Book truly I cannot determine Only this I may say That if Prelaticall Protestants do allow him for their Champion and approve the Grounds of his Religion it is one of the most Signall Victories that in any Age has been gained by a single Doctour over a whole Church the Governours whereof will be forced to acknowledge that they have no Authority to teach truth or condemn Errours that all the people formerly under them are becom Prophets and that all their Articles Constitutions and Ordonances have been compâ—seâ— and enioyned by an usurped Authority of which they are not willing to be despoyled and perhaps after the example of a late Scottish Bishop to do Pennance for their fault of being Bishops But certainly my Lords the Bishops will hardly with all the Doctours eloquence be perswaded to this compliance with him Regard both to the Kings and Kingdoms safety and their own Character will not permit them to yeeld to an Anarchy first in the Church and presently after in the Kingdom 97. Notwithstanding it cannot be denyed but the Doctour may expect more then ordinary indulgence from them since during their late calamities he did not joyn in the clamour for destroying them He was no Root and branch enemy but on the contrary generously undertook their defence and with great boldness told his then Maisters that though Episcopall goverment and Ordinations as likewise Deans and Chapters which anciently were the Bishops Counsell were not necessary nor perhaps convenient as matters then stood yet neither was their utter destruction they might if the State pleased be retained without sin upon condition that for their Maintenance the ravenous beasts then in power would be content to vomit up three or four hundred thousand pounds of yearly â—ents But my best course is to leave the Doctour to plead his own cause much better then I can doe And I assure him I would not have touched this String nor calld to mind these things passed were it not that hitherto he has made no retractation of any thing written by him and also if his Principles newly published should prevayle in mens minds they would be more destructive to both Kingly and Church goverment then all the Writings of Presbyters and Independents c. 98. But perhaps after all the said Principles though pernicious to Superiours may at least produce Vnity and peace among the people For a man would think if every sober enquirer and who thinks not himself such anone may be allowed to chuse a sence of Scripture for himself what can he desire more Every one then surely will be quiett and contented But I must tell him Quid verbo audio cum facta videam If indeed men could be content to enioy their Faith to themselves and not think themselves obliged to propagate it if they could with patience see their Doctrins confuted their actions derided and their designs opposed peace perhaps might be hoped for ad Graecas Calendas 99. Yet I confess that according to the Welsh Proverb The Gospell and a Stone will drive away a dogg the Doctours Principles and a severe Civill government ioynd together that is a charitable indulgence to tender consciences with a watchfull care to prevent quarrells and eager disputes about Religion may produce that peace which has hitherto never been seen in England since the Reformation and mens minds being enured to tast the pleasure of such a peace may probably in a short time becom as zealous against quarrelling as they are now for it 100. But there is another sort of Peace and Vnity more fitt to be the argument of Writings composed by Ecclesiasticall persons that is Vnity of Faith and Doctrin And this Vnity was intended certainly by Christ when he left his Church established under Spirituall governours to continue in an orderly Succession till the worlds end and was Signifyed by S. Paul saying There is one Body and one Spirit one Lord one Faith and one Baptism c. who also declares that this one Body and one Faith is preserved by Apostles and other Governours instituted by Christ in his Church To the end that Gods people may not be tossed to and fro and carried about with every wind of Doctrin c. This Unity also is proposed and professed by us in the Creed I believe one holy Catholick and Apostolick Church Now this Vnity the Doctour seeing utterly chaced out of his Churches principled by him earnestly endeavours to prove it a stranger to the Catholick Church also and would seem to intimate that if it be possible to be attained it must be by his Principles And the truth is if men might enioy their consciences and would be induced to abstain from quarrelling persecuting and hating one another Truth in the end would probably prevaile were there not one hindrance more I feare insuperable which is that Truth or true Religion has no other passions and Carnall affections to combat withall besides quarrelsomnes It requires a bending and even breaking of the Will to the Obedience of Lawfull Superiours it requires yet further a captivating even of the Vnderstanding to the Obedience of Faith taught them by the same Superiours It requires also a free discovery of the most secret and most difficult to be acknowledged crimes in order to painfull Satisfactions to be undertaken for their expiation and for obtaining Absolution and pardon of them It requires from many a totall renouncing of all carnall Lusts and all Externall remedies of quenching them These and many other severe exactions are required by true Religion and only by itâ— and therefore no wonder if Sects dispensing in these things prevaile so much against it Yet Gods grace is omnipotent and can work greater and more difficult effects in the hearts of his servants when he is pleased to exert it 101. It is truly an Attempt worthy so heroicall a Champion to pretend to bring proofs from which saith he it appears that the Church of Rome can have no advantage in point of Vnity above his Protestant Churches which is in effect to demonstrate that one Article of our Faith ceases to be true 102. Let this be examined and first let us enquire what helps for Unity I mean Unity of Faith and Doctrin Protestants have and then compare them with those of Catholicks First for the Doctour himself who as yet must pass for the common Advocate of Protestants till he be disavowed surely he will not pretend to contribute the least advantage to such Unity unles he hopes to perswade any one That a licence given to every Christian to chuse his own Faith out of Scripture be a probable way to make all agree in the same Faith which Licence he gives and justifying it is the principall Design of all his Principles Is not this all one as to say Let every man in England think and doe what he pleases and by this means all will agree to be Good Obedient Subiects to the King Yet the Scripture argues
