present Romish Church for Proseliting Countries to the Popish perswasion We acknowledge the Roman Church was instrumental in converting many Nations to Jesus Christ but it was not to the present Romish Faith that not being then hatched but to the Christian Faith The like also was done by other Churches particularly by the Greek Church Hence Ephraim Pagit in his Christianography Edit 3. pag. 21. renders this as one reason of the large Jurisdiction of the Patriarch of Constantinople the conversion of many Nations to the Christian Faith by his Suffragans Therefore though it were true that Scotland did owe her conversion to Victor and England to Eleutherius both which are false yea the Gospel was planted in Britain some years before it came to Rome it self if Baronius story concerning Joseph of Arimathea ad annum 35. or Gildas testimony that Britain received the Gospel in the end of Tiberius Caesar's Reign deserve credit this makes nothing for the truth of the present Romish Faith or Catholicism of the present Romish Church for the Ancient Romish Church declined from the Faith of the present Popish Church as well as we Thirdly Particular Churches though not altogether sound in the Faith but stained with some errours in the integrals of Religion may be instrumental in converting Nations As a Leprous man may beget Children he is a man though not a found man In this case it 's by vertue of the sound Principles of Christianity retained in these Churches that they beget Children unto God and not of their errors nay their errors do oft-times deface the work for with the truths of the Gospel they transmit their errours Such were these conversions of Nations wherein the Roman Church had a hand in the intermedial Ages as those of Germany by Boniface For sure it is that in Germany the Gospel had been preached long before the time of that Boniface sent thither by Creg 2. in the eigth Century as Baronius ad annum 690. doth acknowledge and Boxbornias in Hist Vniversali pag. 198. doth prove from Irenaeus and Tertullian that the seeds of the Christian Religion were sown in Germany in the second Century and therefore pag. 101. he exhibits Ancient Versions of the Apostolick Creed both in the Aleman and Saxon Languages I shall not say but by Boniface the Gospel hath been propagated in Germany yet surely with many corruptions wherewith at that time the Roman Church was tainted and therefore he was zealously opposed by holy men particularly by Adelbertus Clemens Sampson Sydonius Virgilius as is shewed by the Author of Catal. test verit lib. 8. pag. 755. and Hottinger Saec. 8. pag. 527. The like was the case of Austin his Conversion of England the Gospel was in England long before he came over and more pure than he preached it yet it cannot be denied but he was instrumental to convert many who till that time had retained their Heathenism but with the Gospel he did also introduce many Superstitions which were zealously opposed by British Christians for a long time The converting of Souls to Christ therefore proves not a Church to be sound far less the Catholick Church Did not the Jewish Church beget Sons and Daughters to God when she was defiled with Superstition and Idolatry yea have not private persons been instrumental in converting Souls to God as some Exiled Slaves converted the Moors in Africk See Baron ad annum 456. N. 4. But fourthly It 's more evident than can be denied that Hereticks and Infidels have prevailed with Nations to be of their perswasion Doth not Heresie spread as a Gangrene 2 Tim. 2. 17. Did not Pharisees compass Sea and Land to make Proselites Mat. 23. 15. though they made them the Children of the Devil more than themselves How many Nations have been leavened by Mahumetanism Neither was that done only by force of Arms as Bell. alledges but also by corrupting the judgments of men Mahumetans believing their Alcoran as firmly as Papists do their Tridentine Articles Is it not told that Antichrist should come with strong delusion 2 Thes 2. 10 11. yea and with such success that the World should wonder after the Beast Revel 13. 3. How many Nations were corrupted by Arrianism Do we not find the Leaven of Socinianism Quakerism c. prevailing with many So that the Argument from bringing multitudes to the same perswasion is very fallacious unless the Faith to which persons are brought be sound And if it must be supposed that the Faith be sound before an Argument be forcible from that ground there must be another Evidence for the soundness of the Faith than this Pamphleter hath brought Yea Preculphus in Chronico Tom. 2. lib. 4. cap. 20. by the confession of Bellarmine lib. 4. de notis Eccles cap. 14. affirms the whole Nation of the Goths to have been converted by the Arrians to the Christian Profession from Heathenism in the time of Valens the Emperour Only the Cardinal to enervate this testimony of Freculphus all edges from Socrates lib. 4. cap. 27. Sozom. lib. 6. cap. 37. and Theod. lib. 4. cap. ult that the greater part of the Goths were first converted to the Orthodox Faith and only afterward perverted by the Arrians to their Heresie But on the contrary Socrates declares this to be the ground on which the Goths were willing to accept the Christian Religion because of the aid which Valens had given to Phâ—itigernes against Athalaricus so as he seems to agree with Freculphus The outmost that the other two Theodoret and Sozomen have is that Vlphilas the first Bishop of the Goths while Orthodox had converted some of them to the Orthodox Faith not the greater part as Bellarmine affirms So that at least this seems clear that after Vlphilas turned Arrian he not only drew the Christians to the Arrian perswasion but many Heathens also to the profession of Christ wherein they were so constant that under Athalaricus not a few of them suffered death on that account If therefore Romanists ascribe the Conversion of Germany to Boniface of England to Austin the Monk and of Scotland to Pope Victor because by them the Gospel was propagated in these Countries though not first planted how can they deny but on the like account the Conversion of the Goths ought to be ascribed to the Arrians Were not the Russians or Muscovians converted to the Christian Religion by the Grecians as testifieth Barron ad annum 867. N. 10. when Photius was Patriarch of Constantinople whom Romanists hold for a grievous Schismatick Fifthly It 's a falshood that no Nations have been converted by Protestants How many Nations have imbraced the Truth and forsaken the Idolatry of Popery as Scotland England Ireland the Vnited Provinces in the Netherlands Denmark Norway Swedeland many people in Germany France Poland Hungary Transylvania c. neither ought this to be despised though these Countries did formerly profess Christianity seeing the power of the Gospel is no less resplendant in the Conversion
THE Church of ENGLAND Vindicated against Her Chief Adversaries OF THE Church of Rome WHEREIN The most Material POINTS are fairly DEBATED and Briefly and Fully ANSWERED By a Learned DIVINE LONDON Printed for C. Wilkinson T. Dring and C. Harper and are to be Sold at their Shops in Fleetstreet 1680. TO THE RIGHT HONOURABLE ARTHUR Earl of Anglesey Lord Privy Seal and one of his Majestys most Honourable Privy Council My Lord THough learned Pens in most countries of Europe have travelled successfully these many years in discovering the impostures of Rome so as it might seem sufficient to let the world enjoy the tractates already extant on that subject Yet the sedulity of the ministers of that Church in proposing Sophisms often and long ago confuted in a new dress as if they were new topicks yea unheard of demonstrations thereby to ensnare unwary Readers doth impose a necessity upon sincere Lovers of Truth for undeceiving the simple to resume old Grounds from Scripture Antiquity and reason formerly improved by our renouned Heroe's This had the stronger influence upon me to write these cursory animadversions upon a Popish Pamphlet otherwise of small significancy because some through a lazy humour will not others being immersed in worldly entanglements hardly can peruse the large volumns of Chamier Whittaker Calvin Zanchius Jewel Usher Junius Chemnitius Gerard and other Champions for the Truth yea some are smitten with such a fancy of Novelty tha nothing doth relish with them unless it come smoaking from the Press I shall not deny but I was likewise moved with a just indignation against the disputing party among Romanists many of whom being by assed with interest seem to violent their own consciences in obtruding impostures on the World Can it be supposed that men of such raised parts and eminent learning who cannot but be sensible from their own failours of the weaknesses attending humane intellects should believe the infallibility of the Papal chair in Dogmatical decisions seeing those who often sit therein are known neither to be men of greatest learning and Piety nor ever did God since the foundation of the World entail infallibility upon an elective succession of persons chiefly when secular interests and intrigues of Policy have the chief stroke in the election Can they believe an universal Monarchy over all Princes and Churches to be setled by a divine denation on the Bishop of Rome seeing Scripture hath no vestige of that fifth Monarchy unless it be in the Apocalyptick predictions and the Fathers of the ancient Church have not spared to contradict the Popes of Rome in their Dogmatical definitions Can they believe the lawfulness of Image-worship whatever Metaphysical distinctions they have coyned to put a fair gloss on the matter it being so expresly prohibited in the decalogue and no practice there of occurring in the Chatholick Church for three Ages and upwards after Christ whereof those great Antiguaries cannot be igno ant Can these great masters of reason believe the prodigius figment of transubstantiation which may vye with any of the Fables of Apuleius Ovid or Aesop and is so lueulently repugnant to the common sense and reason of all mankind that a great man among themselves going to Mass is reported to have been so ingenuous as to say Eamus ad communem errorem Can they justifie the Lawfulness of half Communions without fighting with their own consciences these being confessedly opposite to the primitive institution and to the known practice not onely of the Catholick Church but also of the Roman for many Ages who would not be moved with indignation that men should upon designe abuse their parts and wit to cheat the World I know not how to reconcile these men to themselves unless it be supposed that because they received not the Truth in love they are given up to strong delusion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I grant Bellarmine Barronius Perron and others of that Cabal have said much for an ill cause They have indeed shewed themselves to be men of great parts but of very evil consciences They who devote their endowments to the patrociny of heresie would remember that errors in religion are such creasy and burdensome superstructures that the strongest shoulders must needs shrink under them My bowels in the mean time do yern toward the sequacious multitude in the Roman Communion who in the Simplicity of their hearts surrender themselves to the conduct of such teachers How grateful is it to these who love easie methods of Religion among whom are not only those of the meaner sort of people but also many of greater quality to be â—red from serious inquiries after divine truths by an implicite submission to infallible guides and having once intrusted their faith to those teachers how secure do they judg themselves being taught by no meaner Casuist then Cardinal Tolet that its not onely safe but also meritorius to believe the doctrines taught by their teachers though false on the matter untill they know that the Roman Church teaches otherwise Thus the leaders of these deluded people cause them to err Nor will the pretended infallibility of their teachers be sufficient apology for them at the great day This rather will be their condemnation that upon such a pellucide and improbable pretence they should have made small account of the truely infallible Canon of holy Scripture which God hath charged those to search who would find eternal Life Joh. 5. 34. From this search nothing doth more deterr people then the thorny and litigious debates raised by School-men and Controversists as if men behoved turn Scepticks in religion if they did not implicitly intrust the conduct of their Faith to a Romish infallible guide But blessed be our God it s not a matter of such insuperable difficulty to find out the truth of Religion in the holy Scripture as they who design the inslaving peoples consciences do pretend If prejudices once being laid aside men would apply themselves sincerely to the use of appointed means For the wisdome of God hath with a perspicuity accommodated to the weakest capacities revealed these things which are necessary to Salvation according to that of Hilary In absoluto facili est Aeternitas Non per difficiles questiones nos ad vitam Aeternam vocat Deus and a greater then Hilary the Apostle of the Gentiles 2 Cor. 4. 3. If our gospel be hid it is hid to them that are lost and a greater then both our Saviour Christ Joh. 7. 17. If any do the will of God he shall know of the doctrine whether it be of God One thing I am sure it s much more easie to find out the true religion in Scripture then by any means whatsoever to attain a rational evidence of Papal or Council infallibility which yet ought to be presupposed before an implicite submission to Pope or Council Among the many evils of this generation nothing should more awake the friends of Truth zealously to appear for her interests
