quod salvatoris ac Dominae nostrae reliquorumque sanctorum ac Christi servorum imagines adoramus atque honore afficimus audiant velim quod Deus c. Because some upon this account reprehend us that we adore and honour the Images of Christ of our Lady of other Saints and servants of Christ I would have them know that God from the beginning made man to his own likeness from whence is it then that we worship one another but that we are made to Gods likeness Next the Saint discourseth about the use of Images amongst Christians and finally concludes thus Siquidem persaepe usu venit ut domini passionem animo minimè versantes conspectâ Christi crucifixi imagine in salutiferae passionis memoriam redeamus ac prostrati non materiam sed eum cujus imago effingitur adoramus For it often comes to pass that when we are least thinking of our Lords passion by seeing the Image of him crucified we remember his Sacred Passion and prostrat adore not the matter of the Image but him whose Picture is there drawn out Thus St. Damascen who with the other Ancient Fathers now cited delivers most Catholick Doctrine I could wish the Doctor would teach his people to answer this one only Authority and that of St. Basil In the interim let us see what our Doctor hath against Images and their Veneration We find saith he page 57. Images brought into Christian Religion by Simon Magus where I beseech you the Doctor cites Theod. lib. 1. Haereticarum fabularum St. Austin de haeresibus resibus and St. Irenaeus lib. 1. cap. 23. Answ Theodoret hath nothing like it either under the Title de Simone Or Carpocrate St. Austin relates at large Simon Magus his Heresie in that book de haeres ad quod vult Deus but not a syllable is there that Simon Magus first brought Images into Christian Religion St. Irenaeus in that book and Chapter now cited under this Title Quae est saturnini argumentatio Relating how Basilides held the first begotten Nun to be Christ hath these words Qua propter neque passum eum sed Simonem quendam Cyrenaeum angariatum portasse crucem ejus pro eâ— Wherefore he said that Christ fuffered not but Simon Cyrenaeus for him who was forc'd to carry his Cross But not a word of Simon Magus his being Author of Images in that whole Chapter Simon Cyrenaeus was a different man from Simon Magus Well saith the Doctor pag. 58. these Fathers tell us that the Gnosticks or Carpocratians did make Images and said that the form of Christ as he was made in the flesh was made by Pilate and these Images they worship'd as did the Gentiles My God! what stuff is here Carpocrates saith St. Austin who held that Christ was man only worshiped the Images of Iesus Paul of Homer and Pythagoras these the Doctor omits The Gnosticks saith St. Irenaeus not in his 23. but 24. Chapter had some Pictures Painted others of other matter Dicentes formam Christi factam a Pilato illo in tempore quo fuit Iesus cum hominibus has coronant proponunt eas cum imaginibus mundi Phylosophorum viz. cum imagine Pythagorae Platonis Aristotelis reliquorum reliquam observationem circa eas similiter ut gentes faciunt Saying the form of Christ was made by Pilate when Iesus conversed with men these they crown'd and set out to shew with the Pictures of worldly Phylosophers Pythagoras Plato Aristotle and the rest and honoured them just as the Gentiles did c. The Fathers here are exactly cited by me And what is it that the Doctor concludes Observe well These Hereticks Worshiped the Picture of Christ with such an Homage as the Gentiles did their Idols Ergo Catholicks may not honor the Image of Christ and his Saints with Relation to the Prototypes and not after that manner the Gentils did their Idols leaving out the Pictures of Pythagoras and Aristole Is this a good Conclusion Had he given you faithfully the Fathers Words expresly mentioning the Images of the Ancient Phylosophers the Reader would have seen the weakness of his Argument But what will you to make Images odious Juggle he must and conceal what is against him Epiphanius cited relates the Heresie of the Carpocratites as Irenaeus doth only he adds Habent eas imagines occultè insuperque Phylosophorum Pythagorae Platonis c. cum quibus Phylosophis etiam alias imagines Iesu collocant collocatasque adorant gentium misteria perficiunt They have these Images privately and moreover the Phylosophers Pictures these with other Images of Iesus they place before them and adore and do the Gentils Ceremonies CHAP. VIII Of the Doctors confus'd Quotations Of Veneration due to the Holy Cross Of Picturing the Sacred Trinity THe Doctor goes on and tells us That Christians and Clemens Alexandrinus declare against these things Answ And well they might for I know no one will Patronize the placing our Savious Picture with the Phylosophers and worshiping all alike as the Gentils did their Idols Yea but Clemens Alexandrinus saith We have no Image in the World it is apparently forbidden to exercise that deceitful Art for it is written Thou shalt not make any similitude of any thing in Heaven above Strange it is that Clemens speaks so certainly there are Pictures in the World and as I have heard a Crucifix in many Protestant Churches Certainly the Art of Painting is not forbidden in England as a deceitful Art for if one should Paint the Sun or Stars above in Heaven is this