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A92921 An examination of Dr. Balyes five waies whereby he endeavours to prove the Church of Rome to be the only church of Christ wherein salvation is to be had, and the Church of England to be no true church. By Robert Seppens rector of Hingham in Norfolk. Seppens, Robert. 1679 (1679) Wing S2558A; ESTC R229928 13,895 37

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sign of the Cross now nothing of these is determined by Christ Alexander Ales saith it was Ordained in the Councel of Melden Durandus denyes Matrimony to be a True and Proper Sacrament of the new Law because it neither confers Grace to him that hath it not nor augments it in him that hath it Cajetan upon the fifth Chapter of St. James verse 14. saith that there is nothing at all spoken there for the Sacrament of Extream Unction And seeing some of these Sacraments according to their own Doctors want Divine Institution some Divine Efficacy to Sanctifie some matter and form Essential to Sacraments 't is clear they are not of that excellency and perfection that Baptism and the Eucharist are and therefore what Heresie is it in the Church of England to receive them as more chiefly and generally necessary to Salvation so long as she acknowledgeth the other to be Sacraments in that sense the Antient Church call'd them so vid. Lyran. in explic visionis c. The fifth and last way whereby he pretends to put an end to Controversies is by Combat by answering the Challenge which some of the Learned of the Church of England have made to them of the Roman Church to be tryed by the Testimony of the Fathers that lived within the time of the first six hundred years of Christ This Challenge was made saith he by Bishop Jewel in a Sermon at Pauls Cross and by Dr. Whitaker in his Reasons against Campian Though we of the Church of England are no ways bound to defend what every private Doctor shall Preach in a Sermon or let fall from his Pen in heat of Controversie yet I believe verily a man may become a Second to these Champions in this Duel and yet come off without broken Bones though for my part I confess my self altogether unable for such an undertaking yet out of my little Learning I am able to discover a great deal of foul play the Doctor useth at the first which makes me think that he himself is not very able to hold up the Bucklers in this quarrel neither For in stating the quarrel betwixt the two Combatants he reckons up three and twenty points of Divinity as Controverted betwixt them whereas eighteen of these are not Controverted by the Church of England For the first we maintain no Free-Will 2. We hold that Free-Will Cooperates with Grace 3. That Good Works do in some kind Merit 4. We maintain the Fast of Lent to be very Antient Good and requisite to be observed 5. Concerning Original sin we receive all that is determined by Antient Church against the Pelagians 6. We teach Good Works are required to Justification 7. That a man ought to be sure of his Predestination is no Doctrine of the Church of England 8. We teach that a man fall away after Baptism 9. Concerning Christ the Mediatour we hold as the Roman Church that he was Mediatour in both his Natures but suffered only in his human 10. We believe Christ descended into Hell 11. We teach that Christs Law and Precepts are possible to be kept 12. Concerning Veneration of Reliques if we had any which we were sure were genuine we would not doubt to give some Veneration towards them 13. We allow Prayer for the dead in respect of the Resurrection In a word we deny not Church Traditions that are genuine nor the Efficacy of the Sacraments nor the necessity of Baptism nor Confession and Absolution nor the Sacrifice of the Holy Eucharist And for those other five points wherein we profess to recede from the Roman Church we declare unto the World if they were received in the Roman Church only in that degree of credibility they were taught by the Antients we should not look upon them as such Terriculaments as we do when the Antients taught them only as probable Opinions and the Roman Church hath now made them Articles of Faith Can. 7. we think 't is time for us to remember that Canon of the great Council of Ephesus which pronounceth Anathema against all those that shall compose any other Creed besides the Nicene Which of the Antients in the first six hundred years did receive or teach Purgatory or Invocation of Saints as Articles of their Creed Another piece of foul play I observe in this Disputer is this that in stating of the quarrel betwixt the Roman Church and the Church of England he does not only shuffle in many things which were never in question but does also leave out all those things which make up the Wall of Separation betwixt us As first the unlimited Supremacy of the Pope 2. The Infallibility of the Roman Church 3. The Worship of Images 4. The Sacrament in one kind 5. Prayer in an unknown Tongue c. These are the Gravamina we complain of these are the Rocks of Offence we stumble at which unless he can prove by the Testimony of the Antients as well at the other he doth but fight with his own shadow and as they say fingere stolidum adversarium and then sugillare make to himself a foolish Adversary and then beat him I shall end with that Counsel St. Augustine gives the Donatist Auferte perditam simulationem si de moribus non vultis saltem de literis vestris take away the wicked dissimulation if ye will not from your manners do it at least from your writings FINIS