servants by making use of them to the great benefitt of his Church and dilatation of his honour Now if it shall appear that their Rules advance perfection in all Christian vertues And that such among them as have Squared their Actions by their Rules have in a signal manner benefitted Gods Church and encreased his honour It is most certain that Bellarmin had just grounds how angrie soever the Doctour be to say that such Orders were Instituted by the Inspiration of the Holy Ghost 23. I doe heartily wish for the Doctours good that he would without prejudice examine these two points or at least patiently read what is here written concerning them Now to descant upon all their Rules and to Enumerate the services done by the severall Orders to Gods Church would be too tedious I will therefore as my duty more particularly engages me confine my self to S. Benedicts Rule and his Disciples Actions And in so doeing the Reader will be sufficiently informed in all the rest Since they all agree in the Sanctity of their Rules and glory of their actions Though in some circumstantiall Rites and Observances there be some variety 24. As touching therefore the Rule of S. Benedict whether it was written with a Fanatick Spirit or not The Doctours own Judgement may be appealed to If he would vouchsafe to read and examine it For what is it but a collection skilfully made of all Evangelicall precepts and counsells of perfection There the Ecclesiasticall Office is so wisely ordered that the whole Church Judged it fitt to be her Pattern There S. Benedict teaches his Disciples to begin all their Actions with an eye to God begging his assistance and referring them entirely to his Glory There a holy family is so ordered with such a decent assignation of dutyes proper to all offices both of Superiors and subjects in their severall Rancks that a great and Wise King made choice of it for his Rule in Managing his Kingdome There a contempt and hatred of the world is taught with great Energy Religious men are enioined to hide themselves from it that they may in their Sequestred cells enioye a freer conversation with God And because they cannot exclude themselves out of their Solitude They are instructed to mortifie there all Sensuall Passions by prayer and Temperance If by Gods Providence they enioyed plenty of Temporall goods The poore and strangers only reaped the fruits of it Yea their Lawgiuer taught them not only by his Rule but example also to preferre even in the times of the greatest scarcity the satisfieing the wants of others before their own Hospitality was a vertue soe peculiar to them and so constantly practised by them that till the Rapine and furie of a Tyrant here in England destroyed them there was no need of any Law among us for sustaining the Poor who after soe many Modern Lawes can scarce be preserved from Perishing And there which the Doctour may doe well to consider the vertues of Humilitie and Peacefull obedience most contrarie to and Inconsistent with Fanaticism are of all others most copiously and vehemently inforced as if in them the Spirit of his Rule did Principally consist By these two vertues his Disciples were securely guarded from all dangers which an externall exercise of other vertues might expose them to By the former Humilitie they were exempted from Pride and self complacencie in case God should bestow any Supernaturall favours on them And by the latter Obedience which obliged them to discover even their most secret Thoughts to their Superiours and Spirituall Directors they were secured a Demonio Meridiano from false Illuminations and Illusions of the Enemy And lastly to prevent all Innovations in opinions touching Religion and disturbing of the Churches peace by spreading abroad new invented Fancies a most strict Silence was inioynd them at home and none permitted to goe abroad either for busines or preaching but such as the Superiour esteemed fitt with the benediction and prayers of whom and of their other Brethren they were sent forth and at their Return received again 25. Now can the Doctour believe that it was a fault in Cardinal Bellarmin to say that it was by the Inspiration of the Holy Ghost that such a Rule as this was instituted and Families erected for the observing of it And yet if he will peruse it he will find that I have omitted many other Perfections which shine forth in it 26. And whereas from some mistaken expressions of S. Gregory he charges S. Benedict with the great crime of being a hater of Human Learning wee doe not find that he forbids his Disciples the study of it in his Rule at such times as the Office of the Quire and Manuall Labour for the benefit of the Monastery afforded them a vacancy And it is unquestionable that wee owe to his followers the preservation of almost all the Literature which remains in the world For by their care in conserving and Transcribing of books all our Libraries are now soe richly furnished and the Doctour enabled to write against them and their Master This they did notwithstanding such a deluge of Barbarous Nations which for Religions sake hated and sought to destroy all manner of Learning And S. Benedicts Disciples doeing so they thought such their care to be no Transgression of their Rule 27. But as for S. Benedict himself Almighty God did not call him to be a Critick but a Teacher of Sanctity And to enable himself thereto wee find in the last Chapter of his Rule that he was no stranger in the books of Holy Scripture in the writings of the Ancient Doctours of the Church in the Conferences and lives of the holy Fathers all which he recommends to his Disciples But as for the Subtilties of Pagan Philosophers the Elegancies of their Poets and the like considering his Vocation it would have been in him the vice of Curiosity to have spent his time in them Which S. Augustin Judges to have been the Concupiscence of the Eyes reckoned by S. Iohn as one of the three great Temptations of the world 28. S. Benedict therefore was not a hater of Human Learning as the Doctour vnjustly and without warrant stiles him But for his own vse and office he preferred before it that Learning which the Wiseman stiles Scientiam Sanctorum that learning which does not puff up the mind but renders it Docibilem Dei and makes the possessors of it Saints And I am confident that in the day of Iudgment God will never as the Doctour does impute this choice to him as a fault I would to God the Doctour instead of deriding would imitate him In this regard therefore it was that S. Gregory stiled S. Benedict Scienter nescium Sapienter Indoctum Skilfully ignorant and wisely Vnlearned By which Character he had no intention certainly to disparage him but rather to paralell him with the Kingly Prophet who writing of himself Saith That he was wiser and had more understanding then his
