1. Cor. 13. avayles nothing I could wish our Adversaryes would vouchsafe to reade with attention that Chapter last cited In it they would see the seate due to Charity the queene of vertues which seemes at present hidden from the eyes of those wise prudent men yet is revealed to little ones It is with greate difficulty that I undertake a comparison betwixt the practice of these vertues amongst Catholicks amongst Protestants because all comparisons seeme to be grounded at least on an apparance of equality in the objects which in this matter cannot be Yet something must be sayd to make these presumptuous men know their wants weake nesse that they may seeke to have them supplyed that I may proceede more cleerely I will begin with the definition of Faith Heresy SECTION I. Of Faith DIvine Faith is a firme assent given to an obscure Truth revealed by Almyghty God because it is revealed by him I say an obscure Truth because S. Paul (a) Heb. 11.1 says the same Argumentum non apparentium a declaration of things not seene or knowne by naturall reason This is the materiall object as Divines speake The only Formall object is the veracity of God quia Deus est verax that is can nether be deceaved or mistaken as being omniscient nor deceive us as being all Good To this the testimony of the Church concurres as a witnesse assuring that God delivered such a systeme of Truths Soe that is a condition necessary to apply the revelation to us who have not heard God speake or reveale S. Anthanasius in his Symbole delivers as a condition of Faith that it be retained entire undefiled integra inviolataque For seing all is delivered by the same authority those who beleive not all (b) S. Thom. 2.2 q. s. art 3. oppose that Authority delivering it by consequence even what they beleive they receive not purely uppon their submission to that authority speaking but for their owne Caprichio or Reason or Pleasure That is properly called Heresy which word is dedmed from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tochoose And it signifyes a choice of any things what soever but by common use it is appropriated to that Choice (a) Tertul. l. de Praescript c. 6. Haereses dictae Graeca voce ex Electionis interpretatione quâ quis sivè ad instituendas sivè ad suscipiendas eas utitur Hieron in Tit. 3. Haeresis Graecè ab Electione dicitur quod scilicet unusquisque id sibi eligat quod ei melius esse videatur Vide c. Haeresis 24. q. 3. Vide etiam August epist 162. which is made af Points delivered as of Faith We Catholicks have Faith because we beleive firmely those Truths that God hath revealed because he revealed them to the Church which as a faithfull withnesse gives hitherto will give to the end of the world testimony to that Revelation And we cannot be Hereticks because (b) Tertul. supra Nobis nihil ex arbitrio nostro indutere licet sed nec eligere quod aliquis ex arbitrio suo induxerit we never take the liberty to choose ourselves or to admit what others choose But we take Bona fide what it delivered as revealed by the greatest authority imaginable on Earth which is that of the Catholick Church Let an Angel teach us any thing contrary to what is delivered we will pronounce Anathema to him in imitation of the Apostle (c) Gal. 1.18 Here is then the Tenure of our Faith The Father sent his only begotten son consubstantiall to himself into the world (d) Ioan. 15.15 And what he heard of his Father that he made knowne to us The Father son sent the Holy Ghost (a) Io. 16.13 he did not speake of himselfe but what he heard that he spoke The Holy Ghost sent the Apostles they (b) 1. Io. 1.3 declared unto us what they had seene heard The Apostles sent the Hyghest lower Prelates in the Church the rule by which they framed their decrees was Let nothing be altred in the depositum let no innovation be admitted in what is delivered quod (c) Stephanus PP apud Cyprianum epist 74. ad Pompeium traditum est non innovetur By this we are assured that our Faith is that which the Councils received from the Apostles the Apostles from the Holy Ghost soe by the Son to God the Father Where it rests Now to Protestants Their proceeding is far different They heare the whole Systeme of Faith commended by the Church as revealed by God take it into examination And some things displeasing them in it they fall to reforming it cut off at one blow all things not expressely contained in Scaipture Here is one Choice Then Scripture is called to their Barre neere a third part of it condemned lopt off which is a second Choice Thirdly there being still severall things in the remnanr which displease them as understood by the Church they reject that interpretation six on it such an one as pleases them most Soe that even what sense they retaine they doe it uppon this their haeresis or Choice What evidence can convince a man to be a Chooser in Faith that is A Heretick if these men be not sufficiently by this proceeding proved such For a further confirmation of this consider the severall ways of Catholicks Protestants in entertaining Propositions of Faith A Catholick hearing from the Church our Saviours words with the sense that is the compleate Scripture for the bare word without the sense is no more scripture then a body without a soul or life is a man presently beleives them what Reason soever may appeare to the contrary he silences it submits his understanding to Faith let the words seeme harsh the sense unconceivable yet the Truth of God triumphs overall those petty oppositions A Protestant heares the same presently consults his Reason till he hath its verdict suspends his Judgment If that say with the Pharisie (a) Io. 3.9 How can these things be or with the Capharnaits (b) Io. 6. This is a hard saying who can heare it The Protestant immediatly renounces it Soe we submit our Reason to faith you set yours above it we frame our Reason according to the dictamens of Revelation you shape Revelation by your reason In fine you set your Reason on a throne to Judge of that word by which one day you are to be Judged You may as easily prove the Pharisees Chapharnaits to be better Christians then the Apostles as that your proceedure in receiving faith is better then that of the Catholick Church SECTION II. Of Hope HOpe is an expectation of future Blisse promist by our B. Saviour to those who love him keepe his commandments It is built on a promise of God which cannot fayle And had that promise beene absolute we myght have beene more assuredly certaine of our
spirituality did not answer to the time of her conversion A like conclusion may be drawne from a reproach made to the ancient converted Jews (a) Heb. 5.12 When for the time ye ought to be teachers you have neede that one teach you againe which be the first principles of the oracles of God are become such as have neede of Milke not of strong meate For every one that useth Milke is unskilfull in the word of Ryghteous nesse for he is a babe But strong meate belongs to those that are of full age those who by reason of use have their senses exercised to discerne good evill Thus the Apostle dealt with Babes in Christ But to Proficients he discovered greater mysteryes (b) 1. Cor. ◠6 We speake wisdome amongst the Perfect And because he thought the Thessalonians were such he prayed hard dayly that he myght see them againe that (a) 1. Thess 3.10 he myght compleate what was lacking in their Faith Now whither this compleating was intensivè or extensivè by adding new mysteryes of faith or a more ample explication of what they knew before is not materiall This will helpe us to understand the meaning of another place of the Apostle (b) Rom. 12. I say through the Grace given unto me to every man that is amongst you not to think of himself more hyghly then he ought to think but to think soberly according as God hath dealt to every man the MEASVRE of faith For as we have many members in one body all members have not the same office soe we being many are one body in Christ every one members of another Having then Gifts according to the grace which is given us whither Prophecy ministry c. Faith is distributed you see to all the Church yet not to each member of it alike but to each one HIS MEASVRE proportionable to his capacity the place or function he is called to Which similitude he uses in alike sense 1. Cor 12. Ephes 4.7 And had you taught your Disciples as the Apostles did theirs toke content with their mesure of faith there had not beene soe many sects in the world who pretending to the fullnesse of faith of which they are not capable have lost both Faith Charity You see Sir whose example we follow in this viz that of the Apostles Soe if there be any designe of Ambition to ground it the Apostles are guilty of it not we Origenes con Cels l. 1. p. 7. says all Christians were not acquainted with all revealed Truths only the most necessary points were communicated to all And l. 3. p. 122. he confirmes that practice with the example of Christ who spoke in Parables to the multitude explicated them to his Disciples Mat. 13.11 S. Basil l. de Spir. S. c. 27. discoursing of the institutions of Christianity divides them into two parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first myght be familiarly preached to all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the others were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not commonly to be divulged Tertullian l. de praescript c. 25. p. 335 blames some heretickes who pretended to ground their errors on Traditions obscurely delivered by the Apostles on that occasion seemes to disowne any doctrine taught in private But in the following chapt 26. p. 336. he explicates his meaning which was to reject only such clancular Traditions as should be contrary to the Word or Doctrine publickly preached And we say the same G. B. p. 132. These are practises far different from the methode of the Apostles in preaching the Ghospel who with held nothing of the counsell of God from the People ANSWER Those words are taken out of that speach of S. Paul to the Elders of the Church of lester Asia (a) Act. 20.27 which you by a grosse mistake