idoneus est consequendo coelesti regno Here is Priests after their consecration or others vowing Virginity for ever after denied marriage This the modern law of the Greek Church and if the prohibiting them afterward makes them the more who intend Priesthood to take wives before and so many of the Greek Clergy de facto are married to enjoy this liberty more than for necessity yet this is an abuse no ways countenanced by their Ecclesiastical Canons Much less may we imagin that they are obliged by any such law ne periculo forâ—icandi se exponant to take wives before they may enter into this Holy profession so contrary both to the Apostle's Counsel 1 Cor. 7. and the Church'es former Injunctions when-as even all secular imployments have at least the liberty of a single life and the Reformed themselves so great friends to marriage yet impose no such yoke upon their Clergy nor hath any that I know of entertained such a fancy save Vigilantius Out of the Canons then recited above you may observe 1. That the Greek Church who acknowledg and practise these Canons in this point to this day allow indeed the use of their wives except when they officiate but what if they officiate every day as many Priests do to Priests married before Ordination but not so to Bishops but permit not that any Ordained unmarried may afterward marry at all 2ly Again That those married persons who were to be made Presbyters in the Roman Church and Bishops in the Oriental might not separate from their wives without consent received from the wives before such Ordination or Consecration of them 3ly That such continency was annexed to Holy Orders only by Ecclesiastical Constitution and was rather Lex Continentiae than Votum which therefore hath bin capable of many dispensations and the Conons about it somewhat differing and the Clergy more restrained by some of them than by others But this seems to be a received ground amongst them all in those primitive times that Continency is a general gift at least in potentia remota i.e. which is by God denied to none using the means and rightly preparing himself for it c. Els how could they prudently make such laws strictly prohibiting marriage for such a number of men involving also the Deacons and Subdeacons upon penalty of degradation from their office which laws you see the Reformed because they hold continency a particular gift only possible to some generally decry How could they allow of a separation by consent once given of a man and his wife for ever required in the Roman Church of all in the Eastern of Bishops notwithstanding what the Apostle saith 1 Cor. 7.5 unless you will say that the church-Church-Officers in time of Ordination could discern who had this gift who not Or that there was no party coming to be ordained or contenting to such a separation but was able to discern it in himself and that not only for the present but always for the future and likewise that none would present himself that knew he had it not § 20 Neither doth the Apostle's declaring from the Spirit 1 Tim. 4.1 c. that in the latter times there should arise Apostates c forbidding to marry and commanding to abstain from meats any way prejudice these injunctions and practices of ancient Church nor consequently of the latter times herein following only her example 1. Because the Apostle by opposing to such error that every â—â—eature and ordinance of God is good according to Gen. 1.31 and 2.23 24. and therefore being sanctified first by the â—ord of God and prayer may lawfully be used see 1 Tim. 4.3 4 5. sheweth that he means such Apostates as abstain from or prohibit marriage and meats as in themselves unlawful and unclean and contaminating Which thing can neither be objected to the ancient not modern Church-practice using abstinence from some meats for the chastisement of the body not for any uncleaness in the food and not forbidding marriage to any single person absolutely but only upon his voluntary undertaking such an employment with which they imagin a married condition not so well to sute In which case if necessary abstinence from marriage be a fault the Apostle himself may seem to comply with it in those expressions of his 1 Tim. 5.11.12 2ly Because experience hath manifested the Apostle's prophecy to have bin most eminently fulfilled in other persons of these latter times whom these Fathers even in these points most vehemently resisted affirming downright all marriage especially with reference to procreation of children therefore the married were advised by them in such manner to use their wives as to avoid this see S. Aust de moribus Manich. 18. c. to be unlawful and the work or design of the Devil as likewise flesh-diet to be unclean and defiling Animata abominantes interdicunt saith Epiphanius haer 47. non continentiae gratia neque honestae vitae sed ob timorem imaginationem ut non contaminentur ab animatorum esu Vino vero omnino non utuntur Diabolicum esse dientes And S. Austin contra Faust 30. l. 5. c. Ipsam creaturam immundam dicitis quod carnes Diabolus operetur faeculentioâ—e materia mali And de haeres 46. c. Non vescuntur carnibus tanquam de mortuis vel occisis fugerit divina substantia Vinum non bibunt dicentes fel esse principum tenebrarum Such were some of the Gnosticks Encratites Montanists Marcionites and in the last place the Munichees being as it were the last extract and quintessence of all those former gross errors not a little potent even in S. Austin's times who not holding all things to have bin created by the same good God but this lower world by an evil principle or by the Prince of darkness as they call him affirm in the begetting of a man that the Soul which they account to be a