Enemies Then his Teachers Then the Ancients only by meditating on Gods law and Keeping his Precepts 29. Thus far concerning the severall Heads of accusations of S. Benedict in a scornefull manner represented by the Doctour to make his Readers merry at the expences of a Glorious Saint But withall his Readers are desired to consider that all these heads are borrowed from S. Gregory who wrote the Saints life from the testimonie of certain Holy men who had been S. Benedicts Disciples So that the very same things which S. Gregory wrote to prove the Sanctity of S. Benedict the Doctour makes use of to shew him as it were on a stage to have been a Fanatick a false pretender to Miracles Visions and Inspirations and an Ignorant Fool And all this without any reason or proof given to iustifie such Imputations 30. But the Readers are desired to consider that whatever opinion they have of S. Benedict to the zeal and Charity of whose Disciples notwithstanding they owe their Christianity yet surely S. Gregory was not a person fitt to make sport for the Doctour and his Readers S. Gregory perhaps the most exalted and most humble Saint the most Illuminated Doctour the most zealous and most Charitable Prelat that since the Apostles times Almighty God ever provided to govern his Church Thus he has alwayes been esteemed not only through the Western but Eastern Churches also And can the Doctour think he can find any Reader who has not in his heart renounced Christianity that wil applaud him for trampling with scorn on S. Gregory For it is from S. Gregory indeed that the Doctour is informed that S. Benedict was a Fanatick if he were such an one It is S. Gregory who commended and confirmed his Rule and if the Doctour may be believed it seems very ignorantly and foolishly stiled it Discretione Praecipuam eminent for the discretion of it which is a vertue ill suiting with a Fanatick It is S. Gregory who has conveyed to posterity an account of the Graces and Supernaturall Favours by God conferred on S. Benedict the truth of which I believe scarce any one hitherto has disbelieved beside the Doctour Certain it is that a generall firm belief of them both during S. Benedicts times and afterward made a change in Christendom scarce ever to be paralleld before or since whilst incredible multitudes of well meaning Christians wakened from a Lethargy of sin either flocked together to take on them the Yoke of that Rule or if they wanted such courage powred forth their treasures to entertain such as consecrated themselves to Gods service And all this the Doctour without any proof pronounces Fanaticism and is desirous that men of this Reformed Age should believe these Divine Favours communicated to S. Benedict to have been Illusions of Satan which Satan himself never durst own and that men had done more wisely if they had continued to serve the world and the Flesh rather then to quitt both in following an Hipocriticall Fanatick 31. Surely the Doctour was much to blame and I hope he will sadly reflect on the danger of raising mirth from such an argument as this Or if he doe not it will be very fitt that when hereafter he mentions those two persons so venerated by all but himself he would abstain from calling them Saints For in the same breath to call S. Benedict a Saint and a Fanatick savours something of blasphemy Yet it will be a hard task for him to conquer so inveterated a custome Mens tongues are so enured never to mention them without that Title of Saint that the only expedient to correct that fault in himself and others will be to let his Readers know that he intends the same ill thing by the terms of Saint and Fanatick Thus farr touching S. Benedict and his Rule by examining whereof I conceived men might Judge whether notwithstanding the Doctours Raillery God did not esteem him his faithfull servant 32. The next thing proposed in order to make the like judgement was to consider whether after S. Benedicts death God did not declare the same thing by making choice of the Disciples of S. Benedict to procure an encrease of his honour and considerable blessings to his Church For if he did surely the Doctour himself how bold so ever will scarce dare to disgrace them hereafter by the Title of Fanaticks 33. To clear this it is to be observed that in S. Benedicts age Christians generally were falln into such a decadence from Piety charity among them was become so cold and frozen and all manner of vices raigned so impudently and uncontrollably that Almighty God was even forced to open a free passage among them for Innumerable armies of barbarous Pagan Nations from the North Getes or Goths Vandalls Francks Hunns Saxons Danes Lombards and many others which like Locusts spread themselves devouring all things through all countreyes especially of the Western Church all which did not expresse their fury so much against their Christian Enemies forces as against their Religion Now what could be expected from such Conquerours but that the Christian Faith should be vtterly extinguished 34. Yet such was the infinite Wisedom and Goodnes of God that that which was a most terrible Plague to impious and dissolute Christians then alive proved in generall to Gods Church and Christian Religion a most unvaluable blessing For in a short time God of those stones raised up Children to Abraham Children not like the former who sluggishly contented themselves with the name of Christians and in their lives denyed Christ but heroically zealous servants of our Lord Witness innumerable Churches magnificently built and richly endowed to his honour Witness innumerable Monasteries and Schooles of Piety frequently inhabited by Emperours Kings Queens Princes and Princesses who preferred a voluntary life of Solitude Poverty and Mortification to the end they might more freely attend to heavenly Meditations before Magnificent Courts Scepters and Crowns Lastly witness a numerous Army of Martyrs not a few of them Soueraign Kings and Princesses tender Virgins witness likewise Aposticall Bishops who willingly offered their blood for the Salvation of their Barbarous Murderers 35. Now who were the persons who by Gods most blessed direction instilled into the hearts of all these such an Heroicall Faith and Divine Loue were they not principally the Disciples of S. Benedict Let the Records and Annals of so many Nations in Europe be consulted they will justifie the same and to Gods glory will testify how his Apostolick Preachers to convert their Ancestours have been dignified with stupendious Miracles Yet all these are derided by the Doctour as Fanaticks the Children of a famous Hypocrit and Fanatick by the Doctour I say who cannot shew one Village converted to Christianity by any one of his own sect nor one Miracle pretended to 36. Now if any thing here delivered touching S Benedict and his Disciples be true and if all be not true wee have been deceived by the Common
