his humble applications to God bowing to him lifting up his hands to the throne of Grace Heb. 4.16 ro receive thence Mercy then turne to the People to powre it uppon them Thus on Jacobs Ladder the Angells appeared going up downe up to God downe to Jacob a type of what Preists doe when they officiate But he gives them a short Barbariais Benedidiction That Benediction which you a very civilized person disdaine as Barbarous is taken out of Scripture the words of an Angel to Gedeon Judges 6.12 Our Lord be with you Dominus vobiscum Scripture it selfe cannot escape your censure if a Papist use it Your contempt of the language of Angels in this world will scarce make you worthy of their company in the next G. B. page 35. After Adoration the God is to be devoured by the Preist which made the Arabian say Christians were fooles who devoured what they adored ANS Aworthy authority for a King's chaplain in ordinary to build uppon Sir Christ sayd Take eate this is my body Because he says it is his body we adore it because he commands us to take eate it we obey do so But a Turk says it is foolish Let it be soe no Turk's opinion is the rule of my faith Is it of yours Is not this Prodigious that against the expresse words of Christ the practice of the whole Church the authority of a Turk should be brought nay preferred before it this by a minister G. B. pag. 38. Rome enioines severer censures on the violation of these ceremonyes then on the greatest transgressions against either the morall or positive Laws of God ANSWER I know no motive you can have for advancing such notorious untruths but that of Cicero Cum semel limites verecundiae transieris oportet gnaviter esse impudentem You have past those bounds there I leave you CHAPTER XIII Scripture the Church where Of the Resolution of Faith G.B. pag. 41. Papists call the Scriptures a nose of wax the sourse of all Heresyes c. ANS If any Roman Catholick compared Scripture to a nose of wax it is only because the letter may be wrested to different senses made to lookenot that way which the Holy Ghost designed but that which men's Passions leade them to The world affords not amore convincing instance of this flexibility of Scriptures then that of your owne Brethren in the late troubles who brought it to countenance Sedition Rebellion Heresy Murther the horriblest of all Murthers Parricide the killing of the father of the Country Did Scripture of it selfe Looke towards or abet all those crying sins nosure it condemnes them formally It can then be wrested from its owne naturall sense to another meaning contrary to it which is all that is meant by that phrase As for its being a sourse of Heresyes it is not tru that Scriptures doe found heresyes or that heresyesspring out of them but that men draw heresyes out of the words of Scriptures taken in a sense quite contrary to that of the holy Ghost G. B. pag. 41. Papists will have all the authority of the Scriptures to depend on the Church A greate difference is to be made betwixt the testimony of a witnesse the authority of a Iudge The former is not denyed to the Church ANS Here you grant to the Church as much as we desire provided you owne in this witnesse such a veracity as the nature of its Testimony requires to bring us to a certaine undoubted beleife of the Scriptures The Church never tooke uppon her the title of Iudge of Scripture In her Councils she places in the middle of the assembly a hygh Throne as for Christ in it sets the holy Ghospels as his word according to which she Judges of the Doctrine controverted Conc. Calced Act. 1. Soe she judges by Scriptures of the Doctrine of men but doth not Iudge of the Scriptures themselves At the first admission of a writing into the Canon of Scriptures the Church proceding is of another nature A writing is brought to her as writen by a man Divinely assisted of S. Paul for example to the Romans by Phebe or to Philemon by a fugitive servant Onesimus nether as a witnesse give any greate credit to the writing they brought The Pastors of the flocke of Christ consider the writings examin the messengers recurre to God by Prayer to demand the assistance of his Holy Spirit to know whither he were truly the Authour of the writing exhibited If after all these meanes used to discover the Truth they remaine convinced the thing was writen by inspiration of the Holy Ghost they obey it themselve command obedience to it as to the word of God use it as a Rule of Faith manners Soe when an unknowne person brings into a corporation a new Patent as of the King's Majesty presents it to the Major He before he allows the Patentee to act in vertu of it with his Brethen considers the writing the signet the seale the stile c. to know whither it be counterfitte or sincere with a Resolution to obey it himselfe make others doe the same in case it appeare to be truly the Kings The Major cannot be sayd to Judge of the Kings Patents to which as a subject he owes obedience but only to discerne whither an unknowne writing be the Kings Patent or no. You say this makes the authority of Scriptures depend on the Church Which is as rationall as if you should say the authority of the King's Patent depends on the Major of a petty corporation because the Patent is exhibited to him before it be executed If any man hath soe little common sense as not to discerne the difference betwixt these two Propositions to Iudge of the Kings Patent to Iudge whither an unknowne writing be the Kings Patent I am to seeke how to helpe him This authority of the Church to recommend the Scriptures as an undeniable witnesse occasioned that saying of S. Augustin 1. contu Epist Fundam c. 5. Ego Evangelio non crederem nisi me Ecclesiae Catholicae commoveret authoritas I would not beleive the Ghospel did not the authority of the Catholick Church move me to it Which words are cited by all Catholick controvertists as containing an implicit decision of all one controversys they shewing evidently S. Autstin's discourse against the Manichees to be just the same which we use against the moderne Protestants that as we are heyres of that Faith which S. Austin the Church of his time defended against its Opposers the Ancient Hereticks soe are we of the titles by which they enjoyed it the armes with which they defended it I will put downe the whole discourse of S. Austin atlarge that soe we may the better understand his meaning more convincingly shew how much the most understanding of our Adversarys are out of the way in explicating it The thing sought for in that