part of the substance of God himself becomes fettered and-imprisoned in the walls or handy-work of the devil i.e. the body from which it is again released only by death therefore was marriage occasioning such imprisonment forborn by all their elect and tho this permitted to their auditors yet saith Austin it was non dicentes non esse peccatum sed peccantibus veniam largientes propterea quod illis necessaria ministrabant con Faust. Man 30. l. Likewise that the same part of God was continually more defiled and enclosed by such and such gross nourishments of the body And when of such errors they were accused by the Fathers it was ordinary with them to recriminate the Orthodox with the same things both for their frequent abstinencies from flesh and some other fruits and for their to some persons at least recommending virginity who in this matter were answered by them after the same manner as the Protestants objecting the same things are now by the Church of Rome See concerning this the contest between Faustus the Manichee and S. Austin cont Faust Manich.
TWO DISCOURSES THE FIRST Concerning the SPIRIT of MARTIN LUTHER and the ORIGINAL of the REFORMATION THE SECOND CONCERNING THE CELIBACY OF THE CLERGY Printed at OXFORD An. 1687. CONSIDERATIONS Concerning the SPIRIT of M. LUTHER and the ORIGINAL of the REFORMATION CONTENTS PRoperties of the good and evil Spirit § 1. By which the spirits of New Teachers are to be try'd Luther's Holy life whilst a Monk § 2. The several degrees of his fall § 3. n. 1. The first degr his taking up a new doctrine whilst yet a Monk as more consolatory of Justification by Faith alone Ib. And devising new Comments on the Epistle to the Romans and Galatians prejudicial to good works proceeding from Grace § 4. Where 1. That the Church'es doctrine concerning Justification was much mistaken or much mis-related by him § 6. 2. That his new opinion concerning it is detested by many judicious Protestants § 7. 3. Void of Consolation and contradicting it self § 8. The 2d degree upon the former doctrine his holding a parity of all justified as to their future reward § 9. And vilifying Religious vows and works of Mortification and Penance especially Celibacy § 10. Writing against Monastick Vows § 11. n. 2. And much recommending the state of Marriage vilifying Celibacy § 11. n. 3.4 5 6 7. Throwing off his Monks Hood and marrying a Nun. § 12. Leaving off his Canonical hours of Prayer § 13. The 3d. deg His rejecting the authority of the present Church § 14. The 4th deg His denying the then present to be a true Church or the Clergy thereof a true Ministery affirming the Pope to be Antichrist amp c. § 15. n. 1. and § 16 17 18. The 5th deg His rejecting the authority also of the former and ancient Church Councils and Fathers § 15. n. 2. and § 19 20. Some instances and testimonies 1. Concerning his rejecting the present Church-authority § 16. 2. Maintaining the Pope to be Antichrist § 17 3. The former Ordinations of Clergy invalid § 18. 4. His rejecting Councils § 19. 5. And Fathers § 20. The 6th deg His setting up his own authority and maintaining his own doctrines as certain and infallible truths § 21. n. 1. and § 24. n. 1. Tho these in his former and latter time much varying ib. The 7th deg Impatiently suffering opposition excommunicating and anathematizing any others tho Reformed that contradicted his doctrines § 22. and § 25. The 8th deg His altering the publick Service ordaining a new Ministry Abrogating and burning the former Canon Law § 23. Instances and Testimonies for these 1. Concerning his certainty of the truth of his own doctrines § 24. n. 1. Of those also that he maintained against other Reformed § 24. n. 3. 2. Concerning his censuring and condemning those of the other Reformed opposing him § 25. Where also of their reciprocal censures of him for it § 26. 3. Concerning the instability of his doctrine § 27 9th deg His fierce contentious and railing spirit discovered in all his controversy-writings § 28. Some instances thereof 30. 10th His frequent Communications with the Devil acknowledged by himself § 32. Where Of the great variety and subtilty of Satan's temptations § 34. When this Tempter is undiscovered § 35. When this Tempter is discovered § 37. And that Luther had no secure ground to rely on that he was not by him most miserably deluded § 38. 11. In particular concerning Satan's famous disputation with him touching the Mass Nullity of the present Clergy Justifying Faith c. and Luther's behaviour therein § 39 Remarks upon it and the invalidity of those Arguments of Satan that prevailed with Luther § 40. amp c. Of Zuinglius his being in like manner deluded by Satan § 44. c. 12. That probably Luther discovered not these wiles of Satan but served him ignorantly § 46. And therefore was a more dangerous instrument of his § 47. And that there wanted not specious pretences for several things in his Reformation § 49 Nor some personal qualities that rendred him acceptable to his sect § 50. 13. The resemblance of Luther's change of Religion in several particulars to that former of Mahomet 14. The Trial of Luther's spirit as before described whether this were good or bad by the properties of these two spirits mentioned in the begnning of the Discourse § 58. Where 1. That Truth and Holiness Error and Vice have a necessary connexion § 60. 2. That where more corrupt doctrines are believed and taught there for the general must be found more dissolute lives § 61. The several bad fruits springing from Luther's doctrine that presently appeared and were confessed in his own time § 62. 