be their own she must cancel the whole Scripture if she would affirm that without a good life and Holiness we may see God Or if she would affirm that God has not obliged himself by a world of Promises to reward our Good Works with Happiness infinitely exceeding the value of them But withal to preserve in our hearts that most essential virtue of our Christian Professor Humility She further instructs us that our Works as Merits are the pure free Gifts of God and effects of his meer Grace which alone affords them all their value That they are accepted and rewarded by God only for the Merits of Iesus Christ. Yea further that our Natural Corruption still remaining and mingling it self in our best actions we can have no assurance that they are indeed such as God has promised to reward And however that though we now stand yet we have no assurance that we shall not fall In a word the whole Substance of her Doctrine touching the present Subject directs us to work out our Salvation with fear and trembling and when we have done all we can to acknowledg our selves unprofitable Servants having only done our duty if we have indeed done that and consequently if God do reward us it is to be ascribed to his own free Goodness and Grace in which alone we place our trust and not at all in our own imperfect Merits §. 90. And now Sir judg whether the Roman Church teaching these Doctrines can with any shew be accused or suspected to have a design to nourish Spiritual Pride in her Children and whether the first contrivers of Schism had reason to publish to the world as the principal ground of their rupture this Article of Iustification and Good Works and in opposition to her to make the people believe that the Faith by which they are to be justified must be a strong resolute Fancy of their Election and an assurance of their Salvation that a holy life has no influence therein yea that Good Works do rather harm then good and lastly that this monstrous kind of new invented Faith once had can never be lost again nor their right to heaven prejudiced by never so many or never so heynous crimes Among them there is no working our Salvation with fear and trembling Assurance of Salvation in them annihilates the great Christian vertue of Hope This in the midst of a world of Sins they will be assured of Salvation to which Assurance Catholics dare not pretend in the midst of all their Mortifications Humiliations and assiduous Devotions Since therefore Sir you are so afraid of Pride as indeed we have all reason to be be you the Iudg which of these Parties affords you best means to avoid it and so best deserves your choice Prot. A short consideration will serve the turn for that purpose Be pleased to proceed 11. Of Invocation of Saints §. 91. The next Point censured by you is the Churches Doctrine touching Invocation of Saints thus expressed in the Council of Trent It is good and profitable to call upon the Saints and to have recourse to their prayers aid and assistance whereby to obtain from God many benefits by the Merits of his Son Iesus Christ who is our Redeemer and Saviour In this Point I shall briefly offer to you these considerations 1. That it is a general Tradition of Gods Church from the begining and not contradicted by sober Protestants that glorified Saints do incessantly Pray for the Militant Church on earth 2. It is unquestionable that we may desire to receive benefit in particular by such their Prayers 3. That it contradicts all reason and modesty in our Adversaries to charge the addressing our Petitions to them for that purpose with the horrible crime of Idolatry since we do no otherwise beg the Intercession of Saints then we do that of our sinful Brethren alive acknowledging God alone to be the Author and fountain of all good §. 92. Hence it follows that the worst title that malice it self can with any shew of reason affix to this our Practice is that it may be esteemed superfluous in case it can be demonstrated that Saints at such a distance cannot hear nor know our Requests in particular Yet neither would this enervate the Churches Doctrine or Practice which by eminent Divines is proved to be laudable and profitable though they did not always hear us neither indeed has the Church any where determined her Belief that they do so But lastly if it be the Church her self and not some private Catholic Writers that you would question about this Subject observe that in her public Liturgy and Mass celebrated on all the Feasts of Saints she continually addresses her Petitions directly to God alone desiring him to grant us such special Blessings by the Intercession of such and such Saints Now it cannot be doubted but that Charity and mutual assistance among fellow members of the same Body is very acceptable to God whensoever and wheresoever performed We are taught to beleive a Communion of Saints we doubt not of their Charity to us our Communion therefore with them must be to testify our joy for their Happiness and our assurance that their Intercessions for us are more prevalent with God then the Prayers of our living imperfect Brethren Therefore since we may and ought on occasions to beg these and to desire God to hear them for our good much rather surely ought we to do the same with regard to the glorified Saints I leave it therefore to your conscience whether you can judg that a separation from Gods Church on this quarrel can be justified Prot. At least I shall never hereafter impute Idolatry to her for this Practice 12. Of Veneration of Images and Relics of Saints §. 93. Cath. The next Point of Catholic Doctrine and which has an affinity with the last regards the Veneration due to Holy Images and Relics which is equally censured by Protestants It is thus expressed in the Confession of Faith set down by Pope Pius the fourth I do most firmly assert that the Images of Christ of the Virgin-Mother of God as likewise of other Saints are to be had and retained and due honour and Veneration to be given to them and also to their Relics §. 94. Now to justify the use which Catholics make of Images the Veneration due to them and that such Veneration is most unjustly and calumniously by some Protestants interpreted to be Idolatry will be no hard task to perform For common reason and the experience of all mankind instruct us that men do naturally desire and delight to think or talk oft on such things past or persons absent from whom they have received some Signal benefit and much more if they expect an addition of like benefits But besides this if the very thinking or speaking of them with affection be it self a Duty advantagious to us and conducing to our happiness we will thank any person and we will
the very challenging of such a Right which belongs only to the truly Catholic Church is a strong proof that She alone is that Church which hath a Right to challenge it and would prove her self a false Church if She did not challenge it But because perhaps you cannot easily induce your mind to consider her otherwise than as a particular Church I confidently believe that if the Eastern Church were united in one Body with the Western you would not find any difficulty to think your self obliged to yield an entire Obedience to so great an Authority Prot. This I willingly acknowledg §. 32. Cath. Be pleased then to reflect on some Age when these two great Churches were united for example in the days of St. Gregory the Great Then there was a perfect agreement through the whole World excepting only the Societies of Ancient Heretics acknowledged for such by Protestants Then both Doctrine and Discipline was uniform every where What St. Gregory taught was accepted through the whole Church Yea those parts of his Writings which are most opposite to your Doctrines as his Dialogues c. have presently after his time been translated into the Greek tongue and with veneration received by that Church Whence will follow that what he hath taught us in his Writings touching Points of Religion and which you most mislike was then esteem'd true Catholic Doctrine Now what does St. Gregory teach but the same which is now taught in the Roman Church In all Controversies lately raised between Catholics and Protestants he is constantly and directly against Protestants This is so manifest that it is acknowledged by many learned Protestants who describing the particular Points of Religion professed by St. Gregory and St. Augustine the Monk sent by him to convert England name these Freewill Merit and Iustification of Works Pennance Satisfaction Purgatory Celibacy of Priests publick Invocation of Saints and Worshipping of them Veneration of Images Exorcisms Pardons Vows Monachism Transubstantiation Prayer for the Dead Oblation of Christ's Body and Blood for the Dead the Roman Bishop's Iurisdiction over all Churches Celebration of Mass Consecrations of Churches Altars Chalices Corporals and Fonts of Baptism Veneration of Relicks Sprinkling of Holy-Water Dedicating Churches to the Bones and Ashes of Saints Indulgencies to such as visit Churches on certain days Pilgrimages and in a word the whole Chaos of Popish Superstition as they are pleased to stile it So that Mr. Ascham affirms of our Apostle St. Augustine the Disciple of St. Gregory that He was the overthrower of true Religion and the establisher of all Popish Doctrines and another saith of him That he subjected England to the lust of Antichrist which Antichrist you must take for granted was St. Gregory and therefore after his death went undoubtedly to Hell there to receive his reward Thus evident Convictions forced them to confess that all the Doctrines of Faith now taught were then professed as Catholic Doctrines but gall and malice against the Church suggested such foul unseemly words to their Pens Notwithstanding Protestant Writers when not being engaged in controversie they have occasion to treat of St. Gregory himself they are not sparing in their Elogies of him such as these He was a holy and a learned Bishop He was by Name and indeed truly Great adorned with many and great endowments of Divine Grace and as he is often styled the mouth and shining light of our Lord. He was truly a pious man and for his Christian humility