never mentioned Manichaeus ergo the Church on whose word he received the Ghospel was that of his time not that of the Apostles When therefore E. S. pag. 220. says It is plain S. Austin meanes not the Iudgment of the present Church but of the Catholick Church as taking in all ages places he evidently contradicts the very text of S. Ausstin whence I conclude that ether he speakes against his conscience which I am unwilling to beleive or else which is more excusable that he had not reade the text which he understakes to explicate A third yet more improbable explication is delivered by W.L. pag. 82. He speakes it ether of Novices or doubters in the Faith or else of such as were in part Infidels Mr. Fisher the Iesuit at the conference would needs have it that S. Austinspake it even of the faithfull which I cannot yet thinke For he speakes to the Manichees they had a greate part of the Infidell in them And the words immediatly before these are If thou shouldst find one qui Evangelio non credit which did not beleive the Ghospel what wouldest thou doe to make him beleive Thus W. L. This is like wise plainly fals for S. Austin was nether a Novice nor a doubter in the faith nor in part an infidel when he writ that Booke for he writ it after he was made Bishop as you may see l. 2. retract c. 2. But he speakes of himselfe describes the ground of his owne faith ergo he doth not speake of Novices Doubters or halfe Infidels nor describes the ground of their fath but of those who are firme beleivers I prove that S. Austin speakes of his owne Faith shews the ground on which it relyed For first he says I would not beleive the Ghospel without the authority of Catholicks commending them Secondly he says If you weaken the authority of Catholicks I will reject the Ghospel This I beleive Mr. Stillingf saw therefore sayd pag. 220. If you extend this beyond Novices weaklings I shall not oppose you in it And I cannot think that W.L. had reade that place at least with attention when he writ he could not think S. Austin spake of the faithfull Stillingf pag. 220. Nether you nor any Catholick Author is able to prove that S. Austin by these words ever dreamt of any infallible authority in the present Church Answer seing S. Austin expressely says he would renounce the Ghospel if the authority of Catholicks were weakened in him by discovering they had delivered any one lye he must ether think them exempt from all possibility of lying or else he adhered very loosely to the Ghospel I hope E.S. will not assert the later part wherefore he must grant that S. Austin thought the Church free from all possibility of errour Let us returne to Mr. G. B. G. B. pag. 43. Christ's prophetick office is invaded by the pretence of the Churches Infallibility in expounding Scriptures And why Good Sir should the infallibility in expounding Scriptures be an invasion of the prophetick office of Christ seing infallibility in writing them was no such thing Certainly it is more to compose a writing them to understand it as many can understand Cicero's speech pro Milone who cannot compose such an one And your old women pretend to understand severall parts of Scripture which yet I think will scarce undertake to pen the like By this Say you the whole anthority is devolved on the Church No more then it was on S. John when he writ his Ghospel or S. Paul composing his Epistles Nor soe much nether seing these were so assisted as to compose Holy Scripture when the Church only pretends to expound the word of God How doth such an assistance of the divine Spirit derogate from the infallibility of God from which it is derived But her exposition must be admitted say you though contrary to the sense As if Infallibility did not exclude all possibility of such a wrested exposition The infallibility of the Church may slyght your attempts whilest you are armed only with such straws We have seene you arguments Let us see your Answers to ours G. B. pag. 44. The Gates of Hell not prevailing against the Church Mat. 16.18 Proves not the pretence of infallibility Why not learned Sir Not a word for that but as if you had forgotten what you were about your fall uppon the Inglish Translation of that text which you say deserres amendment And I will leave you to be taught better manners by your fellow Ministers or your mother the kirk of Scotland G. B. pag. 45 The spirit leading into all truth Joan. 16.13 advances not the cause a whit since that promise relates to all beleivers Here is another assertion without proofe as if we were bound to take your word Those words are part of the sermon after the last supper at which only the Apostles were present which was directed immediatly to them You should then give some reason why they relate to all beleivers althô spoken to only the Apostles G. B. The Church's being built on the Rocke