strength is made over to us in Baptism So he saith 1. l. 3. § p. 56. That sorrow for displeasing of God and a real sincere resolution to amend and forsake sin have the promise of Mercy belonging to them And indeed if an actual good life be necessarily required before the Sacraments before remission of sin or Justification for what certain term is it so before these may be administred or obtained and is not perseverance also in such a good life necessary for any relapse undoes all and then none are to receive the Sacrament nor can obtain remission of sin or Justification but upon perseverance first i.e. but in the hour of their Death But if this Author speaks not of the Act of Repentance requisite to the Sacraments or Justification but of that which Dr. Hammond calls the State of Repentance or of Regeneration ‖ Ib. l. 1 l. §. 3. p. 54 there is nothing more known than this Doctrine of the Roman Church That there must be not only a purpose but actual cessation from all mortal sin so long as there is any continuance of the Person in such a state § 13 In the Name of God then let us here compare together concerning Repentance or a due sorrow for and detestation of sin and the Living an actual New life the Doctrine of the two Churches to see which carries more rigour and severity in it The Protestant Clergy exhort a Person relapsed after Baptism into a vicious life for the regaining of Gods favour and pardon of his sin and for obtaining of Salvation to a due sorrow for and detestation of his sin and a strict reformation of his life for the time to come For a Sacrament for any fallen after Baptism by which they may be restored to the state of Grace they acknowledg none Next If a Penitent happen after such sorrow for his sin and a new life led for some time or at least seriously purposed or promised happen I say to return to his former or perhaps a more vicious course they forsake him not here but first they either tell him that his former faith repentance and good Life obtained not at all for him any remission of his sin or Justification for lack of Perseverance wherein they must hold that none fallen from Baptismal Grace have remission of sin or Justification till the hour of their death and so that Person remains still accountable to God for his former sins before his last relapse Or they tell him that such former remission and Justification and Gods Mercy thus despised do so much the more aggravate this his second fall and make his present condition worse than his former was before any Reconciliation Next they anew refer him to repentance and to an actual new life again for his cure and the making his peace because Gods mercies cannot be bounded by them and this they still prescribe to him in all his relapses toties quoties though aggravating much such his falls to him and forewarning him that Repentance is not to be had at any time without Gods Grace and that after so many affronts of Gods mercie may justly be feared his absolute denial thereof And when such a relapsing sinner at last lies on his death-bed they still exhort him to Repentance which they do not deny may be effectual upon a sincere purpose though without an actual performance of a good life where death prevents it And the the sick Man professing such a repentance and sorrow for his sins past as seems to them true and sincere and upon this desiring Absolution of them they give it him i. e. as this Author will have it ‖ Rom. Idol p. 183. For his satisfaction they apply to his particular case the promises of pardon in the Scripture I said seems to them true for as Doctor Hammond * Catech. p. 56. 1. l. 3. §. Though sorrow for displeasing God and from thence a real sincere resolution to amend and forsake sin have a promise of mercy belonging to them Yet no man can certainly judg whether his repentance be such neither Confessor nor Penitent himself For 1. the man himself may through self-love take that for Godly sorrow and resolution of amendment which is truly sorrow for his own danger c. And 2. the sensitive expression being often as great for the one sorrow as the other the Confessor may easily mistake likewise Thus Doctor Hammond Yet such Patient they say the Confessor may absolve in hope of the truth of his repentance § 14 After this manner the Protestant Clergy deal with Sinners Consider we now the Roman-Catholick way Here the Ecclesiastical Governors require of one fallen from his Baptismal Grace by Mortal Sin in the first place Repentance i. e. not only an hearty sorrow for offending God but also a firm resolution of a new life but then exact also besides this I say for such Mortal sin which only and not Venial sins as those called by Dr. Hammond * Pract. Catech. l. 1. §. 3. P. 60. Sins of Infirmity ignorance or sudden surreption acted in matters of little moment reconcileable with a regenerate estate do exclude from Gods Grace and are the necessary matter requiring such a remedy the repairing to the Power of the Keyes left by our departed Lord to his Successors which relief God hath provided in case of such relapses of which I suppose the Reader hath not forgot what was recited but now ‖ §. 5. out of St. Austin and out of Bishop Andrews too Mr. Thorndike and to the Sacrament of Penance or Repentance Confession Absolution and Satisfaction In which it is sufficient that the Confessor upon probable grounds of the true Repentance of his Penitent pronounceth Absolution because as Dr. Hammond conceded but now neither he nor his Penitent can be absolutely certain thereof § 15 Here also such Person is instructed that the Sacrament he receives conferrs more Sanctifying Grace accordingly as the Suscipient is better disposed and prepared for it and again that it is frustrated and void of its effect so long as he is defective in a due Repentance And that of such a due repentance Contrition or Attrition none can be utterly certain for so might he be certain of his being in the state of Grace since the efficacy of the Sacrament non ponenti obicem is no way questionable And as Bellarmin saith ‖ De Justis l. 3. c. 2. Nemo Catholicorum erit qui non respondeat posse hominem certo statuere sibi remissa esse peccata si constet eum seriam egisse vel agere paenitentiam But saith he * Ib. c. 8. Hanc propositionem Mihi evidens est mea vera Conversio Paenitentia dico non modo falsam esse c. And Neque potest quis certus esse certitudine fidei se non ponere obicem cum possit ex ignorantiâ gerere affectum ad peccatum and so have a defect in his Contrition
can be made of an infinite and entire satisfaction where note that speaking of the application of our Lords satisfactions part or the whole no other Language is or needs to be used in Indulgences than in Baptism Let the entire satisfaction of our Lord be applied to one Sinner in baptism so as it remains entire also still for another and be applyed intire for remission of sin in baptism so as it remains intire also for remission of the punishments belonging to sin temporal or eternal and after all that ever hereafter shall receive baptism that it remains intire still because infinite for infinite more persons if they were in being and that it be so bestowed intire already that still it remains intire to be bestowed and as is well For as Suarez * De Paenit Disp 51. §. 1. answers to the silly question In what place this Treasure is kept Res spiritualis est moralis non in materiali loco sed in divinâ acceptatione presentiâ existens so may I concerning its parts Res spiritualis est non habens partes c. And it is this Author here in making such questions troubles us with these Notions How it is divided where kept when and how much paid c. To proceed now in his questions And if so little be necessary for all already baptized what needs so much redundant for remitting any sin or punishment of others that shall be baptized hereafter § 72 Come we to the Eighth Here we ask Whether all the satisfaction of Christ taken together was not great enough to remit the eternal punishment of the whole world Qu. 8. as well as of these that are or that ever shall be baptized If it were whether all the redundant parts of that which would have redeemed the rest since not all but a very small part of the world is or shall be redeemed or baptized be cast into the Churches treasure too and who hath the keeping of this treasure and what use is made of so much treasure beyond what all that ever were or shall be baptized do stand in need of and which as remitting the eternal punishment is much more useful than that which serves only to remit the temporal in Indulgences And what account can the Church-Governours give if suffering so vast a part of the Churches treasure to lie idle and make no use of it for the benefit of those that need it namely of all that part of the world to whom it is not already applyed Mean while this Author may know that the Church Governors do take their best care that none do want this application who need it and are rightly disposed for it and where God hath made any promise to ratifie their act § 73 The Ninth Succeeds In which we further enquire If our Lords Successors have committed to them the custody and disposing of such a treasure of Christs merits and satisfactions to the rightly disposed Qu. 9. in their administration of the Sacraments why may they not if they think of it procure another mighty treasure of the absolute power of God which is never used as for making new worlds c And may they not by the help of this Treasure of Gods power deliver Souls out of Hell as well as by the other from it And if this be so much the greater kindness they ought to think of it and employ this treasure for these purposes And why may they not think of another treasure of the light of the Sun that is more than enough for the use of the world and to lay it up in store for the benefit of purblind and aged Doth not this better become a Socinian or an Atheist than a grave Divine and might he not have done well to have chosen another subject for such unseemly levity than the infinite Merits and Satisfactions of our Lord § 74 The following questions to the 14th are concerning the satisfactions of Saints Qu. 14. of which by and by Review we next then the Fourteenth Where if satisfaction by the sufferings of our Lord be tendred to Gods Justice for what ever punishment of penitent Sinners that are baptized we desire to know when and by whom the payment of these sufferings or satisfactions of our Lord is made to God If it was made by Christ the Person whose satisfactions make the Churches Treasure for that end what have his Ministers to do to dispense that now in their conferring the Sacraments which God hath accepted long ago from our Lord when he died for payment But if the payment be made now by the Ministers in what way do they make it do they take out so much ready cash of the Churches treasure and pay it down upon the naile according to the proportion of every ones sin that is baptized Or do they only tell God where such a treasure lies and bid him go and satisfie himself for so much as they then discharge of the baptized persons debt for his sins Disce sapere ad sobrietatem § 75 This we ask of our Lords next for the Satisfactions of the Saints those of one being accepted for averting some temporal punishment from another Q. 10. On which subject are this Authors questions from the 9th to the 14th Here suppose which not seldome happens an Holy Man upon some great offending of God by some of near relation to himself Prays Fasts wears Sackcloath and useth other Penances and Mortifications meerly on the others behalf for preventing some temporal judgment that he fears hangs over his head And God accepting such humiliation of his for a person so disposed as to be capable of it averts this judgment which otherwise he would have inflicted upon the others Crimes a thing also I suppose this Author will grant not unoften done or at least possible to be so And now let us return to his 10th Question and demand of him If the satisfaction of Christ be so redundant as it is made how comes it not to be sufficient for so poor an end as this temporal punishment of this sinner is but that the humiliations and penances of this holy man must make up a share in this infinite treasure of our Lords sufferings But note here upon this word Must that none say there is any necessity of the satisfactions of Saints to be added to our Lords or saith that our Lords are not sufficient as our Author invidiously here proposeth the case Is not this worse than to light a Candle to help the Sun to suppose Christs satisfaction so infinite as to be sufficient to redeem more worlds and yet not enough to deliver from a temporal punishment without the humiliation of this holy man Not enough none saith so All-sufficient Christs satisfactions are but yet God to honour his Saints and for other ends of his Wisdome is pleased to do favours to others upon the penal works and humiliations or also prayers of his Saints in their behalf but all
