thing in order to Christian Peace in things of Ecclesiastical constitution as v. c. The latin service the Sacrament vnder one kind the celibate of Preists thô not in things of Faith such as is the Church's Jnfallibility 3. D. Morley Replyed If by the Church he meant all Christians in all places it could not erre If any particular Church v. c. That of Rome it could erre had erred which he proved thus That Church which formerly held as matter of Faith an errour hath erred can erre But this is the case of the Church of Rome Therefore it hath erred and can erre To proue the minor he inslanced in the Communion of Infants beleived to be necessary to salvation For which he quoted Innocent 1. S. Austin Binius Maldonate This last says for six hundred yeares it was Dogma de Fide vniversalts Ecclesiae 1. Revisor you approved here what J haue at larg proved aboue little good from Conserences in matters of Religion can be expected But you haue a sting in the end when you reject all the fault all the opposition of so great a good as the Peace of the Ch. on vs. Who are resolved to remit nothing A very vncharitable rash judgment And vntru to boote as appeares by F. Darcys reply by that story which Protestants with great confidence relate in Q. Elisabeths time viz that the Pope offred to confirm all she had don in Church affayres vpon condition she would acknowledg him How can you say We will remit nothing when your Brethren assure the Pope was ready to remit all But it is your fashion to say vnsay as you think for your present purpose Then it served your turn that the Pope did not dislike your Reformation to moue Catholicks to embrace it so you spread that report Now it is to your purpose to throw the odium of the division on the Popes inflexibility so you report that The tru only reason that the schismatical Party is resolved never to rest satisfyed with what is remitted So the rebellious Part of the Parliament resolved never to be satisfyed with what soever answer the King gaue to their Addresses for that Reason we might say all Treatys for peace betwixt the King Parliament would proue ineffectual 2. F. Darcys answer shews how desirous the Church is to restore Peace to Christendome being ready for so great a good to remit of her Ryght in imposing ceremonys making Canons In Faith she can change nothing that belongs to a higher Tribunal she receiues it from her spouse in the nature of a Depositum 1. Tim 6.20 which must not be altred But Ecclesiastical Discipline being lef to her determination of her own appointement she may change as the Father sayd will change if by that meanes she could restore to the sheep-fold of Christ all his strayed sheep This is more than the Ch. of Engl. will do seing to reclaime her vndutiful children she will not omit the signe of the Crosse in Baptism kneeling at the Sacrament bowing to the Altar all ceremonys of humane jnstitution her own injunction Nay she would not alter some words in her Lyturgy to purchase Peace 3. If the Church diffusivè that is all Christians in all places cannot erre wo be to the first Protestants whose sentiments in matters of Faith were as contrary to those of all Christians in all places as to those of the Roman Church except that one point of Papal Power So if all Christians did not cannot erre the first Protestants did erre all their followers doe erre will erre as long as they retain those sentiments for what is an errour to day will be such to morrow to the end of the world As to the Communion of Infants J acknowledg that for a long time when Baptism was administred solemnly by Bishops to men grown vp Adultis two other Sacraments were administred with it Confirmation the Eucharist That when it was administred by Preists they were ordred to anoint the baptised person not on the forehead but on the crowne That when Infants were baptised because the Sacrament could not without danger be administred to them vnder the species of Bread alone it was giuen vnder the other species the Preist dipping his finger into the Holy Chalice gaue it them to suck or a litle particle of the species of Bread soaked in the consecrated wine was layd on their tongue That the Communion was giuen to Infants out of an opinion that it was necessary to salvation grounded on those words of Christ Ioan. 6. Vnlesse ye eate the Body .... you haue no life in you I grant also that some haply many in some private Churchs beleived that to be the litteral meaning of those words thought consequently that sense was De fide a point of Faith Yet I deny that the vniversal Church did erre in declarations or definitions of Faith for indeed she never made any definition in this matter That Text was exposed with the rest of Holy writ to the view of all Christians left to the interpretation of ordinary Pastors as the rest was Many vnderstood it litterally for that reason extended to Infants the Communion in Baptism ordained to men enjoying the vse of Reason The Church seing no pressing inconvenience in this custome consequently no necessity to make a severe examen of the meaning of those words a censure of an jnnocent errour permits them to go on without interposing her Authority or by any legal definition obliging her children to beleiue either the one or the other part And I doubt not but there are several other texts of scripture commonly vnderstood one way that thought to be the litteral meaning tru sense followed as such some nay many may beleiue that sense to be De fide the Church permits them to beleiue practice so not seing any necessity to call a General Council to decide it the errour being nether destructiue to necessary Faith nor good manners yet this sense may be different from that the Holy Ghost cherfly intended by those texts all this without any prejudice to the Church of Rome's infallibility which never declared any thing in it Such I think is the common way of explicating Anti Christ to be one single man the three yeares a halfe to be litterally vnderstood for forty two months vulgar From alike occasion the error of the Chiliasts or Millenarians had its rise progresse which was not condemned till its Abettars grew troublesome to those who differed from them in the exposition of those words Apoc. 20.4 on which they grounded their error Hence it so lows that what Maldonate says makes nothing against the Churchs infallibility in defining things of Faith for he nether says nor could say with truth that she ever defined any thing in this matter And the practice it self of communicating Infants cannot