say were the People as if the Holy Ghost had made the People Bishops to governe the Church of God Now if the People governe who are governed You are hard put to it to find reasons against us when you are forced to such wretched shifts Know then which I wōder any one who reades with attention that place can be ignorant of that those to whome S. Paul spake there were Bishops to whome by reason of their office a larger mesure of faith was due to them the whole counsel of God was made knowne to be communicated to others not promiscuously to all but to faithfull men who myght be able to teach others 2. Tim. 2.2 Now though according to the practice of the Apostles the People amongst us are not made Teachers Pastors Prophets Apostles yet all even to the meanest Artisan have instructions necessary to salvation What they are bound to beleive what they are to hope for what to doe what neede of more If any amongst us will undergo the labour of Studys the greatest mysteryes of our Faith are obvious to him our Scriptures our Councils our Decretalls our Fathers our Ecclesiasticall Prophane Hystorys our Divines our Philosophers are extant in our Stationers shops as well for the use of the meanest Christian as of the Pope Cardinalls or Bihops What is then concealed from them which may ground your Accusation Our procedure in this is so connaturall that I am perswaded it cannot but be your owne practice The Inglish Church hath drawne to some few heades those points of Faith which shee thinks necessary to salvation delivers them to all in her Catechisme As for the others contained ether in the Bible or in the Nicene Athanasian Creedes or in the four first Generall Councills she Leaves it to her Children to seeke them out themselves if they have will convenience or to receivethem from their Ministers I do not see how any Gouvernours of a Church can proceede otherwise Dare you blame this in your Mother Church why then should you condemne us for it G. B. pag. 133. Matters of interest are the constant subject of their studyes sermons whereas others of the greatest laws of God are seldome minded ANs If you could write this untruth with out blushing you have no blood in your body To confute you it will be enough to open any one booke of Devotion heare or reade a sermon In malâ non possunt aliter Aug. Your cause must be very bad which requires such untruths to up hold it ours very good seing you have no Truth to alleadge against it CHAPTER XXXIII Faith not dependant on senses G. B. pag. 133. God hath sitted faith framed our souls soe harmoniously that they are congenial one to another ANS I find you in this point very much to seeke how to owne agreate Truth yet to establish a contrary falshood which is very deare to your whole party That Faith is above naturall reason much more above sense is unquestionable This you owne soe place Faith on a throne Yet something must behad against
ressemblance (a) Psal 81. 82. 6. I have sayd you are Gods children of the most hygh And (b) 1. Car. 8.5 There are many Gods many Lords Wherefore the tru meaning of that place is that the Pagans affixt the Proper Name of God to their Idols This may be gathered from the profession of Pagans themselves (c) Iupiter Tragaedus Lucian relating an assembly of their Gods called by the greate Iupiter on occasion of Atheisme which the◠bare faced walked amongst the Philosophers to deliberate how to oppose it he makes Jupiter give a commission to Mercury to entertaine them place them orderly according to their severall dignitys by reason of their matter or Art On the first rank he should place those of Gold on the second those of silver on the third those of Jvory on the fourth those of Brasse or stone And amongst these he should give the precedency to those who where the master pieces of famous workmen such as Phidias Alcumenes Myron Euphranor c. There Neptune sees with disdaine indignation Anubis with his dog's face take place of him because he was composed of more rich matter Then there is a dispute what place to assigne to the Colossus of Rhodes which although it was only of Brasse yet for the bulke of it surpast the price of most of the golden Gods In sine the whole discours evidently demonstrates that the materiall Status or Idols were beleived to be Gods by the Pagans whome Lucian there derides As for fathers Primitive Christians out of their workes whole volumes myght be composed in confirmation of this Truth See Justinus M. epist ad Diognetum pag. 492. Consisider the matter forme of those things which you call Gods judge them to be such Are not some of them stones like to those we treade on Are not others of Brasse like to that which is applyed to ordinary uses Others of wood that worme eaten Others of silver which must be watched least they be stolen Others of clay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These you call Gods you serve you adore these at last become entirely like them Tertul. Apolog. cap. 40. Si quid adversi accidit urbibus eaedem clades templorum quae moenium fuerunt ut jam hoc revincam non à Deis evenire quia ipsis evenit If any calamity befalls your townes their Temples their walls perish alike whence I prove that your Gods doe not inflict it seing they suffer as much as the walls S. Cyprian l. ad Fortunatum de Exhortat Martyrii cap. 1. Proves against the Pagans quod Idola Dii non sunt That Idols are not Gods A very superfluous taske if what E.S. says be tru that no body thought them so More Fathers shall be cited in my following reasons So that E. S. will have no occasion to make himself merry with a covy of three Fathers as he did with that of one Patridge See also s. Ambrosel 2. de Virgin ante finem Another reason is taken from the reprod ordinaryly made in Scripture to Idolarers David (a) Psal 105. 106 20. says they changed their Glory into the like nesse of a Calfe or cxe eating grasse because they abandoned God to adore a statu shaped like an oxe that is they left God not for at oxe nor for the likenesse of God but for the likenesse or ressemblance of a calfe What the Royall Prophet reproches to his Ancesters it the wildernesse the Blessed S. Paul (b) Rom. 1.23 charge uppon all Idolaters They changed says he the Glory of t he incorruptible God into an Image made like to corruptible man to birds four footed Beasts creeping things S. Hierom objects the same l. 2. Comment in c. 1 Matt. Ignorantes Creatorem adorantes lapdem Being ignorant of the Creator adoring stone Athird reason is taken from those places o◠Scripture or fathers where Gods are sayd to be made by men We are first forbidden to make them (a) Exod. 20.23 Yeshall not make Gods of silver nethershall you make unto you Gods of Gold And the Israelits were threatned (b) Deut. 4.28 in case of disobedience to God's Commandments that for a punishment they should serve Gods the work of men's hads wood stone which nether see nor heare nor eate nor smell And in the booke of wisdome (c) Sap. 13.10 Their hope is amongst thedead who call Gods the worke of men's hands In fine S. Paul (d) Actor 19.26 was accused by Demetrius the silver-smith for teaching That they be no Gods which are made with hands wherefore it was his the common opinion that they were Gods which were made with hands Justinus Mar. Apol. 2. O stupidity you adore those as Gods which are made by wicked men And in S. Austin (e) l. 8. de Civ Dei c. 23. 24. Mercurius Trismegistus avows some Gods to be made by men to wit those in temples althô he owned that this proceeded from the ignorance of the tru worship of God This receives a greate lyght from Isayas (f) Isay 44. à v. 9. ad 20. A carpenter says he in your Inglish translation plants an Ash the rayne doth nourish ii He burneth part thereof in the fire with part thereof he makes a God Again (g) Isa 46.6 7. They lavish Gold out of a bag weygh silver in the balance hire a Gold smith he maketh it a God And Jeremy (a) Ierem. 16.20 Shall a man make Gods unto himselfe they are no Gods the same in substance is sayd Jere. 10.3.4.14 althô more obscurely If M. Still be not satisfyed with these testimonyes of holy writ then which nothing can be more cleere let him shew his Art in explicating these verses of a Pagan owning the same (b) Horat. l. 1. Sat. 8. Olim truncus eram ficulnus inutile lignum Cùm faber incertus scamnū faceretnè Priapum Maluit esse Deum Deus indè ego A fourth reason is taken from the prayers which were made to the statues or Idols In the booke (c) Sap. 13.17 of wisdome He the Idolater maketh Prayer for his good for his wife children is not as hamd to speake to that which hath no life For Health he calleth uppon that which is weake for life he prayeth to that which is dead for aide he humbly beseecheth that which hath least meanes to helpe for a good journy he as keth that of that which cannot set a foote forward And for gaining getting good successe of his hands as keth ability to doe of him that hath least ability to doe any thing Againe one preparing to sayle about to passe thorow the raging waues calls uppon a piece of wood more rotten then the wood which carryeth him And in the Epistle of Hieremy (d) Bar. 6.41 If they see one dumbe they bring him intreate Bel that he may