18. p. 122. making many proposals of the Reformation of the Reformation mentions this among the rest the restoring the Power of the Keys as to imposing Penances on such whose sins have voided the grace or effect of their Baptisme called by Catholicks Mortal Sins that so by the Churches Ministry they may obtain a true and valid remission thereof It will appear saith he a lamentable case to consider how simple innocent Christians are led on till death in an opinion that they want nothing requisite for the obtaining and assuring of the pardon of their sins when it is as manifest that they want the Keyes of the Church as it is manifest that the Keys of the Church are not in use for that purpose S. James ordaineth that the Presbyters of every Church pray for the sick with a promise of pardon for their sins This promise supposeth them qualified by submitting their sins to the Keys of the Church which the Presbyters do mannage The promise belongs not to the Office of Presbyters upon other terms but by their submitting their sins to the Keys And after In the mean time saith he the Forgiveness of Sin according to S. James comes by the Keys of the Church Recovery of Health from the Prayers of it Again in his Epilogue l. 3. ch 8. p. 94. If this be said i. e. that when the Churches Ministry cannot be had a desire thereof serves the turn for pardon of such sin I will allow saith he that he who refuses the Ministry of the Church rendring him a reasonable presumption of attaining reconcilement with God by the means of it according to the just laws of Christianity can have no cause to promise himself pardon without it Thus He. Though it is true that he maintains the Church hath no power to forgive sins immediatly but only by the medicine of Penance and that he supposeth also some such cases wherein the pardon of Mortal sin may be obtained without the Keys as differ from the Doctrine of Catholicks Pardon this Digression because I hope it may be useful Now to go on in the present matter § 6 Next setting aside these necessities of Repentance in order to the Sacraments to Justification to an Holy life upon pain of offending against the vertue of Religion and Charity and considering it barely as it is an Affirmative Precept Here Though it is generally true of these Precepts and so of this that non obligant ad semper for so one ought continually to do nothing else but practise such a particular command and as much all as any one and so a man must be said to be bound necessarily in the next instant after his sinning to exercise immediatly an act of Repentance or else to stand Guilty of incurring a second Mortal sin and these Mortal sins too to multiply as the instants do wherein the act is longer deferred yet 1st After sinning a present Obligation is maintained by Catholick writers of no further perseverance in or bearing any affection to such sin For this were sinning a new all sinning is at all times prohibited Loquimur saith Lugo ‖ D. Paenitentia disp 7. §. 11. de mer â dilatione Penitentiae cessante omni continuatione pecÌ„cati praeteriti omni affectione erga illud Which if any one thinks hardly possible to be observed viz. to lay aside affection to sin without an actual disaffection to and displicency of it not to hate God and as yet not to Love him this still the more hastens an act of Repentance 2ly The Act of penitency is made by Catholick writers as necessary after sin as the Precept of Loving God is and if we will follow the most common opinion of them though they say it is hard to prescribe to sinners positively a set time after which any longer delay of Repentance would be another Mortal sin yet negatively it is not hard to name it viz. That Repentance is not for any long time to be deferred and then for the positive time they first tell us the sooner the better and the safer Consultissimum est saith P. Lay-man ‖ Moral Theol. l. 5. tr 6. c. 2. statim post commissum peccatum ad paenitentiam confugere And the Roman Catechism ‖ De SaSacrampaenitent is yet more preâ—â—â— Neque enim saith it ad ullum temporis punctum cum in memoriam praeterita peccata redeunt vel jam aliquid offendimus contritione animus debet vacare this being the Key by which after Mortal Sin we can only re-enter into such a condition wherein we can have any title to Christ or Heaven and then they remit every one for this seasonable time to the dictate and remorse of his own Conscience or the directions of those whom he acquaints with it Of which matter thus Suarez ‖ De Paenitent Disp 15. §. 6. n. 20. Hanc obligationem paenitendi i. e. sub mortali peccato magis explicamus per modum praecepti negativi non differendi conversionem ad Deum usque ad mortem vel diuturno tempore Ex hac autem obligatione negativâ necessario infertur affirmativa al'quando excreendi hanc contritionem ante mortem Illud vero tempus si non sit positivâ lege praescriptum prudenti arbitrio ipsius hominis vel alterius qui ejus conscientiâ cognitâ possit auxilium praestare committendum est ut pensatis circumstantiis omnibus judicet an incipiat nimia esse dilatio neque aliquam regulam certiorem aut magis particularem assignare possum tam in hoc precepto quam in aliis affirmativis praesertim circa actus qui ad Deum ordinantur solâ ac nudâ ratione naturali perspectis though in relation to other things mentioned before our Justification participation of the Sacraments c. it is necessary when ever they are And the very same he saith else-where of the act of the precept of Charity or of Loving God ‖ De Charitate Disp 5 §. 5. Articulus temporis non tam affirmative quam negative assignari potest sicut in praecepto restitutionis dicitur obligare ad non multum differendum restitutionem licet non possit assignari primum instans restitutionis So Card. Lugo de Paenitentia Disp 7. § 11. n. 248. comparing that of Repentance with the obligation of the precept of Loving God And see Paul Laymann Theol. Morall 5. tract 6. c. 2. n. 6. quoting S. Thomas Caietan and others to the same purpose § 7 Yet mean while it is most true that there is no time in this life that can be stated too late wherein to perform such a Repentance as may be Salrificall and that if deferred till death yet this may be valid may but I do not say always or often is nor yet the Roman Doctors who warn all to take heed of such a procrastination and in this matter cite that of St. Austin-Paenitentia quae ab infirmo petitur petitur i. e. of the Priest
reasonably be obliged to resolve all manner of Questions that may be put concerning it It is sufficient that he hath a good evidence of so much as he doth or is obliged to maintain or as the Church hath determined Many questions may be asked wherein there appears not light enough for giving a certain resolution and this answer only needs be returned to them that to maintain all that the Church or our Faith requires it is not necessary to answer them Many Questions there are concerning Indulgences stated Pro. and Con. by learned Catholicks whilst all of them agree in the lawfulness and benefit of them and Who doubts of the Holy Trinity because he cannot clear all difficulties about it Bishop Andrews thought it a good Answer to Bellarmin concerning the Real Presence Praesentiam credimus non minus quam vos veram De modo praesentiae nil temere definimus And especially this liberty may be claimed when this Author is in such an unserious and drolling humour with which in such sacred matters his Adversary hath no inclination to a correspondence asking such Questions as these What satisfaction Gods Justice receives for remitting a temporal punishment upon an Indulgence granted where when how by whom it is paid Q 14. in what way the payment is made whether so much ready cash of the Churches Treasure i. e. of our Lords sufferings for us is paid down upon the nail according to the proportion of every ones sins or temporal punishment or God is told where such a treasure lies and bid go and satisfie himself for so much as is to be discharged of the Debt But indeed such extravagant Interrogatories made in these Spiritual matters as if the Churches treasure were kept under lock and key and counted like money out of a bag are rather to be contemned than replied to Yet that this Author may not please himself too much therein or his Protestant Reader over-value them I shall return to them briefly that which I conceive sufficient to undeceive him giving here only the sum of them and leaving the Reader to view them more at large in the Book § 63 To the First Why in a plenary Indulgence the expression runs Qu. 1. Remission and Pardon of all their sins when the Indulgence relates only to the Temporal Punishment thereof The Answer is set down before § 49. Remission of sin is mentioned in the Indulgence because an Indulgence alwaies supposeth remission of the sin quoad culpam or offensam and of its eternal punishment by the use of the Sacrament of Penance that is joyned with the Indulgence and then It compleats all quoad paenam too in remission also of the temporal punishment § 64 To the Second How any punishment of the fault can be stil due Qu. 2. when the fault is already pardoned R. One would think our Author had never heard of Reatus culpae and paenae or rather he knew the Lady had not By Remission of the Sin Catholicks mean of the Enmity it puts between God and the Sinner whereby he is again received into his favour with which is also alwaies necessarily joyned the remission of the Eternal Punishment the retention of which cannot consist with our restitution into his friendship as the retention of some temporal punishment may The sin then as to this enmity wholly pardoned yet as to its punishment is remitted only in part and in part still un-remitted and to be answered-for As a Parent straight upon a Childs confession of a fault moving him to pity re-admits him into his lost savour which we call forgiving his fault and do learn this Language from what Nathan said from God to David confessing Dominus transtulit peccatum tuum but nevertheless after this 2 Sam. 12.13 for many good ends corrects him for it as God did David ver 14. Propter hoc filius qui natus est tibi c. And so saith the Psalmist of the Children of Israel in the Desert ‖ Ps 98.8 Domine Deus noster tu propitius fuisti eis there is pardoning the sin and yet ulciscens in omnes adinventiones eorum i. e. the temporal punishment of their pardoned sins he there inflicted on them not entring into the Land of promise c. Perhaps this Questioner may better comprehend this if I set it him down in the Explication of a Protestant Chemnitius ‖ Exam. Conc. Trid. part 2. De Satisfact Fide propter Christum accipimus simul remissionem culpae paenae