Peter proves nothing for a series of Bishops of Rome seing the other Apostles were also foundations ANS If it proves all Bishops together Infallible firme in faith as a Rock it confounds your Reformation which is condemned by them all G. B. The keys of the Kingdome of Heaven Mat. 16.19 import no more then that Peter was to open the Ghospel When you shall give in a proofe we will consider it Till then I will beleive not you but Christ who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addes the office of the Keys to open shut not the Ghospel but Heaven by loosing binding sins G. B. pag. 46. It is certaine that vice as well as errpr os destrictove of Religion If then there be no authority for repressing of vice but that same of the discipline of the Church it is not incongruous there be no other authority for suppressing of error but that same of the discipline of the Church ANS It is certaine that both in the old new law severall persons have beene secured against Error who were subject to sin S. Peter was truly reprehensible (a) Gal. 2.11 for a thing he did not for any thing he writ or preacht The same of David of Salomon c. For this reason our Blessed Saviour commanded (b) Mat. 23.23 all to follow the Doctrine of the Scribes Pharisys because they sate on the chaire of Moyses but not their example Soe your question why God should provide more against error in faith then against vice in manners can find no place amongst Catholicks who are taught to adore God's holy will even when they understand it not to Bring (c) 2. Cor. 10.5 into captivity every thought to the obedience of Christ To you who think it absurd to deny a man the use of his Reason in judging discerning all things submit even Divinely
of Traditions ANS You speake as dogmatically as if it were ex Tripode Here is an Assertion without any proofe soe is a convincing proofe that you have none Tradition is indeede our Sanctuary to which you have no claime By it we received 1. Scriptures 2. the sense of Scriptures which is their soul Now when Scriptures are doubtfull in any point or as you phrase it seeme not to reach home without Stretching can we have better assurance of their tru meaning then by the authority of the Church which is cleerely commended us in Scriptures themselves And in following her sense we are certain we follow Scriptures which is the discourse of S. Aug. l. 1. contra Crescon cap. penult Quamvis hujus rel de Scripturis Canonicis non proferatur exemplum Scripturarum etiam in hac re à nobis tenetur veritas cum hoc facimus quod universae jam placuit Ecclesiae quam ipsarum Scripturarum commendat auctoritas ut quoniam Sacra Scriptura fallere nonpotest quisquis falli metuit hujus obscuritate quostionis Ecclesiam de illâ consulat quam sin◠allâ ambiguitate sancta Scriptura demonstrat G. B. Ibidem Till it be proved that an errour could not creepe into the world that way we must be excused from beleiving ANS Unlesse you prove that errours have crept in that way you are inexcusable You actually rejected those things as errours which were in possession all over the world unlesse you prove them to be such your fact is criminall G. B. Ibidem It is not possible to know what Traditions came from the Apostles ANS Habemus hic confitentem reum For if it be impossible to know what Traditions were Apostolicall your Reformers act in rejecting soe many was rash inconsiderate They had beene better advised to retaine all as they found them in the Church them to cut them off But your proceedure is as different in this as in the rest from S. Austin For was any thing doubted of this Saint's methode was to consult the Church adhere to what shee beleived or practised as you see in his discourse above you consult the Church too but it is only to reject her practice condemne her sentiments The weyght of the authority of the Church may be sufficient to convince which are Apostolicall Traditions as it convinces which are Apostolicall writings Yet we have other signes I will instance in two one taken from S. Austin l. 4. de Bapt. contra Donat. cap. 24. Quod universa tenet Ecclesia nec à Conciliis institutum sed semper retentum est non nisi Apostolicâ traditum auctoritate rectissimè creditur We ought to beleive those things to have come from the Apostles which the whole Church holds were not introduced by Councills but were always in use To prove this it is enough that the first persons who mention them speake of them not as of things newly begun but which were of ancient practice The second rule is taken out of Tertullian l. de praescript c. 28. Age nunc omnes erraverint deceptus sit Apostolus de testimonio reddendo quibusdam nullam respexerit Spiritus sanctus uti eam in veritatem induceret ad hoc missus est à Christo ad hoc postulatus de Patre ut esset Doctor veritatis neglexerit officium Dei villicus Christi vicarius sinens Ecclesias aliter in terris intelligere aliter credere quà m ipse per Apostolos praedicabat Ecquid verisimile est ut tot ac tantae Ecclesiae in unā fidem erraverint Nullus inter multos eventus est unus exitus variasse debuerat error doctrinae Ecclesiarum Coeterùm quod apud multos unum invenitur non est erratum sed traditum Suppose says he that all churchs have erred that the Apostle was deceived in the testimony he gave to some the holy Ghost looked to none to leade it into truth to which intent he was sent by the son demanded of the father to be the Doctor of truth let the steward of God the Vicar of Christ neglect his duty permit the Churchs to understand beleive otherwise then he had taught by his Apostles Is it probable that all Churchs should by error fall into one the same opinion when there are