speake as though he were able to under stand These two Bookes are held to be Apocrypha by Protestants of which I will not treate at present yet why they should deny them credit in a matter offact I know no reason But because they regard not what is reasonable in their controversys but what serves their turne I will shew the substance of all this in bookes of unquestionable authority (a) Isayas 44.17 The residue of the Ash be maketh a God he falleth downe unto it adores it prayes unto it sayth deliver me for thou art my God The sayings of the other Bookes are only ampliations of this Soe they cannot be denyed without rejecting this nor this admitted without retaining of those A fifth reason is that the Idolaters were really perswaded that their Idols did helpethem Hieremy (b) Hier. 2.27 Saying to a stocke thou art my father to astone thou hast begotten me Certainly those who could beleive that they ought their Being the greatest of all gifts to their statues or Idols of stone or woode would much easier believe they owed to them other goods of an inferiour nature Certainly the Jews (c) Hier. 44.8 ascribed their past felicity in Hierusalem to their sacrifices offred to the queene of Heaven their then present miseryes to their ceasing from those sacrifices But the most publick owning of singular benefits from Idols is that of the Israelits (d) Exo. 32.4 These are thy Gods o Israel which brought thee our of the land of Aegypt Which words S. Cyril of Alex. l. 9. contra Julianum p. 308. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understands to be sayd to that very calfe which Aaron had cast If Mr. Still think not this reason cleared enough out of Scripture I shall desire him to reade what is written by the Greekes of the Palladium of Troy what the Romans thought of it of their Ancilia what Macroblus writes of some Nations who chained the Gods Protectors of their Cittys fearing they should forsake them Let him at least reade S. Austin l. 1. de Civit. c. 3. And if he be not convinced that the Pagans had confidence in their statues or Idols I say he shuts the eyes of his understanding soe close as to exclude al lyght but what pleases him serves his turne Adde to his Saint Cyprian l. ad Demetrianum Pudeat te eos colere quos ipse defendis pudeat tutelam de iis sperare quos tu ipse tueris Be ashamed to worship those whome you defend to expect protection from those who themselves neede yours I have two authorityes more to confirme this reason Jeremy (a) Hier. 10.5 affords the first They must be carryed because they cannot goe Wherefore Feare them not for they can nether doe hurt nor good To what intent could this reason be alleadged unlesse it were to confound that opinion that the statues themselves could helpe or hinder The Pagans then were possest with that opinion My other is out of David (a) Psal 113.8 or Ps 115.8 who having sayd that the Idols of the Gentils were silver gold the worke of mens hands that they had eyes could not see eares could not heare- c He concludes his elegant induction with these words May every one who makes them be like unto them also all who trust in them There was then a Trust a confidence a relyance on those Idols which could not be grounded but on an opinion that they did Good Adde to this what R. Majmonides says as he is rendred by Dionysius Vossius p. 8. Ab his simulacris bona mala omnia provenire indicabant universis proinde summo jure coli metui And Athenagoras in his Embasly for Christians p. 25. Ownes the same but attributes the effects to spirits dwelling in them My last reason is taken from the severall arguments produced in scripture against Idolatry that they were made by men that care must be taken they did not fall (b) supra that they have no motion (c) Sap. 13.15 Bar. 6.26 Cannot defend themselves from wormes or birds fire or theives or even from the sacriledges of their owne Adorers as S. Ambrose (d) Bar. 6. Psal 115.5 Ier. 10.5 observes out of the example of Dionysius the Tyrant (e) lib 2. de Virginibus ante finem You will say Pagans were wise men how could they then be capable of soe grosse an Errour ANSWER This is that weakenesse of the understanding incident to some who in matters of fact require demonstrations soe a Philosopher denyed locall Motion because he could not answer the reasons against it deserved no other confutation but by this question Foole what doe I now proposed by a man who walked It is cleere out of what I have sayd that the Pagans de facto did beleive their Idols to be Gods why should we give eare to a speculative reason against an evident hystoricall Truth As if man left to himself did nothing but rationally or did not many times soe far darken his understanding as to shew little use of it in his greatest concernes It was the greatest folly imaginable I grant it yet that is incident to man when he is abandoned of God And this the Ingratitude of Phylosophers deserved For whem (a) Rom. 1.21 they knew God they glorifyed him not as God nether were thank full but became vaine in their imaginations their foolish hart was darkned professing them selves to be wise they became Fooles And changed the glory of an In curruptible God into an Image Thus S. Paul If you reply you see who you will dispute against viz the Fathers S. Paul Hieremy Isayas the Holy Ghost If you still think the Paralel just betwixt the Idolatry of Pagans the worship given in the Catholick Church to Images skew your Art in sophistry prove that we hold our Images to be Gods that we put our Confidence in them expect good or feare Evill from a stocke How pittifull would your discourse be should you dispute against us in this manner a Crosse is made by a man ergo it is not a representation of our Saviours death The statu of our B. Lady cannot move without the helpe of man ergo we are not to hope for any thing from God though her intercession In fine ether what Fathers what Scripture containes against the Idols of the Gentills is to no purpose all their Reasons are frivolous or our doctrine of Images differs from theirs of Idols the first is blasphemy therefore you must subscribe to the second SECTION II. The Beginning Occasions of Idolatry CAlvinus lib. 1. Instit c. 11. l. 8. says Idolatry began almost with the world Omnibus ferè à mundo condito saeculis But he nether gives any reason for this assertion nor determins its Authour nor time R. Majmonides says it began by Enos the son of Seth Grandson to
men are Alexander in a particular booke sent to his mother acquaints her that he by threates had forced out of an Aegyptian Preist this secret that all the Gods which he with the rest of the Pagans adored had beene men This is cited by Athenagoras pag. 31. S. Cyp. l. de Idol vanit S. Austin lib. 8. de Civit. Deic 27. who names the Preist revealer of this secret Leo. This is confirmed by all those who name the severall countrys of their Gods Jupiter of Crete Mars of Thracia Juno of Argos or Samia Diana of Taurica Chersonesus Dercetus or Atergate a cruel lascivious woman mother to Semiramis of Syria Apollo Venus c. of others Countryes What doth all this import but that they were in the opinion of the Pagans men borne buryed as the rest which argument the Fathers doe commonly use More shall becited when we to speake of Jupiter in particular My fourth proofe is taken from the coufessions of the Gods themselves whome the Pagansadored Tertul. Apolog. cap. 23. p 56. Aedatur hic aliquis sub tribunalibus vestris quem à daemone agiconstet jussus à quolibet Christiano loqui spiritus ille tam se daemonem consitebitur de vero quà m alibi Deum de salso Aequè prodncatur aliquis ex iis qui de Deo pati existimantur nisse daemones confessi fuerint Christiano mentiri non audentes ibidem illius Christiani procacissimi sanguinem fundite Bring out before your tribunalls any person evidently certainly possest by some spirit ether habitually permanently such as are called energumens or transiently as those who as they offred sacrifice did their devotions to the Gods were by them for a time possest let a Christian command that spirit to speake the Truth what he is if he doth not truly owne himself to be a Divil not being able to tell an untruth to such an exorcist althô in our absence he boasts of his being God knocke out that impudent Christian's braines Cypr. l. ad Demetrianum pag. 201 O si audire eos velles videre quando à nobis adjurantur torquentur spiritualibus flagris verboruÌ„ tormentis de obsessis corporibus ejiciuntur quando ejulantes gementes voce humanâ potestate divinâstagella verbera sentientes venturum judicium confitentur Veni cognosceveraesse quae dicimus Et quiasic Deos colere te dicis vel ipsis quos colis crede aut si volueris tibi credere de teipso loquetur audiente te qninuncpectus tuum obsedit qui nunc mentem tuam ignorantiae nocte coecavit Videbis nos rogari ab iis quos tu rogas timeri ab iis quos tu adoras Videbis submanu nostra stare vinctos tremere captivos quos tu suspicis ac veneraris ut Dominos Certè vel sic confundi in istis erroribus tuls poteris quando conspexeris audieris Deos tuos quidsint interrogatione nostraÌ„ statim proden praesentibus licet vobis praestigias illas fallaciassuas non posse celare O that thou wouldst buâ— heare see thy Gods when by the Spirituall torments of our exorcismes they are cast out of thâ— Bodys they possest when they are forced to acknowâ—â— ledge the Iugdment to come at the last day Come tâ—â— us experience the Truth of what we say Aâ—â— seing thou adorest thy Gods at least believe thoseâ— thou adorest or if thou wilt believe thy selfe we will force that same spirit which obsesses tâ—â— body blindest they soul with ignorance of Geetruth to speake the Truth to thee Thou shalt see theâ— pray to us to whome thou offrest thy devotious those to feare us whome thou adorest Thou shâ—â— see these tremble as Captives chained by us whom thou bonourest as Lords Certainly thou wilt be â—â— hamed of thy error when thou hearest they Geâ—â— themselves when questioned by us owne whâ—â— they are even in your presence as not able to coâ—â—ceale their kunning wiles illusions And Minutius Felix in Octavio pag. 2â— Haec omnia sciunt plerique pars vestrum ipsodâ— mones de semeptipsis consiteri quoties à nobis toâ—â— mentis verborum orationis incendiis de corponâ— bus exiguntur Ipse Saturnus Serapis Iupiteâ— quicquid daemonum colitis victi dolore quâ—sunt eloquuntur Nec utique in turpitudinem suiâ—nonnullis praesertim vestrum affistentibus mentiuâ—tur Ipsis testibw esse cos daemones de se verum conyâ—â— tentibus credite adjurati enim per Deum perumâ—â— solum inviti miseri c. Most men even many of yur owne know they are nobetter then Divels whome you adore Your Gods Saturne Serapis Iupiter have beene adjured by the name of the tru only God have bin forced out of the bodys they possest confessed themselves to be foule seducing divils And their Confession was to be supposed tru in point of reason For they that were adored as Gods would Never belye themselves into Divels to their owne reproach