aeternae Sed quod ad paenas temporales in hac vitâ attinet post acceptam remissionem peccatorum subjiciuntur justificati in hac vitâ vel communibus calamitatibus vel peculiaribus paenis propter certa seu privata quaedam peccata Vt Adam David Populus Israel Miriam Testantur idem calamitates Baptizatorum post Baptismum Ostendunt etiam Scripturae exempla Deum aliquando post reconciliationem seu remissionem quibusdam singulares paenas ob peccata in hac vitâ imponere quanquam hoc non sit universale Scriptura etiam dicit de reconciliatis orpus mortuum est propter peccatum Rom. 8. And 2. Reg. 12 Quia fecisti hoc c. Non quasi Deus illis nondum satis sit reconciliatus seu aliquid offensae retinuerit etiam post datam remissionem peccatorum Sed illis imponuntur ad castigationem sui ad exemplum aliorum Ne acceptâ reconciliatione obliviscantur quanta sit abominatio peccati quae magnitudo irae Dei adversus peccatum Thus He § 65 To the Third What temporal punishment reremains to be satisfied for by us Qu. 3. from which we may be freed by Indulgences R. We can be freed only from those temporal punishments by Indulgences from which we may by our Penances If asked from what temporal punishments our penances may relieve us I answer from such as God purposeth to inflict on any here or hereafter in this world or the next if he spare us here in relation to our particular personal and actual sins unless our own penances and humiliations do prevent them But then speaking of this present life where many sufferings and afflictions happen to Christians upon many other accounts than the punishing and chastising them for some former sins and where some of those also that are inflicted for former sins may be not upon any humiliation or penances avertible which or of what kind those be that are avertible or whether of any kind some but not others God only knows not we As for Death taken in general it is a punishment of Original sin not removable by Penances but for any thing we know a premature or some other kind of death to some particular persons may Mean while that Penances Humiliations Fastings Watchings Prayers Alms c. such as the Ninevites used may rescue us from some temporal punishments for our sins that God would otherwise inflict surely this Author will
not deny For the Protestants to such an end appoint certain days of Humiliation I now then demand of him whether such our humiliations free us from all temporal punishments or only some one kind Whether diseases pains and death be not part of the temporal punishment of sin and whether men may be freed from these by such humiliations Whether from the effects of the Justice of God in extraordinary Judgments if not how can a man by such humiliations be said to be freed from the temporal punishment of sin that is as liable to it as any one else The answer here sitted to our humiliations and penances will serve as well for Indulgences from such penances And so I leave his own Answer to satisfie his own Objection § 66 To the Fourth If freed from only one sort of the temporal punishment of sin what sort that is Qu. 4. that the Indulged may know what punishment he is freed from R. The Answer to the former Question satisfies also this I say then again The freedom is from such temporal punishment of sin as the Divine Justice purposed to inflict unless prevented herein by our penances I add here which punishments what or how many they shall be as none can tell the Indulged so neither is he concerned to know he certainly gaining by the Indulgence so long as the pious work performed by him is of a less value than the punishment remitted to him However the Roman Authors be divided in opinion all maintain to the truly penitent a certain benefit by a lawful Indulgence § 67 To the Fifth If it be from Canonical Penance that one is freed Qu. 5. whether he be wholly freed from the obligation of that or no and if he be what power the Priest hath to enjoyn Penance after it i. e. as I understand him after a person is admitted to the benefit of the Indulgence I Anser After the gaining of the Indulgence the Priest hath no power to enjoyn any more penance for sins committed before it i. e. in order to the satisfaction of any temporal punishment due thereto § 68 To the Sixth Why the satisfaction of Christ might not as well remit the temporal punishment at that time Qu. 6. when the fault is remitted upon the account of this satisfaction as afterward by Indulgences R. It might had God so pleased to remit to sinners offending him more highly by a relapse from their baptismal Grace those their sins and all the punishments by his Justice belonging to them at once But that the Divine Wisdom for many good ends de facto doth not remit all the punishment together with the sin appears from the Texts alleaged before § 48. This to his six first Questions wherein he seems a little more serious § 69 The other Nine that remain are all spent about the Churches Treasure as it relates to the satisfying the Divine Justice for the Indulgences conceded by the Church To all which it were sufficient to return him that litle short answer of Doctor Holden mentioned before ‖ §. 47. De resol fidei l. 2. c. 6. Caetera omnia dubia sunt c. Nimirum an sit thesaurus aliquis meritorum satisfactionum in Ecclesiâ cujus dispensatores sint Romanus Pontifex reliqui Ecclesiae Pastores The Council of Trent as Doctor Taylor observes hath said nothing of such a Treasure neither is it more necessary to be disputed now as to the benefit of Indulgences than in Saint Cyprians time There was no remission then or now from any pain or penance of sin but through the merits and satisfactions of our Lord and either their Indulgences are liable to the same Questions or ours exempt And thus I might dismiss all the following But because they may not seem to some of greater concernment or gravity than indeed they are I shall also consider them And this Treasure being said to consist partly of the satisfactions of our Lord partly of his Saints I shall apply my self first to those things that are questioned by him concerning our Lords satisfactions in his 7 8 9 14th questions and then to those concerning the Saints in Qu. 10 11 12 13. § 70 Concerning the former of these satisfactions This is certain that the great rich and inexhaustible Treasure of Christians and of the Church I call it the Churches Treasure because our Lord dispenseth it by the Churches Ministry by which our Redemption from Sin and all its punishments is purchased are the Merits and Satisfactions of Christ And this Treasure is not disbursed and laid out promiscuously for all sinners whatever but those only on whom rightly prepared and disposed the Successors of our Lord by his appointment do confer the Sacraments instituted by him for remission of sin Here therefore we will suppose this Sacrament to be Baptisme Upon the administration whereof to the baptized by the Ministry of the Clergy are applyed the Merits and Satisfactions of Christ tendred to and accepted by Gods Justice for the remission of their Sins and all punishment thereof Eternal or Temporal No Protestant I suppose gain-saying this Now I beg leave to return to this Author his own Questions the better to make appear the great levity and vanity of them only changing the subject and asking them not concerning Indulgences but Baptisme wherein this Author must grant this Treasure of our Lords satisfactions to the rightly prepared to be applyed for remission of sin and its punishment so that they may every whit as well be asked of the one as of the other And then what Answers he thinks fit to give concerning the one he and his party may take the same also for the other And if he will warrant them for satisfactory I hope he will think better of the Roman Doctrine concerning the Churches Treasure according to his promise ‖ p 524. § 71 To begin Qu. 7. then with the Seventh question Here presupposing that our Lords satisfactions are infinite and not so exhausted by the discharging to Gods Justice the debt of the sins and punishments of all those baptized hitherto but that there remains great plenty of them that may still be applied in the baptism of others and still be redundant this I say being true and clear I desire this Author would tell me repeating here the 7th question How here the parts of Christs satisfaction come to be divided into that which was necessary for those already baptized and that which is redundant still for others and part of these be necessary to satisfie for the fault another part redundant or remaining to satisfie for the temporal or eternal punishment thereof Whether in general Christ in his Passion and Sufferings did any more than God required Whether any thing of that all which God required can be said to be redundant If theâ—e be how some part comes to be applyed already and the other to remain still for others in the Churches Treasure What parts
THE ROMAN DOCTRINE OF REPENTANCE AND OF INDULGENCES VINDICATED From Dr. Stillingfleet's Misrepresentations Concil Trident. Sess 6. c. 14. Docendum est Christiani hominis Paenitentiam post lapsum multo aliam esse a Baptismali eaque contineri non modo Cessationem a Peccatis eorum detestationem aut Cor contritum humiliatum verum etiam eorundem Sacramentalem Confessionem saltem in voto suo tempore faciendam Sacerdotalem Absolutionem Itemque Satisfactionem per Jejunia eleemosynas Orationes c. Printed in the Year MDCLXXII The Roman Doctrine of Repentance Vindicated § 1 HItherto I have explicated and endeadeavor'd to vindicate the Roman Devotions The other matter of great consequence wherein that Church hath suffered much wrong from Doctor Stilling fleet as also before him from Bishop Taylor in his Disswasive is the Roman Doctrine concerning Repentance and a good life in these 5. Particulars following wherein this Author informs his Credulous Reader according to what the General current of his discourse represents 1st That the Roman Church holds no necessity of Repentance but only once in ones life i. e. in articulo mortis Rom. Idolat c. 3 §. 1. p. 181. Ibid. pag. 180. as he expresseth it out of Dr. Taylors Disswasive an Author of the same fidelity 2ly That the Roman Repentance or Contrition doth not include or oblige any to forsaking of their sin or Reformation of life 3ly That it holds the Sacraments to confer Grace ex opere operato on whatever subject Ibid. §. 6. p. 203. or receiver of them though never so indisposed or unprepared 4ly Of the easiness for any in the Church by this feat of the Sacrament of Penance Ibid. §. 2. p. 184. remitting sin and conferring Grace ex opere operato to change the Eternal punishment of sin which is certainly remitted always together with the sin it self into a Temporal one or to change Hell-torments into those of Purgatory and then of the easiness of getting out of these with a little Money or Friends 5. Lastly of the Roman Doctrine of Indulgences charged by him ‖ G. 6. §. 4 9 10. with many gross Absurdities and as excusing Roman Catholicks from doing the best parts of their Religion § 8 Lay these things together and see what a Monster this Author makes here of the Roman Catholick Religion and of that Church which before Luthers time when there was none besides any better than it was called in our Creed the Holy Catholick Church and which is so spread over the face of the Earth and the Nations flowing into it And who would think that a Church that taught such doctrines as he here presents to his Protestant Reader should keep such a doe about Abstinences fasting and Penance and Personal Satisfactions and the Justification by and Merit of Good Works about long Offices and many Hours of Prayer about Poverty Celibacy Solitude Silence Hair-cloath Disciplines which if he saith they are not really performed yet he must confess in this Church at least they are taught and called for Or if he saith they are only vaingloriously hypocritically performed so to speak truth he must know hearts Who would think I say a Church should make such a noise about these things of many of which among Protestants is deep silence unless to revile them when as after this Author hath cast up a true account of it this Church holds teaches Repentance only necessary to any person once in his life and that not extending to any reformation of it or forsaking of his sin nothing less but only to some sorrow for his sin and that but a little sorrow at one time and that at the hour of his death sufficient that the Sacraments freely confer Grace and put every one in the state of Salvation come and take them who will prepared or unprepared only if he that goes to them confesseth such his sins and doth not resolve against receiving any benefit by them Onely saith he ‖ c. 3. §. 