to come but Christ is the substance And yet after all this The keeping of the Lord's-day was no law in Christendom till the Laodicean-Council but the Jewish Sabbath was kept as strictly as the Chrisian Lord's-day and yet both of them with liberty but with an intuition to the avoiding offence and the interests of religion and the Lord's-day came not in stead of the Sabbath and it did not succeed in the place of the Sabbath but was meerly a Christian festival and holy day But at last That the keeping of the Lord's-day be a Tradition Apostolical I desire it were heartily believed by every Christian for though it would make nothing against the sufficiency of Scriptures in all Questions of faith and rules of manners yet it might be an engagement on all men to keep it with the greater religion 6. At the end of this it is fit I take notice of another particular offer'd by the By not in justification of Tradition but in defiance of them that oppose it If the Protestants oppose all Tradition in General E. W. p. 5. they must quit every Tenet of Protestant religion as Protestantism for Example sake The belief of two Sacraments onely c. The charge is fierce and the stroak is little It was unadvisedly said That every Protestant Doctrine quâ talis must be quitted if Scripture be the rule for this very Proposition That Scripture is the rule of our faith is a main Protestant doctrine and therefore certainly must not be quitted if Scripture be the rule that is if the doctrine be true it must not be forsaken And although in the whole progress of this book Protestant religion will be greatly justified by Scripture yet for the present I desire the Gentleman to consider a little better about giving the Chalice to all Communicants whether their denying it to the Laity be by authority of Scripture and I desire him to consider what place of the Old or New Testament he hath for worshipping and making the images of God the Father and the Holy Ghost or for having their publick Devotions in an unknown tongue But of these hereafter As to the instance of two Sacraments onley I desire the Gentleman to understand our doctrine a little better It is none of the Doctrine of the Church of England that there are two Sacraments onely But that of those Rituals commanded in Scripture which the Ecclesiastical use calls Sacraments by a word of art Two onely are generally necessary to Salvation And although we are able to prove this by a Tradition much more Universal than by which the Roman Doctors can prove seven yet we rely upon Scripture for our Doctrine and though it may be I shall not dispute it with this Gentleman that sends his chartel unless he had given better proof of his learning and his temper yet I suppose if he reads this book over he shall find something first or last to instruct him or at least to entertain him in that particular also But for the present lest such an unconcerning trifle be forgotten I desire him to consider that he hath little reason to concern himself in the just number of seven Sacraments for that there are brought in amongst them some new devices I cannot call them Sacraments but something like what they have already forg'd which being but external rites yet out-do most of their Sacraments About the year 1630. there were introduc'd into Ireland by the Franciscans and Carmelite Friers three pretty propositions 1. Whosoever shall die in the habit of S. Francis shall never be prevented with an unhappy death 2. Whosoever shall take the Scapular of the Carmelites and die in the same shall never be damned 3. Whosoever shall fast the first Saturday after they have heard of the death of Luissa a Spanish Nun of the Order of S. Clare shall have no part in the second death Now these external rites promise more grace than is conferr'd by their Sacraments for it promises a certainty of glory and an intermediat certainty of being in the state of Grace which to them is not and cannot be done according to their doctrine by all the other Sacraments and Sacramentals of their Church Now these things are deriv'd to them by pretended revelations of S. Francis and S. Simon Stoc. And though I know not what the Priests and Friers in England will think or say of this matter yet I assure them in Ireland they are of great account and with much fancy religion and veneration us'd at this day And not long since visiting some of my Churches I found an old Nun in the Neighbourhood a poor Clare as I think but missing her Cord about her which I had formerly observ'd her to wear I ask'd the cause and was freely answered that a Gentlewoman who had lately died had purchas'd it of her to put about her in her grave And of how great veneration the Saturday-fast is here every one knows but the cause I knew not till I had learn'd the story of S. Luissa and that Flemming their Archbishop of Dublin had given countenance to it by his example and credulity But now it may be perceiv'd that the question of seven Sacraments is out-done by the intervention of some new ones which although they want the name do greater effects and therefore have a better title But I proceed to more material considerations Cardinal Perron hath chosen no other instances of matters necessary as he supposes them but there are many ritual matters customs and ceremonies which were at least it is said so practis'd by the Apostolical Churches and some it may be are descended down to us but because the Churches practise many things which the Apostles did not and the Apostles did and ordain'd many things which the Church does not observe it will not appertain to the Question to say There are or are not in these things Traditions Apostolical The Colledge of Widows is dissolv'd the Canon of abstaining from things strangled Vide Ductor dub tantium Rule of Conscience lib. 3. Reg. 11. n. 5. 