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
we forgive And as betwixt the two brothers in Rebecca's Wombe soe betwixt these two loves there is a combate within our breast For (a) Gal. 5.17 the spirit covets against the flesh the flesh against the spirit these are contrary to one another And this is that perpetuall combate which we undergoe by reason of which this life is termed (b) Job 7.1 Militia est vita hominis super terram a warfare And (c) Aug. l. 11. de Civit. Dei c. 28. Bonum est homini ut illo prosiciente quo benè vivimus elle desiciat quo malè viv imus donec ad persectum sanetur in bonum commutetur omne quod vivimus we are conquered when selfe love prevailes over the love of God but we conquer when the love of God gets the better Wherein then doth consist the perfection of a Christian In a hart pure from bad love not yeilding consent to the motions of selfe love but resisting them a hart filled with the love of God following in all things the motions of Divine Grace the guidance of the Holy Spirit And (d) Aug. in Psal 64. Interroget se quisque quid amet inveniet undè sit civis could we certainly discover which of the two loves rules in our hart we should certainly know the state of our soul Supposing these principles let us attend Mr. G. B. G. B. pag. 76. Religion elevates the souls of mn to a participation of Divine nature where by they being inwardly purifyed the outward cōversation reguluted the world may be restored to its primitive Innocence men admitted to an inward intimate fellowship with their maker ANS What you say of participation (a) 2. Pet. 1.4 of Divine nature is out of Scripture likewise our souls being inwardly purifyed our inward fellowship with God All which is tru althô you nether tell what they meane nor understand it your selfe But that by Christianity the outward conversation should be regulated or primitive Innocence restored is aliene or untru That by Christianity outward conversation is regulated is aliene Orderly conversation being a meere externe naturall quality many times as excellent in Infidels as Christians Certainly the perfection of Christianity may be found in Anchorets preserved in a desert Whence a good conversation appeares not to be a very materiall ingredient of perfection And that Christianity should aime at restoring the world to its primitive Innocence it absolutely false for that Innocence cannot be attained unto nether in this life nor the next not in this in which the greatest Saints have their (b) Rom. 7. combats from which man in state of primitive Innocence was free not in the next the state of glory being above that of Innocency Soe nether of these is the end of Christianity G. B. pag. 76. What devices are found out to enervate Repentance sins must be divided into mortall veniall ANS From the beginning there hath always beene observed an inequality of sins I will omit moderne Divines which you doe not understand Councils which you regard not Bede in c. 5. Jac. distinguishes them the māner to expiate them which in the Greeke Church is still in use That same is observed by S. Austin Enchir. c. 71. cited above Chapt. 18. sect ◠The Beloved Disciple (a) 1. Io. 5.16.17 speakes of sin unto death others not such S. Paul (b) 1. Cor. 6.9.10 should discove rthe Plot what Was Christ concerned in this device who distinguishes sins against the holy Ghost from others whither will these men Leade us or goe themselves or what can besecure from those tongues which spare no more the doctrine delivered by Christ by the Apostles or the primitive Fathers then that of moderne Divines I know all sins are offences of God yet I doe not with the Stoicks think all sins equall or him as greate a sinner who speakes an Idle word as him who kills his owne father The contrary Paradoxes may find place And be admired in Calvin by his deluded followers but certainly no sober man can approve them G. B. p. 77. Their asserting that simple attrition qualifies men for the Sacrament ANS You doe more for you think Attrition sufficient to justify without the Sacrament Pag. 76. having sayd that Repentance remission were always united you explicate Repentance to be a horrour of sin uppon the sense of its native deformity contrariety to the law of God which makes the soul apprehend the hazard it hath incurred by it so as to study by all meanes possible to avoyde it in all time coming This is all you say which any divine knows to be only Attrition as not expressing cleerely the only motive of tru Contrition love of God above all things for his only goodnesse Give Glory to God Is it not tru that yov had heard of a dispute beyond seas betwixt Iansenists their Enemyes about the sufficiency of Attrition to justify with the Sacrament And you never would take the paines to examin the sentiments of ether part or their motives but relyed suppon the first apprehension which occurred to you Your writings give a probable ground for this conjecture G. B. p. 76. All the severitys enjoyned by Papists for Pennances doe but tend to nourish the life of sin ANS You may as well say the severity of the laws against Robbers murtherers the Axe Halter tend only to nourish inclinations to rob kill Sure your common sense is far different from that of others else you would never advance these Paradoxes Nether will it serve your turne if you recurre to the pecuniary mulcts enjoyned to some for first you cannot blame those without blaming Scripture which recemends Almes giving as a (a) Dan. 4.24 meanes to redeeme sins Secondly because worldly men are not soe willing to part with their mony how generous soever you are were you to give a crowne for every untruth you print you would