15. The manner of his Death § 64. Conclusion Where concerning the just limits of blaming or censuring other mens lives and actions CONSIDERATIONS Concerning the SPIRIT of MARTIN LUTHER and the Original of the REFORMATION Properties of the good § 1. THE Spirit of God is described by the Apostle 1 Cor. 13. in its properties to be long-suffering kind not envying nor vaunting it self not puffed up not easily provoked thinking no evil bearing all things c. and the fruits thereof to be love joy peace long-suffering gentleness goodness meekness continency temperance Gal. 5.22 And the wisdom that is from above to be pudica pacifica modesta suadibilis chast pacific modest easie to be intreated Jam 3.17 And the Spiritual man to be Non litigans mansuetus ad omnes docibilis patiens cum modestia corripiens c. No wrangler mild towards all men docible patient correcting with modesty 2 Tim. 2.24 25. When he is reviled to bless when he is defamed to intreat when persecuted without resistance to suffer it 1 Cor. 4.12 Is described to wage a continual war against the flesh in watchings in fastings in various castigations subjections and mortifications of the body 1 Cor. 9.27 2 Cor. 11.27 These are the Properties of the good Spirit And evil Spirit On the contrary the Spirit of Satan and of this world and those acted therewith are described by the Apostle Rom. 1.29 to be Pleni invidia contentione malignitate detractores contumeliosi superbi parentibus superioribus non obedientes inventores malorum incompositi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of envy contention malignity detractors contumelious proud disobedient to parents superiours inventers of evil unsettled and dissolute without natural affection without fidelity And 2 Tim. 3.1 to be seipsos amantes elati superbi parentibus superiorbus non obedientes sine pace incontinentes tumidi voluptatum amatores pietatis speciem habentes virtutem ejus abnegantes lovers of themselves haughty proud disobedient to parents superiours unpeaceable incontinent puffed up lovers of pleasures having an appearance of piety but denying the virtue of it And by St. Jude v. 8. c. to be carnem maculantes dominationem spernentes Majestatem blasphemantes in via Cain abeuntes Defilers of the flesh despisers of Dominion blasphemers of Majesty who
palam veritati resistitis non tantum honoris habiturum vobis ut me aut meam doctrinam vestro vel ullius Angeli de Coelo judicio subjicere digner Satis enim nunc datum est stultae huic humilitati c. I now declare before hand that for the future I will not vouchsafe you so much honour as to submit my self or doctrine to your judgment or an Angels from heaven Enough of this foolish humility already As for those pertinacious hypocrites and Pharisees let 'em know that Doctrine is not only past the judgment of men but as the Apostle says of Angels too § 17 Concerning the Pope's being Antichrist all his Works are full of it 〈◊〉 The P pâ—'s beâ—â—g Anti-Christ which was the foundation of all his animosity and courage against the Church Catholick an error corrected of late by many learned Protestants Grotius Hammond Thorndike and others § 18 Concerning the nullity and invalid Ordination of the former Churches Clergy 3. The invâ—lâ—dâ—ty of the Clergy the Devil seems to have bin the first discoverer thereof to Luther by this as Luther apprehends to make him despair He therefore de Missa privata Vnctione Sacerdotum as Luther himself relates it strongly accused him of his and the peoples committing idolatry so often as he had said Mass which was usually every day in adoring only a piece of Bread and this because he was no true Priest nor rightly ordained and therefore neither rightly consecrated but the Elements still remained Bread and Wine Again proved that he was no true Priest formerly no more than the Turkish Priests are truly so because he had no right faith nor was a true believer i.e. after Luther 's new way of faith of which both the Disputants were agreed that it was the right Again neither rightly ordained according to our Lord's Institution because Non in Sacerdotem Sacramenti sed in Sacerdotem Oblationis Ordinatus est Ordain'd a Priest not to consecrate a Sacrament but offer a Sacrifice and because sibi soli non Ecclesiae ministravit ' ministred to himself alone viz. in private Masses c. and not to the Church After which Satan thus concludes voce gravi forti ' in a grave and strong voice Ergo nunc hoc urgeo te non consecrasse in tua Missa sed obtulisse adorasse tantum Panem Vinum aliis adorandum proposuisse This therefore â—urge That in your Mass you did not consecrate but offer'd only and your self ador'd Bread and Wine and elevated it to be ador'd by others These Arguments how weak soever they may seem to you or me and for all that the Father of Lies spake them perswaded Luther and convinced he would not give the Devil the lie but fairly upon this conference dismissed his former private Masses and his Sacerdotal unction In summa saith he nos ab ipsorum Priâ—atis Missis ab unctione Episcoporum liberati sumus viderint ipsi nunc Domini Papistae c quomodo sua Pergama defendant In fine we are freed from their private Masses and the Ordination of Bishops Let the Lordly Papists c. now see to defend their Posts And afterwards in the same discourse argues thus against the Clergy that then was Sive in ipsorum Missa adsit Corpus Christi sive non adsit de quo ipsi fint solliciti tuno extra gravem culpam non sunt Si enim tantum adest Panis vinum ut res dubia est periculo plena ipsi sunt maximi impostores sub Sole c. si adest ipsi maximi sacrilegi c. In their Mass whether Christ's Body be present or no about which let them be as solicitous as they please they are greatly to blame For if there be only bread and wine as the question is doubtful