none at all Cornelius Iansenius was a Bishop soe his case is different from the rest for he had jurisdiction Yet why he should be cited amonst the Reformers I know not He hath written severall workes Mars Gallicus Annotations on the Pentateucke the Ghospels Alexipharmacum his Augnstinus His Mars Gallicus is an invective against the french designes His Annotations Augustinus doe not touch the discipline of the Church He contradicts in them some points of the doctrine of the Church defined in the Councill of Trent which drew the censure of Rome on the later worke of his yet without touching his persō who by his will submitted his Augustinus to the censure of Rome in whose communion he always lived did then dye as an obedient son of it To know the opinion he had of your faction reade his Alexipharmacum which he writ against your Brethren at Boyleduc you will see it What reason have you to complaine of sevetity used towards him I know of none His person was never toucht by any censure As for the Disciples of S. Cyran Iansenius I grant there is amongst them a spirit of independantisme And what assembly of men is entirely free from such Yet you cannot glory in them if what Mr. Brevint says in his Preface to Saul Samuel at Endor be tru that they are more dangerous to a Protestant then even Missioners or Iesuits therefore warnes all to avoyde their company Soe that even those who dislike something in us condemne you CHAPTER XXIX Other small objections G.B. pag. 112. Papists make children Bishops allow of pluralityes non-Residences commendams c. which are every day granted at Rome ANSWER Here are acompany of hard words to fryght your Reader from Rome as Birds are fryghte from corne with a rattle there is likewise more noyse then substance in both I have lived in the greatest Catholicks Princes dominions never saw nor heard of what you say is dayly done Our Canons require 30. yeares for a bishop few are made soe young most are promoted to that dignity very ancient Yet this age being determined only by Ecclesiasticall law I will not deny but that on some extraordinary motive some have beene dispensed with If you blame this see how you will excuse S. Paul who made S. Timothy Bishop of Ephesus in his youth 1. Tim. 4.12 If you condemne pluralityes in our Church how will you excuse your owne in which they are practised must the canon law be a cablerop to us a cob web to you If you dislike pluralityes begin with reforming your owne brethren his majestyes Chapplins in ordinary who can find a conscience to keepe two Benefices if they meete with a Prince who will bestow them As for non Residencys (a) Vide Aug. epist 138. I demand whither it be not lawfull for a Bishop to be absent from his Diocese in the circumstances following 1. For the good of the Church as in generall or particular Councils 2. For the good of the nation as in our Parliaments 3. For the good of their Dioceses as when Flavianus Patriarck of Antioch went to Constantinople to preserve his Episcopal seate from being ruined by appeasing Theodosius the greate offended for the throwing downe of this statues 4. For any other reason soe weyghty that evidently it may be equivalent to the good which his residence myght bring No Papists thinks them lawfull but only on such occasions for as for such who do absent themselves ether for ambition or Enuy or pleasure or friend ship or any other unlawfull designe or for some good but soe little as not to countervayle that of their duty to their flock we no lesse blame them then you our cannons for Residence are as severe as can be those often executed with the utmost rigour What doe you more Commendams offend you that is the recommending the meanes of Abbyes to those who are not monks Yet we give them only to clergy-youto mere lay men Secondly we give them only for their lives you give them to their heyres executors administrators assignes 3. We leave the Abby its legall superiors a competent subsistance for othe monks You turne them a begging out of God's Blessing into the warme sun When you have proved that it is more lawfull for you Church to steale a Goose then forours to pluck a quill I shall beleive your procedure legall outs illegall G.B. pag. 112. They struggled hard against the honest attempt of those who laboured to have had residence declared to be of Divine Ryght in the Concil of Trent ANS What myght the Catholick Church doe to please you Had she past that declaration you would have clamoured at your ordinary rate against new definitions of faith now she rejected that Definition she opposed the honest attempt to premote it she must be in the wrong those who oppose her in the ryght what ever shee or they doe because shee is the Church they a discontented paty in her In fine as the Iews proceeded with our Saviour the Bridgroome soe do you with the Bride the Catholick Church her Actions what ever they are are blamed To (a) Luke 7.32 what are the men of this generation like They are like unto children sitting in the market place saying we have piped unto you you have not danced we have mourned unto you you have not wept For doth the Church make a decree you blame her for it doth she not make it you blame her for that too But Wisdome is justifed by all her children A Conclusion of the first Beginning of the second Part. G.B. pag. 116. I have run around that greate circle I proposed to my selfe have examined the designes of Christian Religion have found greate contradiction given to them by the Dodrines of that Church ANSWER You have indeed run a round that so long that you are giddy with it as appeares by your frequent greate falls so evidently against common sense as I have all a long observed yet I have not observed all for that would have been too tedious to the Reader have taken up more time then I can bestow uppon trifles You have skewne no contradiction betwixt doctrine of the Catholick Church the designes of Christianity I have thewne their conformity But your Booke discovers a designe against Charity which is the Hart of Religion it being a heape of rash Judgments evident calumnyes or uncharitable surmizes I say nothing of your faults against reason your incoherentnotions groundlesse Judgments perpetuall sophismes because althô these are greate faults in themselves yet not considerable in presence of those others against Charity And these faults are the greater for being brought to up hold a schisme a designe contrary to Christianity it being a most certaine Truth that noman can have the love of God who withstands the union of all men in one Church Non habet