by that pecuniary mulct not be encouraged to write as you doe CHAPTER XXII Theologicall Vertues G. B. pag. 78. That which is next pressed in the Ghospel for uniting souls of mankind to God is that Noble ternary of Graces Faith Hope Love ANS You can never speake soe much in commendation of the Theologicall vertues as they deserve for their merits surpasse all we can say And if you compare the least of them with those called morall vertues it will out shine velut inter stellas Luna minores Yet Faith and Hope must doe Homage to Charity or Love at to their soveraigne as to the end to which they are designed to the fountaine of their life cause of their value This I have sayd above yet I againe repeate it for their sakes who soe set up the merits of Faith as to neglect Good workes (a) Iac. 2.17 without which Faith is dead to place is after Charity without which Faith (b)
can heare him The Divine Scriptures are hygh majesticall in the sense simple without affectation in word they are plaine yet in them are hygh Hills which no naturall wit can surmount They are perspicuous yet full of mysterious clouds which baffle the most peircing eye They are all Tru yet S. Austin (c) l. 3. cont Faust c. 2. Piè cogitantes tantae auctoritatis eminentiam latère ibi aliquid crediderunt quod petentibus daretur oblatrantibus negaretur takes notice of some seeming contradictions which cannot be reconciled with our recourse to God the Authour of scriptures Lesse is learnt by study then by Prayer if Prayer be accompanyed with humility The (d) Psal 18. or 19. 7. testimony of God is faithfull giving wisdome to the little ones or making wise the simple as the Inglish hath it And the Author of our faith glorifyes his Father (a) Mat. 11.25 for concealing his mysteryes from the learned wise revealing them to little ones S. Gregory furnishes us with a fit comparison (b) Greg. ep ad Leandrum c. 4. Instar fluminis alti plani in quo Agnus ambulet Elephas natet of a shallow deape river in which a lambe may wade an Elephant swimme That is in it the simple humble find ground to stand uppon which the Proud loose by it are lost The words are plaine easy but the sense sublime hard not to be reacht by humane industry but by Divine inspiration which is denyed to those who rely on their owne abilityes given to such as recurre to God No bookes of the Sybills nor oracles of the Divills or other humane writing can equall Divine Scripture in this point Another character of Divine Scriptures is the force which accompanyes them workes uppon the hart of those who are well disposed which insinuates its selfe into the will enflames it with the love of God breakeing in pieces the stony hart of sinners Art (c) Ierem. 23.29 not my words like fire like a hammer that breakes a Rocke No precepts of Pagan Phylosophers had this energy I will not assure you ever perceived ether of these two qualityes in reading of Scripture in your workes there appeares little signes of ether or of the disposition which they suppose CHAPTER VI. Scriptures Supprest G. B. Pag. 13. Scriptures being the Revelation of the whole counsell of God written by plaine simple men as first directed to the use of the rude illitterate vulgar for teaching them the mysterye of Godlinesse the path of life it is a shrewd indication that if any study to kide this lyght under a candlestick to keepe it in an unknowne tongue or forbid the body of Christians the use of it that those must be conscious to themselves of greate deformity to that rule ANSWER Here you begin your charge of AntiChristianisme against your mother-Church as the charge is false soe in your managing it you mingle many Errours with some few truths A bad cause is not capable of a better defence I will take notice of some of your most considerable slips leave the reader to Judge of the rest That Scriptures were written by plaine simple men is not tru Was Moses such who was learned in all the learning of the Aegyptians Was David the swette singer of Israel a plaine simple man What shall we say of Salomon to whose wonderfull knowledge the Scripture it selfe beares witnesse Amos it is true was but Esayas was not nor Daniel nor Samuel And who ever was Author of the Booke of Job he was certainly far from being plaine simple for in him are found in perfection Phylosophy Astrology Divinity as a queene gouverning them if Caussinus the Jesuit may be beleived as compleate Rhetorick as in any whosoever And as to the Authors of the new Testament as long as S. Paul S. Luke S. John are amongst them you will never perswade the learned part of the world that your speech is not rash inconsiderate But suppose it tru that they were all plaine simple men what then Doth it follow that what they writ is easy to the meanest capacity for that you intend if you intend any thing Doe you not know that these men were only the Scribes of the Holy Ghost that in a scribe capacity of understanding is not necessary but only fidelity in writing No greate science is necessary in a Printer who only Prints what is given him by an Author the Same of a Scribe who writes what is dictated unto him Now all Authors of Canonicall bookes are the Scribes of the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soe their doctrine is to be calculated according to the Meridian of that Divine Spirit not of their qualitys Take the most plaine simple of them all (a) Amos 1.1 the herd man of Thecue reade him over if you say you understand him quite thorough I will say you have confidence to say any thing G. B. pag. 14. The hardests part of Scripture are the writings of the old Testament yet those were communicated to all ANSWER Some parts of the new are as hard at