suffered in was born of the fleâ—sh of Mary with blood with bones with skin and with sinews in humane limbs with a reasonable soul-living And his Ghostly body which we call the Howsel is gathered of many corns without blood and bone without limb without soul And therefore there is nothing to be understood bodily but all is Ghostly to bee understood 5. From hence it follows undeniably that they rejected your proper sacrifice of the Mass 6. And for communion in one kinde it was decreed in a Synod under Cuthbert in the year 747. Can. 23. That Layicks should be admonished to communicate more often lest they should want the food and drink of salvation Pagit Christianography part 3. Our Lord saying except you eat the flesh and drink the blood of the son of Man you shall have no life in you From whence it is evident that they thought it necessary for Layicks to participate of both the Elements 7. That the Layicks were permitted yea commanded to read the Scriptures appears from what Bede reports of Bishop Aidan That all such as went in his company Lib. 3. c. 5. whither Clerks or Layicks were tyed to exercise themselves either in reading of the Scriptures or learning of Psalms That they had their service in their own tongue I have but little evidence neither have you more to the contrary Bishop Jewels reply pag. 190. But the best I yet find given of it is this that Theodore the seventh Arch-Bishop after Austin brought the Latin service into England That they rejected Image Worship is evident from this that our learned men opposed the second Nicene Council's determination concerning Images and when the acts of that Council were sent into Brittain by Charls King of France Alcuine wrote an Epistle against it substantially grounded upon the authority of the holy Scripture which Epistle with the said Book with our Kings and Princes hands was brought to the King of France See Pagit part 3. p. 41. ex Hoveden aliis That they rejected invocation of Saints Holinshed's Hist ad An. 1100. p. 27. is proved from the History of King William the second who protested openly that he believed that no Saint could profit any man in the Lords sight and therefore neither would hee nor any man See other evidences in Pagit pt 3. p. 83. that was wise as he affirmeth make intercession either to Peter or any other Saint for help Till the year 1100. it was not prohibited to the Clergy to marry saith Henry of Huntington At which time Anselm endeavoured to put the Popes Letters in execution but at last after the pressures tyranny and arts of an hundred and thirty years continuance for it began in 970 and was not finished till 1100. as Polydore Virgil computes it the Clergy were driven from their chast Wives and betook themselves to Concubines whom they changed or multiplyed without disturbance And this tyranny was exercised by Pope Calixtus the second Whereupon our Simon of Durham made these Verses not very good though very true O bone Calixte nuno omnis Clerus odit te Nam olim presbyteri solent Uxoribus uti Id praevertisti quondam cum papafuisti Which Prideaux in his History hath bettered by his translation The Clergy now the good Calixtus hate For heretofore each one might have his mate But since thou gotten hast the papal Throne They must keep Punks or learn to lig alone By which you may see that it was not Calixtus the First who lived Anno Dom. 221 that enjoyned Celibacy as our Authour
that was the fault of the reformers saith the Dr. not at all of the reformation Add to this the King protested he reformed out of conscience his marriage was pronounced unlawful by seven Universities beside our own by the Bishops of Canterbury London Winchester Bath Lincoln Bishop Bramhals Reply p. 245. all the Cardinals of Rome opposed the dispensation and yet the putting away of this wife must bee called a carnal interest yea our freedome from their superstitious austerity and prayers the doctrine of Devils the allowing one Wife with the Apostle Paul unto the Clergy to prevent burning fornication or many Concubines this must be called a carnal interest and as if this had not been sufficient we must be asked whether any such interests as these were operative in the Council of Trent hee will ask us next I suppose whether wee dare affirm that there is a God in Heaven or a Sun in the firmament for let any man read the History of that Council and the Review of it writ by a learned Roman Catholick and he will finde the many carnal interests of that Council to be as apparent CHAP. XXV Protestants not obliged to be opponents sect 1. Mr. C's rediculous Arguments sect 2. His conditions imposed upon the replyer sect 3. An answer to the first ibid. To the second sect 4. To the third sect 5 6. To the fourth sect 7. What conditions we require from him sect 8. IN the sixth sect Sect. 1 of his twenty sixth chap. Wee are told that Catholicks cannot bee obliged to produce their evidences for the truth of their Doctrines but Protestants must produce them against the doctrines of the Church of Rome Answ This is very unreasonable for seeing it is acknowledged that the Church can propose no other doctrines to be beleived Mr. C. p. 235. then such as either are expresly or at least in their immediate necessary principles contained in divine Revelation it follows that what doctrines they propose to us to be beleived they must bee proposed as such and our assent must bee required to them as such and such an assent the Church of Rome requires of us to all the particulars disputed in this Book Now seeing to assent to them as such without evidence that they