Martyr Anno Dom. 203. Now Fathers besides these great Marks of the true Catholic Church I perceived also that according to the Command and Institution of our Saviour his Vicegerent here did send out his Disciples Preaching and Baptizing through all Nations Insomuch that since Gregory the Great before whose time you tell us that this Holy Church began to fall there have been converted to the Christian Faith otherwise call'd the Roman Catholic Faith neer Thirty great Kingdoms or Provinces among which Our Saxon Ancestors help to make up the number besides infinite multitudes in the East and West Indies And so much pains should be taken in obedience to our Saviours commands and promise of his assistance so much blood of holy Martyrs spilt and all this to bring Heathens and Pagans from the worship of their false Gods into another Idolatrous and damnably corrupted Religion may possibly to your Reasons appear consistent with the Mercy and Goodness of Almighty God but pray excuse me if I tell you that to my Reason it seems altogether repugnant but this is matter of Opinion Having got thus far toward that Sovereign Ecclesiastical Authority in Matters of Faith absolutely necessary to Salvation and believing according to the strongest Evidences of Sense and Reason that it must be in the Church of Rome or no where which last Opinion must dissolve that whole Fabrick against which our Saviour promis'd the gates of Hell should not prevail I resolved to make yet one step further and enquire Whether this Ancient Catholic and Apostolic Church could have so far forfeited her great Priviledges and Prerogatives by the practice of damnable Doctrines and pernicious Errors of which your selves and others have most greivously accused her as to render her not only unworthy of the name and Title to which She pretends but also to make her Communion most unsafe and desperately dangerous to all honest and pious Christians I confess Fathers when I consider'd what some of your selves had often told me and what I found in many of your Eminent Authors concerning the late Innovation of those Doctrines controverted between the two Churches I began to have hard thoughts of the present Roman Catholic Communion Much more when enquiring how late these Doctrines were introduced into the Church you generally told me that they were not impos'd upon the Faithful before the Council of Trent which hath not been ended much above an Hundred and twenty three years But when I compar'd the date of your Reformation with that of this Council I plainly perceiv'd that the protesting against these Errors was begun and well nigh perfected before these Errours were as you say then impos'd which tho it seem'd somewhat strange and might have past with others for a reasonable Answer to this Objection of Novelty yet I resolv'd to peruse the Councils themselves and de point en point note the time when these Doctrines were in Council Establisht 1. I began with the Popes Supremacy which I found confirm'd in the Council of Chalcedon Act. 16. one of the first four General Councils own'd by Protestants above Twelve Hundred years since Six Hundred and thirty Fathers present and about the year of our Lord 451. and relation had to the first Council of Nice Can. 6. This Supremacy also allow'd profest and taught by the most Ancient Fathers after the Apostles and confest so to have been by Melancton Luther Bucer Bilson Dr. Cooper Bunny Fulk Middleton Osiander the Centurists and many others too long to mention 2. Those Books which you call Apocrypha were taken into the Canon of the Old Testament in the Third Council of Carthage Signed by St. Augustin Baruch only not named because an Appendix to Jeremiah whose Secretary he was Can. 47. 3. The unbloody Sacrifice of the Mass in the Sixth Council of Constantinople a Thousand years since Can. 32. And also in the Ninth Council of the Apostles Decreed That a Bishop c. shall communicate when Sacrifice is made 4. Veneration and worship of Saints Relicks according to Apostolical Tradition as also of Martyrs and holy Images in the Second Council of Nice Three Hundred and Fifty Fathers present Act. 3. Anno Dom. 780. See more in Act 7. With the general Concurrences of Ancient Fathers 5. Communion under one kind sufficient in the Council of Constance Sess 13. and practis'd in the Church Twelve Hundred years since 6. Purgatory and many more too long to relate in the Council of Florence and believed in the Primitive times 7. And lastly the Doctrine of Transubstantiation confirmed in the great Council of Lateran in which neer Thirteen Hundred Fathers assisted And in Seven or Eight other Councils before that of Trent and all the controverted Points particularly and by name declared by some of your selves to have been brought into England by Augustin the Monk above a Thousand years since Indeed Fathers when I had diligently examin'd this Truth and found it most Evident beyond the possibility of any just or reasonable Contradiction I was much scandaliz'd at the disingenuity of your Writers who whilst they accuse others of Fallacy Imposture and Impudence dare advance so great and demonstrable a Falsehood in Matter of Fact that nothing but Ignorance can excuse them so they expose themselves to the greatest Censure of rashness and indiscretion as uncharitable and unjust to those whom they call their Enemies as also unsafe and abusing the Credulity of their Friends It will not consist with the Brevity here intended to speak fully of every particular Point in dispute between us I shall content my self therefore to affirm as I do that there are but few of them which have not been tolerated and practis'd more or less by some Eminent Members of the Reformed Churches and which have not undeniable Authority and Antiquity to support them I shall fix therefore upon two only and consider how far they may bear and appear reasonable to an Impartial Reader 1. The Authority and Infallibility of the Roman Catholic Church 2. The Doctrine of Transubstanpiation For the two firsts I think them so necessarily involv'd one within the other that in proving one we prove both for if the Supream lawful Ecclesiastical Authority resides in the Church of Rome as representing in its General Councils the Catholic Church assembled then we have the promise of our Saviour that his holy Spirit shall ever assist them and guide them into all Truth This I believe not only with a Popish but with a Protestant Faith for you have always told me and I think you do not now deny it that the Catholic Church cannot err in Fundamentals or hold the Faith corrupt the difficulty only lies in finding the Chatholic Church which to avoid some unlucky consequences that might disturb your quiet you prudently tell us Is not certainly to be found It remains therefore that we find this Supream lawful Authority which represents the visible Catholic Church I have given you my Judgment already And that
you may not believe I have err'd through Popish Affectation I will produce also for my Justification the sound Judgment of your best Reformers Luther tells us I do not deny but that the Bishop of Rome is Resp tred propos hath been and ought to be first of all I believe he is above all other Bishops it is not lawful to deny his Supremacy Melancton the Phaenix of learning says That the Bishop of Rome is above all the Church Epist ad Card. Belay that it is his Office to Judge in Controversies to govern to watch over the Priests to keep all Nations in Conformity and Vnity of Doctrines Somaisius The Pope of Rome hath been without controversie the first Metropolitan of Italy and not only in Italy nor only in the West but in all the World The other Metropolitans have been Chief in their respective Districts but the Pope of Rome Tract ad Sermondum hath been Metropolitan and Primate not only of some particular Diocess but of All. Grotius for whom I have a great respect and think him a very learned Man says the same thing and proves this Supremacy belongs to the Pope de Jure divino Annot. Sup. Nov. Test This also inferr'd from Episcopal Government by Jacob Cartwright Husse Beza and many others Now Fathers you cannot say but these Eminent Protestants were Men of great Learning and that they had searcht and understood Scripture and History as well as your selves and if my Judgment concurs with them in this Point as I profess it doth then have I found that lawful Supream Authority which I searched and where this Authority is there is Infallibility Or if you can shew me Infallibility elsewhere there also I am sure I will believe a sufficient Authority The differences between them I cannot easily discern Infallibility is from God and therefore we believe what is dictated thereby as from God Supream Ecclesiastical Authority is also from God and therefore we obey what it commands us as the Ordinance of God Infallibility concludes our Reasons and binds our Consciences Supream Church Authority binds also our Consciences and Supersedes all private Reason Infallibility is above all humane Authority The highest Church Authority can have no such Authority upon Earth above it Infallibility establisheth and supports Authority Authority declares and makes manifest the Infallibility Infallibility and the Promises of Christ fail when Authority is destroy'd Authority lives not when Infallibility ceaseth In a word were there no Infallibility as I believe there is I would still submit my Reason and regulate my Conscience according to the Decrees of the Supream lawful Ecclesiastical Authority This is my Belief pray blame me not I am humble and have read Scripture and upon my word I am Sincere You may believe otherwise I presume not to Judge you After all this worthy Fathers I must not forget to tell you that I still lay under some Difficulties before I could throughly assent to this Authority now believ'd in the Church of Rome For you had often told me that She had fallen from her Primitive Purity and separated her self from that One Holy Catholic and Apostolic Church Answ to Prot. Quaeries p. 10. Declar'd also to be Antichristian and the true Church Latent and Invisible by that famous Napper to King James Brocard Fulk Sebast Francus Hospinian and many others Now good Fathers if She was once a pure and uncorrupted Church I presume She remains so still for give me leave to tell you I do not well see how She can separate from her self for Mr. Chillingworth an Eminent Author among you lookt upon it as a thing ridiculous if not impossible for says he In the Case of the Church of England p. 174. We have not forsaken but only reformed another part of it the Catholic Church which part we our selves are and I suppose you will not go about to perswade us that we have forsaken our selves or our own Communion Nor yet can She separate from the Catholic Church for the same Learned person tells us immediately after And if you urge that we joined our selves to no other part therefore were separated from the whole I say it follows not inasmuch as our selves were a part of it and still continued so and therefore can no more separate from the whole than from our selves But next supposing a part may separate from it self or from the whole pray be plain with me worthy Fathers and tell me where that part or that whole remain'd from whence the Church of Rome separated For Separation first supposes the Existence of the thing from which Separation is made and is a deadly fault and foretold by the Apostles as a mischief which would happen in the last days Remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ how that they told you that there should be mockers in the last time who should walk after their own ungodly lusts these be they who Separated themselves