any of the old viz. the Apocalypse some parts of S. Paul's Epistle are hard to be understood (b) 2. Pet 3.16 Likewise Is it not tru that all the writings of the old Testament were made common to all the Israelits The King (c) Deut. 17.18 was indeed commanded to write to himself a copy of the law out of that which was before the Preists the Levits By which it appeares that even Copyes of the law were not soe ordinary Which may be gatheted also out of the 4. of Kings c. 22. there was such astonishment at the finding reading of the booke of the law newly found in the Temple The tencommandments were common the Pharisys Phylacteryes prove it As for the rest it was divided into Parashots sections read unto the People when they met on the Sabboth as you may see Acts 15.21 And in the second of Esdras cap. 8. And the Same custome is still in the Cat. Church which in her service doth dayly reade some of the new old Testament G. B. pag. 14. What paynes are taken by Papists to detract from the Authority of Scriptures how they quarrel its darknesse its ambiguousnesse the genuinesse of its Originalls ANSWER This is a calumny We all unanimously owne Scripture to be the word of God that no untruth can be found in it Out of its darknesse Ambiguity we shew the necessity of receiving its sense from Tradition not sticking to the bare letter of the Scripture without the sense which is to the letter what a soul is to the body G. B. pag. 15. We complaine of Scripture being too much perused ANSWER Another calumny In all our universitys we have masters of Scriptures who in those I know take place of
Discourse concerning Idolatry pag. 154. Prayer offred to an invisible being not corporcally present is due only to God Soc that ablind man may not desire hisneygh bour to pray for him because all are invisible to him And Prayers offred to the Dragon Dan 14.23 or any Idols would be no Idolatry seing they could see or be seene were corporeally present And certainly S. Paul was an Idolater when as a distance be desired the Romans to pray for his good Jourey who were nether visible to him nor corporeally present He follows the custume of our Reformers hethrows stones with out ever regarding where they fall But what proofe doth he bring for his Novelty The authority of Dio Martial both Pagans one of them the most filthy or beastly rather of all Poets And can Mr. Whitby judge their authority competent to decide a controversy betwixt Christians condemne the publicke practice of the Catholick Church Have we not reason to except against their being Vmpieres in this dispute Yet to doe Mr. Whitby a pleasure we will admit them as Judges Arbitrators What say them Dio says Caligula was a God when prayed to And Martial says those who pray to Idols make them Gods Suppose all this tru what is it to Visibility or corpore all presente of which they make no mention yet were brought to prove them How wretchedly doth he pleade against us who first appeales to incompetent Judges secondly to such as pronounce nothing in his favour In malâ causâ non possunt aliter Aug. CHAPTER XI Pretended Charmes where Of Holy-Water Waxcandles Agnus Deis c. G.B. pag. 32. All the Euchantements used in Heathenisine are nothing if compared to those of the Roman Church ANSWER Were your Proofes as strong as your Assertions are bold you would be the most formidable enemy that ever we had But that strength of proofes is wanting Those Creatures which barke Lowde seldome bite hard In bold affirmations none more positive then women children the ignorantest of schollers Wise Learned Man are more wary reserved who never are very positive althô they seeme sometimes to have reason on their side because they are conscious of the uncertainty of their discourses whose fallacys they discover in others in themselves too In this place you would easily have discovered your error had you looked over your proofes For what more weake then those G.B. pag. 32. Can any thing looke liker a tharme then the worshipping of God in an unknowne tongue ANS What say you to reading your Inglish service to such Irish as understand it not Is that a charme for what ever you say in vindication of your common Prayer will serve to answer you in this reproach To whome can I compare the men of this generation (a) Iuke 7.31 to whome are they like They are like unto children pettish children whome nether laughing nor weeping will please Soe you are resolved never to be content with what Papists doe Is their service kept in Latin It resembles a Charme Doth it appeare in Inglish as it lately did at London And Hannibal ad port as of such a fearfull Nature are your brethren that what everdresse our service appeares in it fryghtens them As the signe of the Crosse the name of Iesus did the Divils in Iulian's time But are you soe much astranger to the world as not to know that no living language cōtinues long the same that men's phansys of words change as well as those of fashions That sometimes they lay aside some words take in others sometimes retaine the word but alter its sense by use If all this be true supposea change be made in a vulgar language doe you think the Church oblidged presently to change her service If you doe shew me the ground of that obligation If you can shew no command for such a perpetuall change in the Lyturgy condemne our Church no more for not doing what you cannot shew she is bound to doe G.B. pag. 33. Shall I here tell of the charming of water of salt of waxcandles of Roses Agnus Deis medalls the like ANS It is not easy to conjecture what you blame in these things nor for what reason unlesse it be that Papists use them that is enough to draw your censure Doe the things