especially in presence of them that worshipped them were they not forced Thus is that place Inglishedby W.L. Julius Firmicus pag. 20. Ecce daemon est quem colis cùm Dei Christiejus nomen audierit contremiscit It is the Divel whome you adore he trembles when he heares the Name of God and of his Christ In my next section I will cite Prudentius who says the same in his Apotheosi You may find in S. Austin other fathers severall reasons proving those Gods to be Divels cheifely for there promoting vice by encouraging Poets Fables concerning those filthy Acts related to have been committed by them My fift proofe is taken from the testimony of Protestants them selves The Authour of the whole duty of man pag. 138. I neede seake little of the second Commandment as it is a forbidding of that grosser sort of Heathenish Idolatry the worshipping of Idols which though it were once common in the world yet it is now so rare that it is not likoly any that shall reade this shall be concerned in it Could he have sayd this had hâ— not knowne the practice of Papists to be sâ— different from those of Heathen Idolaters Vossius l. 1. de Idolol cap. 18. pag. 139. Omnes Gentium Dii fuerunt homines All the Goâ— of the Pagans were men Godwin l. 4. Antiquity c. 1. Well deserving men were reputed Gods M. Thomas Prat in his Epistle Dedicator of the Hystory of the Royall Society haviâ—â— fayd that generalls of Armys greate Conquerors wereby the Pagans esteemed Heroâ— he addes The Gods Antiquity worship d wiâ—â— Temples Altars were those Who instructed thâ—â— world to plow to sow to plant to bughouses to find out now countryes Mr. G.B. in this very booke p. 16. The heâ— the commonalty of the Idolaters did formal worship the Image p. 23. The souls of decease men were honoured with divine honour I hope E.S. will not refuse the
so deepely imprinted in it that no ignorance no want of education no bad instruction can weare it out or entirely deface it Hence it is that altnô severall barbarous nations adore as Gods things which are not God as hath been e seene of the Pagans yet there never were any without some object of Adoration which they thought to be God Yet Reason left to its selfe taking the freedome of discourse about it will cover it with Errors which may darken its lineaments without destroying it as Rubbidge throwne on an excellent Statu will bide its beaty from the spectator's eye althô it nether alters the situation of its parts nor destroys their proportion One greate advantage we have by Faith is that it fixeth in our souls a ryght Idea of God excludes those imaginations which are inconsistent with it The whole created world is left to the disputations of men's barts Eccles 3.11 for the exercise of their intellectualls in which they are often mistaken for they shall not find out the work that God maketh from the beginning to theend yet their errours are without prejudice to the maine chance their salvation as long as they containe themselves within their bounds nor endeavour to know more of God them they should or have learnr of him nor labour to mesure Immensity with a span Otherwise by lamentable experience they will find the truth of those words Scrutator Majestatis opprimetur à gloria Of which we have as many examples as Philosophers who attempted it The wisest of them all in this was Simonides who sayd ingenuously to Hiero that the more he studyed it the lesse he understood of it Hence S. Austin l. 8. de Trinit c. 2. having savd that God is Truth gives us a warning to sticke in the thought of that terme Noli quaerere quidsit veritas statim enim se oppoent caligines imaginum corporalium nubila phantasmatum pertubabunt serenitatem quae primo ictu quo velut coruscatione perstringeris cùm dicitur veritas mane si potes sed non potes Relaberis in istasolita atque terrena When I say Truth examin not what it is I meane otherwise mists of Phancys cloud of corporeall Images will interpose bereave you of the lyght which appeared at first stop if possible in the first limpse of the lyght but you cannot doe it for you will always slide into other thoughts And in the following chapter he discourses in alike manner of the thought of Good Bonum hoc bonum illud Tolle hoc illud vide ipsum bonum si potes ita Deum videbis non alio bono bonum sed bonum omnis boni Speake not of this good or that good take away this that see if possible goodnesse it selfe you will see God not good by any other goodnesse distinct from him but the goodnesse of all good things Thus whither we conceive God as the prime Truth or as the soveraigne good our first Thoughts are Orthodox as coming from God the Auth or of nature our misery proceedes from our not stopping in them This was the reason why Tertullian l. de Testim animae c. 1. being desirous to shew for the confusion of Pagans that naturall Image of one God which all souls ever had examins only such a soul as retaines its native simplicity without any adscititious knowledge Non eam te advoco sayth he quae scholis formata bibliothecis exercitata academicis porticibus partam sapientiam ructas Te simplicem rudem impolitam idioticam compello qualem habent qui te solam habent illam impsam de compito trivio de textrino totam Imperitiâ tuâ mihi opus est quoniam aliquantulae peritiae tuae nemo credit Ea expostulo quae tecum in hominem infers quae aut ex temetipsâ aut ex quocunque authore tuo didicisti I would not have thee o soul framed in schooles conversant in librarys filled with the learning of Platonicks or Stoicks I desire thee rude simple impolisht an idiot Such as thou art in the poorest meanest Artisam I have neede of thy Ignorance for thy learning is suspected I would know what sentiment thou broughtest with thee into thy body whither thou hadst it of thy selfe or receivedst it of thy Creator He says the same in substance in his Apologetick cap. 17. p. 43. 48. only he extends this testimony of the unlearned to the learned soul in suddain occurrences when acquired learning is uselesse nature alone worketh And he gives another reason why our understanding retaines not as it should do the first Idea of God the greatenesse of the object surpassing its capacity Deum vis magnitudinis notum hominibus objecit ignotum Which you may find likewise in S. Cyp. de Idol van p. 206 Out of what I have sayd you may see that our question is not whither we have all a naturall opinion of one God But whither the Religion of the Pagans did teach that there was but one God or whither the unity of God was a principle of their Religion an article of their Faith Our Answer to this question is negative so that we say Politheisme was an essentiall point of Paganisme one maine question debated betwint Christians Pagans was whither there was only one God This I gather first out of Scripture Psal 75. or 76. Notus in Iudaeâ Deus in Israel magnum nomen ejus In Iudah God is knowne his name is greate in Israel As if out of the people of Israel he had not beene knowne S. Hierome says that is to be understood before the Crosse of Christ had enlyght ned the world Antequam illuminaret Crux mundum antequam viderctur Dominus in terrâ quando autem venit Salvator in omnem terram exivit sonus eorum But when our B. Saviour came the name of God was spreade to the extremity's of the earth amongst the beleivers or Christians And S. Austin Solent inimici Domini Iesu-Christi omnibus noti Iudaei gloriari in isto Psalmo quem cantavimus dicentes Notus in Iudaeâ Deus insult are gentibus quibus non est notus Deus dicere quia sibi solis not us est Deus alibi ergò ignotus Not us est autem revera in Iudaeâ Deus si intelligant quid sit Iudaea Name verè non est notus Deus nisi in Iudaeâ Ecce nos hoc dicimus The knowne ennemys of our Lord Iesus-Christus glory in this Psalme insult over the Gentils saying that God is knowne to them the Jews wherefore he must be unknowne to the Nations Now we grant that God is knowne only to Iews or in Iewry then he shews that the Christians circuncision of the hart spirit of which Rom. 2.29 doth entirle them to the knowledge of God restrained in that Psalme to Iuda Secondly out of Testimony of the Pagan Gods taken
out of S. Cyril of Alex. lib. 5. contra Julianum pag. 180. where he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The doctrine of the Hebrews is confirmed by the testimony of Iulian's Gods Apollo being consulted what nations were the Wisest The Oracle answered The Chaldaeans for Philosophy or naturall learning but the Iews who adore only one God King for Divinity As the Poliglot paraphrases the oracles sense prolog 12. pag. 82. This oracle is also cited by Justinus M. Paraen p. 23. Theodoret l. 1. de curan Graec. Affect pag. 472. where he brings Porphyrius owning the Oracle Thirdly out of Fathers We cannot desire abetter witnesse of the sentiments of the Pagans the point disputed betwint them Christians them Tertullian who very probably had beene one himself at least had converst with their persons writings what I cite here out of him is the more to be valued because S. Cyprian uses the same argument lib. de Idol vanit pag. 207. Now Tertullian lib. de testimonio animae c. 2. Non placemus Dominum praedicantes hoc nomine unico unicum à quo omnia sub quo universa Dic testimonium si ita scis Nam te quoque palam totâ libertate quâ non licet nobis domi ac foris audimus it a pronunciare quod Deus dederit si Deus voluerit eâ voce aliqueme esse significas omnem illi confiteris potestatem ad cujus spectas voluntatem simul coeteros negas Deos esse dum suis vocabulis nuncupas Saturnum Iovem Nam solùm Deum confirmas quem tantùm Deum nominas ut cùm illos interdum Deos appellas alieno quasi pro mutuo usu videaris The Pagans are displeased with us when we preach one Lord from whome are all things to whome all are subject Speake osoul what thou knowest of this Speake boldy with that freedome which is granted to thee though denyed to us Thou sayst God grant it if it please God by which words thou expressest some one acknowledgest that he hath all prower denyes those to be Gods whome thou designest by their names Saturne Iupiter Mars c. For thou professest to beleive one whome thou callest God of thy selfe when thou givest that name to others thou usest borrowed notions Againe Apolog. 