this Canon as of the sixth general Council when he could not be ignorant how that Council made no Canons only he was willing to found the Doctrine of Saints Invocation upon the Autority of general Councils and you see how shamefully he hath pretended to them If this be the way to uphold their Church Let not my soul enter into their Councils Your Doctor cites likewise the next general Council the second Council of Nice of which I have given you formerly an Historical large account It instituted the worship of Images and did allow the Invocation of Saints but this was held 800 Years after Christ about which time this Superstitious Worship of the Saints was publicly avowed From the general Bellarmin proceeds to the Testimony of six Provincial Councils which speak not to his purpose They appoint the Litanies of their Churches to be solemnly used in the times allotted for them now because the Saints are praied to in their new Litanies therefore your Cardinal supposeth they were so in the old and wheresoever he finds a command for the use of Litanies there he infers Invocation of Saints commanded And the Council of c Bin. Tom 6. Concil Moguntinum c. 32. Adrogandum Deum c. Mentz is one of them which your Cardinal quotes and that Council held under Charles the Great Anno 813. tells us That Litanies or Rogations are solemnly appointed to beseech the Lord and implore his mercy viz. when some diresul Calamities are eminent not one word of calling upon the Saints Phil. Bellarmin in this place shews how Walfridus Strabo in the 8 th Book of Ecclesiastical Affairs chap. 28. declaring what these Litanies were mention'd in these Councils saith a Litaniam de qua agitur in bis Conciliis esse Sanctorum Invocationem They were the Invocation of Saints Theoph. Turn to the place and you will not find it so First Strabo gives an account of the original and use of Litanies and then for their matter he saith They are not only Invocations of Saints for help b In adiutorium â—um infirmitatis cuncta quae fiunt Orationibus but any Supplications to God are Litanies He adds farther That the Invocation of Saints was brought into the Litany after S t Jeromes days but how soon after he asserts not neither that those Councils which Bellarmin quoted did include the Invocation of Saints you have heard how the Council of Mentz did rather exclude them And therefore I pray now judg upon a sober recollection of the Cardinals proofs from Councils they are in part false in part impertinent It is almost incredible that in less then one page he should manifest unto as many as shall examin him so much deceit and imprudence but we impute all to his desperate cause which can be no otherwise maintain'd then by imposing upon the unwary Reader Farewel therefore unto the Testimony of Holy Scripture and the Testimony of any Council for more then 700 Years after Christianity unto your Doctrine of Saints Invocation Phil. I presume Bellarmin relied not much upon these Councils as you observe he hudled them up in few lines but his Testimony from the Fathers are numerous and significant Theoph. I presume he well knew there was little in those Councils for his purpose yet he was willing to make his credulous Reader believe he had the Autority of all these Councils on his side and I am much satisfied for my great trouble and pains in the full discovery of the contrary being destitute of any proof from Scripture and Councils be pleas'd to produce his Allegations from the Fathers of the Church for the Invocation of Saints departed Phil. He cites a full Testimony of Dionysius the Areopagyte who lived in the Apostles daies c Ecclesiast Hierarch c. 7. That as he who puts out his eyes in vain desires the light of the Sun d Sic qui Sanctorum preces flagitat c. so in vain do we desire the Praiers of the Saints whilst we live and act contrary to their purity Theoph. The passage refers rather to the Praiers of the Saints living then of the Saints deceas'd such as neglect holiness of Life shall not be benefited by others Praiers And he instanceth in Samuels Praying for Saul and the design of that Chapter principally concerns the Rites of Burial in the Church to shew how our Praiers for the living or for the dead at their Burial avail nothing except the Persons for whom we pray are worthy And for a second answer I must tell you this Book is falsly ascrib'd to Dionysius it discovers it self to be written after the Nicene Council as I may have occasion to prove hereafter Phil. However Bellarmin takes his next Argument to be most evident It is taken from the early Testimony of Ireneus a Lih. 4. c. 19. ut Virginis Evae Virgo Marin fieret Alvocata As Eve was temted to turn from God so Mary was well perswaded to obey him That the Virgin Mary might prove the Advocate of the Virgin Eve b Quidclarius What is more evident to the Point then this saith the Cardinal Theoph. It is his Artifice to set out a weak Argument with the greatest confidence for this place doth not prove the Point He should prove the Invocation of the blessed Virgin Mary and the Saints and he attemts to shew her Advocation Phil. If she be our Advocate we ought to implore her Intercession Theoph. Not so neither as you have bin often told the Saints in Heaven may pray for the Church in general the Blessed Virgin for the Generations of Adam and Eve and yet not hear our Praiers in particular or be sensible of our condition However this Passage out of Ireneus proves not so much That the Virgin Mary is the Advocate of the Virgin Eve as the Fathers words seem to declare for the Blessed Virgin was not in being until thousands of Years after Eve was a Virgin Neither can you conceive that now she makes Intercession for the Mother of all living None of your Doctors can be so cruel as to keep our Mother Eve so long in Purgatory Ireneus his plain meaning is this That as by the prevarication of the Virgin Eve all her Posterity did suffer so by the obedience of the Blessed Virgin to the Angels Message and by the Blessed Fruit of her Womb all Man kind is comforted and relieved We have not Ireneus his Works in Greek as they were first written Suppose his word he made use of was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you know that signifies as well a Comforter as an Advocate The Virgin Mary hath made amends for the transgression of her Sex in our Mother Eve This is the sense of that comparison in the Father Phil. What sense you will fix upon his Words I see must pass for currant Bellarmin brings the Testimony of Pope Cornelius in the third Century between whom and S t Cyprian there past many Letters
to wish that the Lord would please to encline his ears unto the praiers of the Priest by reason of his far distance or because the Priest speaks with a submiss and whispering voice as he is somtimes enjoin'd or when himself is deaf or the like and he might well have added one cause more when the public Offices are not understood being perform'd in an unknown Tongue I have singled out this great Oracle of his Age as one for all who was consulted about Casuistical Solutions from all parts of the Western-Church and set forth this Enchiridion or Manual of Confessors after many previous Editions revised and perfected in the 90 th Year of his Life as himself declares in his Epistle Dedicatory to Pope Gregory the 13 th And herèunto exactly suits the practice of their Church The people are solicitous to afford their presence at Mass in their solemn Feasts but it matters not at what distance from the High Altar they place themselves for if they hear the Praiers yet generally they understand them not and therefore they apply themselves some to Auricular Confession in corners of the Temple unto the Priests they have made choice of others mumble over their bead-role of Praiers which they have bin enjoin'd by way of Penance others who had not leisure to pay their Morning Devotions at home recollect them in the Church only when the Mass-Priest with a loud voice concludes the Praiers they are accustom'd to answer Amen and when he elevates the Host they have warning given them to Adore and Worship Phil. You may reckon these as personal abuses and corruptions against the pious intention of the Church in her public Offices Theoph. They are too general to be accounted personal And it is evident the public Service being not understood the great Doctors of the Church judg it reasonable and charitable to allow the people their private Devotions in the Church and therefore it is a mockery for the Priest to exhort the people to pray with him when they understand not his Praiers and are permitted to pray by themselves Phil. The opinion of private Doctors or the corrupt practice of private persons is insignificant Shew the Authority of the Church for this permission Theoph. I shew how the Church gives the occasion by performing the Service in an unknown Tongue for if the people must join in common Praier with the Priest they must understand it that they may devoutly and affectionatly discharge the duty together with him Phil. However I have shewed you before how the Priest is the mouth of the people putting up