6. p. 2.6 that there be no mortal sin unconfessed that there be no actual opposition in the Will to the Sacrament as for instance if a man that goes to be baptized resolves with himself not to be baptized i. e. not to have the benefit of Baptisme And that thus every one is rid of Sin and its Eternal punishment And then for the Temporal that remains the charges come to a very small matter and this punishment is redeemed too and so away straight to Heaven So that he saith of Catholicks That it is the hardest thing that may be Ibid. p. 212. for any one to want grace among them if they do but suffer the use of Sacraments upon them and that they are the gentlest givers of it imaginable for all they desire of their Patients for Grace is only for them to lye still but if they should chance to be unruly and kick away the Priests or their rites I know not then saith he what may become of them And page 181. he saith That it is impossible to imagine a doctrine that more effectually over-throws the necessity of a good life than theirs doth It seems the Protestants Justification by Faith alone is nothing to it In all which I think in common prudence he ought to have shewed a little more moderation if he intended to have gained belief even with his own party Now out of Charity to those who may be deceived by him I shall without much engagement in the particular controversies briefly shew to the pious Reader that this Author in none of these points fore-mentioned hath dealt faithfully or truly related the Doctrine of the Roman Church and I desire the Readers faith to my words no further than the following Testimonies make it appear § 3 1. For the first then the Non-necessity of Repentance save at the Hour of Death For the contrary hereof 1. Of Repentance not to be deferr'd First It is clear out of the Doctrine of the Council of Trent that no person that hath the use of Reason can enter into the state of Grace or Justification can be capable of the benefit of any Sacrament even that of Baptisme much less of the rest the Sacrament of Penance of the Eucharist c. without an Actual Repentance preceding See Conc. Trid. Sess 6. c. 6. Where speaking of the preparation for obtaining Justification it requires in such person sidem spem Dilectionem dei and adversus peccata odium detestationem hoc est eam paenitentiam quam ante Baptismum agi oportet propositum inchoandi novam vitam servandi mandata quoting the Text Act. 2.28 Paenitentiam agite baptizetur unusquisque restrum in nomine Jesu Christi and Mat. 24.19 Baptizantes eos in nomine Patris c. docentes eos servare quaecunque mandavi vobis Again for the Sacrament of Penance after a relapse the Council declares it to require yet a greater preparation by
Repentance than Baptism doth Ad quam novitatem vitae saith it ‖ Sess 14. c. 2. integritatem per Sacramentum Paenitentiae sine magnis nostris fletibus laboribus Divinâ id exigente Justitiâ pervenire nequaquam possumus Again for the Sacrament of the Eucharist here the worthy Receiver ought to be already in the state of Grace all guilty of any Mortal Sin are required to prepare themselves not only with Repentance but the Sacrament of Penance Sess 13. c. 7. Ecclesiastica autem consuetudo declarat eam probationem necessariam esse ut nullus sibi conscius mortalis peccati quantumvis sibi contritus videatur absque premissâ Sacramentali Confessione ad Sacram Eucharistiam accedere debeat For the time also the same Church requires of all her Children at Least once a year Repentance and Confession of their sins in order to the holy Communion though it is the practice of many to receive it every Festival or once a week or at Least once in a fortnight So that those who hold no necessity of Repentance save at the hour of Death must also hold no necessity of Justification of the Sacraments of Faith Hope Charity or the Love of God of being a member of Christ or of the Church but in articulo mortis § 4 This being the Doctrine and Practice of the Roman Church concerning Repentance consider what just cause this Author had in disparagement thereof to say ‖ p. 182. We dare not flatter men so in teaching that Repentance only in articulo mortis serves the turn into eternal misery we cannot but declare to them the necessity of a sincere repentance and holy life in order to Salvation as if the Church of Rome declared no such thing And we cannot absolve those whom God hath declared he will not absolve i. e. the impenitent but doth he not number among these men not to be absolved the old sinner repenting on his death-bed whom the Popish Priest with his two fingers and a thumb ventures to absolve whom he saith God hath declared he will not absolve if his words here have any application to his former He goes on Indeed for the satisfaction of truly penitent Sinners our Church approves of applying the promises of pardon in Scripture to the particular case of those persons which is that we mean by Absolution Here if I rightly understand him this Author supposes Absolution only useful for the satisfaction of the truly penitent not also necessary for the effectual Remission of their sin if Mortal And again in his describing it only an Application of the promises of pardon in Scripture he seems to make Sacerdotal Absolution nothing differing in its vertue or efficacy from a Laick's for surely these may also apply such Scriptures as they see need to the Penitents comfort How his Superiors may like of this I know not § 5 But here it seems necessary that Protestants should be undeceived in this matter and further acquinted That the Churches Act of Sacerdotal Absolution is not only beneficial for the consolation of true Penitents but necessary for the forgiveness of all their mortall sins by or before God and that when ever such Absolution can be had and they not out of an invincible but faulty ignorance hereof do neglect or contemn it they can have no just hopes the Ordinance of God standing as it doth of the Remission of any such Mortal sin committed after Baptisme by God himself And for this I refer any who think this matter worthy their further inquiry not to the Fathers or Roma Doctors but even to Bishop Andrews in his Court-Sermon and Comment on Jo. 20.23 Quorum remiseritis peccata c. where concerning Sacerdotal Absolution its having a just share in Remission of sin We are not saith he pa. 58. the Ordinance of God thus standing to rend off one part of the Sentence There are here expressed three Persons 1 The Person of the Sinner in quorum 2 of God in remittuntur 3. Of the Priest remiseritis Three are expressed and where three are expressed three are required and where three are required two are not enough It is St. Augustine that thus speaketh of this Ecclesiastical Act in his time Nemo sibi dicat occulte ago paenitentiam Hom. 29. de 50. apud deum ago Novit deus qui mihi ignoscit quia in corde ago Ergo sine causâ dictum est quae solveritis in terrâ soluta erunt in Caelo Ergo sine causâ Claves datae sunt Ecclesiae Dei Frustramus Evangelium Dei frustramus verba Christi Thus He. where also he takes notice that the Ordination of Priests even those of the Church of England is only by these words Quorum remiseritis peccata pag. 57. c. Neither are they saith he that are ordained or instituted to that calling ordained or instituted by any other words or verse than this Yet not so that absolutely without them God cannot bestow it A thing also said by Catholicks But speaking of that which is proper and ordinary in the course by him established this is an Ecclesiastical Act committed as the residue of the Ministry of reconsiliation to Ecclesiastical Persons I add and so properly and ordinarily we to obtain remission i. e. of such Mortal sins by their Absolution if we expect it from God's And accordingly the words of the Absolution of Penitents run thus in the English Liturgy I by the Authority of Jesus Christ committed to me i. e. in these words here Quorum remiseritis peccata absolve thee c. And God ordinarily proceedeth saith the Bishop in remitting sin by the Churches Act. Pag 53. And hence they have their parts in this work and cannot be excluded no more in this than in other acts and parts of their function And to exclude them is after a sort to wring the Keyes out of their hands to whom Christ hath given them is to cancel and make void this clause of Remiseritis as if it were no part of the Sentence To account of all this solemn sending and aspiring or breathing on them Jo. 20.22 as if it were an idle and fruitless ceremony Be this Sacerdotal Act then only declarative be it applying the Evangelical Promises or what you will else yet it is a special Authority given to Christs Ministers so that ordinarily for Mortal sins which sins only after Baptisme put us out of the state of Grace it seems without the remiseritis of the Priest there is no remittuntur by God if we take the Judgment not only of the Roman Doctors but of Bishop Andrews To whom give me leave to add the words of Mr. Thorndike on the same subject that it may make the more impression on some considering Protestant when he sees the evidence of such a truth to force a confession from the pens of such Persons contrary to secular interest He at his Majesties happy return in his Just Weights ‖ ch