yet more to be praised From his Infancy being addicted to the studies of Piety he retired into a Monastery where shewing a particular sanctity of life and being wholly intent upon Prayer he drew the eyes of all men upon him He did so discharge the Pontifical Office that following ages never had his equal much less any one excelling him He was exceedingly renowned for Miracles c. Now me thinks Sir the consent of the Eastern and Western Churches under the Government of such a Prelate so versed as he was in holy Scripture witness his Sermons and Commentaries should be so prevalent with you as to make you suspect your own Reason if it suggests to you that the Religion professed in his days was superstitions and idolatrous § 33. Prot. But why do you say that the Universal Church in the East and West was governd by Saint Gregory when he himself sharply condemned the Patriarch of Constantinople for assuming such a Title as Universal Bishop which he calls an Antichristian Title Cath. It was indeed a Title full of arrogance and therefore justly condemned by St. Gregory in the Notion in which he conceived it might be understood as if the Patriarch pretended thereby to be esteemed the only legitimate Bishop in the Eastern Church For thence it would follow that all other Bishops were only his Substitutes acting by his commission and removeable by him at pleasure Whereas they claim a reception of their Order and Character immediately from Christ alone Such a new Title therefore it was that St. Gregory condemned in that Patriarch and abhorred to accept himself as plainly appears by his Epistles But yet that he had a Superintendence over the whole Church as Supreme Pastor thereof to receive and judge Appeals of Bishops from all Parts in causis majoribus to oblige all Prelates even Patriarchs to the Profession of the Faith established in Councils and the observance of the Churches Laws and to impose Ecclesiastical Censures on all Transgressors of them this St. Gregory challenged and to this the Prelates both of the Western and Eastern Churches also submitted as appears by many Epistles sent by him and Answers received from several Patriarchs and other Prelates in the East §. 34. Since therefore it is confessedly certain that the present Roman Church professes the same Religion which Saint Gregory taught and planted in England which the Eastern Church in those times approved without any contradiction and which is now condemned by Protestants it will evidently follow that in those few Points in which the present Eastern Churches quarrel with the Roman the said Eastern Churches only have been Innovators and consequently that the Roman Church that is all Churches united in subordination to the Prime Patriarch and Pastor still remains the Catholic Church and enjoys the same Authority which the Universal Church in and before St. Gregories days enjoyed So that all Christians who break from her Communion do thereby shew themselves Schismaticks and Self-condemned §. 35. I have purposely made choice to instance in the time of St. Gregory the Great because on the one side several Protestants impute the beginning of the Churches depravation principally to that Age and on the other side Almighty God as if he had a design to confute and silence their accusations chose that Age especially in which to accomplish that most illustrious of all Prophesies foreshewing the glory of the Catholic Church which is the Conversion of Nations from Heathenish Idolatry
of the Churches Decision is as followeth I profess that in the Mass is offered to God a true proper and propitiatory Sacrifice for the Living and the dead By which Sacrifice that bloody Sacrifice performed once on the Cross is represented and the memory of it remains till the end of the world the saving vertue thereof is also applyed for the remission of those sins which are dayly commited by us All Catholics receive this Decision as it lyes As for School-men they according to their custom raise a world of unnecessary Disputes which are no where so multiplyed as on this incomprehensible Mystery of the Holy Eucharist But as many of their Questions seem no way necessary so no Catholics are obliged to their Decisions §. 75. Protestants set themselves against this Sacrifice upon a meer mistake of the Term which they will needs affirm to imply an Immolation and thereupon argue that the Roman Church manifestly contradicts the Authour of the Epistle to the Hebrews who affirms that Christ hath now once in the end of the world appeared to put away sin by the Sacrifice of himself And that he was once offered to bear the sins of many and thence concludes the absolute Perfection of that one Sacrifice of Christ once offered which did not need be repeated as the Legal Sacrifices did But this pretended Contradiction will quickly vanish if we consider that though the Sacrifices made by Christ did accomplish all sorts of Sacrifices and Oblations in the Law yet the forementioned Divine Authour in a special manner compares it to that great Anniversary Sacrifice of general Propitiation in which after the killing of the beast the High Priest alone and only once every year carryed the Blood into the Holy of Holies and there sprinkled it before God In like manner did our Saviour after his bloody Sacrifice on the Cross ascending into Heaven by his own blood entered into the most Holy place having obtained eternal redemption for us Now these two Acts of Priesthood are by his commission in a sort repeated by his Servants whom he hath ordained Priests in his Church and who according to Saint Augustine's expression are propriissime Sacerdotes in a most proper Sence Sacrificing Priests For answerably to the Acts of Immolation their Sacrifice on the Altar is only Representative and Commemorative and expressed by Seperating the Body from the Blood Yet so that it is not barely a Sign of Christs death for that alone would not be sufficient to entitle it a Sacrifice but it also contains the Victim whose death is represented And again with regard to Christs offering and presenting to his Father his crucified Body in the most Holy place or Highest Heaven his Priests truly and properly present and Offer to Almighty God the same Body and Blood really present on the Holy Altar as a Propitiation for the Living and the Dead Which Propitiation is not at all injurious to that Propitiation and Eternal Redemption purchased for us by our Saviour since it receives all its virtue from his bloody Sacrifice being instituted for an Application of the said Redemption For thus also in an inferiour degree the same Propitiation is applyed to us by other Sacraments as Baptism Pennance and Absolution and Extream Unction yea also by the Word preached c. And thus much even the French Calvinists do acknowledge in their Cene as hath been shewed Now I desire you to judge what prejudice can come by the various applications of Christs Merits Prot. There seems to me now no such great difficulty in admitting a Relative Sacrifice and a proper Oblation Therefore you need not enlarge this Point any further 7. Of Communion under One Species §. 76. Cath. The last Subject of Protestants quarrels against the Church with relation to the Holy Eucharist is her Ordaining to the Laity Communion under one Species only Now it is acknowledged that as our Saviour instituted this Sacrament in both Species so for many ages together it was in public Communions received accordingly I say in Public Communions for in other private occasions as in Sickness at Sea and generally among the devout Inhabitants of Desarts it was otherwise yet these receiving in One Species only did not esteem themselves deprived of any vertue pertaining to the integrity of the Sacrament And the reason is because they generally believed as the Church has now declared that it is most true that as much is contained in each Species as under both for whole and entire Christ does exist under the Species of Bread and under every particle of that Species in like manner whole Christ does exist under the Species of Wine and under its parts when separated Upon this ground the Church without intending the least prejudice to her Children has thought fit for avoiding many inconveniences and irreverencies which did frequently occur by the negligence and confusion of such vast multitudes of Communicants receiving the Blood also that all excepting the Priest who celebrated should content themselves in Public Communions as from the beginning Christians did in Private with our Lords Body only under the Species of Bread which is not obnoxious to the like inconveniencies considering that hereby they should not be loosers of any part of the Blessing §. 77. This regards the Holy Eucharist considered as a Sacrament But as it is a Sacrifice both the Species are necessary to the constitution of it it being ordained to represent the Death of Christ by shedding his Blood Which representation is made by Consecreating and offering both the Body and Blood separatly Matters standing thus it concerns you much to consider whether this be a just cause of your Speration from the Catholic Church in which you might have been partaker truly and really of the precious Body of Christ whereas in Congregations divided from her you instead of the Body and Blood of our Saviour must content your self with a morsel of meer bread and a sup of wine Prot. I will by Gods assistance think seriously on this In the mean time you may proceed to the following Points 8. Of Sacramental Confession Pennance and Satisfaction §. 78. Cath. The next Catholic Doctrine severely censured by you as an invention of the Clergys ambition is the Obligation imposed by the Catholic Church on her subjects to Confess their Mortal sins and to submit to satisfactions for them according to this Canon Whosoever shall deny Sacramental Confession to have been instituted by Divine Law or to be necesary to Salvation or shall affirm that the manner of Confession secretly to the Priest alone which the Catholic Church from the beginning hath allways and still doth observe is disagreeing from the institution and command of Christ and that it is a humane invention Let him be Anathema This Duty of Confession of sins seems by this Canon referred to that Commission and Privilege given by our Saviour to his Apostles and their Successours Whose soever sins ye remit they are