many things directly contrary to the Command of Jesus Christ such as the Communion under one kind worshipping Images invocating Saints c. Lastly remains that place 1 Tim. 3. 15. Where the Church is called the Pillar and Ground of Truth to which on all occasions they flee as the chief support of their infallibility but in vain For first were I disposed to Criticise I might remember him that their own Esthius on the place observes that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only a Pillar but also a writing Pensil so as the Church may be termed Stylus veritatis or the Pensil of Truth because by her the Lord writes in the hearts of men the Doctrines of Truth which may be done by the Ministry of the Word though she have no infallible visible Judge I might likewise advertise him that Heinsius as is noted by M. Leigh in his Critica Sacra affirms that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies a Station or place wherein a person doâ—h stand or sit and that the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Seat may be much of the same importance and then the sense will be the Church is the Seat of Divine Truth So as all truths necessary to Salvation are always to be found in her and in no other Society Yet hence it no more follows that in her is a visible Judge exempted from all Doctrinal Errour than because she is the Seat of true Holiness it can be concluded that there is in her a Judge exempted from all sin Perhaps secondly the Adversary will have difficulty to disprove them among whom is the Learned Camero in Myroth who joyn these words The Pillar and Ground of Truth not with the Church but with that which follows and so the meaning will be that the great Mystery of Godliness mentioned vers 16. is the Pillar and ground of Truth that is a chief Article of Faith and Religion as the Jews term the points of their Religion Fundamenta Radices Hence that famed Rabbin Maimonides as Camero observes begins his Book Fundamentum Fundamentorum columna sapientiae est cogn scere esse primum ens c Does it not appear a little harsh to use the arguings of Mares controv 5. cont Tirin num 3 that the Church be called the House of God and also a Pillar in one sentence A House may have Pillars but the House and the Pillar are not the same Seems it not probable that the Apostle having described the Church as the House of God should then point at these Foundation-Truths which he enumerates in v. 16. as the Pillar which supports the House Some I confess of our own Divines seem not so well pleased with that construction of Camero among whom are Gul. Rivet Son to the Famous Andreas Rivetus and Ravanel But with Reverence to these Learned men I must crave leave to say their Arguments against it seem at best but topical Thirdly May not Chillingworth's notion Part. 1. cap. 3. Sect. 76. have it's probability who by the Pillar and ground of Truth understands not the Church but Timothy and so there is an elepsis of the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is frequent in Scripture as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the meaning will be that thou mightest behave thy self in the Church which is the House of God as a Pillar And thus not only Apostles as Peter James and John Gal. 2.9 but also faithful zealous Ministers may be termed Pillars Nazianzen gives the like Titles Orat. 19 to Basil and Orat. 21. to Athanasius So Basil Epist 62. honours the Bishop of Neo Caesarea with this very Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore either Nazianzen and Basil judged all these persons infallible which I suppose none will affirm or if they did not then they did not think these words to import infallibility But fourthly Granting it be said of the Church yet it makes nothing for the Romish Interest many probably supposing that to be spoken of the particular Ephesine Church Now particular Churches by the acknowledgment of all may err If it should be extended to the Catholick Church what is that to the Roman she being at the best but a particular Church But whether universal or particular Church be here meant yet if it be not the Church Representative it makes nothing to the purpose in hand concerning the visible Judge But the very Series of the context seem to favour them who understand the place rather of the Church governed than governing that thou says he to Timothy mightest know how thou ought to behave thy self in the House of God which is the Church that is how Timothy as a Pastor should carry among those under his charge Was not the Church in the first 300 years the Pillar and ground of Truth as well as now yet all that time after the first Council at Jerusalem she never assembled in a General Council ergo her being Pillar and ground of Truth is not by Conciliary infallibility But fifthly Giving and not granting that it were spoken of the Representative of the Catholick Church yet infallibility will never be infallibly deduced from it Why may not she be called the Pillar and ground of Truth in a politick sense because Ministerially she holds forth the Truth as a Programme affixed to a Pillar is exposed to publick view of others but not in an Architectonick sense as if the Church did Authoritatively and infallibly support the Truth especially seeing as Irenaeus saith lib. 3. cap. 11. columna firmamentum Ecclesiae est Evangelicum The written Gospel for of that he there speaks is the ground and Pillar of the Church yea and Hierom as cited by a Lapide on the place writeth thus Ecclesia est columna firmamentum veritatis quia in ea sola stat veritas firmatae quae sola sustinet aedificium Ecclesiae If the truth alone as Hierom says doth sustain the Church then doth not the Church in an Architectonick sense sustain the Truth yet do we not deny but the Church is a Keeper Witness Propounder and Defender of the Truth Why may not this phrase the Church is the Pillar and ground of Truth hold forth the Churches duty what de jure she ought to do and not what always de facto is her practise infallibly Though Rom. 13. 3. it be said that Rulers are not a terrour to good works but to evil yet the Romanists will not grant that Magistrates do always and infallibly countenance Godliness and Truth because there he speaks what 's their duty not what always is their practise Why may not the Church be called a Pillar in regard of solidity though not in regard of infallibility to signifie the difficulty of her removal from truth though not the impossibility But sixthly as Chillingworth loc cit Sect. 78. does further acutely observe concerning this
Scripture though it were granted that the Church were called the Pillar and ground of Truth not only because she ought but also because she always shall hold forth the Truth yet Romanists lose their design unless they could prove that she shall hold forth all truth without any failure That in the Catholick Church all Truths necessary to Salvation shall be preserved is acknowledged by Protestants but Romanists have to prove that the Representatives of the Catholick Church cannot err concerning any Doctrinal point which they will hardly evict from this place in which the Note of Universality is wanting however the Church be said to be the Pillar and ground of Truth yet not of all Truth Seventhly and lastly Granting that infallibility were truly predicated of the Apostolick Church in that time when the Apostle wrote does it therefore follow crgo she is now infallible It 's confessed that then there was an infallible visible Judge in the Church endowed with the gift of Tongues and Miracles the case of the Church so requiring for founding the Gospel Church and compleating the Canon of holy Scripture but it doth not follow that it shall be so in every Age neither do the necessities of the Church require it Thus I have gone through all the Scriptures alledged by this Pamphleter for his infallibility whether they prove his Thesis let them who are not willing to be deceived judge The Pamphleters second Objection contains a Farrago of abused Testimonies of Antiquity Pag. 39 40 41. To amuse the ignorant Reader he hath gathered up from their Manuals Pamphlets and Controversie Books a heap of impertinent testimonies of Irenaeus Origen Cyprian Chrysostom both the Cyrils Ambrose Eusebius and Austin asserting that the Church shall not fail or be adulterated with Heresie To all which I answer First that none of these contain the sentence of an infallible visible or living Judge they are but broken shreds out of the writings of Doctors long ago dead and so according to his own Principles are not a sufficient ground of Faith to such a mysterious point as he contends for I answer secondly that some or these are grosly mis cited particularly the first from Irenaeus lib. 1. cap. 49. whereas in all that lib. 1. of Irenaeus there be but 35 cap. Neither seems this to be a meer escape of the Printer for it 's again cited the same way pag. 102. But I must excuse him for H. T. in his Manual of Controversies Art 5. from whom he seems implicitly to have taken this and many more of his testimonies mis-cites the same testimony of Irenaeus after the same manner for which he is justly chastised by M. Tombs in his Romanism discussed Art 5. Sect. 6. They are surely to be pitied who see with other mens eyes But by the words of the testimony I perceive he should have cited lib. 4. cap. 43. He is no whit happier in his next citation from Irenaeus cap. 62. where he mentions the cap. but not the Book following there also his Guide H. T. loc cit but by the words I likewise suspect it should have been lib. 4. cap. 62. But thirdly I answer that in none of all these testimonies cited by him is there any mention of the Roman Church of the Pope of Rome or of Councils swearing subjection to him but of the Catholick Church in general so that whatever be of these testimonies they make nothing for the Papal interest yet as if all that is said of the Catholick Church should be expounded of the Romish Church here he takes occasion to snarl with a Cynical spite at me because in my Paper 3. against Jesuit Demster I had made mention of an eminent person who considering the superciliousness of the Bishop of Rome did break forth into these words Odifastum istius Ecclesiae Now I only ask whether he will deal at this rate with Basil the Great who Epist 10. hath a sharp reflection upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pride of the Western or Romish Church But fourthly not to trifle time in a particular examination of these testimonies which have been so often canvased by our Controversie-Writers and divers of them lately by M. Tombs loc cit as Irenaeus Origen Cyprian to which the rest seem on the matter homogeneous except it be that of Austin Epist 118. which speaks of the power of the Church in reference to things indifferent and so concerns not the matter in hand I answer to them all in cumulo that they are wholly impertinent to the present Debate for none of them speak of an infallible visible Judge far less assert the necessity thereof some of them speak of the perpetuity and indefectibility of the Church that she cannot be overthrown and cease to be as Ambrose Chrysost Eusebius the rest hold forth that there is a depositum of truth intrusted to the Church So that their utmost significancy is to testifie that God will preserve in his Church Divine Truths which are necessary to Salvation and that the whole Catholick Church shall never be adulterated with Heresie or perish which Protestants do freely grant And so none of these testimonies do touch the question in hand for the question is not whether the whole Catholick Church may forsake truths necessary to Salvation but whether there shall always be a visible Judge with Jurisdiction over the whole Catholick Church who cannot err in the least Doctrinal decision of which there is nothing in any of these testimonies This is so evidently the meaning of them that the Pamphleter did foresee pag. 41. it would be replied to him that they were to be understood of the Church in its diffusive capacity and thereupon without once attempting to prove that they were otherwise to be taken he proceeds pag. 42. and 43. to another heap of Testimonies which he emendicates for most part from Bell. lib. 2. de concil cap. 3. and they seem indeed to speak of the Representatives of the Church and so appear to come nearer to the case in hand But before I come to examine them I must in the fifth place retort the Pamphleters Argument from this first heap of testimonies against the Romish Church thus the true Catholick Church is never adulterated with Heresie nor does depart from the great Truths once delivered to the Saints say these testimonies of Fathers but the Romish Church hath departed manifestly from the Ancient Faith delivered to the Saints as appears by her gross Innovations such as her Doctrine of Transubstantiation Half Communion Invocation and Worshipping of Saints deceased and Angels Relicks Images Crosses performing the worship of God in an unknown Tongue and the rest of her Errours and abuses manifestly repugnant to Scriptures and the Faith of the Primitive Church as hereafter may be particularly cleared ergo the Roman is not the true Catholick Church consequently these testimonies are so far from advantaging him that they cut the throat of his own Cause His next bundle of testimonies