sensual Jude v. 17 18 19. having not the Spirit Let us confider one another to provoke unto love and to good works Heb. 10.24 not forgetting the assembling our selves together and so much the more Act. 20.30 as ye see the day approaching Also of your selves shall men arise speaking perverse things to draw away disciples after them Now the Church of Rome was not only visible but a very Eminent Church St. Paul tells us Rom. 1. That her Faith is spoken of throughout the whole World And certainly that pure Church frâ—m which She Separated must needs be by so much the more Eminent as Her Apostacy was notorious which forsook her Tell me therefore where that pure Church remain'd that we may retrieve the true Christian Doctrine If she Separated from her self then besides Mr. Chill answer I add these Contradictions must be reciev'd as Truths The Church of Rome was at the same time Orthodox and Heterodox pure and corrupt sound but yet rotten Or if you can distinguish them shew me the Orthodox Pure and Sound part which was left by the Heterodox corrupt and rotten Church of Rome declare the time when the Separation was made and where both were to be found These are plain Questions and I must have a plain Answer if it can be had If you say She Separated from the Catholic Church then tell me where that Catholic Church remain'd from which She Separated and where She may be found for in good faith Fathers my Salvation is highly concern'd in this Question and I must be satisfied If you tell me She is invisible as others have done you plainly abuse me for I have long since learnt from your selves as a Maxim in Philosophy that de non apparentibus non existentibus eadem est ratio It is the same thing not at all to be as not at all to appear Besides excuse me if I take the word of our Saviour and his Apostles and all the
by himself nor any Man yet that I have met with let him therefore learn to understand the Catholic Faith before he writes such magisterial Impertinences against it But let us hear the Bishop himself who telling us That the Sacrament of Christs Body is not meant of his glorified Body but of his Body when it was Offer'd Rent and Slain and Sacrificed for us he goes on We are says he in this action not only carried up to Christ sursum corda but we are also carried back to Christ as he was at the very instant and in the very act of his offering So and no otherwise doth this Text teach So and no otherwise do we represent him By the Incomprehensible power of his Eternal Spirit not he alone but he as at the very act of his Offering is made present to us and we incorporate into his death and invested in the benefits of it Our Answerer to do him Justice is modest enough in this place to say he thinks the Real Presence cannot be otherwise meant than either figuratively in the Elements or Spiritually in the Souls of those who worthily receive him But I think that had this Learned Bishop believed the manner as they call it of the Real Presence Transubstantiation No man could have written more Orthodoxly of it than this Bishop here hath done P. 64. The Answerer includes the Opinions of Casaubon and the Archbishop of Spalato in the sense of this passage of Bishop Andrews but why not in that produc'd by the Discourser However if it will gratifie him I willingly so accept them He makes Archbishop Laud to sing much after the same Tune He says little to Bishop Hall Montague and Bilson because he hath not their works by him but how he will excuse their pacific design as he calls it we shall consider by and by Bishop Forbe's Charitable undertaking has made him too favourable to many corruptions of the Church of Rome p. 65. And now he tells us but of two of all the Divines left to prove this new Fancy which the Discourser would set up for the Doctrine of the Church of England one is Doctor Taylor whom he makes say a great deal more than I am willing to Transcribe for I am very weary of the Employment and besides all signifies no more at most than to prove Doctor Taylor contradicts himself or is otherwise as I hinted before the most unintelligible Writer that ever put Pen to Paper The truth to me seems to be this the Doctor in some places meant very plainly that which he as plainly wrote in others that he was over cautious considering the times and circumstances in which he liv'd to write more plainly that which he truly meant However upon the Ballance of the whole I take him to have been much rather a Defender than an Opposer of the Real Presence we speak of And now we are got to Mr. Thorndyke where I cannot but smile at the confidence of our Answerer who is not asham'd to say notwithstanding his own pretended confutation is a strong confirmation of that Real Presence asserted by the Discourser that he fears his Cause will be desperate except Mr. P. 69. Thorndyke can support it Well what says Mr. Thorndyke The Answerer tells us first of a certain Answer to one T. G. in which he seems to say That if the Church I suppose he means the English Church did ever pray the Flesh and Blood might be substituted instead of the Elements under the Accidents of them which is plain Transubstantiation then he is contented to call this the Sacramental Presence of them in the Eucharist What is this to the purpose He then tells us P. 70. that Mr. Thorndyke had a particular Notion in this Matter and a long Story in which he seems to deny Transubstantiation We do not affirm it of him And at last a great way off in p. 90. he puts Bishop Forbes and the Archbishop of Spalato into a Sack together and makes them as errand Knaves in a reconciling way as his Protestant Minister whom just before he mentions but with this difference the Protestant Minister only dissembled his own Opinion that is conceal'd it but these two great Men have strenuously defended the Real Presence and not by consequence but positively an Adoration due when as our Answerer would perswade us that they did not believe the Real Presence but did believe the Adoration of it to be Idolatry That a pacific design and a charitable undertaking might engage some Men to relax somewhat of Ceremonies or Discipline I neither wonder at nor censure but that there should be any justifiable cause to oblige Men wittingly and willingly to profess and teach Idolatry is I confess beyond my understanding I shrewdly suspect that our Answerer from his rare Historical Relicts may have imbib'd some of Monsieur De Marolle's Principles and from thence think damnable Hypocrisie in Religion no great Sin otherwise I cannot imagine how with Charity he can suppose it in these two great Men who I am perswaded were they alive would spit in his Face for so scandalous an Imputation unworthy either of a Christian or a Gentleman His last stroke P. 90. is at the Learned Mr. Thorndyke whom he leaves to shift for himself with this Brand upon him as deep as he can make it That his Notion of the Real Presence was widely different both from theirs and ours and by consequence from the Truth but give me leave to tell you Sir had you been worthy to have carried Mr. Thorndykes Papers after him at least as far as I may judge by these twenty two Sheets you would have writ much less and yet much more to the purpose Thus Reverend Fathers I have given you a Tast of this fresh Author I fear it hath not proved a boccone Saporito but it was necessary in Vindication of my Testimonies and by Consequence of that Learned Oxford Discourser upon whose Authority I produc't them Begging your pardon then for this Digression I return to my first Discourser If it be true that the Doctrine of the Real Presence in a literal Sense was believed from the Primitive Times to this great Council of Lateran let us consider whether this Council exceeded its just Authority or introduc't any Erroneous Doctrine into the Christian Church For the clearer understanding of this Matter we are to note that one Berengarius about the year 1060. besides other Errors maintain'd that the Eucharist was not truly and Substantially the Body and Blood of Christ but only a Figure and Shadow of them and that the Bread and Wine upon the Altar were not Substantially converted into the real Flesh and Blood of Christ by the Mystery of holy Prayer and the words of our Redeemer Upon this several Learned Men employed their Pens against this new and strange false Doctrine as Adelmannus Bishop of Brixia formerly Schoolfellow of Berengarius Hugo Lingonensis Epis Durandus before-mention'd Lantfrancus
afterwards Archbishop of Canterbury who among other things hath these words This Faith speaking of the Real Presence according to the Doctrine of Transubstantiation the Church which being spread over the whole World is call'd Catholic now holds and hath held from the Primitive Times But you saith be to Berengarius believe that the Bread and Wine of our Lords Table remain unchanged as to their Substance after Consecration c. If this be true which you believe and maintain concerning the Body of Christ then that is false which is believed and taught of it by the Church over the whole World for as many as own the name of Christians and are really such do profess that in the Sacrament they receive the true Flesh of Christ and his true Blood the same which he took of the Virgin Most wonderfully strange that so absurd a Doctrine should have spread so universally in so short a time as our Discourser is pleas'd to allow it Guitmundus Rupertus Algerus and other Learned Men writ against him to the same effect And moreover this his Doctrine was condemn'd as false and himself as an Innovator in no less than Eight Councils and Synods before that of Lateran which miserable Synods as the Answerer proudly calls them may be supposed to have had as much Learning and Honesty and I am sure much more Authority than Twenty two such Sheets as his tho' stampt with an Imprimatur before them Now let us observe This Monstrous Absurd Barbarous and Impious Doctrine of Transubstantiation as our Discourser calls it in somewhat more than two Hundred years was so throughly establisht all over the Christian World that these Learned Authors and the Fathers of these Eight Councils assembled in several Kingdoms were so totally ignorant that their own Doctrine had its date from the Council of Nice or that the Opinion of Berengarius had been ever before publickly profest that they make no scruple of alledging the Antiquity Vniversality and Constant Practice of their own Doctrine as a most convincing and unanswerable Argument against his Interroga Graecos Armenios says Lantfranc seu cujuslibet nationis quoscunque homines uno ore hanc fidem i. e. Transubst se testabuntur habere I profess that if after this my most serious and impartial Enquiry concerning the Belief of the Ancient Fathers and the Catholic Church touching the Real Presence it should possibly be true that they all or generally agreed with our Discourser and his figurative Interpretation excluding the Substance I would lay aside all my Books and conclude once for all That even the Doctrine of Transubstantiation it self is more easie and rational than the true sense of the Fathers concerning it intelligible or attainable And tho I will not say with the Booksellers Wife at Paris That if the Primitive Fathers believ'd Transubstantiation She would no longer believe Christianity yet I may say if they did believe it and were mistaken a Christians Faith any further than it may be productive of good Works is the most indifferent thing in the World Our Discourser tells us of one John Scotus and Ratramnus and I know not who writing I know not what against this Doctrine of the Real Presence at least according to his Interpretation tho I know many Catholics understand some of them in a very