17. pag. 47. Quod colimus Deus unus est This is the Christians position against Pagans Weadore only one God And. p. 48. Vultis ex operibus ipsius vultis ex animae ipsius testimonio comprobemus quae licet carcere corporis pressa licet institutionibus pravis circumscripta licet libidinibus concupiscentiis evigorata licet Diis falsis exancillata cùm tamen resipiscit ut ex crapulâ ut ex somno ut ex aliquâ valetudine sanitatem suam patitur Deum nominat hoc solo quiapropriè verus hic unus Deus honus magnus Et quod Deus dederit Iudicem quoque illum contestatur Deus videt Deo commendo Deus mihi reddet Shall I prove this one God out of his workes or our of the testimony of man's souls which altho it be shut up in the prison of the body spoiled by bad instructions weakened by concupiscence enslaved to false Gods yet if she come toher selfe shee professes one God greate good she calls his to witnesse saying God knows I leave it to God Then Tertullian concludes with this exclamation O testimonium animae naturaliter Christianae O testimony of a soul which is Christian by nature Now I desire to know of E. S. how he could inferre the soul naturally to be Christian because naturally it owned one only God if this were not the maine point controverted will he say I am a Protestant because I professe to beleive in one God as Protestants doe or shall I ever think E. S. a Papist forsaying he believes in Christ No certainly those being points in which both partyes agree Tertullian's greate wit could never be so easily suprized with hopes of a Proselit if what E. S. says be tru that both contending partyes agreed in professing one God The same reason myght be brought out of Minutius Felix who says pag 14. Audio vulgus cùm ad coelum manus tendunt nihil aliud quà m Deum dicunt Deus magnus est Vulgi iste naturalis sermo est an Christiani confitentis oratio I heare the people call uppon God naming only one Are these words the speech of Pagan or the confession of faith of a Christian Here me thinks I see E. S. triumphing as finding what destroys my conclusion in the forgoing words which shew that all the people beleived one God But I answer that all exprest that beleife in t heir indeliberate Actions deliberately acted contrary for that reason were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned by their owne judgment Let us heare Tertullian l. de testim animae c. 6. p. 126. Meritò igitur omnis anima rea testis est in tantùm rea erroris in quantùm testis veritatis stabit ante aulas Dei in die judicii nihil habens dicere Deum praedicabas non requirebas daemonia abominabaris illa adorabas Iudicium Dei appellabas necesse credbas Inferna supplicia praesumebas non praecavebas Christianum nomen sapiebas Christianum persequebaris Wherefore every soul is deservedly guilfy witnesse against her selfe the more guilty of her errour beeause she is witnesse of the Truth shee will in the day of Iudgment stand before the tribunal of God have not one word to say for her selfe when it shall be reproached to her Trou didstspeake of God didst not seeke him Thou hatedst the Divil didst adore him Thou didst appeale to Gods Iudgment without beleiving it Thou didst speake of the paines of Hell 〈◊〉 ithout endeavouring to avoyde them thou hadst in thy hart that greate Christian truth that there is but one God yet thou didst persecute Christias for professing it Commonly the Fathers labour to prove the unity of a God against the Pagans So doth Justinus M. Athenagoras Minut. Felix S. Cyril others To what purpose that if all beleived it Origen l. 1. cont Cels p. 5. reduces the disputes against Pagās to two heades Idols Politheisme I end with Lactantius Firmianus l. 1. divin instit c. 1. pag 8. says to Constantin the Greate Tu primus Romanorum Principum repudiatis erroribus majestatem Dei singularis ac veri cegnovisti honorasti Thou art the first of all the Roman Emperours who adored the only tru God How could Constantin have beene the first if all other Emperours had adored the only tru god before him Yet I desire E. S. to Answer one or two questions If all the understanding men amongst the Pagans beleived One God how came Socrates to be condemned for that opinion by the Areopagits
us to the Father without spot wrinkle c which declare how plenary his satisfaction was nothing being left undone by him for removing the guilt of sin Thus you As if nothing could be required on man's side in order to apply the satisfaction of Christ without derogating from its plenitude Christ satisfaction was plenary soe was his Prayer his Greife his suffring Yet we must pray for our selves (a) Mat. 6.12 for one another (b) Iac. 5.16 althô he prayed for us all And we must be sorry for our sins the whole course of the Ghospell requires it of us we must suffer for with him For as in order of nature that action of the Prime cause by which it concurs with creatures is sufficient of it selfe to produce the whole effect yet nothing is done without the concourse of secondary causes which apply the action of the first soe the satisfaction of Christ is sufficient for all yet doth not remit our sins actually without it be applyed to us ether by Baptisme or Penitentiall workes And the necessity of this application by faith is owned by all your Reformers And if this is consistent with that fullnesse why not application by Faith Charity You say This is a comfortlesse Doctrine ANS It is our duty to take the doctrine of Christ as we find it in holy writ to teach others what we take thence being assured that whither it be or be not confortable it is holesome unto everlasting life And such is that Doctrine which makes us punish in our selves our offences by that meanes prevent those punishments which God would otherwise inflict uppon us it makes us worke our salvation (a) Philip. 2.12 with feare trembling it causes sorrow according to God which brings forth Pennance unto (b) 2. cor 7.10 salvation which is stable It is a Doctrine proportioned to the present state of man this being a state of Bannishment Pennance where feare trembling sighes teares fasting Prayer watches are his lot must ground his security as to the maine chance which is the only thing can give him reall substanciall comfort in this vale of miseryes He must conforme to his patterne Jesus suffring follow his (c) 1. Pet. 2.21 foot steps He carryed his Crosse invite us to take up ours follow him (d) Mat. 16.24 but doth not advise us to leave it as if his carrying his owne were sufficient for both him us In fine not withstanding all the suffring of Christ for us we must here sow with teares (e) Psal 125.6 if we will there reape with Ioy. Christ him selfe was to suffer (f) Luc. 24.26 soe to enter into his Glory And We must suffer with him (a) 2. Tim. 2.12 if we expect to raygne with him (b) 2. Tim. 2.12 This this is the doctrine of Christ the spirit of the Ghospel which teachs us to hope in the merits of Christ but not to neglect good workes it shews us not to presume on his Satisfaction nor despayre of his Mercy to walke in hope of his goodnesse feare of our owne faults frailtyes to be thanckfull for the merits of Christ which give all their value to ours which of themselves are nothing In fine soe to honour the fullnesse of our Redemption as not to foster negligence in our selves but to stirre up our selves to imitate our Redeemer in doing suffring that soe we myght be stedfast immoveable in good (c) 1. Cor. 25.58 abounding in the work of the Lord knowing that our labour is not in vaine CHAPTER XVI Of Purgatory G. B. p. 55. begins to treate of Purgatory doth it soe lyghtly as if he feared to burne his fingers Yet if he shews lesse Reading he shews more Cunning then his Brethren E.S. or W.L. who give greater advantages to an Adversary by fixing a time for the kindling of that Purging fire which was lyghted long before any determinate time they can fix uppon Mr. Stillingf pag. 654. Not one of the fathers affirmed your doctrine of Purgatory before Gregory I. Yet W. L. allows it a much greater antiquity pag. 353. We can find says he a beginning of this doctrine a Beginner too namely Origen Thus they differ amongt themselves as little agree each with himself for p. 348. W. L. had sayd Scarce any father within the first three hundred yeares ever thought of it Which assertion is contradiction to what he says of Origen's being the Beginner of it it is moreover very rash for doth he think that all the fathers of the first three ages writ downe all their thoughts or that all they writ is preserved till our days or that he hath seene all that is soe preserved or remembers all that he hath ever seene But let us leave these men to reconcile together their owne thoughts which will be no small nor short labour And examin the thing it self to come to it I passe over severall slips of our adversarys v.c. Wil Lawd pag. 348. says that the first Definition of Purgatory to beleived as a divine truth was made by the Councill of Florence In which he is mistaken for Benedict XII long before that had defined the same I prove that the primitive Church believed a Purgatory in the most pure times out of the testimony of three Fathers S. Hilary S. Gregory Nissen S. Austin S. Hilary (a) Hil. in ps 118.20 Ille indefessus ignis obeundus est subeunda sunt illa expiāda a peccatis animae supplicia That restlesse fire is to be endured those punishments to be borne which may purge our soul from sins S. Greg. Nissen (b) Greg. orat de mortliis as cited by W. L. p. 351 Men must be purged ether by Prayers or by the furnace of Purgatory fire after this life Againe A man cannot be partaker of the divine nature unlesse the purging fire doth take a way the staines that are in his soul Againe After this life a Purgatory fire takes away the blots propensity to evill W. L. considering these words ingenuously confesses they seeme plaine Yet he holds out one buckler against these two Arrows drawne out of the quivers of those fathers that they speake of a Purgation of sins in the Roman Church we are taught to beleive only a Purgation of the paine due to sins already forgiven Now this avayles little 1. because the debt of paine may be often is taken for sin on which it is grounded metonimicè 2. He seemes not to understand our doctrine for there is no definition of our church oblidging us to beleive that there remaine no veniall sins in Purgatory Hence Dr. Kellison (c) Kellis in 3. p. tom 2. p. 611. late President of the Inglish Colledge of Doway proves Purgatory to be prepared first for those who dye with only veniall sins Secondly for those