in loading all the supposed Common Opinions of School-men or Casuists upon the back of the Church if well considered might save them for the future much labour in raking into particular Authors and picking out some odious sentences when their design is not the disswading men from the reading or crediting such Roman Authors in all that they say for which such search were pertinent but from the Communion of the Roman Church as to which it signifies nothing § 10 2. For the Second Of the Roman Repentance or Contrition that it doth not include 2. Of Reformation of life necessary to Repentance or oblige any to a forsaking of their sins or a Reformation of life The contrary to this is evident and obvious in the Council of Trent See Session 4. c. 4. Declarat S. Synodus Contritionem non solum cessationem a peccato vitae novae propositum inchoationem i. e. from the beginning of the Contrition sed veteris etiam odium continere And Sess 6. c. 14. Docendum est in Paenitentiâ contineri non modo cessationem a peccatis or a new life so far it goes along with Protestants verum etiam Sacramentalem Confessionem saltem in voto suo tempore faciendam Sacerdotalem Absolutionem itemque Satisfactionem per Jejunia c. Thus much it goes beyond Protestants and requires more in a sincere Repentance and a return into the grace and favour of God than they do Again Sess 14. can 13. Si quis dixerit optimam paenitentiam esse tantum novam vitam as some Protestants are there supposed to say and Catholicks say so with them excepting the tantum Et pro peccatis quoad paenam temporalem minime Deo per Christi merita satisfieri paenis ab eo inflictis patienter toleratis vel a Sacerdote injunctis vel sponte susceptis ut jejuniis orationibus c. Anathema sit Here also as it saith nova vita with the Protestants so in the rest it presents to God somthing beyond them Again Sess 14. c. 8. speaking of the Penitents satisfaction Habeant autem saith it Sacerdotes prae oculis ut satisfactio quam imponunt non sit tantum ad novae vitae custodiam or as before ut vitiosi habitus male vivendo comparati contrariis virtutum actionibus tollantur sed etiam ad praeteritorum peccatorum vindictam castigationem Here are satisfactions or Penances required by the Church for preserving of the Penitents nova vita which perhaps Protestants will allow but exacted further ad praeteritorum peccatorum vindictam too This Protestants do not press See Sess 14. c. 4. in the Definition of Contrition one clause to be Propositum non peccandi de caetero in which also is included and pressed by Confessors a resolution to avoid and remove for the future the former usual nearest occasions of sinning Again see in the Description afterward * Ibid. of Attrition this to be one clause Voluntas non peccandi a Velleitas being not sufficient And see before c. 2. Novitas vitae made the end of all the Labours of Repentance Ad quam tamen novitatem integritatem per Sacramentus Paenitentia sine magnis nostris fletibus laboribus Divinâ id exigente justitiâ pervenire nequaquam possumus So Sess 6. c. 6. One of the Dispositions for obtaining Justification is said to be Repentance and in it expresly propositum inchoandi novam vitam servandi mandata And when Justification is so attained Nemo saith the Council quantumvis justificatus liberum se esse ab observatione mandatorum putare debet And afterward Nemo sibi in solâ fide you know against whom this was levelled blandiri debet putans fide solâ se haeredem esse constitutum urging that of St. Peter-Saetagite ut per bona opera certam vestram vocationem electionem faciatis § 11 And in the Councils mentioning bona opera here it is strange to see of what contrary errors and seducements the Roman Church is impeached by her Adversaries Heretofore her Religion was decried for that Catholicks held Justification by and trusted for Salvation in the merit of their good works that they did them indeed this was not denied but did them with a saulty intention and for a wrong end And two of Bellarmin's five Books of Justification are written against Protestants in defence of the necessity and of the merit of good Works and the Possibility of the observing Gods Commands as to a cessation from all Mortal sin But now they are assaulted on the other side and now Catholicks are discovered to hold no Necessity of Good Works of a New life or forsaking of sin Now for Salvation with them it serves the turn only to procure a Sigh or two a very little sorrow for our sin past confess be absolved sin on and so to Heaven Again it was the accusation of Protestants heretofore ‖ See Calv Institut 3. l. 4. c. §. 2. Chemnit Exam conc Trident. De Paenitent c. 4. in their magnifying of justifying Faith that the rigidness of the Roman Contrition drave men to despaire and left their Consciences very unsettled and tortured in not knowing the just measure or quantity of it necessary for the remission of their sin And Bellarmin spends two Chapters De Paenitent l. 2. cap. 10 11. to free the Roman Church of this Charge And now a complaint is brought against the Littleness easiness of the Roman Contrition How shall it please them § 12 We see Contrition is defined in the Council of Trent in order to receiving the Sacrament of Penances Animi dolor detestatio propeccato commisso cum proposito non peccandi de caetero which purpose is supposed also to include an actual cessation from Sin before Absolution and the Sacrament for that distance of time between our exercising this Contrition and our receiving of the Sacrament Cessatio a peccato novae vitae propositum inchoatio saith the Council what more would these men have The Continuation of an actual new life This is that which is to follow the effect of the Sacraments the infusion of Sanctifying Grace our Justification our new Birth and Regeneration by them When Repentance is required by Protestants to the Baptisme of the Adulti doth it include an actual good life to precede such Baptisme See Dr. Hammonds description of this Repentance in his Practical Catechisme c. 6. § 2. p. 311. The resolving to forsake sin and live Godly is supposed before Baptisme to make the person capable of it On the other side the actual forsaking of sin is the consequent task of him that makes a right use of the Grace of Baptism for his whole life after Thus He. And p. 313. The forsaking of the heart which he calls a little before a general Cordial removing of sin is here meant by Repentance i. e. before Baptism and the forsaking in the actions is that to which the
or Attrition Quoting ‖ Ibid c. 7. St. Austin * Homil. 35. Quamdiu vivimus hic de nobis ipsis nos ipsi judicare non possumus non dico quid cras erimus sed quid hodie simus And Innocent 3. Neminem scire posse an ut oportet egerit paenitentiam And that is it that keeps all more prudent Catholicks formerly guilty of great and Mortal sin in a perpetual exercise of Mortification § 16 He is instructed also That where the Sin it self and the Eternal punishment thereof the pardon of both which go still together and necessarily depends on a right Contrition is not remitted there neither can be any nor to any purpose cancelling of the Temporal 1. That therefore this is one end of Penances and Mortifications whether voluntary or enjoyned and that in the first place that if our former sorrow for sin were any way defective falling short of true or sufficient Contrition or Attrition these may conduce and help to the perfecting of it and rendring it such as is acceptable to the Divine Majesty in which Contrition and so pardon of sin and freedom from Hell lies our chief Concernment To which end also such Penances were anciently given before Absolution pronounced but are to the same end still as effectual when performed after it in case I say that such repentance be still deficient Of these Penances in order to advancing our sorrow for sin into a true and acceptable Contrition and so by it procuring remission of the guilt of sin and the eternal punishment thus Bellarmin ‖ De Panitent l. 4. c. 12. Opera laboriosa quae cum Dei auxilio fiunt a paenitentibus sive ex congruo sive ut dispositiones concurrere prodesse ad culpae remissionem mortis aeternae liberationem Scripturae Patres perspicue docent Citing that passage of Tertullian ‖ De Panitentiae Si de cruciatu Exomologesis retractatis Gehennae recordemini quam vobis Exomologesis extinguit And thus he speaks ‖ De Indulg l. 2. c. 18. in his answer to Chemnitius who with other Lutherans and Reformists contends that Penances were anciently imposed not for any satisfaction before God and the redeeming and expiation of sins but only for the preserving of Ecclesiasticall dicipline scandal given to the Church Cum ipse cum Lutheranis caeteris contendat paenitentias veterum disciplinae causâ non autem satisfactionis coram Deo redemptionis expiationis peccatorum institutas tamen fatetar se hoc etiam post remum apud Patres non raro legisse of which see much in Morinus de Paenitent l. 3. c. 11. and 12 After which he adds sed profecto justius erat novos Lutheranorum errores ex doctrinâ veterum Patrum corrigere quam ex novis illis erroribus de Patrum doctrinâ Sententiis judicare So De Paenitent l. 4. c. 12. Concurrunt prosunt saith he nostra opera paenalia ad culpae remissionem mortis aeternae liberationem ut dispositiones sicut actus sidei c. And see him else-where * De Indulgent l. 1. c. 12. recommending the practice of voluntary Penances for perfecting of their Repentance to those who desire the benefit of an Indulgence Fieri enim potest saith he ut aliquando Indulgentia non sortiatur effectum ob defectum ejus qui illam suscipit c. i. e. defect of Contrition without which the Indulgence how large soever nothing profits any And for this reason to obtain the benefit of an Indulgence are Penances also by the Confessor imposed And thus Estius ‖ 4 Sent. Dist 15. §. 10. Satisfactio Christi per se sufficientissima ad tollendam omnem paenam sed Divinitus sic ordinatum ut illa nobis non applicetur ne quidem ad solutionem paenae aeternae nisi ipsi per opera quaedam paenalia Christo compatianiur And Sunt saith he Conditiones quaedam paenales ex parte nostrâ requisitae ad hoc ut passio mors Christi tanquam plenissima satisfactio nobis ad tollendum reatum paenae aeternae appl'cetur And of the Fathers he saith ‖ Ib. §. 13. the same as Bellarmin Probant manifestius ca loca quibus satisfactiones paenitentium iidem Patres extendâ—m valere dicunt ad remissionem paenae aeternae And indeed till this secured by a sound Contrition all Satisfactions for the temporal nothing bestead us See also Ibid. § 14. where he cites those words of the Apostle ‖ 2 Cor. 7. Quae secundum Deum tristitia est paenitentiam in salutem stabilem operatur And the Council of Trent in forbidding to the Priests the imposition of slight Penances for greater crimes lest so they be partakers of others sins seems also to intimate that where only slight Penances are performed there many times happens to be a defective Contrition for the sins and so they not remitted or at least an easie relapse into those sins that are remitted See more of this matter below § 58. They tell him therefore that when this seeming Contrition if not so at first becomes afterward by the help of such mortifications true and sincere D. Tho. Supplem q. 9. Art 1. Suarez De Panit. Disp 20. §. 5. and such as God accepts then only it is and not before that the Sacrament of Penance confers its proper effect remission of sin reconciliation to God infusion of Grace § 17 2. Besides this end of Penances such Penitent is taught the necessity of them on two other accounts 2. The next Per modum medicinae and in novae vitae custodiam as the Council of Trent for curing him of his former diseases and vitious habits and preventing sin for the future for mortifying the Body its Passions and Lusts and weaning him from such things 1 Cor. 9.17 the affection to which betrayed him formerly to sin Which cure and prevention of mortal sin for the future and so of our incurring anew the Eternal punishment thereof without which prevention all satisfaction for sin past is but as it were a lost labour and nothing worth to us as to our Salvation is also a special end and design of Penances For as Suarez ‖ De Poenitent Disp 38. §. 4. observes In hoc Sacramento magis intenditur salus Paenitentis i. e. from Eternal punishment ejus emendatio quam satisfactio pro paenâ temporali Quocirca illud praecipue debet attendere Confessor ut satisfactionem imponat accomodatam curationi praeservationi a peccatis in quo oportet ut integritatem severitatem habeat quod si in hac parte sufficienter peccatori provideat quamvis in castigatione i. e. in order to satisfaction pro paenâ temporali remissius agat nunquam graviter errabit Indeed according to the present complexion of Christianity when the whole world is crouded into the Church and great sins are grown more universal and