make them write Non-sense by concealing their Sense And thus also he treats M. Cressy again in repeating severall passages of Sancta Sophia touching Contemplative Prayer For selecting from severall places certain abstruse Words and Phrases made use of by Mysticks to express as well as they can their conceptions he presents them all together in a heap before his Readers eyes and then miscalls them Vnintelligible Canting whilst in the mean time he leaves out the interpretation which M. Cressy gives of those words and phrases to make them intelligible Truly it is not without some scruple now that I take notice of any thing that such an Adversary as the Doctour shewes himself doth or can write on an argument so unfitt for Controversy as Contemplative Prayer is which cannot but he disgustfull to such a sensuall Palat as he shews his to be being willing to corrupt the Palats also of his Readers It may be e're long they will see a Treatise on this Argument demonstrating the substance of what so ever the Doctour finds fault withall in M. Cressy's Sancta Sophia to be suitable to what the Fathers of Gods Church have both from Tradition and from their own experience also delivered on that most Divine Subject And the Doctour shall have free leave without any future Reply once more to call what those Holy Fathers write unintelligible Canting and intolerable Non-sence though their expressions be parallelled and confirmed by numerous Texts of Holy Scripture In the mean time for the Readers sake I will here add some Reflexions upon what the Doctour has written 51. He proceeds further saying That the utmost effect of contemplative Prayer if intelligible and practicable is gross Enthusiasm And why Because forsooth M. Cressy says that by a diligent practise of such internall Spirituall Prayer the soule receives from God a heavenly light and Inspiration for her direction in all her actions according to the Psalmists words Accedite ad Deum illuminamini and according to the Prayer in his own Churches Liturgy borrowed from the Roman Fifth Sunday after Easter Lord from whom all good things doe come grant us thy humble servants that by thy holy Inspiration we may think those things that be good and by thy mercyfull guiding we may perform the same The word Inspiration therefore needs not trouble the Doctour neither by it is any other thing meant but Divine Grace which sayes he none denyes 52. Yet he must know that this Divine Grace obtaind by Spirituall Prayer constantly exercised though it be in its nature and Kind the same which every good Christian enioyes yet the lights and motions of it extend much farther even to the directing a person not only in necessary dutyes but to the sanctifiing of all his actions otherwise in their own nature indifferent and improving them for the perfectionating the soule in Divine love in soe much as those actions which are performed by ordinary good Christians meerly out of an impulse of Nature or for some sensuall satisfaction are by these done in obedience to the Divine Will discovered to them 53. And whereas to distinguish these Inspirations from those pretended to by Fanaticks it was sayd that in Contemplative persons these direct rather to not doing then doing when both these seem otherwise equally indifferent I wonder why the Doctour should be displeased with this He may remember that in the time of the late Vsurper when himself was a great leading Preacher all the actions almost of his Brethren were pretended to come from a Divine light and Inspiration all warranted by the Bible which Light more it seems to the Doctours mind directed them to nothing but doing viz to reform Religion to rebell against their King to pluck down Hierarchy to multiply Sects to usurp the office of Preaching without any Vocation to imprison Pillage kill their fellow subiects and the like But no such effects proceed from the lights and Inspirations of Internall livers among Catholicks they having the same Vocation that S. Mary Magdalen had leave the many businesses to Martha vnles God by their lawfull Superiours calls them to externall Emploiments which when he does he enables them to perform them with greater Perfection as we see by the Conversion of many Nations performed by such as had spent a great part of their lives in Solitude and Contemplation 54. It is most certain that if Luther Calvin Tindall and such Reformers had by Prayer disposed themselves for such lights as these and also followed the direction of them they would never have procured warre and bloodshed destruction of Kingdoms rebellions of Subjects tearing asunder Gods Church and sacrilegiously invading its revenues neither would they to satisfie their lusts have incesttuously polluted themselves with Consecrated Virgins in a word they would have done all things contrary to what they have done And if the Doctour himself had followed the guidance of such a Light he would never have published such a Book in which pretending to demonstrate that Salvation can scarce possibly be attayned in the Catholick Church whatsoever is alledged by him which truly concerns the Church it self may be contained in twenty or thirty pages whereas the Book it self consists of five or Six hundred all the rest being Scurrilous buffonries petulant revilings of Gods Saints imputing to the Church the Doctrins and practises of madmen or Sectaries condemned by the Church herself and any thing that he could take out of Dunghills which might be serviceable for his unchristian purpose to eradicate out of his Readers hearts Charity and all sense of humanity and all this without any provocation as if enraged to see that the same mercifull indulgence is not denyed to Catholicks alone which is allowed to himself and all Sects among us which vnanimously conspired to his Majesties destruction and of which not any one to this day has renounced the Principles which led them thereto as if I say in that rage his design was to expose innocent and peaceable subiects to all manner of Contempts affronts hatred and mischievous attempts of their fellow Subiects to the disturbance of the kingdoms peace and the renewing of our publick calamities and Tragedies to which he knows that thirty years since such books and Sermons were made use of as a Prologue 55. He must give me leave to add hereto that in the Principles at the end of his Book giving an account of the Faith of Protestants he has layd a foundation to support and iustify not only all manner of Sects but the worst effects of them I mean the late Rebellion and any other that may follow hereafter I will not say this was his Intention but the consequence may easily be demonstrated 56. For in the said Principles this being layd down by him as a ground of Protestancy That every sober enquirer into Scriptures may be infaillibly certain of all necessary Truths contained in them without any obligation to consult or however to obey Ecclesiasticall Superiours and