Benefices or perferments establisht for such as invent storyes without any ground I know none in a fayrer way to them then your selfe You cannot but know that we hold Contrition to be an essentiall part of the Sacrament that he who confesses without sorrow is soe far from obtaining Pardon for the the sins past that we judge him guilty of a new sacriledge Consider a little what you say if not for conscience the feare of God which you seeme not to regard as least for your credit G. B. pag. 61.62 What can take off more from the value of the Death of Christ then to beleive it in the power of a Preist to absolve from sin ANS That cannot take from the value of that sacred Passion uppon which it is built By Baptisme sins are remitted without derogating from the value of the death of Christ The same of Absolution Because in both these Sacraments the merits of the Passion are applyed to cleanse our souls in such a manner as Christ hath ordained by authority derived from him In civill matters as no man can lawfully take uppon himself the authority exercise the function of a Judge without a commission from the King Soe it is no lesse unlawfull to refuse due obedience to Judges Lawfully commissionated We have a lawfull commission in the Ghospel we stick to that till wet see better grounds to vacate it then such frivolous reasons as you bring CHAPTER XVIII Of Pennances Fasting Prayer Pilgrimages G. B. pag. 62. Adde the soorne put on Religion by the Pennances enjoyned for sin abstaining from flesh Pattering over Prayers repeating the Penitentiall Psalmes going to such Churchs Altars with other ridiculous observances like these which cannot but kill the vitalls of tru Religion And who can have any sad apprehensions of sin who is taught such an easy way of escaping punishment ANSWER Experience shews us whither practice preserves more the vitals of Religion yours or ours I am perswaded I shall have occasion before we part to give you a prospect not very pleasing of the piety of your Proselits who as S. Paul sayd 2. Tim. 3.13 Proficiunt in pejus have waxed worse worse ever since your Brethren have had the direction of them But what are these Observances which move you to laughter Fastings Prayers Pilgrimages so much recommended even commanded in both old new law sometimes in scripture often in Councils Fathers coÌ„firmed by the practice of the Church through all ages These things seeme ridiculous to this Democritus a new man as much a stranger to tru Piety as his Education hath beene to Prayers Fasting Pilgrimages as far as appeares by his workes That he should thus deride all Penitentiall workes designed ether to punish our past offences or prevent those to come to reconcile us to our Creator or rivette us to him when S. Paul the chosen vessell the Temple of the Holy Ghost the Doctor of the Gentils separated from his mothers womb called unto Grace (a) Galat. 1.15 when he I say chastised his Body brought it under subjection (b) 1. Cor. 9.27 least preaching to others he became himselfe a Reprobate What meanes did he use for his security to mortify his body but those this good man Counts Ridiculous ObservaÌ„ces viz Fasting Prayer the like we are sure he was animated with the Spirit of God what Spirit animates you SECTION I. Fasting AS for Fasting our B. Saviour (c) Mat. 4.1 Fasted forty days forty nyghts He foretells his Disciples (a) Mar. 2.20 fasting when the Bridegroome should be taken from them That is after his Ascension He directs us how to fast promises a Reward (b) Mat. 6.17 to our fastings when duly performed He teaches that Fasting (c) Mat. 17.20 Marc. 9.29 gives us a Power over the Divils When any worke of greate moment was to be done Fasting was used (d) Act. 13.2 As the Disciples or Apostles ministred to the Lord Fasted the Holy Ghost sayd with fasting (e) Act. 14.23 Prayer S. Paul S. Barnabas were consecrated Apostles These with Fasting Prayers (f) 2. Cor. 6.5 ordained Bishops in every Church And S. Paul severall time speakes of his Fastings (e) Act. 14.23 In Watchings in Fastings (g) 2. Cor. 11.27 Again In hunger thrist in fastings often What was the practice of the Christians of the second age Tertullian will teach us Apolog c. 40. pag. 71. where having reproached the Pagans with their Feastings in times of publick calamitys he represents the contrary life of Christians Nos verò jejuniis aridi omni continentiâ expressi ab omni vitae fruge delati in sacco cinere volutantes invidiâ coelum tundimus Deum tangimus cùm misericordiam extorserimus Iupiter honoratur You Feast says he but we dryed up with fasting living in perfect continency abstainning from all contents of this life prostrate in sackcloth ashes charge Heaven with the odium of afflicting Persons already soe much afflicted when we have by these Penitentiall workes forced God to take pitty of the world Iupiter is honoured by you For the third age see what Moses a Maximus other Confessors required of Penitents Iejunio extenuari That they should grow leane with fasting All the subsequent ages give as many testimonyes to the duty advantages of Fasting as there are of any work of Piety This the Fathers teach in their sermons the Bishops command in their Canons the faithfull practice in their lives all recommend by their example Nay Protestants themselves owne this Truth The Authour of the Duty of man Sunday 5. n. 34. To this duty of Repentance Says he Fasting is very proper to be annexed The Scripture usually joynes them together If you desire to know the fruites of fasting S. Thom. 2.2 q. 147. a. 1. names three 1. to mortifye curbe our bodyes 2. To rayse our mind to Heavenly things 3. To punish in our selves the ill use of some creatures by depriving our selves of the use of others A fourth reason is to encrease merit Grace Glory Virtutem largiâ—is praemia says the Church in Praef. Quad. SECTION II. Prayer PRayer being a raysing of our souls to God it exposes our understanding to the Divine lyght places our will in the warmth of Divine love Wherefore nothing can be more efficacious to cleere our mind from its ignorance darknesse nor to purge our will from its depraved affections passions It is a key which opens the Treasure of God's Mercy opens our hart to receive its effets It is a River of Benediction whose waters cleanse our soul from its imperfections moisten our hart make our good put poses budde forth flourish fill our will with the fruites of vertues It is often recommended in scripture See (a) mar 13.33 watch Pray Pray (b) Mat. 26.45 that