themselves displease you They are the creatures of God all creatures of God are good 1. Tim. 4.4 nothing ought to be rejected which is received with thanks giving as I assure you Papists use those things Or are you offended that they are blest That is unreasonable seing that gives a kind of Sanctity to them They are sanctifyed by the word of God Prayer says S. Paul in the place above cited Soe that I think the practice of Blessing severall things comes from Apostolicall Tradition that it is grounded on that text of S. Paul And I desire you to fix the time when you think they began I am perswaded I can shew them to be ancienter then any time since the two firstages determinable if not all yet some of them soe as by those which can be shewed from the beginning the rest by lawfull consequence may be deduced as not unlawfull or Enchantments See Baronius ad an D. 57.58 132. in which places he shews the use of them to be so anciēt that if you pretend those Blessings to be Popery you must owne the purest Antiquity to be Papist And as for water-Blest by holy men it is soe for from being a diabolicall charme that it is an efficacious remedy against charmes of the Divill You will find the vertu of it confirmed by miracles in Epiph. ber 30. When it was used by Iosephus a Count under Constantin the greate In S. Hierome in vitâ Hilarionis that this Saint by use of it destroyed the charmes of Marnas or Jupiter adored at Gaza In Theodoret 1.5 hyst c. 21. that S. Marcellus Bishop of Apamea withit chaced away Iupiter Apamenus who hindred the burning of his Temple And in Bede l. 1. hyst Angl. c. 17. that S. German bishop of Auxerre with it allayed a Tempest Which you may see in Baron ad An. D. 132. what will you say to those things As the Pharysyes that all this was done in the Divills name That you cannot for then you must owne that one Divill cast out another his Kingdome is divided which is by our Sayiour prest against the Pharisyes as absurd incredible consequently cannot be sayd by a Christian Nay althô you deny all credit to these holy learned Men which in a matter of fact is in a manner impudent yet will you not be quit of this argument for at least these fathers thought water soe blest a fit instrument to worke those stupendious workes otherwise they would never have beleived those storyes nether would they have related them without beleiving them Hence you may see how different your Faith is from
lent with breade water before that time falls sicke continues soe why may not the Church declare his vow not to oblidge or change it into something else Item he vows a Pilgrimage his wife family affayres require his presence at home If this doth not satisfy you call to mind the procedings of your first Reformers who opened all Cloisters dispensed with soe many vows at one time Is it not strange that you should charge us with dispensing with some vows when you annull all Secondly disolving wedlock bond I know none who practice dissolving consummated marriages If you doe accuse them if you doe not aske pardon for this false accusation Thirdly allowing marriages in for fidden degrees The degrees hindring marriage were contained in the ceremoniall law which expired with Christ the end of that law Those which now bind are establisht by canon law which was made doth depend on the Church Fourthly the communion under one kind or the Chalice taken from the people contrary to the command of Christ You can never prove that command to all to drink of the Cup. G. B. pag. 71. Another invasion of the Regall Power is the Popes pretence to be universall Bishop which is termed by S. Gregory the greate to be Antichristian ANS I know no Pope who pretends to it I know none who give it them If there be any such let them answer for themselves Now I desire you to make good sense of something you say first p. 67. Christ hath delivered us from the bondage of corruption How is this done already when the Apostle whose words those are Rom. 8.21 promises it only after the Resurrection Secondly pag. 68. Anathema is the mildest of the spirituall censures we thunder against such as comply not with our tyranny What spirituall censure Is more severe I think that the severest of all as we beleive after Tertul. Apolog. cap. 39. p. 68. Thirdly pag. 69. No authority besides Christ can reach the conscience S. Paul was of a different opinion when he enjoines obedience to the commands of Princes not only for wrath but for Conscience CHAPTER XXI Of love its two species Repentance mortall veniall sins Attrition Contrition G. B. p. 75. I proceede to the third part of my Inquiry which is the opposition made to the greate designe of Christian Religion for elevating souls of men into a participation of the Divine nature ANSWER I never knew a man promise more performe lesse then you Your words phrases are greate hygh your Reason sense low little yet that delivered with soe much considence as may perswade your Ignorant Credulous Reader you have reason on your side when you are to seeke in the first principles of the matter you discourse on You may with a homely yet a very proper metaphore be compared to a flying Oxe whose wings stretcht out promise a flyght but his heavy body keepes him on the ground his dull spirits serve only for a slow motion there For let a man reade your booke observe your disesteeme of others your insulting over them he shall think you Eagle like to be to wring above the clouds whence you with disdaine looke downe on us poore Ignoramuses Yet your heygth is discernable without the helpe of a Telescope for after all your striving straining endeavours we still find you on the ground equall nay inferiour to many whome you insult over without any thing extraordinary but your boldnesse to print in soe learned an Age as this is of things you understand not If what I have written already what I shall write doth not make this cleere I will give you leave to apply that comarison to me I have already spoken Chap. 3. 