soe many by ways those who loose the hygh way wonld scarce wander into the same error Soe that certainly what is sound one the same in many Churchs is no ertor newly invented but it is faith of old delivered Thus Tertullian Answer you to his discourse if you can G. B. pag. 108. A late ingenious writer whose sincere zeale had drawne censures on himself his booke tooke away to repayre his reputation by a new method of proving Popish doctrines that they had them from their Ancestors they from theirs But this pretence hath beene baffled by Mr. Claud as all know who have beene soe happy as to reade his workes ANSWER I am perswaded that your Prelates will scarce think it sincere zeale in Monsr Arnaud of him you speake that the stood out solong against his spirituall temporall Superiors But let that passe You discover your ignorance in saying that Method was new or that Arnaud invented it Mr. Tho. White had it before Arnaud Mr. Fisher a Jesuit before T. W. Bellarmin before him S. Austin S. Stephen Pope Tertullian before them all I have reade Mr. Claude's workes was far from finding soe much satisfaction as you promise your Reader I beleive rather uppon heare say then on your owne experience Nay I have from one of the eminentest wits of the french Hugenots that Claud was not much esteemed a mongst his owne for those workes which would have beene neglected had not Arnaud's enemys commended them You say Claud Bussled him others are of a different opinion I confesse Mr. Arnaud though very learned yet seemed not qualifyed to manage a controversy in defence of Church-Authority Tradition having as much as lay in him weakened both by his writings practice during the time he stood out against the Censure the Formula Which gave such advantage to Mr. Claude who industriously gathered together cunningly returned uppon him his owne arguments that some thought he foyled his adversary Yet without any prejudice to the Catholick cause which is not concerned in Mr. Arnaud's personall faylings Let us now heare what you can alleadge against the authority of Tradition to prove a change unobserved in our Faith G. B. p. 121. Weknow the chalice was taken from the people 250. yeares agoe ANS 1 ò You are mistaken in your epocha S. Th. 3. p. q. 8o a. 12. assures it was in his time taken away in many places he lived 400 yaeres ago from the beginning some persons on some occasions received but one species 2. This is an argument that changes cannot happen without some notice taken of them As in this we know when it begun with
obtaine theyr Prayers for us The finall end of all Life everlasting through the Grace of our Lord Iesus-Christ There is also another intent in honouring Saints to stirre up men to imitate their vertues Aug. serm 47. de Sanctis Solemnitates Martyrum exhortationes sunt martyriorum ut imitari non pigeat quod celebrare delectat The Feasts celebrated in the honour of Martyrs are exhortations to Martyrdome for we ought willingly to imitate what we celebrate with Ioy. G. B. pag. 29. A black Roll of the Plagues which Gods powres out on those ungodly worshippers is Rom. 1. ANS There is not a word against the worshippers of Saints but of Idols Divils whose wicked example was agreate incentive to vice Terentius in Eunucho as the good example of Saints is to vertu Aug. supra I have not faith enough to beleive all are Saints where the worship of Saints is rejected If none but the guiltlesse may thtow astone the Adulteresse may escape in London as well as in Rome G. B. pag. 30. All prostration for worship is declared unlawfull by the Angel who warned S. Iohn not to doe it Apoc. 19.10 ANS Would you have all the world turne Quakers never worship any body Will you condemne the custome of Ingland in kneeling to our Parents or to the Parent of our Country the King's Majesty And can you seriously think that Apostle an Idolater even when the Holy Ghost soe evidently wrought in his mind soe fully possest it or that being once warned of soe foul a crime Apoc. 19.10 He should soe soone fall againe into the same Apoc. 22 8. That the Angel should shew no greate displeature seing himself adored as God as Paul Barnabas did on a like occasion at Lystra Act. 14.13 But should as it were compliment with an Idolater That the Apostle should neverrepent himself of soe hainous a fault doe Pennance for it or if he did he should not record it that he myght as much edify by his Repentance as he had scandalized by his fall all those things surpasse my Faith althô God be thanked it containes Transubstantiation Wherefore for the singular respect I beare the Apostle I cannot surmise him guilty of Idolatry being confirmed in Grace especially at the time of that vision Nay I see no ground to say he absolutely sinned in it but that he acted out of a principle of Humility thinking that Respect due from him to the Angel as being better in nature greater in Grace Glory then himselfe And the Angel corrected that innocent Judgment byminding him that they were follow servants which was a telling him his owne dignity of an Apostle which is some considerations is even superiour to the of Angels G.B. pag. 31. Speculative people may have distinct Notions of Latria Dulia yet the vulgar in their practicè make no difference at all Ans. All who have common sense have distinct notions of those worships althô they understand not those termes All know they are to obay the Kings their Gouvernours yet that their obedience to both is not alike seing it is due to the King (a) 1. Pet. 2.13 as Supreme to Governours as being sent from him or receiving authority from him An Heyre knows he must obey his Father his Tutour yet differently his Tutous only to