future Happinesse then we can be of the Truth of any mathematicall demonstration But it is only Conditionall requiring on our parts a concurrence with his Divine Grace this is always uncertaine by reason of the mutability of our will to evill not withstanding our strongest Resolutions to Good Hence our Hope is mixt with Feare sperando timemus Tertul. l. de cultu faeminarum cap. 2. p. 265. We have a full assurance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on God's side Who (a) Heb. 6.17.18.19 to shew unto the heyres of promise the immutability of his Counsil confirmed it with an oath that by two things immutable in which it was impossible for God to lye we myght have a strong consolation who have fled for refuge to lay hold uppon the Hope set before us which Hope we have as an Anker of the souls both sure stedfast On our sides we have always reason to apprehend the mutability of our owne will not withstanding all present Grace from God the strength of his Counsill Hence the Apostle admonishes us (a) 2. Cor. 6.1 not no receive in vaine the Grace of God He sets before our eyes his owne example (b) 1. Cor. 9.27 keeping under his body chastising it bringing it into subjection least having preached to others he myght become hinselfe a reprobate a cast away And consequently warnes us to (c) Philip. 2.12 worke our salvation with feare trembling When this Apostle feares who can presume we may resolve well pray hard act well to day but what assurance have we that to morrow will find us soe well disposed or even not doing the quite contrary that being soe ill prepared death will not surprize us S. Paul the vessell of Election who had beene taken up to the third Heaven feared least he should become a reprobate S. Peter bred up in our B. Saviours schoole resolved to dye for him yet shortly after denyed him If these greare Pillars of the Church shake bend feare breaking or actually Breake what may not such Reedes as G. B. E. W. feare you see what grounds we have to feare from Reason from the example of the Apostles from their Doctrine This is comfortlesse doctrine to G. B. (d) Pag. 54. therefore had rather throw all on Christ perswade himself that Christ's Prayer was sufficient his satisfaction sufficient his merits sufficient We neede nether pray nor suffer nor merit Beleive in him he will doe all Crede firmiter pecca fortiter Compare now this disposition of moderne Catholicks which is the same with that of the Apostles with that of a Protestant their feare with his confidence their trembling with his As surance their Apprehensions with his boldnesse you shall find in Catholicks tru Hope mingled with feare as you may see in Divines I have shewed out of the Apostles in the Protestant no feare consequently no Hope which is accompanyed always by Feare but in Lieu of Hope that vice which is called Presumption which is a sin against the Holy ghost Timor fundamentum salutis est says Tertull. l. de cultu foeminarum c. 2. p. 265. Sperando enim timebimns timendo cavebimus cavendo salvi erimus contra si praesumamns neque timendo neque cavendo difficile salvi erimus Feare is the ground worke foundation of our salvation Our Hope is mingled with Feare this makes us take heede whence proceedes our security of salvation When on the contrary when we presume we grow carelesse run greate hazard of being lost for ever SECTION III. Of Charity or Love CHarity or the Love of God above all things is much more esteemed honoured amongst us then amongst you you rank it contrary to the Apostle even with Faith or seate it on a lower bench where as we with the Apostle (a) 1. Cor. 13.13 believe it to be the (b) Io. 15.12 cōmandment of Christ the (c) Rom. 13.10 fullnesse of the law the (d) Col. 3.14 bond of perfection which divides (e) Aug. betwixt the children of the kingdome those of perdition the nuptiall (f) Matth. 22.11.12 garment with which we must enter into the wedding That is the forme of vertues (g) Concil Trid. that without it all other vertues (h) 1. Cor. 13. gift of tongues power of working miracles knowledge of mysteries nay even Faith Hope are nothing avayle nothing are no more to be regarded then sounding Brasse a tinkling cimball c. In fine althô with Divines we are perswaded that these two greate vertus may be separated yet we hold their separation to be their ruin that as Charity is but superficiall not reall without the lyght of Faith soe Faith is cold without the warmth of Charity He who knows God without loving him is impious he who loves without knowing him aryght is Blind A Beleiver without Love is Ungratefull a Lover without knowledge is senselesse soe these two vertus must assist one another we must aime to have a Living Faith which workes by loue Galat. 5.6 Love is the proper worke of Faith Opus Fidei dilectio Aug. tr 10. in epist Jo. Love both gives to receives strength from Faith Charitas robur Fidei Fides fortitudo Charitatis S. Leoserm 7. in Quadrag In Heaven there is Love without Faith 1. Cor. 13.8.10 In Hell Faith without Love Jac. 2.19 Christians in this life must have both for Love without Faith is the Love of Pagans Faith without Love is the Faith of Devils But Faith with Charity is the Faith of the children of God in this life Fides quae per dilectionem operatur ipsa est Fides quae fideles Dei separat ab immundis daemonibus Aug. de gratiâ lib. arbit cap. 7. Thus we joyne together those two greate vertues this we beleive this we teach of Charity whilest you out of ill grounded opinion of your Fac totum Faith relying on it for Remission of sins Iustification Perseverance Salvation exhaust your Rhetorick soe much in commendation of that your darling that you have no roome to commend Charity or Good workes Our Practice as much surpasses yours as to nourishing Charity as our doctrine doth for scing the love of God Love of our selves are opposit the one withers as the others thrives their practice must be most proper to nourish charity which aimes most at mortifyng selve-love on the contrary those who foster selfe-love must annihilate Charity Now what practice can you shew for the mortification of the body the quelling our Passions the renouncing of our will what documents doe you give for these what examples can you shew since your reformation of them you have never beene able to find in the three kingdomes a dozen persons of ethersex who for soe many yeares would sequester themselves from the enjoyments of the world to serve God in voluntary Poverty
not what you say G.B. p. 124. The inspirations of Holy writers on whome we found our faith was proved by miracles ANS We build not our Faith on any of their Revelations you speake of so this hint is nothing to rhe purpose If we did Miracles are not here wanting viz the change of men's lives ether from good to better or at least from bad to Good Which sufficiently proves the goodnesse of the Spirit appearing above all your frivolous exceptions And if other miracles are necessary those are many times granted too G. B. p. 126. Was it not aworthy peice of the Angelicall ministration for Angels to go trotting over sea Land with a Loade of Timber Stones of the Virgins House to Loretto ANS Whither they trotted or ambled I doubt not but that peice of ministration was more pleasing to those B. Spirits then to attend the protection of men who spend their strengh of body mind in offending God by impugning know nè Truth Sin I know they abhorre other things are indifferent to them all are welcome when commanded G. B. pag. 128. The Miracles of Rome are not heard of till some ages at least yeares be past ANS This is not tru They are all very strictly immediatly examined by authority from the ordinary then publisht See that done at Gant uppon D. Mary minshall approved by the Bishop shortly after it past G. B Ibidem It is the interest of Rome to have them all beleived without once questioning them ANS Rome has no interest but that Truth find place God by glorifyed If you consider how strictly those of the Portuguese nun were examined how sincerely the cheate was publisht you will acknowledge that our church doth not countenance any deceipt in this nor think it her interest that all should be beleived G. B. Ibidem How comes it that in hereticall countryes where there is more neede of those miracles where they myght be more irrefragably proved if tru none of these myghty workes doe shew themselves forth ANS How comes it that when the Scribes Pharisyes demanded a signe from Heaven our Saviour refused it (a) Mat. 12.39 An evill adulterous generation seeketh after a signe there shall no signe be given to it It is presumptuous for you or anyother to prescribe rules to God Almyghty's Providence which is never wanting in what is necessary we ought not to expect things unnecessary to pleasure our curiosity ether in nature or Grace which he grants when he pleases but not always Now miracles are very essicacious meanes but not the only motives to bring us to faith by consequence not absolutely necessary The Apostle had a Power to work miracles had a greate proportion of learning yet he used nether for conversion of the world when worldly men demanded it 1. Cor. 1.22 Iudaei signa petunt Graeci sapientiam quaerunt Nos autem praedicamus Christū Crucifixum Iudaeis quidem scandalum Gentibus autem stultitiā The Iews require a signe the Greekes seeke after wisdome did he worke miracles to satisfy the one or use humane wisdome to worke on the other No but we preach Christ crucifyed ascandall to the Iews folly to the Greekes Both tempted God as