Power to dispense with them as to fathers Husbands over those of their children wives G.B. Ibidem The Breach of the fourth keeping the Sabbath is not denyed it being usually amongst them a day of mercating dancing foolish Iollity ANS What you charge ou us here not keeping the Sabbath was charged on our Saviour his Apostles by the Scribes Pharisyes is reproached to Protestants by the Puritans I doe not deny but many are defective in this observance that as other commands soe this hath suffred Yet I think I could as easily find instances for the very things you reproch to us amongst you as you amongst us I will nor excuse all that is done amongst Catholicks beleive you would find it hard enough to justisy all that is done by yours Yet I will tell you that unlesse you will condemne Christ his Disciples iustify the slaunders of the Scribes Pharisyes against them you must acknowledge that there is a precisenesse of Duty not intended by Alm. God And it is very remarkable that several accusations of the Breach of the Sabbath having beene brought to our Saviour by the Scribes Pharisyes Christ always blamed their blind indiscreete Zeale retorted the accusations alleadging severall of their customes undefenfable but never seconded the accusation quite contrary ether confounded the accusers by minding them of their owne faults or excused the fact from guilt Which is a sufficient proofe that the law of God doth not require that superstitious observance which the Scribes the Puritans you require for want of which you blame us are your selfe blamed by others Yet I will not excuse all that is done by Catholicks in this matter which cannot be charged on the Church because shee condemnes censures it I must take notice here of a craft you use in this place to mingle tru false things together For example pag. 85. That children may lawfully intend killing their Parents Is false that they may marry without their consent is doubted by none I think as to the validity of the marriage unlesse there be some municipall laws providing against it Item pag. 86. They barre the chergy the use of marriage is true that they allow concubinate is false By which petty art you surprise your Reader puzzle one who undertakes an Answer Were I minded to imitate you in giving a prospect of your garden that without offending Truth as you have done I could shew matter enough for your confusion or for your zeale if it be reall I never was with in it I thank God the greatest part of my life I have past at a distance almost out of syght of it yet fame hath brought enough to make a wofull description of it It is not needfull to pierce (a) Ezech. 8.8.9 your walls to discover wicked abominations only looking over them with a perspective glasse a man may discover weeds thornes cockle what not They are uncleane creatures who delyght to wallow in dirt or stirre about filth which of it selfe yeilds an ungratefull smell much more when moved An ancient Heretick (b) Tertul. lib. contra Hermogenem c. 1. p. 411. thought it a signe of a good conscience to speake ill of every body You may with the ignorant multitude much easyer obtaine the esteeme of Piety Zeale by speaking ill of others then doing well your selfe by blaming others lives then correcting your owne A secret malignity in nature prompts some to detract from the good name of their neyghbours disposes the Hearers to receive with pleasure the detractions Both Calumniator his Hearers follow in this the vicious inclinations of corrupt nature But these must be overcome when tru vertu is aimed at that is hard You follow the easier course the most taking with men whome you affect to please But how your conscience at present God here after will approve of this I leave to your more serious consideration Maledicimur benedicimus says the Apostle (a) 1. Cor. 4.12 We are spoken ill of we speake well or being reviled we blesse Truly I had rather find matter for a Panegyrick then for a Satyre should be more willing to write some good of you then otherwise if there were any such belonging to you as Protestants But knowing no such thing I will supply that part by Prayers that God will put you into away of being soe by bringing you to his Faith which now you impugne I wish it were (b) 1. Tim. 1.13 ignorans in incredulitate through Ignorance or meere want of Instruction your sin world be lesse your conversion not so desperate CHAPTER XXVI Riches Pride of Churchmen FRom p. 91. titt 100. we have a long enumeration of the Riches Pride Ambition of Popes Cardinals Bishops Abbots all Churchmen You blame the sumptuousnesse of our Church ornaments the solemnity of our Processions the majesty of our Ceremonys c. which things being not of Faith I think my selfe notoblidged to answer further then by shewing a good use may be made of them I grant that Christ founded his Church in reall Poverly he sent his Apostles to preach with order to live (a) Luc. 10 8. uppon what they found in the places whither they went be content with what was given them He gave them a ryght to a subsistance declaring that (b) Mat. 10.10 a worke man deserves his diet And that (c) 1. Cor. 9.13 he who serves the Altar ought to live of it And althô S. Paul wat pleased not to make use of this Ryght commonly for a very good reason yet the rest did he myght lawfully have done every where actually did it at Philippi Philip 4.15 Yet I doe not find that ever our B. Saviour stinted the Apostles soe as if any thing were freely given beyond what was meerely necessary they should be oblidged to refuse it or restore the overplus to the donors Nether doe I find your Brethren in the ministry commend very much your first Reformers for retrenching some of your Bishop's lands althô they left enough for not only a competent but a noble subsistance nay your moderne (d) W. L. Heylin writers accuse them of sacrilege And I doe not heare that your richer Bishops doe breake their shins with hast to restore the surplus of their Revenues to the heyres of the donors which they were bound to restore if it were not lawfull for Churchmen to enjoy more then what is necessary Since the fall of Religion indeed the Protestant Church hath not much encreased her revenues which rather proceedes form lack of charity in your layty who give you nothing or because the wife children sweepe away what remaines by each incumbent at his death then to your love of Poverty for which vertu you have refused it when offred I have heard at least of none who would refuse a mannor