Authors to Hyperbolize in their prefaces for magnifying the Subject whereof they Write Yet if the Doctors expression be understood of the Church truly Catholick as well in regard of time as of place his words may suffer a good sense and nothing to the advantage of the Romish interest He argues thirdly Pag. 179. The true Church is the School of Infallible and Divine truths Ergo she must have infallible Masters and propounders Answ 1. If by the antecedent he mean that nothing is at any time taught in the true Church but infallible and Divine truths it s manifestly false The Churches of Corinth and Galatia were true Churches in which gross errours were Taught at least if that were true the Church of Rome can be no true Church wherein so many absurd errours are Taught Answ 2. the sequel is also false infallible truths may be Taught hic nunc by Masters that are fallible None of our Romish Missionaries pretend to infallibility either then they teach no infallible Truth or this sequel must be false But saith he a Learned writter saith a fallible Church is an holy Cheat. Answ that Author had shewed more solid Learing had he applyed this Character to the Popes infallible Chair and to the Romish infallible visible judge If it be asked whether a fallible Church can be ground of infallible Faith Answer No surely nor will the imagination of infallibility found a truly Divine and infallible Faith But the infallible rule of Scripture can be a ground of infallible Faith and thereon the Faith of Protestants doth rest Pag. 180. 181. he shuts up these his sophistical arguments for his second proposition with a scenical discourse by which he labours to hold out that Protestants according to their principles could never convince an Heathen of the truth of Christian Religion He brings in the Protestant producing his Bible written 1700. years ago in which there be many contradictions but no infallible witness at present to testify that this Bible was written by such men or confirmed by such miracles Only the Protestant alleadges that if the Infidel would turn Protestant he would see a self evidencing Light in Scripture but if prejudice and interest had not blinded this Pamphleters eyes he would have found that a Protestant could deal with a Heathen upon more solid ground then a Papist for a Papist cannot produce a Bible for his Religion so many Articles thereof having no vestige there such as the adoration of Images invocation of Saints worshipping of Crosses and Reliques and the monstruous figment of Transubstantiation their unbloody Sacrifice of the Mass Doctrine of merits the Popes universal Supremacy c. When the Infidel therefore demands a reason upon which these things should believed the Papist would reply they had an infallible judge and when the Infidel inquired whom he meant by that infallible judge and what evidences he had for his infallibility he neither can resolve who he is it not being determined whether Pope or Council nor give evidence for his infallibility but that he must be believed as being infallible because he saith it which if it do not expose Christianity to ludibry unprejudiced persons may judge But Protestants have the same grounds that ever the Christian Church had in confirmation of the Articles of the Christian Religion and of the holy Scriptures which doth fully contain them viz innumerable miracles wrought by Christ and his Apostles which have been attested both by Christians and Infidels as also that these Books have been written by Prophets and Apostles hath been acknowledged by Famous persons within and without the Church in all ages and sealed by the deaths of so many Martyrs That these are the same Books appears by comparing our Books with Ancient Copies by Citations in the Writings of Ancient Fathers what contrarieties do seem to be in Scripture are but apparent Let all Religions be compared together there is none whose precepts are so Holy no Religion which can satisfie a troubled conscience so as the Christian Religion Though therein be sublime mysteries Yet all are admirably fitted for bringing about the Salvation of sinners by these and such like Arguments a Protestant could so deal with the conscience of any Infidel that he could have nothing rationally to reply and all this without having a recourse to the infallibility of Pope or Councils In a word the Divine Original of the Scriptures being once evicted against an Infidel from the motives of Credibility he may then be convinced of the material objects of Faith from the Scriptures SUBSECT III. The Pamphleters third Proposition viz that the Roman Church is the only true Catholick Church Considered IT remains now that we consider what he has to say for this third Proposition viz that the Roman Church that is the Church acknowledging the headship and supremacy of the Pope of Rome is the only true Catholick Church To verify this he resumes from Pag. 186. three of Bellermines notes of the Church viz. First Miracles Secondly Conversion of Infidels and Thirdly Sanctity of Life Though all the improvement which Romanists can make of these hath been often examined by Protestants yet the importunity of this Caviller constrains me to make a short review of them ARTICLE I. Of Miracles FIrst then as Bell. lib. de notis Ecclesiae cap. 14. so also this Pamphleter from Pag. 187. presents us with a muster of Miracles in every age much to the like purpose is to be found in Breerly Apol. tract 2. cap. 3. Sect. 7. Lessius consult de vera relig consid 4. H. T 's Manual art 6. c. Yet shall he not from them all or from all the Romish Legendaries be able to pitch upon one true Miracle to prove that the present Romish Church is the true Catholick Church or that the present Popish Religion is the only true Christian Religion It were of more advantage for their cause to pitch upon one true Miracle to this purpose if they could then to heap up such a rapsody of Miracles which are either fabulous and fallacious impostures or if real wholly impertinent to the point in controversy But because such a noise is made about Miracles I will subjoyn some considerations for the satisfaction of the Reader as to this thing It may therefore in the first place be taken notice of that great Authors of the Romish perswasion affirm That real and proper Miracles may be wrought by Hereticks to confirm Heresies so Maldonat in cap. 7. Math. Who cites for the same opinion of the Fathers St. Chrysost St. Hierom Enthym and Theophilat and therefore he concludes the argument from Miracles to be but topical To the like purpose many more Authors of the Romish Communion are cited by Dr. Barron Apodex Cathol tract 4. Punct 7. as Gerson Durand Stapleton and Ferus to whom Card. de Lugo tract de fid disp 2. Sect. 1. Num. 15. and 19. addes Hurtado Bannez and Medina to whom also Valentia and Oviedo
then the indifferent neutrality as to this or the other Religion which seemes to be possessing the minds of many This I conceive to be a woeful effect partly of mens irreligious practices and partly of the Sceptical Queries of Romanists concerning the divine Original of the Scriptures as if they would rather shake men out of all Religion then that they should not give up themselves to their implicite superstition These and such like accounts induced me to draw these lines yet with a real indifferency whether they should be published or not as not doubting but the same things had been and would be treated of by others of greater abilities and to more advantage Only It may seem strange how I of another Nation and living at so remote a distance should adventure upon this address to your Lordship I must therefore humbly crave leave to give an account of this my presumption These Papers having been carried by the hand of a friend into England and without either my knowledge or design having the good fortune to arrive at your Lord-ships hands I was told that your Lordship was pleased not only to cast a glance of your Noble eye upon them but also out of your affection to the Truths therein asserted to entertain some thoúghts of causing print them Vpon notice hereof I reflected on the saying of that learn'd and excellent Gentleman Sir Charles Wolsely in his dedication to your Lordship of his judicious tract ate of the Reasonableness of Scripture belief That the hazard whereto his Papers were exposed by your first view would sufficiently inure them to all future dangers Lest therefore My Lord I should incur the hateful stain of ingratitude I cannot but deeply resent that this small Treatise hath been honoured with so Noble judicious and impartial a Censor The deference also I have to your Lordships profound judgment hath animated me not a little to consent with more freedome to the exposing of it to the verdicts of a Critical World The Reader cannot expect from me new dogm's for though the Virtuosi deserve honour who enrich the World with new Phylosophical inventions yet new opinions in divinity sound harshly and as Tertullian noted long ago Quod primum verissimum Yea hardly can either new argument or new notion be now expected on the Popish controversies seeing they have been agitated upwards of 150 years by the most learned heads in Europe My whole design was to shew that the old grounds of our Divines did abundantly confute the new gaudy flourishes of Romish emissaries Wherein if in any tolerable measure I have answered my undertaking I hope your Lordship will not be offended to have your name superscribed thereto So confiding that your Generosity will excuse this boldness of a stranger I shall not cease to pray that grace mercy and peace may be multiplyed on your noble family and that all the Nobility in his Majesties dominions may account it their honour to be zealous for the reformed Religion which however it be mis-represented by Romanists is the truely Catholick faith and Exemplary in the practise of Godliness I say no more but subscribe my self Aberdene Jun. 17. 