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A13298
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A rejoynder to the reply published by the Iesuites vnder the name of William Malone. The first part. Wherein the generall answer to the challenge is cleared from all the Iesuites cavills
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Synge, George, 1594-1653.
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1632
(1632)
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STC 23604; ESTC S118086
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381,349
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430
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of the Greekes hee mixeth Papists and Protestants and yet both put together they are not able to shew the distinct time without a circum circa and turne about for so hee expresseth it The denyall of vnleavened bread in celebration of the Sacrament was begunne about anno Domini 1053. as appeareth by Leo the 9. in his Epistle to Michael Bishop of Constantinople y Reply pag. 10 The Iesuite hath produced nothing but vanity for the finding the beginning of this notorious heresie For Leo the 9. saith no such thing viz that Michael was the first that broached this errour neither doth he cite the first author of it For it cannot follow because Michael did oppose the Azymes used in the Latin Church about the yeare 1053. therefore about that age it did beginne For that Patriarch charged the Church of Rome with other practises quod Sabbat a quadrageâ—â—mâ— observâ—â—â—◠〈◊〉 quod suffocata comederunt gentiliter quod 〈◊〉 〈◊〉 tantùm in Paschate nunquam vero in quadragesimali tempore decantarent Brovius in anno 1653. All which I thinke you will not say were first distasted by Michael at that time The Iesuitè runneth from his path and vainely without any relation to the thing in controversie telleth vs that the Greeke Church doth vehemently professe to detest the Protestants Religion a Reply pag 10 c. Wherein we have no reason to beleive him in regard he bringeth not any particular out of the Authors cited by himselfe to convince the same which I make no question but hee would have done if they had fairely offered it vnto his hands Secondly there would not be that freindly entercourse betwixt some of the Patriarchs of the Greeke Church and our Bishops as there is neither would they have sent their Preists to our Vniversities for instruction omitting yours which are nearer to them neither would the Grecians that are amongst vs frequent our Chappels Churches when they avoyd yours if they conceived them equally polluted or held vs in equall detestation b Concil Lateran 4. sub Inno 3. apud Bin. c. 4. In tantum Graeci coeperunt abominari Latinos quod inter alia quae in derogationem 〈◊〉 in 〈◊〉 committeâ—â—â—â— si quando sacerdotes Latini super corum celebrâssent altarianon prius ipsi sacrificare vo lebant in illis quam ea tanquam per hoc inquinata lavissent Baptiâ—atos etiam à Latinis ipsi Graeci rebaptizare ausu remerario praesumebant adhuc sicut accepimus quidam agere hoc non verentum with â—â—â—â—selves Neither doe they differ from vs in the fundamentall points of Doctrine we giving them as we ought a charitable interpretation although in some of the points in the Iesuites Catalogue taken from the Divines of Wittemberge they may be censured somewhat to savour of superstition and errour And that it may appeare whether the Greeke Church doth most favour Papists or Protestants I will insert here a Confession of faith of Cyrill Patriarch of Constantinople translated into English and published at London 1629. An other translation whereof I have seene vnder which is written This Copy hath beene translated out of the originall made * * done by the hands of the most reverend Patriarch Cyrill which I know well The writing it selfe being in my hands and having examined it my owne selfe I doe testifie that it doth agree with it word for word Corneille Hague Embassadour of the vnited Provinces of the Low-Countreyes at the gate of the Grand Seignour IN THE NAME OF THE FATHER AND OF THE SONNE AND OF THE HOLY GHOST VEE beleive one God Almightie and infinite three in Persons the Father Sonne and Holy Ghost the Father vnbegotten the Sonne begotten of the Father before the World consubstantial with the Father the Holy Ghost proceeding from the Father by the Sonne having the same ofsence with the Father and the Sonne wee call these three Persons in one essence the Holy Trinity ever to bee blessed glorified and to bee worshipped of every creature Wee beleive the Holy Scripture to bee given by God to have no other Authour