for his future subsistance Rev. You boast much of the perfection of your Reformation yet were never able to get it approved by any one externe Church of what denomination soever how many or rather how few do vniversally approue it in England appeares by the number of your Sectaryes Schismaticks At what tribunal haue you not beene condemned whereever you appeared The Pope hath anathematized your Reformation so hath the General Council of Trent that Church representatiue This Amphibium this your Anonimous Preist says you appealed to the Church diffusiue which he gathers by the Apologyes you publisht for all men to see But you haue had as ill successe here as at Trent or Rome having never been able to find any one Kingdome or Province or Citty or any considerable number of particular men who in all things approue your Reformation So that you are in this inferiour to the Lutherans to Calvinists to Anabaptists to Adamists nay to Independents Quakers c. Who all haue in several countryes some of their Perswasion but of yours none out of England how many even there owne their vocation to your Reformation more to the Royal Authority than to the force of the Truth you teach or the Beauty of your Church which you commend D. M. p. 63. Prudence obliges him to the same for He can hardly be safe any where beyond seas by joining with vs he will as also find provision for his subsistence which you say you will vndertake shall not be wanting Rev. You sow the fox's skin to that of a Lyon Spiritual motiues falling short you piece them out with Temporal When we call to mind that within these fifty yeares your whole Church was turned out of God's Blessing into the warme sun that within these fiue yeares she was very neere the same fate we may conclude that there is not much greater assurance of your Temporal than of your Spiritual promises Here I obserue two things The first that Temporal motiues are never omitted when there is any hopes of gaining a Proselit Indeed they are your best Card as appeares by your vsing it so frequently by vsing it you shew what weyght it hath with you The second that in this you differ very much from Papists who propose hopes of eternal life indeed but as for this they promise nothing but what Christ promist his Disciples 30.16.32 In mundo pressuram habebitis you shall be hated calumniated persecuted imprisoned Opprest hanged In this world But better all this than to loose your soul by Schisme Heresy D. M. p. 64. It remaines therefore that being obliged to quit the Communion of the Church of Rome joine with ours of England you are obliged to do this speedily c. Rev. All this falls to the ground for there nether is nor can be an obligation to quit the Church of Rome there being an obligation to conforme to her to submit to her devisions in matter of Divine Truths to renounce all errours contrary to the tru Doctrine of Faith which she teachs will teach to the end of the world Imprimatur Act. in Vïc die duodecima May 1683. De Mand. Ampliss ac RR. adm DD. meorum praefat B. D. SECRET DUARUM EPISTOLARUM GEORGII MORLAEI S.T.D. ET EPISCOPI WINTONIENSIS AD IANVM VLITIUM REVISIO In quâ de Orationibus pro Defunctis Sanctorum Invocatione Dijs Gentilium Idololatriâ agitur AVTHORE IOANNE WARNERO S. I. THEOLOGO M.DC.LXXXIII Superiorum Permissu PRAEFATIO DVae istae Epistolae quarum summam tibi hic exhibeo Erudite Lector vná cum responsionibus ad earum singula capita pars sunt Libri ante quinque circiter menses in Angliâ typis editi á Dom. ac Mag. nostro Georgio Morlaeo S. T. D. Oxoniensi ac Episcopo Wintoniensi qui Regem exulem olim secutus inter Catholicos degens aliqua zeli sui pro matre suâ Ecclesiâ Protestanticâ Anglicana specimina dedit cum vivâ voce tum calamo varia Fidei Ortodoxae capita impugnando Quae omnia libro isto continentur additis alijs quae Patriae postliminio restitutus dixit scripsit Adeoque complexus est hoc vno volumine quod cento vocari potest ex varijs tractatibus conflatus nihil praeter odium in Ecclesiam orthodoxam commune habentibus hoc inquam complexus est quidquid longissimo vitae tempore octogenario major est adversus varia Ecclesiae Romanae dogmata improbo labore continuo studio colligere potuit Putabamus bonum Senem contentionum istiusmodi pertaesum cogitare cogitationes Pacis charitatem potius quám schisma promovere malle vnionem inter discordes Ecclesias illi cordi esse quam Prudentiores multi ex illâ sectâ aut seriò aut simulatè optant Et quidem aetas ingravescens planè capularis vt receptui caneret suadebat turpe fenex miles Cum ecce subitò nemine de certamine ab illo futuro cogitante in arenam descendit seniles lacertos juveniliter jactat de victorijs praeteritis sibi gratulatur easque ita praedicat vt non senili Prudentiâ sed juvenili levitate sortis humanae propriae infirmitatis parùm memor novas laureas futurosque triumphos sibi polliceri videatur Quominus cum hac in re imiter facit rerum humanarum incertitudo propria infirmitas quas prae oculis semper habeo Quo facilius judicium ferat Lector Eximii Domini argumenta ipsiusmet verbis expresla meis responsionibus praemitto non sum mihi conscius me vspiam eorum vim dissimulasse An planè ijs satisfecerjm iudicent alij Novi hominum studia suos cuiquam affectus haud ita facilè avelli nec incompertum quantam isti vim habeant ad judicium inflectendum ne dicam corrumpendum Hinc in causâ nostrâ non praejudico neque veluti de partâ victoriâ in antecessum glorior haud tamen exiguam spem in sinu foveo ex bonitate causae ex assistentiâ Spiritus Sancti Ecclesiae promissâ ex tuâ Lector veritatis amice humanitate responsiones nostras Eruditis aequis Iudicibus à partium studio liberis probatum iri Docet nos Epistolarum Auctor eximius eas ante viginti quatuor annos fuisse scriptas quia posterior data est anno MDCLIX in lucem prodiit tantum hoc anno MDCLXXXIII Vnde non ad novem annos tantum vt consulit Poeta sed ferè ad ter novem eas penes se retinuit Ego verò ne quidem totidem dies ad responsa concinnanda impendi licet variis interea temporis aliis implicarer occupationibus illa siquidem auspicatus sum XI Aprilis I. Maji absolvi Quod non ita accipi velim quasi laudem aliquam ex festinato opere sperem quod novi ancipitis esse ad laudem vituperium aestimationis sed vt ostendam nullam in iis Epistolis
some private men amongst you withstand yours What reason can you alleadge against a Tub preacher Some texts of scripture Canons of Councils Tradition of the Church Laws of the Realme All these stood in favour of our Clergy against the first Reformers as more evidtntly than for you against your dissenters So your Schisme Reformation hath deprived you of all meanes to preserue the Peace of the Church My 5. Is taken from the manner of your Reformation From Rome our Ancesters had received by the same hands a systeme of Faith a body of Ceremonys some Ecclesiastical Laws The whole Faith as necessary to be beleived the Ceremonys as decent to entertaine devotion The laws as convenient to government order And your first Reformers changed all Jn Faith they first rejected the whole vnwritten word Tradition a greate part of the written scripture They secondly perverted many places of this by new interpretations retaining the word without its sense The Ceremonys laws were treated as licentiously throwing out of dores whatsoever they pleased Now why may not another imitate these your Patriarks Cur non licebit Valentiniano quod licuit Valentino de arbitrio suo fidem innovare What was lawfull to Luther is sure lawfull to a Lutheran what was laudable in the sixteenth is not a sin in the seventeenth age to giue new interpretations to scripture abolish other ceremonys repeale more Canons Especially the motiues of reforming being common Which is My 6. Your first reformers rejected some Articles of Faith as being delivered by fallible men some Ceremonys as men's inventions some laws as contrary to Evangelical liberty Now all this holds as strongly against what they Keepe in as what they leaue out for all Canons were imposed by men all Ceremonys prescribed by men scripture it self brought to you continued amongst you by fallible men as