1674. My Lord Your Lordships Humbly devoted Servant J. M. ROMES Most Specious CHEATS Laid Open The PREFACE HAD the Romish Missionaries who undertook the defence of Jesuit Demster been Masters of their own passions they would not have covered so many pages in the entry of their Pamphlet with a flood of scurrilous revilings besides the rivulets of the same strain which run a long through the whole Discourse Who can expect much solidity in the arguings which are ushered in by such a destempered Prologue All the influence this hath on me is to exercise my patience a little and to move my compassion the more towards the souls who suffer themselves to be deluded by and mancipated to these fiery zealots the genuine brood of Ignatius Loyola whose name is observed by those of his own tribe to be correspondent to his genius quasi ab igne natus I have not been Solicitous to enquire after the Author of that anonimous Treatise I am little concerned whether as some say it were Jesuit Con who would Honour himself with the name of Sinclar as the Pope called Os Porci would be named Sergius 2. as Platina writes in his life and Pol. Virg. de invent rerum lib. 4. cap. 10. or whether as others suppose it be the whole Cabal of our traficking Missionaries calling in like wise forraign supplies for their assistance I say I am little concerned in this For all the Roman Legions cannot conquer one divine truth Onely some may think strange why they vail their names seeing they vapour openly in our streets as if they did contend with the vainest Gallants of the time Is it to secure themselves from blushing when the fallacies of their sophisms is discovered Or to protect them from recriminations when they load a known adversary with reproaches Or as Bell. in append ad controv de Pontif. in Resp ad lib. anon Cap. 2. objected to the anonimous Author of an invective against the Pope because he that does evil hates the light I will use no exorcisms to conjure this Ghost to declare his name his reviling language discovers he is not descended from the heavenly mansions If he be come from Purgatory what affinity there is betwixt the dialect of that Country and of those who inhabit the lowest regions of hell they who peruse his book may judge Upon sundry accounts I have been the less moved with the canina eloquentia the barking Rhetorick of this Romish Pamphlet As first because it droped from the Pen of Jesuites who are sufficiently known to be skilled Architects of lyes and Calumnies Ask Alphonsus de Vargas Watson the secular Priest and Montalt all Romanists if it be not so Do not Gaspar Hurtado Dieastillus and many more Jesuites maintain this as one of their famous Casuistick Doctrines that he sins not mortally who calumniates another to defend his own honour Did not Albius the Jesuit affirm that he judged it lawful licitum existimavi to calumniate Putean the Capucian because he apprehended that a writing of Puteans did reflect upon the order of Jesuits Hereupon Montalt in epist 15. peremptorily charges the Fathers of that society nullus jam tergiversandi locus Patres prorsus recusare non potestis quin manifesti calumniatores audiatis nullum vobis superest perfugium nisi ut calumniam criminum numero subducatis that is The Fathers of the society were so manifest calumniators that there remained no way of Apologizing for them but to stretch their wits to defend that to calumniate is no sin To whom I pray does the Character which Hierome gave to Ruffin Apol. 3. contra Ruffinum maledicere omnibus bonae conscientiae signum arbitraris better agree then to Jesuites Yet if any should dare to defame them his life must pay for it if their power can reach him and
Father Yet Dallaeus lib. 4. de Imag. cap. 8. hath sufficiently evicted that it was disallowed by the second Council of Nice confirmed by Pope Adrian the 1. though otherwise too too grosly idolatrous The contradictions betwixt the Councils of Constance and Basil on the one hand defining the Council to be above the Pope and of the Lateran under Leo the 10. on the other defining Sess 11. the Pope to be above the Council are so evident that Jesuit Azorius Part. 2. Instit Moral lib. 4. cap. 15. cannot deny them and thereupon he acknowledges Romanists to be divided into two contrary Factions Yet as the Lateran Council was approved by Leo so was the Council of Constance by Pope Martin 5. Sess 45. Can Popes confirm contradictions without errour unless it be said as the Jewish Rabbins did of the contradictions betwixt the Houses of Shammai and Hillel Vtraque sunt verba Dei viventis both parts of the contradiction are not only true but also the words of the living God Is this any new Assertion of Protestants that Councils are fallible Was not this taught by Austin in many places particularly in that luculent testimony lib. 2. de Baptism contra Donatist cap. 3. which I had cited against Jesuit Demster wherein Austin prefers the holy Scriptures to all writings of Popes and Councils and in the end concludes Plenaria Concilia priora à posterioribus emendari that the former Plenary or Oecumenick Councils may be corrected by the posteriour therefore he supposes that Plenary Councils may be smitten with errour To this the Pamphleter replys pag. 43. that Austin speaks not there of decisions of Faith which he borrows from Bell. lib. 2. de concil cap. 7. but it hath been often confuted for the question which Austin is there disputing is a question of Faith namely whether the Baptism of Hereticks be real Baptism and whether they who are baptized by Hereticks should be rebaptized The Donatists to confirm their Opinion alledged the Authority of Cyprian and the Council of Carthage under him Austin therefore to enervate that Objection shews that Scripture is to be preferred to the writings both of Fathers and Councils and that former Councils though Plenary and Oecumenick may be corrected by succeeding Councils This Answer had been impertinent had he only been speaking of questions of Fact and not of Faith For the Donatists must have replyed though Councils may err in matters of Fact yet the present question betwixt them and him was dogmatical yea the words of Austin which the Pamphleter tracing Bell. footsteps doth urge for his exposition do make against him for he says not only that Prior Councils are amended by Posteriour quum aliquo rerum experimento aperitur quod clausum est which is done in matters of Fact but also quum cognoscitur quod latebat which is done in matters of Faith which also is observed by Stapleton controv 6. q. 3. art 4. ad 1. arg And therefore he betakes himself to another evasion namely that subsequent Councils are said to correct former Councils only because they explain more dilucidly what was wrapt up more obscurely in former Councils But this surely is repugnant to the scope of Austin who to refute the Objection of the Donatists from the the Authority of Cyprian and the Council of Carthage holds forth this as the priviledge of the Scriptures above all testimonies of Fathers and Councils whether National or Plenary that of the truth of things delivered in Scripture dubitari disceptari non possit it was not lawful at all to doubt But Councils National do yield to Plenary Councils and latter Plenary Councils do conect the former whereas if he only meant that the latter Councils do illustrate and explain the former no priviledge should be ascribed to the Scriptures beyond Councils for one Scripture may likewise illustrate another It 's beyond doubt when he saith that National Councils cede to those that are Plenary he means that National Councils may err therefore when he says that subsequent Plenary Councils may correct former Councils he means also that Plenary Councils may err Was the Pamphleter so ignorant that he knew not that the evasion which he took from Bell. was answered by Protestants or if he knew why endeavours he not the vindication thereof But his work appears to have been all along to pick up any thing that seemed to make for him out of other Popish Books not once noting what had been replyed thereto Lastly I cannot omit the observe of Thomas ab Albiis in sono Buccinae tract 2. Sect. 21. that before any can be assured of the infallible assistance of the Spirit given to Councils in their Judicial Decisions they cannot but be intangled with a world of perplexed debates as to what Councils and in what cases this infallible assistance is due concerning the Convocation of Councils the power of presiding in them the presence of Delegates from all Churches the manner of Conciliary procedure the number and weight of suffrages their confirmation and the reception of Councils by all Churches Do they not shut up Souls in inextricable Labyrinths who make their Faith to hang on such thorny disputes I shall close this discourse concerning Councils with three testimonies two from Fathers and a third from a famed modern Romanist The first shall be from Athanasius Epist de Synod Arimin Seleuc. pag. 873. edit Paris 1627. frustra igitur circumcursitantes praetexunt ob fidem se Synodos postulare cum sit Scriptur a potentior omnibus that is in vain do they run about demanding Synods for establishing Faith seeing the Scripture is more powerful than all Councils The other is from Nazianzen Epist ad Procop. Si vera scribere oportet ita animo affectus sum ut omnia Episcoporum Concilia fugiam quoniam nullius Concilii finem laetum faustumque vidi that is to speak the truth I am so disposed that I desire to see no more Councils for I never saw any of them had a good and comfortable issue I do not mention this testimony of Nazianzen to discredit all Councils God forbid I impute only that whereof he complains to the iniquity of those times yet by this testimony it clearly appears that the Father judged not Councils absolutely infallible The third testimony from a modern Romanist Thomas ab Albiis in Sono buccinae tract 2. Sect. 22. touches both Popes and Councils where he compares the supposed corruption of the Rule of Faith made by Hereticks so he designs Protestants to an Ulcer in the Skin and outward parts of the body which is not so very dangerous but he resembles the ascribing of Judiciary Infallibility to Pope or Council whereby they are exalted above all that is called God unto an Ulcer in the bowels which diffuses its poyson through the vitals and kills the person And so much of this Argument 3. Argument 4. If there be an infallible visible Judge he must proceed in giving definitions
and Popes It is alledged thirdly that there be to the number of 800 various Lections in the Hebrew Text if he speak of the Keri and Kethib according to which one word is written in the Line and another in the Margin the Vowels whereof are attributed to the word in the Line this can be of no advantage to him unless he could make out that these various Lections were introduced since Jerom's time But all the Hebrew Doctors saith the Learned Buxtorf Anticrit Part. 2. cap. 4. affirm them to be of no latter date than the days of Ezra I know Lud. Capell Crit. sac lib. 3. cap. 15. maintains them to be introduced by the Post-Talmudioue Masorites after Hierom But Buxtorf lâ—c cit is at great pains to confute them And among other reasons he useth this as one to prove the great Antiquity of those various Lections that not only the Chaldee Paraphrasts but also because the Septuagints in their Version sometime follow the Keri rendring according to the word in the Margin Indeed Buxtorf doth not affirm all the various Lections which go under the name of Keri to be of equal Antiquity but that Learned Author lays down Rules how the latter may be discerned from the more Ancient For answer therefore I shall remit this Pamphleter to Bell. lib. 2. de verb Dei cap. 2. who says that tota discrepantia variarum Lectionum in dictionibus quibusdam posita est quae sensum aut parum aut nihil mutant or if he will take it in the words of Learned D. Owen in his Tractate of the integrity and purity of the Hebrew and Greek Text of Scripture cap. 6. Sect. 4. The difference in the sense taking in the whole Context is upon the matter very little or none at all at least each word both that in the Line and that in the Margin yield a sense agreeable to the Analogy of Faith which that Judicious Author illustrates by examples where there would appear the greatest dissonancy whether as some Hebrew Doctors conceives the Scripture was at first delivered with that variety of reading or as others rather judge that they came from the men of the great Congregation Ezra Nehemiah Zechary Haggai all persons acted by Divine Inspiration they argue no depravation in the Original Hence it is that in our last Translation of the Bible the word in the Margin is often used yet so as that the word in the Line is also noted where there appears any considerable difference which the Translators would not have done as D. Owen Judiciously observes had they not conceived that both the word in the Margin and in the Line had an Authoritative Original beyond the impeachment of any man in these days The Pamphleter fourthly alledges the differences of reading by Rabbi Jacob and Rabbi Aaron and their respective Followers These appear to be the differences betwixt the two Famed Rabbins Ben-Asher and Ben. Naphtali For Cappellus in his Critica Sac. lib. 3. cap. 18. Sect. 1. thus describes their names from Elias Levita that the name of the one was Jacob the Son of Naphtali the name of the other Aaron the Son of Asher Who please may find a large discourse of them in Buxtorf Fol. de punct Antiq. Part. 1. cap. 15. It may be enough for my purpose to note that these two Rabbins are said to have been the Heads of the two Famous Schools of the Masorites the one in