and dangerous they are the greatest impostors under the Sun But if Christ's body be there they are most sacrilegious in not communicating it to others as well as receiving it themselves Thus Luther perceiving the former Priesthood or Ministry invalid and uneffective fell to ordaining and raising another Ministry of his own that ever since when it consecrateth faileth not to produce in the Eucharist a Consubstantiation of Christ's Body at least so the people may safely adore This of his nullifying the former Church'es Clergy § 19 Next concerning the Councils of the Church he saith in his 29th Article Assertio Artic. Ego docco Conciliis dissentire Hi râ—jâ—ctiâ—g Councâ—ls râ—sistere si quando contraria Scripturae statuunt Scripturam inquam volo judicem esse Conciliorum I teach men to dissent from and resist the Decrees of Councils when contrary to Scripture He must mean here contrary to what he apprehends to be the sense of Scripture ' I will I say have Scripture to be the Judg of Councils Again in his book De judicio Ecclesiae de gravi doctrina he saith Christus adimit Episcopis Doctoribus Conciliis tum jus tum potestatem judicandi de doctrina ac tradit illa omnibus Christianis in genere Christ takes from the Bishops Doctors and Councils both the right and power of judging Controversies he means so as to oblige others and gives them to all Christians in general he means as to judge every one for himself quoting there for it Jo. 10. Oves meae vocem meam audiunt alienum autem non sequuntur sed fugiunt c. My sheep hear my voice they follow not a stranger but flee from him And 1 Thes 5. Omnia probate ' Try all things So in Assertio Art 36. contra Regem Angliae Attendite a falsis Prophetis ' beware of false Prophets Mat. 17.15 Haec sola authoritas satis esse queat adversus oninium Pontificum omnium Patrum omnium Conciliorum omnium Scholarum sententias quae jus judicandi discernendi solis Episcopâ—s Ministris tribuerunt In ipso Concilio Nicaeno omnium optimo jam tam incipiâ—bant leges condere jus istud sibi vindicare Quare si talis error tantum sacrilegium tanta longitudine temporis regnavit semel volo tot Sophistarum os obstructum c. Jus condendi leges solius Dei est This one Text says he may suffice against the authorities of all the Popes Fathers Councils and Schoolmen who attribute to Bishops and Ministers the sole power of judging and deciding Controversies In the very Council of Nice the best that ever was before or since even then began they to make laws and claim that power Wherefore since such an error and so great sacriledge has been able to prevail so long I will once for all that these Sophisters leave their prating c. The right of making laws is God's alone And in Articulis de Papatu de Conciliis Indulgentiis aliisque non necessariis c. In the Articles saith he about the Papacy Councils Indulgences and other unncessary trifles the levity and folly of the Pope
receive it with him For himself hath a share therein and benefit therefrom as well as others nor doth their foregoing this benefit infer or necessitate his In his angustiis saith Luther in hoc agone §. 〈◊〉 n. â— contra Diabolum volebam retundere hostem armis quibus assuetus eram sub Pâ—patu objiciâ—bamque intentionem fidem Ecclesia scil Quod Missas privatas in 〈◊〉 intentione Ecclesiae celebrassem Etiamsiego inquam non recte eâ—â—didi aut sensi tamen hoc recte credidit Ecclesia Verum Satan e contrae Age inquit prome ubi scriptum est Quod homo impius incredulus possit assistere Altari Christi consecrare conficere in fide Ecclesiae c. ubi jussit aut praecepit hoc Deus Si nunc verbum Dei non habes sed homines hoc docuerunt sine verbo tunc tota Doctrina haec est mendacium Intentio Ecclesiae non est contra clara verba intentionem Christi Ergo saith Satan non consecrasti sed solum panem vinum ut Ethnici obtulisti In these streights in this agony saith Luther as I was contending with the Devil I thought to have vanquished this great enemy with those weapons I was wont to make use of whilst a Papist I urged therefore to him the Intentention and Faith of the Church viz. That in virtue of the Church's Faith and Intention I had celebrated private Masses If I did not said I rightly believe and intend yet the Church always rightly believes But the Devil on the contrary said Shew me if you can in Scripture where it is written that a wicked faithless man may assist at Christ's Altar and consecrate and make the Sacraments in virtue of the Church's faith c. where hath God commanded or enjoyned any such thing If now you have not the word of God for it but men have traditionally taught you this without God's word then this whole doctrine is a Lye The Intention of the Church if the true Church cannot be contrary to the plain words and intention of Christ Therefore saith Satan you did not consecrate but only offer as Heathens might do the naked bread and wine There is more such like stuff Here for what the Devil would perswade Luther that Nullus impius aut incredulus potest consecrare c. no impious or unbelieving person can consecrate c. it hath bin an opinion always exploded by the Church and affirmed that Gratiae gratis datae ' extraordinary gifts and graces are communicable to wicked persons and the Augustane Confession made before Luther writ this book Art 8. granteth Licere uti Sacramentis quae per malos administrantur That it is lawful to communicate of those Sacraments which are administred by evil men quoting Matt. 23.2 3. Sedent Scribae Pharisaei in Cathedra Moysi c. ' In the chair of Moses have sate the Scribes and Pharisees c. And Sacramenta Verbum propter ordinationem mandatum Christi esse efficacia etiamsi per malos exhibeantur ' the