6. obliges not the Church and S. Paul's rule of not electing a Bishop that is a Novice or young Christian is not always observ'd at Rome nay S. Paul himself consecrated Timothy when he was but twenty five years of age and the * Regirald Praâ—is sori pae â—i l. â— c. 12. Sect. 3. n. 133. Wednesday and Friday Fast is pretended to have been a precept from the very times of the Apostles and yet it is observed but in very few places and of the fifty Canons called Apostolical very few are observed in the Church at this day and of 84 collected by Clement as was suppos'd de Sacr. hâ—m conti l. 5. c. 105. Peres de tradiâ— part 3. c. de author Canon Apost Michael Medina says scarce six or eight are observed by the Latin Church For in them many things are contain'd saith Peresius which by the corruption of times are
Turris to go Hist. Concil Trid. lib. 7 ◠D. 156◠because he had been too free in declaring his opinion for the Jus Divinum of the Residence of Bishops he at the same time durst not trust the Bishop of Cesena for a more secret reason but it was known enough to many He was a familiar friend of the Cardinal of Naples whose Father the Count of Montebello had in his hand an Obligation which that Pope had given to the Cardinal for a sum of money for his Voice in the Election of him to the Papacy And all the world have been full of noises and Pasquils sober and grave Comical and Tragical accusations of the Simony of the Popes for divers ages together and since no man can certainly know that the Pope is not Simoniacal no man can safely rely on him as a true Pope or the true Pope for an infallible Judge 2. If the Pope be a Heretick he is ipso facto no Pope now that this is very possible Bellarmine supposes because he makes that one of the necessary cases in which a General Council is to be called as I have shewed above And this uncertainty is manifest in an instance that can never be wip'd off for when Liberius had subscrib'd Arianism and the condemnation of S. Athasius and the Roman Clergy had depriv'd Liberius of his Papacy S. Felix was made Pope and then either Liberius was no Pope or S. Felix was not and one was a Heretick or the other a Schismatick and then as it was hard to tell who was their Churches head so it was impossible that by adherence to either of them their subjects could be prov'd to be Catholicks 3. There have been many Schisms in the Church of Rome and many Anti-popes which were acknowledged for true and legitimate by several Churches and Kingdoms respectively and some that were chosen into the places of the depos'd even by Councils were a while after disown'd and others chosen which was a known case in the times of the Councils of Constance and Basil. And when a Council was sitting and it became a Question who had power to chuse the Council or the Cardinals What man could cast his hopes of Eternity upon the adherence to one the certainty of whose legitimation was determin'd by power and interest and could not by all the learning and wisdom of Christendom 4. There was one Pope who was made head of the Church before he was a Priest It was Constantine the second who certainly succeeded not in S. Peter's Privileges when he was not capable of his Chair and yet he was their head of the Church for a year but how adherence to the Pope should then be a note of the Church I desire to know from some of the Roman Lawyers for the Divines know it not I will not trouble this account with any questions about the Female-head of their Church I need not seek for matter I am press'd with too much and therefore I shall omit very many other considerations about the nullities and insufficiencies and impieties and irregularities of many Popes and consider their other notes of the Church to try if they can fix this inquiry upon any certainty Bellarmine reckons fifteen notes of the Church It is a mighty hue and cry after a thing that he pretends is visible to all the world 1. The very name Catholick is his first note he might as well have said the word Church is a note of the Church for he cannot be ignorant but that all Christians who esteem themselves members of the Church think and call themselves members of the Catholick Church and the Greeks give the same title to their Churches Nay all Conventions of Hereticks anciently did so and therefore I shall quit Bellarmine of this note by the words of Lactantius which himself * Bellarm. l. 4. de Notis Eccles. cap. 1. Lact. lib. 3. Divinar institut cap. ult also a little forgetting himself quotes Sed tamen singuli quique Haereticorum coetus se potissimum Christianos suam esse Catholicam Ecclesiam putant 2. Antiquity indeed is a note of the Church and Salmeron proves it to be so from the Example of Adam and Eve most learnedly But it is certain that God had a Church in Paradise is as good an argument for the Church of England and Ireland as for Rome for we derive from them as certainly as do the Italians and have as much of Adam's religion as they have But a Church might have been very ancient and yet become no Church and without separating from a greater Church The Church of the Jews is the great example and the Church of Rome unless she takes better heed may be another Rom. 11. 