Orthodox sense But to me it seems as impertinent to bring two or three private persons advancing their private Opinions against the Concurrent Testimonies of all Authors prior present and others since they wrote posterior to them besides the Definitions and Decrees of General Councils as it would be among us to produce the Authorities of John Milton and Junius Brutus to prove that it was lawful among the Jews for the People by their own Supream Power to murder their Kings and that in all Governments the People have the same Sovereign Authority to judge and punish even by Death their lawful hereditary Kings and Governours if they shall so think fit Now having the History of the Bible as well as they together with the express Command of God and constant Testimony and Practice of Learned Men through all Ages and publick Laws with Acts of Parliament to the contrary these Men may write till their Hands and Hearts ake to use out Discourser's expression before they shall perswade me to renounce the strongest Evidence imaginable in favour of their private Sentiments Whether our Discourser be of my mind or not I cannot tell but if he be I see no greater reason to believe John Scotus than John Milton Come we now to the Church Authority which so much offends him Our indulgent Mother according to her favourable Discipline permitted the Doctrine of Transubstantiation as she had done for many years that of the Consubstantiality to pass upward of Twelve Hundred years without any other judicial determination of the Modus as they call it than such as had been Originally planted in the hearts and minds of the Faithful and cultivated in every Age by Pious and Learned Men in their Sermons Catechisms and other Discourses as occasion hapned But Berengarius a Man fond of his own Notions and valuing himself much upon his own Reason resolved to set up for a new Light of the Church and among other Errors taught the figurative acceptation of the Words of Consecration as hath been before related Upon this he was admonisht by several Pious and Learned Catholics to retract betimes so new and pernicious a Heresie But the Arguments of sense procuring him a party among the Vulgar he prosecuted his design with great vigor until at last he was taken notice of by the Supream Church-Governors and in a Council at Rome An. Dom. 1050. his Doctrine was condemn'd and himself excommunicated At length having several times abjur'd this his Heresie and as often return'd to his Vomit he burnt the Book of Scotus from whence he confest to have suckt part of his Poyson renounc'd for the last time with all Sincerity his former Opinions and spending the residue of his days in Piety and Devotion died in the Unity of the Roman Catholic Church full of sorrow and repentance Jan. 6. An. Dom. 1088. as may be seen in Membranis Taureacens in Chronic. Clarii Floriacens Monach. S. Petri vivi in Will of Malmesbury l. 3. de gestis Reg. Angl. In Baldrico Burgaliensi Abbate and in the Manuscript B. Martini Turonensis Notwithstanding all this the Seeds of Heresie thus sown were not easily rooted out And besides some Catholics themselves taking occasion from this Heresie had writ-concerning this great Mystery according as they best apprenended it But sometimes the obscurity of their Expressions the double sense which they admitted and not clearly shewing what they themselves believed Misfortunes which happen to most men who write concerning such high Mysteries without Authority the Governours of the Church thought fit as the best means to obviate these Inconveniences to call a General Council under Pope Innocent the Third which was
REASON AND AUTHORITY OR THE MOTIVES OF A LATE Protestants Reconciliation TO THE Catholic Church TOGETHER With Remarks upon some late Discourses AGAINST Transubstantiation Publisht with Allowance LONDON Printed by Henry Hills Printer to the King 's Most Excellent Majesty For his Houshold and Chappel 1687. Reason and Authority OR THE MOTIVES OF A LATE Protestants Reconciliation TO THE Catholic Church THAT I may pay my due Respects to the Church of England to which I am indebted for a considerable part of my Education I think it just to publish those Motives which obliged me to take my leave of Her And if it shall appear that I have not rashly quitted her Communion but have used herein the utmost strength and dictates of my most Impartial Reason I hope She will excuse me if I have followed that light which She her self so pressingly recommends I shall therefore most Reverend Fathers communicate my Motives to you in a short but plain Method and if my Brevity in this shall not sufficiently express the strength of my Arguments censure not from thence the Faith which I profess For having perused many Excellent Authors which have treated more particularly and fully of it I purposely avoided a long Repetition of those things which you may find more largely and better handled in the Originals themselves I have been guided I hope by the grace of God and reason reducing things almost to Demonstration I have no Charm nor Conjuration upon me that I know of but shall be always ready to follow the strongest Evidence of common Reason I will not trouble you with all those circumstances which made me doubt but only tell you in short that by reading and discoursing with Catholic Men and Authors I did really doubt concerning the truth of my Protestant profession One main Reason of my Diffidence was this That I did not find in the Church of England a lawful Authority sufficient to oblige my reason and conscience to submit to her Decrees in matters of Faith necessary to Salvation Pag. 133. For Dr. Stillingfleet tells me All men ought to be left to Judge according to the Pandects of the Divine Laws because each Member of this Society is bound to take care of his Soul and of all things that tend thereto And Dr. Pag. 48 49. Ferne in his Case between the two Churches says further That in matters proposed by my Superiours as Gods Word and of Faith I am not tied to believe it such till they manifest it to me to be so and not that I am obliged to believe it such unless I can manifest it to be contrary because my Faith can rest on no humane Authority but only on Gods Word and Divine Revelation This is your constant Doctrine as to our faith or internal assent as may be proved by many of your best Authors and indeed the Justice of your Reformation cannot consist with stricter Principles for how can you bind our Consciences by a late usurpt Authority I speak as to declaring Articles of faith not of discipline when you would not submit your own to the greatest Authority under which our Ancestors were born and which was incomparably the most lawful the most esteem'd the most certain and most universal that ever appear'd in the Christian Church since the Apostles And accordingly Mr. Chillingworth of the just Authority of Councils and Synods says Any thing besides Scripture and the plain irrefragable indubitable consequences of It well may Protestants hold it as matter of Opinion but as matter of Faith and Religion neither can they with coherence to their own ground believe it themselves nor require the Belief of it of others without high and most Schismatical presumption Now these plain irrefragable and indubitable consequences must need be plain to every man who is not mad or a fool and so need no Authority But in all those which are less plain and such must be the Points controverted between Catholics and your selves I have my liberty for I am fully assured from the same hand that God doth not and that therefore Man ought not to require any more of any Man than this to believe the Scripture to be Gods Word to endeavour to find the true sense of it and to live according to it Having therefore worthy Fathers been taught English and Latin in your Grammar Schools and keeping the Holy Bible with me which contains all things necessary to Salvation and to which according to your Instructions I must at last appeal I resolved to give you no further trouble in this matter especially since as I said you could not teach me infallibly nor impose your Interpretations by vertue of any legal Authority which might ultimately conclude my Reason and secure my Conscience Finding that I was not only at liberty but advised also by your selves to work out my own Salvation and to stand upon my own bottome I thought it reasonable that my Enquiry should Set out from the very beginning and examine whether there was a God and indeed I found some learned men even among the greatest Philosophers speaking very doubtfully concerning this matter if not denying it 'T was not only the Fool had said in his heart there is no God but hear what Cardan Writes of our famous Aristotle L. 3. de Sap. Aristoteles says he tam callidè mundi ortum animae praemia Deos Daemones sustulit ut hae◠omnia apertè quidem diceret argui tamen non posset And the great Pontif Cotta to Velleius upon the same Question concerning a God Credo inquit si in concione quaeratur But in private it seems he was very easie in his Belief I will not mention Epicure and Lucretius their names are grown generally too scandalous but if you examine Anaxagoras Anacharsis Protagoras Euripides Diagoras and many others whose reputations carry no small Authority along with them you will observe such a suspension of mind concerning a Deity that if they were afraid positively to deny so neither would they confidently affirm Next supposing a Deity whether the World was govern'd by God The Epicureans totally deny it nullam omninò habere humanarum rerum procurationem Deos which Ennius also plainly professeth in these words Ego Deûm genus semper esse dixi dicam Coelitum Sed Eos non curare Opinor quid agat humanum genus Which opinion Grotius takes care to confute in his Cap. de poenis l. 2. And no wonder if the Heathens denied a Point full of so many difficulties since the Royal Prophet himself was almost stumbled at it My feet says he were almost gone my steps had well nigh slipt Then the Souls Immortality a very considerable Point seem'd so hard to Reason especially when I found it disputed in some Set philosophical Discourses and it's Mortality proved almost to a physical Demonstration and besides that the Christian Doctrine concerning it had not been determin'd above two hundred years in any Council that truly