comply with his father (b) Gal. 4.4 And why should men be soe stupid only in matter of Religion as not to beable to discerne betwixt the Honour due to God as the fountaine of all good that due to Saints as partaking of his Perfections The very prayers which we make in our lyturgyes import that distinction for they are addrest to God beseeching him to heare the Prayers which doubtlesse the Saints make for us or else When we pray to Saints we desire them to joyne with ours their Prayers to God when we have obtained our request we desire them to joyne with us in thanks giving to the divine Goodnesse (a) 1 Cor. 1.10 11. Our trust is in God that he will deliver us from temporall eternall misery The Saints also helping by Prayer for us for the gift bestowed uppon us by meanes of many interceding persons thanks may be given by many on our behalfe But were Truth sought for an end would easily be made of this contentious dispute betwixt Faith Calumny hy only stating aryght the controversy we doe all unanimously professe that God alone doth deserve all the adoration worship any creature is capable of for his owne intrinseck essentiall persection Yet we think it is his Pleasure that we should honour not only those perfections in himself but that we should for his sake reverence those creatures whome he makes partakers of his infinit fullnesse of Perfection according to the manner of their elevations to partake of those Perfections Soe that God is honoured in them all all they in him We honour Kings Prelates lawfully establishe as being Partakers of his authority to governe us the word of God as being an explication of his will The Sacraments as Channells to conveygh his grace into our souls Churches as places designed for Prayer to him Saintson Earth as living Temples of the Holy Ghost Saints in Heaven as Partakers of his glory Sot that we may be sayd to honour God in all by consequence the worship given to them cannot be sayd to draw from God We likewise professe that as God is the sole Creator of all things soe is he the fountaine of all good that every Good perfect Gift comes from him the Father of Lyghts Jac. 1.13 That nothing in order to eternall life can be obtained but of him through our Lord Jesus-Christ That his Providence reaches to every thing that not a hayre can etherfall of its selfe or be pulled our of our head by men or by bad or good Angels with out the permission of God that all we suffer all we enjoy all good all bad flow from his omnipotant hand as effects ether of his mercy or of his Justice or of both Soe that we feare nothing but from him nor hope for any thing but from him To him all our Prayers are directed even those made to Saints which stop not in them but in their our God father This we beleive this we practise this we teach this we defend Speake what you can against this you will speake to the purpose but if you passe this ungarded you beate the Ayre Another thing I desire of you is not to build uppon every little fancy althô contrary to reason which is childish always but deserves amore severe censure in matters of cōsequence Now what can be more phantasticall then what Mr. Brevint writes in his Saul Samuel that it is Idolatry to pray to Saints unlesse they be within compasse to heare us And who can determine how far they can heare Or what Mr. Whitby says in his
discourse was whither Manichoeus was an Apostle of Jesus-Christ or no The Manicheans sayd he was the Catholicks denyed it for whose cause S. Austin disputes thus in that place Quaero quis sit iste Manichoeus says he Respondebitis Apostolus Christi Non credo Evangelium fortè mihi lecturus es indè Manichoei personam tentabis asserere Si ergò invenires aliquem qui Evangelio nondum credit quid faceres dicenti tibi non credo Ego verò Evangelio non crederem nisi me Catholicoe Ecclesioe commoveret authoritas Quibus ergò obtemperavi dicentibus credite Evangelio cur eis non obtemperem dicentibus mihi Noli credere Manichoeo Elige quid velis Si dixeris crede Catholicis ipsi me monent ut nullam fidem accommodem vobis quapropter non possum illis credens nisi tibi non credere Si dixeris noli Catholicis credere non rectè facis per Evangelium me cogere ad Manichoei fideÌ„ quiaipsi Evangelio Catholicis proedicantibus credidi Siautem dixeris benè credidisti Catholicis laudantibus Evangelium sed non rectè credisti illisvituperantibus Manichoeum usque adeò me stultum put as ut nullâ redditâ ratione quod vis credam quod non vis non credam quippè multò justius cautius facio si Catholicis quoniam semel credidi ad te non transeo nisi me non credere jusseris sed manifestissimè apertissimè scire aliquid feceris Quocirca si mihirationem redditurus es dimitte Evangelium Si ad Evangelium te tenes ego ad eos me teneam quibus proecipientibus Evangelio credidi his jubentibus tibi omninò non credam Quod si fortè in Evangelio aliquid manifestissimum de Manichoei Apostolatu invenire potueris infirmabis mibi Catholicorum auctoritatem qui jubent ut tibi non credam Quâ infirmatâ nec Evangelio credere potero quia per eos illi credideram ita nihil apud me valebit quic quid inde protuleris Quapropter si nihil manifestum de Manichaei Apostolatu in Evangelio reperitur Catholicis potiùs credam quà m tibi Si aute inde aliquid manifestum pro Manichaeo legeris nee illis nec tibi illis quia de te mihi mentiti sunt tibi quia eam scripturaÌ„ mihi profers cui per illos credidaram qui mihi mentiti sunt Sed absit ut ego Evangelio non credam Illi autem credens non invenio quomodò possim etiam tibi credere Haec Aug. ibi I demand says this Saint who is this Manichaeus You answer he is the Apostle of Christ I will not take your word for it What