Teachers does it not necessarily follow that all Sectaries are equally iustifiable since it is impossible without looking into their thoughts to evince against them that they have not enquired soberly What monstrous opinions now may not hereby be justified and what possibility of confuting them now if among such opinions this be one That it is the necessary Duty of a Christian Subiect to contribute all that is in his Power even goods and life it self to sett up the true Religion that is his own Sect and this against all Power whatsoever civill or Ecclesiasticall which shall seek to oppress it what will the Doctour standing to his own Principles say hereto if he had a mind to oppose it Now that such an Opinion may possibly spring up and the Assertours of it may pretend that it is grounded on evident Scripture the Doctour himself will not deny since I am sure he remembers and has reason to do so that this was the Architectonicall Principle common to all Sects in the like Rebellion this was thundred out in Pulpits of this all Pamphlets were full the Bible and nothing but the Bible was all their warrant the Bible was the Ensign carried up aloft before their Troops as if the King Bishops and all their party had been professed Enemies to the Bible or had grounded their Religion upon the Alcoran whereas indeed all these Sects had turned Christs Doctrine into that bloody law of Mahomet Yet notwithstanding all this the Doctour zealously and furiously against the Papists still contends for putting the Bible into all mens hands and assures them that they are the only Legall Iudges of the sense of it in Necessaries upon condition they will only say that they are Sober Enquirers into it 57. This seems to me to be an evident consequence of the Doctours Principle a Principle never acknowledged in Gods Church for above fourteen hundren years by any one Orthodox Christian or by any unless by some whom the Doctour himself will call Hereticks If the Doctour think I doe not speak truth lett him search and lett him employ his freinds to search into Libraries let them consult all the ancient Fathers of the Church and all Councills and when they have done and seen themselves deserted by all Antiquity and Vertually condemnd and Anathematized by all Councills which pretend to have right to teach and to oblige Christians to yeeld their assent will it not follow that his Religion hath a most pittifully unstable and sandy Foundation But to return from this digression to an argument more gratefull to the Doctour the Fanaticism by him imputed to the Catholick Church with regard to the Prayer of Contemplation 58. Whereas M. Cressy in his Sancta Sophia among severall things by which Liberty of Spirit may be hindered reckons this for one The doing actions meerly for edification the Doctour in scorn adjoyns hereto these words A most excellent and Apostolicall Doctrine These words shew that the Doctour likes not that saying but I cannot imagin what reason he had for it Our Saviour indeed requires that our light should shine before men that they seeing our good works might being edified glorifie our heavenly Father But this concerns only such good works as our Duty obliges vs to doe in Publick But as for other duties such as is Prayer and Fasting he bids us retire into our closets to practise them there without an eye to the Edifiing others and condemns the Pharisees for doing them that they may be seen of men In like manner those who are called to an Internall life and Solitude for them to quitt their proper Exercises to goe abroad on purpose to do actions good in themselves for no other end but Meerly to give a good example for the Edification of others was there iustly esteemed a prejudice to the liberty of Spirit necessary for their state 59. But moreover I would ask the Doctour whether being at Church in a publick Duty and not having any Devotion himself at present he would esteem it a commendable action to pretend to much fervour by lifting vp his eyes or beating his breast and this meerly and only to the end that others seeing him might be edifyed himself being nothing the better for such grimaces or would he give an Alms before people meerly for their edification and not out of a Motive of Charity inherent in himself Truly if he should doe all this in such a manner I should be none of his admirers And much lesse do I or I think any good Christian admire him for his Book so full af all manner of Vnchristian affections which surely he cannot pretend to be written meerly for edification and for which I hope his Judgement is not soe perverted as to expect a reward from God who litle esteems witt without Charity or rather witt shewed for the destruction of Charity and Truth also 60. After this the Doctour out of the same Book mentioning the Supernaturall Favours which innumerable Catholick Writers both ancient and Modern do testify to have been communicated by Almighty God to his servants after a constant exercise of Internall Prayer and Mortification the Doctour I say would have his Reader think that his deriding of these is a sufficient confutation And I may more justly think that a sober Reader will Judge that the only mentioning of a proceeding so contrary to all rules of reasoning is a sufficient Reply 61. What hath been hitherto sayd is even too much touching the defence of a Book of Prayer published by M. Cressy in which the Church of England is so litle concerned and which was compiled for the use of good devout humble Soules and not at all for persons of the Doctours temper Those eminently learned and Pious Fathers and particularly R. F. Leander a S. Martino who with great care perused the severall Spirituall Treatises written by R. F. Baker and gave their Approbations of them were persons in all regards for their profound universall Learning far exalted above the censures of Malignant Pedants and the devout soules to whose practise they recomended those pious Instructions have reaped such fruits from them such effectuall helps far their advancement in the Divine Love and Spirituall Perfection that the bouffoneries of such a Doctour will only produce this effect upon them to give God daily thanks that they have escaped from a Church in which blasphemous Invectives against Gods Saints and the Science of Saints are not only permitted but applauded and rewarded 62. None can justly wonder that a soule so manifestly voyd of Divine Love should want both light and tast in such things Daamantem sentit quod dicimus saith S. Augustin But does the Doctour hope that because he understands not and therefore proudly contemns Misticall Theology and the Exercises of an Internall life the Catholick Church and Governours of it will abate their esteem of that Blessing which manifestly proves that Gods Holy Spirit does not communicate his most sublime and