but the Holy Ghost which wee ought vndoubtedly to beleive for it is written Wee have a mere sure word of Prophecy to the which â—ee doe well to take â—eede as to a light shining in a darke place Besides we beleive the authority thereof to be aboue the authority of the Church It is a farre different thing for the Holy Ghost to speake and the tongue of man for the tongue of man may through ignorance erre deceiue and bee deceiued but the Word of GOD neither deceiueth nor is deceiued nor can erre but is alwayes infallible and sure Wee beleiue that the best and greatest GOD hath predestinated his Elect vnto glorie before the beginning of the World without any respect vnto their workes and that there was no other impulsiue cause to this election but onely the good will and mercy of God In like manner before the world was made hee hath rejected whom hee would of which act of reprobation if you consider the absolute dealing of God his will is the cause but if you looke vpon Gods orderly proceeding his justice is the cause for God is mercifull and Iust Wee beleive that one GOD in Trinity the Father Sonne and Holy Ghost to bee the Creator of all things visible and invisible Inuisible things wee call the Angels visible things the Heauens and all things vnder them And because the Creator is good by nature hee hath created all things good and cannot doe any evill and if there bee any euill it proceedes from the Diuell and man for it ought to bee a certaine rule to vs that GOD is not the Author of evill neither can sinne by any just reason bee imputed to him Wee beleiue that all things are governed by GODS Prouidence which wee ought rather to adore then search into sith it is beyond our capacity neither can wee truely vnderstand the reason of it from the things themselves in which matter wee suppose it better to embrace silence in humilitie then to speake many things which doe not edifie Wee beleive that the first man created by God fell in Paradise because neglecting the Commaundement of God hee yeelded to the deceitfull counsell of the Serpent from thence sprung vp originall sinne to his posterity so that no man is borne according to the flesh who doeth not beare this burthen and feele the fruits of it in his life Wee beleive that IESVS CHRIST our Lord hath made himselfe of no accompt that is hath assumed mans nature into his owne Subsistence that he was conceived by the Holy Ghost that hee was made Man in the Wombe of Mary alwayes a Virgin was borne and suffered death was buryed and glorified by his resurrection that hee brought salvation and glory to all beleivers whom wee looke for to come to judge both quicke and dead Wee beleive that our Lord IESVS CHRIST sitteth
ver 6. The mystery of iniquity is commonly referred to Heretickes who worke to the same do that that Antichrist shall doe but yet not openly but in covert and vnder the cloake of Christs name the scriptures the word of the Lord shew of holines c. it Serpents are not seene in the egges though in their growth they are full of horror and the most dangerous opposall many times proceedeth from an Ambush and not from the Army Who knoweth not that the fowlest Divell may appeare the fairest Angell the loosest Abbesse may be inclosed in your chastest vestment the most licentious Nunne be esteemed a Saint and the most trayterous Iesuite face it like a Subiect Besides we know that Heresies which in their nature might be damnable and destroyers of the foundation to their receivers many times appeare not neither are they esteemed so vile And Heresies that are accompted deadly at one time and to some receivers have bene but staynes in others when the intention of the receiver was considered As Cyprian his rebaptization So that Error concerning the procession of the Holy Ghost from the Father and not from the Sonne is fundamentall in its owne nature although to the Greeke Church that hold not thereby the inequalitie of the persons it is no fundamentall Heresie k Lomb lib 1 distinct 11. Sciendum est tamen quòd Graeci confitentur spiritum sanctum esse filij sicut patris quia Apostolus dicit Spiritum filiâ— Et veritas in Evangelio spiritum votitatis Sed cum non sit aliud spiritum sanctum esse patris vel filij quam esse à . patre et filio etiam in hoc in eandem nobiscum fidei sententiam conveniâ—e videntur licet in verbis dissentiant Bellar De Christo lib. 2 cap. 27 Respondeo igitur cum Bessatione et Gennadlo Damascenum non negasse spiritum sanctum procedere ex filio quod ad rem attiner cum dixerit Spiritum eâ—se imagineâ—◠〈◊〉 et per filluâ— esse sed existimasse tutius dici per filium quam ex filio quantum ad 〈◊〉 loqucindi