the common Supplications and offering up the great Sacrifice of Christ unto the Father in the Mass for them Theoph. And so the people are excluded and in vain invited to join in Praier with the Priest and there is no communion in the Service which your self not long before acknowledg'd to be an absurdity And you will find the Primitive Fathers of the Church speaking expresly to this point Of the peoples joining with the Priest in public Praier and of the efficacy of such Praiers as more available with God when the Congregation with one heart and voice did make their common Supplications and sing Praises to him Tertullian in the 39 th Chapter of his excellent Apology for Christians resembles them when assembled together in common Praier unto an Army manu facta as he speaks making an assault upon the God of Heaven and by a Sacred Violence wresting Concessions from him Haec vis Deo grata This is an acceptable force to the Almighty St. Basil compares them unto the rushing of many Waters in his Hexameron the 4 th Homily If the Sea saith he be beautiful in the sight of God how much more is such an assembly of the Church as we have here in which the mingled sound of Men Women and Children making their common Praiers ascendeth unto our God as the noise of Waves beating against the Banks S t Ambrose insists upon the same Metaphor in his Hexameron the 3 d Book and first Chapter Bene mari comparatur Ecclesia in Oratione totius plebis c. Appositly may the Church be compared to the Sea when all the multitude in their Praiers make a noise like the flowing Waves and in the Responsals of the Psalms and in the Hymns of Men Women Virgins and Children S t Chrysostom shews how the people in the public Praiers contribute much to such as are possest and to the Penitents For the Praiers of the Priest and of the people saith he are common All say the same Praier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homil. 18. in secundum Epistolam ad Corinth With what shew of reason therefore can ye exclude the people from understanding the public Service and joining with the Priest therein Phil. This course you have mention'd out of Antiquity continued not many Ages in the Church Theoph. For 600. Years as appears by Isidore Hispalensis Lib. 10 de Ecclesiast Officiis cap. 10. Oportet ut quando Psallitur psallatur ab omnibus cum oratur oretur ab omnibus c. It is necessary that this rule should be observed in Church Service that when they sing All should sing when they pray all should pray when the Lesson is read All being silent should hear And therefore the Deacon with a loud voice commandeth silence that whether they sing or the Scriptures be read unity be preserved and that which is spoken to all should be heard of all Phil. But the general practice of the Church prevails with sober Men against all Testimonies whatever Theoph. What is the general practice of the Church Phil. In every Nation under Heaven to have the public Service in one of the three Sacred Languages In Hebrew Greek or Latin Theoph. Is one Language holier then another Phil. Not in it self but in the effect because the Holy Ghost chose to communicate unto the World the Holy Scriptures in these three Languages Theoph. You have made an ill Argument for the Latin Tongue for I do not find that any part of Gods Word was originally written in Latin Phil. Yes Bellarmine asserts it a Bell. Tom. 1. l. 2. de verbo Dei cap. 15. Let us be content saith he with those three Tongues which Christ hath honored with the Title of his Cross and which excel all others in Antiquity amplitude and gravity and wherein the Holy Scriptures were first written by their Authors b Quibus ipsi libri divini ab Autoribus suis initio scripti fuerunt And he brings a great Autority for the proof even Hilary in his Preface to his Commentary upon the Psalms c His tribus linguis Sacramentum voluntatis dei beati Regni expectatio praedicatur In these three Tongues the mystery of the will of God and the expectation of the kingdom is published Theoph. This Testimony of Hilary comes not home to the point he saith In quibus praedicatur In which three Tongues the
Theophilus and Philodoxus OR SEVERAL CONFERENCES BETWEEN TWO FRIENDS The one A true Son of the Church of England The other Faln off to the Church of Rome Concerning 1. Praier in an unknown Tongue 2. The Half Communion 3. The Worshipping of Images 4. The Invocation of Saints By GILBERT COLES D. D. Fellow of Winchester College At the THEATER in Oxford MDCLXXIV Imprimatur RA. BATHVRST Vice-Cancel OXON Julii 10. 1674. TO THE Right Reverend Father in GOD GEORGE Lord Bishop of WINCHESTER Right Reuerend and my very good Lord I Am bold to entitle these First-fruits unto your Lordships Favor and Protection as being conscious how much they need it to shield them from this Censorious Age wherein impotent Men who ought to learn and become Disciples and reap the Fruits of others Labors usurp the Chair and sit as Judges most severely to censure and condemn A Generation furnish'd only with Principles destructive to pull down and not to edifie to except against what is Written and superciliously smile at the Authors folly as they have concluded whil'st they are wise in their own Conceits and secure themselves from public Censure by doing nothing that would become a public Spirit thro detestable Ignorance or Idleness betraying the Truth unto their Industrious Adversaries yielding up a Righteous Cause to the Lusts of Men for want of Zeal or Courage to defend it Now we must needs acknowledg your Lordships great Example and Encouragement hath not bin wanting to the contrary Your Clergy of this Diocess might have learn'd from you to Preach and Speak boldly in the Defence of Truth to reason with and convince Gain-sayers And for mine own particular having had the favour somtimes to stand before you and hear your familiar Communications in great humility and condescention with such as were far inferior and subject to you I declare That from your Lordships occasional Intimation and Discourse I took the Cue and Invitation to write in the Defence of the Church of England against her Adversaries of Rome having reason to distrust my self in so great an Undertaking I was confident to commit these poor Endeavors unto your Censure and lo thro your Tenderness and Indulgence they are improv'd into a favorable acceptance and Approbation Whereupon I am encouraged to present them unto public view and humbly beg They may pass into the World under the Wing of your Autority and Veneration and then no doubt the malevolent will be sober That Almighty God would lengthen your date of Life to rule his Church and do much good in an evil Generation and finally Crown your Piety with Immortality and Glory is the Praier of Your Lordships Most humble and obedient Servant Gilbert Coles THE PREFACE To the READER I Make no other Apology Christian Reader for my committing these Papers to the Press but this The Love of Truth constreined me and a just indignation against those Emissaries of Rome who lately swarm'd among us and have not yet we fear taken their slight notwithstanding the Law hath banish'd them But the Laws of Princes oblige not them against the Mission of their Superiors hither they will come and here they will abide compassing Sea and Land to make Proselytes They flatter themselves or at least the simple with expectation of great Success of their Labors Observing our sad Divisions and great Corruptions they find good Fishing in Troubled Waters and conclude The general Debauchery of Mens lives will dispose them to entertain a Religion suited to their Vitious Inclinations wherein they may have Indulgencies and Pardons and perfect Absolution upon easie terms They well know That only our Sins can bring such a Judgment upon this Island which God avert as to let in Popery and as they see our Iniquities abound so their Hopes and Confidences improve to make us corrupt in our Religion as in our Lives But we hope better things from a Gracious God and Invincible Truth That the Church of England shall stand against all Vnderminers at home and abroad Only let such as love the Lord hate evil and let the Truths of God be more pretious in our Eyes then to be Sacrificed unto the Lusts of Men. And when we shall observe such Industrious Designs set on foot to bring in Errors Good God! How earnestly should we contend to keep them out Formerly we had Stout and Learned Champions of the Reformed Religion who put our Adversaries well-nigh to silence by the advantage of their Cause their indefatigable Industry and Piety But however it comes to pass the Scene is alter'd The Envious one sows his Tares and few appear to weed them out the Truths of God are contradicted and we are filent Since a Puritan Faction made the Schism disturbing the Peace of Church and State approving themselves better skil'd at their Weapons then their Arguments instead of Writing against their Adversaries Fighting against their Friends Since the Venerable Fathers of our Church were driven from their Habitations bereft of their Libraries and of their Lively-hoods forc'd to seek for succors many of