will you say what meanes will you use to perswade me Perchance you will take the Ghospel thence endeavour to prove unto me the mission of Manichaeus But what if you meete with one who doth not beleive the Ghospel how would you deale with him For my part I would not beleive the Ghospel did not the Authority of the Cat. Church move me Whome therefore I obey in saying beleive the Ghospel should I not obey in saying beleive not Manichaeus Take your choice whither you will have me ely on the Catholicks or not If you say Belive the Catholicks they warne me not to beleive you wherefore beleiving them I must reject you If you say doe not beleive Catholicks you doe not well endeavouring to bring me to the Beleife in Manichaeus by the Ghospel which I received only uppon the word of Catholicks If you say you doe well to beleive the Catholicks when they commend the Ghospel but you doe not well in beleiving them when they blame Manichaeus doe you think me such a foole as without any reason I should beleive what pleases you not beleive what you dislike Certainly it is much more reasonable seing I must beleive the Catholicks that I abandon your communion unlesse you can give me an evident demonstration for the contrary Wherefore if you will alleadge Reason lay by the Ghospel If you retaine the Ghospel I will sticke to those uppon whose word I have admitted the Ghospel their authority forces me to renounce you Now if perchance you can shew out of the Ghospel any evident proofe of Manichaeus his Apostleship you will indeed weaken in me the Authority of Catholicks who forbid me to beleive you But that authority being weakened I shall no more be able to beleive the Ghospel which I received by it soe what soever you prove thence will fall to the ground Therefore if no cleere proofe of Manichaeus his mission is extant in the Ghospel I will rather beleive the Catholicks then you If a cleere proofe be found there I will nether beleive the Catholicks nor you not them because they were fals in the opinion they delivered of you nor you because you rely on that scripture which I received on the testimony of those who have deceived me Yet god forbid I should reject the Ghospel And beleiving it I see no possibility of beleiving you Thus the greate Saint Which I have cited at large because the whole discourse holds against all heresyes changing only the name of Manichaeus or Manichean into that which signifyes the Heresy as for example into that of Protestant or Luther Moreover it containes a cleere confutation of what hath hitherto by the learnedest of our adversarys beene sayd in answer to it The first interpretation of this place is delivered by W.L. in his relation of a conference pag. 81. some of your oâ—ne says he will not endure it should be understoode save of the Church in the time of the Apostles only And then cites Ockam Dial. p. 1. l 1. c. 4. Where he hath not one word of that But says Mr. Stillingf in his rationall account pag. 198. the words are in Durandus l. 3. insent d. 24. q. 1. q 9. where he says Intelligitur solùm de Ecclesiâ quae fuit tempore Apostolorum It is understood only of the Church which was in time of the Apostles The same Author borrows another explication of Biel lect 2. in Can. Missae that the words are to be understood of the Church in generall as it containes the first later ages A tempore Christi Apostolorum c. And to this he sticks for he addes And so doth S. August take Eccles contra Fund And D. Stillingf p. 198. 199. approves the same confirmes it out of Gerson Driedo Nether of these two explications can stand with the text as appeares out of those words Quibus obtemperavi dicentibus Credite Evangelio cur eis non obtemperem dicentibus mihi noli credere Manichaeo Whome I obeyed in saying Beleive the Ghospel should I not obey in saying doe not beleive Manichaeus Hence I frame this argument S. Austin professeth he received the Ghospel uppon the credit of that Church which condemned Manichaeus but that Church which condemned Manichaeus was that of his time not that of the Apostles who
Benefices or perferments establisht for such as invent storyes without any ground I know none in a fayrer way to them then your selfe You cannot but know that we hold Contrition to be an essentiall part of the Sacrament that he who confesses without sorrow is soe far from obtaining Pardon for the the sins past that we judge him guilty of a new sacriledge Consider a little what you say if not for conscience the feare of God which you seeme not to regard as least for your credit G. B. pag. 61.62 What can take off more from the value of the Death of Christ then to beleive it in the power of a Preist to absolve from sin ANS That cannot take from the value of that sacred Passion uppon which it is built By Baptisme sins are remitted without derogating from the value of the death of Christ The same of Absolution Because in both these Sacraments the merits of the Passion are applyed to cleanse our souls in such a manner as Christ hath ordained by authority derived from him In civill matters as no man can lawfully take uppon himself the authority exercise the function of a Judge without a commission from the King Soe it is no lesse unlawfull to refuse due obedience to Judges Lawfully commissionated We have a lawfull commission in the Ghospel we stick to that till wet see better grounds to vacate it then such frivolous reasons as you bring CHAPTER XVIII Of Pennances Fasting Prayer Pilgrimages G. B. pag. 62. Adde the soorne put on Religion by the Pennances enjoyned for sin abstaining from flesh Pattering over Prayers repeating the Penitentiall Psalmes going to such Churchs Altars with other ridiculous