Sacraments and Word of God are efficacious altho by evil men dispensed As for any intention of the Church it is only to confer the Sacrament according to what it believes to be the Ordination and Institution of our Lord. And that its intention and faith is contrary to the Word of God and Institution of Christ is a thing said here by Satan but not proved to Luther nor ought he to have yeilded the matter till a further evidence of it nor ought he to prefer Satan's or his own sense of Scripture before the Church's nor to account his sense clearer where so many against him think another so Mean-while here again we see from whom the first Reformer learnt such language Vbi scriptum est ubi jussit aut prâ—cepit Deus Where is it written where hath God commanded or enjoyn'd it And to plead Verbum Dei against the Church i.e. their own sense thereof against the Church's for what the word 's of Scripture be both are agreed and this with an addition of clara verba Scripturae ' plain words of Scripture on their side when a thousand men to one think the contrary when as no words of Scripture how clear soever are interpretable so as to contradict any other Scripture and the Clarum Verbum ' plain Text must comprehend not one sentence affirming what we would have but the whole word of God as no where gain-saying it And then who so fit to judge of the whole as the Church § 40. n. 9. This Encounter of Satan discovering as he imagined so much new Truth to him and so many of his former Errors but with this ill design as he imagined the intending thereby to cast him into despair for no man can think Satan to treat with him on any other termes than to deceive and do him mischief only his frauds are very various and we may fancy he proposeth one when he doth another put him as he saith into a great sweat and anguish of spirit as hath bin related before § 32. According therefore to this suspicion of his but quite mistaken in Satan's design after the relation of this Colloquy in his Book de Privata Missa he goes on thus Hic respondebunt mihi sanctissimi Patres An ignoras Diabolum esse mendacem ' Here the Holy Fathers the Popish Bishops will answer me Who doth not know that the Devil 's a Lyar To which he answers Verum quidem hoc est quod mendax sit sed ejus mendacia non sunt simplicis artificii sed longe callidiora instructiora ad fallendâ—m Ille sic adoritur ut apprehendat aliquam solidam veritatem quâ— negart non potest atque eam adeo callide versute urget acuit adeo speciose fucat suum mendacium ut fallat vel cautissimos Vti cogitatio illa quae Judae cor percâ—ssit vera erat Tradidi fanguinem innocentem hoc Judas negare non poterat Sed hoc erat Mendacium Ergo est desperandum de gratia Dei Non mentitur Satan quando accusat aut urget magnitudinem peccati c. sed ibi mentitur Satan quando ultra urget ut desperem de Gratia In summa saith he nos ab ipsorum privatis Missis ab unctione Episcoporum liberati sumus Viderint ipsi quomodo sua Pergama defendant It is true that the Devil 's a Lyar but then his Lies are not of the common make but far more subtle and abler to deceive He so accosts as to gain some solid and undeniable truth on his side and that he so craftily and acutely urges and so speciously colours over his lies as almost to deceive even the most cautious As when Judas's heart smote him that Thought of his was true I have betrayed the just blood this Judas could not deny but that was a Lie I must therefore despair of the grace of God The Devil doth not lie when
enim Phase hoc est Transitus Domini Protinus ut hoc phantasma visum est simul expergefio e lecto exilio locum apud Septuaginta primum undique circumspicio ac de eo coram tota Concione pro viribus dissero qui Sermo ubi acceptus est omnibus sacrarum literarum Candidatis qui adhuc nonnihil propter Parabolâ— obstaculum haerebant omnem nebulam dicussit When the 13th of April drew near what I tell you is true nay so true that tho I would willingly have conceal'd it yet my Conscience forced me to utter what the Lord hath imparted to me notwithstanding the many scoffs and jeers to which I know I shall expose my self thereby the night I say before the 13th day I dream'd that I had a hard tug with the Scribe my Adversary one that had disputed before in the Assembly against his new Opinion and was so struck dumb that my tongue refusing to do its duty I was not able to speak what I knew to be true At which me thought as in ones dreams such thoughts are not unusual for also what I relate for my own part I take it to be no better than a dream though what I lean'd by it is no small matter thanks be to God for whose glory alone I now declare this I was exceedingly troubled and perplexed when lo a Monitor whether black or white I now remember not as it were sent from above to assist me seem'd to say to me Why Dullard dost not answer him what is written Exod. 12. It is the Lords Passeover As soon as this Phantasm appear'd to me I awoke leap't out of bed look'd out the place in the Septuagint and the next day discours'd thereon before the whole Assembly to the great satisfaction of all the young Students in Divinity who before stuck a little by reason of the Parable Here Zuinglius the Head of the Sacramentarians we see had a spiritual Monitor to instruct him as well as Luther and in the same manner after he saw his Opinion take he confessed it and if we may believe of this Monitor Luther who writ an Answer to Zuinglius called Defensio Verborum Domini in Coena and among other Texts gives one to this of Exodus he saith It was no better than the Devil deluded him Luce meridiana clarius est hanc Haeresin nihil aliud esse quam acerbam effraenem Diaboli petulentiam ludibrium qui