20 21. S. Paul hath plainly threatned it to the Church of Rome 3. Duration is made a note now this respects the time past or the time to come If the time past then the Church of Britain was Christian before Rome was and blessed be God are so at this day If Duration means the time to come for so Bellarmine says Denotis Eccles. lib. 4. cap. 6. Ecclesia dicitur Catholica non solùm quia semper fuit sed etiam quia semper erit so we have a rare note for us who are alive to discern the Church of Rome to be the Catholick Church and we may possibly come to know it by this sign many ages after we are dead because she will last always But this sign is not yet come to pass and when it shall come to pass it will prove our Church to be the Catholick Church as well as that of Rome and the Greek Church as well as both of us for these Churches at least some of them have begun sooner and for ought they or we know they all may so continue longer 4. Amplitude was no note of the Church when the world was Arian and is as little now because that a great part of Europe is Papal 5. Succession of Bishops is an excellent conservatory of Christian doctrine but it is as notorious in the Greek Church as in the Roman and therefore cannot signifie which is the true Church unless they be both true and then the Church of England can claim by this tenure as having since her being Christian a succession of Bishops never interrupted but as all others have been in persecution 6. Consent in doctrine with the Ancient Church may be a good sign or a bad as it happens but the Church of Rome hath not and never can prove the pure and prime Antiquity to be of her side 7. Vnion of members among themselves and with their head is very good if the members be united in truth for else it may be a Conspiracy and if by head be meant Jesus Christ and indeed this is the onely true sign of the Church but if by head be meant the Roman Pope it may be Ecclesia Malignantium and Antichrist may sit in the chair But the uncertainty
difference S. Basil here declar'd that as formerly he had it always fixt in mind to fly every voice every sentence which is a stranger to the doctrine of the Lord so now also at this time Ibidem in seqâ—entibus viz. when he was to set down the whole Christian Faith Neither can there be hence any escaping by saying * Truth will out pag. 3. that nothing indeed is to be added to the Scriptures but yet to the faith something is to be reckoned which is not in Scripture For although the Church of Rome does that also putting more into the Canon than was among the Jews acknowledged or by the Primitive Church of Christians yet besides this S. Basil having having said Vbi supra Whatsoever is not in the Scriptures is not of faith and therefore it is a sin he says also by certain consequence That to add to the Scriptures is all one as to add to the Faith And therefore he exhorts even the Novices to study the Scriptures In Regul brev reg 95. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to his 95th question Whether it be fit for Novices presently to learn the things of the Scripture he answers It is right and it is necessary that those things which appertain to use every one should learn from the Scriptures both for the replenishing of their mind with piety as also that they may not be accustomed to humane traditions By which words he not onely declares that by the Scriptures our minds are abundantly fill'd with piety but that humane traditions by which he means every thing that is not contain'd in Scripture are not to be receiv'd but ought to be and are best of all banish'd from our minds by entertaining of Scripture To the same purpose are his words in his Ethicks Moral Regul 26. Whatsoever we say or do ought to be confirm'd by the testimony of Divinity inspired by Scriptures both for the full persuasion of the good and the confusion or damnation of evil things There 's your rule that 's the ground of all true faith And therefore S. Athanasius speaking concerning the Nicene Council Epist. ad Epicteâ—um Corinthiorum Episc. made no scruple that the question was sufficiently determin'd concerning the proper Divinity of the Son of God because it was determin'd and the faith was expounded according to the Scriptures and affirms that the faith so determin'd was sufficient for the reproof of all impiety meaning in the Article of Christ's Divinity and for the establishment of the Orthodox faith in Christ. De Incarnat Nay he affirms that the Catholick Christians will neither speak nor endure to hear any thing in religion that is a stranger to Scripture it being an evil heart of immodesty to speak those things which are not written Which words I the rather remark Idem Athanas. in Exhort ad Monachos because this Article of the Consubstantiality of Christ with the Father is brought as an instance by the Romanists of the necessity of tradition to make up the insufficiency of Scripture But not in this onely but for the preaching of the truth indefinitely Moral contra Gentiles in 〈◊〉 that is the whole truth of the Gospel he affirms the Scriptures to be sufficient For writing to Macarius a Priest of Alexandria he tells him that the knowledge of true and divine religion and piety does not much need the ministery of man and that he might abundantly draw this forth from the divine books and letters for truly the holy and divinely-inspir'd Scriptures are sufficient for the preaching of the truth Coloniae ex officâ—â— Melcâ—â—â—â—â— Novefiani 1548. ad omnem instructionem veritatis so the Latine Translation for the whole instruction of truth or the instruction of all truth But because Macarius desir'd rather to hear others teach him this doctrine and true religion than himself to draw it from Scripture S. Athanasius tells him that there are many written monuments of the Holy Fathers and our masters which if men will diligently read over he shall learn the interpretation of Scriptures and obtain that notion of truth which he desires Which is perfectly the same advice which the Church of England commands her Sons that they shall teach nothing but what the Fathers and Doctors of the Church draw forth from Scriptures The same principal doctrine in the whole is taught frequently by S. Chrysostom Homil. 