Aristides St. Augustin Grotius and many excellent Scholars counted it more Madness insolentissimae Insaniae est to contradict the Judgment of All or the Most or the most Wise and of the most wise All or Most or the most Excellent for says one of them as in matter of Fact we ought to believe the most and most proper and credible Witnesses so in matters of Opinion we are obliged to submit to the most and most Excellent Authors Now sure these praestantissimi Auctores are those who write with best Authority and have Commission from the Highest Powers so to do Yet notwithstanding all this I followed my own private Reason in my particular Points until a stronger Reason I mean the joint and common Reason of Mankind and my Conscience too daily dictating that my Judgment in particular Cases might fail that all had not equal strength that God therefore had not left the World without Government nor given us Laws without lawful Judges and Interpreters that these Judges ought to be obeyed These I say and such like considerations interrupted the quiet of my life until at last my united Reason made its last effort and fully and totally convinc'd me that if any such Authority was to be found upon Earth I ought in reason to submit my particular Reasons to it Truly Fathers when upon deliberate counsel I had determin'd to take this most reasonable course Give me leave to tell you that I began to wonder how your selves tho most learned most reasonable and most pious Men could be satisfied under the conduct of your private Reasons if there may be found any legal Supream Judge which might ultimately and Authoritatively guide and direct you Pardon me I do not presume to measure my Reason against the meanest among yours for I question not but yours would err much less than mine but yet lest your own should err at all methinks it were safest and by consequence most reasonable to seek some Authority if any such there be under which you might be secur'd from all Errour at least as far as humane nature is capable of it For my part my Reason and Conscience forc't me to take that method and I resolved either to find that Authority and submit to it or keep to my own Principles how erroneous soever they might be esteem'd by others My first enquiry after this Authority was in the Church of England for tho you had often told me that it was not there yet I was more inclin'd to suspect your Modesty than condemn your want of Prudence in pretending to subsist securely without it But when I had again examined the holy Scriptures together with the best Records and Histories concerning your legal Title to this Supream Jurisdiction I found indeed you had reason and were very ingenuous in disowning what did not of right belong unto you For if the Church of England enjoys this Power by the same Rule and for the same Reasons Holland Denmark Swedeland France Italy and Spain would have the same Title to it as your selves nay perhaps Turks and Pagans But my Reason told me from the sad effects which we daily see that this must needs be most contrary to the Unity of the One Holy Catholic and Apostolic Church I then recollected how you had often told me that the Catholic Church could never Err but that it would always hold the purity of Faith uncorrupt I remember then to have askt of your Reverences where this Catholic Church was to be found and you told me That it was dispers'd all over the Christian World I was troubled that your answer was so wide however I resolved to search and first I enquired in the Roman Church Indeed they assured me that I should there find what I lookt for 'T is true I found them all of one mind in necessaries but when I examin'd their Doctrines I perceived as you had often declar'd that if yours were true their 's was much corrupt or if they dissembled they must needs be under as great a condemnation Among them therefore there could be no part of the Catholic Church Then I went into the Greek Church but found there also the same objections and difficulties In a word I went through the Asian and African Churches the Denmark Swedeland Lutheran and Socinian Churches yet found nothing but Hypocrisie or the true Faith according to your Standard notoriously corrupt I name not Holland because among them I saw such a Medley of Faiths that it look't to me as Babel might have done when God confounded their Language but certainly if the Catholic Doctrine had been practis'd in those parts where I had been Holland surely of any Nation would best have represented the Universal Church But believe me Fathers it must then have quitted its Titles of Unity and Holiness except Vnity can consist with Division or Holiness with the World the Flesh and the Devil At last I return'd to your selves and acquainted you how unsuccessful my Journey had been you still replied that there was undoubtedly a Catholic Church Militant upon Earth and that this Church did also hold the true Faith of Christ uncorrupt but withal that it was not necessary it should be visible quoting at the same time the complaint of Elijah that he only he was left to whom God answered that he had seven Thousand left in Israel unknown to Elijah who had not bent the knee to Baal And that this was a Type of the Christian Church Truly Fathers may it not displease you I began to think that you had trifled with me all this while and pleas'd your selves to send me of an April Errand for to look for a thing which is invisible is a kind of a foolish Message Perceiving that you had not us'd me kindly I resolved to set out once more upon my own strength especially since I believ'd with you that there was an unerring Catholic Church and more than you that this Church was certainly and easily visible This my Belief was also the more confirm'd when I had well consider'd the Story of Elijah for I found that this defection and falling away from the worship of the true God was in Israel only a rebellious Kingdom separated from the chosen Tribe of Judah God knows how like our Case in England but in Jerusalem God had a public Temple a public High Priest and public true Worshippers and so they continued except some little time they were punisht with Captivity until the coming of Christ I made my first step as I had done before into the Church of Rome and indeed I there found all the marks and signs of a true Catholic Church As 1. Universality and Visibility And it shall come to pass in the last days Isa 2.2 that the Mountain of the Lords house shall be established in the top of the Mountains and shall be exalted above the Hills Micah 4.1 And the people shall flow unto her Mat. 18.17 And if he shall neglect to
hear them tell it to the Church 2. Uninterrupted continuance and Succession This is my Covenant with them saith the Lord my spirit that is upon thee Isa 59.21 and my word which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy Seed nor out of the mouth of thy seeds seed from henceforth and for ever And he gave some Apostles and some Prophets and some Evangelists Ephes 4.11 And some Pastors and Teachers for the perfecting of the Saints for the work of the ministery for the edifying the body of Christ Till we all come in the unity of faith unto a perfect man c. 3. Unity and Uniformity Now I beseech you brethren that ye all speak the same thing and that there be be no divisions among you but that ye be perfectly joyned together in the same mind 1 Cor. 1.10 and in the same Judgment That ye stand fast in one spirit with one mind Phil. 1.27 striving together for the faith of the gospel 4. Holy Fathers and Martyrs General Councils and Synods a High Priest and a Holy Sacrifice Vndoubted Miracles and Divine Sacraments Holy Orders and Religious Colledges Abstinence and Pennance Faith and Obedience Charity and Good Works And in a word fundamental Doctrines Authoritatively impos'd and Vniversally receiv'd throughout the whole Christian World Be not offended Fathers that I speak so largely of their Doctrine for having well examin'd I say again that nere eight parts in ten among Christians agree in those very Articles or most of them which are controverted between your selves and them And these believ'd from the beginning of their Conversions whether in Europe Asia Africa or America Having met with these great inducements to perswade me I had found the true Catholic Church and believing that a visible Body could not subsist without a visible Head I made it my next business to enquire after this Supream Vicegerent or Representative of the whole And indeed methought there was no great difficulty in it I began at the Head I mean Christ Jesus and found 1. That he was a High Priest for ever after the order of Melchisedec That he instituted a new Law and gave Commissions to his Apostles to promulgate and interpret it and promised the assistance of his holy Spirit to the end of all Ages Next that of these he appointed one to be Chief I mean St. Peter so reputed and unanimously esteemed by the Fathers in the Eldest times of Christianity the Fathers so understood by many among your selves and not to be disputed without manifest injury and violence to their plain Writings and so received by the whole Catholic Church His Succession for many years deliver'd to us by St. Augustin and brought down even to our present Age and Pope These worthy Fathers are pregnant Arguments of a lawful Authority I wisht you could have shewn me such another in your own Church I next lookt into this Ecclesiastical Government as far as it concern'd me and found that all Points of Faith were determin'd in General Councils which represent the Catholic Church assembled and in which our Saviour promis'd his holy Spirit should ever assist That they were always as General as the Circumstances of Times and Places would permit or the weight of the Matters to be debated required and free and indisputable when secur'd from violence and force that their Decrees were then made with deliberation and according to the received Doctrines of the Apostles and their Successors preserv'd in the Writings of Fathers or constant Apostolical Tradition kept inviolable in the Church And when thus made that they were obligatory to bind our Consciences and conclude our private Reasons I examined further whether this Vicegerent and Successor of St. Peter was received as such in these General Councils or Catholic Church and found his Authority own'd and confirm'd by them and that he was many hundred of years in the peaceable possession of it no man upon Earth pretending a Superiority or if any did that he was thereupon condemn'd as an Intruder or Usurper Hence I concluded as the nature and necessary Laws of Government requir'd that the Pope himself or General Council or Both united could not possibly grant this Supream Authority to any other Mortal Man or Men to hold independently of him or them because this must constitute another Supream independent Head of the same Body which is monstrous or a Head without a Body which is ridiculous or else there would be two distinct Heads and two Bodies which is directly contrary to the Vnity and Essence of Christs Church as frustrating or obstructing the main End and design of Christ that is of preventing Heresies or condemning them when they arise for par in parem non habet Imperium Two equal Sovereign Authorities have no Jurisdiction one over the other Besides this Vicegerent is but a Trustee or Fidei commissarius and can have no greater Power than what is given him by his Principal or Fidei Commissor now this is a personal Trust and cannot be alienated or divided because he holds not this Power in his own right as a Property or in pleno Jure Proprietatis he hath only the administration of it in trust for another So neither can he alienate the Patrimonium Ecclesiae or St. Peters Patrimony all Contracts therefore in these Cases would be fraudulent Tanquam facti de re alienâ and the Grantees become malae fidei possessores or unjust Possessors of what they could not lawfully purchase Lastly all Sovereign Power in the same Government is Indivisible and can only be delegagated in the Executive part for the administration of Justice but accountable still to the Head from whence it derives The Equal priviledges therefore or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 granted to the Patriarck of Constantinople prove nothing against this Supremacy of St. Peters Successor For First They were only honorary in consideration that Constantinople was become the Seat of the Empire Secondly Patriarchal or quatenus Patriarcha but not quatenus Caput Ecclesiae or as Head of the Universal Church And lastly it is particularly exprest in the same Canon that these Honours or Priviledges should be held and enjoy'd post Pontificem Romanum after the Bishop of Rome and it appears de facto that during the Third General Council held at Ephesus and allow'd by Protestants Pope Caelestine the First did by his substitute Cyril authoritatively depose and Excommunicate Nestorius then Patriarch of Constantinople And Pope Victor who lived Anno Dom. 198. Excommunicated the Bishops of Asia for their keeping of Easter contrary to the Institutions of St. Peter and St. Paul tho tolerated therein by St. John Nor could Ambition or Avarice in those days of Persecution move the Supream Heads of the Church to exercise such Jurisdiction for they got little by being Eminent and Conspicuous but Martyrdom and so it hapned to this Pope Victor who died a