a Protestant §. 2. Prot. Perhaps we do not agree in the sence of this Article Cath. It may well be so therefore for a tryal give me leave to propose a few Questions to you Prot. Ask what you please Cath. First then when you say you believe the holy Catholic Church do you not believe this Church to be one Body as St. Paul expresly teaches saying There is one Body one Spirit as there is one Hope of our calling one Lord one Faith one Baptism one God and Father of all c. Ephes. 4. 4. 5. 6. and as we profess in the following Creeds of the Church Prot. Yes I believe the true Catholic Church of Christ to be one Body §. 3. And do you not further believe that this Church of Christ shall continue one Body till the end of the world Prot. Yes doubtless for otherwise the time might come in which this Article of our Faith should be false and also Christ's promise That the Gates of Hell should never prevail against his Church should fail §. 4. Cath. In professing such a Belief of this Article do you not also intend thereby to acknowledg your self a Member of this one Catholic Church Prot. Yes without doubt Cath. You cannot surely think it a matter indifferent whether you be a Member of this one Church or not Prot. No by no means On the contrary I acknowledg that whosoever is separated from this one Church of Christ and dies in that separation cannot be saved §. 5. Cath. Thus far then we both agree Let us further if you please consider what a Church in general is I mean a Christian Church Prot. I conceive it to be a Society of Men and Women publicly professing that Religion which they believe to have been taught by Christ. §. 6. Cath. But every Society thus professing is it thereby the same Church which we are taught to believe in the Creed Prot. It is at least a part of that Church Cath. Are then Societies of Heretics and Schismatics part of that one Church since they also profess the Religion which they believe to have been taught by Christ Prot. No For they cut themselves off from this one Church either by inventing New and false Doctrines which renders them Heretics that is Chusers of a new Faith Or by disobeying the Lawful Commands of this one Church which renders them Schismatics that is Rebels §. 7. Cath. Can any Society be called one Body or Corporation unless it be united by common received Laws and Governors Prot. I now begin to perceive whither you would lead me Therefore I must advise well lest I engage my self too far by an hasty answer to this Question Cath. Sir it is not Victory but truth we now regard Therefore speak not of being engaged but freely recal any Answer you have or shall give if you find cause And as for the present Question consider well what that is which makes a Society as a Kingdom a Province an Army a City a Corporation to become one Body Is it not an Obligation imposed on those who live respectively in any of these to be subject to the peculiar Government and Laws there established This appears plainly in that wheresoever any one obstinately refuses such submission he is esteemed and treated as a Rebel a Fugitive an outlawed person and utterly deprived of all Priviledges and emoluments belonging to the said Body Prot. This cannot be denyed Cath. Apply this then to God's Church St. Paul says expresly it is one Body your Creed obliges you to call it One The Scripture compares it to a City at Unity in it self and to a well ordered Army with Banners under which all Soldiers are reduced in their ranks expecting the Generals command signifyed by subordinate officers Such a society is Gods Church It is the Kingdom of Christ which if once divided cannot stand But by his promise it and no other Kingdom besides it shall stand for ever and therefore it shall never be Divided but all its members shall continue in their order Now what makes such Order but obedience to Government and Laws Can you Imagine any other excluding this Prot. I must confess I cannot For it is plain that where every one will be a Law to himself there can be no Order nor Unity nothing but confusion and endless Divisions Cath. Hence it follows then that the Church must necessarily consist of Teachers and Disciples of Governors and Subjects Prot. That is granted Cath. And consequently that it is a Visible Society Prot. True for otherwise none will be able to know whom or what to obey No Society can be invisible to the members of it and it is not a Society if the Governors or Teachers in it be invisible and the Laws unknown §. 8. Cath. By whom have these Teachers and Governors been appointed in the Church Prot. St. Paul informs us Epes 4. 11. 12. 13. saying Christ gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministery for the edifying of the Body of Christ Till we all come in the unity of the Faith and of the knowledg of the Son of God unto a perfect man c. So also we read in the Epistle to the Hebrews No man taketh this honour to himself but he that is called of God as was Aaron Heb. 5. 4. §. 9. Cath. This being so are not they who are Disciples in Gods Church obliged in conscience to believe their Teachers and Subjects to obey their Governors Prot. Yes without doubt But yet with this condition that these Teachers teach truth and these Governors command lawful things Cath. But is every Subject to be a Iudg whether the Doctrine taught him be true and the thing commanded lawful Prot. The Scripture is to be Judg between them Cath. Indeed that which you say would be to some purpose if the Scripture could speak and answer the Readers Questions and Doubts as we two can do to one another But the Scripture being only a Writing and by consequence incapable of interpreting its own meaning whensoever any doubt of its true sence arises if it may be permitted to every Christian to judg of his Teachers Doctrines by examining them by Scripture the Church may as well be without Teachers §. 10. Prot. I know no remedy For since it is evident to us that there is on Earth no visible infallible Guide and Interpreter of Scripture we cannot rely upon any Man or any Society of Men so as to remain secure that they will not mislead us either out of ignorance or secular interests Therefore we must leave to all Christians a judgment of diseretion to discern by the Light of Gods word whether their Teachers guide them in the way of Truth or not Every one must take the best course he can not to fall into any dangerous Error And since Eternity depends upon it it is not likely that men will
The Prophesies themselves are thus expresly set down in the Old Testament and acknowledged by Protestants to regard the Christian Church The Prophet Isai writes thus Isa. 60. 2 3. The Lord shall rise upon thee and his Glory shall be seen upon thee ver 5. And the Gentiles shall come to thy light and Kings to the brightness of thy rising ver 10. The abundance of the Sea shall be converted unto thee the forces of the Gentiles shall come unto thee ver 11. The sons of Strangers shall build thy walls and their Kings shall minister unto thee ver 14. Thy Gates shall be open continually that men may bring unto thee the forces of the Gentiles and their Kings may be brought All they that despise thee shall bow themselves at the soles of thy feet and they shall call thee The City of the Lord ver 22. A little one shall become a thousand and a small one a strong Nation Again Isai. 49. 23. Kings shall be thy nursing Fathers and Queens thy nursing Mothers And again Isai. 39. 21. This is my Covenant with them saith the Lord My Spirit which is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy Seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever Also the Kingly Prophet Psal. 11. 8. I will give thee the Heathen for thine Inheritance and the ends of the earth for thy possession This Kingdom saith the Prophet Daniel Shall not be given over to another people but shall stand for ever Dan. 11. 44. These are Gods Promises to his Church so acknowledged by Protestants Now it is manifest out of Ecclesiastical History that these Prophecies began not in a signal manner to be accomplished till the days of Saint Gregory For during the first three hundred years the Church was wholly under Persecution and was encreased chiefly by sufferings In the next three hundred years the Emperour Constantine being converted to Christianity there were but few other Kings Foster-fathers of the Church And besides this several of the Emperours and some Kings during that space turned Arians and Apostates from the Catholic Faith But from Saint Gregories time till Luther it is incredible almost what we read of the Conversion of Nations and Kingdoms and of the wonderful Piety and zeal of once Barbarous Kings and Queens assoon as they had embraced the Catholic Faith Which Conversions were generally made by the fervor care and authority first of St. Gregory himself as England can but most ungratefully will not as becomes her witness and next of St. Gregories Successors Bishops of Rome §. 36. Now Sir consider the force of illgrounded prejudices Several Protestants though they saw all the formentioned Prophesies perfectly fulfilled by Catholic Missioners yet out of the pre-assumed hatred to Catholic Religion they will not acknowledg the forsaking Idols and worship of Devils and the embracing of the Catholic Faith to be a Conversion but rather a Perversion and therefore wonder that they do not to this day see those Prophecies accomplished which were made above two thousands years since In so much as Castalio Professes The more I do peruse the Scriptures the less do I find these Promises performed howsoever they are to be understood David George a Protestant living at Basil upon the same grounds became a Blasphemer of Christ whom he called a Seducer Bernardin Ochin turned an Apostate denying they Divinity of Christ. Adam Neuserus a Calvinist Professor at Heydelberg turned Turk and was circumcised at Constantinople Alemannus likewise renouncing Christianity became a blasphemous Iew. And the principal motive of all these horrible changes was an opinion that these Prophecies were false Dreams or impudent inventions of Sectaries and never fulfilled because forsooth not fulfilled in a Church of their Reformed Religion which Reform'd Religion never banished Pagan Idolatry out of one Village Some conversions indeed of their own particular mode they have made for by seditions they have banished Catholic Religion out of several places And particularly the Hollanders may brag that they have converted the great Empire of Iapan from the Catholic Faith to its pristine most execrable Idolatries to effect which they have procured the most cruel murder of near four hundred thousand Catholic Martyrs themselves in the mean time renouncing the open Profession of Christianity §. 