not conferred till the sincerity of his Repentance is further cleared and rendred more probable Especially upon their discovery in any person such ill symptomes as these 1. That he hath sinned as frequently after his former Confession as before it 2. Hath neglected to use the means for avoyding such sin prescribed him in Confession Hath not removed or remedied the former occasions or temptations to sin to which he hath been advised or also hath engaged himself Or 3. That the sin is of very general practice from which men are more difficultly weaned The Sacrament I say on such a one not to be hastily conferred till some actual reformation for a certain time be practised and some penances used in order to the begetting a sound Contrition and former bad habits appear some way corrected and near occasions of sinning removed Vt possit de illius dispositione proposito vitandi peccata moraliter constare saith Suarez Which cautions of not admitting habitual and often relapsing sinners i. e. as to Mortal sins toties quoties to the Sacraments occurr frequently in the Roman Casuists and Schoolmen See Suarez De Paenitent Disp 38. §. 7. n. 7. Layman moral Theol. l. 5. tract 6. c 4. n. 10. And see the many Authorities to this purpose diligently collected by Monsieur Arnaud in his Book De la frequente Communion part 2. c. 45. and particularly the instructions to Confessors of St. Carlo Borromeo not long after the Council of Trent Ibid. c. 36. 38. The Council of Trent also in requiring Confessors not to impose slight Penances for great Crimes ne alienorum peccatorum participes efficiantur Seems much more to enjoyn the non-admittance of a slight profession of Repentance or amendment of life for great and inveterate Sinners in order to conferring on them the Sacraments in as much as a defect in their Repentance or Contrition is much more dangerous than a defect in their satisfaction the non-remission of the sin it self and its eternal punishment following the one the non-non-remission of some temporal suffering only the other § 21 This being the proceeding of the two Churches in this matter Both requiring Repentance and where life continued an actual Reformation but the latter exacting much more also besides these and laying many other yoaks upon Sinners as to the Sacrament of Penance which Protestants are not willing to bear consider what just cause this Author had in disparagement of its Laws and Discipline to speak on this manner ‖ p. 181. To what end should a man living in the Church of Rome put himself to the trouble of mortifying his passions and forsaking his sins if he commits them again he knows a present remedy toties quoties it is but confessing with sorrow and upon Absolution he is as whole as if he had not sinned Again ‖ p. 182. We cannot but declare to Sinners the necessity of a sincere Repentance and holy life in order to Salvation Again * p. 180. We believe that as no man can be saved without true Repentance so that true Repentance doth not lye meerly in Contrition or sorrow only for sins Repentance in Scripture implys a forsaking of sin and without this we know not what ground any man hath to hope for the pardon of it although he confess it and be absolved a thousand times over Hence the doctrine imputed to the Roman-Church wherein his Protestant Reader must believe him is in the first that no man needs to put himself to the trouble of forsaking his sin In the second that there is no necessity of a sincere Repentance or holy life in order to Salvation In the third that true Repentance where life continued implies not a forsaking of sin and upon this he chargeth the Doctrine of the Roman Church as prejudicial to piety Thus men write ad Populum and for those that can know nothing but as themselves inform them Now if these men in these things do speak of some matters of Fact or Practice only not Doctrine or of some Doctrines found to be held or taught by some in that Church but not owned by It let them then not censure the Churches Doctrine but such particular practices or doctrines But indeed should their stile run so as in truth it ought it could no way serve their design viz. the Disswading men from such a Churches Communion from which such partioular doctrines or practices cannot justly deter them because they are such things as none by embracing its communion are obliged to and any member of that Church may as freely censure as themselves do But supposing the very worst that such a harmful Doctrine did find many Patrons and some malignant Doctrine were very commonly taught in this Church yet doth this afford to none a just pretence for departing out of it so long as this Church obligeth none to the belief of such Doctrine or makes it part of their Faith and surely these persons that discover such a doctrine faulty receive no harm by it nor know they how soon the Governours of this Church the Divine Providence ever watching over it may take notice of and rectifie it § 22 III. I proceed to the Third The Roman Doctrine as he relates it of the Sacraments their conferring Grace ex opere operato on whatever subject or Receiver of them 3. Of a right disposition in the suscipient necessary to the Sacrament its conferring Grace though never so indisposed or unprepared only if all Mortal sin be confessed he saith not repented of and if there be no actual opposition in the will to the Sacrament as for instance If a man when he is going to be baptized resolves with himself that he will not be baptized or while he is baptizing that he will not believe in the Father Son and the Holy Ghost ‖ Roman Idol p. 206. i. e. that the party in receiving it resolves in himself against receiving the effect of it For the Contrary of this First see the express Declaration of the Council of Trent * Sess 14. c. 4. concerning that Sacrament that most concerns Sinners after Baptisme the Sacrament of Penance Falso quidam calumniantur Catholicos Scriptores quasi tradiderint Sacramentum Paenitentiae absque bono motu suscipientium gratiam conferre quod nunquam Ecclesia Dei docuit nec sensit To which this Author though pressed by his Adversary therewith ‖ See p. 200. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 returns no Answer So also Sess 7. can 7. it saith Dari gratiam per Sacramenta semper omnibus quantum est ex parte Dei but si recte ea suscipiant And can 6. Sacramenta Novae legis continere gratiam quam significant gratiam ipsam conferre But non ponentibus obicem This in General Come we to the particular Sacraments and see what particular dispositions and preparations are required for receiving any benefit by them 1. For the two Sacramenta Mortuoram as they are called
been amply shewed in the Vindication of the Second and Third Point The Subjects of the Roman Catholick Church then are in this matter thus instructed 1. That the due effect of the Sacrament of Penance repaired unto by such delinquent is necessary to the Remission of such sin and its Eternal Punishment 2. That this effect is not conferred on all that are Confessed as this Author seems to take for granted that it is ‖ See p. 206. 498. but only among these on the rightly pre-disposed by Faith and a true and acceptable Repentance Which Repentance includes not only sorrow for sin but an actual amendment of life and ceasing from sin where life longer continued and for the sorrow Sine magnis nostris fletibus laboribus divinâ id exigente justitia ad hanc novitatem integritatem viz. remission of sin and former state of regeneration pervenire nequaquam possumus saith the Council of Trent ‖ Sess 14. c. 2. 3. That when all is done the person is not absolutely certain that he hath attained such a worthy and sincere Repentance Contrition or Attrition as infallibly receives the effect and benefit of the Sacrament 4. That if there should happen any defect therein the best way to compleat such Contrition ad praeteritorum peccatorum vindictam castigationem saith the Council * Sess 14. c. 8. is the exercise of much Penance and Mortification and the surest sign of such Contrition compleated is a change of life and perseverance therein and the surest means again for such perseverance ad novae vitae custodiam infirmitatis medicamentum saith the Council ‖ Ibid. are Penances and Mortifications § 37 5. As to Penances their removing or taking away punishments and so just Indulgences of Penance doing the same They are taught First That no such Indulgence relates at all to quitting the punishment Eternal Secondly That no Penances or Indulgences are beneficial to the removing any Temporal punishment so long as the person by his sin unrepented of is still liable to the Eternal and suppose they were yet this infinitely greater debt still uncancelled renders the discharge of the other not valuable Thirdly That the remission of the Eternal depends chiefly on the sincerity of their Repentance and Conversion to God and change of life as hath been shewed before And this thing viz. lest by any defect of these there should be some flaw in the pardon of the Eternal punishment keeps all pious Sons of this Church perpetually on their guard notwithstanding what-ever Indulgences are passed concerning the Temporal to make good on their part the conditions that are required from them for the cancelling thereof And if by the Money and Friends this Author speaks of as a means of evading these punishments be meant Alms-deeds and other mens Prayers it is granted That both for the procuring Grace and the Remission of Sin and of these punishments attending it they help much And in this respect granted again that the Rich both as to giving Alms and by them procuring the intercessions of such as are relieved have a great advantage And very fit they should having so many disadvantages and running so many hazards from their Wealth other waies But then the Poor are no way inferiour to them who as they want the one so are freed from the other And we are told by our Lord that more Rich incur these Eternal or Temporal punishments by the Temptations of their wealth than escape them by the Charitable distribution of it § 38 From these things it appears that how easie soever the releasment of such punishment is amongst Catholicks it is made much more easie or less difficult among Protestants For 1st For Sin and the Eternal punishment if Protestants require repentance sorrow for sin and an actual change or reformation of life Catholicks as hath been shewed § 10 c. require also these and much more namely a necessary repair to the Sacrament of Penance Confession Absolution and for the greater securing of their Contrition or Repentance of which none can be absolutely certain fletus labores penances mortifications and dignos fructus paenitentiae and these not only ad novae vitae custodiam but ad praeteritorum peccatorum vindictam 2ly 2 Cor. 7.11 For the Temporal punishment 1. Catholicks hold after the Eternal remitted such a punishment to remain still uncancelled Protestants deny it and throw all punishment whatever into the Pardon of the Sin and as soon as the sentence Dominus transtulit peccatum tuum is past 2 Sam. 12.13 clear all accounts 2ly Catholicks hold many faithful Souls such as have been more imperfect in their repentance and negligent in Christian-duties here as it must be granted of those who all find mercy some are much more than others to be detained after death for some time in a state of Purgation Protestants send all that go not to Hell and the greatest misery straight to Heaven and the most supreme happiness 3ly Catholicks make divers Penances and Satisfactions imposed or also voluntarily assumed necessary for the discharge of such temporal punishment that by judging of themselves they may prevent that of God 1 Cor. 11.31 But Protestants by denying such punishments have also no need of such Penances and so release them to their Subjects 4. And lastly If in some of her Indulgences the Roman Church is said by them to sell these Pardons of Temporal Punishments very cheap the Protestants give them to all for nothing This of the 4th Point § 39 V. Come we to the Fifth The Roman Doctrine concerning Indulgences 5. Of Indulgences beneficial only to those in the state of Grace charged by this Author ‖ p. 518. with many gross Absurdities and as excusing Roman-Catholicks from performing the best parts of their Religion i. e. saith he enjoyning Penances accounted among them fruits of true Repentance severe mortification Fasting frequent Prayers and Almes * p. 526. To the Contrary of this I shall shew to his abused Reader That neither the Absurdities pretended by him nor the omission of any necessary Duty follow either from the Roman Doctrine of Indulgences or the commonly allowed Practice And 1st For the Doctrine of this Church If this Author had done her justice so far as to accuse or question no more than what he found to be her doctrine in her Councils concerning this point and if he had said here for righting the Church what he hath said else-where ‖ p. 209. when for his own advantage That though some Testimonies of particular persons may be produced for several opinions yet we must appeal for the sense of this Church to the Decrees of its Councils how many leaves might he have spared from his discourse on this subject as wholly impertinent Indeed so compendious and cautious have the Church's Decrees been in this matter as that those Protestants who complain at other times of her oppressing their Faith with