them in Foreign Parts Since the Presbyterian and Independent Chaplains had learn'd the Merchandize of Plundred Books selling whole Libraries upon easie terms unto Popish Factors Since our Universities were Garrison'd and Reform'd All the Fellows and Students of Colleges thrust out to seek their Fortunes a Generation of Seekers and puny Discipies succeeding I say since the year 1642. there hath bin a sad long Vacation in England from studious Reading and Writing of Books and thereout our Adversaries of Rome have suck'd no small advantage They are bold in Challenges and Disputes and Controversial Pamphlets whereunto the true Sons of the Church of England could not rejoin for want of necessaries and Books the Presbyterians for want of Learning Since His Majesties miraculous and happy Return The Church hath had time to breath and all things move in their own Sphere But Learning and Judgment come not in per saltum the Intercision of twnety Years is sadly sensible and to be lamented Our old Divines thro desuetude and the infirmities of Age are indispos'd to enter into the List of Controversies our yong Divines are unfurnish'd with Materials Thirteen Years since His Majesty warm'd the drooping Genius of this Nation with his nearer Influence and Protection being too short a term for men to traverse the Cycle of the Arts and Sciences to revolve the Learned Volumes of the Fathers to be vers'd in the Councils and Histories of the Church and to wind themselves out of the Labyrinth of the Schools And there are very few of the middle sort For when the Glory of the Land was departed and the Virgin Daughter of Sion did sit in the dust our military Schismatics committed an horrible Rape upon Religion and Learning all things were prostituted to their Interests and Lusts our new model'd Universities studied nothing but Politics and Pamphlets compendious Systems of New Philosophy and Divinity so that the Institution of two
or three Years was more then sufficient to qualifie them for the Pulpit and the Press and to vent their extemporary Notions to a deluded People The chief point of their Wisdom appear'd in the choice of such Pygmies as themselves to sight with The Presbyterian Learning was of a just size to match Enthusiasts and Phanarics A Generation hatch'd under their wing and when they were fledg they serv'd to peck out the Eyes of their Dam and make Past-time to the Spectators with their Puppet like Contentions and Disputes But our Adversaries of Rome were too strong for them to wrestle with or rather indeed they were their Friends affording them Principles to justifie Rebellion and Politics to carry on their Design against the common Enemy The genuine Sons of the Church of England Nay unto this day with grief we speak it they both appear to shake hands and set their shoulders on both sides with all their might to unhinge our Settlement and Security From this sad Prospect you may take the Measures of our Disadvantage Insomuch that if one of a thousand against the Genius of the Times did bend his Studies to search after Truth in the Records of Antiquity to read the Primitive Fathers of the Church and furnish himself with Arguments against Romes Innovations upon his first Adventure to appear in public he is beset with numerous Adversaries and Opponents Some Writing against his Book and more against his Person They take their several Parts as their Genius leads them either unto Contumely or Sophistry despairing to give satisfaction to his Arguments they will wound his Reputation and vex his Righteous Soul entangle the Discourse with Subtleties and Fallacies that so the Reader may be at a loss in such Mists which they have cast about him Now it is great pity they should have such leisure to send forth Legions against single Persons were all of my mind we would carve out more work for them Relying upon Divine Assistance and the merits of the Cause let us not fear their numbers but examin their pretensions and we shall have encouragement enough to enter into the Lists For Error is weak and indefensible Let us therefore follow the steps of our Fore-fathers who have brought their deceitful Wares to the Light and weighed their Motives in the Ballance and lo they were as inconsiderable as the dust upon the Ballance They decline very much the Holy Scriptures because they appear against them They brag of Antiquity but in those things wherein we differ fall very short of that account They build upon the Rock of their Churches Infallibility but when we manifest their Errors in many Particulars it will be an accumulative Demonstration against that Fundamental Article Now this is the Design in General of this Conference to bring the Innovations of the Church of Rome unto the Test of Holy Scritpure and of Venerable Antiquity and when the Reader shall find her so much to swerve from the Infallible Rule we will leave him to judg of her Infallible Spirit I have taken Bellarmins Motives principally into consideration because he is esteemed a Pillar and doubtless speaks the sence of his Church as fully as any others and he had a Cardinals Cap for the reward of his Polemics And here I call the great Searcher of Hearts to witness that I have not hitherto neither hereafter will concele from the Reader any Argument which the Cardinal brings either in his own Defence or in opposition to his Adversaries which I judg material for I will not prevarieate in the Cause of God One Word more Gentle Reader touching the form of this Discourse by way of Conference and Dialogue Designing by Gods help to profit my Country-men and keep their feet out of the Snare to write for the benefit of the Vulgar rather then of the Learned who can help themselves I have made choice of this familiar way to insinuate Truths and to invite and recompence the Readers patience with the Pleasure and Divertisement of these Interloculories And so I leave thee by the Blessing of God to reap the Fruit of my Labors G. C. Theophilus and Philodoxus OR A CONFERENCE Between two FRIENDS and NEIGHBORS One A true Son of the Church of England The other Faln off to the Church of Rome Theoph. SIR You have of late declin'd that familiarity we have formerly maintain'd as Friends and Neighbors and I now give you the trouble of this visit to understand the reason Phil. Not for want of good will and affection worthy Theophilus have I sequester'd my self from the sweetness and advantage of your Society nothing less I do assure you then the greatest concern in this World hath for a time confin'd me to my most reserv'd and serious Thoughts and Studies making me neglect the due Ceremonies of Friendship whil'st I have been in pursuit after the Vnum necessarium the only true Religion and way of Gods Worship Theoph Dear Sir You have in few words given full security to my fears lest some discontent had made you a Stranger but now I will easily grant that all other circumstances and business must give place unto the care of Religion Are you therefore now at leisure to give your Friend an account of the success Religious Conferences are more becoming and suitable to our Christian Profession then the accustomed emtiness and vanity of our Communications Phil. Your goodness Theophilus hath given the opportunity which my heart desired to declare what the Lord hath done for my Soul in bringing back the straid Sheep to his Fold and opening to me a door of entrance into the true Church out of which there is no salvation and against which the gates of Hell cannot prevail Theoph. Be pleas'd to be more particular and express that I may understand you Phil. With a very good will I have been long wavering and unsetled and in the studious search of Truth and now I have found the Jewel the wandring Star is fix'd in its proper Sphere and I am become a Convert to the Roman Catholic Church Theoph. It seems by your acknowledgment the Church of Rome is the proper Sphere for wandring Stars for such as waver in the Faith And herein I approve your Judgment for I ever thought it impossible that the thoughts of reasonable Men could be setled on that foundation which Rome hath laid or find any satisfaction in those Arguments which her great Champions do produce to confirm those Points wherein we differ from her Phil. The prejudice Theophilus of your Education is great and doubtless you have not sufficiently consulted your Adversaries as you esteem them otherwise they would have given you sufficient Reasons of their Doctrine and Practice and remov'd the Scruples and Objections you have entertain'd against them Theoph. The holy Scriptures in this case are the best Oracles to be consulted and withal our Learned Writers appear to manifest the full consent of Antiquity Fathers and Councils within the first 600 Years