prohibited where then doth Clemens Alexand. deliver this Doctrine lib. 6. Stromatum saith the Doctor and in his Pareneticon Answ A strange manner of citing That 6. book strom Leydon Print 1616 hath 58. pages in Folio and a closs letter it is the Greek on the one Column and the Latin on the other and his paranaete is within apage or two of the same length Must I read such Treatises over to find a Quotation thus set down at random What ingenious dealing is here I have though not very exactly perused that whole 6th Book and cannot find this passage Clement page the 470. tells us that God is not to be worshiped as the Graecian Idolaters did â—y any Wood Stones c. More I have not Let the Doctor direct me to these words We have no Image in the World c. though if found the Latin I am confident by what I read in Clement will be Simulacrum and the whole sence relate to that of Scripture Non facies tibi sculptile or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Idol He cites next Origen lib. 7. 8. contra Celsum without either page or number or his words yet these two Books Basil Print 1571. contain 40. pages in Folio In a word Origen hath nothing against the use of Images but wholly impugns the gods of the Gentils their counterfeit semblances their Idols and declares our Christian Doctrine thus
Unregenerate as Infidels and those who want Faith I see not why they are not Damnable also in the Regenerate for these by reason of the great knowledge they have of Christian Profession seem more obliged upon that very account to avoid venial sins then Infidels or the Unregenerate 2. I Argue thus Doctor Taylor is we 'll suppose it a man who loves God we 'll suppose also what he saith page 95. is true That no man lives without the intromission of venial sins daily from whence it follows that Doctor Taylor hath such a heap of evils in his Soul which though he loves God of their own Nature and the rigor of Gods Justice may damn him for ever If so I ask why Gods Justice overcome as it were by Mercy is less severe to these sins then to others which we call great and Mortal No Reason can be given but that those lesser sins are venial pardonable in their own Nature these greater deserve the severity of his Justice Pardonable I say they are and little antecedently to Gods Justice and Mercy and therefore mercy makes them not so but finds them pardonable because little Hence it follows that no heap of venial sins considered as venial can equalize the gravity of one Mortal offence for though the growth and numerous augmentation of them add more misery to a Soul yet their increase is as Divines speak in inferiori ordine in a lower Degree of Malice and reach no more to the enormity of a mortal sin which make us enemies to God then a thousand idle words reach the indignity of high Treason against a Prince or Soveraign I say considered as venial for if the careless multiplying of venial sins drive us on to the next step or danger of offending mortally the case is altered Qui amat periculum peribit in eo He that loves danger shall perish in it The Doctor adds pag. 107 That this Doctrine of sins venial gives rest to mens consciences and that concerning such sins we are bidden to be quiet I answer His mistake is notorious We inculcate God knows the danger of those lesser evils we lay open their Malice and say That for every idle word an account must be given before a severe Judge O but saies he 'T is impossible to tell in a thousand cases which are and which are not venial sins And pag. 108 If a Confessor says that 's venial which is mortal your Soul is betrayed Why so good Doctor I answer then The penitents duty is not perfectly to know what is and what is not venial but to have hearty sorrow for his sins committed whether great or little For no man saith I grieve for my sins as little or only venial but most securely thus I am sorry for them all as God knows them offensive to his Divine Majesty And answerable to this sorrow the Confessor gives absolution therefore though his knowledge may in some cases fail and not rightly distinguish between sins mortal and venial yet his absolution is good for he absolves from all whereof the Penitent humbly contrite accuseth himself guilty CHAP. XVI Divines prudently follow in innumerable cases a probable Opinion Of the Doctors exceptions against it Of his mistakes THe Doctor pag. 110. Sect. 7. lays about him to undo our Leading men concerning the Doctrine they hold of a probable Opinion Briefly The Judgment of Divines is this That if an Opinion well examined by learned men be not contrary to known received Doctrine or any decision of the Church it may be safely followed in practice and this though one grave Doctor says it Provided I say that his Judgment be not opposite to the general received Doctrine of others The ground of this assertion is Innumerable difficulties dayly occur in a Moral life relating to the practice of Vertue to the shunning of sin to the doing of Justice In fine to a Christian mans Obligation in a thousand cases which difficulties can with no evidence be decided either by Scripture or definition of the Church Divines therefore who are supposed both rational and best versed in the Principles of Christian Religion unavoydably must when evidence cannot be had opinatively Judge and give a