do or no if he can make it out by any means that St. Augustine hath prejudged us so many hundred years ago it must needs be a fatal blow to the Church of England and this he endeavours to do by giving us St. Augustines Judgment in all or most of the particulars Controverted but how truly you shall see in the sequel St. Augustine saith he tells us plainly that the Church was built upon Peter in the first of his Retract Cap. 21. Yet in this very first place St. Augustine he knows retracts it and saith plainly by the Rock may be meant the Person whom he confessed it was not said to him Tues Petra sed tues Petrus Petra autem erat Christus quem confessus Simon Thou art the Rock but thou art Peter for the Rock was Christ whom Peter confessed and though in the following words he leaves it to the choice of the Reader to take which Interpretation he pleaseth yet by retracting of the former it appears he adhered to the latter As is made more probable by another passage of the same Father in a Sermon de verb. Dom. Serm. 13. Non me super te Petre sed te super me I am not built upon thee Peter but thou upon me and therefore in this point Pighius condemns that Father as inconstant to himself St. Augustine acknowledged the Popes Supremacy but not that unlimited Supremacy that is now challenged consisting in a Superiority over Councils jurisdiction over Kings in being Judg of all Controversies for St. Augustine himself denyed Appeals to Rome St. Augustine saith he taught the Assumption of our Blessed Lady her freedom from Original sin her vowed Chastity But in that Book de Sancta Virginit he refers us to I find mention only of her vowed Chastity which is no matter of Controversie but nothing of her freedom from Original sin and 't is well known that Opinion of the Virgins freedom from Original sin is of a later birth it being unknown in St. Bernards time nothing determined of it till the Council of Basil 1431. St. Augustine saith that the Authority of the Catholick Church is of more efficacy than the word it self and we are of his Judgment too if he be rightly understood that the Authority of the Church is of more efficacy to some in some respect to move Pagans and Infidels St. Augustine tells us 't is an Heretical thing to insist only upon Scripture and so say we we know Reason must be used to convince Heathen and Tradition to convince Hereticks St. Augustine saith that the Church cannot Err so say we if we understand by the Church the Church Universal with this limitation in Fundamentals St. Augustine The Church of Christ is Universal and so say we St. Augustine tells us that the Church Catholick must be Visible so say we St. Augustine teacheth that there are Seven Sacrament that 's false St. Augustine no where speaks of that just number neither was it ever determined till the Council of Florence nor heard of before Peter Lombard St. Augustine saith he believed Transubstantiation in effect but not in terms how does he know St. Augustine believed it in effect when he does not express so much in his terms St. Augustine teacheth us that the Sacrament is to be adored but in all the places he refers us to I can find nothing to that purpose but only upon Psalm xcvii where he hath these words Nemo carnem illam manducet nisi prius adoraverit let no man Eat that Flesh unless he first adores which I hope no good Christian will refuse to do Christ no Question ought to be adored in our approaches to that Sacrament and the Sacrament it self is venerable with all due respects to be handled and received Not to trouble my self nor you with examining all the Points of Divinity he gives us St. Augustines judgment on if St. Augustine taught the Eucharist to be a Sacrifice Confession of sins to a Priest That Orders ought not to be conferr'd but by a Bishop That 't is an Error to affirm a Bishop and a Priest to be a like in Dignity If he maintained Freewill Justification by Works That men are made Righteous by Works For that was St. Augustines Notion of Justification If he taught that good Works do Merit in some kind the difference betwixt Venial and Mortal sins Prescribed days of Fasting If he commends Monastical life The Learned of the Church of England will give their suffrage to St. Augustine in all these particulars and not betray their cause neither So you see we have received no great damage by this reference yet But if we turn over St. Augustine again and enquire out his judgment concerning the Innovations and new Doctrines maintained in the Roman Church we shall see that these Appellants themselves are condemned by St. Augustines Sentence The present Church of Rome maintains Worshipping of Images St. Augustine condemned it in his 119. Epist ad Jan. saying nulla imago ejus coli debet c. no Image of God ought to be Worshipped but that which is the same with himself and in his Book de moribus Ecclesiae Cap. 34. he hath these words Do not follow the rout of ignorant people which in the true Religion are Superstitious I know many Worshippers of Sepulchres and Pictures And upon Psalm cxii he hath a long Discourse to shew how dangerous the use of such Images is The present Church of Rome maintains that the Scriptures are imperfect and obscure in matters of Faith and good Life St. Augustine teacheth the contrary in his Book de Doctr. Christiana in those things which are plainly delivered in the Scripture are found all things which concern Faith and good Life The present Church denies the Scripture to be Judg of any Controversie St. Collat. Carthag 3. Cap. 187. Augustine summons the Donatists to the Judgment of Scripture alone in that Controversie in one place he saith the Divine Testimonies alone are sufficient to demonstrate the Church Let Divine Authority alone speak let Scripture alone be produced to which both of us owe submission And in his Book de Unitate Ecclesiae he saith Non audiamus haec dico haec dicis sed audiamus haec dicit Dominus c. Let us not hear this I say and this thou sayest but let us hear this the Lord saith There are the Lords Books let us there seek for the Church let us there discuss our cause let those things be laid aside which we produce one against another not out of the Divine Canonical Books The present Roman Church forbids people Reading of the Scripture St. Augustine exhorts his Auditors all to Read the Scriptures upon Psalm xxxiii Read the Scriptures saith he therefore God would have them written that we might be comforted The present Church of Rome hath taken away the Cup from the people in the Sacrament St. Augustine saith all the people must receive it if they will have life Quaest 57.