4. of the designes of God in delivering Christian Religion that it was to teach men to serve God in this life enjoy him in the next That this service consisted cheifely in Faith Hope Charity yet soe as Charity gives a value to the other In sine that the end of the Ghospel was to unite us to God by Charity in this world by Glory which is the last perfection of Charity in the other Love is the roote of all our Actions As weyght (a) Aug. l. 13. confess c. 9. Amor meus pondus meum eò feror quocumque feror Aug. l. 11. de Civit. Dei c. 28. Sicut corpus pondere ita animus amore fertur quocumque fertur in Bodyes gives them their motion towards their center soe love in men but with this difference that weyght is restrained to locall motion an action of one species but love as partaking of the nature of the soul whose it is reaches to severall those of an opposit nature for all we doe proceedes from some love All our Passions are only love in a severall disguise (b) Aug. l. 14. de Civ Dei c. 7. Is the thing we love absent the love of it is called Desire Is it in danger to be post it is feare are we in aprobability of attaining it it is Hope it is looked on as irrevocable it is despayre are we stirred up to overcome th difficultyes opposing us is it Anger Doe we possesse it it is Joy doe we loose it love is changed into Greife or sadnesse c. The same love putting on these severall dresses and transforming it selfe Proteus like conformable to the nature condition of its object Soe that it would be impossible to reekon all its species Which are reduced to some heads both by Philosophers Divines Philosophers draw it to three species according to three sorts of Good Honour Profit Pleasure But much more the our purpose is the distinction of love used by Divines which in order to a morall life in this world eternall life in the next divides all mankind viz the love of God the love of our selves commonly called selfe-love We received the love of ourselves from Adam the love of God from Christ that is an effect of corrupt nature this of repayring Grace from that spring out the workes of the flesh from this grow those of the spirit That ends in death this is the seede of life By these two loves two cittyes are built (a) Aug. l. 14. de Civit. Dei c. 28. Fecerunt Civitates duas amores duo terrenam scilicet amor sui usque ad contemptum Dei caelestem verò amor Dei usque ad contemptum sui Hierusalem Babylon Heaven Hell In the next world these loves are pure for in Heaven raygnes the love of God without any selfe-love in Hell selfe-love rages without any curbe from the love of God In this life they are commonly mingled nether soe absolutely possessing the hart of man as to suppresse all motion of its corrivall For ever the greatest sinners feele some motions to good the greatest Saints must say Dimitte nobis Forgive us our sins are
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
Chastity Obedience Whence comes this but from selve-love which abounds in them the lacke of the love of God which myght cement their harts together Whence comes that insupportable Pride which makes your Proselits soe refractory to God his vicars their spirituall temporall superiors that they are soe tenacious of their extravagant phancyes soe stubborne in their uncouth Resolutions soe intractable in their manners so humour some in all their actions conversations but a latent Pride the proper of-spring of selve-love the bane of Charity Looke into the 13. Chapter of the first to the Corinthians you shall there find a description of charity its qualityes Charity suffreth long is kind Charity envieth not Charity vaunteth not it selfe is not puffed up Doth not behave it selfe unseemely Seeketh not her owne is not easily provoked thinketh no evill Reioyceth not in iniquity but Rejoyceth in the truth Beareth all things beleiveth all things hopeth all things endureth all things Should I now examin the life of generally all who deliver themselves to your direction uppon these heades shew how little of this appeares in your manners how much there is quite contrary to it the picture if sincere would fryght you or confound you how greate soever your confidence be In fine the words of our Saviour to the Angel of Laodicea may be very fitly applyed to you (a) Apoc. 3.17 Thou sayst I am rich encreased with goods have neede of nothing And knowest not that thou art wretched miserable poore blind naked God open the eyes of your hart to see this that soe you may be moved to seeke for gold tryed spirituall riches where it is to be found in the tru Church SECTION IV. An Answer to what G. B. objects G. B. pag. 78. Are Papists not taught to conside more in the virgin or their Tutelar Saints them in the Holyest of all ANSWER No we are taught no such thing G. B. Ibidem Doth not the feare of Purgatory damp the hopes of future Blessednesse ANS It doth not G. B. p. 79. What impious doctrine hath beene printed in that Church of the degree of love we owe to God ANS I know of no such doctrine of the degrees of love due to God I know that all Catholicks applaude that saying of S. Bernard Modus amandi Deum est amare sine modo I know that divines require as well as S. Thomas a mediocry in all vertues except Charity that all vertues are betwixt two vices where of one offends by exceeding the other by not reaching its due mesure And this they assure even of Hope which