observances like these which cannot but kill the vitalls of tru Religion And who can have any sad apprehensions of sin who is taught such an easy way of escaping punishment ANSWER Experience shews us whither practice preserves more the vitals of Religion yours or ours I am perswaded I shall have occasion before we part to give you a prospect not very pleasing of the piety of your Proselits who as S. Paul sayd 2. Tim. 3.13 Proficiunt in pejus have waxed worse worse ever since your Brethren have had the direction of them But what are these Observances which move you to laughter Fastings Prayers Pilgrimages so much recommended even commanded in both old new law sometimes in scripture often in Councils Fathers coÌ„firmed by the practice of the Church through all ages These things seeme ridiculous to this Democritus a new man as much a stranger to tru Piety as his Education hath beene to Prayers Fasting Pilgrimages as far as appeares by his workes That he should thus deride all Penitentiall workes designed ether to punish our past offences or prevent those to come to reconcile us to our Creator or rivette us to him when S. Paul the chosen vessell the Temple of the Holy Ghost the Doctor of the Gentils separated from his mothers womb called unto Grace (a) Galat. 1.15 when he I say chastised his Body brought it under subjection (b) 1. Cor. 9.27 least preaching to others he became himselfe a Reprobate What meanes did he use for his security to mortify his body but those this good man Counts Ridiculous ObservaÌ„ces viz Fasting Prayer the like we are sure he was animated with the Spirit of God what Spirit animates you SECTION I. Fasting AS for Fasting our B. Saviour (c) Mat. 4.1 Fasted forty days forty nyghts He foretells his Disciples (a) Mar. 2.20 fasting when the Bridegroome should be taken from them That is after his Ascension He directs us how to fast promises a Reward (b) Mat. 6.17 to our fastings when duly performed He teaches that Fasting (c) Mat. 17.20 Marc. 9.29 gives us a Power over the Divils When any worke of greate moment was to be done Fasting was used (d) Act. 13.2 As the Disciples or Apostles ministred to the Lord Fasted the Holy Ghost sayd with fasting (e) Act. 14.23 Prayer S. Paul S. Barnabas were consecrated Apostles These with Fasting Prayers (f) 2. Cor. 6.5 ordained Bishops in every Church And S. Paul severall time speakes of his Fastings (e) Act. 14.23 In Watchings in Fastings (g) 2. Cor. 11.27 Again In hunger thrist in fastings often What was the practice of the Christians of the second age Tertullian will teach us Apolog c. 40. pag. 71. where having reproached the Pagans with their Feastings in times of publick calamitys he represents the contrary life of Christians Nos verò jejuniis aridi omni continentiâ expressi ab omni vitae fruge delati in sacco cinere volutantes invidiâ coelum tundimus Deum tangimus cùm misericordiam extorserimus Iupiter honoratur You Feast says he but we dryed up with fasting living in perfect continency abstainning from all contents of this life prostrate in sackcloth ashes charge Heaven with the odium of afflicting Persons already soe much afflicted when we have by these Penitentiall workes forced God to take pitty of the world Iupiter is honoured by you For the third age see what Moses a Maximus other Confessors required of Penitents Iejunio extenuari That they should grow leane with fasting All the subsequent ages give as many testimonyes to the duty advantages of Fasting as there are of any work of Piety This the Fathers teach in their sermons the Bishops command in their Canons the faithfull practice in their lives all recommend by their example Nay Protestants themselves owne this Truth The Authour of the Duty of man Sunday 5. n. 34. To this duty of Repentance Says he Fasting is very proper to be annexed The Scripture usually joynes them together If you desire to know the fruites of fasting S. Thom. 2.2 q. 147. a. 1. names three 1. to mortifye curbe our bodyes 2. To rayse our mind to Heavenly things 3. To punish in our selves the ill use of some creatures by depriving our selves of the use of others A fourth reason is to encrease merit Grace Glory Virtutem largiâ—is praemia says the Church in Praef. Quad. SECTION II. Prayer PRayer being a raysing of our souls to God it exposes our understanding to the Divine lyght places our will in the warmth of Divine love Wherefore nothing can be more efficacious to cleere our mind from its ignorance darknesse nor to purge our will from its depraved affections passions It is a key which opens the Treasure of God's Mercy opens our hart to receive its effets It is a River of Benediction whose waters cleanse our soul from its imperfections moisten our hart make our good put poses budde forth flourish fill our will with the fruites of vertues It is often recommended in scripture See (a) mar 13.33 watch Pray Pray (b) Mat. 26.45 that
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