58. 〈◊〉 Johan who compares the Scriptures to a Door which is shut to hinder the hereticks from entring in and introduce us to God and to the knowledge of God This surely is sufficient if it does this it does all that we need and if it does not S. Chrysostom was greatly deceiv'd and so are we and so were all the Church of God in all the first ages But he is constant in the same affirmative Homil 9. in 2 Timoth. If there be need to learn or to be ignorant thence we shall learn it Idem in Psal. 95. versus finem if to confute or argue that which is false thence we shall draw it if to be corrected or chastis'd to exhortation if any thing be wanting for our comfort and that we ought to have it nevertheless from thence from the Scriptures we learn it That the man be perfect therefore without it he cannot be perfected In stead of me he saith thou hast the Scriptures if thou desirest to learn any thing hence thou mayest But if he writes these things to Timothy who was fill'd with the holy Spirit how much more must we think these things spoken to us To the same purpose he discourses largely in his eighth Homily on the Epistle to the Hebrews Homil. 9. in Coloss. in 2 Thess. 2. which is here too long to transcribe Let no man look for another master Homil. 49. in Matth. 23. oper imperfecti Thou hast the Oracles of God No man teaches thee like to them Because ever since heresie did infest those Churches there can be no proof of true Christianity nor any other refuge for Christians who would know the truth of faith but that of the Divine Scripture but now by no means is it known by them who would know which is the true Church of Christ but onely by the Scriptures De verbo Dei l. 4. c. 11. Sect. Sextò profert Bellarmine very learnedly sayes that these words were put into this book by the Arians but because he offers at no pretence of reason for any such interpolation and it being without cause to suspect it though the Author of it had been an Arian because the Arians were never noted to differ from the Church in the point of the Scriptures sufficiency I look upon this as a pitiful shift of a man that resolved to say any thing rather than confess his errour And at last he concludes with many words to the same purpose Our Lord therefore knowing what confusion of things would be in the
consider'd how cheap are the lives of Kings in their eyes who consult more with the safety of a Villain whom they dare not absolve * Script Garnetti apud Is. Casaub ni Epist. ad Fron. Du caeum p. 13â— than of a King who is worthy ten thousands of his people and let it be also considered that by using all the ways in the world to make Confession easie to Traitors and Homicides they make it odious to Kings and Princes and to all that love the safety of their Sovereigns and of the publick We find that the laws of God yield to charity and necessity and Christ followed the act of David who when he was hungry eat the Shew-bread which was unlawful to be eaten but by the Priest alone and he that commanded us to go and learn what that means I will have mercy and not sacrifice intended not that the Seal of Confession should upon pretence of Religion be us'd to the most uncharitable ends in the world no though it had been made sacred by a Divine Commandment which it is not but is wholly introduc'd by Custom and Canons Ecclesiastical And when we see that things dedicated to God and made sacred by Religion and the laws of God confirming such Religion can be alien'd and made common in cases of extreme necessity or great charity it is a strange superstition that shall hold that fast with teeth and nails and never let it go no not to save a soul not to preserve the life of Kings not to prevent the greatest mâ—schief in the world This is certainly a making the Commandments of men greater and more sacred than the Commandments of God and a passing them into a doctrine great necessary and unalterable as a Fundamental Article SECTION XI Of the imposing Auricular Confession upon Consciences without authority from God THat Confession to a Priest is a Doctrine taught as necessary in the Church of Rome is without all question and yet that it is but the Commandment of men I shall I hope clearly enough evince and if I do I suppose the Charge laid against the Church of Rome which is the same Christ laid against the Pharisees will be fully made good as to this instance For this is one of the sorts of that Crime to say Dixit Dominus Dominus autem non dixit to pretend a Rite to be of Divine institution when it is not so but humanum inventum a device of man's brain The other which is still supposing an institution to be humane and positive yet to urge it with the same severe Religion as they do a Divine Commandment I shall consider in other instances For the present the inquiry is concerning Auricular Confession and it's pretended necessity The first Decree concerning it was in the Lateran Council Can. 21. in which every person of years of discretion is commanded to confess all his sins to his own Priest at least once in the year or to another Priest with the leave of his own otherwise while he is living he must be driven from entrance into the Church and when he is dead he must have no Christian Burial This is very severe but yet here is no damnation to them that neglect it and the duty is not pretended to be by Divine Commandment and therefore lest that severity might seem too much to be laid upon humane Law they made it up in the new forge at Trent and there it was decreed that To confess all and every mortal sin which after diligent inquiry we remember and every evil thought or desire Sess. 14. Capp 6. 