of Spirituall courage in not daring effectually to aspire to so glorious an Attempt 68. Wee must not here forget two Notable Saints which as the Doctour confidently pretends have given him sufficient advantage so to denigrate their persons as by them to cast an aspersion on the Church These are a Holy Widow and a Virgin S. Brigit and S. Catharine of Siena Both these had Supernaturall Revelations therefore says the Doctour they were Fanaticks But moreover their Revelations touching the Conception of our Blessed Lady do contradict one the other and the Revelations of both are allowed and of one confirmed by the Church in a Councill and by consequence the Doctour with assurance pronounces the Church to be a favourer not only of Fanaticism but Errour also To this purpose the Doctour 69. Hereto I answer 1. That all Catholicks acknowledge both these to have been Saints 2. And that each of them hath been favoured with Supernaturall Revelations the publick Office of the Church testifyes Thus much is confessed but it is utterly denyed that the Church does so approve them as to forbid any one to make iust exceptions against them as wee see many Writers on both sides have done she judges they may in generall be usefull to stirr up devotion in Readers minds but she does not confirme them as infallible For how could it be known to the Pope or Councill that any Speciall Revelation made or pretended to be made to another was from God unles the person also testify them by Miracles And it is observable that when examination is made of Miracles in order to the Canonization of any Saint the testimony of women will not be received Naturally imagination is stronger in them then judgement and whatsoever is esteemed by them to be pious is easily concluded by them to be true This I say upon supposition that such Revelations were not pretended by persons interessed on both sides of the Controversy about the Immaculate Conception And particularly touching S. Catharine of Siena Suares affirms That not any who have written her life have made mention of this Revelation It will suffise therefore to set down here what two illustrious Catholick Writers have declared touching this Point The former is S. Antoninus mentioned by the Doctour If you say saith he that some Saints have had a Revelation of these things as S. Brigit it is to be observed that other Saints who have wrought Miracles as S. Catharin of Siena have had a Revelation of the contrary And since true Prophets doe sometimes think that a thing proceeds from Divine Revelation which they utter of themselves there is not inconvenience to say that such Revelations were not from God but human dreames An example hereof may be found in the Prophet Nathan speaking to David proposing to him his dessign to build a Temple to God For David though he answered him by a Spirit of Prophecy the contrary hereof after wards appeared The other is Cardinal Baronius who treating of certain Revelations of S. Brigit and S. Mathildis hath these words I doe indeed honour and Venerate as is due those two Saints but touching the Revelations had by them or rather ascribed to them I receive only those which the Church receives which we know cannot approve things so repugnant 70. I am sorry I cannot impute it to so harmles a Principle as ignorance that the Doctour speaking of two Writers who both of them rejected these pretended Revelations of both these Saints as illusions and fancies adds What becoms then of the Popes and Councills Infallibility who have approved both By which words an unwary Reader will not doubt but that an Oecumenical Councill had made a Canon with an Anathema against all those who should not acknowledge all the Revelations of S. Brigit to have been Divine and the belief of them necessary to Salvation Whenas all that was done by the Councill was upon occasion of Invectives made against those Revelations by many Catholicks to require Ioannes a Turrecremata to peruse and give his judgment of them which being favourable the Councill saith he approved them that is freely permitted them to be read as contayning nothing contrary to Faith and good Manners Notwithstanding which kind of approbation we see liberty taken and with leave enough from the Church by many Writers to decry both the one and the other and there is scarce a Catholick alive that thinks he has an obligation to believe either of them §. 4. Visions c. no grounds of believing Doctrines among Catholicks 71. THe Doctour thinks it advantageous to his cause against the Catholick Church that it should be believed that Visions Revelations c. are made by Catholicks grounds of believing Severall points of Doctrin as Purgatory Transsubstanciation and Auricular Confession Indeed if he could prove that any such Points of Doctrine have been or the Point of the Conception of our B. Lady should hereafter be declared Articles of Faith upon no surer grounds than modern Miracles or Revelations it would have been the Maister-piece of all that he has or ever shall write But this he durst not say explicitely though perhaps he is willing his Readers should understand that to have been his meaning For then almost all the Councils of Gods Church would have confuted him since they professe that the only ground of their Faith is Divine Revelation made to the Church by Christ and his Apostles and conveyed to posterity in Scripture and Tradition 72. Now this the Doctour being I am sure not able to contradict is it to be esteemed a preiudice to Catholick Faith that Almighty God to confound Hereticks and establish the belief of Catholicks should in severall succeeding ages afford particular Revelations or enable his servants to work Miracles And that he has done so we have such a Cloud of Witnesses that credit must be denyed to History in generall if none of such Witnesses must be admitted As for the Doctour the only expedient made use of by him to invalidate their testimony is to produce it in a stile of Raillery 73. As for the instituting Festivalls for example of the Conception of our Blessed Lady c. it cannot be denyed but it is a Lawfull Church-institution and might at any time on any occasion be appointed And if on some Revelation supposed Divine an occasion was given to the Pope to ordain it this can be no prejudice to it being a Glorifying of God for the Blessed Virgin the Mother of our Lord her being either preserved as some Catholicks say or at least Cleansed as others from the common pollution of Originall Sin at her Conception without any determining which of these two hapned to her and so the Festivall is equally observed by Catholicks of either Opinion The like may be said of the Feast of Corpus Christi of S. Michael the Archangëll c. by none of which the least alteration was made in the Common Faith 74.