or other considerable Boone when freely given the hard usage which some of your tenants complaine of from their Ecclesiasticall landlords proves sufficiently that you are not insensible to the allurements of the attractive metall Were Church men such as they ought to be the layty would have little reason to repine at their riches althô much greater then they are If they were Treasurers of the Poore Fathers to the Orphans Helps to widdows Hosts to strangers Protectors to the Oppressed common Sanctuaryes to all necessitous persons such as some are in Catholick Church s whome I know many of whome we reade To such as these Riches are no hindrance to their function they give them only occasion of doing much good practicing their Charity If you think this to be blame worthy althô Riches be soe imployed prove what you say out of Scripture excuse your owne Bishops from that crime eris mihi magnus Apollo Voluntary reall Poverty is much commended in the (a) Mat. 19.21 Ghospel we have thousands in our Church who professe it live in it you could never get ten of your communion to embrace it There is another Poverty called of Spirit commended (b) Mat. 5.3 nay (c) Mat. 19.24 commanded in the Scripture how greate soever a stranger you are to spirituall things yet you will not say that this Poverty of hart is inconsistant with effectuall riches otherwise it would be impossible for arich man to be saved A man may be a begger yet be far from that Poverty of Spirit which gives him a ryght to the kingdome of Heaven because his hart is fixt uppon things he hath not And on the contrary another man may be master of agreate part of the world yet have his hart as free from it as if he was not in the world to use the Apostles phrayse (d) 1. Cor. 7.31 use the world as if he used it not Of this sort of poore of spirit there are many in the Church always have beene Heare S. Austin l. de moribus Ecclesiae c. 35. Sunt in Ecclesiâ Catholicâ innumer abiles fideles qui hoc mundo non utuntur sunt qui utuntur tanquam non utentes there are innumerable faithfull in the Church who make no use of the world there are others who use it of if they used it not What hath the Protestant Church to say here Pride Ambition are personall vices soe belong not to this treatise Yet I will say that there have beene both Ancient Moderne Popes who have given greater examples of humility then any your Church can shew who have made appeare that their title servant of the servants of God is no compliment Sixtus V. would not owne his mother when she was brought to him in rich clothes sayng his mothers was a poore woman who never wore silkes in her life shee was ashepe heards wife The next day she being brought to him in Rags he presently acknowledged her Some of them have asserted the Priviledges of their chaire against such as in trenched on their Ryghts which may be done without any Pride at all seing they require it as due not to their owne persons but to their chair to its founders S. Peter to his superiour Christ Iesus I never heard S. Ambrose suspected of Pride for refusing to admit Theodosius the greate into the Church before his Pennance for the slaughter at Thessalonica or for excluding him the cancells after it It was a Zeale of the glory of God the good of the Church which moved him the Emperour him selfe understood it so As for precious ornaments of the Church I will owne ours to be too costly when you shall have proved that any thing is too good for God's service not till then The infinite Majesty of God is ground sufficient to oblidge us to beare him the greatest respect interiourly expresse our duty to our Creator our gratitude to soe greate a benefactour by returning to him in the best manner we can an acknowledgement of his most bountifull gifts This serves also to stirre up in the auditory submission respect adoration which otherwise would fayle CHAPTER XXVII Vnity of the Church in Faith Sacraments G.B. ownes that Protestants are Schismaticks of severity against dissenters of Hugo Grotius G.B. pag. 100. A fourth designe of Christian Religion was to unite man kind under one head into one body not by love pardoning injurys only but also by associating the faithfull into one body the Church which was to be united by bonds of love Governed by Pastors Teachers cemented with the ligaments of the Sacraments ANSWER You say something though discorderly but not all for 1. you omit Faith by which we are inserted into the body of Christ 2. You put Charity which doth not make us parts but living parts of that body whose parts we are by Faith 3. You adde Sacraments which are only exteriour signes of interiour communication 4. You confound Charity Sacraments as equally concurring to the Vnity of the Church yet there is a vast difference betwixt them the one formally quickning the members of the Church interiourly the other only effecting it interiourly testifying it exteriourly 5. Betwixt the Sacraments there is a vast difference as to this you confound them for Baptisme being our Regeneration in Christ is an efficient cause of our union with him makes us his members the others are designed only to nourish those who are already united to in him When you speake of being governed by Pastors I hope the Pope may find place amongst them he being the prime Pastor G. B. pag. 101. The Ghospel pronounceth us free no more servants of men but of God ANSW Free from the ceremoniall law of Moyses not from that of the Ghospel obedience to the Governours of the Church How changeable are your sentiments In the forgoing page 100. the Church was to be governed by Pastors Teachers now she is to obey none but God if any man pretend to command he changeth the authority of the Church into a tyrancall yoke Soe we must have Governours without authority to command subjects without any duty to obey A new model of Government G. B. pag. 101. Those things for which we withdrew from the Church are additions to our Faith Shee added to Scriptures Traditions to God Images to Christ Saints to Heaven Hell Purgatory to two Sacrament five more to the spirituall presence of Christ his corporall presence ANS Never man spake more proved lesse then you who offer not one word in proofe of these disputed points which we declare to be evident untruths Is not this a poore begging of the thing in question But they are say you additions to your Faith Did we adde to your Faith or you cut off from ours that of the whole Christian world before your deformation How