of Christianity against the Innovations of the Church of Rome But seeing your self have receiv'd such satisfaction from their Books and from their Priests as to become a Proselyte to Rome I pray be ingenious and free to communicate and impart your new discoveries unto your Friend Phil. The rule of Friendship and of Charity obliging I am much devoted to this good service and most willing to lead such a Friend and Neighbor in the way of Truth and Holiness Theoph. You suppose the new way wherein you have lately chose to walk to be the right and it will much concern you to make it plain and remove those stumbling-blocks and rocks of Scandal which lye therein before you can expect that I should follow you Phil. Engage Theophilus that you will not stumble at straws and I will undertake to remove all other Obstacles out of your way Theoph. I shall not design to trifle in a serious Discourse and therefore will propose only such Objections against your new way as I judg material Phil. Upon this condition I am ready to answer Theoph. I will first give you in such Exceptions which are obvious unto the meanest Understanding and wherewith your self was much dis-satisfied before your new discoveries viz. 1. With the Latin Service of the Church of Rome 2. With her half Communion 3. With her worshipping of Images Phil. I must confess these things gave great offence unto me before I was better inform'd but now I can give a reason of the Churches practice and answer your Objections against it Theoph. We will therefore take them in their order into consideration First The Church of Rome where she hath Autority requires the public Offices of Praier and of the Sacraments to be performed in the Latin Tongue altho it be unknown and nor understood by the common people and this is contrary unto the reveled will of God in Holy Scripture and to the great end of public Praier Phil. Make your Arguments and Prooss and I will answer them Theoph. S t Paul in that known passage to the Corinthians 1 Cor. 14. speaks expresly to this point that in the Church and public Assemblies of the Saints All things should be don to edification ver 12. and that he that preacheth or prophesieth should utter words easie to be understood by the hearers that it may be known what is spoken otherwise he speaketh into the air ver 9. and if I know not the meaning of the voice saith the Apostle I shall be unto him that speaketh a Barbarian and he that speaketh shall be a Barbarian unto me ver 11. Phil. We grant that Homilies and Sermons should be made to the People in a known Tongue that they may understand and receive instruction Theoph. The same reason holds for Praiers and Spiritual Hymns and Benedictions that the People who are oblig'd to be present and to hold Communion in the Praiers of the Church should understand them For S t Paul in the same Chapter saith expresly He that praieth in an unknown tongue that is unknown to himself his understanding is unfruitful ver 14. and therefore saith he I will pray and sing with the spirit and with understanding also ver 15. and he immediatly adds when thou shalt bless with the spirit that is with such a Tongue as the Holy Ghost hath by an extraordinary gift enabled thee to speak how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks seeing he understandeth not what thou sayest For thou verily givest thanks well but the other is not edified ver 16 17. and therefore he declares That altho he had the gift of Tongues more then they all yet in the Church he had rather speak five words with his understanding that by his voice be might teach others also then ten thousand words in an unknown Tongue Phil. You are not ignorant how the Learned have sufficiently answered all these Arguments taken out of this Chapter Theoph. That they have not sufficiently answered them I know full well and that it is impossible they should I pray impart that satisfaction which they have given you Phil. Bellarmine Tom. 1. Lib. 2. De verbo Dei cap. 16. plainly shews That the Apostle in this Chapter doth not speak of the common Forms of Praier and Hymns of praise but of some particular Praiers and Benedictions which by the gift of the Spirit by immediate Inspiration some were enabled to speak in a Tongue unknown to most of the hearers and somtimes not understood by themselves Theoph. How doth he prove the first part of his Answer that the Apostle in that Chapter doth not speak of public Praiers and Benedictions and reading of the Scriptures For these are his words Vera sententia est Apostolum hoc loco non agere de divinis Offici is nec de publica Scripturarum Lectione Phil. He proves it thus Because saith he out of doubt the Corinthians had the Scriptures read in the Church in Greek and the Divine Service in the same Tongue which they understood Scripturae sine dubio legebantur Graece Divina Officiaâ—fiebant graece in Graecia Ibid de verbo Dei cap 16. Theoph. This we readily grant and make no more doubt of it then himself Corinth was an eminent City in Greece and the Greek was the vulgar Tongue with them and therefore doubtless all their public Service was in that Tongue understood by all And because the Apostle would alwaies have it so in this Chapter he forbids everyone to disturb that good edifying way of the Church That none should pray or bless in public or speak in an unknown Tongue because thereby the People who did not understand the Language could not be edified But that which Bellarmine puts out of all doubt and we easily grant That the Corinthians had their public offices of Praier and reading of the Scriptures in Greek I pray observe well how he proves it Graece in Graecia therefore they had their Service in Greek because they were Grecians And the Argument concludes alike for every Country that doubtless they had their public Service and Worship of God in their own Language Graece in Graecia and Anglice in Anglia because they were Grecians they had theirs in Greek and because we are Englishmen we have ours in English and so every Country in their own Tongue For set aside the reason of this Chapter That S t Paul requires the public Service should be in the vulgar Tongue to the end that all the People may understand and be edified and be able to say Amen and Bellarmine could never prove what he takes for granted That the Corinthians had their Divine Service in Greek by his leave the Chapter shall serve our turn as well as theirs That according to the Apostles general rule in England we should serve God in English Phil. But you will find how Bellarmine puts a vast difference between the first Age of Christianity and those which
Scriptures should be obscure in some places least that being evident to all Men they should be cheap and contemtible Theoph. This is in truth an occult cause the usual refuge of such as can give no reason I may call this the mystery of your Church if not the mystery of Iniquity That God design'd some things in his Word and in his Service should be concel'd from the vulgar least they should breed contemt I had thought the Word of God the more it was understood and discovered the more veneration it would procure and so all the Mysteries of the Gospel The Jews indeed had their veils and partitions and into the inner Tabernacle only the High Priest did enter once every Year and into the outward Tabernacle the Priests every day and the People stood in the outward Courts The Holy Ghost thus signifying Heb. 9. 8. That the way into the Holiest of all was not yet mado manifest while as the first Tabernacle was yet standing saith the Apostle But then speaking of their condition under the Gospel he adds Heb. 10. 19 20. But we Brethren have boldness to enter into the Holiest by the Blood of Jesus by a new and living way which he hath consecrated for us When Christ was Crucified the veil of the Temple rent from top to bottom that which was hidden was made manifest Prophesies fulfill'd and Mysteries revel'd The Gospel is the Revelation of our Lord Jesus Christ the great Light of the World whose property is to discover not to concele and least the Majesty of such glorious Truths and Mysteries revel'd should dazle the Eies of our Understanding lo they are clothed in Scripture with humility of speech And S t Augustin b Tom. 2. Epistola 3. ad Volusianum Invital omnes humili sermone quos non solam manifestâ Pascat sed secretâ exerceat veritate tells us The Holy Scriptures invite all to read and understand them by their great condescention to our capacities feeding all not only with manifest Truths but also with hidden verities Let us therefore never speak of design'd concelements in the Gospel of Christ wherein the mystery which hath bin hid from ages and from generations is now made manifest unto the Saints as S t Paul speaks Coloss 1. 26. And the same Apostle expresly tells us 2 Cor. 4. 