37. Notwithstanding the truth is the wonderful Conversions of Nations in former and later times also by Catholick Missioners have been so illustrious that very many of the soberer Protestant Writers have highly exalted their zeal and unwearied deligence in their Apostolical functions and glorified God for it being forced hereto by the many undeniable Miracles wrought by them Yet the pleasant cunning of one Luther an Writer is very remarkable his name is Dr. Philip Nicolai who having written a Book on this very Argument to wit the fulfilling of the fore-cited Prophesies touching the Conversion of Nations is forced to alledg the examples not only ancient as of the Saxons Frisons Danes Germans c. converted by Catholic Bishops and Priests but later also as of innumerable People in the East and West-Indies reduced from Idols to Christianity by Iesuits and other Religious Missioners and to acknowledge likewise that God testified the Doctrine preached to them by stupendious Miracles All this this Lutheran confesses but then with a turn he deprives Catholics of the glory and merit of all their labours and applies it to his own Sect for he tells his Readers that all these Apostolical Preachers in converting Nations did Luther anizare and that the Iesuits in their first converting the Oriental Indians did shew themselves not Roman Catholics but Lutherans and Evangelicks Might he not have said as well that Christ's Apostles converted Nations not as such but as Lutherans §. 38. Now if these Prophesies be Divine and have indeed been fulfilled they have been fulfilled by Catholics only and consequently Catholic Religion constitutes that Church of Christ to which such glorious Predictions were made I will therefore here adjoyn the words of St. Augustine who having alledged out of the Scripture many such Prophesies concludes thus Whilst thou holdest thy self fast to these Prophesies if an Angel from Heaven should say to thee Leave the Christianity of the whole Earth and chuse the part of the Shismatic Donatus Luther Calvin Tindal c. he ought to be to thee Anathema because he would endeavour to cut thee off from the whole and thrust thee up into one part so alienating thee from the Promises of God §. 39. These Sir among many other are grounds surely sufficient to justifie the Right which the Roman Church has to merit your Obedience I beseech you think seriously on them For mine own part I do sincerely protest to you that unless I would renounce all other Guides to eternal Happiness but an over-weaning Fancie of mine own
Temple These therefore so many and so great bonds keep a believer firm in the Catholic Church although by reason of his natural dulness and perhaps his sins he does not manifestly see and penetrate the depth of Divine Truths But among you Heretics who have none of these advantages to invite or hold me nothing is heard to sound but a vain promise of true Doctrine c. Firmissime tene et nullatenus dubites Hold most firmly and doubt not at all that every Heretic or Schismatic baptised in the Name of the Father and of the Son and of the Holy Ghost if before he Dies he be not joyned and incorporated into the Catholic Church he can by no means be saved though he should give never so many Alms yea though he should shed his Blood for the Name of Christ For neither Baptism nor liberal distributing of Alms nor the undergoing death for the Name of Christ can profit any one to Salvation as long as Heretical or Schismatical lewdness perseveres in him which leadeth to eternal death §. 3. Of the Catholic Churches Authority Of interpreting Scripture Saint Augustine informs us that a certain acquaintance of his derided the Disciples of Catholic Faith by which men were commanded to believe the Church not being taught by demonstrative Reasons what was true To satisfie this Friend he wrote his Book De Utilitate credendi Ecclesiae in which he writes thus It is fitly instituted by the Majesty of Catholic Discipline that those who come to Religion should before all other things be perswaded to believe the Church But you will say were it not better that Reason should be employed to move me which without any temerity I might follow withersoever it leads me Perhaps it might be so But since to come to the knowledge of God by Reason is a matter of so great importance and difficulty do you think that generally all men are capable of searching into the Reasons by which mens minds may be brought to a knowledg of Divine Mysteries Or are the greatest number of men such or but a few I suppose you will answer But a few If so do you think that the knowledg of Religion is to be denyed to all the rest who have not so piercing a Judgment It is a miserable thing to be deceived by Authority but it is much more miserable not to be moved by it If Gods Providence does not preside over human affairs there will be no cause why we should trouble our selves about Religion We ought not therefore to despair that some Authority is constituted by God by which those who walk doubtfully may be raised up to God Puto si quis Sapiens extitisset I conceive that if there were extant a wise man to whom our Lord had given his Testimony viz. that he should be directed by him and if that man were consulted by us concerning this controversie we should not at all doubt to do whatsoever he enjoyned us least we should be adjudged to oppose our selves not so much to that man himself as to our Lord Jesus Christ by whose Testimony he is recommended Now such Testimony doth our Lord afford to his Church Haeretici qui cum in unitate Heretics who though they be not in Catholic Unity and Communion yet Glory in the title of Christians are compelled to oppose Orthodox Believers and they have the boldness to attempt the seducing unskilful Christians by force of disputing and Reasoning whereas our Lord came with a peculiar Medicine against this when he enjoyned not reasoning but Believing to all people But Heretics are forced to take the way of arguing by reason because they see themselves in a most abject Condition if their Authority be compared with Catholic Authority Therefore they endeavour to prevail by a pretence and promise of Reason against the most unshaken Authority of the firmly established Church This is the uniform and as it were regular temerity of all Heretics But the most clement Emperor of our Faith has fortified with the Citadel of Authority his Church both by numerous Congregations of People and Nations and the Chairs of his Apostles He also by a few piously learned and truly Spiritual men has armed his Church with most copious provisions of invincible Reason But the more secure and rational Discipline is That those who are ignorant or infirm should be received within the Castle of Faith depending on Authority that they may be defended by those who can combate with the weapons of most powerful Reason Noc nos ipsi tale aliquid auderemus asserere Neither durst we affirm any such thing viz. that Hereties ought not to be rebaptized if we were not strengthned by the unanimous Authority of the universal Church To which Authority no doubt Cyprian who held the contrary would have submitted if in his time the truth of this question had been established by the examination and decision of a Plenary Council Proinde quamvis hujus rei certe de Scripturis Canonicis non proferatur exemplum Although no express example can be brought out of Canonical Scriptures touching this Point of rebaptization yet the truth of the same Scriptures in this matter is held by us when we do that which has pleased the Universal Church which the Authority of Scripture themselves does commend That since the Holy Scripture cannot deceive us he whosoever is in fear of being deceived by the obscurity of this question may consult the same Church about it which Church the holy Scripture doth without all ambiguity demonstrate Aliud est cum Authoritati credimus It is one thing when we believe submitting to Authority and another when we yield to reason To believe Authority is a way very compendious and without labour Et si nulla ratione indagetur Whatsoever is from Ancient times preached by our Orthodox Faith and believed through the whole Church though by no search of reason it can be found out and though by no speech it can be clearly expressed yet notwithstanding it is to be acknowledged most true Haeretici sunt sibi arbitri Religionis Heretics are to themselves judges of Religion Whereas the proper work of Religion is the Duty of Obedience to Authority Non ad Scripturas provocandum est We must not disputing with Heretics appeal to Scripture Neither is the debate to be constituted in things in which either no victory at all will follow or an uncertain one or little better than uncertain For though the success of examining Scriptures should not be such that each party should have no advantage over the other yet due order requires that that should be first proposed about which at present we are to dispute viz. to which of the parties the preaching of Faith belongs who have right to the Scriptures from whom and by whom and when and to whom that Discipline has been delivered by which men are made Christians For where the Truth both of Christian