publicke concerne 3. In case he be involved in common or private sufferings he ought to beare it patiently expect the turne of the Tyde 4. He may reforme his owne life actions according to the severest laws of state cannons of the Church provided he become not by that trouble some to his neyghbours over whome he hath no authority or dangerous to superiors whose authority over him is establitht by God or disturb the publicke Peace which is to be preferd before all advantages which can be hoped from those petty Reformers or their Reformations 5. Having done that he ought to content himself presse lawfull superiors no further assuring himself he hath fully complyed with the utmost of his duty by acquainting his Rulers with what he thinks is for the publick good by correcting himself And he may suppose that if these doe not follow his advice ether they see the thing not feasible or fore see other inconveniences or expect some fitter conjuncture Where as by further urging he cannot but offend for to communicate his dislikes to others to draw them first to joyne in Petitioning with a seeming submission then by a reall violence to force superiors to what they pretend to unsettle the present Government to aime at setting up a new one under pretence of reforming the old is in the state Sedition in the Church Schisme as greate crimes against both as any except Rebellion Heresy to which they dispose Soe that this Reforming humour in particulars is the daughter of Pride mother of Heresy Rebellion Which makes it be suspected by all lawfull superiors in all establisht Governments till they know all the particulars of which it consists Absalon (a) 2. Reg. 15. alleadged plausible reasons for altring the Government of Israel Oza (b) 2. Reg. 6. for upholding the Arke with his hand The first that the state was abandoned no body looking to the administration of Justice The second that the Arke was in danger of being overturned Both greviously offended exceeding the bounds assigned them by God not withstanding their specious pretences Now to the subject of your complaint The Roman Catholick Church holding her Faith by Tradition of all ages from the Apostles never admitting the least alteration in it from which she is preserved by the helpe of the Holy Ghost promist to her by (c) Heb. 12.2 the Author finisher of it In this shee knows there can be no occasion for it by any errour As to her discipline shee acknowledges some alterations hath no difficulty to admit of a Reformation provided things be done according to order This appeares first by her Councils even that of Trent severall celebrated in France Germany in this last age Secondly by the practice of several Prelates S. Charles Borromeus in Italy S. Francis de Sales in France others elsewhere Thirdly by those of a lower rank as of S. Philip Nerius who establisht the Congregation of the Oratory in Italy Pere Berule after wards Cardinal who establisht that in France Pere Vincent de Paul who founded the Preists of the Mission all Congregations of Clergy living in common under the obedience of their severall superiours Lastly did you regard what they are not what they are sayd to be as much consult the Rules Lives of the Iesuits in themselves as you doe in the writings of their profest enemyes whose testimony for that reason you ought to suspect you would be forced to owne that S. Ignatius de Loyola hath reformed the Clergy establishing a Congregation of Clergy-men who live more conformably to the most ancient Canons to the Ecclesiasticks of the primitive Church then any your whole reformation hath or shall be ever able to shew Which you would perceive did you reflect that the numerous bitter Enemyes which they have had never doe alleadg any things against their lives or Rules which is a convincing proofe they are irreprochable Now a word to those whome you commend for endeavouring à Reformation of the R.C. Iean du Verger Abbot of S. Cyran was only a private Preist not a Doctor of Divinity nor recomended by any other degree which myght distinguish him from the meanest having no Jurisdiction even over the Abby of which hebore the title But his personall endowments other to good or evill were exceeding greate A large comprehensive phancy a tenacious memory a Judgment to use all his learning seasonably Deepe melancholy abounding with adust choler was his temper the first fitted him for the labour of hard studyes the second emboldened him to write whatsoever be fancyed without any regard to persons how greate soever Those who particularly knew him say that no history shews a man of a more intriguing wit fitter to head a faction For using too much this faculty he was by the King's authority cast into prison being accused by a Bishop whome he had before invehgled who discovered his designes through horrour of them Cardinal de Richelieu being solicited to release him R.S. late Bishop of Calcedon answerd You Lordship doth not know the man you speake for Had our fathers dealt soe with Calvin France had enjoyed Peace Now I would know of Mr. B. whither it be tolerable for a private man to caball in his owne Church to frame a party in it besides contrary to the orders of its lawfull superiors oppose all establisht order to unsettle old customes introduce new ones to make for a new Government If you approve this in S. Cyran how can you blame it in your Phanaticks Antony Arnaud was once a Doctor of the Faculty of Paris but was cast out of it degraded by the other Doctors for his odde sentiments in matters of Grace which he obstinately defended even after they were censured by Rome France his owne Faculty And why myght not that faculty retrench from its body members who refuse to submit to the major part as by the law of nature all are bound to doe where there appeares no sin I know of no other persecution he ever endured As to his booke of the frequent Communion it tended not the reforming but to the destroying the Sacrament of Pennance as is seene by its effects where it prevayles I will not say he designed soe much I leave intentions to God the (a) Hieremy 17.10 Searcher of harts Many times a Buke is shot as a man is killed How ever it was unexcusable in him to endeavour to change the customes laws establisht by the Church in force His title of Doctor could entitle him only to explicate the laws received conforme to them not to abrogate reforme them for a Doctor as such hath no jurisdiction without which no laws can be made or unmade The least Bishop nay the meaest Curate of a Parish hath greater Power as to laws then the greatest Doctor as such seing those have some jurisdiction this hath