prae nimia securitate studio id sibi habeat ut nos suis frigidis versutis glossematis interpretationibus indignis modis irrideat It is as clear as the Sun at Noon-day that this Heresy so he calls that of Zuinglius is nothing else but the bitter and unruly petulancy and mockery of the Devil who by reason of too much security our not being cautious enough to observe his frauds makes it his business basely and unworthily to shamm us with his sorry but crafty glosses and interpretations This Account I thought fit to give the Reader of Luther's Relation of his Colloquy and Disputation with the Devil who therein delivered to him the seeming truths of the Reformation § 45 Tho indeed the Arguments wherewith he perswaded him are very frivolous and many of them also now laid aside by the Reformed his followers As 1. the Nullity of Luther's faith whilst yet a Roman-Catholick urged by Satan in order to the verity of the Solifidian Tenent now by learned Protestants much exploded 2. The Nullity of his Holy Orders and Priesthood whereby his Consecration of the Eucharist is argued defective But the Reformed grant the Holy Orders conferred in the Roman Church and such as Luther received valid and good and from these would secure their own 3ly His using the Eucharist not only as a Sacrament but Sacrifice and his Ordination thereto But this use of the Eucharist as such as it occurs every where in the Fathers so is justified by learned Protestants Of which Mr. Mede his Sermon on Malachy 1.11 hath treated copiously Where p. 475. he saith That as Praise and Prayer may be called the sacrificium quod the sacrifice which is offered by Christians so the Commemoration of Christ's sacrifice on the Cross is the sacrificium quo the sacrifice whereby the other is accepted And p. 495. saith That our Blessed Saviour ordained this Sacrament of his Body and Blood as a Rite to bless and invocate his Father by instead of the manifold and bloody Sacrifices of the Law And afterward that Instead of the slaying of Beasts and burning of Incense whereby they called upon the name of God in the Old Testament the Fathers I say believed our Saviour ordained this Sacrament of Bread and Wine as a Rite whereby to give thanks and make supplication to his Father in his Name The mystery of which Rite they took to be this That as Christ by presenting his death and satisfaction to his Father continually intercedes for us in Heaven so the Church on Earth semblably approaches the Throne of Grace by representing Christ unto his Father in these holy Mysteries of his Death and Passion Quoting also Perkins in his Demonstratio Problematis de Sacrificio Missae where he saith ' Veteres Coenam Domini seu totam Coenâ—e actionem formulam vocarunt Sacrificium tum aliis de causis tum quia est Commemoratio adeoque Repraesentatio Deo Patri sacrificii Christi in Cruce immolati The Ancients called the Supper of our Lord or the whole Action and Canon of the Mass a Sacrifice as for other reasons so also because it is a Commemoration and consequently Representation to God the Father of the sacrifice of Christ offer'd upon the Cross Lastly p. 504. contends That there may be a Sacrifice which is a representation of another and yet a Sacrifice too And such is this of the New Testament a sacrifice wherein another sacrifice that of Christ's Death upon the Cross is commemorated And whereas the same Mede would relieve himself and the Reformed in denying the Eucharist to be a Sacrifice really and properly so called for something must be said to free themselves from Popery yet he sticks not to grant the former Sacrifices under the Law proper and real notwithstanding that they were commemorative of another that on the Cross and this Sacrifice of the Eucharist to be ordained in their stead whilst the Caholicks on the other side do also make this Sacrifice on the Altar a commemoration of that of the Cross I have set down this to shew how different the Sons are to their first Father as to this point of the Christian sacrifice of the Altar and how false in this Satan was to Luther § 46 12. That probably Luther dâ—scovered not these wiles of Satan but served him ignorantly In all this said of Luther's communication with the Devil I do not make Luther any confederate with him but only a person miserably deceived by him I do believe that he in
amita vel matertera In his namque solis personts harum similibus omnis quae ex mulieribus est suspicio declinatur Whereas might they have entertained a wife neither would there have bin cause of such suspicion nor would it have bin reasonable nor safe to deprive their wives of all Women-attendance or Society As for the story of Paphnutius in this Council which makes so great a noise amongst us so that this instance stands for a bulwark against all the other evidence in this point of Antiquity see Calvin Institut 4. l. 12. c. 26. and generally all our writers this is the All of it That motion being made by some in the Council that the married Presbytery i.e. such as were married before made Presbyters should after their Ordination be separated from their wives which separation the Greek Church allows not to this day and of which the 6th of those called Canons Apostolical saith thus notwithstanding that the same Canons prohibit marriage after Ordination except to Lectores Cantores Episcopus aut Presbyter uxorem propriam nequaquam sub obtentu religionis abjiciant Some conceive this to be meant * without her consent others * not for cohabitation but for maintenance only Si vero rejecerit exeommunicetur And Concil Gangrense because some held it unlawful to receive the Communion from a Presbyter formerly married was necessitated to make this Canon 4. Quicunque discernit a Presbytero qui uxorem habuit here t is habuit not habet quod non oporteat eo ministraâ—te de oblatione percipere Anathema sit That such a motion being made I say Paphnutius a Reverend Bishop and a Confessor tho never married withstood it saying Grave jugum c. neque a singulorum uxoribus fort asse eam castimonioe normam posse servari But now mark what follows Illud satis esse ut qui iâ—â— Clerum ante ascripti erant quam duxissent uxores hi secundum veterem Ecclesiae Traditionem deinceps a nuptiis se abstinerent non tamen quenquam ab illa quam jampridem cum laicus erat uxorem duxisset sejungi debâ—re The story is in Socrates Eccl. Histor. 