willfull ignorance of our doctrine that you myght with some colour calumniate it We unanimously teach that a bad disposition of the receiver puts a stop ponit obicem to the effect of the Sacrament is it self a sacriledge that the Sacrament soe received unmorthily serves for the damnation of the receiver as those who receive the body Blood of Christ unworthily (a) 1. Cor. 11.29 receive judgment against themselves CHAPTER XXIV Probable Opinions Good Intentions G. B. p. 81. Christ came to fullfill the morall law Mat. 5.7 ANSWER Whence doe you learne that those words of Christ are restrained to the morall law did not Christ fullfill the ceremoniall law also sure he did both as Antitype as never trespassing against it G. B. p. 82. Two generall doctrines they have which at two strokes dissolve all the bonds of vertu The one is the doctrine of Probability the other of geod intention By the first they teach that with a safe conscience a man may follow what any Doctor teaches some representing the worst actions as good there is scarce any sin but may the ventured on By the second he may act any sin provided he intend some good designe And then you send us to the Provinciall Letters ANSWER What if the Authour of those letters being no Divine was mistaken in relating those opinions what if he renounced the whole party which had engaged him to write in that scurrilous manner what if he was sorry before his death to have dealt so much with them what if this can be proved under his Curat 's hand now this is the plaine Truth as appeares by this following Declaration given by the Curat of S. Stephen-uppon-the-Hill to the then Arch-Bishop of Paris Here is the substance Aujourd'huy 7. Janvier 1665. Nous Hardoüin de Perefixe Archevesque de Paris sur ce que nous aurions apris que Monsieur Pascal lequel avoit la reputation d'avoir esté fort attaché au party des Jansenistes estoit decedé dans la Paroisse de S. Estienne qu'il yestoit mort sans recevoir les Sacremens avons desiré sçavoir de Mr. Paul Beurrier Religieux de S. Genevieve Curé de S. Estienne si ce qu'on nous avoit rapporté étoit vray qu'il fut mort attaché au party des Jansenistes Sur quoy ayant interrogé ledit Sieur Curé de S. Estienne sommé de dire la verité aprés l'avoir promis a répondu qu'il avoit connu ledit Sieur Pascal six semaines avant son decés qu'il l'avoit confessé plusieurs fois administré le S. Viatique le Sacrement d'Extreme Onction que dans toutes les conversations qu'il a eu avec luy pendant sa maladie il a remarqué que ses sentimens étoyent toûjours fort Orthodoxes somis parfaitement à l'Eglise à N.S.P. le Pape De plus il luy a témoigné dans une conversation familiere qu'on l'avoit autrefois embarassé dans le party de ces Messieurs mais que depuis deux ans il s'en étoit retiré parce qu'il avoit remarqué qu'ils alloyent trop avant dans les matieres de la Grace qu'ils paroissoyent avoir moins de soumission qu'ils ne devoyent pour N.S.P. le Pape ........ Et que depuis deux ans il s'étoit tout à fait attaché aux affaires de sonsalut aun dessein qu'il avoit contre les Athées les Politiques de ce temps en matiere de Religion ....... F. P. BEURRIER You see here in this Declaration signed by the Curate who assisted the Authour of the Provinciall Letters at this Death that he had beene engaged or entangled in the party of the Iansenists that he found their sentiments were not tolerable or orthodox in those two capitall points of Grace Submission to the sea Apostolick that uppon that score he had withdrawne from them abandoned them Yet you will have us goe to him Well I will comply with you from him I learne two things one that he blames some cases of private men Another that those cannot be charged on the Roman Catholick Church Thus if Istand to his verdit your accusation will be cast out of the court as lying against the whole not against a part only If you say beleive him when he accuses some but not when he absolves others doe you think us soe weake as to give credit to him when you please when you please to recall it what is this but to give at the some time take away his judiciall authority to name him Judge Arbiter tye him to speake only what you please But I will leave him speake to the thing That you may conceive what are probable opinions you are to take notice that morall actions may be reduced to four classes to such as are evidently good evidently bad uncertain indifferent according as they are related to the law whither Divine Ecclesiasticall or Civill which is their proper Rule Those are evidently good which are cleerly conformable to the law As to love God or deale with others as we would bedealt by Those are evidenly bad which are contrary to the law as to blaspheme God or to wrong our neyghbour Those are indifferent which are nether commanded nor forbidden as to wash your hands (a) Mat. 15. before eating used by the Pharisyes Those are uncertain when a law is knowne but it is unknowne whither it oblidges in some circumstances For example the resisting an enemy (b) 1. Macchab. 2.38 who attackes you on a Sabboth day repayring the breahes which he makes As to the first classe Actions evidently good Probability doth not looke on them as its object The same for those which are evidently bad They can never be committed without offending God If any hold the contrary stone him the stones will not hit me nor any Jesuit unlesse by such an accident as befell Iupiter in Lucian when directing his thunder bolt at a blasphemer he mist him hit fired Pallas her Temple And what you say of committing any any sin with directing intention is soe greate a calumny that no good intention of opposing Popery will excuse it The third classe of Actions uncertaine in themselves are properly the object of probable Opinions whilest it is not certaine whither the laws oblidges hic nunc or no in these circumstances which are not specifyed in the law yet alter very much the nature of the Action There being no evident principle to shew it to be lawfull or unlawfull the Judgment we frame of it must be an Opinion only if the reason be strong it is called a probable Opinion For example the Jews (a) 1. Macab 2.40.41 hearing that their Brethren had beene assaulted on a Sabboth not resisting for feare of breaking the Sabboth by working on it were all killed Resolved notwithstanding that command to
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