Prophets in a hundred plain Texts I presume not unknown to your selves rather than your word in this Case I profess therefore tho my Reason is not able to cope with yours yet I 'll sooner suffer my self to be knockt down with a true Protestant Flayl than with such a Protestant Answer If you say the Catholic Church fell and was corrupt in Faith and Manners then I answer that Christ fail'd of his Promise and so good night to Christianity If you say the Catholic Church did not fall but kept the Unity of Faith Entire and Vncorrupt then I reply again shew me where and how I may find her And from this reasonable and important Request you shall never beat me whilst I live If you think fit to perswade me that the Church of Rome separated from the Church of England and that the Church of England is and ever hath been a part at least of the Catholic Church which always preserv'd the Faith entire and uncorrupt make it appear to me Fathers and I most heartily promise to become the most humble and obedient Subject that ever liv'd under any Government But I foresee many Difficulties which I fear will prove invincible as first It is evident that you separated from the Church of Rome and that within these few years and to prove that she separated from you will be I doubt no easie Task nor have I yet seen it done Next That you were involved in the same pernicious Errors with her ever since Augustin the Monk above a Thousand years since If my Computation be false blame your own Authors and rectifie my Judgment Now how you should rise a pure Church after having been buried so many Hundred years in a corrupt Church I do not easily understand I have heard indeed of some Rivers that have fallen into the Earth and risen up again many Miles off and of others which for many Miles in the Sea have still retain'd the natural sweetness of their own fresh Waters If these comparisons may hold in Religion yet how will you make them quâ—drate with the constant visibility and Demonstration in one case and the Succession of the Original Stream in the other if you say that that the Catholic Church was invisible or totally fell If you pretend to derive your Authority from the Church of Rome when She was in her Purity and Perfection let me tell you here will be a very long Prescription against you and I know not how your Jus postliminium can take place in this case But if it would you must be restor'd by an Act of the same Supream Authority you own'd her you held of her you reciev'd your Doctrine and your Orders from her Besides as hath been said She could by no means grant away her Authority independent from her shew me that lawful Authority which restor'd you and I submit Shew me your extraordinary Calling by those Marks appointed and practis'd in such Cases both under the Old and New Law even to our own Century I mean undoubted Miracles and I acquiesce If you tell me no time can prescribe against Divine Truth nor is Authority necessary to reform an Error In a general Sense I grant both But the Question here is concerning Truth and Error themselves No body doubts but that a certain Divine Truth is to be reciev'd and a certain Error to be avoided but we are now seeking for that Authority which shall declare this Truth and set forth this Error Error or Sin is the breach of a Law for without the Law Rom. 7. Sin is dead whence St. Paul says That he had not known Lust except the Law had said thou shalt not covet Now as Sin supposes a Law so Law requires an Authority And as the one so the other must be visible And to shew that this Authority is absolutely necessary we find our Saviour giving it to his Apostles and themselves exercising and recommending it to others so S. Paul advises Titus Titus 2.15 To speak exhort and rebuke with Authority But what need Instances of this kind Our Saviour hath left us a Law of Faith which in some of the most necessary Points is not clear and self-Evident whence the Arians of old Men of great Learning denied the Trinity and Divinity of our Saviour and they made a very considerable Body Authority condemn'd them and interpreted the Law in those Cases according to our present Orthodox Faith The Socinians and Antitriniturians rebel against it to this day and are neither unlearned nor inconsiderable Luther tells us That Christ is a Saviour of vile and little worth and wanted himself a Saviour Christus ille vilis In Confes Maj. de caen Dom. nec magni pretij Salvator est immo Ipse quoque Salvatore opus habet And that his Divinity suffer'd for us De consil part 2 pertinacissimè contra me pugnabant quod Divinitas Christi pati non posset Tom. 1. prop. 3. He tells us further That good Works are hurtful to Salvation and that Faith doth not Justifie except it be even without the least good Works Calvin also Bilsons Survey and Beza That Christ suffer'd in his Soul the pains of the damned that he prayed unadvisedly and was disturb'd in his Senses That the Divine Substance is not wholly in three Persons but distinct really and truly from Everlasting into three Persons and that there be three Divinities as there be three Persons Melanct in loco Com. c. de Christo Beza 's Confession p. 1. Anno Dom. 1585. Calvin in Act. Serveti Whence Neuserus a Learned Calvinist and chief Pastor at Heidelburg revolting first to Arianism and thence to Mahometanism writ to Gerlachius a Protestant Preacher from Constantinople July 2. 1574. saying None is known to me in my time made an Arian who was not first a Calvinist and then names several such persons That God is the Author of Sin moving inclining and forcing the Will of man to Sin Calvin Instit l. 1. c. 18. and l. 2. c. 4. Zuingl Bucer and several of our Eminent English Reformers concur with them in most of these blasphemous and heretical Opinions Now Fathers if these Instances with many others which I abhor to mention be not sufficient and weighty enough to require a Supream Judge to determine the right Faith and to condemn and silence the wrong then look nearer at home among your selves and if all cannot prevail with you to believe That the Law wanted a Judge and that therefore Christ was pleased in his Wisdom and Goodness to leave us Judges as long as he intended his Law should be in force Then pray excuse me if my Reason and Piety and the reverent Notion which I have of a Just God and a Merciful Saviour totally force my Judgment and Conscience to dissent from you in this particular and let us proceed If you say the Church of Rome usurpt upon you I answer if such a thing was It was in Discipline only and
External Government and that but in some particulars with which I meddle not If you tell me a story of the Abbot of Bangor I answer the particular ground of it is evidently false and forg'd and at best all circumstances consider'd of little consequence The plain Truth is this The Brittains received the Christian Faith even in the days of the Apostles But being persecuted at home by the Romans Picts and Saxons Religion fled to the Mountains and bordering parts of Wales At the same time the Church of Rome was no less afflicted by the Heathen Emperours and no wonder if in these days and circumstances there was but little Correspondence between Rome and Wales But when the Church brought forth from her subterraneous Refuges and set upon a Hill began to enlarge her self and propagate the Gospel according to the Commands of our Saviour Go ye and Preach unto all Nations Gregory the Great sent Augustin the Monk into England somewhat before the year Six Hundred to see how Matters went here in this long interval of silence and distractions In short the Brittains knew him not and no wonder until he had confirm'd his Commission by Miracles and such as none yet ever denied The great Errors which he found among them were chiefly two Their Asiatic Error concerning the keeping of Easter and dissent from the use of the Roman Church in the administring of Baptism And altho in some other Matters they differ'd from the Church of Rome yet Augustin promised to tolerate those provided they would rectifie these which the Brittish Bishops consented to and confessed That it was the right way of Justice and righteousness which Austin taught Si his tribus mihi obtemperare vultis ut Pascha suo tempore celebretis ut ministerium Baptizandi juxta morem Rom. Apost Ecolesiae compleatis Ut genti Anglorum una nobiscum praedicetis Verbum Domini Caetera quae agitis quamvis Moribus nostris contraria aequanimiter cuncta tolerabimus Cum Brittones confitentur Intellexisse se veram esse viam Justitiae quam praedicaret Augustinus Beda Hist l. 2. c. 2. Hence we may observe That the two great faults which Austin found with the Brittains were about Easter and Baptism that the Brittains at first highly oppos'd this Innovation but that in all other Substantials they agreed That Austin is severely accus'd for bringing into England the Popish Superstition and all other Points by name controverted between us at this day is plain from neer twenty Eminent Protestant Authors both at home and abroad And that the Brittish Bishops did not except against any of these save only Easter and Baptism is confest Now after all this can we believe that the Brittains who earnestly contradicted Austin in these smaller Points and were so tenacious of their own Customs would have silently recieved so many and imcomparably much greater Points of Faith had they in like manner disagreed from him therein Credat Judaeus Apella The consequence which I draw from all this is that the same Doctrines these two Points excepted which Austin taught the Saxons had been deliver'd to the Brittains from the Apostles If you understand otherwise I shall be glad to be better informed Or if you can give us a better Authority than venerable Bede you will do well to produce it In the mean time when we consider the great Learning and Holiness of St. Gregory so esteem'd by all sober men the Piety of Austin himself and of Bede who writes the Story He must be a bold man who without better proof than I have hitherto seen dares accuse these three great Persons and the whole Christian World at that time of Idolatry and all those other damnable Crimes then taught of which you are pleased to say the Church of Rome at present is guilty If you go higher and object a Letter of Pope Eleutherius to King Lucius I demur But I take it for granted that these old Arguments are thredbare and will not hold Water otherwise I would humbly advise you to insist totally upon them for if you can make out your Lawful Supream Independent Authority in determining Matters of Faith without Appeal trouble not your selves nor abuse your Friends with Sophistical Artificial Pamphlets about Judges and Guides in Controversies Reason and Sense against Faith and Obedience and I know not what to that purpose but stick close to your Authority make it out plain and you carry all before you In good earnest Reverend Fathers I see but one way how you 'l evade these Difficulties which press hard upon you and it is this That you have an Infallible Rule Gods Holy Word containing all things necessary to Salvation And Mr. Chillingworth tells us p. 92. The Scripture is a Rule as sufficiently Perfect so sufficiently Intelligible in things necessary to all that have understanding whether learned or unlearned Now if the Scripture be a Guide and a Judge as well as a Rule Then have you been to blame all this