Palestine and the other in Babylon and to have spent their whole time in the exact consideration of every Letter Point and Accent of the Bible nor is it denied but that they found out some varieties The Occidental Jews in Palestina and Europe following Rabbi Aaron Ben-Asher the Oriental or Babylonian Jews following Rabbi Jacob Ben-Naphtali I find indeed debates among the Learned concerning the time when those Rabbi's flourished Buxtorf de punct Antiq. Part. 1. cap. 2. from some Jewish Authors affirms them to have lived in the eleventh Century and thereupon accuses Genebrard of a great Errour in Chrouology for saying they flourished in the fifth Century yet Calovius de Lingua Originali veteris Testamenti Sect. 56. contends earnestly that they lived before the time of Post-Talmudique Masâ—rites by whom this Pamphleter fancies the Bible to have been corrupted This I must say if Ben-Asher and Ben Naphtali lived so timely as Genebrard and Calovius affirm and if they found the Bible corrupted to their hands it will be an hard task for Romanists to clear how their Vulgar Version escaped the Contagion But the truth is whatever were the time wherein those Rabbins lived it is a manifest falshood which this Pamphleter says that they did put in Vowels into the Text which made most different readings For as is observed not only by Buxtorf Anticrit Part. 2. cap. 5. but also acknowledged by Capell Crit. sac lib 3. cap. 8. Sect. 4. who yet has scrued the various Lections of the Bible to as great an height as any These differences of Ben-Asher and Ben Naphtali are of no moment being all about Accents and Points whereby significatio vocis ne vel hilum mutatur the signification of the word is no whit altered And the same Author cap. 17. Sect. 18. after he had given a large account of the different readings betwixt the Oriental and Occidental Jews concludes thus Ex quibus videre est quam nullius momenti sit omnis illa varietas perinde enim omnino est utram libet sequaris Lectionem Yea Buxtorf loc cit from those differences draws as he phrases it Argumentum fortissimum an invincible Argument for the purity of the Hebrew Text. For by the Collection of those various readings of Ben Asher and Ben-Naphtali it appears how studious religious yea and superstitious the Jewish Doctors were in observing the least varieties which did steal into the Copies of the Holy Bible if therefore there had been any material differences they had undoubtedly been Recorded by them consequently those of Ben-Asher and Ben-Naphtali being rather scrupulosities about Orthography than Orthodoxy it appears evident they found the Scriptures entire and incorrupt as to the matter Thus the Pamphleters Objection has furnished us with an Argument against himself It 's fifthly alledged by the Pamphleter that the Hebrew Vowels were added to the Text 500 years after Christ by his professed Enemies the Jews Answer This story of the late invention of the Hebrew Vowels is not so certain and uncontroverted that we must believe it upon this Pamphleters naked Assertion It is too daring boldness in Jesuits to push at the Authority of the holy Scriptures upon meer conjectures It 's true Elias Levita a Jewish Rabbin and skilled Grammarian who lived in Germany about the time of the Reformation affirmed that the Hebrew Vowels were invented by some Rabbins at Tiberias after the perfecting of the Talmud some 500 years after Christ Hereupon Morinus Gordon of Huntly and other Jesuits whom this Pamphleter implicitly follows
highly unthankful to God who will deny that in this last Age the true sense of sundry Texts of Scripture is found out It 's too gross a Cheat which the Pamphleter would put upon his Reader where with the passages cited concerning the Rule of Faith the conferring of Scripture and consulting the Originals he adds these words that never did any Protestant teach otherwise whereas D. Field subjoyns them in another Sect. to a sentence of Illiricus But let him make what he will of D. Field's testimony dare Romanists own all the Assertions of Gerson Cajetan Cassander Clemanges Picherell Espencaeus c. who were famous men in the Latin Church if they dare they must condemn the present System of the Romish Faith if they dare not why then press they me with singular Assertions of D. Field or D. Taylor ought they not to deal as they would be dealt with Pag. 79. He cites a Relation of Rescius de Atheismo that in the space of 60 years there were 60 Synods all agreeing on the Scripture as the Rule yet parted without concordance Answ If this be that Stanislaus Rescius mentioned by Possevin in apparat he appears by his Book entituled Ministro-Machia to be a malevolous person and consequently not worthy of credit But though the truth of the relation were admitted yet it derogates nothing from the Scriptures being the Rule of Faith it only speaks forth either the weakness of mens judgments or the strength of their passions Does not Nazianzen complain that in his time he had never seen the good issue of any Synod yet then the Controversie was not of the Rule of Faith but of material objects of Faith Though Romanists pretend to have advantages for terminating Controversies by their infallible visible Judge yet have they not been able to terminate the debates of Jesuits and Dominicans de gratia or of Franciscans and Dominicans concerning the Conception of the Virgin Mary or betwixt Molinists and Jansenists How many debates have been at the Court of Rome about these things and yet the dissentions are as wide as ever Themselves therefore must confess that the continuance of debates doth not always reflect upon the Rule of Faith but often flow from mens interests or prejudicate Opinions Towards the close of that page he cites a passage from Tertullian lib. de praescript which sounds very harshly That in disputing out of Texts of Scripture there is no good got but either to make a man sick or mad What if I should do as Bell. lib. 1. de Christo cap. 9. lib. 4. de Pontif. cap. 8. and lib. 1. de Beat. Sanct. cap. 5. who rejects Tertullians testimony when it makes against him as of an Heretick and Montanist yet I will not be so brisk That Golden Book of Prescriptions was written by him before he turned Montanist And as Davenant says de Jud. controvers cap. 8. totus noster est is wholly for us for in it he overturns the Foundation of Popish unwritten Traditions namely that though the Apostles preached unto all things that are necessary to be believed yâ—t there were some secret mysteries which they delivered only to some that were more perfect This Tenet now owned by Papists Tertullian charges upon Hereticks cap. 25 Confitentur Apostolos nihil ignorasse nec diversa inter se praedicasse sed non omnia volunt illis omnibus revelasse quaedam palam universis quaedam secreto paucis demandasse And in confutation of them cap. 27. he subjoyns Incredibile est vel ignorasse Apostolos plenitudinem praedicationis vel non omnem ordinem Regulae omnibus edidisse If you then ask what meant Tertullian by the words cited in the Objection Answ He is speaking of Hereticks who either did reject the Scriptures or did mutilate and corrupt them or did recur to unwritten Traditions and therefore immediately after the words cited by the Pamphleter Tertullian adds cap. 17. Ista Haeresis non recipit quasdam Scripturas si quas recipit adjectionibus detractionibus ad dispositionem instituti sui invertit I confess there is little profit in arguing against such from Scripture We do not argue from Scripture against Infidels who deny Scripture Tertullian therefore is speaking of such Hereticks who are not to be admitted to Disputation which lib. 1. cont Marcion cap. 1. he calls Retractatus but with whom prescription is to be used Now Prescription signifies a Legal Exception whereby an Adversary is kept off from Litis-contestation Had Tertullian universally condemned arguing against Hereticks from Scripture as folly and madness he had convicted himself of this evil who argues so frequently from Scripture Yea lib. de carne Christi cap. 7. he is so peremptory as to say Non recipio quod extra Scripturam de tuo infers and lib. de Resur ear nis cap. 3. Aufer Haereticis quae cum Ethnicis sapiunt ut de Scripturis solis quaestiones suas statuant stare non possunt Well might Tertullian who lived a little after the Apostles Appeal to the Doctrine of Apostolick Churches the Doctrine having been till that time preserved pure in them But now the case is greatly altered after the succession of so many Ages all these Apostolick Churches have been stained with Errours by the acknowledgment of the Roman except her self and others are ready to affirm no less of her and perhaps upon as solid ground Yet when Tertullian appeals to Apostolick Churches he enumerates cap. 36. the Churches of Corinth Philippi Thessalonica and Ephesus no less than the Roman so that he attributes no more Authority to her than to others Lastly pag. 80. after he had repeated what had been examined in the former Section that Religion was before Scripture He asks if Protestants be assured by Scriptures of what they believe why may not Romanists also seeing they likewise read Scripture pray and confer places are more numerous acute learned want Wives work Miracles and convert Nations Here be very big words Sesqui pedalia verba But may not I first use retorsion thus Are Romanists perswaded from Fathers Councils or Traditions of what they believe Why then may not Protestants who read Fathers and Councils as well as they and search after those things which are conveyed by Universal Tradition and I hope Protestants are not contemptible either for number or learning though we do not restrict the Catholick Church to those who go under the denomination of Protestants and besides our Doctrinal principles have an eminent tendency to Holiness May not Jansenists and Dominicans say they submit their Doctrine to an infallible Judge as well as Jesuits that they read and consider the Bulls and Definitions of Popes as well as Jesuits why then should not they be as capable to find the true sense of these Bulls and Definitions as Jesuits Yea might not Heathens have used this Argument against the Ancient Apostolick Churches for the number of Heathens were greater and their Learning not
resting on the knowledg of Fundamentals should be less solicitous in searching after other divine truths which though not of absolute necessity yet are very precious It will be time to answer his squibs and raillery from the changes of the Moon when he has vindicated not only their own Missionaries who are known for most part to be a company of Apostate Runnagado's but also the body of their religion and missal from multifarious changes which some have not unfitly resembled to a beggars coat patched up at sundry times of clouts of many colours But how shall it be known saith the Pamphleter pag 85. that Protestants do agree in Fundamentals if the precise number thereof cannot be known It might be reply sufficient to appeal the adversary to give one instance of a Fundamental wherein Protestants do not agree Sure there is no Fundamental which is not owned by some Society of Christians else there should be no true Christian Church in the World but let the dogmaticalls of all the Christian Churches in the world be searched there shall not one be found about which Protestants are not agreed but upon accurat triall it may be made appear that its either false or at least not simply Necessary to Salvation Consequently it may be made evident that Protestants do agree in Fundamentals without determining the precise number of them Nay the violent opposition made to the Reformed Churches by Papists and other adversaries are no small confirmation that we hold all the Fundamentals for surely if we did deny any Fundamental our enemies who wait for our halting and love to grate upon our sorâ—s would have laid it forth convincingly before the World which none of them having been able to do it is more then probable that the Reformed Churches hold all the Fundamentals But who said that the number of absolute Fundamentals cannot be pitched upon Surely never I learned Protestants such as Crakanthorp Stillingfleet and D Taylor spare not to say that they are contained in the Apostolick Creed they judge it very probable that the ancient Church supposed the Fundamentals to be contained in their Creeds the Apostolick Nicene Athanasian and that of Constantinople If it be so then surely Protestants agree in Fundamentals for to all these Protestant do subscribe and that in the very sense wherein the ancient Church took them But Romanists have added many Fundamentals not contained in these Creeds and altogether