is betwixt presumption and despayre of faith which is betwixt a lyghtnesse of hart beleiving all things a hardnesse to beleive any thing love cannot be too greate soe hath only one vice contrary to it by defect loving too little Is this doctrine Impious Hence what you say Some mincing it so as if they were afrayde of his being too much beloved This I say is an untruth I challenge you to produce your Authors or to be held a Calumniator G. B. Ibidem Some blasphemously teach that we are not at all bound to love him ANSW This is also untru All acknowledge a precept to love God But this being a positive precept which oblidges only for some determinate time some Authours have enquired when that time is And in resolving this obscure undecided question there have beene some variety of sentiments without any difference as to the substance of the precept If God hath revealed to you a decision of this intricate question blesse the world with that information prove well what you say I assure you we will not blame you for it G. B. Ibidem There is an Impiety in the moralls of some of that Church particularly amongst the disciples of Loyola beyond what ever was taught amongst the worst of Heathen Philosophers ANSWER 1. You are no competent Judge in matter of Piety as being acquainted nether with the practice nor Theory of it ANSWER 2. You are not sufficiently informed of the cause in which you presume to Judge having no knowledge at all of one side but a very superficiall knowledge of the other By shooting your bolt soe lyghtly you will easier convince the world that you are inconsiderate rash then that those you call the disciples of Loyola are impious CHAPTER XXIII Efficacy of Sacraments G. B. pag. 80. The doctrine of the efficacy of the Sacraments for conveying of Grace by the work wrought Lookes like adesigne against all serious preparation for the worthy receiving of them ANSWER Many alive still remember when the Godly could find out Plots dangerous Plots Popish Plots in every innocent recreation of the Persons whome they misliked You imitate exactly those factious sectarys in fancying the like dangerous contrivances Is Attrition with the Sacrament sayd to suffice for Justification It is on a designe to destroy Piety Are Prayers sayd in Latin It is on a designe against Piety Are probable opinions allowed of There lyes a designe against Piety Are we taught to do our workes with a good intention A Popish designe against Piety Are Sacraments connected with Grace sayd to be efficacious signes of it It lookes like a designe against Piety And what soever we doe these People suspect a Designe against Piety As of the Jews Isayas (a) Isayes 8.12 sayd whatsoever the People speakes of is confederacy Omnia quae loquitur populus iste conjuratio est Soe much were they fryghted then with the Apprehension of the union betwixt the two kings of Israel Syria soe struck are you likewise with the apprehensions of Popery The Jews surmized A Confederacy out of a reall feare The factious old Parlimentarians out of a pretended Feare What moves you a reall or only pretended Feare or doe you speake out of Ignorance of our Tenets or ill will to our persons ether may easilier be suspected then any reall feare or concerne for Piety We have beene taught to acknowledge some vertu in the Sacraments of the new law in vertu of Christ's institution because they are the instruments to apply the merits of his Passion to our soul which was not in the Saments of the old law nor in any ceremony of humane institution for S. Paul (a) Galat. 4.9 calls the Sacraments of the old law weake beggarly Elements in comparison doubtlesse of those of the new These then are more efficacious stronger richer Yet the others could stirre up the receiver to an in ward disposition for Grace nay a ceremony of meere humane institution may have that force Wherefore the Sacraments of the new law must by the worke wrought doe more then to stirre up the receiver to good Workes G. B. pag. 81. By this Doctrine be a man never soe ill prepared yet he is sure of the efficacy of the Sacrament ANS Here you discover your
Dei Charitatem qui Ecclesiae non diligit unitatem Aug. lib. 3. de Baptismo cont Donat. c. 16. And all your pretences of causes given of your separation are but frivolous this taring in peices the mysticall body of Christ is so greate a sacriledge that no pretext can excuse it Apparet sayth S. Austin l. 2. contra Epist Parmeniani c. 11. non esse quicquam gravius sacrilegio schismatis quia praecidendae unitatis nullae est justa necessitas When I saw you reflect on your runing so long round in a circle I hoped you would come out of it was in hopes that ether I mght have beene a spectator of your following course or else that you would have ledde me a more pleasing walke The designe of S. Austin (a) Aug. l. 1. Retract c. 7. came to my mind who represented the Piety of Catholicks the vicious lives of the Manichyes in his two bookes de moribus Ecclesiae Catholicae de moribus Manichaeorum I imagined you myght designe the like in the two parts of this booke I expected you would have given us a Panegyrick of your owne Church after you had spent your Satyricall veine on your invective against ours I thought we should have seene described the Beauty of the Protestant Church the advantages of Communion with it the perfection of its Faith the decency of its ceremonys the Majesty of its Hierarchy the reasonablesse of its canōs the fullnesse of its conducency to Piety in this life Blisse in the next And all these confirmed with examples of the vertuous lives of its devotes But how much have I been mistaken I for casting an eye a little further after some