while that you have not told us particularly where the Catholic Church was for certainly where the Bible is and where all men that have understanding whether learned or unlearned by reading it hold all things necessary to Salvation there the Catholic Church is whether at Rome or in London and I will not believe so ill of any who in such Case read the Scripture as to imagine that they wilfully oppose a Truth which is clear to them and Mr. Chillingworth tells me p. 367. That Believing all that is clear to me in Scripture I must needs believe all Fundamentals and so I cannot incur Heresie which is opposite to some Fundamental In a word wheresoever there is or was a Bible and a Man of understanding whether learned or unlearned that read it there was a certain number of the true Catholic Church pure and uncorrupt For the same hand again tells us p. 101. The Scripture sufficiently informing me what is Faith must also of necessity teach me what is Heresie that which is straight will plainly teach us what is crooked So here is not only a Member but according to my understanding the Representative of the whole Catholic Church for here is Authority and Infallibility and further than that I seek not But if the holy Bible be a certain Rule but withal that this Person of understanding whether learned or unlearned be not sufficiently qualified to find out certainly all things necessary to Salvation and of necessity to teach what Heresie is and I confess I shrewdly suspect that there may be many in the World who cannot with a wet Finger perform all this then are we to seek again for a Judge and an Authority and are got no further than we were sixteen Hundred years since when the Scripture was first acknowledged to be the Word of God But to do Justice worthy Fathers to you and to my self let us further consider these and many other seeming Absurdities which appear at first sight such
World and at present by at least eight parts in ten and amongst these some persons extreamly above him in Place and Authority and thousands for ought we know equal if not above him in Learning Piety and Reason Thus I say to ridicule and burlesque so great a Doctrine of the Christian Faith is much more dangerous and scandalous to the Christian Religion than that stupid absur'd and monstrous Doctrine as he calls it against which he writes For my part I profess if so many Men of Sense and Reason and these improv'd to the heigth by Study and Learning may not only be deceiv'd in so great a Point of Religion but mistaken even to folly madness non-sense and Contradiction I know not what will become of Christianity it self for if these can so grosly Err in Matters which are as equally Evident upon all accounts to their Sense and Reason as to the Sense and Reason of any other I am sure a Man is much less secure in trusting to this single Discourser or any belonging to him and so farewel to Both. But Secondly It is without Charity for since he hath made as he thinks the Catholic Doctrine so demonstrably false and absur'd all Catholics who believe it tho never so Learned Honest and Pious must be either Knaves or Fools Thirdly Without Sincerity because all his material Objections and many more have been Printed formerly above Seventy years since And Lately within these Seventeen years by Catholics themselves with their Substantial Answers to them Now to have dealt sincerely he ought to have replied to these Answers which would have set us forward and drawn us to some Point and not have run round as in a Magical Circle without ever endeavouring to break through the infatuation of Deluded Reason And next to have dealt Sincerely he ought not to have produc't a scrap of a Sentence from a Father and left out those immediate preceeding or succeeding Words which explicated the whole Sense For Instance His first is from Justin Martyr whom he produces saying these Words Our Blood and Flesh are nourished by the Conversion of that Food which we receive in the Eucharist p. 11. But the whole Sentence runs thus For we do not receive this as common Bread or common Drink but as by the Word of God Jesus Christ our Redeemer being made Man had both Flesh and Blood for the sake of our Salvation just so are we taught that That Food over which Thanks are given by Prayers in his own Words and whereby our Blood and Flesh are by a change nourished Is the Flesh and Blood of the Incarnate Jesus For the Apostles in the Commentaries written by them call'd the Gospels have recorded that Jesus so commanded them This I think altogether makes little for our Discourser especially if he had been sincere enough to have told us how the Fathers generally as St. Irenaeus Cyril Chrysost Greg. Nyss and others expound the nourishment of the Body and as shall be shewn hereafter So also he quotes Theodoret saying The mystical Symbols after Consecration do not pass out of their own Nature for they remain in their former Substance Figure and Appearance And may be seen and handled p. 19. Theoderet goes on The mystical Signs are understood to be that which they are made and they are believed and ador'd as being those very things which they are believed Now if they may be adored I suppose they mean somewhat more than Signs and Figures or else the Adoration of holy Images is more Ancient than Protestants have hitherto allowed And had our Discourser been Sincere he might have told us how the Catholics interpret all this to be most consistent with their Faith and confuted them if he could But Fourthly His Discourse is writ without Good Manners for setting aside his disrespect to a Religious Duty methinks when he knew so many Princes Kings Emperors Bishops Metropolitans Patriarchs and most Learned Men of all Sorts received this Doctrine of the Real Presence and Transubstantiation he ought to have forborn such words as Impudence p. 2. Nonsense p. 24. Monster of Transubstantiation p. 25. Monstrous insupportably absur'd stupidity of this Doctrine p. 33. Absur'd and Senseless Doctrine Legerdemain and Jugling Tricks of Falshood and Imposture Hocus Pocus a cheat and foolish Doctrine p. 34. But here the Discourser is very angry and indeed Fathers I should even from hence shrewdly suspect that our Discourser is no true Son of the Church of England for they are generally more moderate and civil but we shall have further occasion to speak of this hereafter In the mean time I thought fit to take thus much notice of these things that we might consider whether such a Writer notwithstanding all his Magisterial dashes be probably endued with that Christian humble Temper which we might expect from a Doctor of Christs Church pretending also without other Miracles than his wonderful Reason to reform almost the whole Christian World but let us see whether his good Reasons will make us amends by giving us some better Satisfaction Several Impertinences and Quibbles appear in many parts of his Discourse as for Instance He proves in p. 4. That a Sacrament may be instituted by figurative Expressions because a Sacrament is a Figare it self of some Invisible Grace c. Now I had always thought that a Man might deliver a Sign or Figure exhibiting some Invisible kindness in the most plain and literal Terms that possibly could be invented for Example I am perswaded the Discourser might have exhibited or deliver'd his Pamphlet or Picture which are Figures of his Mind or Person as a Token of his love to his Friend in a most plain litteral Speech without the necessity of a figurative Sentence except for the sake of his Quibble For my part I think the delivery of a Figure or any thing else is best in plain words But then the Pains he takes and Wit that is spent first to obtrude upon Catholics the false Belief of a Miracle according to his acceptation of a Miracle and then to laugh at his own Jest together with the power of the Priest in being able to work so great a Miracle as to make God Pag. 31. is really such Stuff as certainly he never design'd for any other use than to rub the itching Ears of the most illiterate among the Vulgar I confess Fathers it workt no good effect upon me nor never will I should think upon any sober Christian for every body sure understands his Fallacy concerning the power of the Priest and his Miracles But instead of that had he replied to some solid Discourse of Catholics concerning the Doctrine of the Sacrament it self I know not how far the Authority which my Reason had fixt in the Church of Rome would have supported me against his Arguments Having thus separated the loose Accidents of his Discourse from the more substantial part I will now examine that as far as is necessary according to the
stumbling block to the World had he intended only a figurative Interpretation that his Cruelty which is most impious to imagine would have exceeded his Mercy especially if it be true as I believe it is and hope shall be able to prove that the whole Christian World for a thousand years together after his Ascension universally concurr'd in the firm Belief of a literal Sense and practis'd accordingly Good God! So many reputed Saints so many Martyrs and so many holy Men dying in the guilt and many of them in defence of gross Idolatry This to me to use the expression of our Discourser is more than ten Thousand Demonstrations He tells us indeed that some Learned Catholic Authors have declar'd their Opinions that the Doctrine which holds the substance of Bread and Wine to remain after Consecration is neither repugnant to Reason nor Scripture p. 5. And what then They do not exclude the Doctrine of the Real presence in a literal sense nor do I know that they did ever doubt of Transubstantiation But most of them have written particularly in defence of it and Durandus wrote a Book consisting of nine parts against Berengarius who oppos'd it Now tho this might be the private Opinion of these Men yet there are it may be thousands as Learned as themselves of another Opinion and all this without either prejudicing or helping the Doctrine it self Our Discourser cannot think any Man so senseless to believe that our Saviour did literally hold himself in his hands and gave away himself from himself with his own hands and yet we find a very sensible Father and one much esteemed by all parties I mean S. Augustin made no such difficulty to believe all this For in his Comment upon these words Et ferebatur in manibus suis and he was carried in his own hands he speaks thus of Christ And can this be possible in Man Was ever any Man carried in his own hands c. How this can be literally understood of David we cannot discover Comm. in Ps 33. but in Christ we found it verified for Christ was carried in his own hands when giving his own very Body he said This is my Body But if Christ carried only the Figure of his Body it was not only possible for David but for any Man else to have done the same Methinks our Discourser should have replied to this obvious Answer when he made his Objection And thus much for the Authority of Scripture Next he tells us that this Doctrine is not grounded upon the perpetual Belief of the Christian Church and for this he produces many Authorities of the Fathers which may be reduc't to these Heads either where they tell us That the Elements are a Sign and Figure of Christs Body or that they remain in their former Substance or that they go into the Draught and our flesh encreased by them or that they are not to be taken according to the Letter for all which he brings some Citations Now altho' the Fathers have been their own best Interpreters shewing plainly in other places how these are to be understood agreeable to the Catholic Doctrine yet that it may appear more Evident I shall instance in some other plain expressions and