are so is evidently to lye and say the Lord saith when hee hath not said it is it not sufficient for us to answer the Arguments that are brought to conclude them Divine Revelations seeing by so doing we evince that to bee rquired to assent to them is to bee required to lye and therefore seeing the Church of Rome requires this assent to them as a condition of her communion shee must demonstrate that shee hath reason so to do or else acknowledge her condition is unjust as being the profession of a lye We are told indeed that you were in possession of those doctrines or most of them for above a thousand years but to this Mr. Dally returns this satisfactory answer In civilibus causis ubi jus possessionis valet qui possidet pulsatur loco quem tenet cedere compellitur in nostro hoc negotio planè contra res habet Qui se possessores esse affirmant ii nos petunt id agunt id urgent ac contendunt ut nos suam illam quam jactunt possessionem secum adeamus postulant enim a nobis ut secum eadem de religione sentiamus hancque suam a majoribus acceptam de religione sententiam possessionem suam appellant Ergo si causae totius ingenium si ipsa rei natura ac ratio penitius consideretur liquet istos proprie esse actores unde sequitur cum actoris sit id quod intendit probare omnino hoc istis incumbere ut veris legitimisque rationibus demonstrent nos jure teneri ad eam ad quam ab ipsis vocamur possessionem incundam Dal. l. 1. de demonst fidei ex Scripturis c. 4. You go on and say that the Pope hath enjoyed an Authority and supremacy of Jurisdiction a longer time than any succession of Princes can pretend to a jurisdiction acknowledged as of divine right and as such submitted to by all our Ancestors not only as Englishmen but as neighbours of the whole Western Patriarchate yea of the universal Church and this as far as any records can be produced Now 1. Seeing Dr. Hammond hath so largely considered this pretence and so abundantly proved that in the Notion wherein Mr. C. maintains this supremacy viz. from divine right it hath not so much as the feeblest plea of possession in this Nation nor ever appears to have had is it not a wonder that notwithstanding all that hee hath said to the contrary sect 2 3 4 5. of his fourth chap. this possession should be asserted without the least ground of proof 2. This might have been urged at the beginning of the reformation but now his Majesty and his Bishops are in possession and therefore by your own grounds are not bound to produce their evidences but you who seek to dispossess them if you say with S. W. that in things of divine institution p. 50. against which no prescription pleads hee onely can pretend possession of any thing who can stand upon it that hee hath had it nearer Christs time Wee Answ Be it so yet must their title stand good till you can evidence that you have had it nearer Christs time then they which you will never be able to do 3. Seeing this title is held by divine right and no other pleadable is it not evidence sufficient against this plea to shew that there is no such right for it to build on which is done by answering the Arguments that plead for it 4. If it had been our parts to oppose wee doubt not to prove it a possession malae fidei Sch. dis p. 29. by the equality of power given by Christ to the Apostles by the unreasonableness that those other Apostles which survived St. Peter should be subjected to his successors Bishops of Rome which yet they must have been if the universal pastorship were derived to them by tenure of that succession and by the many ages before the power or title of universal Pastor was assumed and wherein it was disclaimed as Anti-christian Lastly When the dispute is whether our separation from your Church be the sin of Schism herein 't is impossible that we should be any other than defendants or you any other than opponents for when you accuse us of Schism surely you are bound to prove or make this accusation good and 't is sufficient for us to answer all that you bring against us Your seventh sect is the strangest inconsequence imaginable put it into Syllogism and it runs thus if Protestants acknowledge that the Church of God is in all fundamentals infallible that is that some members of those that profess the Christian faith shall bee kept in all truth necessary to salvation then must the proofs that
Romanists bring against the Church of England though in themselves but probable be demonstrations but the first is so ergo which is no better then this if the Moon be made of Green Cheese then is the Roman Church infallible but the Moon c. Again Sect. 2 if wee acknowledge it unlawful for particular Churches to dissent from the Catholick without an evident demonstration that is such conviction as a matter of this nature can well bear then can nothing but evident demonstrations against these doctrines held by the fourth part of Gods Church and denied by all the world besides be so much as probabilities but the first is so What credit your cause can receive from such Arguments as these I shall not envy you We are at last arrived at those conditions which Mr. Sect. 3 C. requires us to observe in our Reply And the first is this to declare expresly that in all the points handled in this Book we are demonstratively certain that they are errours and novelties introduced since the four first general Councils for saith he without this certainty according to the Arch-Bishop it is unlawful for Protestants to Question or censure such former Doctrines of the Church Which reason will then be valid when it is proved that the doctrines