3 4. If our Gospel be hid it is hid to them that are lost In whom the God of this World hath blinded the minds of them which believe not least the Light of the glorious Gospel of Christ who is the Image of God should shine unto them And now I pray tell me Have you found your Arguments unanswerable never believe the wit of Man can bring Demonstrations against the Truths of God Your great Champion Bellarmine hath not brought a probable Argument against the Peoples reading and hearing the Holy Scripture and Divine Service in the vulgar Tongue which is at present the Controversie between us Phil. If your self be Judge the Question is determined But I have not yet done until I have propos'd two serious Considerations more against publishing the Holy Scriptures in the vulgar Tongue wherewith Peter Sutor a Carthusian hath furnish'd me The first is this a Mulierculae in Lect. Bibl. versantes curam rei domesticae negligent Idiotae huic negotio dediti non curabant c. De tralat Bib. c. 22. p. 96. It will make Laborers Men and Women neglect their business whil'st they spend the time in reading the Scripture which they should imploy about their houshold affairs and necessary occupations Theoph. This is a great Crime tending to the ruine of many Families But alas too general experience proves the contrary that Men and Women are not so easily drawn from the cares and business of the World to mind Heavenly things from idle Communications to the Holy Scriptures You have heard how Chrysostom complains of the contrary That such as had Bibles never look'd into them bound them up in costly Covers and lock'd them up as hidden Treasures and they pretended the Incumbrances of the World for their excuse Our Blessed Savior in the Parable of the Sower sheweth Matth. 13. 22. How the cares of the world like thorns choke the good seed of Gods word And your Monks fear is least reading the Word should hinder the necessary cares and business of Life It seems of late the World is much alter'd for the better that the hearts of Men should be so endear'd unto the Holy Scripture that if they be not with-held from them Men would neglect their Callings But these are fond Imaginations you know the Holy Scriptures strictly enjoin every one to follow his calling 1 Cor. 7. 20. Promise the Blessing of God upon the diligent band Prov. 10. 4. and 12. 24. Command That such as will not labor should not eat 2 Thess 3. 10. And Solomon in the last Chapter of his Proverbs hath set forth a good Housewife so excellently that it is not possible a wise Woman minding that Chapter should neglect her business But what is your Carthusians second Consideration against publishing the Holy Scripture in the vulgar Tongue Phil. It seems you want work and you do so please your self with your conceited Answers that I am unwilling any longer to tickle your humor and to propose any more Objections Theoph. It is high time indeed to draw to a conclusion and therefore I did hasten you to that which you reserv'd and 't is my request it may be your last Proposal Phil. If you will needs hear it it is this If the common People should be permitted constantly to read the Holy Scripture in the vulgar Tongue b Facile plebs nuomuâ—â—bit cum sibi tot onera imponi comperiet praeter Scripturam Pet. Sutor ibâ—â—lem They would murmur against so many Burthens and Impositions of the Church which they find not required in the Book of God and so may become stubborn and disobedient to the commands of the Church Theoph. This hath hit the nail upon the head Never any Man spake more to the purpose in this Point It is a most ingenious confession That if the Scripture were permitted to be read by all sorts farewel to all the intolerable Burthens and superstitious Impositions of Rome As he that doth evil hateth the light so your Church requiring many unwarrantable superstitious things of her Children wisely keeps them from giving heed unto the Word of God which soon would discover her Impostures Phil. I beseech you Theophilus do not end a Controversie with a Quarrel You are my Guest and Friend and after these heats of Disputation it will concern me to divert you with such Civilities and slender Entertainment as the House at present will afford I hope you will resolve to tarry some time with me and give your self and me the opportunity to debate the other Points in difference between us You are as welcome as your Heart can wish A SECOND CONFERENCE CONCERNING The
committing scandalous Offences should be degraded and lie under the severities of Church Discipline and Penance proportionable to their demerrit and if at all they are restored to the Communion of the Church they should be as Lay-men and not restored to the Priests Office they should receive the Sacrament without the Quire with the common People b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Phil. a Lib. 4. c. 24. de Sacramento Euch. Nulla distinctio notari potest c. Bellarmin makes sport at this ridiculous Answer Saith he This punishment was somtimes so inflicted that persons offending should not be reconcil'd and admitted to this Laic Communion but in peril of Death nay not then neither as you have heard in the second Canon of the Council of Sardica Now to sick Men upon their Death-bed what distinction can there be of place or what preheminence can a Priest have more then a Lay-man and so Communio Laica no punishment Theoph. This is Wrangling not Disputing We say as b Epistola 52. Communicet ut Laicus non usurpet locum Sacerdotis Cyprian A Priest so offending let him become a Lay-man and in that quality admitted after repentance unto the Communion whether in the Church or in his House but let him not return unto the Priests Office One of your French Bishops Gabriel Albaspinus hath sufficiently confuted Bellarmin and all his Disciples in this Point shewing this Communio Laica implied the condition of a Lay-person and not any difference from a Priest in receiving the Sacrament only in one kind c Lib. 1. Observat c. 4. de Communione Laicâ Tempore Concil quibus de Laica Commun fit mentio c. For saith he in Cyprian ' s time and when these Canons fore-mentioned were made the Communion was given to the People in both kinds He brings many Instances to prove it Phil. d Ibid. constat ab annis plus octingentis usum in quibusd Ecclestis communiionis sub una specie in publico coetu fidelium Et constat Graecos nunquam hoc Latinis objecisse Bellarmin brings another Argument drawn from the consent and testimony of the later Ages of the Church That it is evident for more then 800 Years That in some Churches in the public Assemblies the use was to give the Sacrament in one kind And the Greek Church saith he never objected this as an Error to the Latin Church which is an Argument they accounted it lawful for otherwise they were willing and quick-sighted to discover all our faults Theoph. This shews Bellarmins confidence To assert stoutly and prove faintly How doth he make good the use of 800. Years Phil. The Councils of Constance and Basil say It had been in use for some long time as you have heard before And so Th. of Aquin. before this Council tells us That in some Churches it was well observed to with-hold the Cup from the People for the greater reverence and caution Theoph. These proofs fall short by more then half of 800 years Aquinas liv'd in the 13 th Century and then the Communion in one kind had got but little footing only in some Churches as he acknowledgeth the Councils followed in the 14 th Century We acknowledg the with-holding of the Cup from the People began after 1200 Years after Christianity in the Western Church but never in the Eastern Church Bellarmin offers at another proof of a longer date in Bernards time related in the History of his Life written by one of his Contemporaries one William an Abbot but those Books of his Life are so full of Legends that I would not choose to rake in such a Dung-hill They make Bernard to work as many Miracles as our Blessed Savior Phil. It is your securest way of answering our Autorities by slighting them But I have one considerable Argument more out of Bellarmin to prove the Antiquity of giving the Sacrament in one kind in the public Administration thereof out of the a Ordo Romanus Roman Ritual which is conceiv'd to have bin compos'd by Alcquine Tutor to Charles the Great above 800 years since Theoph. Out of which Ritual we have expresly proved the contrary already Phil. Hereby you may judg how slightly you examine things and Books for in the Ordo Romanus you will find That the Wine is consecrated in a little Chalice and the Pope drinks of it and afterwards the Arch-Deacon pours out some of the Consecrated Wine into a great Flagon or Cup of other Wine and Water and so it is Sanctified for the Peoples drinking but not Consecrated Theoph. This Passage proves the People did drink of the Cup but the Pope it seems must have some preheminence above them and for the distinction of the Wine Sanctified but not Consecrated I understand it not b Ordo Rom. vinum etiam non consecratum sed sang Domini commixtum c. The Ritual saith enough for the Cup which was given to the People The Wine not Consecrated but mix'd with the Blood of Christ out of the first Chalice is Sanctified to all effects And Bellarmin acknowledgeth it was call'd The Cup of the Lords Blood Phil. I come now to shew the Motives which induc'd the Church to with-hold the Cup. Theoph. I wish'd long since you would come to this Chapter for I did suppose your Proofs and Testimonies out of Antiquity would be insignificant but if there be sufficient reason for the practice it might excuse in part altho in truth no human Reason should prevail against Christs Institution in such things as are the Sacraments meerly of Instituted Worship Phil. Gerson the Famous Chancellor of Paris eminent for his Books full of Piety and Learning was present at the Council of Constance and hath written in defence thereof and of their Act in prohibiting the Cup unto the Clergy and he gives the reason of the prohibition First c Casâ—aliquo profundi potuit circumgestari sine periculo nequit out of great Reverence to Christs pretious Blood which if communicated to many might be easily spilt upon the Earth by the Deacons stumbling who should carry it to the People d Aliqui Latcorum barbas habent Aliqui Paralytici sunt It might stick upon their Beards and a Palsie hand might shake and spill it Theoph. These Inconveniencies are accidental and if involuntary God will not impure Sin to them As for the Lay-mens Beards the Priests are not such Shavelings but that they may be liable unto the same Objection And the Disciples of Christ at Supper with him are pictur'd with very grave Beards And withal these Inconveniencies may follow the Bread Consecrated It may stick in their Teeth and the crumbs may fall to the ground and you know your Doctors teach that whole Christ Divinity Soul and Body are contain'd in every minute Particle of the Host Out of such pretended Reverence me thinks you might be as solicitous That the Pretious Body and Blood of Christ should