Discipline and Faith shall appear to be there also will be the Truth of Scriptures and Expositions and all Christian Traditions Si quid horum per orbem frequentat Ecclesia Amongst such things whatsoever is practised by the Church through the world to dispute whether she ought not to be imitated therein is a mark of most insolent madness Scire sufficit It is a sufficient Motive to reject from our Belief whatsoever we know to be contrary to the teaching of the Church Dicet aliquis si Divinis eloquiis It may be demanded how if both the Devil and his Disciples do make use of and apply Divine Scriptures Sentences and Promises of whom some are false Apostles others false Prophets and all of them Heretics What shall Catholic children of our Mother the Church do How shall they discern truth from falshood in interpreting Holy Scriptures Hereto we answer according as we have received from Holy and learned men before us that they must be very careful to interpret Scriptures according to the Traditions of the Universal Church and according to the Rules of Catholic Doctrine THE SECOND QUESTION BUT WHY ARE YOU A PROTESTANT §. 45 CAth. Sir Have you considered seriously on the Subject of our last Discourse Prot. Yes Cath. And have you found either in Scripture Tradition Councils or Holy Fathers any warrant to remain divided both in Doctrine and Discipline from all Churches antiently existent upon Earth and at the same time to profess notwithstanding a Belief of One Holy Catholic Church out of whose Communion there is no Salvation Prot. I freely accknowledge that I am not able to produce any considerable Quotations to confront yours Quotations I mean asserting the Authority of particular or new-erected Churches independent on others Cath. Then since it seems both Scripture Tradition Councils and Fathers have given their Testimonies against you Why are you still a Protestant §. 46. Prot. Sir I suppose you do believe I should be very glad to find out a Church to whose Authority I could think my self obliged entirely to submit mine own judgment and securely to commit my Soul to her guidance But hitherto not having been able to find such an one I must be content to stay where I am For as for the Roman Church to whose Communion alone you would invite me she appears to me so wholly depraved that I think a real Miracle would hardly draw me to joyn my self to her Communion Cath. I see Sir that you despairing to justifie your own Churches and to excuse them from Schism do seek to draw me to particular Disputes By which notwithstanding you can receive no benefit at all whatever the success of such Disputes shall be For still the unpardonable guilt of Schism will lie upon you However I will not refuse so far to comply with you Therefore tell me Wherein consists that depravation you speak of Prot. It consists in this that both her Doctrines and Discipline are framed as on purpose to comply with wordly interests and by consequence are opposed to the Spirit of Christianity Cath. How does that appear §. 47. Prot. It appears more than sufficiently in this that as the late learned Arcbishop of Spalato observes all those Points of your Belief and Practice which we condemn and for which we separate from your Church are such as manifestly have a strong influence on the satisfying either her Ambition or Covetousness Cath. Which are the Points which you suppose to comply with Ambition Prot. These which here follow 1. Your Churches assuming the Title of Catholic to her self alone with exclusion of all other Churches 2. The Popes assumed Universal Authority 3. His pretended Infallibility in determining Controversies 4. His usurped Temporal Authority 5. A Power to be acknowledged as given to Priests by consecrating the outward Symbols to make the glorified Body of our Saviour present on the Alter 6. The Offering it in Sacrifice to the Father 7. The exposing of it to mens Adoration 8. The Obligation imposed on all sinners to discover their most secret sins to Priests in Confession and to submit to satisfactions enjoyned by them 9. A proud esteem of attaining to Iustification and Salvation by your own Merits Thus your Clergy not content to invent Doctrines proper to procure their own Exaltation would instill Pride into the people also §. 48. Cath. For what Doctrines do you accuse the Roman Church of Covetousness Prot. Of this latter sort are the Romane Doctrines 1. Touching Prayer for the dead and Purgatory out of the torments whereof Souls are to be redeemed by Masses Alms c. 2. The gaining of Heaven by mony given for Indulgences 3. The Invocation of Saints 4. The worshipping of their Images and Relicks To which Pilgrimages are ordained with costly Offerings c. §. 49. Cath. This Observation made by the infamous Apostate you named if rightly considered truly seems to argue a guilt somewhere yet not in the Church but much rather in those who seperated from her For it strongly argues that since to oppose her they made choice only of those Points which regarded the Honour Authority and Wealth of the Clergy the true Motives inducing them to rebel against the Church were not any zeal for Truth or care for their Souls for they acknowledg her Orthodox as to all Points of Doctrine approved by former Heretics That therefore which stirred up their rage against her was Envy Hatred of Obedience and a thirst unquenchable to rob her of the Treasure and Possessions conferred on her by the Piety of their Holy Progenitours Now Sir tell me sincerely If you were to establish a Church would you take for your pattern that Schismatical King Ieroboam who chose Priests from the dreggs of the People or God himself who instituted a splendid Clergy Prot. It cannot indeed be denied but that contemptible needy and depending Directours of Souls will but very meanly discharge so high an Office as Christ has committed to them having made them Spiritual Iudges of Mankind and stiled them the Light of the world and the Salt of the Earth §. 50. Cath. If the first Reformers had been of your Judgment they would first have reformed in themselves their inordinate Passions But Sir if you please let us leave the judgment of mens secret intentions to Almighty God to whom alone they are open and transparent However this may with full assurance be asserted That if Sacriledge and freedom from Ecclesiastical Iurisdiction were not the only prime Motives they were and will be the prime Effects of your multiplied Reformations §. 51. Prot. I am well content to desist from enquiring into the secret thoughts of persons on either side And therefore I will henceforth consider the forementioned Points in debate between us absolutely and in themselves And so doing you must give me leave to say That this also may with full assurance be asserted that whatever Motives the Roman Church may have to
to Scripture I desire you to take into consideration that the same Roman Church at the same time both proposed the Belief of those Doctrins to your first Reformers and also gave them the Scriptures testifying that they were the infallible Word of God Therefore certainly it was far from being evident to her that her Doctrines did evidently contradict Divine Revelation Now you will not surely deny but that in the Catholic Church there are men as learned and those in a far greater number than among Protestants Men I say who also make the Scriptures their principal study and have published almost innumerable Commentaries on them again Men of whom a great number live sequestred from the world in an assiduous Practice of Spiritual Prayer and therefore not likely to have their judgments perverted by worldly interests Yet not any one of these does see or but suspect that the Faith they profess is contradicted by Gods Word on the contrary they invincibly demonstrate that the Church has been as the only Depository of Scripture so likewise of the true Sence of it How comes then that to be evident to you which is invisible to them Which way went the Spirit of God from the whole Church to inhabite a debauched incestuous Fryer or a stigmatized Pichard upon whose credit doubtless you have taken up your Evidence If they could have shewed you in Scripture such passages as these The Pope is not the Supream Bishop and Visible Head of the Church Bread by Sanctification does not become the Body of Christ We ought not to confess our sins to Priests Purgatory is a meer humane invention It is an injury to Christ to desire Saints but none to desire Sinners to pray for us c. Such sayings indeed as these might have justifyed your charge against the Church that she contradicts Scripture But where are such sayings to be found except it be in the Heretical Writings of your Reformers On the contrary some Points contradictory to those are found litterally contained in Scripture and to elude them you are foced to have recourse to figurative sences and the rest are conveyed to us by the same Authority by which we receive the Scripture it self Yea by the Holy Fathers justified as consonant to Scripture and however I suppose you will not say that silence is equivolent to express contradiction The utmost that you can say is that perhaps you can produce now and then some scattered Texts of Scripture from which you can make a shew of arguing against some Tenets of the Catholic Church But what will that avail you since Probability as hath been said will not excuse you for omitting a necessary duty of Obedience and incurring the horible guilt of Schism Where now do you see an evidence that the Church contradicts Scripture Prot. I shall be better enabled to give a resolution in this Point when according to your promise you shall have given me an account of the necessary Doctrines of your Church in the points controverted between us §. 