a multitude of Credends here accuse her silence reservedness So Doctor Taylor observes in his Disswasive * c. 1 §. 3. p. 39. That because the Doctrines were so dangerous uncertain invidious by the advice of the Bishop of Modena the Council of Trent left all the Doctrines all the Cases of Conscience quite alone and slubbered or better passed over the whole matter in this Question in general and recommendatory terms That they established no Doctrine neither curious nor incurious nor durst they i. e. the Council bold enough in other matters decree the very Foundation of this whole matter the Churches Treasure And so all this our Author's Questions about this Treasure which amount to Ten of the Fifteen Queries he proposeth p. 518 c. and saith That when be once seeth those Questions satisfactorily answered he may then think better of our Doctrine are beside the purpose and to be cancell'd if he intends only to encounter the professed Doctrine of the Roman Church But we on the other side say That these men deal not fairly who for defending their discession from the Church of Rome and from the Communion of their Fore-Fathers urge such Doctrines as none in staying in this Communion are obliged to maintain and that the less this Church hath determined or required our assent to in this point the more freely may any holding what ever seems to him the most probable submit to her Decrees and hath the less cause to accuse or reproach her § 40 All then that the Council hath stated and asserted in this matter is this ‖ See Con. Trid. Sess 25. Deer de Indulg as Doctor Holden F. Veron and others have observed who have endeavour'd for the frustrating such Discourses as these to sever points of Faith from School-Opinions Indulgentias conferendi potestatem ab ipsomet Christo Ecclesiae concessam fuisse at que hujusmodi potestate antiquissimis etiam temporibus Ecclesiam usam fuisse Hunc usum Christiano populo esse maxime salutarem Sacrorum Conciliorum authoritate probatum in Ecclesiâ retinendum Fosque Anathemate Synodum damnare qui aut inutiles esse asserunt aut eas concedendi in Ecclesiâ potestatem esse negant This is all the Council hath determined And upon this F. Veron in his Rule of Catholiek Faith ‖ c. 17. justly contends That no more ought to be proposed to separatists to be believed than what the profession of the Catholick Faith and the General Councils engage them to That it is sufficient to render one a true Child of the Church if he submit to these and that other Questions wherein the Council is silent are impertinencies and digressions § 41 Now because the Council in this her Decree we see defends her present Doctrine and Practice by that of Ancient times and by what is approved in former Councils if we look into Antiquity concerning this matter we may there easily discover thus much 1. That severe and long Penances were then imposed on greater sinners some way proportionable to their faults and these not only for satisfaction of the Church and the Scandal many times given to it in publick sins but chiefly for the Satisfaction of Gods Justice and appeasing his wrath for Reconciliation unto Him Remission of their sins and Eternal punishment due thereto and for begetting in them a true and solid Repentance and Contrition for their Sin and so for saving their Souls For which I refer the Reader to what hath been said before § 16. and the many testimonies of the Fathers collected by Morinus De Paenitent l. 3. c. 11 12 and l. 10. c. 24. To which effects these Penances were esteemed very advantageous and though not as to all of them any proper Satisfactions yet a means very beneficial for perfecting the Sinner's Repentance and Sorrow for sin and procuring the application to them of the Merits and Satisfactions of Christ Gods Mercy and Justice still accompanying one another as in respect of Christs sufferings and satisfactions paid for our sins by Him so in respect of some temporal sufferings of our own either freely offered and tendered by our selves or if not Prevented by these inflicted on us by God to such a degree as seemeth meet to his Divine Majesty § 42 2. We may find That there were then somtimes Indulgences granted of such Penances all or part to some Persons thought rightly qualified for them upon certain just causes of a greater advancement of piety and Gods Glory and Service thereby either in respect of such Persons private or some other publick and greater good Which cause was thought a sufficient motive for such a relaxation and prevalent with God for ratifying such indulgent act of the Church-Governors to whom our Lord hath committed in his stead the power of binding and loosing Sinners whereby the same punishment of sin due to the Divine Justice is presumed to be remitted by God to persons if being as they appear sufficiently contrite upon such Indulgence granted as would have been upon the Penances performed for else if such punishment in Gods Court and not only that of the Church had not been taken away by them the Indulgence conceded as a favour would have been really much to the Penitents loss whilst after it those heavier punishments remaine to be inflicted on and undergone by them from which their much easier Penances if not indulged would have discharged them And so this power of the Keys would have been rather to Destruction than Edification § 43 To come to some Instances Such was St. Paul's Indulgence or Remission in the person of Christ as he saith ‖ 2 Cor. 2.10 or by the Commission of Quorum remiseritis * Jo. 20.23 of part of the Penance that was formerly imposed by him upon the incestuous Corinthian as for the scandal given to the Heathen and the Church so also chiefly for the saving of his Soul 1 Cor. 5.5 Yet such remission of them was not without several just Motives inciting the Apostle thereto and which he judged more acceptable to God so more effectual for procuring the application of Christs Merits for this Sinners pardon than the remainder of his Penance had it been fulfilled Such as were the gratifying the Intercessions for this person of the Saints in Corinth and preventing their apprehensions of the Apostles too great severity the excessive sorrow and confusion appearing already in the Penitent and least perhaps through a despondency of mind he should throw off the Christian Faith and abandon himself to vice in all which the Apostle saw Satans wiles See 2 Cor. 2.6 7 11. § 44 Such again were the Indulgences used in the Primitive times upon several judged by them just causes moving the Church-Governors thereto either for the private good of the Penitent or publick of Religion 1st Such anciently were in respect of the private good of the Penitent 1. An extraordinary diligence and fervour in their performing
such temporal punishments avertitible or removable by some penal works of our own and our greater suffering from God changed into those lesser from our selves See in Jona 3.10 compared with 7 and 8. c. 1 King 21.29 2 Chron. 12.6 7. 33.12 13. 2 King 7.1 compared with 2 King 6.30 1 Cor. 11.31 32. I have quoted here the more Texts to shew that Gods Mercy ordinarily includes also some personal satisfaction in some part at least to his Justice Justitia pax osculatae sunt Miseri cordiam judicium cantabo tibi Domine that he may be both loved and feared They are taught therefore that a true Contrition in the subject the requisites of which see before § 10. c. is still presupposed to the benefit of any Indulgence and that he who hopes any gain thereby must also if in Mortal sin by the Sacrament of Penance render himself first in the state of Grace Contritis Confessis being the Condition on the part of the indulged expressed or implyed in all Indulgences § 49 As for the ordinary expression in these Indulgences promising a remission of their sins the first of this Authors hard Questions who asks how it consists with this Doctrine of Indulgences their respecting not the fault but the temporal punishment thereof it is answered long since by Bellarmin ‖ De Indulg l. 1. c. 7. and it were well if this Author with his old objections would communicate to his Protestant Readers the Catholicks old Answers and to the Catholick Readers his own Reply to them Id propterea dici quod indulgentia conjungitur ordinarie cum confessione Sacramentali facit ut qui per Sacramentum Paenitentiae which is received as a preparation for the Indulgence fuit absolutus a culpâ per Indulgentiam absolvatur a paenâ and that the Indulgences speak of the remission of sins quoad paenam or as Suarez * De Indulg Disp 50. §. 1. Absolvit a culpâ paenâ non quia Indulgentiae utramque tollat sed quia ut habeat effectum debet supponere remissam culpam ipsa complet totius paenae remissionem § 50 Things standing thus to what end hath this Author sought out and cited some testimonies of Roman Writers One saying ‖ p. 525. That after Indulgences were grown common many men did abstain less from evil actions A second That they were only profitable to the Idle and Wicked A third That true Christian piety was destroyed by them and that all manner of wickedness did spring from thence and that men were affraid of committing no kind of sin when at so cheap a rate they could purchase a remission of them A fourth That let men do what wickedness they will by them they shall be free from punishment c. besides all his own invective stuff from pag. 415. to p. 499. or § 3. to § 8. where he would perswade his Reader that the Roman Indulgences countenance the impenitent to a continuance in their sins or promise to them any the least relief as to their pardon I say what mean all these impertinences when as Indulgences belong to none but just persons and none but the already penitent and reformed as Catholicks are generally taught are at all concerned in or succoured by them And it must be by a most Gross and highly-Culpable ignorance if any heretofore have so far mistaken the Churches constant Doctrine of Indulgences as to imagine the least good from them as to their Salvation if they either still continued in any Mortal sin or afterward returned to it and if the pardon of such sin were not first procured from God by a sincere repentance There is saith this Author ‖ p. 497. after his learned Collection of old Indulgences one odd condition implied in some of these Prayers he ought to have said in all called being in the state of Grace the want of which may hinder the effect from them but a due Confession with Absolution will at any time put a man into it But by his leave there is another odd Condition besides which Catholicks call Contrition or Repentance and what Catholicks mean by it may be seen before § 10. and 23 which this Author according to his wonted candor hath left out and without which his due Confession and Absolution signifie nothing and if they have this indeed also to put them in the state of Grace much good may they