7. and the circumstances that change the nature of the sin is necessary for the remission of sins and of Divine institution and he that denies this is to be Anathema Whether to confess to a Priest be an adviseable discipline and a good instance instrument and ministery of Repentance and may serve many good ends in the Church and to the souls of needing persons is is no part of the Question We find that in the Acts of the Apostles divers converted persons came to S. Paul either publickly or privately and confess'd their deeds * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. magicas incantationes simile illud ibidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nimirum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and burnt their books of Exorcism that is did what became severe and hearty penitents who needed Counsel and Comfort and that their Repentance should be conducted by wise Guides And when S. James exhorts all Christians to confess their sins to one another certainly it is more agreeable to all spiritual ends that this be done rather to the Curates of Souls than to the ordinary Brethren The Church of England is no way engag'd against it but advises it and practises it The Calvinist-Churches do not practise it much because they know not well how to devest it from it's evil appendages which are put to it by the customs of the world and to which it is too much expos'd by the interests weaknesses and partialities of men But they commending it show they would use it willingly if they could order it unto edification a Calvin Instit. lib. 3. cap. 4. Sect. 12. 13. Interim quin sistant se Pastori oves quoties sacram Coenam participare volunt adeò non reclamo ut maximè velim hoc ubique observari And for the Lutheran Churches that it is their practice we may see it in b 2. Part. Exam. Concil Trid. cap. 5. de poenit Chemnitius who was one of greatest fame amongst them and he is noted to this purpose by * Lib. 3. de poenit cap. 1. Sect. Martinus Kemnitius Bellarmin only they all consent that it is not necessary nor of Divine institution and being but of man's invention it ought not to pass into a doctrine and as the Apostles said in the matter of Circumcision a burden ought not to be put upon the necks of the Disciples and that in lege gratiae In â— dist 17. q. 2. ex Scoto longè difficilimum too as Maior observes truly by far greater than any burden in the Law of Grace the time of the Gospel Let it be commanded to all to whom it is needful or profitable but let it be free as to the Conscience precisely and bound but by the cords of a man and as other Ecclesiastical Laws are which are capable of exceptions restrictions cautions dispensations rescindings and abolitions by the same authority or upon greater reasons The Question then is Whether to confess all our greater sins to a Priest all that upon strict enquiry we can remember be necessary to salvation This the Church of Rome now affirms and this the Church of England and all Protestant Churches deny and complain sadly that the Commandments of men are chang'd into the doctrines of God by a Pharisaical empire and superstition Here then we joyn issue 1. And in the first place I shall represent that the
poenas nullas futuras opinetur nisi ante illud ultimum tremendumque judicium Cap. 16. Whoever therefore desires to avoid the eternal pains let him be not only baptiz'd but also justified in Christ and truly pass from the Devil into Christ. But let him not think that there shall be any Purgatory pains but before that last and dreadful Judgment meaning not only that there shall be none to cleanse them after the day of judgment but that then at the approach of that day the General fire shall try and purge And so himself declares his own sense In Psal. 6. All they that have not Christ in the foundation are argued or reproved when in the day of Judgment but they that have Christ in the foundation are chang'd that is purg'd who build upon this foundation wood hay stubble So that in the day of Judgment the trial and escape shall be for then shall the trial and the condemnation be But yet more clear are his words * De C. D. lib. 16. c. 24. lib. 20. c. 25. in other places So at the setting of the Sun that is at the end viz. of the world the day of judgment is signified by that fire dividing the carnal which are to be sav'd by fire and those who are to be damned in the fire nothing is plainer that that S. Austin understood that those who are to be sav'd so as by fire are to be sav'd by passing through the fire at the day of judgment that was his opinion of Purgatory And again out of these things which are spoken it seems more evidently to appear that there shall be certain purgatory pains of some persons in that judgment For what thing else can be understood where it is said who shall endure the day of his coming c. 3. S. Austin speaks things expresly against the doctrine of Purgatory know ye that when the soul is pluck'd from the body presently it is plac'd in Paradise according to its good deservings or else for her sins is thrown headlong in inferni Tartara Aug. tam. 9. de vanitate saeculi c. 1. de consolatione mortuorum Serm. 2. cap. 1. into the hell of the damned for I know not well how else to render it And again the soul retiring is receiv'd by Angels and plac'd either in the bosom of Abraham if she be faithful or in the custody of the infernal prison De Dâ—gmat 6. Eccles. cap. 79. if it be sinful until the appointed day comes in which she shall receive her body pertinent to which is that of S. Austin Aut Augustini aut Gennadii if he be Author of that excellent book de Eccles. dogmatibus