the Scribes did you do nether obtained what they demanded In deed those that will shut their eyes to all other motives would easily baffle the conviction of miracles ether saying they are naturall workes or attribute them to Magicke You see how the cure of the blind man (a) 10.9 borne soe was tossed how casting out Devils (b) Luc. 11.15 was attributed to to their Prince Beelzebub G. B. p. 130. My greatest quarrell at these forgeryes of miracles is that the People are taught to beleive them the miracles of the Ghospel with an equall certainty ANS If this be only ground of your quarrell we shall quickly agree for I doe not beleive them with equall certainty We are bound to beleive with divine faith each miracle related in the Ghospel but not soe those contained in Ecclesiasticall hystory how authenticall soever CHAPTER XXXII Whither all Mysterys of Faith ought to be common G. B. pag. 131. There are no secret doctrines in our Faith which must be kept from the vulgary where by the Pastors of Christendome may have possession over their souls ANS Here you smell another Popish designe of which none but your party ever dreamed of which we cannot be accused suppose it were tru without reproach to the Apostles whose example we follow in this if we practice it Which in some sort seemes unavoyable considering the weakenesse of men with which we must comply as much as we can without withdrawing any saving Truth Our body by certain degrees grows up from the dimensions is is borne with to its full stature our mind from its native ignorance successively passes to knowledge Give Archimedes his workes to anovice in mathematicks he will not be the better form them He must be first prepared to receive benefit by them by passing Euclide's elements The same of other sciences one may learne to reade Hebrew-without-points without learning his Aleph Beth as well as may learne the abstruer conclusions of any Science without learning its Rudiments Faith differs from all other sciences in its object that is God's veracity but agrees with them that it requires some time to be brought to its full perfection It containes many assents to severall mysteryes or Articles to whose understanding we cannot attaine at one hearing Nay each article requires some time soe that as the materiall sun chaces away the obscurity of the nyght by degrees rising on our horison soe doth the sun of Iustice successively enlyghten our soul This encrease of Faith the Apostles (a) Luc. 17.5 demanded of our Saviour To this the Prince of the Apostles exhortes (b) 1. Pet. 2. desire the sincere Milk that in you may may grow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as your Inglish translation hath it that you may grow thereby as if our Growth were only by Faith in other things when it is in Faith it selfe Milke is frequently taken in Scripture by a naturall very proper metaphor for the first rudiments or necessary principles of Faith communicated to Catechumens or beginners who being young at is were infants in Christ were not capable of more abstruse mysteryes which are called solid meate Soe to Babes Milke is given til by use of it they get strength to digest solid meate This method the Apostles used 1. Cor. 3.1.2 I Brethen could not speake unto you as unto spirituall but as unto carnall even as Babes in Christ I have fed you with Milke not with meate for you were not able to beare it nether yet now are ye able for you are yet carnal Here you see sir a whole Church a noble Church kept for a long time to her Milke because her progresse in
Mat. 23.2 were commanded to obey at the same time that they were warned to avoyed their actions And that I may give you an instance proportionable to your objection of an irrationall creature to an unreasonable doubt what say you to Balaams Asse was he ether Saint or Divine He (a) 2. Pet. 2.16 rebuked his master for his iniquity speaking with man's voice forbad the madnesse of the Prophet God grant he cure all amisse in you Know Sir that jurisdiction gift of Miracles tongues Prophecy and all those graces which are called gratis datae regard the sanctification of others not of the person to whome they are given S. Thom. 1.2 q. 11 1. a. 1. have no connection with any personall sanctity in their subject CHAPTER XXXIV Mr. G. B. his intention in his booke his meekenesse to Catholicks G. B. pag. 140. Thus far I have pursued my designe in the tract where of I have not beene void of a great deal of paine sorrow for what pleasure can any find by discovering so much wickednesse God is my witnesse how these thoughts have entertained me with horrour regret all the while I have considered them it is not without the greatest Antipathy to my nature imaginable that I have payd this duty to Truth ANS Here you give a very artificiall confirmation of all you had sayd before that you tinder tooke this taske with greate reluctance carryed it on with greife sorrow vouch God as witnesse of he truth of this suspecting I suppose as you had reason your bare word would scarce be received whilest soe many pregnant proofes stand for the contrary For first your Religion doth not inspire such a spirit of mortification as to engage her children in paine full sorrowfull actions for any time at all much lesse for soe long a time as is necessary for composing a booke of soe various matter And for your person I doe not heare that you seeke soe much occasions of Greife Secondly those who with sorrow unwillingly think of others faults avoyde those usually entertaine others of their vertues Content is the thing all men commonly seeke even in their greife They decline contristating objects sometimes seeke a freedome from them by a cessation of all rationall operations preferring the sottish stupid senslesse condition of a beast before the rationall but Irksome thoughts of displeasing objects as is too common in Ingland if I am not mistaken But that a man who may divertise himself or find employments pleasing should trouble himselfe with what passes in Iamaica or China or Rome which concernes him not is very unusuall almost incredible Thirdly those who are truly sorry for their neyghbours faults doe not easily entertaine false reports of them are unwilling without pregnant proofes to harbour any bad opinion of them or give credit to bad reports concerning them In fine shew in their actions the truth of that saying (a) 1. Cor. 13.5 Charitas noncogitat malum Charity thinks no evill You on the contrary take all malicious reports against us as tru althô you ether knew already or with a little labour myght have knowne the wrong done us in them for as for the greatest part of your difficultys they are such as have beene answered over over Fourthly you faine things yourselfe which no body ever dream't of are in themselves most untru As what you say pag. 133. The subject of our sermons studys are matters of interest not the laws of God Nay when the things themselves are not blame worthy you calumniate our intentions seeking into our harts for matter to fixe a calumny on And can any body perswade himself our errours faults afflict you when you labour so hard to find them And faine them your selfe rather then misse of them I cannot tell to what better to compare this proceeding if your greise were reall then to children who having drest up a Puppet fancy it sicke then dead then fall a crying as if it really were soe Fiftly your manner of writing is too artificiall for Greife it is not soe serious grave as those are which that Passion dictates It is sarcasticall insulting sharpe biting in a word satyricall no signe of mercy compassion be moanings bewaylings c But only when you call to mind your text or strive to get your Readers favour by pretending to greive for our faults Soe that did you not tell us of it we should rather guesse any other passion predominant in you then Greife We find many cleere signes of pride emulation hatred contempt anger disdaine jealousy feare c but few of sorrow Lastly this very protestation gives an occasion to suspect your innocency according to the Rule of the law Excusatio non petita accusatio manifesta An excuse not demanded is an evident accusation An Apology is al ways an answer to some reproach of a crime when no witnesse appeares abroad who made that reproach it is certainly suspected to be objected by the best witnesse the man 's owne conscience Hence I feare most indifferent Readers will think that you never gave greater ground to suspect your ingenuity then now It is a weaknesse to attend to good wordes when we see bad actions to regard Iacobs voice when we feele Esau's hands You very religiously call God to witnesse but I beleive he will searce confirme your deposition with a miracle But intentions are secret knowne only to the searcher of Harts it is a rashnesse for any to pretend to know them even by conjectures And althô you presume to discover the designes of mē dead many ages ago yet I will not imitate you in that Rashnesse by pretēding an Insyght into your hart how greate soever may the ground be for a guesse I will not returne evill for evill I will be as civill favorable to you as I can I admit you thought you sayd Tru when you writ this that if you deceive us it is after being deceived your self soe althô you spoke an untruth as these alleadged Reasons do prove yet you did not tell a lye which consists in a will to deceive others As for untruths the honestest man in the world may tell them no Honesty exempting him from mistaking things of him selfe or being misinformed from others soe he may telan untruth with out prejudice to his Reputation Now this possibility of mistakes errour reaches to our harts which are hidden not only from our neyghbours but even from our selves whilest we take thoughts for resolutions transitory purposes for set led designes S. Greg. l. 1. Pastor c. 9. Saepe sibi de se mens ipsa mentitur fitque ut aliud in imis intentio supprimat aliud tractantis animo superficies cogitationis ostendat singit de bono opere amare quod non amat de mundi autem gloriâ non amare quod amat Our soul is often deceived by her selfe says S.