But truly we have great obligation to the Doctour though I believe he does not expect wee should thank him for imputing to the Church the frantick Preachings and practises of Mad-men and at the same time telling us that they were excommunicated and other wayes punished by Popes Princes and Bishops Indeed it is a terrible Argument to prove it dangerous to live in a Church because there Heresies false Revelations and impure actions are condemned by it If Holy Institutours of Religious Orders could with their Rules give also power and will to their Subjects not to transgress them the world would be even too happy But this exceeding a Created power to doe it is even necessary that Scandalls should follow such as were given by a Sect of Mendicants the Authours of the horrible Evangelium aeternum the Followers of Petrus Ioannis de Oliva the Beguini Fraticelli Beguardi the Illuminati or Alumbrados of Spain and such other Monsters raised up by the Devill in a cursed imitation of the Graces and Gifts communicated by God to his devout and faithfull servants But the Doctour who can no doubt commend Luther for opposing and dividing Godâ— Church though Luther himself tells him that he did it by the Devills instigation Scornfully derides and reviles any one who shall pretend to defend the Church by Gods Inspiration or Miracles But 〈◊〉 Calvin had not failed in his designed Miracles by raising a man from the dead the quite contrary way the Doctour perhaps would have been reconciled to Miracles and Inspirations 75 Thus we see that nothing that God has done or perhaps can do for the benefit of his Church will please the Doctour If Catholicks live abstracted lives in the Exercise of pure Spirituall Prayer or if God confers on any of them Supernaturall Gifts all this must passe for meer Enthusiasme though the persons with perfect humility submit all to lawfull Authority and though the Doctour alledges nothing to disprove any of these things 76. But least we may in the end hope that he will permitt and encourage us to keep to the Externall Devotions and Publick Liturgy By no meanes there must nothing be thought or done by the Children of the Catholick Church but must be found fault with The Liturgy saith he is a tedious and Ceremonious way of externall Devotion as dull and as cold as the Earth it self Hereto quia de gustibus non est disputandum all that I conceive needfull to say is that the Doctour seems to me not yet cordially reconciled to the Ceremonies and Common Prayer Book of his own lately adopted Church which he knows to have been borrowed from the Catholick Liturgy and for that reason hated by his freinds the Presbyterians and Independents and by them esteemed a tedious and ceremonious way of Externall Devâ—tion as dull and as cold as the Earth it self §. 5. Resisting Authority falsely imputed to Catholick Religion 77. WE have hitherto seen the Doctors charge of Fanaticism on the Catholick Church and his proofs also such as they are But he concludes this his accusation with an Epiphonema truly of great importance if rightly applied which is The Fanaticism of Catholicks in resisting Authority under a pretence of Religion 78. To make this good he very ingenuously absolves the Catholick Church her self and layes this fault only on the Principles and Practises of the Iesuiticall party a party saith he most countenanced and encouraged by the Court of Rome And for proof of this he produces severall Books written and actions done by them in the last age 79. Hereto our Answer must be that Scandalls in Gods Church are unavoydable as our Saviour tells vs. But where will he find any Catholick who will be answerable for all the actions of the Court of Rome or all the Writings of a single party The Popes are absolute Princes as well as Prelats and if some of them have been tainted with ambitiâ—n and a desire to invade the rights of other Princes For what Courts have ever been entirely free Such can never want Ministers zealous diligent and inventive to justify all their pretentions and designs whatever they are Vice will never want Instruments and supporters till the Devill himself be converted and become a good Christian and it will be long before this happen 80. But it is well known that in this Point Princes and States are generally become more clear sighted and more wise then formerly they have been and by consequence the Court of Rome also 81. But to be more particular If the Doctour will think good to consult the Iesuits I believe they will tell him That if they find speciall favour in the Court of Rome it is not with regard to any such Books or Actions imputed by him to their fore fathers and which they are far from defending That they have other Merits and endowments to recommend them to the Popes Favour And particularly that this is not reckoned among their Merits their equally free access and more then ordinary interest of favour in the Court of France where the Doctour knows such Doctrins are far from being admitted will more then sufficiently testify They will further tell him that for as much as concerns the unsafe Antimonarchicall Doctrins contained in the foresaid Books cited by him it is almost a whole Age since that they have been by their Generall forbidden under paine of Excommunication and other most greivous Censures to iustify them either in Writing preaching or disputing and more over which is very considerable this Prohibition was not only made before the condemnation of these Books in France but also was known to the Pope and permitted by him I am moreover confident that he cannot with any tolerable proofs make good his accusation of their being wanting in their fidelity to his Majesty or his Glorious Father during the late rebellious warr which was raised and prosecuted by the Doctours best quondam freinds And more over I may assure the Doctour that if an Oath were framed free from ambiguity and without odious phrases inserted in it wholly unnecessary to the substance of it they would not make any Scruple of ioyning with all their Catholick Brethren in taking it But then what thinks the Doctour of these two Propositions to be sett in the scale against his 1. That it is absolutely unlawfull to Subiects by arms to propagate or defend Religion against their Lawfull Prince 2. That I say not by the Pope to this he and his brethren are as forward as any but by no Assembly Civill or Ecclesiasticall Subiects can be authorized by arms to oppose their Prince upon any pretence what soever Are he and his quondam party ready to declare these Will he or they damne the execrable Covenant Surely the Kings safety and the publick Peace are far more concernd in these then in the former This therefore would be a task in which his Learning and Eloquence would be worthily employed And more over in case himself either by Preaching