60. Cath. That Promise I will now with Gods assistance discharge through all the Points mentioned by you in the beginning And first as touching the two first Points viz. 1. The Churches Authority 2. The Popes Universal Iurisdiction c. enough hath been said in our former discourse Yet for your further satisfaction I will enlarge my self a little more Take therefore into your consideration that it is a Fundamental Truth agreed on by all Catholics That the only Objects of Catholic Faith are such Divine Truths as are revealed in Gods Word and also proposed to all by the Catholic Church to be believed by Divine Faith Now this general Ground being presupposed in case any Controversies should arise touching the sence of any Divine Truths revealed it is unquestionably necessary that some Means should be appointed by God to determine such controversies and to prevent a dissipation of his Church by Heresies and Schisms And what other Mean can be imagined efficacious hereto then what hath been taught and practised even from the Apostles time and this declared by the Council of Trent That no man trusting to his own prudence or skill shall presume to interpret Holy Scripture in matters of Faith or Manners pertaining to edification of Christian Doctrine wresting it to his own sences against that sence which our Holy Mother the Church doth or hath held to whom it belongs to judg of the true sence and interpretation of Holy Scriptures or also against the unanimous consent of the Fathers This is that which the Roman Catholic Church teaches concerning her Authority of interpreting controverted Texts of Scripture No more then this is any Catholic obliged to believe Now I leave it to your conscience whether you can think it a sufficient Ground for you to break from her Communion upon this quarrel because she judges more fit that the judgment of the whole Body of Teachers and Governors appointed by God in her should prevail against your single judgment or that of a few Apostat-Ministers Especially considering the Promises made by our Lord to his Apostles and their lawful Successors that his Spirit should remain with them and direct them into all Truth till the end of the world so as that the gates of Hell that is say the Fathers Heresies should never prevail against them Prot. I see it is in vain to contradict this §. 61. Cath. Let us next proceed to what the Church has determined touching the Priviledges and Authority of the Prime Pastor the Bishop of Rome Thus then we read in the Confession of Faith collected by the Pope himself out of the Council of Trent I acknowledg the Holy Catholic and Apostolic Roman Church to be the Mother and Mistress of all Churches and I promise true Obedience to the Bishops of Rome Successor of St. Peter Prince of the Apostles and Vicar of Iesus Christ. Here the See Apostolic being acknowledged the Mother and Mistress of all Churches and the Pope Vicar of Christ his universal Iurisdiction is therein acknowledged which Jurisdiction or Authority we are not to suppose to be arbitrary and unlimitted but as we read in a Canon of the Council of Florence consented to by the Emperor Patriark and other Bishops of Greece to be exercised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. after the manner as is also contained in the Gests of Oecumenical Councils and Sacred Canons And such a Primacy invested with Authority as this the General Council of Chalcedon admitted by Protestants does acknowledg in him which is also attested by Tradition and practice from the beginning §. 62. Now the necessity of such a standing Authority in Gods Church is thus grounded The absolutely Supream Ecclesiastical Authority against which can lye no Appeal is confessedly residing in a lawful General Council by which all Debates whatsoever may be determined all necessary Laws enacted c. But it being a matter of infinite difficulty especially since the division of
be admitted in France the Pope not only knowing but expresly allowing such refusal as appears by the Bull of Pope Clement the eight sent to King Henry the fourth at his reception into the Church and recited by Cardinal Perron in his Epistles in which Bull we find this Clause His Majesty shall effectually take order that the Council of Trent he published and admitted in all things Excepting only at your must earnest Supplication and Petition those things if there be any such which cannot be put in execution without a real disturbance of public tranquility The King of Spain likewise though believed to be more complyant with the Court of Rome being sollicited by the Pope to publish and admit the same Council in his Belgick Provinces though he willingly yielded thereto yet he did it not without this additional Clause adjoyned Touching the Regalities Rights Prerogatives and Preeminences of his Majesty his Vassals Estates and Subjects the Laycal Iurisdiction hitherto used the Right of Lay-Patronage the Right of Nomination Hearing of causes in the possessory matter of Benefices Tithes possessed or pretended to by Seculars c. in regard of all such things his Majesties Intention is that proceedings shall go on as hitherto they have done without changing any thing at all c. So necessarily scrupulous are Christian Princes to prevent the least diminution of their Temporal Rights and Priviledges More lately likewise when certain Authors of one Order published several Treatises in which they endeavoured to exalt to the height the Popes Iurisdiction Universal in Temporal affairs those Books were censured and condemned by many Catholic Universities and committed to the fire by Public Authority the Pope not being ignorant hereof And moreover which perhaps is yet more considerable the Superior General of the said Religious Order even in Rome it self published an Edict known to all Christendom by which he strictly forbad his Subjects under most heavy Censures to maintain such a Temporal Iurisdiction of the Pope either in Books Sermons or Disputations Now that which makes this so solemn a Prohibition of more weight is this that whereas the foresaid Authors earnestly contended to prove that all Christians were obliged to believe the Popes Right to such Authority as an Article of our Christian Faith the said General by publishing his Prohibitory Edict clearly shewed that he renounced the Belief of such a Doctrine For otherwise Who but a◠Antichrist would so severely under a penalty of Excommunication forbid the teaching or defending an Article of Faith And moreover in a General Chapter not long after assembled the said Prohibition was ratified by all Superiors of the same Order as their own Writers testifie Prot. I must needs confess that Christian Princes and Subjects too are much beholding to that Worthy General for his prudence and zeal to prevent occasions of tumults and Seditions Notwithstanding it seems to me that Princes are not yet secure for though the said Doctrine should cease to be esteemed an Article of Faith why may it not be defended as an Opinion at least Speculatively probable and if so a slender Probability will have force but too great to raise and foment Rebellions when discontents are multiplied among the people §. 66. Cath. You are much deceived Sir For besides that you may be sure that Princes will never permit their Authority to be rendred questionable the very pretending such a Doctrine to be only Probable is equivalently to grant that it is no Authority at all Since every one knows that a meer probable Title against a long established possession such as is that of Princes for their Temporal Soveraignty is in Law and Reason accounted no Title and consequently none who have any sence of Christianity will ever seek with the horrible Scandal of Religion to instill such a manifestly unjust incentive to Rebellion into the minds of Christians And now Sir I beseech you to consider things seriously and then judg with what injustice and cruelty our whole Religion and Church is condemned as teaching Treason and Rebellion and this only for a few private mens Writings so generally abhorred by our selves Prot. All I can say hereto is that for as much as concerns my self I will be no longer an accuser of your Church in this matter Proceed therefore if you please to the other following Points 4. Of the Real Presence and Transubstantiation §. 67. Cath. The next Point of Catholic Doctrine opposed by all Sectaries regards the Holy Eucharist Their rage against the former is indeed greater because interest is more concerned in it but a greater advantage for seducing the ignorant people they make of this because they permit them to judg of this most dreadful Mystery by their outward Senses which Catholics instructed by Holy Fathers tell them are not to be believed here In the Eucharist the first matter of Dispute and ground of the rest is the Catholic Doctrine touching the Real Presence of our Lords Body on the Altar after Consecration of the Symbole thus declared in the Council of Trent I prosess that in the most Holy Sacrament of the Eucharist is present truly and substantially the Body and the Blood together with the Soul and Divinity of our Lord Iesus Christ And that there is made a Conversion of the whole Substance of the Bread into his Body and of the whole substance of the Wine into his Blood Which Conversion the Catholic Church calls Transubstantiation This Article of our Belief is to us solidly established on the Words of Institution THIS IS MY BODY which Words without any figurative explication are repeated alike by three Evangelists and the Apostle Saint Paul therefore we believe following universal Tradition that our Lord sincerely meant as he spake and because we believe so we are hated Prot. But how can you expect that we should assent hereto since our Senses contradict it §. 68. Cath. You cannot say however that our Senses are deceived for in this great Mystery they have a right perception of their proper Objects to wit Colour Extention Figure c. Neither I suppose will you say that the judgment which Reason from the Senses collects is always infallible For if so then for example our Saviour whilst living on earth should have been judged a meer Man And the Angels appearing to Lot and his daughters no Angels but meer men for so would Reason relying on the outward Senses have judged Prot. in these examples Divine Revelation expresly teaches the contrary Cath. Then if in the present case you were assured by Divine Revelation that God by a supernatural Power did on the Priests consecrating the Symbols produce a real Change of the Outward Elements into the Body and Blood of Christ you would believe God against your Senses Prot. I should no doubt §. 69. Cath. Can you have a greater assurance hereof then the express Words of Christ literally understood by the Constant Tradition of all Churches in all ages Prot. Such an assurance