leave the Ballance to the Judgment of the Reader First then wheresoever it is said that the Elements are Signs or Figures there no more is said than what the Catholics believe and profess nay more that it is a part of the Definition of a Sacrament to be a Sign That is to say that the unbloody Sacrifice of Christs Body in the Sacrament offer'd in a spiritual manner is a Figure or Sign of the bloody Sacrifice offer'd once for all upon the Cross after a natural manner answerable to the words of S. Paul 1 Cor. 11. Ye shall shew the Lords death until he come About the words we agree concerning the interpretation our Discourser may dispute as long as he pleases Next That the Elements remain in their form and substance This passage of Theodoret hath been in part answer'd before where he tells us That they are to be ador'd And from thence we may conclude that he means the nature of the Accidents for those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which this Greek Father useth contain every kind of Essence and Nature as well of Accidents as of Substances And so again he expounds himself saying that we may see and touch the said Colour and Form which have reference only to those Accidents and in this sense the Elements may admit of Co-adoration with the Body of our Saviour as when himself was Cloth'd upon Earth otherwise not And Theodoret is blam'd by the Centurists Cent. 5. c. 10. Because he affirms That the Symbols of the Body and Blood of Christ after the Invocation of the Priest are chang'd and made other things than they were before They mean not Signs I hope for more than that they believed themselves But let us hear St. Augustin As with a faithful heart and Mouth we receive the Mediator of God and Man Christ Jesus who gives us his Flesh to be eaten and his Blood to be drunk altho' it seems to be a thing more full of horror to eat Mans flesh than to kill it and to drink Mans blood than to shed it L. 2 Contr. adv Leg. Proph. But sure it is not more horrible to eat Mans flesh in figure than to kill a man in good earnest c. Let us hear him again We have heard says he our Master who always speaks truth recommending to us our Ransom his Blood for he spoke of his Body and Blood which Body he call'd Meat and his Blood Drink But there are some who do not believe they said This is a hard saying who can hear it 'T is hard but to the obstinate that is incredible but to the Incredulous L. de verb. Apost Serm. 2. But is the Figure so hard a saying I think not Next St. Ambrose a co-temporary and particular Friend of St. Augustin It may be you will say De his qui Myst Init. c. 9. why do you tell me that I receive the Body of Christ when as I see quite another thing We have this therefore yet to prove How many Examples therefore do we produce to shew that it is not what Nature fram'd but what the Benediction hath Consecrated and that the force of Benediction is greater than of Nature because by Benediction Nature her self is chang'd Moses held a Rod in his hand he cast it from him and it became a Serpent Where he tells of all those real Transmutations and Miracles made by Moses After which he goes on We see therefore that the power of Grace is far beyond that of Nature and yet we have only mention'd hitherto the effects of Grace in the blessing of Prophets now if the blessing of men were of so great efficacy as to change the Nature of things what shall we
might find a fit parallel for Mr. Arnauld he takes a long Journey to Vienna the rather I suppose that he might pay his respects to the King of France and his Army as he return'd home again for he tells us That by the like Demonstration as Mr. Arnauld's one might prove that the Turk did not invade Christendom because if he had the most Christian King who had the greatest Army in Christendom in a readiness would certainly have employed it against him Now our Discourser without crossing the Seas might have given as proper an instance even from his own Doors for who could easily imagine that the Real Substantial Presence of Christs Natural Body in the holy Sacrament should have been believ'd and profest by the Church of England in the days of King James the First and yet that in the Reign of King James the Second the figurative Doctrine in exclusion of the Real Presence should be so firmly and peaceably establisht among us as that not so much as one single Church of England Man at least that I have heard of tho highly dignified by honourable and profitable Employments in and by the said Church of England should write one word in Vindication of their ancient Church Nor one small Pamphlet to oppose the Innovation of these usurping Sacramentories But these things worthy Fathers concern you more than me and lest you should quite forget that there ever had been any such Doctrine profest by your Church of England I shall humbly take the liberty by and by to refresh your memories Much more might be said to shew from what loose Conjectures our Discourser would prove the Innovation of the Doctrine of the Real Presence and that it entred not into the Latin Church before the Eighth Century But since I design nothing of Answer more than to satisfie you worthy Fathers and my self that I have not rushly rejected the Authority of so Learned a Person as our Discourser seems to be without good reason and due consideration this which is already said is I suppose sufficient for that purpose I come now to what he calls the Third pretended Ground of this Doctrine of Transubstantiation that is The infallible Authority of the present Church to make and declare new Articles of Faith First there is a great difference between making an Article of Faith and declaring and Article of Faith I know no power upon Earth that can do the first but certainly the second is within the Jurisdiction of the lawful Church Governours or otherwise General Councils would be very insignificant Assemblies Now if Transubstantiation should prove to be no more than the true Faith concerning the blessed Sacrament declar'd or explain'd then our Discourser hath no reason to quarrel with Church Authority or fear any Inconveniences should happen from the Exercise of such a Power First I have sufficiently shewn at least in my Opinion that the Doctrine of the Real Presence that is of the Natural Body of Christ substantially truly and literally existing in the Sacrament tho' not after a Corporal and Natural manner to have been the constant Doctrine of the Catholic Church from the Apostles to the great Council of Lateran when in the presence of the Ambassadors of the Greek and Roman Emperours as also of the Kings of Jerusalem England France Spain and Cyprus this word Transubstantiation was agreed upon by neer Thirteen Hundred Fathers to be a proper Explicative Term of the Apostolical Doctrine and belief of the Real Presence or change of the Bread and Wine into the Body and Blood of Jesus Christ of this enough hath been said But because our Discourser is pleas'd to call the Doctrine of the Real Presence barbarous and impious p. 35. I have thought fit to add to the rest the Testimonies of Bishop Andrews and the Learned Casaubon in the name of King James the First and the Church of England and some others of the most Learned Fathers and Professors of the true English Church I will begin with Bishop Andrews Resp ad Apol. Bell. c. 1. p. 11. The Cardinal says he cannot be ignorant except wilfully that Christ said This is my Body but not after this manner This is my Body We agree in the object and differ only in the manner Concerning the Hoc est or this is We firmly believe that it is Concerning the after this manner i.e. by the Bread Transubstantiated into the Body of the manner how it is done as by or in or with or under or through there is not a word concerning it We believe the true Presence no less than your selves but we dare not confidently define any thing concerning the manner of this Presence nor are we over curious to enquire into it c. Again ib. c. 8. p. 194. Speaking of the Conjunction of Christs Body with the Symbols he says There is that Conjunction between the visible Sacrament and the Invisible Thing of the Sacrament as between the Divinity and Humanity of Christ where except you would savour of Eutychianism the Humanity is not transubstantiated into the Divinity And a little further The King hath establisht it that Christ is truly present in the Eucharist and to be truly there ador'd And we with Ambrose adore the Flesh of Christ in the Mysteries Some possibly may be ingenious enough to interpret all this to signifie a meer figurative Presence as they have done many clear passages of the Fathers but they must interpret for themselves not for me But let us hear what Is Casaubon writes to Cardinal Perron by the Kings Command concerning the Real Presence of Christs Body in the Eucharist who saying that the Contest was not about the Truth but only the Manner of the thing returns this reply p. 50. His Majesty wonders since your Eminence confesseth that you do not so solicitously require that Transubstantiation should be believed as that we should not doubt concerning the Truth of the Real Presence That the Church of England should not long since have satisfied you in that particular which hath so often profest to believe it in her public Writings And then for Explication of the Doctrine of the Church of England recites the fore-mention'd words of Bishop Andrews Quod Cardinalem non latet Come we next to Mr. Hooker Eccl. Polit. l. 5. Sect. 67. p. 357. Wherefore should the World continue still distracted and rent with so manifold contentions when there remaineth now no Controversie saving only about the subject where Christ is Nor doth any thing rest doubtful in this but whether when the Sacrament is administred Christ be whole within Man only or else his Body and Blood be also externally seated in the very Consecrated Elements themselves Again p. 360. All three Opinions do thus far accordin one That these holy Mysteries received in due manner do instrumentally both make us partakers of the Grace of that Body and Blood which were given for the Life of the World and besides also impart unto us even in