much as the real presence Now as you blot this out of your creede why may not another strike out Baptisme a third the Trinity a fourth the Incarnation afifth the vnity of God a sixth the Deity it self so farewell all Faith What reason is there to say that our Roman Missioners sent by S. Gregory were infallible in delivering the mysterys of the Trinity or Incarnation fallible in speaking of Purgatory or the Real presence They say they pared away these Articles because they were not from the beginning were abuses But will not a Monothelit alleadge the same against the distinction of wills in Christ an Eutychian against the distinction of natures a Nestorian against the vnity of Person in him a Macedonian against the Divinity of the Holy ghost an Arrian against that of the son a Manichean against the vnity of the Divine nature a Iew against the new Testament a Libertin and Atheist against both old new God himself These are not wyre drawne conclusions by obscure mediums far fetched illations but natural obvious sequels of the fundamental principles of your Reformation which are inconsistent with any constancy in Faith and settlement in Church government So I must conclude that your Church building is such as no principles can beare your principles are such as can beare no building By which we may guesse from whome your reformers had their vocation from Abaddon Apollion the Destroyer seing their principles are good only to Destroy Churchs not at all to Build them In fine a prudent man without casting a figure might haue seene the fate of the late troubles in their principles which were inconsistent with any setled forme of civil gouvernment would ruin them all successively as they did without any hopes of rest vnlesse these were layd aside the just ancient government restored The like conjecture may be made of Protestantisme its principles being inconsistent with any setled forme of Faith Church government will destroy them all by Schisme Heresyes no probability of a settlement vnlesse these be renounced the Ancient Catholick Apostolical Faith Government restored For a further proofe of this I appeale to experience which is a demonstration A posteriori as the former is A priori which is My 7. Experience shews that t is much easier to destroy than to settle a government ether in Church or State Nothing of Art or Power was wanting to the establishment of the Prelatical Church in England She appeared first with the plausible colours of an Apostolical Reformation was cherisht by Royal favour armed the severest laws imaginable Yet one age had not past over her head when the peccant humours bread within her layd her in the dust the crowne it self with her which it was hoped she would vp hold Both were againe restored yet how soone was the joy of that over both brought againe into a like danger Seeke no where abroade the spring of these mischeifes they rise from the Reformation are inseparable from the Protestant Church My 8. And last reason is drawne from the Protestant Clergy it self which as it is modelled principled can never sufficiently influence the Nation to preserue its vnion in the Worship of God its duty to the King to prevent Schisme in the Church Faction in the State This appeares by experience The reasons I reserue till some further occasion be given 3. D. M. so we shall hereafter call my Lord of Winton says in his Preface pag. 11. A french Iesuit called Mainbourg publisht something as writen by her late R. H. he repeates afterwards four times in the Preface once in his post script Mainbourg the Iusuit when it was Mainbourg the secular Preist who printed it Which that booke of his tells all the world so did the publike Gazets containing his dismission out of the society His superiors did never permit him to print it whilest he was a Iesuit knowing how sacred the secrets of Princes ought to be So that paper crept about only in written copyes seene by few of these not many beleiving it to be hers whose name it beares Now D. M. hath spreade it the rumor of her Change in Religion for his owne vindication so prejudiced his mother the Church of England for I doubt not but her R. H. example will moue more Powerfully to leaue that Church than D. M. S. judgment to retaine men in it He questions the Conference betwixt her R. H. the Bishop which being a matter of Fact must rely on the deposition of witnesses their credit interest She is positiue he conjectural she had no motiue but Truth he concerned for the honour of his Church his owne His topick is if the Bishop answered so he was nether so Learned nor Conscientious nor Prudent as he ought to be Which many will easier grant then that her R. H. in a matter of fact would wittingly tell an vntruth He relates many things in his Preface to little purpose v. c. His coming out of
broach Heresyes impugn her defend themselves with the same principles I am now arrived at the end of this real or pretended Conference without omitting any one material point of it I hope I haue given reasonable satisfaction of which others will judge more impartially then my selfe if I am mistaken by judging too favourably of my owne labours my replyes be found vnsatisfactory J desire that defect be charged on my weakenesse not on the cause I defend which is invincible being secured by the promise of Christ from all possibility of errour for Against it the gates of Hell shall never prevayle I haue given a reason in the preface why I take no notice of the Father's answers as they are couched in this Relation My intention is only to defend the Church from the Objections of the Learned Doctor To which it is enough to shew as I think I haue don that his Premisses are false his Jllations incoherent his whole discourse not convincing Thus Wisdome is justified of her children Mat. 11.19 THE SECOND BOOK A REVISION OF THE ARGVMENT FROM SENSES AGAINST TRANSVBSTANTIATION THE PREFACE I Never began to read any Treatise with greater Horrour nor ended with greater Indignation than this which J now come to review Horrour to see doubts of divine Doctrine submitted to the depositions of facultys common to Beasts a jury of the Senses impanelled to decide controversys of Faith set on a throne to judge the judg of the world determine the meaning of the words of eternal Truth of divine veracity althô they are vncapable of vnderstanding the words of the meanest vnderstanding most illiterate Pesant I expect shortly to see some other appeal to Beasts seing many of the better sort of these surpasse man as to quicknesse of Senses which in them are much more perfect then in most if not al men therefore may be sayd to be more competent judges of the objects of Senses then men can be Indeed Seducers proficiunt in peius wax worse worse 2. Tim. 2.13 it is not so great a step from the Senses of men to those of Beasts which are of the same Species are rather more than lesse perfect in their kind J as it is from the Church directed by the Holy Ghost for our jnstruction in Faith to Carnal senses That having something of divine by reason of the Holy Ghost assisting these being meere Corporal below all that hath any thing of Reason A fit judge indeed for such a Church as the Protestant is My horrour changed into Indignation when I heard the Verdict brought in by this Iury the Sentence pronounced by this Vmpire this