confirm'd in Grace and Glory the great Favorites of the King of Heaven So proceed your Arguments for the worshipping of their Images we give unto them say ye a relative inferior dependent honor according to the Analogy of Reason he that loves the Person will love his Image But where is the Autority of Holy Scripture God cannot be offended you will say that the Images of his Saints and Servants should be had in honor and what is done to the Image redounds to the honor of the Saint represented by it and of God who hath highly honored him But still you must keep within your Bounds God is jealous of his Honor and will not permit any degree thereof to be communicated to any other whether Saint or Angel much less to their Images For instance Adoration falling down and worshipping the Angel refus'd it and sends the Apostle to give that to God Peter refus'd it the Divel desir'd it upon great promises If thou wilt fall down and worship me or before me a Luke 4. ver 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these things will I give Thee but our Blessed Savior repli'd It appertains only to God Thou shalt worship the Lord thy God The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet this Adoration and Worship ye give to Images ye bow down and worship before them Phil. But this Adoration we give is infinitely inferior to the Worship of God Theoph. This you say but many of your Doctors say otherwise b Part. 3. q. 25. Art 3. Imag. Christi cultu Latr. coli deberi c. Aquinas the great Oracle of the Schools expresly holds That the Image of Christ is to be ador'd with that Worship call'd Latria and he gives the reason because the honor of the Image redounds to the Prototype and according to Aristotle saith he the same motion of the mind tends to the Image as an Image and to the thing represented by it and therefore seeing Christ is worship'd with Divine Adoration so likewise his Image c Art 4. Crux Christi adoranda est adoration Latriae Quia in ca ponimus c. In the next Article he declares the same for the Crucifix It is to be worship'd with the worship due to God and proves it thus Because in the Cross we put our hope of Salvation For upon the Passion-day saith he the Church hath taught us to say All hail O Cross our only hope Increase to the Godly salvation and give pardon to the guilty Phil. One Doctors Opinion signifies but little Theoph. If your Church do not approve it why after so long a time do they not censure it But what do you speak of one Doctor a Lib. 9. Inst Mor. c. 6. Azorius a Jesuit and Casuist shews it is the common Opinion of the Doctors and quotes Aquinas Bonaventure Alexander Hales Richardus Albertus Paludanus Almaine Marsilius Capreolus Cajetan caeteros juniores many others after them And whereas the second Council of Nice hath determin'd That the Image of Christ and the Cross is not to be worship'd Latria with that worship due to God but with such Veneration as is due to the Holy Bible and to Holy Vessels c. It is plain saith he that Council speaks of the Image and the Cross as in themselves they are sacred things and so to be honored as holy Vessels c. but if we consider them as Images representing Christ and his death so we must worship them as we do Christ with the same honor as the thing represented is worship'd And he brings the c Concil Trid. Sess 25. Honos qui iis exhibetur refertur ad prot c. Council of Trent to confirm his Opinion saving The honor given to the Image is refer'd to the Prototype so that by the Images which we salute and before which we uncover the head and fall down we do worship Christ and the Saints And because I am not willing to multiply Quotations I will refer you to d Naclantus Episcopus Clugiensis in Comment in 1 cap. ad Rom. propefinem Representatum est in Imag. sicut in speculo in quo cernitur honoratur c. one of your great Doctors whose Works are dedicated to Pope Pius the fifth He tells us The Prototype is in the Image as in a Looking glass wherein it is both seen and honored and therefore seeing the Image contains the exemplar and doth not only represent it when we speak of the Adoration of an Image as an Image referring unto and containg the thing represented we without any scruple affirm that we ought to worship not only before the Image as some would seem to speak cautiously but to worship the Image it self with the same worship as we do the Prototype In the same place he supposeth the e Respiciebat populus serpentem religiose forte obtulit c. Israelites in the Wilderness did worship the Brazen Serpent and perhaps offer Incense to it and yet without fear of Idolatry because it was a Type of Christ and therefore Moses and the seniors among them who knew the Mystery might fall down and worship it Religiously and be no Idolaters and the People also who knew not the Mystery believing as the Elders believed and resolving their Faith into the Faith of the Elders might without sin worship the Serpent altho they did not understand it to be the Type of Christ Phil. These are School-subtleties arguing from the Image to the Exemplar and from a notion of Aristotle and Naclantus going farther then the rest is but a single Testimony fancying an Image to be a Looking-glass and the thing represented by it to be presentially contain'd in it But you have heard the plain determination of the Nicene Council b Loquitur de Cruce prout est res quaedam sacra non ut refertur ad exemplar was That the Image of Christ and the Cross and so any other Image was not to be worship'd with that worship due to God but with a worship far inferior Theoph. You may perceive by this how much your School-men value Fathers and Councils when they speak not for them But why doth your Church and after Councils permit them to pass without censure and an Index expurgatorius Naclantus dedicates his Book to the Pope and therefore did presume upon his allowance and protection Phil. Baronius excuses the School-men and our Doctors in maintaining the Image of Christ and of the Cross are to be worship'd with the worship call'd Latria because saith he they were mistaken and did suppose with the Council of Francford that the Nicene Council had determin'd Divine Honor to be given to them Theoph. If this were so it manifests your Doctors and School-men to have been grosly ignorant of the Councils And secondly That they are resolv'd to assert whatsoever they believe a Council hath determin'd right or wrong yea altho it be against the dictate of their Conscience and rule of
Gods Word But leaving the Cardinals Excuses and Guesses to himself Aquinas and the rest give their own Reasons for their Opinions the Church hath taught us to put our hope in the Cross and therefore we worship it with Divine Worship the honor of his Image tends to Christ The thing represented is in the Image as in a Looking-glass and therefore we adore it Nay Azorius takes notice of the Nicene determination and shews how in one sense it is true in another not take the Image of Christ materially as a Consecrated thing so it is not worship'd with Divine Worship but formally as an Image representing Christ so Divine Worship is given to it Now such allowed Distinctions as these and Doctrines have prevail'd upon the unwary People to give the same worship to the Image and the Exemplar nay to give Religious Worship to all Images In the Schools they tell us of divers kinds of Worship whereas in their Churches there is no sensible difference what Worship the People give to God the same they give to the Saints they Pray they fall down and Worship And to our purpose a In Psalm 113. Quis adorat vel orat intuens simulachrum qui non sic afficitur ut ab eo se exaudiri putet ab eo sibi praestari quod desiderat speret Augustin proposeth a serious Question Who Praies or Adores beholding an Image and is not so affected that he believes the Image bears him and hopes to receive