few words in commendation of your Faith I find you throwing dirt againe as fast as before or rather faster as if in the first part you had only essayed what in the second you act in ear nest Doth your Garden the Church Cant. 4.12 is compared to one afford only that one flower Is the soyle so barren or so ill cultivated as none else should be found in it or if there be any other doe they thrive so ill as not to be worth being pointed to Or doth it come from a morosity of nature which inclines you to blame reprehend or from a propensity to entertaine thoughts only of faults imperfections as flyes pitch uppon ulceres some other creatures wallow in mire or from another quality worse then that which turnes all to bad as a foul stomacke turnes all food into peccant humours a spider draws Poyson from that flower whence a Bee draws Hony something of this must be for I will nether say there is nothing reprehensible in the lives of Catholicks it is a propriety of the Triumphant Church to be free from any spot or wrinkle nor that all is bad in Protestant besides their Faith that being the condition of the damned spirits in Hell But I supercede these personal Reflections follow though with little comfort you in the new maze you leade me into CHAPTER XXX Catholick Faith delivered by men divinely inspired Rules to know tru Tradition Faith never changed G.B. pag. 116. The first Character of our Faith is that it was delivered to the world by men sent of God divinely inspired who proved their mission by miracles ANSWER All Divine Faith is built to the veracity of God the men who delivered it at first were but the organs by which God spake their Words were his words When you received the word of God says S. Paul 1. Thess 2.15 Which when you received of us you received it not as the word of men but as it is in truth the word of God Hence those men frequently use that phrase Haec dicit Dominus Thus says the Lord. And Faith is no further a Theologicall vertu then it relyes solely only on the truth Veracity of God as on its formall object as with our Divines out of them Dr. Pearson in his learned explication on the Creede teaches And in this even those men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divinely inspired proceded as we doe resolving their Faith into the veracity of God as well as we for their faith was univoca of the some nature with ours with this only difference that the formall object was applyed to them cleerely to us only obscurely The assent to such a mystery in Christ was science or vision not soe in any others he myght say (a) Io. 3.11 We know what we speake quod scimus loquimur quod vidimus testamur we testify what we have seene The rest must say (b) 2. Cor. 4.13 credimus propter quod loquimur We beleive therefore we speake In this manner faith was first spreade in the world I say the Catholick faith not your Protestant faith which as it containes your positive negative articles otherwise it is not Protestant was never delivered by any man divinely inspired but invented by your first Reformers who as I have sayd chap. 22. s 1. taking the whole summe of faith revealed topt lopt off it as much as they pleased from them you have not the Christian but the Protestant faith Fides temporum non Evangeliorum a faith of the times not of the Ghospels says Tertul. Were these the men of God divinely inspired assisted by miracles G. B. pag. 116. The doctrines about which we differ can pretend to no such divine Originall ANS You know we hold this not to be tru we receved all by the some authority from the same hand G. B. pag. 117. What man sent of God was the first Authour of the beleife of the corporall presence of the Sacrisice of the Masse of the Popes supremacy of Purgatory of Indulgences of all those innumerable superstitions of which scripture is absolutely silent ANSWER Christ was a man sent of God he was the first Authour of them G. B. Ibidem If these doctrines were not the off spring of Revelations we cannot be oblidged to beleive them as such ANS Your former legerdemain comes again another conviction of your disingenous proceeding This appeares by these Propositions If the Bible were not the off spring of Revelation we should not be bound to beleive it If Christ were not tru God we should not be bound to adore him as such Could you with patience heare a Pagan with such a slyght undermine the authority of the Bible of the honour doe to Christ Prove what you odiously suggest that the things you wrongfully call superstitions are not revealed you will doe something to the purpose But you are too cunning to attempt any such proofe which you know surpasses your strength And there fore you had rather suppose then prove it that being more proportioned to your capacity Religion G. B. Ibidem They vouch Scriptures for proofe to some of these but these are soe far stretched that their sure retreate is in the Sanctuary