Brutish judge yet from such a Iudg little lesse could be hoped for in such a matter by which the Scripture is silenced Tradition trampled vnder foot Fathers rejected the Practice Faith of the whole Catholick Church condemned the Communion with all Faith full all the Catholick Church renounced a horrid execrable Schisme authorized And all this vpon the deposition of so vile a witnesse by the Sentence of so contemptible a judg as Carnal sense And this Sentence accepted of recommended by a learned Doctor of divinity a pretended Ryght Reverend Bishop Is Christianity is Divine Faith brought to this Yet J find one sign of Modesty vnlesse it were rather Cunning craftinesse in adorning the stage for this piece of Pageantry disposing for this extravagant judgment that there is ether no mention at all of the grounds of Catholick Faith in this treatise or else it is so silent low a mention that it is scarce perceptible For had you set before the eyes of your Readers the practice of the Church the Testimonys of Fathers the decrees of councils the written vnwritten word of God in fine the vnanimous vote of the primitiue present Church averring that to be Christs Body Bloud the Readers would not haue heard the sentence of this mock judg would haue pulled him off the Bench forced him to yeild the victory to Truth For if we Must pull out our eye if it scandalize vs we must shut our eyes stop our cares renounce all our Senses when thy contradict God's expresse word But if by this you made sure of such a sentence as you wisht you discovered the vnjustice of it by not admitting the plea of the contrary party For qui statuit aliquid parte inauditâ alterâ aequum licet statuerit hand aequus fuit This argument is not of the Doctors invention it is as old as the Sacramentarian Heresy Berengarius vsed it so did Zuinglius Calvin F. Stillingfleet G. Burnet And the answer is as common To confute this Treatise it were enough to reprint the 33. Chapter of Anti-Haman so no new reply is necessary Yet least he think himself neglected I will review what he says SECTION V. 1. Ancient Fathers re'yed not on sense 2. S. Paul teaches the senses are not to be relyed on 3. Reason convinces the same SEnses no competent judges in this Controversy Are not our Senses the same now as they were a thousand or sixteen hundred yeares ago Are their objects changed Are not the sensations they cause the same now as then Did not Bread tast like Bread wine like wine than as well as now Are not their colour odour the same at all times And had not men then as much reason to rely on their Senses in framing a judgment of their objects as now Sure they had Now what judgments did Ancients frame of this object in debate Let S. Cyril of Hierusalem speak for all the rest Althô it seemes to be Bread yet it is not Bread Althô it seemes to be wine yet it is not wine Thus this great saint ancient Father delivering Christian Doctrine in a Catechisme So this is not his private sentiment but that of the Church not things of his own invention but of publick Tradition Till then Christians retained a sincere entire veneration for the word of God they harkned indeed to Senses but more to God when these two interfered one saying That is Christ's Body the other it is not such It is Bread they did not hesitate which to follow they easily resolved pronounced in favour of Faith subscribed to the son of God Who had words of life even life everlasting Io. 6.69 Animalis homo non percivit ca quae sunt spiritus Dei c. says the Apostle 1. Cor. 2.14 The natural man as your Translation hath-it Receiues not the things of the spirit of God for they are foolishnesse vnto him nether can he know them because they are spiritually discerned Thus the Holy Apostle is not Faith one thing of the spirit of God Is it not of Faith or revealed Truth preached by the Apostle that he speakes in that place Now if Faith be aboue the reach of the whole Natural man how comes it to be below Senses which
things in motion which stir not in rest others which moue shewing substance other then it is colours where there are none As for Hearing some raving haue seemed to heare a consort of musicke A person of my acquaintance was once awakened with an exceeding great noise as if guns had ben shot off at his bed side Calling to mind that there was nether Canon nor any thing else neere which could cause that vast noyse he concluded it must be something in his eare picking it he pulled out a little insect bred in some roses which the day before he had throwne over the tester of his bed which falling from them creeping into his eare with the motion of its little tender feete caused that huge noyse Whither these such like instances of the vncertainty of our Senses sufficiently proue that they were not designed by the Authour of nature God Almyghty for instruments of sciences or to conveygh new notions into our mind or only as Guards or sentinels for our security preservation the only thing they can be designed for in Beasts thô these haue their Senses as perfect as men I leaue to the judgment of others as also to determine whither these examples can ground a judgment in that doubt what I gather hence is That Senses are often mistaken that even about their proper objects That these errours are sometimes corrected by our owne reason or discourse some times by advice or information from other men For example we know that on oare hath a strong consistency of parts to which those of the water yeild as having no consistency at all Whence thô our eyes represent it as broken in the water we conclude their deposition false 1. because water cannot breake a strong oare gently thrust into it 2. because if it were broken by the water it would not be whole when taken out as we see it is Thus reason corrects our eyes By discourse likewise we find that the diameter of the moone is much bigger then a foote as our eyes represent it Now an illiterate Bumpkin who knowes not how the tru quantity of a body seemes lesse by reason of its distance from the eye heare 's one whome he beleiues to be a learned clark say the moone is bigger then all his grounds are he beleiues him vpon his credit corrects that errour of his eyes So he preferres the word of that learned man before his syght 4. It is easy to draw from these premisses the conclusion cheifely intended viz that it is rash presumptuous to alleadge rely on any sensation contrary to the word of God or any revealed Truth For if your reason discourse or the Authority of a man more knowing experienced then our selues are sufficient to make vs frame a judgment different from or contrary to the depositions of the most perfect of our Senses our eyes with much greater reason ought we to suspect their depositions nay reject them when we find them disagree from what God hath attested For J hope the world is not brought as yet by Dogmatizers to such a degree of Libertinisme Atheisme as to say that God either can be deceived him selfe through ignorance or can maliciously deceiue vs. And if the credit of a man be sufficient to reforme the judgments we frame on our sensations shall that of God be lesse regarded Wherefore we must nether prefer Reason before Faith with Socinus nor which is worse Sense before Faith with Dr. Morley but with S. Paul the Church submit both Sense Reason to Faith let