from it that which he desires and praies for Phil. S t Augustin speaks of the Heathen and their Idols Theoph. And it is very applicable unto your deluded People and their Images for let us no longer hover in the Clouds and in the general Notion of a Divine Worship call'd Latria due only to God and of an inferior Worship call'd Dulia given unto the Saints in Heaven and to their Images You know the saying Dolus in universalibus Much deceit usually lurks in general terms We will descend therefore to some particulars what are precisely the Acts of Divine Worship a Azorius tells us To put our trust and confidence in him is one special act of Latria the peculiar Worship due to God And yet Aquinas hath shew'd how your Church teacheth us to put our only hope in the Cross Ave Crux spes Vnica Phil. This we must conceive to be a Prosopopoea or Speech made to Christ upon the Cross in the day of his Passion Theoph. The common People doubtless understands your Figure of Prosopopoea singularly well And why doth your Church choose to speak to the Cross after that manner and not rather to Christ upon the Cross And how comes it to pass that Aquinas understood not this Figure but supposeth it to be spoken to the Cross directly and so frames his proof of Divine Worship due to the Cross because we put our trust in it Again for Churches and Temples built and dedicated to the Saints b Tom. 6. lib. 10. contra Maximinum Nonne si templum alicui Sancto Angelo excellentiss de ligno lapide faceremus Anathematizeremur à veritate Ecclesia Dei quonium Creat exhiberemus eam servitutem quae soli Deo debetur Augustin saith expresly If we should make a Temple to any Holy and most excellent Angel either of Wood or Stone Should we not be separated and accursed from the Truth and from the Church of God because we exhibit to a Creature that service which is due only to God c Hoc nunc fit quibuslibet Divis. And Erasmus his Marginal Note upon this Passage of Augustin is This now is every where done unto the Saints d Lib. 1. De vera Rel. c. 55. Honoramus cos charitate non servitute nec iis templa construimus Again Augustin in another place speaking of the Saints saith We honor them with love not with service neither do we build Temples to them e Horae Virg. Mariae secundum usum sacrum Sancti Dei in quorum honore commemoratione haec Sancta est dedicata Ecclesia haec altaria consecrata c. So at the entrance into the Church Men are taught to direct their Praiers unto the Saints to whom the Churches are dedicated saying O ye Saints of God in the honor and remembrance of whom this Church is dedicated and this Altar consecrated c. Now the Temple is call'd The House of Prayer and the House of God because to him only who heareth Praier we sheuld send up our Supplications Again Altars as well as Images are frequently erected unto Saints and yet Saint Augustin saith An Altar implies a Deity the Altar shews they take the Statue for a God and the Altars of the Blessed Virgin and of the Saints are common upon which their Votaries offer Gold and Jewels and Pearl and embroidered Garments c. Phil. Bellarmin shews how the Altars are erected and Churches f Sermone 6. de Verb. Domini secundum Matth. Quod pro Numine accip illam siatuam Altare testatur dedicated to God and so the Sacrifice of the Eucharist and of Praier and Praises are offer'd up to God in honor to the Saints and they are call'd upon in the public Prayers of the Church c. Theoph. a Bell. Tom. 2. lib. de Beat. Sanctorum c. 7. Invocantur Sancti in publicis Ecclesiae precibus c. Bellarmin acknowledgeth enough to condemn the practice of your Church in ascribing more honor to the Saints then the Holy Scriptures allow them Christ saith Do this in remembrance of me And Bellarmin saith The Sacrifice of the Eucharist is offered to God in remembrance and honor of the Saints And withal you should do well to consider That if these Religious Acts are perform'd to God in honor of the Saints they are terminated in them as the finis ultimus the chief end As when you say The honor and worship of the Image redounds to the honor of him whom it represents and the honor done to the Servant redounds unto the Master so the several acts of worship perform'd to God in honor of the Saints redound more to their glory then to the glory of God they are the chief end and his service but subordinate unto their honor And so you run in a Circle and intangle your selves in a Labyrinth to maintain a gross and palpable Error of giving a Religious Worship to the Saints and to their Images calling the Cross Our only hope the Images of the Saints Pledges of our Salvation lighting Tapers and burning Incense to them and such like and after all you wash your hands of Idolatry and tell the World That ye give inferior petty honor to the Saints and their Images and to the Cross even such as to sacred Utensils of the Church or to the Holy Book of Scriptures or to the Chair of State in the Kings Palace or to the Kings Image or to the name of Jesus or to
In the first Epistle concerning the Translation of the Bodies of Peter and Paul à Catatumbis unto the places where they now lie interr'd one in the Vatican the other in vlâ Ostensâ— he hath this passage Praying unto God and our Lord Jesus Christ that by the Intercession of his two Holy Apostles he would purge you from the stains and pollution of your sins Theoph. You see the Praier is directed to God the Father and our Lord Jesus Christ and proves not the Invocation of these Apostles but only their Intercession But alas this Epistle manifests it self to be counterfeit one of your Roman Forgeries the Argument of it to wit the translation of these Apostles Bodies to their place of Burial is a meer Fiction a Tom. 1. In Notis ad hanc Epistolam in Not. ad vitam Cornelii as Binius doth acknowledg That it crept into the Epistle from the Lies and Errors of Damasus his Pontifical Book And they are constrain'd to confess the Forgery because the Apostles Corps were remov'd to the places where they now lie 200 Years before as appears by the ample Testimony of b Epistolarum lib. 3. Epistola 30. ad Constantiam Augusiam Gregory the Great who gives a full account of their translation unto the Princess Constantia After these Blessed Apostles were Martyr'd in Rome some of the Eastern Christians came over to carry with them the Sacred Bodies of these Martyrs into their own Country and having born them two miles from Rome they rested at a place called Catatumbae and when they attemted to take them up thence and proceed in their Journey they were so affrighted with dreadful Thundrings and Lightning and forc'd to desist from their enterprize and leave the Corps behind them which the Faithful at Rome soon brought back and honorably inter'd in the Tombs wherein they now rest c Anno Christi 221. num 3 4 5 6. Baronius takes notice of all these Passages and concludes That the Epistle of Pope Cornelius is not so creditable as the Epistle of Pope Gregory And now I pray what think you of this Fable of their translation in the time of Cornelius and of the Epistle which relates it Your Cardinal could not be ignorant of those things but the Epistle altho grosly forg'd must serve to fill up the small number of his early Testimonies Phil. Bellarmins next Argument is taken out of Eusebius Caesariensis Theoph. I pray make not such hast but take me along with you Me-thinks you have soon past over 300 Years of Christianity for Eusebius liv'd in the fourth Century and produc'd but three Witnesses Dionysius Ireneus and Cornelius and all falsified or insignificant and therefore we will now take it for granted by the Cardinal That in the three first Centuries the Doctrine of Saints Invocation was not delivered by any good Autority And now to keep even paces with you we shall find out of Authentic Records of the three first Centuries account given of the Christian Practice in the public Offices without any Invocation of the Saints departed by Justin Martyr and by Tertullian and other Apologists for Christians And e Ignatius a Disciple of S t John directs Holy Virgins to have Christ alone and the Father before their eyes in their Praiers being enlightned by the Spirit Again Eusebius in his Ecclesiastical History lib. 4. c. 15. sets down at large the Epistle of the Church at d Epistola 6. ad Philadelph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Smyrna to the Churches of Pontus wherein account is given of Polycarpus their Holy Bishops Martyrdom and of his Praier at the Stake O Father of thy well-beloved and Blessed Son Jesus Christ thro whom we have known thee O God of the Angels and Powers and of all sorts of just Men which live in thy presence I thank thee that thou hast gratiously vouchsafâ—d this day and hour to allot me a portion among the Blessed Martyrs c. You see here he acknowledgeth the Angels and Just Men to stand in the presence of God yet offers up no Supplications to them In the same Epistle there follows a notable passage that the malicious Jews and others of his Persecuters desir'd the Pro-consul not to deliver his Bones to the Christians least they leaving Christ should worship