booty with you for if this be a confutation of what was before alledged from Beza I profess I shall never quarrel with him about it nor desire any other hand than Beza's even in this very passage to express my Belief of the Real Presence of Christ's Natural Body in the Sacrament What a strange Answerer is this sure he thinks because Catholics submit their Sense and Reason in some things to Divine Revelation and the Authority of the Church therefore they have not Reason enough to judge in other Cases that three and one make four as well as two and two Next he brings in Cranmer and Ridley when he was among his Geneva Brethren I suppose and he might as well have nam'd himself and his Eminent Discourser against Transubstantiation And what if these two first were of the same opinion concerning the Real Presence with these two last It only proves that one at London contradicted himself at Geneva and the other Men ten times more learned than himself Our Answerer that he may take breath before he comes to our English Divines above-named for I perceive he finds that he is like to have a tough piece of work on 't charges the Oxford Author with disingenuity chiefly in favour of Doctor Burnets History of the Reformation Alas I am apt to believe tho' I know neither the Discourser nor this Answerer not so much as by Name but only by their Works I am apt I say to believe that this Discourser is much better acquainted with Church History than the Doctor and applies it with much more Sincerity and Truth than he hath done I confess were I worthy to advise I should counsel this Answerer to flesh himself first upon some Authors of a lower Classis for I doubt he is here over-match'd and hath got as we say a Bear by the Tooth What the Learned Historian means by the Wisdom of that time P. 58. in leaving a liberty for different speculations as to the manner of the Presence I cannot understand except that they did in that time generally believe the Real Presence as hath been before exprest but would not certainly determine the manner that is as Bishop Andrews hath said before whether it was per or in or cum or sub or trans but if there be no such Real Presence in any manner I know not what this Liberty of Speculations signifies as to the manner when the thing is not really after any manner and if not as our Answerer seems all along to affirm this then might indeed be great Wisdom or humane Policy not too rudely to choke the tender Ears of their late establisht Reformation But how it can consist with true Piety and a Church pretending to reform Errors we shall best find by this consideration If Men had liberty to believe that Christ was really present after any manner it follows necessarily that Christ was adorable there where he was so present But if the Church in its Wisdom did certainly know that Christ was not really present after any Manner then the Church in its Wisdom gave Men liberty to be Idolaters for our Answerer hath been pleas'd to deliver us his Opinion from Doctor Taylor p. 69. who there says That to give Divine worship to a Non Ens must needs be Idolatry For Idolum nihil est in mundo saith St. Paul and Christ as present by his Humane Nature in the Sacrament is a Non Ens for it is not true there is no such thing he is there by his Diviner Power and Blessing c. but for any other presence it is Idolum And that the practice of the Learneder part of the Church of England nay of the whole Church of England it self if we will believe the Articles of Henry the Eighth in the beginning of the Reformation or King James in the strength of the Reformation was accordingly Idolatrous I am most abundantly satisfied until some stronger Pen than our Answerers shall fully confute what is already extant to that purpose In the mean time leaving the Matter of Fact to the Doctors Conscience we will follow our Answerer He is come now to Bishop Jewel who tells us p. 60. That Christs Body and Blood indeed and verily is given unto us that we verily eat it that we verily drink it c. yet we say not either that the substance of Bread and Wine is done away that is Transubstantiation which is not our Dispute or that Christ's Body is let down from Heaven or made really or fleshly present in the Sacrament If by really he means fleshly I subscribe to all this as to the Real Presence He goes on That spiritually i. e. modo spirituali and with the mouth of our Faith we eat the Body of Christ and drink his Blood even as verily as his Body was verily broken and his Blood verily shed upon the Cross If the Bishop was not an Eutychian then certainly his Body was verily that is substantially and truly broken upon the Cross Thus far then we punctually agree But the Bishop explains himself The Bread he tells us is an earthly thing and therefore a Figure as Baptism in Water is also a Figure 'T is confest Now lest we should think that by this Figure the Bishop intended to exclude the substance he adds immediately But the Body of Christ that thereby is represented and is there offer'd to our Faith most true is the thing i. e. the Body of Christ it self and not the Figure As much of this as the Answerer pleases we have reason to be thankful to him for it But he now comes to Answer for the venerable Mr. Hooker You have heard what hath been offer'd from the Discourser The Answerer tells us from Mr. Hooker p. 61. That the parts of the Sacrament are the Body and Blood of Christ because they are causes instrumental upon the receipt whereof the participation of his Body and Blood ensueth And that the Real Presence of Christs most blessed Body and Blood is not therefore to be sought for in the Sacrament but in the worthy Receiver of the Sacrament All this is most consistent with the Protestant Notion of the Real Presence here contended for Next Bishop Andrews comes upon the Stage and first the Answerer tells us as from himself only that this Bishop insinuates P. 62. That the Presence of Christ in the Eucharist was much the same as in Baptism the very Allusion which the Holy Fathers were wont to make to express his Presence by in this holy Sacrament That the Bishop and the Holy Fathers might mean that Christ is present in the Sacrament as in Baptism Catholics do not deny for they also constantly affirm the same thing as much as either But if our Answerer pretends to perswade us that either the Bishop or Fathers or Catholics mean him only so present as to exclude the presence also of his natural Body in the Sacrament that remains to be prov'd which hath not been done
eating were according to his false Conceptions proceeds from the narrowness of his own thoughts who would judge and measure the Civility and Reason of the whole World according to the Customs it may be of his own little Province But tho no Catholic thus pretended to eat the Body and Blood of Christ for that they all know he is immortal and uncapable of Death or Suffering or Corruption or any other indignities yet our Discourser will needs compare this eating in the holy Sacrament to the violent hacking and slashing of our living Friends and carnally devouring their raw Flesh like the worst of Cannibals What an odious and disproportionate Comparison hath he made on purpose to deceive his Friends and revile and scandalize those whom he supposes his Enemies But before I quit this Page I must pay my respects to one main Demonstration of his which he says is worth a thousand and it is this That the Heathens objected no such Custom to the Christians therefore no such Doctrine believed Now this piece of Malice might have past undisturb'd with many others which I have not taken notice of had he not had the confidence I will not use his own expression Impudence to have provok't an Answer by producing the half Testimony of Justin Martyr in p. 11. to countenance his own Error where that very Father in that very place is making an Apology to the Heathen Emperor Antoninus and is so far from mincing the Matter or explaining it by a figurative Sense That he there tells the Emperor We are taught that the Food speaking of the Sacrament being Consecrated by the Prayer of the Word Is the Flesh and Blood of Christ Jesus himself Incarnate Illius incarnati Jesu Carnem Sanguinem esse edocti sumus Apol. 2. It is most prodigiously strange and inexcusable in this holy Father to have us'd this scandalous Metaphor to a Heathen Emperor which they cautiously exprest to the Christian Catechumens if he intended nothing more than a figurative Sense For I will refer my self to any Man whether it had not been more prudent and it may be pious to have softned and moderated the expression to a Heathen tho the Father had truly believed the Real Presence than thus to have expos'd himself and laid an unnecessary stumbling-block before the Emperor if indeed he did not believe it But our Discourser not satisfied with this tells us a Story p. 12. That the Heathen Greeks having taken some Servants of the Christian Catechumeni urg'd them by violence to tell them some Secrets of the Christians who confest That they had heard from their Masters that the Divine Communion was the Body and Blood of Christ and that they i. e. the Catechumeni thinking that it was really Flesh and Blood declar'd as much to the Greeks And yet our Discourser in p. 35. will not admit that any such thing was ever objected by the Heathens to the Christians altho ' by violence the Christians themselves confest it What a bold conceited Discourser is this who whilst he manifestly confutes himself thinks his Adversaries so impotent as not only not to have any defensive Arms of their own but also not to dare to make use of his when he so fairly offers them against his own false Arguments His mis◠application of the whole Story from the Answer of Blandina which he strangely mistakes is very silly For what Catholics ever thought that the Communion of the Body and Blood of Christ in the Sacrament was a breach of their Fast If any had by mistake some such thoughts as Tertullian seems to insinuate the breach of their Fast must be imputed to the receipt of the Symbols or Accidents of Bread and Wine which indeed may nourish but not to the Body and Blood of Christ Now had not our Discourser thus demonstrably answered himself and saved us thereby a further labour I could have recommended him to S◠Greg. Nazian St. Augustin and several others of the Fathers where he would have found these Objections made to the Christians and their Answers to them much after the manner of Justin Martyr And nothing is told us more plainly in the Histories of those times than that the Heathens having a confused Notion of the great Mystery of the Sacrament did commonly accuse the Christians of eating Mans Flesh or young Children or sometimes their God Sure our Discourser intended to prevent us from using this Argument our selves for this Objection of the Heathens hath ever been accounted a kind of Demonstration of the Antiquity of our Doctrine His third Objection is from the bloody Consequences of this Doctrine But he gives us no particular instances and he doth well to grow more wise 〈◊〉 last for he hath been very unlucky in them Since therefore he is pleased only to affirm in general I am contented to deny in general and so we are upon even ground His last Objection is from the danger of Idolatry if this Doctrine be not true and I add the danger of our Discoursers most execrable Blasphemies if this Doctrine be true let us therefore both consider seriously of it since the danger on both sides is very great However we have the Authorities of many Learned Church of England Men as may be seen at large in the Oxford Discourser who have acquitted us of Idolatry Whilst our Discourser stands almost single in the scurrilous bitterness of his rude and unmanly expressions And here I thought our Discourser would have ended his dire wrath against Transubstantiation but to be yet more secure and with good Reason too that it may never rise up in Judgment against him he comes back again and in p. 37. gives it four wounds more for the absurdity of its Doctrine and these are performed by way of Four very considerable Questions As First p. 38. Whether this Doctrine doth not contradict his Senses Secondly Whether it can be proved by his Senses Thirdly Whether it be not against the certainty of his Senses And Lastly Whether it be not against the Evidence of his Senses Now because to me these retail'd Questions seem to import much the same thing I will take the liberty for the sake of a speedier Conclusion to give my Opinion concerning them in gross Before we consider the monstrous Absurdities of this Doctrine set forth in these four great Questions it is reasonable that we seriously think with our selves upon what account this Sensless Doctrine should happen to get such firm footing in the World as to have spread in a very short time as our Discourser supposes over the face of the whole Christian Church Nay more That in all probability it might have been universally receiv'd even at this day had not the extraordinary Learning Reason Sense and I know not what other qualifications of John Scotus Berengarius Zuinglius and our Discourser opened the Eyes of poor blinded Christians and shewn them how their Senses were lead Captivity Captive by the Jugling tricks