of the Church of Rome were the doctrines of the whole Church of God for of that only as we have evidenced the Arch-Bishop speaks not till then 2. It doth not lye upon us to shew that the doctrines imposed upon us as Articles of faith are novelties and errours but only to evince that there is nothing in Scripture or elsewhere whence it can be made evident that they are Articles of faith traditions received from the Apostles for this renders it necessary for us to refuse those conditions of communion which require us to beleive they are such 3. We are sufficiently convinced that your veneration of Images is a novelty that your prayer in an unknown tongue the infallibility of the Church of Rome are so many untruths and that nothing in this or any other Book said to the contrary is convictive 2. Sect. 4 He requires us to demonstrate these main grounds of our separation 1. That the universal Church represented in a General Council may in points of doctrine not fundamental so mislead the Church by errours that a particular Church c. discovering such errours may be obliged to separate externally Answ This is so far from being a main ground of our separation that it is no ground at all neither doth it concern us in the least to engage in this dispute seeing no lawful General Council hath determined one Iota contrary to us That which he calls the second ground of our separation hath been considered already Our third ground of separation must be this Sect. 5 that a particular Church in opposition to the universal can judge what doctrines are fundamental what not in reference to all Persons States or Communities and then he requires that a catalogue of such doctrines be given by the respondent or else demonstrative reason be alledged why such an one is not necessary Answ This I binde my self to do when it can be proved that we ever defined any thing to bee fundamental against the universal Church or are concerned to do so yea could it be that the universal Church of God should practise any thing contrary to us which yet is a contradiction seeing we are a part thereof yet must she necessarily judge it a fundamental which is thus practised and as for his catalogue of fundamentals 1. Mr. Chillingworth hath demonstrated that such a Catalogue is not necessary c. 3. sect 13. 2. I promise to give it him when he shall be able to evince it necessary or shew demonstrative reasons why wee do not 3. We urge him with as much vehemency to give in a list of all such traditions and definitions of the Church of Rome without which no man can tell whether or no his errour be in fundamentals and render him uncapable of salvation Well Sect. 6 but if wee deny our external separation from the present universal Church we are saith he obliged to name what other visible member of the universal Church we continue in communion with in whose publick service we will joyn or can be admitted and to whose Synods we ever have or can repair Answ This as also the question following hath been sufficiently answered already under the eighth Proposition Lastly saith he since the English Church by renouncing not only several doctrines but several Councils acknowledged for General and actually submitted to both by the Eastern and Western Churches hath thereby departed from both these we must finde out some other pretended members of the Catholick Church divided from both these that is some that are not manifestly Heretical with whom the English Church communicates Answ Every line is a misadventure For 1. This passage supposeth that wee cannot be in the communion with those from whom we differ in any doctrine so that those who hold the Pope above a General Council the adoration of Latria due to some Images the Celibacy of Priests to be jure divino meritum de condigno and the like cannot be in communion with any other part of the Christian world which all hold the contrary 2. That we cannot be in communion with other Churches unless we receive the same Councils for General which they do 3. That the whole Eastern Church embraceth any doctrine or Council as General which wee do not which is untrue 4. That the Reformed Churches are manifestly Heretical Yea 5. If he would not bee manifestly impertinent hee must infer that to renounce any Doctrine received by these Churches or not to acknowledge any Council to be General which they do not must necessarily bee Schismatical and unchurch us which it is impossible to prove unless it appear that we have not sufficient cause to do so Lastly wee say the Church of Rome can produce no Churches but manifestly Schismatical or Heretical with whom she communicates His fourth condition is Sect. 7 that wee must either declare other Calvinistical reformed Churches which manifestly have no succession of lawfully ordained Ministers enabled validly to celebrate and administer Sacraments and to bee no Heretical or Schismatical Congregations or shew how wee can acquit our selves from Schism who have authoritatively resorted to their Synods and to whom a General permission is given to acknowledge them true reformed and sufficiently Orthodox Churches Here again are many suppositions like the former As 1. That to resort to the Synods of men Schismatical is to be Schismaticks which makes the whole world Schismaticks for were not the Eastern or Western Churches Schismatical in the difference about Easter and did they not both convene in a General Synod yea did not the Orthodox Bishops resort to the Synod at Arriminum where there were many Arrian Bishops was the Church of Rome Schismatical for resorting to the