the schooles who opposed it the Hussits what Councill commanded it condemne its opposers that of Constance Which confirmes our Rule that when none of this appeares there hath beene no change G. B. Pag. 121. All once worshipt in their mother tongue but after by the over throw of the empire the latin tongue decayed the barbarous worship was obtruded on the world ANS This proves a change in the People whose language was spoyled with the mixture of Barbarous termes not in the service which the continued the same it continving in latin as it was before that inundation of Barbarians G. B. p. 122. We know that for the first seven Centuryes the Christians world abhorred Images ANS In what age did S. Gregory the Greate live sure with in the first seven Centuryes And he l. 7. ep 109. l. 9 ep 8. rebuked Serenus Bishop of Marseilles for casting them out of the Church Was not S. Austin with in the first seven Centuryes he l. 1. consens Evang. c. 10. speakes of the pictures of Christ the Holy Apostles S. Peter S. Paul Thus I have past your three instances to prove a change in the faith of the Church which you us sherin with that emphaticall terme WEKNOW If you have many other such points of KNOWLEDGE for the divertisment of the learned world I wish you to publish them I am perswaded few besides your self know such things most know them to be false CHAPTER XXXI Revelations Miracles G. B. pag. 123. The Papist Church pretends to revelations for some of her most doubtfull opinions which are the visions extraordinary inspirations of some of their Saints from which they vouch a Divine confirmation to their doctrine ANS If you know of any decree made in matter of faith uppon a private revelation shew it Till you doe so I will not beleive it S. Thomas 1. p. q. 1. a. 8. ad 2. absolutely excludes all private revelations from grounding Faith Innititur Fides nostra revelationl factae Apostolis Prophet is non autem revelationi si qua fuit aliis Doctoribus factae Out faith relyes on revelations made to the Apostles Prophetes not on such as are made to other Doctors G. B. pag. 124. Saint Paul being put to glory of visions revelations was to run backe 14. yeares for one ANS S. Paul says that he had 14. yeares before that greate revelation but he never sayd he had noe others ether before or after And that Revelations were not soe extraordinary in his days as you think not only amongst the Apostles but ever amongst ordinary Christians you many learne out of S. Paul 1. Cor. 14.30.32 If any thing be revealed to another that sitteth by let the first hold his Peace for you may all Prophecy one by one that you may all learne all be conforted And the Spirit of the Prophets are subject to the Prophets And can you think the Apostle should have no Revelation for soe many yeares when the meanest Christians had them even in the middle of their publick assemblyes where they met with soe many distractions What will you say to excuse your Ignorance If other Revelations made to S. Paul be recorded in Scripture now soe it is for first Amacedonian (a) Act. 16.9 appeared to him 2. Our Lord (b) Act. 18.9 spoke to Paul in a vision Nay the very place you cite to prove your errour confutes it for he says (c) 1. Cor. 12.7 least I should be exalted above measure through the aboundance of revelations there was given He had then REVELATIONS nay Aboudance of Revelations See how carelessely you reade how ill you understand how negligently you write out of Scriptures for you are certainly convinced that when S. Paul spoke of that one he did it not because he had beene favoured with no other but because that was a singular favour as such esteemed But I dispute seriously against a man who regards not what he writes G. B. pag. 124. Are they not credible storyes of Christ's appearing to some of their shee Saints kissing them being marryed to them c. ANSWER I doubt not but you your brethren think this folly S. Paul says as much of such as you 1. Cor. 2.14 Animalis homo non percipit ea quae sunt spiritus Dei stultitia est enim illi non potest intelligere quiaspiritualiter examinatur The naturall man received not the things of the spirit of God for they are foolishnesse unto him nether can he know them because they are spiritually discerned Of such as the Inglish Ministers S. Paul speakes who are by him declared incapable to Judge yet will be still Judging of the secret workings of the Holy Ghost in those souls which he makes his temples in whome he lives they in him which things seeme folly to you because you have no experience of them probably never made an hour of mentall Prayer in all your life nor know how to make it Hence You (a) Iude v. 18. speak evill of things you know not It would be more to your credit to omit those things then by speaking of them discover so shamefull an Ignorance The best advice I can give you is that of Job (a) Iob. 13.5 to his friends To be silent that you may seeme wise But Christ kist them marryed them This scandalizes your chast Brethren who cannot heare of marriage Mr. Brevint surmized God knows what uncleane spirits I cannot appeale to the conscience experience of any of the whole ministry for the reality of what you deride for I think there never was granted to any of you such favours Yet to free you from feare of illusions in those visits from bad spirits know I wonder any one who reades the scripture can be Ignorant of it that there is a spirituall contract betwixt Christ the Church Item betwixt him every Pious soul that this contract is called a marriage that on this score sins of such souls against their spouse are called Adulterys themselves Adulteresses If you have any Remembrance these hints will bring to mind a number of Texts of Scripture which deliver what you scoffe at The whole Bookes of Canticles or Salomons song celebrates that adorable nuptiall solemnity The very first words of it are (b) Cant. 1.1 Osculetur me osculo oris sui Let him or may he kisse me with a kisse of his mouth The Church every pious soul demanding as a singular favour of her spouse that Blessing which when granted to some scandalizes you modest man soe different are your sentimēts in spirituall things from those of the Holy Ghost who says (a) Cant. 8.1 that the soul should receive that favour shee at first demanded yet not be despised you despise them all as forgeryes dreames effects of melancoly or hystericall distempers What is blasphemy if this be not O Lord forgive you for you know