probable decision to the doubts proposed and this I think neither our Doctor nor any Protestant living can deny For If a Judge comes to Doctor Taylor and tells him Sir this very day I am to pronounce Sentence against a supposed Delinquent or must free him To give sentence against him I have Accusers enough and plenty of Witnesses None can except against them their proofs will make him guilty yet I know most certainly by my private knowledge that the man is innocent my difficulty now is whether as a publick person and Judge I may condemn him as guilty upon the attestation of these publick Witnesses or quit him though to my prejudice on the certain knowledge I have of his innocency What will the Doctor say to this case will he plead ignorance He cannot for both in his Books and Sermons he takes upon him to decide the greatest Controversies in Faith and therefore of necessary must here answer a difficulty in practice let him say what he pleaseth he can do no more but follow a probable Opinion for if he counsels the Judge to free this supposed delinquent he hath a whole Army of School-men against him if to condemn him he hath as many contrary none of these Doctors can be supposed to speak against the evidence of truth therefore they only deliver their probable Opinions and so must our Doctor do likewise if he speaks with either one side or other A thousand such cases are almost endlesly proposed where the Wit of man must rest upon probability without reaching to evidence in every particular case only this reflex evidence we have that none can sin who follows the dictamen of Prudence But he that adheres to a probable Opinion follows Prudence when evidence cannot be had therefore he is blamless and sins not yet One word more with our Doctor who pag. 79. talks of something Their Writers have often proved in their Sermons and Books of Conscience I ask him therefore seeing they have such books whether there Writers resolve every particular case of conscience upon certain undoubted Principles of Faith if he says no then they have probable Opinions among them also If yes This very saying is at most no more then probable and will be upon solid Reasons contradicted by a hundred as Learned Schollers as the Doctor is therefore he must decide the case upon a prudent Opinion and probability only Yet more Can the Doctor perswade himself that all he saith in his Book runs on with such evidence that a judicious Reader must hold it demonstrative No. The most he can think is that he discourseth probably and yet by this meer probability he hopes to disswade the World from Popery I say the most he can think for I profess and I have thousands will
we say although the Pope cannot know by the certitude of the cause that a Saint whom he canonizeth had Charity yet he knows it by effects to wit by works famous and spoken of him quia probatio charitatis exhibitio est operis the proofs of Charity are good works and this is enough whereby he may judge c. Thus Anconitanus To what the Doctor adds of some reputed Saints for a time and afterwards burnt for Hereticks I Answer The Objection is frivolous for no one canonized or universally honoured as a Saint by the Catholick Church was ever thus dealt with Though no wonder it is that a meer cheat gain for a time an opinion of Sanctity with men over credulous and afterward have his vizard pulled off and Hypocrisy disclosed The Doctor ends his ninth Section pag. 134. with a pittifull complaint against the multitude of Holy-dayes in the Church of Rome and saith out of Gavantus that there are about two hundred Holy dayes in the whole year which is an intolerable burthen to the poor labourer that on the rest he can scarce earn his bread besides much superstition and licentiousness that fellows such disorderly festivities Answ The ignorance of our Doctor is more then intolerable who neither understands Gavantus nor the practice of our Church Strange it is that he also complained not of two hundred fasting dayes answerable to these holydayes much weakning the labouring man and consequently that the year hath more fasts and feasts in it then dayes This later is as true as what the Doctor tells us of two hundred holydayes Let him therefore know that all these holydayes which Gavantus calls feasts or are placed in the Calender in red letters are not dayes of precept obliging poor labourers to desist from servile work but are styled feasts upon this account that the Church keeps a memory of so many blessed Saints in order with Office and Mass More then the most of them hinder no manual work nor lay any obligation on the labouring man Hence his argument of ease and licentiousness accompanying these festivities is made null Only thus much it proves that one may innocently smile at the Doctors skill in what he writes against CHAP. XXII Adjuration of Devils approv'd by the ancient Church and authority of Fathers The Doctor cannot except against our Catholick Exorcisms NOw to the Doctors 10. Section pag. 135. where God bless us he is resolved to be Tragical and passionately to act against all Exorcisms and conjuring of Devils For answer I le give him these few Considerations which perhaps may conjure him to silence hereafter on this Subject And first it is an eternal shame for a Doctor of Divinity to rayl with