unknown to the ancient Church therefore they disagree from the ancient Church in Fundamentals yea and among themselves also Can they so much as agree what is that Church into whose sentence faith is to resolved I add further if there be solidity in that rule laid down by Edward Fouler in his design of Christianity Sect. 3. Cap. 21. viz. that he believed all Fundamentals who upon accurat search can say that he is sincerely willing to obey his Creator and Redeemer in all things commanded by him that he entertains and harbours no lust in his breast that he heartily endeavours to have a right understanding of the Scriptures to know what doctrins are delivered therein for bettering of his soul and the direction of his life and actions I say if this be a solid rule then certainly we hold all fundamentals of religion there being thorow mercy many thousands of such serious persons in the Reformed Churches who have such a testimony in their consciences Yet I deny not but this rule has need to be well cautioned else I am afraid that Arrians Socinians and other blasphemous Hereticks will be ready to conclude hereupon that they also maintain all Fundamentals and therefore I speak of it only in conjunction with these things which went before To shut up all in a word let all the solid rules Imaginable be taken for trying who have all the Fundamentals of Faith and we decline to be tried by none of them Whereas the Popish Church dare not adventure to be tryed but by that one rule the falsehood whereof has in Sect. 3. been clearly proved and is manifestly partial viz. that all and only these things are to be held for Fundamental which she defines to be such SECT V. Whether is the Popish Religion injurious to the Fundamentals of Christianity ANswer Affirmatively and that many wayes for 1. If a Fundamental be taken for the rule of Faith or the principal and adequate standard according to which all the material objects of Faith are to be measured which is the Holy Scripture as was proved Cap. 3. Then sure Romanists erre Fundamentally for they have set up another Foundation and rule of Faith viz. the sentence of their infallible visible Judge or to speak in the language of most renowned Jesuits the sentence of the Pope hence Bell. lib. 4. de Pontif. Cap. 3. Sect. Secundo Probatur Petrus quilibet ejus successor est Petra fundamentum ecclesiae i. e. Peter and any succeeding Pope is the Rock and Foundation of the Church and again a little after ejus praedicatio confessio est radix mundi si ille erraret totus mundus erraret and Grezter defens lib. 1. Cap. 1. de verb. Dei pag 16. pro verbo Dei veneramur suscipimus quod nobis pontifex ex Cathedra Petri tanquam supremus Christianorum magister omniumque controversiarum judex definiendo proponit i. e. we worship as the word of God what the Pope definitively propounds out of the Chair of Peter as the supreme master of all Christians and Judge of all controversies Though they verbally acknowledge the Apostolick Creed which is supposed by many ancient and modern authors to comprize the Fundamentals of religion yet they pervert the sense thereof as particularly of that Article of the Catholick Church as if there were held out the Catholicism Infallibility and supremacy c. of the Roman Church none of which were ever believed by the ancient Church so that to them may be applyed that of Austin Tom. 3. lib. de fid Symb. cap. 1. sub ipsis paucis in Symbolo constitutis plerumque Haeretici venena sua occultare conati sunt 3. Romanists have added many Fundamentals neither contained in Scripture nor in the ancient Creeds by which indirectly and consequentially they overthrow the true Fundamentals of Religion and the belief of these spurious Fundamentals are imposed by them upon all who would have communion with the Roman Church whereby all that would not be involved in that atrocious trespass of theirs are constrained to separate from them Many of these superinduced Fundamentals might be enumerated It s indeed a fundamental that Christ is the head of the Catholik Church but who warranted to add the Pope as another head It s a Fundamental that Christ once offered himself a sacrifice for sin on the cross but who warranted them to add a daily unbloody expiatory sacrifice in the Mass It s a Fundamental that God is Religiously to be adored but who warranted them to add that Images
the Primitive Church in those times Nay so clear are Reformed Churches in this matter that we appeal all the Enemies of the Reformed Religion to try our conformity to the ancient Christian Church in all Essentials with the most rigid discuss that is imaginable But on the other hand the disconformity of the present Romish Faith with that ancient Catholick Faith may be obvious to any by comparing those ancient Creeds with the present Popish Creed of Pope Pius the Fourth in which a multitude of Articles are super-added such as the Septenary number of Sacraments the propitiatory Sacrifice of the Mass Transubstantiation Purgatory Innovation of Saints Adoration of Images and Reliques the power of Indulgences the Magisterial Supremacy of the Church and Pope of Rome over the whole Catholick Church yea and all the Articles of the Council of Trent are concluded as necessary to Salvation Which certainly are not to be found in any of the ancient Creeds Nay the Roman Creed subjoyns these to the Constantinopolitan Creed as superadded thereto as is to be seen in vitâ Pij 4ti set forth by Onupbrius and in the Confession annexed to H. T. his Manual as a test of the Romish Religion therefore the present Romish Religion is not the true ancient Christian Religion but a bundle of innovations tyrannically imposed upon Consciences of People Yet because this impostor pitches upon ten Articles controverted betwixt us and Romanists wherein he affirms that the Fathers of the first three ages speake clearly against Protestants it may contribute both for the further clearing of the truth and discovering of Roman perfidy to trace him throw these particulars SECT 1. The Pamphleters first Instance of Novelty touching the Popes Supremacy briefly canvased and retorted upon Romanists HIs first instance Pag. 139. is concerning the Popes Supremacy as being says he the most principal thing It s indeed the most principal thing with the Popes Parasits hence Bell. lib. 2. de concil cap. 17. Greg. de Val. lib. 8. de anal fid cap. 7. and other Jesuits give the Pope a supremacy over the whole Catholick Church yea and over general Councils as Pope Boniface the 8. extrav commun unam Sanctam had defined that subjection to the Pope is of necessity to Salvation to every Creature But this is as opposit to the faith of the ancient Church as East to West Had this been the faith of the Church in those times then it had been defined according to the Pamphleters Principle by the infallible visible judge of those times Why then does he not produce such a definition among his citations Doth not the world know that in those three ages there was not one Oecumenick Council except that at Jerusalem Act. 15. unless with Binius and the Ordinary gloss those other three Conventions of the Apostles Act. cap. 1. 6. 21. be also held for Oecumenick Councils But sure it is that none of all these made any definition for the Popes supremacy Consequently there was no infallible visible judge in those times to make such a definition I did always apprehend that the seat of the pretended Romish infallibility had been the seat of their supremacy How then is it that though Pope and Council were insinuated by this Pamphleter Sect. 3. to be the seat of infallibility joyntly Yet now the Pope alone is made the seat of supremacy Is he alone supream but not infallible Is their Church bound to obey and believe a fallible Pope teaching lyes and blasphemies as having supremacy over them though not infallibility Had the Churches in those three ages believed the Popes supremacy as necessary to Salvation would Polycrates and the holy Asiatick Fathers in the second Century have withstood the Pope so resolutly in the matter of Easter as is witnessed by Euseb lib. 5. cap. 22 Would Cyprian so holy a Father and Martyr with the Affrican Fathers in the third Century so vehemently have opposed Pope Stepbanus in the matter of rebaptization as is acknowledged by Bell. lib. 4. de Pontif. cap. 7 Would he have so zealously opposed appeals to Rome as he does Epist. 55. or censured Popes so sharply for admitting them which is to strike at the root of this pretended supremacy Would the fourth Oecumenick Council at Chalcedon Act. 15. can 28. and Act. 16. in which were 630. Fathers have defined in foro contradictorio after debate with the legats of Rome that the Bishop of Constantinople should have equal priviledges with the Bishop of Rome Would the second Council of Milevis can 22. have ordained them to be excommunicated who should make transmarin appeals Would the same African Fathers among whom Austin was one in the sixth Council of Carthage have so stoutly opposed appeals to Rome as Barron ad annum 419. cannot deny though both he and Bell. lib. 2. de Pontif. cap. 25. endeavour by some slight evasions to palliat the matter the falshood whereof is luculently evicted by Chamier Panstrat tom 2. lib. 14. cap. 3. 4. yea the case is so clear that Stapleton relect princip controv 3. quest 7. Is not ashamed to condemn the proceedings of that ancient African Council against the Popes of Rome Such is the respect of Romanists to Antiquity when it crosses their interest Had the Popes supremacy been an essential of the Christian Faith Would Greg. 600. Yeares after Christ lib. 4. Epist 32. 34. 38. 39. have condemned the Title of universal Bishop as a Title of Novelty error blasphemy the universal poyson of the Church contrary to the Ancient Canons contrary to Peter and to God himself a Title which none of his predecessors assumed and who ever did presume to challenge it was a for runner of the Antichrist It s a manifest forgery contrary to all truth which Bellarmin lib. 2. de Pontif. cap. 31. and other Romanists use to elude those luculent testimonies of Greg. as if he had only condemned the title of universal Bishop in that sense wherein John of Constantinople did claim it Namely so as he alone should be Bishop and other Bishops should not at all be Bishops but his Vicars Whereas John of Constantinople never claimed that Title in any other sense then it is this day used by the Bishops of Rome for 1. the oriental Bishops consented with John of Constantinople that he should be termed universal Bishop but it s hardly credible that they would all have consented that themselves should be degraded But secondly Romish Authors particularlarly Platina in the Life of Boniface the third doth testify that the same dignity which John did effect Boniface obtained from that bloody Murtherer Phocas not without much ado magna tamen contentione says Platina Doth not the opposition which the Ancient Brittish and Scottish Churches made to Austin the Monk to Laurentius and Mellitus sent over to England by Greg. the first in the matter of Easter and celebration of Baptism of which see Bede Hist lib. 2. cap. 2. and 4. and Barronius ad annum