1. l. 8. c. and in others from him Sozomen 1. l. 22. c. Judg now what cause there is to urge Paphnutius for the marrying of the Clergy after H. Orders received by them when as single I go on Conc. Romanum under Silvester in the time also of Constantine the Great Can. 7. Nullum autem Subdiaconorum ad nuptias transire praecipimus ne aliquam praevaricationem sumpserit Elibertin Concil about the same time in Spain Can. 33. Placuit in totum prohibere Episcopis Presbyteris Diaconis ac Subdiaconis positis in ministerio abstinere se a conjugibus suis non generare filios Quod quicunque fecerit ab honore Clericatus exterminetur Which Canon plainly shews That at that time in the Western tho not in the Eastern Churches not only marriage after Holy Orders was forborn but abstinence from their wives by those who were married before was commonly practised since he who should do the contrary was so highly punished Conc. Arelatense secundum under the same Silvester Can. 2. Assumi aliquem in Sacerdotium in vinculo conjugii constitucum nisi fuâ—rit praemissa conversio non oportet Two Councils in which S. Austin was present * 1. Conc. Carthag 2. Can. 2. Placuit condecet sacro-sanctos Antistites Dei Sacerdotes necnon Levitas i.e. Deacons c continentes esse in omnibus c. ut quod Apostoli docuerunt ipsa servavit antiquitas nos quoque custodiamus Ab universis Episcopis dictum est omnibus placet ut Episcopi Presbyteri c pudicitiae custodes etiam ab uxoribus se abstimeant Hence S. Austin Confess 10. l. 30. c. speaking of his continency before obliged by Priesthood to it saith Et quoniam dedisti factum â—st antequam dispensator Sacramenti tui fierem And * 2. Conc. Africanum cap. 37. Praeterea cum de quorundam Clericorum quamvis erga uxores proprias incontinentia referretur placuit Episcopos Presbyteros Diaconos secundum prior a statuta etiam ab uxoribus continere Quod nisi fecerint ab Ecclesiastico removeantur officio Caeteros autem Cleri os ad hoc non cogi sed secundum uniuscujusque Ecclesiae consuetudin m observari debere These were before the third General Council Add to these the fourth General Council of Chalcedon Can. 13. Quoniam in quibusdam provinciis concessum est Psalmistis Lectoribus se Apost Can. 27. quoted before uxores ducere constituit sancta Synodus prorsus cuiquam ex his non licere alterius sectae accipere uxorem c. Where t is plain that other Clergy besides Psalmiste and Readers might not marry at all § 19 Hitherto I have kept within the times of the first four General Councils to which we promise much conformity I will joyn to these a Canon or two in Constantinopol Conc. in Trulio reckoned by the Eastern Church for a part of the sixth General Council tho it was not consented to by the Roman Patriarch Can. 6. Quoniam in Apostolicis Canonibus dictum eâ—t eorâ—m qui non duct a uxore in Clerum promoventur solum lectores cantores uxorem posse ducere nos hoc servantes decernimus ut deinceps nulli penitus Hypodiacono vel Diacono vel Presbytero post sui Ordinationem conjugium centrahere liceat c. Canon 12. Jubet omnino Antistites i. e. Bishops postquam sunt ordinati a propriis uxoribus secedere and here they take notice of the 6th Apostol Canon quoted before in the last § and yet advance beyond it quoniam Apostoli say they cum sides incipâ—ret ad sidelium imbecillitatem se magis demittebant c. Can. 13. decernunt Presbyteros a prioribus suis legitimis uxoribus non separari sed eo tempore quo sacrificant expellentes suas uxores pietatis praetextu excommunicandos And this say they notwithstanding the contrary customs of the Roman â—hurch Thus the Council in Trullo And ever since have the same laws and customs bin preserved in the Eastern Churches as we may see in the Answer of Jeremias Patriarch of Constantinople in Epilogo to the Reformed soliciting his approbation of their innovation in this matter and remembring him of the Apostle's rule Melius est nubere quam uri and his order Oportet Episcopum esse unius uxoris virum to which he replies this Proinde nos illis sacerdotibus qui in virginitate persistere non possunt priusquam tamen consecrentur Sacerdotes i.e. futuri fiant c. Ille autem Sacerdos entring into Orders or others vowing Virginity qui semel virginitatem professus est virgo permaneat nec jam illi ullam amplius licentiam post votum susceptum nubendi damus Nemo enim mittens manum ad aratrum respiciens retro