remitted and whose soever sins ye retain they are retained As likewise to the Precept to Saint Iames Confess your sins one to another Which Texts have been alwayes interpreted by the Holy Fathers in the same sense The universal Practice likewise of the Iewish Synagogue conformable hereto adds a considerable weight to induce us to a perswasion that it is by Divine Institution For how can it be imagined that by any humane invention a Duty so burthensom to flesh and blood and to our Natural Pride could have been introduced generally into the Church without sparing the awfull Majesty of Kings and Modesty of Queens by an unarmed Ecclesiastical Power the Pope himself also owing such Submission to a simple Priest §. 79. The ground of the necessity of this Sacrament is because those who by Baptism having submitted themselves to the Churches Authority afterwards do violate the Laws of the Gospel ought to undergo the judgment of the same Church in the Tribunal of Penance where she exercises the Power given her of remitting and retaining sins Now such judgment is esteemed as given by Iesus Christ himself by whom and in whose place his Priests are appointed Iudges It is this invisible High Priest who after Confession Sorrow and Satisfaction interiourly absolves the Penitent whilst the Priest exercises the exteriour Ministery as a Subordinate Iudge without whose concurrence Sins shall not be remitted §. 80. As for Satisfactions imposed after Confessions they according to the Churches expression regard only Temporal Pains due to our Sins She does not teach that we can satisfie God for the guilt even of Venial Sins or for Eternal Pains Moreover she declares that these Satisfactions are accepted of God through the Merits of Christ and that they do no way obscure the benefit of Christs death For Christ by his death has so satisfied for our sins that it is Gods pleasure his satisfaction should not produce its full effects till it be by us particularly applyed in the use of his Sacraments and works worthy of Penance to which Works his Merits being linked and not otherwise our Satisfactions will be accepted by him through his pure Grace and Mercy The Lutherans who seem so only to rely on Christs Passion for the remission of their Sins doubt not yet to profess that a previous Faith is necessary thereto for such as are come to the age of discretion and Baptism for Infants The difference then between us is that they pretend to be justified by a Dead Faith and we by a Living Now therefore advise with your self whether you would forsake Gods Church rather then submit your self to a Duty without which that eminent Priviledge given by our Lord to his Ministers for the general good of his people of remitting Sins becomes vain and of no effect Prot. I will seriously think on this and now expect what you will say concerning the other Articles 9. Of Indulgences §. 81. Cath. I will if you think good in the next place treat of the Point touching Indulgences by reason of its affinity to the former Prot. I leave the Method to your own choice Cath. Concerning Indulgences then the Church hath thus delivered her sense Since the Power of giving Indulgences hath been bestowed on the Church by Iesus Christ and that She hath made use of this Power divinely left her from antient times the Holy Synod teaches and commends the use of Indulgences as very beneficial to all Christian people and approved by the Authority of other Holy Synods and that they ought to be retained in the Church And denounceth Anathema against those who assert that they are unprofitable or deny that there is a Power of giving them in the Church Notwithstanding the Synod admonishes that the granting of them be done with great moderation according to the ancient and approved Custome of the Church for fear least by two great a remisness Ecclesiastical Discipline be weakned Thus we are taught by the Church And certain it is that there is not any Point of Catholic Faith which taken simply according to the Churches own expression is more evident as to the Truth of it and less offensive as to the use then is this touching Indulgences Yet after all there is not any one Point so embroyled by Controvertists disputing for and against Inferences and Interpretations made by several Schoolmen which have occasioned most horrible Scandals by abuses committed in Practise This having been the first occasion of Luthers revolting and Schism §. 82. Now forasmuch as regards the proper necessary sence of this Canon those very Schoolmen who advance the virtue of Indulgences much beyond what will be allowed by many very learned Catholics yet do acknowledge that the Church by her Decision obliges us to believe as of Faith only this viz. That only such a Power of conferring Indulgences has been left by our Lord to his Church as from ancient times has been practised and approved by former Synods intending those that are usually cited to that purpose as the first of Nicea Can. 11. of Neocaesare Can. 3. of Laodicea Can. 1. and 2. the Fourth of Carthage Cap. 75. and of Agdes Can. 6. in all which Synods we only find this that it was always lawful and usual for Bishops to remit to their Penitents some part of those Canonical Penances which were inflicted for certain crimes in case the life and laudable conversation of the Penitent did seem to deserve so great a favour or if by such indulgence they thought requisite to encourage weaker Christians in times of Persecution to suffer for the Faith Hence appears that whatsoever beyond this we read in the Catholic Writers as thouching the remission of any pane due to Sin in the judgment of God or after death in Purgatory or touching certain clauses in the Bulls of some Popes or touching the Churches Treasure consisting of the Merit of Christ alone as some or of the Merits of Saints joyned to those of Christ as others conceive c. not any of these are necessary Points of Catholic Faith Thus in effect the Catholic Church requires no more to be assented to but what is taught and practised by every Congregation of Christians upon Earth All Sects even Fanatics and Quakers denounce Censures against Delinquents Must all those Censures alwayes have their full effect Is no mercy to be extended to humble contrite Penitents Shall no difference be made between Sinners converted and those that are remorsless This is contrary to humane Nature and the practise of all mankind Therefore surely you would not forsake the Catholic Church for allowing that which all Christians esteem necessary §. 83. Prot. If this were all that the Roman Church teaches concerning Indulgences they are much to blame who condemn her But the general Practise therein contradicts you Do we not see the virtue of Indulgences extended to the other world Do we not see in the tenor of promulgated Plenary Indulgences all Sinners promised
think it reasonable to furnish our selves with such expedients as are proper to put us oft in mind of them which we therefore regard in a far other manner then we do such things as represent to us only indifferent Objects Is not this Sir suitable to Reason Prot. Truly it seems so to me Cath. Then I desire you to examine your self and tell me if whilst your thoughts are employed on vain or perhaps sinful objects one should on a sudden hold before your eyes a Crucifix containing the History of our Saviors Passion would not the fight thereof recal your mind to the contemplation of an Object more noble more heavenly to mediate on which would be very beneficial to you Prot. No doubt it would Cath. Again may not one glance of your eye thereon so refresh your Memory as in a moment to make you call to mind as much of the Story as perhaps the reading of a long Chapter in the Gospel would do Prot. That may be granted §. 94. Cath. May it not likewise have the same effect and be yet more helpful to ignorant persons who cannot read and have weak Memories Prot. It may doubtless §. 95. Cath. And are not such representations beside refreshing the memory proper also to raise in your mind holy affections of love and gratitude to our Saviour Prot. It is confessed But what is all this to worshiping or adoring a Crucifix or other Image Cath. Sir I desire you since these terms of Adoring and Worshiping in our common English are usually made to import the Supreme Honour due to God alone that you would not in imitation of your libelling Controvertists whose only aym is by any arts to render our Religion odious to unwary Readers make use of them in this argument But take the Churches own expression and call the respect we bear to Sacred Images and Relics Honour Reverence or Veneration Prot. I am Content §. 97. Cath. Then Sir give me leave to ask you Whether it is not another kind of special regard which we have to Sacred and Heavenly Objects from that we bear to profane as for example Can you think fit to do all the same things in a Church which you would have no Scruple to do in your house or in an unclean place Prot. No doubt a difference is to be made Cath. And would you not judg that person injurious to our Saviour or to his Blessed Mother who should deface spit upon or defile the Pictures of either of them And on the other side whether seeing another reverently kissing either of them you would not collect thereby that he bore respect to the glorious Persons represented Prot. Let all this be granted Cath. And would you call such a reverent behavior of the latter person Idolatry especially when he with the Church professes that he acknowledges no kind of virtue or Divinity in them for which they should be honoured or that any thing is to be beg'd of them or any trust to be put in them which acknowledgment the Church her self requires from him Prot. I confess I see there no Marks of Idolatry but on the contrary an express renouncing of it §. 