propter haeresim Macedonii et Eunomij c. Tolet. in Iohan cap. 25. annot 25. Graecus intelligens spiritum sanctum procedere per filium quod non aliud significat quam quod nos dicimus at all So many might adore CHRIST in receiving the Sacrament that never thought of his bodily presence by Transubstantiation nor dreamed of your Wafer-god nor your Preist able to create the Almighty Moreover the Reall presence may stand and yet you may be Idolators in adoring the Host And in Substance the Host may be but onely bread and yet Christ be present in the Sacrament and in the same manner as the Iesuite hath confessed Reply pag 44. the same But this point is considered elsewhere and therefore may be heere omitted Secondly the question is not about the earing or blading of these tares for every man can tell this even hee that asked the question vnde Zizania * Mat. 13. 26. 27. he knew the tares and saw the blade but not their seeding time this is a question for the Lord onely to answere who seeth the secret working of enemies against his kingdome and not for the servants to lay downe The Plot of powder-Conspiracie in the first conception if it was not observed of the Watchmen of our Israell yet in the blading it was espied and the Plotters choaked before Harvest Many Heresies have beene plotted by the Divell by Antichrist but spread abroad by their emissaries frogges locusts with their croaking Rhetoricke And suppose our learned Answerer knew not all the plots in hell and Rome yet he hath layde downe the spreading of these damnable Heresies when the Church was first troubled with them and when they received strength and humane confirmation So this Iesuite closeth vp all and finding he hath sayd little to the purpose he adds that if all alledged by the learned Answerer were suffered to passe it is but might bee or peradventure Reply pag. â— which he taketh to be of little force But it followeth by this his confession that his demaund is not absolutely exempted from Vanitie but lyeth within the compasse at least of a might be and peradventure to be foolish and ridiculous Whereby we may inferre that this vnwise man his owne mouth being his Iudge doth not know nor this foole vnderstand the infallibitie of those things which hee would have vs to be wise in at last The third Answere pleaseth not the Iesuite vizâ— The originall of errors is oftentimes so obscure their breed so base that no wiseman will marvaile if in tract of time the beginning of many of them should be forgotten n The most reverend the Le Primate pag. 2. And what of all that n Reply pag. â— saith our Iesuit Sufficient I thinke to declare the vanitie of the Iesuites demand for if Heresies be obscure in birth and oftentimes not taken notice of or if taken notice of yet by the espyers not judged worthy of a Register to continue their memory but barely of a contempt then it must of necessitie follow that that demaund is vaine which presupposeth the Church to take notice of the father of every baâ—â—â—rd doctrine and to keep Registry therof as she doth of those sacred truthes which were legitimately declared to the Church I but although they bee oftentimes so obscure as this man saith must it follow that they are alwayes so p ibid No it must not But it is no strange thing that when your wisdome cannot answer your wits should be amazed and although the wise Answerer hath endured many of your bolts with this answere he hath choked you with the feathers for he standeth not in need of any such vniversals if some Heresies are of this temper it is sufficient if you cannot manifest that every heresie declareth it selfe in its birth and is registred to Succession then that cannot be excused from vanity which requireth for detection of every Heresie in your Church their beginning with the circumstance of person time and place Arians Manichees c. are diligently recorded saith the Iesuite why should not those wherewith he chargeth us haue bene more notorius q Reply pag. â— He doth not rest heere but as if all his skill were in demaunding he asketh Above two hundred Heresies have been gainsayâ—â— by the skilfull watchmen c. what Doctour did ever gainesay any of those supposed heresies by word or writting r ibid. This Crambe is but of small valew all this hath beene answered before the effect is this Every Heresie in it's birth appeares not but some expresse their venemous disposition afterwards Who knoweth not that those base birthes which are generated expuâ—redine are never taken notice of till they reveale themselves by their filth and motion And have you not been faiâ—e to derive the Pedigree of some Heresies from the Divell