are adjoyned by Bonaespei tom 2. theol scholast tract 2. de fide disp 2. dub 2. If this opinion hold Miracles cannot be a demonstrative evidence of the truth either of Church or Religion I am not to own Maldonats opinion lest I should seem to derogate from the glorious Miracles of our Saviour or to charge the God of truth as setting his Seal to a lye But I confidently affirm that Popish Cavils against the self evidencing Light of Holy Scripture militate as strongly against the self evidence of Miracles As Jesuits ask how we know Scriptures to be the word of God So we may justly enquire how they know these things which are attributed to Francis Dominick Xavier c. To be proper Miracles As there are Apocryphal Gospels under the names of St. Thomas and Nicodemus so there have been false Miracles wrought by Satan and his Ministers Doth not the Apostle say 2 Thes 2. 9. that Antichrist shall come with lying signs and wonders Josephus a Costa lib. 2. de Christo revelato cap. 8. as I find him cited by Rivet on Exod. 7. Pag. 178. for I have not that peece of a costa by me confesses that it shall be in the time of the Antichrist magnae sapientiae rarique Divini muneris a rare gift of God to distinguish betwixt a true Miracle and a wonder wrought by an Imposter Yea Bell. affirms lib. de notis Ecclesiae cap. 14. that there can be no infallible certainty whether such a thing be a true Miracle or an illusion of the Devil ante approbationem Ecclesiae before the approbation of the Church Behold then how these Romish impostors run in a circle proving the truth of their Church by Miracles and the truth of Miracles by the testimony of their Church One of the two they must acknowledge either that Scripture hath a self evidencing Light which will ruin their whole interest or that Miracles cary not with them a self evidence and consequently are impertinently brought as the first and most evident note of the true Church I leave it to the deliberation of our adversaries which of the two they will chuse In the second place it would be considered that there were indeed glorious miracles wrought by Christ and his Apostles nor do we deny that there were Miracles there after in the primitive Church also yet all these are Impertinently alleadged by Romish Authors as to this present Debate For certainly none of the real Miracles done by Christ or his Apostles or afterwards in the days of Irenaeus Justin Martyr Cyprian Gregory Thaumaturg were wrought to prove that the Roman Church in these last days is the only Catholick Church or that the present System of Romish Faith as defined in the Council of Trent or expressed in Pope Pius the Fourth his Creed is the only true Christian Faith Have I not shewed Popery as now it stands was not known in these days These Miracles prove the Truth of the Christian Religion in those days which I have shewed to differ in Essentials from the Trent Religion but to agree with the reformed Religion How miserably the Pamphleter comes off as to Miracles in ancient times may be apparent to any that takes notice of his citations pag. 187. 188. His first citation from Justin Martyr q. 28. is out of a Book acknowledged to be spurious by their own Authors Bell. Possevin Sixtus Senensis and Azorius yea nor was it written within the first three Centuries as is evicted by learned Criticks And besides the Author of these questions mentions not a Miracle wrought for any Popish Tenet far less for the complex of all Only that at the Sepulchres of Martyres Miracles were done to confirm the truth of the Christian Faith not the worship of Reliques That of Irenaeus lib. 2. cap. 58. speaks only of Miracles wrought by living Saints for conversion of Infidels What is that to the Romish interest As for the Miracles of Greg. of Neocaesarea commonly called Thaumaturgus there is no mention of them for a hundred years after his time until Greg. Nyssen If they were all real is it not strange that Eusebius who uses to be very punctual in these things has not a touch of them That Orat. of Nyssen de vita Greg. is called by Scultetus Somnium Somniorum surely there be very fabulous things therein as that the Virgin Mary and John came down from Heaven to teach him his Creed which Dr. Beard retract cap. 12. compares to the Poetical Fiction of Apollo teaching Esculapius the Rules of Physick and to the Rabinick Fable of the Angel Sanballets being Adams School-master and Nyssen himself is charged by his Brother Basil as a simple and credulous man But what Did Greg. Thaumaturg work any Miracle to prove the whole System of the present Romish Religion to be true No such thing can be alleadged only in some of his Miracles he is said to have used the Sign of the Cross What then Do not Protestants particularly Hospinian lib. 2. de templis cap. 20. acknowledge the sign of the Cross as used by Ancients to testifie that they were not ashamed of a Crucified Saviour to have been lawful though now it be superstitiously abused Romanists now give Religious adoration yea that of Latria to Crosses But no ancient Author testifies that ever Greg. Thaumaturg did so What is cited from S. Cyprian Serm. de lapsis as relating Miracles to prove the Corporal presence of Christ under the Accidents of Bread and Wine is a Jesuitical falshood these Miracles did prove the Divine Institution of the Sacrament of the Supper the mystery of the Incarnation and the reality of Christs human Nature represented by the Sacramental Symbols but no more of the figment of Transubstantiation then of Mahomets Alcoran These are all the citations he has for the first three Ages of Christianity if there be one Miracle here to prove the present Trent Religion to the only true Christian Faith let any who are not willing to be deceived judge The like impertinency may be discovered in the next three succeeding Ages for the whole Story of the Invention of the Cross by Helena the Empress and Mother of Constantine and the Miracle reported by Ruffin and Nicephorus to be wrought at that time appears to be fabulous Is it probable that Eusebius who wrote four Books of the life of Constantine would have omitted it Dellaeus is large in confuting it lib. 5. de object Cultus Relig. c. 1. But suppose it were true was that Miracle wrought to confirm any point of Popery far less all No verily the only design of it if real was to show that Jesus who was Crucified on that Tree was the Saviour of the World Helena and the Christians of those days had not learnt to adore the Cross Hence S. Ambrose de Obitum Theodosii says Regem adoravit non lignum she adored Christ but not the Tree That of Epiphanius Heres 30. looks also to be fabulous and
his considerations of the Church of England Reformed cap. 4. Secondly according to the principles of both these not only of them who hold the Pope to be a Petit Antichrist and a Fore-runner of the Great One but also of them who affirm him to be the Grand Antichrist our Lord under the Papal Tyranny preserved a Church in these Western parts and consequently many great truths such as the Trinity and Incarnation and the substantials of many Ordinances particularly of Baptism and of Ordination albeit both of them were clogged with additional corruptions yet in evidence that the Reformed Churches held their Baptism and Ordination valid they did not rebaptize or reordain those who had been baptized or ordained by the Church of Rome Neither need any think strange at this who remember that it 's predicted of the Great Antichrist 2 Thes 2. 4. that he shall sit in the Temple of God From which it follows that though Popes be the Great Antichrist yet Orders being one of these remains which God had preserved under Antichrists Usurpation Ordination conferred by Antichristian Ministers not in so far as Antichristian but as retaining some of Christs goods might be valid Thirdly I add that in this the Wisdom and Goodness of God doth greatly appear that under the prevalency of the Tyranny of the Papal Faction he would preserve a Church and thereby transmit to Posterity the Holy Scriptures which did luculently discover the corruptions of that Apostatized Church and convey down orders to Ministers who by vertue of their Ordination were authorized and obliged to endeavour the Reformation of the Church Fourthly that our Reformers did not set up a new Church but did reform the old Apostatized Church so that there needed no new Ordination or immediate Call but only faithfully to improve the power given them in their Ordination to shake off and witness against the corruptions of that lapsed Church And fifthly and lastly this must be added though Ordination was clogged with corruptions at the time when our Reformers received Ordination in the Church of Rome yet was not Ordination in the Romish Church by far so corrupt as now it is for then Pope Pius the Fourth his impious Oath which he imposed upon all persons to be Ordained was not contrived By all this I hope it may appear that our Reformers Ordination was valid though received by Romish Ministers and yet the Romish Party not vindicated from Antichristianism It 's further objected that Protestants look upon Romanists as Hereticks and consequently ought to look upon Ordination from them as null Answ That sequel is null Do not Romanists maintain that Orders imprint an indeleble character on the Soul which neither Schism nor Heresie can extinguish and that Sacraments conferred by Hereticks are valid and particularly of this Sacrament of Orders Jesuit Connick Tom. 2. de Sacram. disp 20. dub 9. Num. 84. concludes Certum omnino est Episcopum Excommunicatum Haereticum degradatum validè conferre ordines i. e. It is altogether certain that Orders conferred by a Bishop Excommunicated Heretical and degraded are valid And though Protestants acknowledge no such Sacramental character impressed on the Soul yet they affirm that by Ordination a power is conferred which is not utterly made void by every Schism or Heresie so that though Schismaticks or Hereticks act irregularly in ordaining yet Orders conferred by them are not null and void Neither are they whom Schismaticks or Hereticks ordain bound in conscience to propagate the Schism or Heresies of those who ordained them yea by relinquishing the Schism and Heresies of their Ordainers what irregularity was in their Ordination is supplied and they come into a capacity of conferring Orders regularly which their Ordainers abiding in Schism or Heresie could not do Hence it apparently follows that though Romanists be both Schismatical and Heretical and act irregularly in conferring Orders yet the Orders conferred by them to our Reformers were not only valid but also the Reformers by relinquishing the Heretical Doctrines and Schismatical principles and practices of the Church of Rome and by owning the Catholick Truths oppugned by Romanists had the defects and irregularity of their Ordination supplied Thus Romanists themselves answer concerning the Bishops whom they own who had been ordained by Cranmer in the time of Schism as they call it saying they attained the regular use of their Orders by returning from Schism and Heresie in Queen Mary's time when they were reconciled to the Church of Rome they ought not then offend at us for making use of the same Reply to them I shut up this Answer to this Objection with that saying of S. Austin Epist 165. Et si quisquam traditor subrepsisset albeit some Traytor had crept into the Church he means the Roman in which too too many Judasses have been seen since that time nihil praejudicaret Ecclesiae aut Innocentibus Christianis it should nothing prejudice the Church or Innocent Christians From pag. 203. to 207. he breaks forth into a Flood of Thrasonick Clamours as void of truth as of sobriety as if Protestants acknowledged the Popish Church to be the most Ancient Church and ever to have possessed the greatest part of the Christian World converting Nations working Miracles and that the Church before Luther should have been destitute of the true Letter and sense of Scripture and thereupon vainly misapplys to the Romish Church that word of Tertull. Olim possideo prior possideo The falshood of all these hath been already as copiously demonstrated as the nature of this Tractate would permit And particularly it hath been shewed that one of our great Exceptions against the Popish Church is her Novelty under a Mask of falsly pretended Antiquity That the Complex of their Trent Religion is latter than Luther and that the truly Catholick Church continued in all Ages having both the Letter and sense of holy Scripture and Substantials of Faith maintaining the same Religion which the Reformed Churches do to this day consequently the Reformed Churches are truly a part of that Catholick Church from which Romanists do Schismatically separate themselves Though Romanists had more Antiquity than they have yet that of Tertull. lib. de Veland Virg. Cap. 1. might stop their mouths Nec veritati praescribere potest Spatium temporum vel patrocinia personarum vel privilegia Regionum Neither length of time nor Patrociny of persons nor priviledges of Countries can prescribe against Truth SECT V. A Brief Reparty to his Conclusory Knacks THe vain Knacks where with he shuts up his Treatise pag. 207 208. are solidly confuted to my hand by Learned and Judicious Mr. Rait in his Vindication of the Protestant Religion pag. 268. for with the same froathy talk his Adversary also had concluded his Scriblings It shall be enough therefore to me to make this Retorsion on Romanists They have Faith without Verity Unity of Interest without Unity of Judgment a Catholick Church without Catholicism excluding the greatest part of