which is imputed to him After the ascension of our Lord to the Heavens the souls of all the Saints are with Christ and going from the body go unto Christ expecting the resurrection of their body But I shall insist no further upon these things I suppose it very apparent that S. Austin was no way confident of his fancy of Purgatory and that if he had fancied right yet it was not the Roman Purgatory that he fancied There is only one objection which I know of which when I have clear'd I shall pass on to other things S. Austin speaking of such who have liv'd a middle kind of an indifferent pious life saith Constat autem c. but it is certain that such before the day of judgment being purg'd by temporal pains which their spirit suffer when they have receiv'd their bodies shall not be deliver'd to the punishment of Eternal fire here is a positive determination of the article by a word of confidence and a full certificate and therefore S. Austin in this article was not a doubting person To this I answer it may be he was confident here but it lasted not long this fire was made of straw and soon went out for within two Chapters after he expresly doubts as I have prov'd 2. These words may refer to the purgatory fire at the general conflagration of the world and if they be so referred it is most agreeable to his other sentiments 3. This Constat or decretory phrase and some lines before or after it are not in the old books of Bruges and Colein nor in the copies printed at Friburg and Ludovicus vives supposes they were a marginal note crept since into the Text. Now this objection being remov'd Contra Pharis tit 8. there remains no ground to deny that S. Austin was a doubting person in the article of Purgatory And this Erasmus expresly affirm'd of him In exposit precationis missae Advers haeres lib. 12. tit Purgatorium and the same is said of him by Hofmeister but modestly and against his doubting in his Enchiridion he brings only a testimony in behalf of prayer for the dead which is nothing to the purpose and this is also sufficiently noted by Alphonsus a Castro In Cathol Romao pacifico 9 de purgat and by Barnesius Well! but suppose S. Austin did doubt of Purgatory This is no warranty to the Church of England for she does not doubt of it as S. Austin did but plainly condemns it So one of my adversaries objects To which I answer that the Church of England may the rather condemn it because S. Austin doubted of it for if it be no Catholic doctrine it is but a School point and without prejudice to the faith may be rejected But 2. I suppose the Church of England would not have troubled her self with the doctrine if it had been left as S. Austin left it that is but as a meer uncertain opinion but when the wrong end of the opinion was taken and made an article of faith and damnation threatned to them that believed it not she had reason to consider it and finding it to be chaff wholly to scatter it away 3. The Church of England is not therefore to be blamed if in any case she see more than S. Austin did and proceed accordingly for it is certain the Church of Rome does decree against divers things of which S. Austin indeed did not doubt but affirm'd confidently I instance in the necessity of communicating infants and the matter of appeals to Rome The next Authority to be examin'd is that of Otho Frisnigensis concerning which there is a heavy quarrel against the Dissuasive for making him to speak of a Purgatory before whereas he speaks of one after the day of judgment with a Quidam asserunt some affirm it viz. that there is a place of Purgatory after death nay but you are deceiv'd says E. W. and the rest of the adversaries he means that some affirm there is a place of Purgatory after the day of judgment Now truly that is more than I said but that Otho said it is by these men confess'd But his words are these I think it ought to be search'd Esse quippe apud inferos locum purgationum in quo
many ways it is a figure So that the whole force of E. W s. answer is this that if that which is like be the same then it is possible that a thing may be a sign of it's self and a man may be his own picture and that which is invisible may be a sign to give notice to come see a thing that is visible I have now expedited this topic of Authority in in this Question amongst the many reasons I urged against Transubstantiation E. W. p. 42. which I suppose to be unanswerable and if I could have answered them my self I would not have produc'd them these Gentlemen my adversaries are pleas'd to take notice but of one But by that it may be seen how they could have answered all the rest if they had pleased The argument is this every consecrated wafer saith the Church of Rome is Christs body and yet this wafer is not that wafer therefore either this or that is not Christs body or else Christ hath two natural bodies for there are two Wafers To this is answered the multiplication of wafers does not multiply bodies to Christ no more than head and feet infer two souls in a man or conclude there are two Gods one in heaven and the other in earth because heaven and earth are more distinct than two wafers To which I reply that the soul of man is in the head and feet as in two parts of the body which is one and whole and so is but in one place and consequently is but one soul. But if the feet were parted from the body by other bodies intermedial then indeed if there were but one soul in feet and head the Gentleman had spoken to the purpose But here these wafers are two intire wafers separate the one from the other bodies intermedial put between and that which is here is not there and yet of each of them it is affirm'd that it is Christs body that is of two wafers and of