God be tru all men lyars And this conclusion holds tru whither one or more Senses bepose the same thing or whither the revealed Truth be confirmed by any Sense or no for if a clowne doth prudently prefer the word of one whome he thinks learned before his syght which no other sense doth or can correct it is certainly prudent to prefer the word of God before all Senses before our reason too SECTION VII How far senses are serviceable to Faith 1. Cartesian doubts destroy science human society 2. Nature of Faith as it comprehends divine humane 3. Two things necessary to a witnesse knowledge veracity 4. Both eminent in the Apostles 5. Miracles very serviceable to Faith 1. ALthô I think the Senses sometimes are often may be mistaken for that reason think we ought to reject their depositions when they are contrary to such things as we haue greater reason to trust to yet J am far from the senselesse errour of those who say no credit at all is du to them or that by them we cannot be sufficiently assured that we haue nether hornes nor a coxcombe on our head that our nose is nether the bille of a cocke nor the trunk of an Elephant or that our Body is flesh not glasse or butter Which is the sentiment of the Authour of the Search of Truth Cartesius teachs vs more to doubt whither we are awake or a sleepe or haue any body at all Which doubts if really admitted not pretended only afford an excellent pretext to all Ignoramus jurys to all malefactours who may pretend the witnesses are not certain of what they depose to all Rebells Refractory subjects who may alleadge their doubts against the King's Proclamation lastly to all knaues who may pretend ignorance of the promises which they haue no mind to keepe So this Cartesian way to knowledge certainty by casting off all former knowledge senses as vncertain lays the Axe at the roote of all Authority dissolues all bonds of commerce amongst men is only good to make Scepticks Atheists too seing it leaues no certain meanes to teach or learne Faith to vnderstand scripture or Councils So that nether Church nor state can stand if these doubts against the depositions of Senses without any ground to the contrary besides the general fallibility of our Senses themselues be really admitted Wherefore when D. Morley often repeates that we deny all authority to our Senses he is either deceived himself or deceiues his reader which is worse for we rely on our Senses where Reason or greater Authority doth not contradict them of both which J haue giuen examples So a man sees Titius kill Simpronius deposes it vpon oath his deposition ought to be admitted notwithstanding all Cartesian doubts So Peter relyes on a promise of Paul to Pay him within such a time 100. l. Paul is bound to make it good Peter may exact it by law 2. Faith taken generally as it comprehends Divine Humane is an Assent giuen to a thing as Tru vpon the credit of another In the first operation of our mind which consists of single thoughts called in our schooles Simple Apprehensions there can nether be Truth nor Falshoode these being propertyes of combined thoughts which are called Propositions these are the second operation of our mind for
Forty yeares a goe it cost them much labour mony bloud time to get their armed Mirmidons about the Kings person within these four yeares few houres were enough to bring 20000. armed men to Temple Barre neere the King's Palace who knows but the next attempt will bring them to or within his gates Deus omen avertat say I as well as you But humanely speaking that can scarce be avoyded without God's opening your eyes to see the mischeife you promote or stirring vp publicke Authority to stop your mouths Otherwise You conceiue chaffe you bring forth stubble your spirit as fire will devour you Isayas 33.11 Now to your sermon In your 16. first pages I see little to the purpose The greatest part is De communi Sanctorum appliable to other things mingled with some slips through inadvertency such J take that to be p. 13. S. Paul saw it with his owne eyes when he says himself 1. cor 1.11 He heard it from those of Chloe 3. D. M. p. 17. This horrid conspiracy to which the Actors were prompted by some Doctrines of their Religion Rev. That it was a Horrid conspiracy J grant but not that the Doctrines of our Religion prompted the Actors vnto it Let experience decide the cause What Kings more absolute in their Dominions then Catholicks In England when were our Kings more honoured readily obeyed by their subjects than when Papists when more beloved by their freinds and Allyes when more feared by their Enemyes than when Papists Popery teachs to giue every one his due to God what is Gods to Caesar what is his that is it teaches to obey both Prelate Prince both spiritual temporal Magistrate Whereas your Reformation quite cast off obedience to the Prelate so weakened that to the Prince that this broke too And althô you haue endeavoured to piece it againe yet the common voice says that without a dose of Popery or Popish principles it can never arriue to its former vigour So different are the judgments of the world from your pretences But what are these Doctrines D. M. p. 19 That of the Popes supremacy not of order or precedency Only but of Authority jurisdiction Rev. That supremacy had been acknowledged 1000. yeares yet Monarchy remained in its vigour so it continues in Spaine France Germany without any bad effect to Monarchy But you lay the faults of your Reformation at our dore Then you cite some hard opinions out of Bellarmin Aug. Steucus who being no Rules of our Faith I passe by them D. M. p. 21. The Clergy was forbidden to marry that they myght haue no tye to their country exempted from secular jurisdiction that it myght depend only on the Pope Rev. You speake more dogmatically than the Pope for in doctrinal points he giues a Reason you giue none You may find other motiues for these two points if you consult our Divines or Controvertists D. M. p. 22. Oaths cannot bind them to their Allegiance Because 1. they take them with Aequivocation 2. The Pope can dispense in them 3. They keepe no faith with Hereticks Rev. Such stuffe myght passe in Oates's narratiue or rayling I. Philips before the Rabble but scarce in one of your degree before such an Auditory If Oaths to vs are such Cobwebs why do so many of vs loose their Estates their Libertys their Liues rather than take some Why doth the Parliament take the Paines to frame impose them You contradict experience I feare your owne Conscience D. M. p. 23. Another horrid Doctrine is the obligation of Preists to conceale what they heare in Confession And you mention Clement Ravaillac Rev. You myght with as much reason haue mentioned Brutus Pausanias for it doth not appeare that ether of these two ever discovered their designe in Confession The secret of Confession may bring a Ruffian to discover his damnable intention to a Preist by whome he may be diverted or the mischeife prevented Divines teach how without breaking the seale of Confession But it giues no advantage to a Preist to communicate bad designes because the obligation of secrecy binds not the Penitent D. M. p. 24. It is not enough to say these are not Doctrines of the Church of Rome but only of some particular Doctors of it because they never were condemned by the representatiue Body of that Church