open mouth against all Exorcism's seeing we are ascertain'd that not only Christ our Lord impowered his own Disciples to cast out Devils but the Ancient Church likewise possitively prescribed a Form of Exorcism This we have in the 4th Council of Carthage celebrated in the year 398. and approved by Leo the third cap. 7. Exorcista saith the Council cum ordinatur accipiat de manu Episcopi libellum in quo Scripti sunt Exorcismi dicente sibi Episcopo Accipe commenda memoriae habeto potestatem imponendi manus super energumenum sive baptizatum sive Catechumenum Let the Exorcist when he is ordained take a book from the hand of the Bishop wherein the Exorcisms are writ the Bishop saying take this Book and commit it to memory and receive power to lay thy hands upon the possessed person whether Baptized or Catechumen Thus said the Ancient Church even when our Protestants say it was without error yet now up starts a new fashioned Doctor in a corner of the world brim full of anger and must needs vent it against these sacred rites Exorcism's forsooth with him are horible impiety a Conjugation of evils Incantations Diabolical charms and what not Well for adjuring of Devils and casting them out of possessed persons we have both the Practice and Authority of the most Ancient Fathers that ever lived in the Church I 'le give you a few and for others remit you to Pamelius his notes upon Tertullian de Baptismo pag. with me 468. printed at Antwerp Anno 1584. daemones saith Tertullian in his Apologet adv Gent. cap. 31. pag. 74. id est genios adjurare consuevimus ut illos ab hominibus exigamus Devils or Genii we haue a custome to adjure that we may drive them from men Again cap. 37. pag. 78. Quis autem vos ab illis c. who is there that will free you from the incursions of Devils which we without reward drive away And in his Book de Praeseip cap. 41. p. 400. He blames certain women for using Exorcisms Add to Tertullian a Father yet more ancient Justinus Martyr in his works printed at Paris an 1615. Apologia prima pro Christianîs pag. 45. Complures saith the Saint daemonum intemperijs correptos per orbem omnem hanc vestram vrbem c. You have many seized on by Devils the whole world over yes and in this your City which your Conjurers and Witches could not help and not a few of our men Per nomen Jesu Christi su◠Pontio Pilato Crucifixi adiurantes sanarunt c. Have by adjuring them in the Name of Christ Jesus Crucified cured them have disarmed these Devils and cast them out of those possessed men The like we read in S. Justins Dialogue cum Tryphone Judaeo with me in the same edition pag. 147. hodie quoque illi per nomen Jesu Christi adjurati nobis parent c. and at this day those infernall Spirits adjured by the name of Jesus Christ with fear and trembling obey us Read also S. Cyprian printed at Paris ann 1648. ad Demetrianum pag. 236. O si audire eos velles saith the St. videre quando à nobis adjurantur torquentur spiritualibus flagris verborum tormentis de obsessis corporibus ejiciuntur quando ejulantes gementes voce humana potestate divina flagella verbera sentientes venturum judicium confitentur O Demetrian if thou wouldst hear and see when those evil Spirits are conjured by us and vexed by our spiritual scourges and the torment of those words we speak being cast out of possessed bodys if thou didst but hear and see when howling and sighing like men they feel our stripes and lashes and confess a day of judgement to come c. Veni cognosce come and know these wonders to be true which we here relate Thus S. Cyprian Here are adjurations here are spiritual scourges here are sacred words here are Devils cast out of possessed bodys howling and crying by the power of God at these adjurations and speaking of words Let the Doctor speak out and tell us plainly if he dares with any conscience say that all this is nothing but Diabolical charming and horrible impiety Would he please to credit me I might tell him a
pitty poured out in his own Pallace in the sight of the Sun and open view of the World it yet draws sighs from many a heart speaks loud enough of a Prince more horridly deposed and murthered then ever yet came to the knowledge of Christians or any Mariana once thought of And who were the Actors in this Abominable Tragedy Men of a reformed Faith and did it not in a sudden passion but deliberately which aggravates the crime while Catholicks ever loyal to their Sovereign look'd on with weeping eyes and heavy hearts Who approved who applauded that dayes sinful work Those of the same bran John Milton was one witness his wicked Book against Salmatius whose only praise is to speak Treason in good Latine What Doctors have we found among Catholicks since the death of our Sovereign that either side with Milton or speak a syllable in defense of those Regicides not one All unanimously cry shame upon them curse and anathematize the Fact and say t' was damnable Now after this so crying a Sin to hear a Doctor harp upon the far lesser faults of Mariana Santarel what is it but a weak and too splenish a Recrimination They said ill Be it so if yet Mariana said it their Doctrine is therefore prohibited and lies under censure but have they either said or done like these now mentioned What I say is not to touch in the least any Protestant loyal to his Sovereign No