two thousand wafers it is at the same time affirm'd of every one that it is Christs body Now if these wafers are substantially not the same not one but many and yet every one of these many is substantially and properly Christs body then these bodies are many for they are many of whom it is said every one distinctly and separately and in its self is Christs body 2. For his comparing the presence of Christ in the wafer with the presence of God in heaven it is spoken without common wit or sense for does any man say that God is in two places and yet be the same-one God Can God be in two places that cannot be in one Can he be determin'd and number'd by places that fills all places by his presence or is Christs body in the Sacrament as God is in the world that is repletive filling all things alike spaces void and spaces full and there where there is no place where the measures are neither time nor place but only the power and will of God This answer besides that it is weak and dangerous is also to no purpose unless the Church of Rome will pass over to the Lutherans and maintain the Ubiquity of Christs body In Ps. 33. Yea but S. Austin says of Christ Ferebatur in manibus suis c. he bore himself in his own hands and what then Then though every wafer be Christs body yet the multiplication of wafers does not multiply bodies for then there would be two bodies of Christ when he carried his own body in his hands To this I answer that concerning S. Austins minde we are already satisfied but that which he says here is true as he spake and intended it for by his own rule the similitudes and figures of things are oftentimes called by the name of those things whereof they are similitudes Christ bore his own body in his own hands when he bore the Sacrament of his body for of that also it is true that it is truly his body in a Sacramental spiritual and real manner that is to all intents and purposes of the holy spirit of God According to the words of S. Austin cited by P. Lombard Lib. 3. de Trin. c. 4. in fine P. Lombard dist 11. lib. 4. ad finem lit C. We call that the body of Christ which being taken from the fruits of the Earth and consecrated by mystic prayer we receive in memory of the Lords Passion which when by the hands of men it is brought on to that visible shape it is not sanctified to become so worthy a Sacrament but by the spirit of God working invisibly If this be good Catholic doctrine and if this confession of this article be right the Church of England is right but then when the Church of Rome will not let us alone in this truth and modesty of confession but impose what is unknown in Antiquity and Scripture and against common sense and the reason of all the world Christs real and spiritual presence in the Sacrament against the doctrine of Transubstantiation printed at London by R. Royston she must needs be greatly in the wrong But as to this question I was here only to justifie the Dissuasive I suppose these Gentlemen may be fully satisfied in the whole inquiry if they please to read a book I have written on this subject intirely of which hitherto they are pleas'd to take no great notice SECTION IV. Of the half Communion WHen the French Embassador in the Council of Trent A. D. 1561. made instance for restitution of the Chalice to the Laity among other oppositions the Cardinal S. Angelo answered that he would never give a cup full of such deadly poison to the people of France instead of a medicine and that it was better to let them die than to cure them with such remedies The Embassador being greatly offended replied that it was not fit to give the name of poyson to the bloud of Christ and to call the holy Apostles poysoners and the Fathers of the Primitive Church and of that which followed for many hundred years who with much spiritual profit have ministred the cup of that bloud to all the people this was a great and a public yet but a single person that gave so great offence One of the greatest scandals that ever were given to Christendom was given by the Council of Constance Sess. 13. which having acknowledged that Christ administred this venerable Sacrament under both kinds of bread and wine and that in the Primitive Church this Sacrament was receiv'd of the faithful under both kinds yet the Council not only condemns them as heretics and to be punished accordingly who say it is unlawful to observe the custome and law of giving it in one kinde only but under pain of excommunication forbids all Priests to communicate the people under both kinds This last thing is so shameful and so impious that A. L. directly denies that there is any such thing which if it
would not be amongst them so much modesty as to abstain from the most absolute triumph and the fiercest declamations In the mean time our safety in this Article also is visible and notorious Against the saying of Saint Ambrose which in the Preface to the first part I brought to reprove this practice those who thought themselves oblig'd to object will find the quotation justified in the Section of the Half-Communion to which I referre the Reader 7. What a strange Uncharitableness is it to believe and teach that poor babes descending from Christian Parents if they die unbaptized shall never see the face of God and that of such is not the Kingdom of Heaven The Church of England enjoyns the Parents to bring them and her Priests to baptize them and punishes the neglect where it is criminal and yet teaches no such fierce and uncharitable proposition which can serve no end but what may with less damage and affrightment be very well secur'd and to distrust God's goodness to the poor Infants whose fault it could not be that they were not baptized and to amerce their