that you think not strange of this Epiphanius credulity is censured by Melchior Canus lib. 2. cap. 5. pag. 477. and in many places by Barronius as Rivet hath observed in Crit. Sac. lib. 3. cap. 28. But make all real that Epiphanius there reports yet the design of that Miracle was not to confirm any point of Popery far less all but only the Christian Religion It s true Epiphanius reports that Josephus who formerly had been a Jew made use of water in working that Miracle but not any of the four kinds of Popish Holy-Water mentioned by Durand in rationali lib. 4. cap. 4. and though he used the sign of the Cross yet he was far from the adoration of the Cross That from Nazianzen Orat. 11. of a Virgins Invocating the Virgin Mary to defeat Cyprians Enchantments is acknowledged by Barronius himself to be a Fable ad annum 250. Pontius a Deacon under Cyprian who wrote his life knew no such thing Austin indeed relates many Miracles lib. 22. de Civ cap. 8. But not to prove that this present Church of Rome is the Catholick Church or the present System of Romish Faith the true Christian Faith the most is that at the Sepulchre of S. Stephen and other Saints Miracles were wrought but not in Veneration of his or other Reliques The Dialogues attributed to Greg. are concluded upon important Reasons spurious by Cocus yea by Melchior Canus lib. 11. cap. 5. faith is derogated both from the relations in these Dialogues and Beeds Hist Eccles Anglic. and how little faith is to be given to Greg. Turonensis may be learned from Barronius Tom. 2. ad An. 109. where he calls him a simple man relating many things otherwise then they were so that in these other three Centuries I can see nothing save only that Miracles were wrought at the Memories of Martyrs and perhaps divers of these relations also were fabulous but what is this to the Body of Popish Errors and Superstitions No better are the Pamphleters insinuations pag. 192. of the Miracles wrought by our Scottish Saints Saint Mungo and Saint Fiaker adding That a Miracle makes the Arms of one of our Cities I suppose he means Glasgow which hath in her Coat of Armes a Fish with a Ring in its Mouth but of St. Mungoes Miracles hear Bishop Spotswood Hist pag. 11. of which ye may judge of the rest Many lying Miracles saith he have been ascribed to him but certainly he was a man of rare Piety and worthy to have been made a Subject of Truth to Posterity not of Fables and Fictions as the Legends of Monks have made him As for that supposed Miracle to which the Arms of Glasgow seem to allude it was not wrought to confirm any point of Religion far less of Popery but to vindicate the Chastity of a Lady who was unjustly jealoused by her Husband as Bishop Spotswood gives an account pag. 112. But if Popish Missionaries muster up Legends to a credulous people they stand not whether they be to purpose or not The real ancient Miracles then are altogether impertinently alledged by the Pamphleter I add thirdly that the Legendary Paltry of Romish Miracles of latter times is generally spurious They might be reduced to these Heads viz. Either 1. Meer Forgeries or 2. Cunning Stratagems of subtil persons or 3. Magical Impostures or 4. They are manifestly ludibrious who please may find this largely proved by Gerard loc de Eccles cap. 10. Sect. 11. Sect. 284. How oft have the Cheats of Romanists as to these things been discovered What should I speak of the Dominicans at Bern who taught an Image to weep smile and walk Anno 1509. See Lavat de spectris Part. 1. cap. 7. and Hospin de Monach. lib. 6. cap. 14. fol. 222. or of the Franciscans at Orleans who counterfeited the apparition of a Spirit revealing such a Matron to be condemned to Hell because the Husband had not been more beneficial to their Order at her Funerals See Sleidan lib. 9. Anno 1534. and Lavat ibid. cap. 8. or of Mary of Lisbon much renowned for Miracles who predicted a Triumphant Victory to to the Spanish Armado Anno 1588. yet that year she was detected to be a Cheat or of that egregious Impostor Joannes à Vincentia a Franciscan likewise who cured all manner of diseases expelled Devils and pretended to raise eighteen from the Dead yet was found also to be an Impostor as Crakanthrop relates out of Vigner but not till he had drawn to the Monastery a vast Revenue Who hath not heard of Magdelena de Cruce a Nun of Corduba to be a Sorceress and one who had conversed familiarly with the Devil Lavat lib. cit cap. 9. reports that a Jesuit at Augusta in Germany Anno 1564. counterfeited himself to be a Devil to affright some that had not a kindness for the Order and that a daring Fellow stobbed that Hobgoblin Jesuit to death Doth not Erasmus tell how a Priest filled a Church-yard in the night time with living Crabs and burning Tapers to make the people apprehend it was departed Souls calling for the suffrages of the Living for their liberation out of Purgatory Who knows not how Pope Boniface 8. got the Papacy by a counterfeit Miracle as if by the voice of an Angel Pope Caelestine his Predecessor had been advised to lay down the Papacy Caelestine cede si salvus esse cupis Such are these instances of latter times cited by the Pamphleter pag. 188 189. as may appear by this ensuing touch of them That bleeding of the Crucifix stabbed by the Jews at Bezitum is proved to be fabulous by Hospin lib. 2. de Templis cap. 10. and Cocus in censur vet pag. 93 94 95. Such another Fable is that of the second Council of Nice of the ejection of Devils and healing of diseases by the Image of Anastasius That second Council of Nice was most impudent in alledging impostorous Legends as Crakanthorp has largely demonstrated Defens Eccles Anglic. cap. 5. Yea he brings in Espencaeus confessing they did shamelesly abuse daemonum spectris muliebribus somniis diabolick specters and dreams of the weaker Sex to support their Image-worship That of Pope Leo the Third as if his tongue and eyes had been pulled out and both miraculously restored appears to be a Forgery For Platina in vita Leon. 3. says only ut oculis lingua captus putaretur Nanclerus as cited by Hottinger Saec. 8. Sect. 5. pag. 560. lays the whole stress of the Report of that Miracle on the affirmation of Anastasius the Popes Bibliothecary a man not worthy of much credit being convicted of many contradictions by Barronius as is observed by Maresius de Joanna Papissa pag. 31 32. and especially ready to prevaricate for Popes Sethus Calvisius Anno 799. saith he only lost one of his eyes Osiander seems to set down the real truth Cent. 8. pag. 129. Vt parum abfuerit quin oculos amitteret he had almost lost his eyes It seems
Leo was so beaten that for a time he lost the use of eyes and tongue and thereupon some Flatterers rumoured that a Miracle was wrought to recover the Pope But grant that all were true what point of Religion was confirmed by that Miracle that tumult was raised against him not by Pagans as this Pamphleter alledges but by the Friends of the last Pope not for any point of Religion but because he was betraying the Roman Liberties to Charles the Great and does God work Miracles to confirm seditious practices or must the Prodigies of seditious persons be held for Miracles to confirm the Popish Religion If famous Miracles were wrought by those three Popes Stephanus the Fifth Paschalis the First and Formosus as this Pamphleter affirms how was Platina so deficient as to mention none of them Nay of Formosus he saith he came to the Papacy largitione potius quam virtute rather by Simony than Vertue yea and by Perjury also if he wrought Miracles I am sure Pope Stephanus the Sixth had little regard to them when he raised his Corps and degraded him after his death and cut off the Fingers he used in Ordinations and Sergius the Third proceeds yet further and not only raises his Corps again but throws it into Tiber. I confess Platina in vita Serg. 3. saith there was a rumour that the Fishers finding his Body brought it to Peter's Church and buried it which as they were doing the Images in Peter's Church did obeysance to the dead Body of Formosus but Platina himself questions the truth of it If there were a reality therein how was not Pope Sergius the Third stricken with remorse for the injury done to Formosus the Images of S. Peter's Church giving such a signal testimony against him As for S. Dunstan Thom. Fuller in his Ch. Hist cent 10. lib. 2. pag. 128. Sect. 12 13. tells that he was banished the Court of England as a Magician The Reader may judge of the rest of his Miracles by that Romance of his holding the Devil by the Nose with a pair of Fiery Pincers but the Legerdemain trick which he was said to use against the poor Secular Priests at Calne in Wiltshire was most pernicious they being at a great Debate with the Monks whom Dunstan owned against the Seculars it 's reported he had so ordered that the Timber should fall on the Seculars and destroy them to terminate the Debate If these be the Romish Miracles the good Lord preserve us from them The story of that Magician Saint is largely related by Fuller It seems they must be scarce of Real Miracles when among the Workers of them they reckon Greg. 7. seditious Hildebrand whom Cardinal Benno holds for a Magician did it not savour more of Magick than of Apostolick Miracles to shake fire out of his Gown-sleeves A world of noise is made concerning the Miracles of Malachy whom they call the Apostle of Ireland whose life is said to be written by Bernard It 's not without cause that D. Morton's Appeal lib. 3. cap. 18. doubts whether these things were really done by Malachias or recorded by Bernard sometimes the Writer of these Miracles compares him to Elias too high an Elogy doubtless at other times he attributes to him ludibrious Miracles as operum Bernardi col 1942. edit Paris 1615. that he turned equum runcinum subnigrum a rusty brown Jade in praetiosum album palefridum into a choise white Palfrey neither is there more credit to be given to the pretended Miracles of Bernard reported in his life for Bernard himself confesses in Serm. de Benedict col 121. that he wrought no Miracle And among the miracles ascribed to him in his life some are really ludibrious as col 1981. that he killed Fleas by Excommunication and that by saying a piece of the Lords Prayer he made a Horse that had broke his Bridle and run away into a Meadow return of his own accord that he had driven away the Devil from a Woman whom the Devil had carnally used many years by laying his Staff by her in the night that he excommunicated the Devil and thereby disabled him from medling in this sort any more with Women It 's tedious to me to transcribe the imposterous Cheats of S. Francis S. Dominick Katherine of Siena c. the Cheats of these dissembling Hypocrites having been so often laid open to the World Concerning Dominick I remit the Reader to Hospin lib. 6. de Monachis cap. 7. fol. 199. Concerning Francis to the same Author ibid. cap. 13. fol. 214. Concerning Katherine of Siena to him likewise cap. 41. fol. 258. Is it not ludibrious to hear that Christ Jesus in the presence of the Virgin Mary John and Paul the Apostles at the request of the Blessed Virgin should have betrothed Katherine of Siena to himself by a Ring David with his Harp making Musick to the Solemnity What Christian ears can endure such impious Fables This Pamphleter here cannot omit the miraculous translation of the Virgin Mary 's House to Loretto I doubt if there be any more ridiculous Fiction either in Ovid's Metamorphosis or in Aesop's Fables It would be perhaps a divertisement to the Reader to hear the Narration but seeing these Papers are swelling to a nimious bigness I must remit the Reader to Hospin de Templis pag. 394. Excellently doth Crakanthorp defens Eccles Anglic. cap. 66. Sect. 14. compare it to that Mahumetan Romance that when the Temple of Meccha where Mahomets Tomb is was to be built all the adjacent Hills did bring stones thither of their own accord Among all these Legends of Fictitious Miracles shall Jesuits have no share It had not been for the Honour of the Society that the Pamphleter had forgotten Ignatius Loyola and Xavier Alphonsus de Vargas de stratagem Jesuit c. 2 3. gives them this testimony that never a Generation among Mortals was more impudent in obtruding imposterous lyes on the world than Jesuits which the Author confirms by remarkable instances nay so ingenious are they in such devices they could hold the world in hand with a miraculous impress of Garnet's Image upon a Straw at his execution But not to digress from Loyola and Xavier I cannot deny that Maffeius and Ribadeneira Jesuits report strange Miracles of Ignatius Loyola as that he would hang in the Air with a wondrous splendour that he did with corporal eyes behold Christ in the Sacrament yea and the Trinity that Christ and the Virgin Mary often appeared to him that he would beat the Devil with a Rod and conjure him with a Letter that he would behold the Souls of dying Jesuits ascending to Heaven that he hath helped Women in hard labour and those that have been smitten with the Pestilence and other grievous diseases as if Ignatius were to make a Monopoly of the imployment of other petty Saints such as Saint Roch who did Patronize them who had the Plague Saint Cosmas and Damian the Patron of Physitians c.