98. Cath Well Sir since then Sacred things are otherwise to be regarded then common and profane and again since our Saviour and his Saints may receive testimonies of our Love and Duty as likewise of Hatred and Scorn by our very outward behaviour shewed to their Representations Moreover Since it is that by Representations we are put in mind of Persons and things highly conducing to our happiness and which we cannot without our great prejudice neglect or forget and lastly Since by them the ignorant also may very commodiously be instructed and likewise good affections may by them be raised in all our minds Would you rather forsake the Communion of the Church then with her acknowledg that due honour and Veneration is to be exhibited to them Prot. I have no Scruple to allow thus much Cath. Then surely you will have less scruple to allow the same Veneration to the very Bodies Members or other Relicks of Saints Prot. Be it acknowledged and proceed 13. Of Prayer for the Dead and Purgatory §. 99. Cath. In the next place we will consider what you object against the Churches Doctrine touching Prayer for the Dead which implyes a State in them alterable to the better by our Prayers Alms c. for them Which State is by the Church called Purgatory Now it seems to me a wonderful thing that you should quarrel with Gods Church so as to think Communion with her unlawful because she is charitable and compassionate to her fellow-members as she believes standing in great need of her assistance §. 100. Prot. That which we principally reprehend in this Practice is that your Church without any Warrant from Gods Word will impose this burthen on us Cath. If you had not dismembred that Book of Scripture which the Church once put into your hands you would have found this Duty of Prayer and offering Sacrifice for the faithful departed expresly commended and practised even by the Iewish Synagogue long before our Saviour came into this world So that your Argument is like that of your Patriarck Luther who could not find in Scripture Justification by Works after he had torn the Epistle of St. Iames out of his Book §. 101. Notwithstanding even in your Scripture you find that no unclean thing can enter into the Kingdom of God Neither have you any the least ground to believe that Christians full of many unrepented imperfections are perfectly cleansed by Dying Therefore unless after Death there be a place where they may be purified you most cruelly thrust them without hope of redemption into Hell And this you do in contradiction to the greatest Cloud of Witnesses that I think ever gave testimony to any Divine Uerity For besides a world of passages sprinkled in the works of the Holy Fathers among whom some have written Books on purpose to enforce this Charitable Duty towards the Dead there never was any Church since Christ besides yours which in their Publick Liturgies did not employ their Devotions and Sacrifices for the comfort and assistance of their Dead Brethern Yea even your English Liturgy is accused by Presbiterians and Fanatics of the same criminal Charity §. 102. And as for the place it self in which we believe them to be detained stiled by the Church Purgatory what a deal of unnecessary trouble do your Controvertists give themselves in disputing against the fire of Purgatory and touching the Nature intention and duration of the pains suffered there none of which are defined or mentioned in the Churches Decision §. 103. Your partiality is likewise very unreasonable in this matter For Calvin is by you generally esteemed a Patriark of great Authority among all your Sects who notwithstanding assigns to the Souls of the Faithful after death a certain place out of Heaven in which they expect saith he the
fruition of Glory promised them so that all things remain in suspence until the coming of our Saviour to Iudgment Now this so tedious suspension and anxious expectation of an Object vehemently desired must needs be more grievous then a short suffering in Purgatory where probably such a delayed expectation makes the principal torment and where perhaps the sufferings of many less imperfect Souls may be less tormenting than some pains suffered in this life Yet because Calvin will not call this his fancied place Purgatory he is Orthodox and the Church only erroneous He is Orthodox teaching in a manner the very same Doctrine taught by the Church and yet men can have the conscience to forsake the Church that they may learn her Doctrine abroad in a Shismatioal Congregation Prot. Such partiality truly I cannot approve Cath. These are the Catholic Doctrines mentioned by you as evidently contradicting Scripture and invented to promote Ambition and Avarice in the Catholic Clergy And besides these other Points of Controversie there are which though not charged with such an imputation yet are esteemed by you of moment sufficient to drive you out of Gods Church Do you think good that we should take notice of these also Prot. Yes 14. Of Celibacy of Priests §. 104. Cath. The first then that I will mention shall be the Churches Ordinance touching Celibacy of Priests It is confessed by us that this is only an Ecclesiastical Constitution It is also confessed by the most eminent among you that if your Clergy would submit to such a Constitution Ecclesiastical affairs would be better ordered If they say that all men have not the Gift of Continence they may be told that in case any one of them wants this Gift why does he intrude himself into the Office of a Spiritual Pastor Who compels him thereto Yet withall the same person in his younger days had the Gift of Continence whilst he enjoyned a subsistence by a Fellowship in the University Does then his Approaching to the Altar expel that Gift or does Ordination make a wife necessary in these latter days only whereas never any former Christian Church not in Greece it self would permit any person after made a Priest to marry Even those very Councils forbad this which permitted marryed men to receive Priesthood If therefore there be among them a want of this Gift of Continence it is their own fault generally speaking they want it because they are unwilling to enjoy it and will not make use of Prayer Reading Abstinence Solitude and other means proper to continue it And will you Sir leave Gods Church because those whom God hath appointed to take care of your soul have not neither desire to have Wives Prot. Go on to the next Point 15. Of abstinence from flesh enjoyned in Fasting §. 105. Cath. As not in the former Constitution so neither in this by which the Church commands Abstinence from flesh on days of Fasting can you have any pretention to impute to our Church as we may to yours that she favors carnal affections In the former her Clergy imposed on themselves alone the burden of renouncing all even otherwise lawful satisfactions to the flesh And for this you who are nothing concern'd will be angry and forsake a Church because Mortification is practiced by the Pastors in it In this latter Ordinance she indeed I mean her Clergy restrain in some measure the appetites of the Layty but they do not in the mean time favour themselves If it were not good for our Souls to abate the intemperance of our Bodies Ecclesiastics would not afflict themselves by practising it And if it be good Laicks are too blame to find fault with it §. 106. However I cannot judge you so unreasonable as to joyn with your hot-headed Controvertists and Preachers who for these two Ordinances sake impute to our Church the teaching of the Doctrine of Devils in forbiding to marry and commanding to abstain from meats since it is manifest that these Heretics of whom Saint Paul prophesied and which appeared shortly after in the Church uttterly condemned Marriage in all as an abomination in it self and taught that all Creatures having life are composed of particles of the evil Deity and therefore to be had in execration Now Sir can you observe any affinity between these Doctrines and those of the Catholic Church teaching that Marriage is honourable in all who are called to it but yet that Virginity especially in persons consecrated to God is better And again that all Gods creatures are good and to be received with thanksgiving but yet on some few days when we are for the good of our Souls to subdue our carnal Lusts fermenting in our Bodies it is expedient to abstain from some more nourishing meats though otherwise in themselves lawful and good Prot. I am sufficiently perswaded Saint Paul never intended you in that Prophesie And now Sir it will not be necessary you should trouble your self about any other Points debated among us None of which as neither indeed the two last being of such moment as to oblige any one to break from any Churches Communion at all Since all the Doubts concerning them consist in this Whether a single Christian may safely judg himself wiser and holyer then the Church Cath. God Almighty establish in your heart a love of his Truth and Peace And now for a farewel give me leave to add a few considerations touching the general argument of both our Discourses Prot. I give it willingly §. 107. Cath. Then Sir you may remember how at our last meeting I told you that it was the common artifice of your Controvertists when they are charged with Schism to delay the examination of that most important Point till the Greek Calends that is till all other particular Controversies be debated to their satisfaction which will never be But now I must alter the expression and tell you it is not so much a voluntary artifice as pure necessity that put them and you upon that unreasonable Method §. 108. When a Catholic is examined why he is so an Answer is readily suggested to him that it concerns the safety of his Soul to be a member of that Church which from his Creed he learns to be Holy and Catholic and that the Roman is such having all the Marks by which the only true Church is characterized in Scripture He answers directly to the Question without comparing particular Tenents of his Church with those of other divided Congregations which requires much Study and learning beyond the ability of ordinary Catholics whereas the most simple are unquestionably perswaded of the Authority of their Church and that keeps them safe in it against all the captious Objections of Sectaries endeavouring to shake their Faith in particular Doctrines the justifying of which they leave to their Teachers and Governors §. 109. But a Protestant being examined Why for example he is Member of the Church of England it never enters into his