no-fault with so great a fine even the loss of all the good which they could receive from him that created them and loves them is such a playing with Heads and a regardless treatment of Souls that for charity sake and common humanity we dare not mingle in their Counsels But if we erre it is on the safer side it is on the one side of mercy and charity These seven particulars are not trifling considerations but as they have great influence into the event of Souls so they are great parts of the Roman Religion as they have pleased to order Religion at this day I might instance in many more if I thought it necessary or did not fear they would think me inquisitive for objections therefore I shall add no more only I profess my self to wonder at the obstinacy of the Roman Prelates that will not consent that the Liturgy of their Church should be understood by the people They have some pretence of politick reason why they forbid the translation of the Scriptures though all wise men know they have other reasons than what they pretend yet this also would be considered that if the people did read the Scriptures and would use that liberty well they might receive infinite benefit by them and that if they did abuse that liberty it were the Peoples fault and not the Rulers but that they are forbidden that is the Rulers fault and not the Peoples But for prohibiting the understanding of their publick and sometimes of many of their private devotions there can be no plausible pretence no excuse of policy no end of piety and if the Church of England be not in this also of the surer side then we know nothing but all the reason of all man-kind is faln asleep Well however these things have at least very much probability in them yet for professing these things according to the Scriptures and Catholick tradition and right Reason as will be further demonstrated in the following paragraphs they call us Hereticks and sentence us with damnation Suarezius and Bellarmine confesse that to believe Transubstantiation is not absolutely necessary to salvation with damnation I say for not worshipping of Images for not calling the Sacramental Bread our God Saviour for not teaching for doctrines the Commandements of men for not equalling the sayings of men to the sayings of God for not worshipping Angels for not putting trust in Saints and speaking to dead persons who are not present for offering to desire to receive the Communion as Christ gave it to his Disciples they to all to whom they preach'd If these be causes of damnation what shall become of them that do worship Images and that do take away half of the Sacrament from the people to whom Christ left it and keep knowledge from them and will not suffer the most of them to pray with the Understanding and worship Angels and make dead men their Guardians and erect Altars and make Vows and give consumptive Offerings to Saints real or imaginary Now truly we know not what shall become of them but we pray for them as men not without hope only as long as we can we repeat the words of our Blessed Saviour He that breaks one of the least Commandments Matth. 5. 19. and teaches men so shall be called the least in the Kingdom of Heaven SECTION IX That the Church of Rome does teach for Doctrines the Commandements of Men. THe former Charge hath occasion'd this which is but an instance of their adding to the Christian Faith new Articles upon their own authority And here first I shall represent what is intended in the reproof which our Blessed Saviour made of the Pharisees saying They taught for doctrines the Commandements of men And 2. I shall prove that the Church of Rome is guilty of it and the Church of England is not 1. The words of our Blessed Saviour are to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Conjunctively that is In vain do ye worship me Matth. 15. 9. teaching doctrines and Commandements of men that is things which men only have deliver'd and if these once be esteemed to be a worshipping of God it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vain worship Now this express'd it self in two degrees The first was in over-valuing humane ordinances that is equalling them to Divine Commandments exacting them by the same measures by which they require obedience to God's laws and this with a pretended zeal for God's honour and service Thus the Pharisees were noted and reproved by our Blessed Saviour 1. The things of decency or indifferent practices were counselled by their Forefathers in process of time they became approved by use and Custom and then their Doctors denied their Communion to them that omitted them found out new reasons for them were severe in their censures concerning the causes of their omission would approve none no not the cases and exceptions of charity or piety And this is instanc'd in their washings of cups and platters and the outside of dishes which either was at first instituted for cleanliness and decency or else as being symbolical to the Purifications in the Law but they chang'd the Scene enjoyn'd it as necessity were scandalized at them that us'd it not practis'd it with a frequency passing into an intolerable burden insomuch that at the marriage of Cana in Galilee there were six water-Pots set after the manner of the Purification of the Jews because they washed often in the time of their meals and then they put new reasons and did it for other causes than were in the first institution And although these washings might have been used without violation of any Commandment of God yet even by this Tradition they made Gods Commandment void by making this necessary and imposing these useless and unnecessary burdens on their brethren by making snares for Consciences