consecraveruntseipsas This in the copies approved by Archbishop Vsber and Dr. Hammond Tertullian and S. Cyprian before A. D. 300 writ Tracts one de velandis virginibus i.e. sacris That they should cover their faces with veils c where he mentions votum continentiae viderit ipsum continentiae votum p. 200. and distinguisheth between virgines hominum and virgines Dei Ambiunt virgines hominum adversus virgines Dei c. p. 193. and near the end he saith to such Non mentiris nuptam Napsisti enim Christo illi tradidisti carnem tuam illi sponsasti maturitatem tuam c. And of those who should offer to pull off this veil he saith O sacrilegae manus quae dicatum Deo habit um dehabere potuerunt c. The other de disciplina habitu virginum i.e. sacrarum of whom he saith there Quaese Christo dicaverunt a carnali concupiscentia recedentes tam carne quam mente se Deo voverunt and that they were flos Ecclesiastici geminis c gaudere per illas atque in illis largiter florere Eeelesiae matris gloriosam foecunditatem and that those of them who afterward yeild to lust are adulterae Christi And see his Epistle to Pomponius about some that lived unchastly after that ex fide se Christo dicaverant sanctitati suaese destinarant propter regna coedorum se castraverant c. To these that you may know that anciently also those who lived Monastick lives made vows thereof the contrary of which some endeavour to perswade us I wil add only two other testimonies one out of S. Basil praefat constitut Monast Nuptias velut compedes fugit vitam suam Deo consecrat castitatem prositetur ut neque facultas ipsi sit conversionis ad nuptias the other out of S. Austin in Psalm 75. upon Vovete reddite Domino Deo nostro Alii virginitatem ipsam ab ineunte aetate vovent c. isti voverunt plurimum Alius vovet relinquere omnia sua distribuendo pauperibus ire in communem vitam in societatem sanctorum magnum votum vovit Nescio quae castimonialis nubere voluit Aliquid mali voluit mali plane Quare Quia jam voverat Domino Quid enim dixit de talibus Apostolus Paulus Cum dicat viduas adolescentulas nubere si velint Quid autem ait de quibusdam quae voverunt non reddiderunt habentes inquit damnationem quia jam fidem irritam fecerunt Nemo ergo positus in Monasterio Frater dicat Recedo de Monasterio Neque enim soli qui sunt in Monasterio perventuri sunt in regnum coelorum Respondetur ei sed illi non voverunt tu vovisti And concerning the married by consent vowing continency and obligation afterward for ever to observe it see S. Anstin's 199 Epistle to Ecdicia The argument of which Epistle I will transcribe you Mulier quaedam i.e. this Ecdicia inscio marito susceperat votum Continentiae Post tamen maritus assensus est continenter cum ea vixit non sinens tamen ut Monachae vestem sumeret Tandem inscio marito facultates omnes duobus Monachis veluti pauperibus erogavit cum haberet filium puerum ex eodem viro Maritus suspicans eos Monachos esse ex eorum numero qui penetrant praedantur domos alienas resiliit a proposito coepit maechari Now in this Epistle St. Austin blames Ecdicia indeed for all the things above named which she had done without the consent of her husband commanding her to submit and ask his pardon c. but as to the vow of Continency to which they had once both consented not withstanding his fornicating he holds them both for ever obliged to it and exhorts her at seast to perseverance therein Quod enim saith he Deo puri consensu ambo voveratis perseveranter usque in finem reddere ambe debuistis a quo proposito si lapsus est ille tu saltem constantissime persevera Thus He. As tor other quotations of Fathers I refer you to the Controvertists instead of which I will set you down the confessions concerning them of Calvin Instit 4. l. 12. c. 27. s. Secuta sunt deinde tempora he means after the Conc. Nicen. quibus invalait nimis superstitiosa coelibatus admiratio c. Haec quia videbantur reverentiam Socerdotio coneciliare magno plausu etiam antiquitus recepta esse fateor Now the reason why he censures not the times till after Nice is the story of Paphnutius from which he gathers those former times Conjugium in Sacerdotio tolerasse not observing or concealing that it was only Conjugium contracted before Ordination Himself mean-while condemning the Canons which these times approved quibus vetitum est ne matrimonium contraherent qui pervenissent ad sacerdotii gradum Sect. 27. Sect. 29.28 Nulla omnino conditione dandum esse locum iis Canonibus cenfeo qui vinculum Caelibatus Ecclesiastico ordini injiciunt Concerning vows of fingle life 13. c. 17. § Hoc inquiunt ab ultima memoria fuit observatum at se alligarent continentâ—ae voto qui totos se Domino dicare vellent His Answer Fateor certe antiquitus quoque receptum fuisse hunc morem sed cam aetatem sic ab omni vitio liberam fuisse non concedo ut pro regula habendum sit quicquid tunc factum est And the conlession of Pet. Martyâ— de Coelibatu Votis Vt quod verum est fateamur eos in hac causa habemus iniquiores Statim enim ab Apostolorum temporibus nimium tribui coeptum est Coelibatui And of St. Austin he saith Istâ— vir Dei scribit speaking of Vows ut homo deceptus Now the objections which are made by the opposers of the law of Celibacy for those entring into Holy Orders or of vows of Celibacy for other persons out of the Canons of Councils or the writings of the Fathers are not against any thing here affirmed but either concerning some who having wives before Ordination were noi obliged afterward to abstain from them allowed still by the Gâ—â—â—k Church except to Bishops only * or concerning marriages contracted after Ordination or Vows that such are not irrita of which opinion S. Ausbin is clearly De bono Viduitatis c. 8 9 c. a thing granted by all after only simple vows and after solemn disputed still whether such persons who have so solemnly delivered and made over themselves in a particular espousal to God arc made illegitimate for any Secular marriage afterward jure Divino or only jure Ecclesiastico See Bell. de Monach. 2. l. 34. c. sect Respond convenit For the Church hath always claimed much power as being not retrained by the Levitical law qua talis but only by that of Nature nor prescribed any thing by Christ in ordering the matters of marriage and in hindering some persons from marrying even not to making the marriage illieitum to be done but