sir to shew out of Plato or Apuleius or any of those writers these words or any others equivalent Hercules pray to thy father Iupiter for me or us Romulus intercede for us So that the greatest part of the Heathens did not dreame of this Mediation those who did assert it treated neverthelesse with those Mediators as with tru Gods Wherefore should I grant that all Pagans held the souls of men to mediate yet there would be a vast difference betwixt their sentiments those of the Roman Catholick Church concerning our saints More errors will appeare out of the following discourse I think it impossible to give one Idea of what the Pagans taught of spirits or incorporeall substances as this name doth comprehend the supreame of all the subordinate or coordinate immateriall Beings souls separated from their Bodys Thales (a) In Athenogor leg pro Christ p. 25. sayd there were of three sortes Gods Demons Heròes that God was the soul of the world Demons spirituall Beings Heroes the souls of men who were good or bad according to the life they ledde in this word Hesiodus (b) In Theodoret l. 8. de Cur. Graec. Affect p. 602. thought that the souls of golden men who lived well were turned into Demons after his life received a charge of humane affaires Iulian the Apostata (c) In S. Cyril Alex. l. 4. p. 115. taught that they were tru Gods to whome the Supreame God committed the care of the severall parts of this World that the God (d) Ibidem p. 141. of the Iews Christians whome Moyses preached was one of the inferiour gods Nay he says (e) Ibidem l. 5. p. 155. that Moyses his God was the worst of all the rest as being Jealous Envious Vindicative c. For which Blasphemy alone he myght have deserved his reprochfull surname Plato (f) in S. Austin l. 8. de Civit. Dei c. 14. seemes to agree in substance with Thales for he distinguishes three sortes of spirituall substances Gods Men Demons The Gods he places in the Heavens Daemons in the Ayre Men on Earth Apuleius (g) S. Austin l. 9. cap. 11. holds all souls of men to be Daemons but assignes three sortes of them Lares are those which are certainly good Lemures or Larvae which are certainly knowne to be bad when 't is doubted whither they begood of bad they are called Dii Manes When you have considered these things you will see 1. how imperfectly nay how falsly you have represented the sentiments of the Pagans 2. How hard a thing you undertake when you designe a Parallel betwixt Pagan Idolatry our Worshipping of Saints for seing all depends on their holding men's souls to be mediating spirits which can never be proved or that those who were good were used only to present men's requests to the Supreame God which is the Tenet of the Catholick Church concerning Saints which is also evidently untru we may ranke this Parallel with Squaring Circles the Philosophers stone expect to see the World made happy with these three rarityes together As to the mediation of Angels Athenagoras (a) Legat. pro Christ pag. 11. says indeed that the Christian opinion was that God created severall orders of Angels had committed to their care the government of the Elements Heavens the whole world not that any one Angel is Governour of the world which the scripture seemes to deny Job 34 14. Heb. 1.14 but that severall Angels have the administration of the severall parts of it I know no Decree of the Catholick Church oblidging us to beleive this therefore I should not dare to censure any man who should say the contrary Yet that opinion hath so much ground in Scripture that I do not apprehend all Mr. G. B. can say to disprove it Josue 5.15 an Angel is sayd to be the Captaine of the Lord's host He seemes the same who Dan. 12.1 is called Michael And Dan. 10.20 there are others mentioned viz the Princes of Persia Greece And why may not these be the Angels who presided over those Countryes we are sure that all Angels are ministring spirits sent forth to minister for them who shall be beyres of salvation Heb. 1.14 The little ones have Angels who in Heaven always see the face of God Mat. 18.10 And that severall Angels ascended descended on Iacobs Ladder Gen. 28.12 was to shew they mediated betwixt God who was at the top man who lay at the botton of the Ladder Now if particular Angels have a care or charge of particular persons why may not some others have a larger district a more extended charge This you will say is taken from Paganisme And I will answer the Pagans tooke it from the Israelits not these from them And it seemes very probable that when the Arch-Devil who tooke the name of Iupiter had so far prevayled with men as to be by them advanced to the throne of God his next attempt was to get his wicked spirits acknowlged for Gouvernours of the World under him inlieu of those Blessed spirits who were the lawfull Gouvernours appointed by God himself That order of God was not to be abrogated with the old law of which it was no part it being an establishment for the more connaturall Government of the world from the beginning to the end of it I know God can governe all things by himselfe immediately without the assistance of men or Angels that nether the Greatenesse of Businesse can mate him not its number confound him nor its variety distract him nor its intricacy deceive him nor its obscurity hide it from his all seing Eye That having Created the whole World with a word he can governe it so too yet he uses Men (a) Rom. 13.1 he can call all to belevie in him as he did Saul (b) Act. 9. yet he employed an Angel to convert the Centurion (c) Act. 10. vouchsafes to be Fellow-Labourer (d) Mat. 16.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Men whome he honours with that employment he can justify those whome he calls with out the concourse of any creature yet he will have us use water and as to the worke of the first day the creation of all things visible invisible God required the assistance of no creature soe the whole work of the last day myght be performed by him alone yet he will use the voice of an Archangel to proclaime it (e) 1. Thessal 4.16 the Angels shall gather together those who are raysed againe to life (f) Mat. 24.31 they shall sever the wicked from the just cast them in to the furnac eof fire (a) Mat. 13.49.50 Thus the Law Prophets Christ his Apostles the old new Testament attest this Truth that Angels concurre to carrying on the worke of our salvation have a commission from God to direct us Now for beleiving
this Truth Papists are accused of superstition agreeing with Idolaters why we more then Iacob or Daniel Iosue or Iesus who taught the same Blame them if you dare or ablolue us for their sakes Whome we follow G. B. pag. 24. This kind of Idolatry was first begun at Babilon where Ninus made à statu of Belus from him all these lesser Gods were called Belim or Baalim ANSWER It is not tru that Baal was held to be alesser God he was adored as the Supreame God as you may see 3. Reg. 18.21 G. B. ibidem From this hint we may guesse why the Apostacy of Rome is shadowed forth under the name of Babilon ANS This is to enlyghten one â—nyght with another wash a spot of dirt out of linnen with Inke You dwell converse much in obscure places which is proper to these who hate the lyght (b) Iean 3.20 because it discovers their deforme features or more deformed actions We have already shewed you that Baal or Bel was held to be the living God which you may see also Dan. 14.5 now we never held any man saint to be God except the fountaine of Sanctity Christ-Iesus CHAPTER X. Of the Intercession of Saints G. B. pag. 25 If we compare with this idolatry the worship of Angels Saints in the Roman Church we shall find the parity just exact ANSWER It is nether just nor exact it differs in many things For. 1. the Pagans held those men they honoured to be tru Gods we beleive the greatest Saints to be our follow servants 2. Even those who owned a Deity above them beleived it to doe nothing in Humane affayres Job 22.14 we believe his Providence reaching all things 3. They stopt in those Spirits we with them make our addresses to God And 4. They offred sacrifices to them we offer none but to God This objection is not new it was made against the Catholick Church above 1300. yeares a goe to which S. Austin answerd l. 20. cont Faustum cap. 21. l. 8. de Civit. D. c. 27. in the later place he hath these words Quis audivit Sacerdotem stantem ad altare etiam super sanctum Corpus Martyris dicere in precibus Offero tibi sacrificum ô Petre vel Paule vel Cypriane cùm apud eorum memorias offeratur Deo Ista non esse sacrificia Martyrum novit qui novit unum quod Deo offertur sacrificium Christianorum Nos itaque Martyres nostros divinis honoribus non colimus nec sacrificia illis offerimus Who ever heard a Preist at the Altar say I offer sacrifice to thee O Peter Paul or Cyprian when uppon their sepulchers it is offred to God Those are not sacrifices of Martyrs as all know who bnow that one sacrifice of Christians which is there offred to God Wherefore we doe not worship Martyrs with divine Adorations nor offer sactifice unto them Out of which words you may learne 1. that Martyrs were worshipt in the primitive Church 2. their Tombes were turned into Altars 3. that the Sacrifice of Christians was offred uppon those tombes 4. that that sacrifice was offred only to the living God not to the Martyrs All which things to this day the Roman Catholick Church doth very religiously observe By which appeares the conformity of the ancient moderne Church in doctrine practice As also the difformity betwixt the ancient Church the Protestant Reformation in which there is nether Martyrs worshipt nor their tombes regarded nor Altars nor sacrifice You still roule stones which fall on your owne head G. B. pag. 25. There was a Saint appointed for every nation S. Andrew for Scotland S. Geerge for Ingland S. Denis for France many more for other nations ANS I desire to learne of you where when by what authority this Appointment was made Appointing is an Act of Iurisdiction soe universal a decree soe religiously obeyed must be a very solemne Act proceede from the supreame Authority acknowledged on Earth Which could not be soe husht up as that no memory of it should appeare Againe the whole Church on Earth never pretended any Jurisdiction over Saints in Heaven nor even over those in Purgatory whome shee endeavours to ease or release not by Judgment but by prayer non absolutione sed solutione say divines Soe none but God hath Jurisdiction over those Blessed souls by him alone that appointement could be made Now by what Revelation have you learnt that Act of God what Catholick Authour authentically recorded it G. B. pag. 27. In the eleventh century numbring Prayers by Beades began ANS They began only in the thirteenth century G. B. pag. 28. Ten Prayers on the Beades to the virgin one to God ANS Beades are used severall ways some say Creedes or the greate ones ether Pater nosters or Gloria Patris on the ltitle ones Against these your objection hath no place And it hath no force against others who by their Prayers to the virgin only pray her to pray to God for them G. B. pag. 28. How many more worship her then do her son ANS Not one for no body worships her but for her son's sake for the vertu shee received from God by the merit 's of her son Soe that her worship ends in her son or in God This you have beene often told of by others but are resolved never to take notice of it fearing to want this precious argument Which is as frivolous as it is common among your brethren To shew you the opinion and practice of the ancient Christians three authoritys will suffice one of the Latin the rest of the Greeke Church The first is out of S. Austin l. 7. de Baptismo c. 1. Adjuvet nos B. Cyprianus orationibus suis in istius carnis mortalitate tanquam in caliginosâ nube laborantes May Blessed S. Cyprian with his prayers assist us who labour in this corruptible body as in a dark cloud And S. Gregory Nissen Orat. de laudibus Theodori Martyris He says If thy owne Prayers be not efficacions enough If greater more powerfull intercessioÌ„ be necessary call together the quire of thy brethren the Martyrs with them all pray for us Ad monish Peter stir up Paul as also Iohn the beloved Disciple that they may be carefull of the Churches they sounded S. Chrisost hom 1. in Thess ante fin teaches us to pray how we should doe it to Saint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us nether despise the prayers of Saints nor quite rely uppon them least we ether become slouthfull carelesse or loose their helpes But let us pray them to pray for us let us live vertuously that we may attaine to that blisse which is promist to those who love God through the grace of our lord I. Christ No R. Catholick can explicate our doctrine more fignificantly seing he explicates the object Saints the manner not to rely uppon them solely The designe to