spirituality did not answer to the time of her conversion A like conclusion may be drawne from a reproach made to the ancient converted Jews (a) Heb. 5.12 When for the time ye ought to be teachers you have neede that one teach you againe which be the first principles of the oracles of God are become such as have neede of Milke not of strong meate For every one that useth Milke is unskilfull in the word of Ryghteous nesse for he is a babe But strong meate belongs to those that are of full age those who by reason of use have their senses exercised to discerne good evill Thus the Apostle dealt with Babes in Christ But to Proficients he discovered greater mysteryes (b) 1. Cor. ◠6 We speake wisdome amongst the Perfect And because he thought the Thessalonians were such he prayed hard dayly that he myght see them againe that (a) 1. Thess 3.10 he myght compleate what was lacking in their Faith Now whither this compleating was intensivè or extensivè by adding new mysteryes of faith or a more ample explication of what they knew before is not materiall This will helpe us to understand the meaning of another place of the Apostle (b) Rom. 12. I say through the Grace given unto me to every man that is amongst you not to think of himself more hyghly then he ought to think but to think soberly according as God hath dealt to every man the MEASVRE of faith For as we have many members in one body all members have not the same office soe we being many are one body in Christ every one members of another Having then Gifts according to the grace which is given us whither Prophecy ministry c. Faith is distributed you see to all the Church yet not to each member of it alike but to each one HIS MEASVRE proportionable to his capacity the place or function he is called to Which similitude he uses in alike sense 1. Cor 12. Ephes 4.7 And had you taught your Disciples as the Apostles did theirs toke content with their mesure of faith there had not beene soe many sects in the world who pretending to the fullnesse of faith of which they are not capable have lost both Faith Charity You see Sir whose example we follow in this viz that of the Apostles Soe if there be any designe of Ambition to ground it the Apostles are guilty of it not we Origenes con Cels l. 1. p. 7. says all Christians were not acquainted with all revealed Truths only the most necessary points were communicated to all And l. 3. p. 122. he confirmes that practice with the example of Christ who spoke in Parables to the multitude explicated them to his Disciples Mat. 13.11 S. Basil l. de Spir. S. c. 27. discoursing of the institutions of Christianity divides them into two parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first myght be familiarly preached to all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the others were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not commonly to be divulged Tertullian l. de praescript c. 25. p. 335 blames some heretickes who pretended to ground their errors on Traditions obscurely delivered by the Apostles on that occasion seemes to disowne any doctrine taught in private But in the following chapt 26. p. 336. he explicates his meaning which was to reject only such clancular Traditions as should be contrary to the Word or Doctrine publickly preached And we say the same G. B. p. 132. These are practises far different from the methode of the Apostles in preaching the Ghospel who with held nothing of the counsell of God from the People ANSWER Those words are taken out of that speach of S. Paul to the Elders of the Church of lester Asia (a) Act. 20.27 which you by a grosse mistake say were the People as if the Holy Ghost had made the People Bishops to governe the Church of God Now if the People governe who are governed You are hard put to it to find reasons against us when you are forced to such wretched shifts Know then which I wōder any one who reades with attention that place can be ignorant of that those to whome S. Paul spake there were Bishops to whome by reason of their office a larger mesure of faith was due to them the whole counsel of God was made knowne to be communicated to others not promiscuously to all but to faithfull men who myght be able to teach others 2. Tim. 2.2 Now though according to the practice of the Apostles the People amongst us are not made Teachers Pastors Prophets Apostles yet all even to the meanest Artisan have instructions necessary to salvation What they are bound to beleive what they are to hope for what to doe what neede of more If any amongst us will undergo the labour of Studys the greatest mysteryes of our Faith are obvious to him our Scriptures our Councils our Decretalls our Fathers our Ecclesiasticall Prophane Hystorys our Divines our Philosophers are extant in our Stationers shops as well for the use of the meanest Christian as of the Pope Cardinalls or Bihops What is then concealed from them which may ground your Accusation Our procedure in this is so connaturall that I am perswaded it cannot but be your owne practice The Inglish Church hath drawne to some few heades those points of Faith which shee thinks necessary to salvation delivers them to all in her Catechisme As for the others contained ether in the Bible or in the Nicene Athanasian Creedes or in the four first Generall Councills she Leaves it to her Children to seeke them out themselves if they have will convenience or to receivethem from their Ministers I do not see how any Gouvernours of a Church can proceede otherwise Dare you blame this in your Mother Church why then should you condemne us for it G. B. pag. 133. Matters of interest are the constant subject of their studyes sermons whereas others of the greatest laws of God are seldome minded ANs If you could write this untruth with out blushing you have no blood in your body To confute you it will be enough to open any one booke of Devotion heare or reade a sermon In malâ non possunt aliter Aug. Your cause must be very bad which requires such untruths to up hold it ours very good seing you have no Truth to alleadge against it CHAPTER XXXIII Faith not dependant on senses G. B. pag. 133. God hath sitted faith framed our souls soe harmoniously that they are congenial one to another ANS I find you in this point very much to seeke how to owne agreate Truth yet to establish a contrary falshood which is very deare to your whole party That Faith is above naturall reason much more above sense is unquestionable This you owne soe place Faith on a throne Yet something must behad against