c. Rev. A discourse much below your self your Auditory yet you repeate it againe p. 30. What obligation is there that if one do a thing contrary to his duty all those of his Communion must by some publicke act declare against it Doth a man suspect his son of taking a purse if another doth so Or his wife of being vnfaithfull to him because his neyghbour's wife is so Or you your breth ren to be in a readinesse to take vp Armes against the King because a Bishop did so Because that man's son or wife or the Bishops never declared their abhorrence of those several Crimes Moreover some of the Doctrines you mention are censured by our Church in Santarelli Becanus In France Rome it self which you knew therefore say They were not condemned by the representatiue body of the Church that is a general Council But if you reade the last Chapter of S. Austins fourth book Contra duas Epistolas Pelagianorum you will find that generall Councils are not always necessary to condemne emergent errours that many more haue beene condemned out of than in Councils that without an absolute necessity all other meanes fayling the Church vses not to haue recours to a general Council Indeed were it not so such Councils must ether be perpetual so the cheife Pastors would be always absent from their flocks or be so frequent that they would scarce ever reside with it Wherefore God hath appointed in the Church for ordinary more frequent occasions inferiour Tribunals some of which haue declared already their dislike of some of these Doctrines others they leaue as likely to wither of themselues Sicut foenum tectorum as hay on the house top some it may be are left as not being legally knowne to those Tribunalls How ever ether there is or is not an obligation to condemne all bad Doctrines If there is none why do you blame our Church for omitting it Jf there is one how can you excuse your owne Church which never complyed with that Duty In reality there is an obligation which being a positiue precept obliges in time place not alwais is so kept by vs not at all by you D. M. p. 25. Bishop Andrews tells vs that Paul IV. offred to confirme all that Q. Elisabeth had done in Church affayres vpon condition she would owne his supremacy Rev. This requires a better proofe than the bare word of one interessed man How ever if it were so the guilt of Schisme sticks closer to you you may see how much you were
of reason all considerations of Eternity And if they should be judged weyght by men will God judge so too At the greate day will it be a sufficient excuse for Schisme Heresy to say I was affrayd of loosing my estate of hindring my fortune of offending my freinds of giving advantage to my Enemys Will not Christ answer Seing You haue disowned me my Church before men I will disowne you before my father I will not deny but you haue given satisfaction as to what concernes your self that you are a Protestant Yet J must professe you giue little satisfaction as to your Church Nay I do declare that I would never desire other nor better grounds to vindicate the Truth of Catholick Religion the necessity of living in the Communion of the Catholick Church than what this letter affords For by it we may gather the condition of the Protestant Church to be like that of Laodicea Apoc. 3.17 Wretched miserable poore blind naked I hartily wish you those of your ranke were truly sensible of this Truth that you made a ryght vse of it by seeking ways to returne to the Communion of the Catholick Roman Church so put an end to this horrid Schisme Though the difficultyes to be overcome were greate yet greate difficultyes ought not to fryght vs from so greate so necessary a good as that of the Peace of the Church But in reality they are lesse then apprehended which you must say if you beleiue what you report after Bishop Andrews that the Pope was willing to confirme all that Q. Elizabeth had done in matter of Religion provided she would acknowledge his Supremacy This is then the grand nay the only obstacle Now all who haue been conversant in Catholick countryes see their customes even where that Supremacy is acknowledged see cleerly that this is no such formidable thing as to excuse justify a separation by consequence can be no just hindrance of Peace which the God of Peace grant vs giue all Schismaticks a tru desire of Amen SECTION XX. A Revision of his Letter to a Preist WHo this Regular Preist is you do not tell vs yet what you say of him he of himself describe him by infallible notes You endeavour to proue in this letter to him three things 1. That being so perswaded as he was he was bound in Conscience to leaue the Communion of the Roman Church 2. That he was bound to joine Communion with the Protestant Church of England 3. That he was bound to do it out of hand Which Propositions are built one vpon another the third on the second this on the first Which being Conditional not Absolute supposing his Present perswasion we must see what that is according to this Meridian we must calculate his Duty What this poore man's Perswasion is if he haue any setled is hard to judge of He hath vowed Obedience to his Regular Superiour will not keepe it He hath vowed Poverty breakes that vow He professe the Catholick Faith beleiues it full of Errors nay Heresyes He says he will remaine in the Communion of the Roman Catholick Church yet beleiues her to be Heretick Schismatick He hath beene ordred backe to his Convent he refuses to returne he hath been Canonically admonisht of his extravagances he slights it he hath been Excommunicated he Laughs at it In fine in him Hereticks find a constant freind Schismaticks a sure Advocate Apostates a certaine Patrone Catholicks an implacable Enemy yet he pretends he is nether Heretick nor Schismatick nor Apostata but a Catholick member of the Roman Church Who can square these circles reconcile these Contradictions betwixt his Declarations Actions that so a judgment may be framed of his Tru Persuasion Whither shall we giue credit to his declarations Or his Actions Those speake his being a Catholick he is nothing lesse These declare his hatred to Catholicks their Religion which yet he professeth So we must conclude him a Chimera one composed of contradictions his Religion is made vp of parts mutually destroying one another Or else that he hath no Religion for as a Chimera cannot haue a being In rerum naturâ so there can nether be an Entity composed of Contradictions nor a Religion for the same reason At least at the greate Audit he can never fayle to heare Discede a me c. Begon from me whither so ever Religion he be of his owne words will condemne him Ex ore tuo te judico serve nequam What can hence be gathered but that his Perswasion being so vncertain his Religion so dubious or certainly none at all nothing can be thence gathered as to the Communion which he should enter into If you think him well disposed for your Church you discover what kind of men it is composed of Ours that is the Catholick Church doth not desire such nor tolerate them further than there is hopes of their amendment little or none at all being left of this man she hath cast him out by Excommunication As I learne from your owne letter So by what I see I conclude that You haue spoyled a Catholick not made a Protestant Yet to moue him to come quite over you very learnedly