the schooles who opposed it the Hussits what Councill commanded it condemne its opposers that of Constance Which confirmes our Rule that when none of this appeares there hath beene no change G. B. Pag. 121. All once worshipt in their mother tongue but after by the over throw of the empire the latin tongue decayed the barbarous worship was obtruded on the world ANS This proves a change in the People whose language was spoyled with the mixture of Barbarous termes not in the service which the continued the same it continving in latin as it was before that inundation of Barbarians G. B. p. 122. We know that for the first seven Centuryes the Christians world abhorred Images ANS In what age did S. Gregory the Greate live sure with in the first seven Centuryes And he l. 7. ep 109. l. 9 ep 8. rebuked Serenus Bishop of Marseilles for casting them out of the Church Was not S. Austin with in the first seven Centuryes he l. 1. consens Evang. c. 10. speakes of the pictures of Christ the Holy Apostles S. Peter S. Paul Thus I have past your three instances to prove a change in the faith of the Church which you us sherin with that emphaticall terme WEKNOW If you have many other such points of KNOWLEDGE for the divertisment of the learned world I wish you to publish them I am perswaded few besides your self know such things most know them to be false CHAPTER XXXI Revelations Miracles G. B. pag. 123. The Papist Church pretends to revelations for some of her most doubtfull opinions which are the visions extraordinary inspirations of some of their Saints from which they vouch a Divine confirmation to their doctrine ANS If you know of any decree made in matter of faith uppon a private revelation shew it Till you doe so I will not beleive it S. Thomas 1. p. q. 1. a. 8. ad 2. absolutely excludes all private revelations from grounding Faith Innititur Fides nostra revelationl factae Apostolis Prophet is non autem revelationi si qua fuit aliis Doctoribus factae Out faith relyes on revelations made to the Apostles Prophetes not on such as are made to other Doctors G. B. pag. 124. Saint Paul being put to glory of visions revelations was to run backe 14. yeares for one ANS S. Paul says that he had 14. yeares before that greate revelation but he never sayd he had noe others ether before or after And that Revelations were not soe extraordinary in his days as you think not only amongst the Apostles but ever amongst ordinary Christians you many learne out of S. Paul 1. Cor. 14.30.32 If any thing be revealed to another that sitteth by let the first hold his Peace for you may all Prophecy one by one that you may all learne all be conforted And the Spirit of the Prophets are subject to the Prophets And can you think the Apostle should have no Revelation for soe many yeares when the meanest Christians had them even in the middle of their publick assemblyes where they met with soe many distractions What will you say to excuse your Ignorance If other Revelations made to S. Paul be recorded in Scripture now soe it is for first Amacedonian (a) Act. 16.9 appeared to him 2. Our Lord (b) Act. 18.9 spoke to Paul in a vision Nay the very place you cite to prove your errour confutes it for he says (c) 1. Cor. 12.7 least I should be exalted above measure through the aboundance of revelations there was given He had then REVELATIONS nay Aboudance of Revelations See how carelessely you reade how ill you understand how negligently you write out of Scriptures for you are certainly convinced that when S. Paul spoke of that one he did it not because he had beene favoured with no other but because that was a singular favour as such esteemed But I dispute seriously against a man who regards not what he writes G. B. pag. 124. Are they not credible storyes of Christ's appearing to some of their shee Saints kissing them being marryed to them c. ANSWER I doubt not but you your brethren think this folly S. Paul says as much of such as you 1. Cor. 2.14 Animalis homo non percipit ea quae sunt spiritus Dei stultitia est enim illi non potest intelligere quiaspiritualiter examinatur The naturall man received not the things of the spirit of God for they are foolishnesse unto him nether can he know them because they are spiritually discerned Of such as the Inglish Ministers S. Paul speakes who are by him declared incapable to Judge yet will be still Judging of the secret workings of the Holy Ghost in those souls which he makes his temples in whome he lives they in him which things seeme folly to you because you have no experience of them probably never made an hour of mentall Prayer in all your life nor know how to make it Hence You (a) Iude v. 18. speak evill of things you know not It would be more to your credit to omit those things then by speaking of them discover so shamefull an Ignorance The best advice I can give you is that of Job (a) Iob. 13.5 to his friends To be silent that you may seeme wise But Christ kist them marryed them This scandalizes your chast Brethren who cannot heare of marriage Mr. Brevint surmized God knows what uncleane spirits I cannot appeale to the conscience experience of any of the whole ministry for the reality of what you deride for I think there never was granted to any of you such favours Yet to free you from feare of illusions in those visits from bad spirits know I wonder any one who reades the scripture can be Ignorant of it that there is a spirituall contract betwixt Christ the Church Item betwixt him every Pious soul that this contract is called a marriage that on this score sins of such souls against their spouse are called Adulterys themselves Adulteresses If you have any Remembrance these hints will bring to mind a number of Texts of Scripture which deliver what you scoffe at The whole Bookes of Canticles or Salomons song celebrates that adorable nuptiall solemnity The very first words of it are (b) Cant. 1.1 Osculetur me osculo oris sui Let him or may he kisse me with a kisse of his mouth The Church every pious soul demanding as a singular favour of her spouse that Blessing which when granted to some scandalizes you modest man soe different are your sentimēts in spirituall things from those of the Holy Ghost who says (a) Cant. 8.1 that the soul should receive that favour shee at first demanded yet not be despised you despise them all as forgeryes dreames effects of melancoly or hystericall distempers What is blasphemy if this be not O Lord forgive you for you know