them But the Church answers We can never forsake Christ who died for the Salvation of the World and we can worship none other The Martyrs we love as Disciples and Followers of the Lord we gather up his Bones after his Body is burnt more pretious then Pearls and bury them in a fitting place where God-willing we being assembled the Lord will grant that with joy and gladness we may celebrate the a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Birth-day of his Martyr the day of his death being his Birth-day unto Glory both for the remembrance of such as have been crowned before as also to the preparation and stirring up of such as shall strive And this early practice continued long in the Church to assemble at the Monuments of the Martyrs and hold a thankful commemoration of their sufferings to the Glory of God and for the encouragement and imitation of the Faithful both to live and die in the Lord. Here are no tidings of the Invocation of Martyrs Phil. Seeing you will so exactly canvass the three first Centuries I will also follow you out of my road and shew how Origin in the third Century acknowledgeth the Intercession of the Saints and calling upon them for assistance and therefore the Doctrine was early receiv'd altho Bellarmin urgeth not the Testimony of Origen perhaps because in many things he is Erroneous and was condemn'd by the fifth General Council Justinian the Elder being Emperor Theoph. If his Works were condemn'd by a General Council you cannot then say His Doctrin and his Opinion was receiv'd in the Church but however take your course and shew where Origin teacheth the Invocation of Saints Phil. In that notable Lamentation of his and repentance after he had thro fear offer'd Incense to an Idol wherein we have these Expressions I will prostrate my self and beseech all the Saints That they would succor me who dare not pray to God b Sancti Dei vos deprecor c. O ye Saints of God I beseech you c. And least you should pretend he call'd upon the Faithful in the Church who were then living Members upon Earth he proceeds We unto me Father Abraham intreat for me that I be not banish'd from thy bosom Again in his second Book of his Commentaries upon Job he Praies O blessed Job pray for us Theoph. 'T is much your great Champion should let pass these notable Testimonies But he well knew as Origens Testimony would not be of any great Autority so that these likewise are none of his Pope Gelasius declares Origens Lamentation to be Apocryphal and the Commentary upon Job appears to be written by some Arrian long after Origen's
Heaven upon the sons of men but thro the hands and conveyance of the Blessed Virgin Lay all this together and you will soon perceive how by a strange emulation of her Votaries the superstition is improv'd even into the highest degree of blasphemy Phil. Our Church is not concern'd in these follies of private persons and superstitious Votaries Theoph. You have past a just Censure upon them yet you will find they deriv'd their imaginations from others before them of great Autority in your Church You may turn Canisius the Jesuits Catechism set forth in a large Folio under the licence of Pope Pius the fift In his second chap. of the Lords Praier and the Angel Gabriel's Salutation quaest 18 among others he cites out of Damascen Bernard and Anselm these passages b Domina peccatoris orationem accipe To solum gaudii spem habentis c. O Lady receive the praier of a sinner who doth fervently love and worship thee as his only hope and joy and pledg of Salvation Shake off the burden of my sins and subdue temptations and guide me in holiness that by thy conduct I may obtain eternal bliss c Invituperabilem Deipara spem tuam c. Omnipotens auxtlium tuum I shall be sav'd under thine irreprovable hope having your protection as a brestplate and your omnipotent assistance Blessed Mother of God open unto us the Gate of mercy that trusting in thee we may not err and may be freed from all evil d Tu enimes salus generis humani For thou art the Salvation of Mankind e Omnem spem meam in Te repono Mater luminis I put my whole trust in thee ô Mother of Light This he cites out of Damascen Out of Bernard he brings these passages f Praecessit nos Regina nostra praecessit ut fiducialiter sequantur Dominam c. Our Quen is gon before receiv'd into her glory that we her servants may call after her Draw us that we may run after Thee because of the savour of thine Ointments Cant. 1. The Blessed Virgin ascending up on high even she will give gifts unto men For what should hinder seeing neither power nor a will is wanting She is the mercifull Queen of Heaven and the Mother of Gods only Son Let him forbear to magnify thy mercy who hath found thee wanting when he call'd upon thee O thou Blessed who can take the length and breadth and height and depth of thy mercy Out of Anselm this g Peripsam gratiam quâ Te De us omnipotens exaltavit omnia Tibi c. We beseech thee ô Lady by that grace whereby almighty God hath highly exalted thee and given to thee together with himself all things possible that Thou wouldst obtaine for us such fulness of grace which thou hast deserv'd to bring us to Glory Do thou only will our Salvation and we shall be sav'd help us therefore most benigne Lady and not remembring the multitude of our sins incline thy heart to pity us Again if your Church doth not approve how come your Superiors to licence such books why does your Sacred Colledg of Inquisitors strein at Gnats in other'd mens writings swallow these Camels If your Doctors did abhor such blasphemies they would expunge them they would bend their interests and their studies against them But the naked truth is That the Orders of the Franciscan's and the Jesuits most of them have so vehemently espous'd the honor of our Lady that nothing comes amiss to advance it and these having the greatest influence upon the Court of Rome have in a manner silenc'd all such as among your selves would have contradicted For Instance in that great Question about the Immaculate Conception of the Blessed Virgin in her Mothers womb the Dominicans were Orthodox and in the negative maintaining well That all who descended from the loins of Adam by natural generation were conceiv'd in sin infected with original corruption That only Christ was without sin and therefore his Blessed Mother was not free at least from original sin That if Christ was her God and Saviour as she acknowledges in the first verse of her Magnificat therefore she was a sinner For he was therefore call'd Jesus or Saviour because he should save his People from their sins But the other party effected that by power and interest which they could not make good by Argument by plurality of votes they prevail'd in the a Concil Trid. sess 5. Declarat tum haec sancta Synodus non esse suae c. Council of Trent That the Virgin Mother should not be included within the Canon of original sin but the Constitutions of Sixtus 4 tus the Pope should be observed The same faction had before prevail'd upon the Pope and Court to establish a Solemn Feast in memory of her Immaculate Conception they procur'd the Edict of Pope Xystus quartus that none should write or dispute against it and so the opinion of the Immaculate Conception is fairly made a Doctrine of the Church seeing the Feast is solemniz'd by the Authority of the Pope For Pope Sixtus an o 1476 publisheth his Bull b Vid. Bin. tom 8. pag. 1051 1052. to establish the Feast with great Indulgences to all such as should devoutly keep the Feast and be present at the solemn Offices and Services of it and seven years after he sets forth another Bull severely forbidding any one to speak or write against the Immaculate Conception and the Council of Trent Confirms that Decree of Xystus You see therefore how matters are carried by favour and affection under shew of piety devotion honour towards the Mother of God they have introduc'd heretical opinions and presumtious blasphemies whereof I have given some instances Phil. I pray forbear your railing keep close to the point of Saints Invocation and bring your exceptions against the public practise of the Church if any you have and trouble not your self and me with personal extravagancies and phancies Theoph. I thought a Popes Bull for the Celebration of the Feast of the Immaculate Conception and the confirmation thereof by your darling Synod the famous Council of Trent had bin no personal extravagance Phil. What is that to the Invocation of Saints the Virgin Mother speak to the point or else conclude Theoph. Yes the Bull of Sixtus the fourth confirms much such extravagancies For in that Decree the Virgin Mary is stiled a Bin tom 8. p. 1051. Kegina Coeli Stella matutina via misericord c. Queen of Heaven the morning Star the way of mercy Mother of grace and the comforter of Mankind Phil. Leave these digressions speak to the point of Saints Invocation Theoph. I am perswaded as you do not approve so you cannot justify such passages and expressions and therefore you have not patience to hear of them but I will follow your direction and contract my observations within the public Offices and Breviaries