distinguish three ages of the Church The first whilest she continued in that Faith which was once delivered to Saints p. 31. The second p. 32. from the time the Pope tooke vpon him the title of vniversal Bishop Yet you are not resolved what time to allow to this Second age whither one thousand or eleven or twelue hundred yeares The third p. 42. from the two Councils of Lateran vnder LEO X. Trent jmplying that all were bound to communicate with the Church of Rome in its first age myght communicate with it in the second must not in the third Jn the first Communion with it was a necessary duty in the second it was lawfull but not necessary in the third vnlawfull a sin And these dreames take vp aboue 30. pages Rev. All this is a dreame for the second age which you speake of is yet to come the Pope never having taken the title of Vniversal Bishop Besides this Christ promist his assistance to the Church not for any determinate time but for all times assured her of his presence till the end of the world now when you shall proue that Christ hath broken or can or will breake his word we will think your second age possible not till then so the first age in which all are obliged to joine in Communion with the Church of Rome is not expired nor will nor can ever expire D. M. p. 62. Having quitted the Communion of the Roman Church he is bound to joine with that of England in Conscience it being the most perfectly reformed Church in the world in Prudence in order to the protection of his Person provision
as abandon Christ's Body which is the Church according to the expresse words of the Apostle Colos. 1.24 4. Proofe out of Fathers S. Austin l. 4. de Bapt. cont Donat. C. 1. having sayd that the rivers which risse in Paradise watred Mesopotamia Aegipt thô these countryes were not partakers of the happinesse of Paradise so Baptism may be had out of the Church yet could not conveigh eternal Blis but to those who are within It which hath received the keys to bind loose And lib. cont Faustum manich 12. C. 17. Praeter arcam omnis caro c. Out of the Ark all creatures living on the Earth were destroyed by the deluge because out of the Communion of the Church the water of Baptism althô it be the same out as in the Church yet it avayles not to salvation but rather to ruin S. Cyprian hath a long treatise against Schismaticks In it he says they are the work of the devil who finding his Temples abandoned his Altars overturned his sacrifices contemned his rites slyghted his kingdom destroyed by the conversion of the world to Christianity with design to recover his interest on Earth introduced Schismes multiplyed Schismaticks And what opinion he S. Cyprian had of them take in these words Can he retain his Faith who dos not retain the Communion of the Church can any man hope to be in the Church who resists it who abandons the Chair of Peter vpon which the Church is built whosoever leaving the Church cleanes to the Harlot forgoes all promises made to the Church he becomes a stranger a prophane man an enemy God is not a Father to him who ownes not the Church his mother And he assures that nether Faith nor working of miracles nor knowledg of mysteryes not martyrdom it self can entitle a man to eternal life who dyes in a Schism that is out of the Communion of the Church To be short see what the Fathers say severally against the Meletians the Quarto decimans the Novatians the Donatists others With what fervour they plead the necessity of Communion with the Church with what horror they reject the crime of Schism which some think the greatest of crimes My 5. proofe is Remission of sins is necessary to attain Heaven That is not to be found but in the Church Wherefore in the Creed after the Article of the Holy Catholick Church two others are added the Communion of Saints Remission of Sins as being sequels of dependants on that other Which is Calvin's Reflection My 6. Proofe is from the Testimony of such as were actual Schismaticks themselves Calvin l. 4. Instit C. 1. S. 4. says Discamus ex hoc vno matris Elogio quam vtilis sit nobis Eccesiae Communio imo necessaria quando non alius est ad vitam ingressus nisi nos ipsa concipiat in vtero nisi pariat nisi nos alat suis vberibus denique sub custodiâ gubernatione nos teneat donec exuti carne mortali similes erimus Angelis .... Adde quod extra eius gremium nulla speranda est peccatorum remissio nec vlla salus The Church is our Mother out of which title wee may learne how vsefull nay how necessary is our Communion with her seing there is no possibility of attaining to life vnlesse shee conceiues vs in her wombe brings vs forth suckles vs with her breasts protect defends vs till leaving this mortal life we become like vnto Angels .... Out of her bosome no hopes of Remission of Sins nor of salvation Whence he concludes Semper exitialis est ab Ecclesiâ discessio It is always damnable to depart from the Church Thus this grand sower of Schismes the greatest Enemy to Church Communion that ever was whose furious spirit communicated with his writings hath caused more discords Schismes Seditions Rebellions Murthers than all other sects together His followers sometimes wanting Power but never the will to introduce those plagues their ordinary Attendants How odjous this sin is appeares by the industry all Hereticks vse to remoue it from themselves charge it on the Catholicks as knowing it to be of so deformed a nature that nothing can excuse it the stain it leaues of soo deep a dye that a floud of Teares cannot wash it out Thus much to proue the major or first Proposition I passe now to the minor or second 2. That Protestants are out of the tru Church the body of Christ tru Schismaticks is evident Luther their Pratriarck renounced all Communion with the Roman Church nether before nor after communicated with any Church even Schismatick So he separated when he began to Dogmatize from all Christians living for he had not gotten followers consequently had not framed them into a Church Wherefore if ever any one was a Schismatick he was one Such were likewise those who joyned with him in that sinfull separation And he and they continued such till their dying day even when framed into a Congregation for Non firmatur tractu temporis quod ab initio de jure non subsistit Reg. Iuris Processe of time cannot make an Action legal which from the beginning is contrary to law Perseverance in sin is a circumstance which aggravates it it is a Paradox to say that a hainous crime should cease to be such for being long continued as if the devil could become a saint by being obstinate in his wickedness A new way to sanctity vnknown to ancients So my minor is vndeniable So then the first Protestant made a tru Schism those who joined in Communion with him joined in a tru Schisme those who continu in it are in a tru Schisme tru Schismaticks So The guilt of Schisme a sin of the first magnitude lyes at the Protestanes doore they are Say Papists If they liue dye Protestants with out hopes of salvation as living dying in a greivous mortal sin Which is the conclusion of that syllogisme You say 1. that we forced you vpon the Separation by imposing vpon our Communion vnlawfull conditions Which is Gratis dictum sayd without any sufficient proofe for no one point of our faith was ever proved false by you we having much stronger grounds for than you again it So the most you can draw from your reasons is that our doctrine is not absolutely certain whereas nothing can excuse your Schisme but an absolute total certainty that the thing is naught which we enjoine v. c. Prayers to Saints because you ran in to Schisme to avoyd a thing which you know not certainly whether it be good or bad Nay you haue much greater reason to judge good than otherwise 1. for the authority of the past present Church practising it 2. because you rather reproach vs with indiscreet speeches of pious men or some practice of silly women then with the doctrine of the Church defined in our Councils Which shews you haue little to say against our