priviledge of women who have some advantage of birth fortune Drunkenesse for all who have time mony to cast away The prodigious numbers of houses designed for tippling is a sufficient cōviction of the greatenesse of this vice there being more in London alone then in any ten Catholicks townes in Europe probably more then served the whole kingdome in Catholick times which are so many nurseryes of Idlenesse whence all vices flow the thriving condition they all live in shews which may the riches of the nation goe on what their harts are setled You will say these are faults of the Reformers but not of your reformation But in this you are mistaken for it comes from the very substantiall parts of your reformation soe that if any do well it is to be attribued to the goodnesse of their nature If ill it is to be charged uppon your religion which hath retrenched on severall pretences almost all helpes of Devotion Christ to apply to us the merits of his passion instituted seven Sacraments which are administred in the Cat. Church To regenerate us Baptisme to strengthen us in faith Confirmation to nourisb our souls Eucharist to restore us to God's grace if by frailty we have lost it Pennance to prepare us for a passage to the other world Extreame-unction to confer grace necessary for a Church-man or a marryed-man Order Matrimony Of those you have cut off five of the two remaining that of the Eucharist which Christ sayd was his body Blood you make only a bit of Breade spoone full of wine The Catholicks have every day the unbloody sacrifice of the Altar offred at which they can as2ist they are taught that masse is composed out of the law p Prophets the Ghospel Canonicall Epistles that it is a summary of the life of Christ commemoration of his death that when they see the sacred host elevated they must call to mind his elevation on the Crosse for their sakes that they must offer him themselves with him to God the father As S. Austin teaches us l. 10. de Civit. Dei c. 20. This Dayly sacrisice you have cut off having something in Cathedralls on sundays in other Churchs seldome Soe the wholé weeke in all places a greate part of the yeare in most places passes with out that greate exercice for your devotion Ceremonyes in divineservice are necessary to fix our Phancy on the things in hand to helpe to rayse our soul to God This they doe first by their signification as knocking our Breast is a figne of greife cōtrition kneeling bowing of our adoration of God lifting up hands eyes to Heaven of raysing our wills to God c. They likewise encrease within us those dispositions they signify by a sympathy betwixt the soul body These you have retrencht as superstitious which hath opened a dore to the contempt of your holy service places where it is celebrated to which many of you shew little more respect then at other civill actions nay many would not enter into a freinds house with soe little respect as they shew entring into the house of God G.P. pag. 135. Religion consists in few things T is tru nay it consistes in one thing as to its perfection the love of God above all things But what then are helpes to stirre up that love of God to be neglected It is Pharisaicall to place our confidence in the ceremonyes or consider them as the substance of Religion but to looke on them as its ornaments meanes to stirre up strike good purposes deeper into our harts why should it be misliked The wiser of your brethren in france acknowledge bewayle the want of them Soe will you if you consider it well Catholicks have an unquestionable ordination for if we have none yours must fall to the ground you having received yours from us Yours is not only questionable but questioned actually with seeming probability denyed by Cath. 1. for want of a due minister A Bishop 2. for want of due matter forme 3. for want of due intention for your Bishops owning no sacrifice of the new law could not intend to conferre a Power to offer sacrifice which is essentiall to Preisthood They were confirmed in their opinions of your want of Ordination by your Owning Communion with those reformed Churchs in France Holland which have no lawfull ordination according to your principles your directing yours to their Churchs advising them to receive the Sacraments from them admitting those Ministers to the Ministry amongst ou without any new Ordination To conclude they had those same motives to continue in the Communion of the Catholick Church which S. Austin had which he relates I. contra Epist Fundam c. 4. Tenet consensio populorum gentium tenet auctoritas miraculis inchoata spe nutrita charitate aucta vetustate firmata tenet ab ipsa Sede Petri cui pascendas oves post Resurrectionem Dominus commendavit usque ad praesentem Episcopatum successio Sacerdotum Tenet postremò ipsum Catholicae nomen quod non sine causâ inter tam multas haereses sic ista Ecclesia sola obtinuiut ut .... Apud vos autem ubi nihil horum est sola personat veritatis pollicitatio I am retained in the Catholick Church by the consent of nations by an authority begun with miracles nourisht with hope encreased by charity establisht by antiquity I am retained by a succession of Preist beginning from S. Peter to whome our Lord after his Resurrection commended the feeding of his sheepe untill this present Pope Innocent XI Lastly I am retained by the very name of Catholick which with greate reason amongst soe many sects this Church alone obtaines What have you to oppose against such strong motives Scripture the Ghospel which if cleere for you ought without doubt be preferred before all those other motives But they found this very Ghospel this Scripture pronounce in their favour against you This is my body says the Scripture It is not Christ's body say you The commandments of God are not heavy says the Scripture The commandments of God are impossible says you A reward is due to our Good workes says the Scripture No workes of ours are meritorious nay the best are sins say you Faith without workes is dead says the Scripture you commend faith so as to make all good workes be neglected I grant some amongst you of late doe not soe crudely teach some of these doctrines being ashamed of their deformity But you cannot deny but that they were taught by the first Reformers Which was sufficient to convince the world that Scripture gave no evident verdict for them make all affrayd of theyr Reformation who had a care of their souls CHAPTER XXXVI Greater exercise of Piety amongst Catholicks then Protestants BAptisme is given validly in both Churchs but with this difference that we retaine the ancient