have of their Indulgence for also Protestants and this Author hold this Contrition or Repentance of such a strange vertue that they admit all into the state of Grace though unabsolved or unconfessed by it alone § 51 What means then such a Tragical clamour against Roman Indulgences as nourishing and licensing mens sins and as sold dear and greedily bought i. e. with almes and other pious works on this account and at last deceiving the purchaser whereas suppose them all utterly to fail and to be meer frauds they cannot be said to fail to any such unpenitent Sinners they fail only to those that however this bargain as they call it proves are already in Gods Grace and favour and the state of Salvation and to whom perhaps the very granting such Indulgence by reason of their diligent preparation for it was the occasion of bringing them into such a state and Indulgences fail to these for nothing more but what the same Indulgences pretend to give viz. the remission of some temporal punishment upon which failing follow some dilation perhaps of the possession of their future bliss whilst their Contrition Confession and the pious Work they do for such an Indulgence are forth-coming forth their reward But Protestants denying any such temporal punishment to remain after remission of the sin consequently must affirm that Catholicks gain much by what they do and lose nothing at all by what they are promised though the Indulgence utterly fail them § 52 2ly As Catholicks are taught that a right disposition is necessary in the Penitent so that for the Indulgence is also necessary a just cause or motive of granting it and some way proportionable to the quality of the penance that is relaxed by it i. e. a cause prudently estimated more acceptable to God and sooner procuring the application of our Lords satisfactions for the remitting of such punishment of sin than such penances would be Nothing is more obvious than this in Catholick Authors and upon this ground the saying of one Pater Noster or giving the Almes of a penny or the like is not thought by them a sufficient cause where is no other motive thereof for the Church-Governours thereupon to concede a plenary Indulgence Neither is it here pretended that all past Indulgences of Popes or others that may be produced have always therefore necessarily had or included such a cause neither are Popes maintained infallible in their judgment herein Quia per indiscretas atque super fluas and cur indiscâ—etae superstuae saith
For the remission of which Penances the Person is required first to examine the quality of his sins and to excite a Contrition sutable thereto to repair to the Sacrament of Penance Confession and Absolution and also to perform such penances as may be thought salutary and medicinal to the conquering his lusts and preventing the like miscarriages for the time to come and all this to be done by him to render himself capable of the benefit of an Indulgence I say after all this inveighing against such a practice of the Roman Church wherein as usually in all other Points contested she only stands upon her guard and defence of Customs descending to her from Ancient Times and the Accusers and Invaders are the other Party with what greater severity do the Protestant Ministers treat a Person that after the losing his Baptismal Grace labours under mortal sin What Penances what better thing than those Roman pious Works which they deride do they impose They indeed as Catholicks also exhort such a person to repentance of his sin and amendment of his life and tell him as Catholicks also do that these are necessary but then the surest way to acquiring a true repentance and the chiefest means of working in him a reformation of life i. e. solitude penance mortifications abstinences c. they press not to him and of the necessity also of the Churches Keys for remission of such Mortal sin committed after Baptism they do not inform him They tell him that he needs fear no further reckonings for his sin as to any punishment or sufferings for it if once repented of that sin all its punishments are wiped off at once for saith our Author * p. 519. Quest 2. how can that fault be said to be remitted which is yet punished and therefore that our doing any penance for avoiding such punishment is needless The Indulgences in the Catholick Church only somtimes used for remitting such penances yet this not without commutation are cried out of ‖ Rom. Idol p. 526. as excusing them from doing the best parts of their Religion Yet among Protestants such penances are remitted always in their being never at all imposed and yet their piety and Religion thrives well enough without them and they are neither required as the best nor any part of it They cry out of the lightening somtimes of mens burdens in the Church of Rome by Indulgences but themselves will not touch those lighter burdens mentioned before that are laid on them for gaining these Indulgences with one of their fingers Nothing is done right in the Church of Rome whilst among them nothing is done at all and therefore in the other is nothing done right § 81 To Conclude these discourses let all pious Christians in general beware of such a destructive and Negative Way of Religion as to so great a part of the Churches Practicals Which thus endeavours to pull down all that stands before it but it self builds nothing and under pretence of reforming Religion and Devotions only defaceth them and so leaves the ruines thereof to be trampled upon by Atheists Here are speaking of the most part and those that stand at a farther distance from the Roman Church no Mental prayer no Purgation or Mortification in order thereto no Abstraction of life no Contemplation no state of perfection no Aspirations no Active or Passive Vnions talked of No Evangelical Councils but those so called help precepts to some particular persons of which none finds himself to be one no recommending of solitude of single life of quitting the possession and cares of Riches Vt soliciti sint quae sunt Domini quo modo placeant Deo 1 Cor. 7.32 and ut facultatem praebeat sine impedimento Dominum obsecrandi No Sacerdotal Confession and so no Casuists to satisfie scruples so no liability of such to be misconstrued in stating such points as the Roman Casuists are most shamefully by Protestants citing their words and defalking Circumstances which continually alter the state of the Question No Penances or Satisfactions to appease Gods wrath for their sins those of Christ being sufficient and so no need of Indulgences No Sacrifice of the Altar No Corporal presence of our Lords Body there and so no solemn Ceremonies attending it No Adoration there and so no questioning of them for Idolatry No Sacrament of Penance for deliverance from Mortal sin and so no Grace expected from the Opus operatum of it When people are sick no care of confessing them or of not letting them depart hence without their Viaticum Jam. 5.15 and without Extreme Vnction in the name of the Lord. No recommending themselves to the Prayers of Saints to help them with their Intercessions to God No Purgatory or present Middle State of any faithful Souls however departed hence with imperfect reformation of life but all Christians sent immediatly to Hell that do not go immediatly to Heaven and to the Beatifical Vision of God and so no Prayers no Oblations no All-Souls-days no Anniversaries for benefiting of such Souls No saving so as by fire No sufferings to be endured hereafter if the most extreme be once escaped and what ever soul departing hence is not worthy of the lowest Misery 1 Cor. 3.15 instantly ascends into the highest Bliss And there too no Degrees of Glory but in Christ all equal But then if it be considered how few of those who seem to dye penitent are well prepared by reason of their repentance and imperfect reformation of manners to enter immediatly to the fruition of Gods presence and possession of eternal joyes and how much many Protestants disparage a death-bed Repentance whilst thus they send no Souls to Purgatory they send the more to Hell In extremes they are the one way or the other whilst the Church guided by Scripture expounded by Tradition goes in a middle way rather inclined to mercy than rigour Again No Vowes no macerations of the Body no Vigils no Observing Fasts hardly any Festivals much less their Octaves But every one left to pray to repent after his own way fast when he pleaseth do good works out of gratitude to him who hath done and suffered for him all that God requires to believe firmly and without wavering the remission of all his sins how hainous soever and so to magnifie the more Gods Mercy and Christs Merits to read the Scriptures without asking the Eunuck's Question Quomodo possum intelligere nisi quis ostenderit mihi c. and not to doubt but that God will illuminate him in the understanding of them as much as is necessary when as he stops his ears to the instructions of those Missioners sent by our Lord to teach him in them No such numerous Catalogue of the Articles of their Faith or Determinations of former obliging Councils nor yoke of Assent or Belief imposed but boasting of their indulging to all men liberty of opinon in those things where the former Church they say hath used Tyranny No sure Tradition save only that of the Scriptures for this alone serves their turn no Church-Infallibility and I had almost said no Church-Authority A fine contrived way of Religion for invading others and no need of defending it self For on Affirmes lies the Proofe All these Church-Practices before Luthers appearance are thrown off by many for I cannot say it of all Those among them I hope will consider whom these things concern Nor have they any reverence to their gray hairs or their great antiquity But for their defence against this not to be denied they bring in Antichrist to farther them bring him not into the world only in such early days but into the Church and in the Church place him also in the chiefest Chair therof in the latter end of the Fourth Age or beginning of the Fifth for many of these Customs rejected by them are then found in the Church and there he hath sate ever since and given laws to Christianity if we will believe them for a thousand years till the Reformation appeared notwithstanding our Lords Promise to the Church of Portae inferi non pravalebunt And since this his coming all these things are found Superstition Wil-worship Mandata Hominum with these Reformers and upon the same account many other Sects Sub-reformers of the Reformed are hard at work to pull down the remainder of Church Government Ceremonies Discipline which these first Demolishers have yet left standing And having thus dismissed and rid their hands of all these former Church-Customs they have now the leisure to make sport with them too and call them to an account And for fitting the Churches Tenants and Practices the better for their drollery they mis-relate and mis-represent them so far as that they can manifest them unreasonable and ridiculous and the extravagancy of any Casuist or Schoolman is applyed and imputed to the Church whilst the Protestant Reader though otherwise never so prudent and knowing yet unstudied and unexperienced in these things believes their relation as a truth and the Learned amongst Catholicks are astonished to see the Churches Doctrine so disguised and falsified Tuautem exaltare Domine in virtute tuâ and as there want not many to invade thy Truth so raise up alwaies those that may defend it with the strength not which they have of themselves that is none but which they receive from Thee who usest to confound the Wise of this world with things weak and despised that no flesh may glory in thy sight And as for the Enemies of thy Church and Truth whoever they be Imple facies eorum ignominiâ Domine ut quaerant nomen tuum