Church doctrine which is the only thing we enjoin So you are inexcusable Indeed these reproaches of errours are not the cause but the effect of your separation For out of loue to dear lyberty you resolved to renounce all subjection to Christ's vicar vpon earth then to secure this you resolved to separate from his Communion by a Schisme to justify this Schisme these pretexts were invented And by a just judgment of God the disobedient children of your Church haue meeted you the same mesure framed in your bosome another Schisme on the same pretences You say 2. Our excommunicating you was the cause of the Schisme so the causal Schisme is on our side But this is far from satisfiying any thinking man who calls to mind that you had forced the excommunication by precedent justifyed it by subsequent crimes Before any sentence was pronounced against you you had broke the interiour Communion with the Church by altering Faith the exteriour Communion by renouncing obedience to the Head of the Church so the Excommunication was subsequent to the Schisme what did the Reformation begun before but perfected after that clap of thunder Erection of one Altar against another or rather destruction of all Altars profanation of Churchs robbery of all sacred vessels ornaments pursuing with fire sword these who for conscience sake remained in the Catholick Communion Now what hopes of salvation left None vnlesse Schism sacriledge rapine CALVMNY PERIVRY MVRTHER Heresy be venial sins though vnrepented leaue hopes of salvation For the guilt of all these many more ye haue contracted since your separation from the center of Ecclesiastical Communion So your debt contracted by the separation is great but your following demeanour hath enflamed your reckoning to a prodigious summe not to be discharged with any ordinary satisfaction which is yet encreased by a pretence to jnnocency a resolution to justify all these crying sins I acknowledge with S. Austin l. 6. de verâ Relig. C. 6. that some jnnocent persons by Ecclesiastical censures may be cast out of the exteriour Communion of the Church that De facto this hath hapned to some that such Persons interiourly retaine the Communion with the faithfull provided they containe themselves Intra limites inculpatae tutelae do nothing vnlawfull beare their crosse patiently invent no errours practice nothing for revenge attempt not to break open the Church dores to force a readmittance nor barre them vp to hinder it do not endeavour to withdraw others from the Church to encrease the number of separatists make themselves considerable by becoming heads of a Party Giue me such a man thô he seeme to liue dye in a Schisme J shall hope for his salvation with S. Austin Whose words are these Sinit diuina providentia per nonnullas nimium turbulentas carnalium hominum sediditiones expelli de Congregatione Christianâ etiam bonos viros quam contumeliam vel iniuriam suam cum patientissimè pro Ecclesiae pace tulerint neque vllas novitates vel schismatis vel haeresis moliti fuerint docebunt homines quam vero affectu quantâ sinceritate charitatis Deo serviendum sit Talium ergo virorum propositum est aut sedatis remeare turbinibus aut si id non sinantur vel câdem tempestate perseverante vel ne de suo reditu talis aut gravior oriatur tenent voluntatem consulendi etiam ijs ipsis quorum motibus perturbationibusque cesserunt sine vllâ conventiculorum segregatione vsque ad mortem defendentes testimomio iuvantes eam Fidem quam in Ecclesiâ Catholicâ praedicari sciunt Hos coronat in occulto Pater in occulto videns Thus S. Austin divine providence some times permits that even good men are by turbulent spirits cast out of the Church who if they beare patiently this disgrace wrong for the Peace of the Church without endeavouring to frame a Shisme or broach Heresyes they will by their example teach men with what sincere charity they ought to serue God Such men intend ether to return to the Church when the storme is blown over or if they cannot return ether because the stormes ceases not or to prevent another storm continue quietly without gathering conventicles defending to their Power that Faith which they know is taught in the Church Such as these are crowned in secret by the Father who seeth in secret How many are there of your Party who haue thus peaceably demeaned themselves I meane of the more conspicuous governing or leading part Vix totidem quot Thebarum Portae vel divitis ostia nili Scarce as many as the Muses or even the Graces Soe the number that on this score can pretend to salvation is very inconsiderable For the rest how different is their proceeding from the others of whom S. Austin hopes well these beare the wrong done to them patiently for the loue of peace of the Church you by tongue pen hands shew your Passion These introduces no noveltys cause no Schismes or Heresyes you do the contrary These desire to return to the Church the storme being over you raise new stormes endeavour to perpetuate the separation These defend the Faith preacht in the Church you impugn it Those loue Peace you hate it persecute all promoters of it These are guilty of no crime which may deserue the Churchs censure you haue provoked the Heads of the Church to inflict on you such a punishment These are ready to vndergo any Penalty without deserving it you deserue it will vndergo none Jn fine these are jnnocent you guilty guilty of a great crime aggravate it by glorying in it Peccatum suum sicut Sodoma praedicaverunt So we must conclude that their example serves not to justify but to condemne you who differ so much from them therefore thô we grant with that great saint that There is life in the way of these yet your way leads to Death 3. Wherefore it is both an Vsual saying a Setled judgment of Catholicks that Protestants remaining such cannot be saved Because that name imports two greivous sins Schisme by separation from the Communion of the Church Heresy by beleiving errours contrary to Faith Which two sins taken severally or together make vs despayr of their salvation You pretend Protestants will say the like of Papists I reply it may be so but haue they such strong grounds for that saying as Catholicks haue Jn 1642. the Factious part of the Parliament did vie with the loyal peaceable party in verbal expressions of Duty Allegiance to their soverain But on the one side were only words reality on the other it was J think not necessary to cast a figure to discerne which side only pretended Allegiance but intended the contrary And it is as visible whether side in Religion aimes at Peace maintaines the ancient Faith which innovates the wordes of both partys