but only to tell the Doctor he did not well to rub on old Soars in others abroad while he hath more festered Vlcers to look on and Lance in some of his own Brethren at home I say in some for innumerable were Loyal and those I touch not Charity therefore might well have told him that the fault of a few is never to be cast on the greater part who were innocent and harmless Now concerning the Loyal fidelity both of English and forreign Catholicks towards their Prince and Magistrate could I license this short Treatise to grow to a greater bulk much might be said though indeed there is already enough published by that learned Author of the Protestants Apology the Book is had in England printed anno 1608. where Tract 3. Sect. 3 4 5. pag. 658 663 667. You shall find the Loyalty of Catholicks if Reason Authority and Confession of Adversaries may have place strongly asserted Beside other undenyable proofs he observs page 662. that when Queen Elizabeth enentred the Throne Royal all received her with most dutiful submission The then Catholick Lord Archbishop and chancellor of England in a publick oration perswaded the people to acknowledg her Maiesty for their lawful Queen and Sovereign And a like Loyal respect she had from other Catholick Lords and Bishops c. But was it so when queen Mary that reigned before her came to the Crown No saith my Author open rebellion in open field Stow recounts it in his Annals the pages are there exactly cited was her publick welcome and there was more of it in her 5. Years then in 25. of Queen Elizabeth and private turbulent Spirits witness that Dagger thrown at one Preachers head at Pauls Cross and a Gun shot off at another gave her no better entertainment Parallel here the Receptions of these two Sovereigns and say candidly who were then forwardly submissive who untowardly rebellious Nay shall I say more parallel the hideous A little Book in English cal'd Ierusalem and Babel or the Image of both Churches printed at London 1653. the 2d Edition will help you to make this parallel horrid and out-crying Rebellion of such as have deserted their Ancient Faith the whole World over with the faults of Catholicks for all are not faultless you shal find as great a disparity as is betwixt a little Skirmish and a fierce fought battle the half drawing of a Sword and sheathing it in the bowels of an Innocent man See for this Assertion the Protestants Apology Tract 3. Sect. 2. pag. 649. but chiefly in his Preface to the Reader from pag. the 10. to the end From this most Learned and Laborious Writer I will borrow some few of those many Instances he hath in that Preface to answer a pithless cavil of our Doctor p. 171. Where He dares not deny but that some Calvinists and warm spirited Puritans may have been reprehensible atleast Catholicks recriminate them in this point yet he gravely adds That indeed they borrowed these Doctrines from Rome using their Arguments making use of their Expressions and pursuing their Principles Answ And is it possible can a Doctor talk thus Can sober men give credit to his Obloquy Pray you tell me when the Waldenses in France the Hussites in Bohemia the Wicleffians in England some make these men Protestants ranted and vapour'd as they did contemned Magistrates raised up Rebellion and acted so Tragically against their lawful Governors c. Did Rome learn them their Lesson did Rome teach them the Dotage to contemn Roman Discipline When that Hector-rampant Zisca the Hussites General after the Ravage and Violences done on his own Native Country falling sick commanded his skin to be pull'd of his dead Carkass and a Drum to be made of it which the Hussites should use afterward in Battel Had he think yea Breve from Rome to do this more then Scithian cruelty on himself When Martin Luther Dogmatically taught That amongst Christians no man ought to be Magistrate none Superior and being told that he troubled the World with his new Gospel c. He returned this accursed Answer Quereris quod per Evangelium nostrum c. Thou complainest that by our Gospel the World is become tumultuous I answer God be thanked for it I would have it so wo to me He might have added and to my Kate also if things were not as they are all in tumults When I say such Malice against Rome boyled hot at his heart and the filthy froth of his rage ran thus out of his mouth did Rome add fuel to that flame or make that Vessel of iniquity to boyl as it did Apage Nugas 'T is triffling to say so Again when sneveling Calvin to say nothing of Zuinglius seditiously vented That Earthly Princes bereaved themselves of Authority if they were against God and that they are unworthy to be reckon'd amongst the number of men that we may spit in their faces so this holy faced man speaks rather then obey them Did Rome either instil such Poyson into his Breast or lay that Venom on his pernitious Tongue No God knows both Rome and the Rhemish Doctors assert that Christians are obliged in Conscience to obey even Heathen Emperors And worthy Doctor Kellison doubts not to say That Faith is not necessary to Jurisdiction Temporal neither is Authority lost by the loss of Faith See these Authorities quoted in the Protestants Apology Tract 3. Sect. 5. pag. 668. Once more and I end When bloody Beza preaching at Grenoble with his Sword and Pistol exhorted the