which yet does not hinder but that Iudges are reputed fitt and proper to end Law suits 4. That neither the Pope nor the Councill of Trent have decided the fore mentioned Controversies we are to ascribe either to the inconsiderablenes of them or to the want of Sufficient clearness of Scripture or Tradition for either party or to a just and prudent care of preventing Schisms in the Church by such Determinations wherein so considerable parties in the Church are divided in opinion 5. Whereas the Doctour says that the Points in Controversy among Catholicks being many of them the same agitated among Protestants are Points of Faith he is manifestly mistaken For there are among Catholicks no Points controverted but such Doctrins where the sense of Scriptures being variously expounded by the two Parties the Church as yet hath determined nothing which sense of them is de Fide though the Parties themselves would each of them have their own to be so not determined I say so clearly as that both sides are agreed that such is the Churches Decision As for Protestants what Doctrins are esteemed Points of Faith and what School Disputes I think no Oedipus can resolue Doctour Stillingfleet elsewhere saith down right That the Church of England holds no Points to be Articles of her Faith but those wherein the Church of Rome also agrees with her and holds the same to be such His words are There is a great deale of difference between the owning of some Propositions in order to Peace and the believing of them as necessary Articles of Faith The Church of England makes no Articles of Faith but such as have testimony and approbation of the whole Christian world of all ages and are acknowledged to be such by Rome it self and in other things she requires Subscription to them not as Articles of Faith but as inferiour Truths which she expects Submission to in order to her Peace and Tranquillity Thus the Doctour But here I cannot well understand why he saith her Subiects Subscribe them as inferiour Truths and yet maintains the Church of England to require no Subscription to her Articles as Truths for that surely is a requiring of assent to them but a Subscription of non-contradiction or non-opposition of them which consists with the parties holding them Errours Now methinks this the Church of England believing nothing as of Faith but what the Popes and the Roman Churches Faith also secures to them to be so should sound somewhat harsh in the ears of many of his Disciples Again it necessarily follows that the Church of Rome notwithstanding its Idolatry Fanaticism c. yet failes in no necessary Point of Faith 6. Lastly that which makes Disputes among Christians about Dostrinall Points pernicious is not the heynousnes of the Errours themselves on either Party but the refusall to submitt to the Churches Authority when condemning them from whence Schisms are inevitable and such Refusers then truly stiled Hereticks No man will deny but that the Errour of the Photinians or Socinians called anciently Homuncionists for affirming Christ to be meer man is a most grievous Errour incomparably exceeding any among Catholicks Yet if one living in the Commuâ—ion of Gods Church should hold this most pernicious Errour not knowing that the Church had condemned it and being ready to renounce it assoon as he knew this S. Augustin professes he durst not call such a man an Heretick How the Doctour would call such an one I know not But this I will iustify that according to the Doctours Principles he ought to pass for as good and as well grounded a Protestant as himself and therefore especially Orthodox for not submitting his judgment to the Church §. 7. The Doctrin of Pennance Vindicated from the Doctours mistakes 115. NOw notwithstanding what hath hitherto been said I do nothing doubt but those popular Readers for whom only I conceive the Doctour wrote his Book will still resolutely judge every line of it unanswerable The like they will say concerning the other Points of accusation charged by him on the Roman Church as 1. many obstructions of a Holy Life 2. Endless Divisions How happy are we will they think who have escaped out of such a Babel were Frantick Subiects are governed by more Frantick Superiours where mens ears are deafned with endless quarrels and where Lawes are made against Piety In the former regards Papists may deserve our pitty or contempt but in the last our hatred For what cruelty is not too Mercyfull against the Professours of a Religion which teaches so many Doctrins hindring a good life necessary to Salvation that it is scarce possible any of them should be an honest man The Doctour has told them that these wicked men make the Sacrament of Pennance ioynd with Contrition that is as he interprets a remoâ—se of mind for sin sufficient for Salvation But his Adversary in effect bids him with Contrition to ioyne Confession and Absolution He is contented but he will needs have one condition more added which is forsaking of sin which they of the Church of the Rome not requiring notwithstanding all their Confessions and Absolutions a thousand times repeated they destroy the necessity of a good life 116. Here if the Doctour were asked Does the Catholick Church held the Doctrin here by him reproved He could not say she did because then the express Decision of the Councill of Trent disproves him Where three parts of the Sacrament of Pennance are declared Contrition Confession and Satisfaction Now in two of these the forsaking of sin are contained For Contrition implies a sorrow for sin proceeding from a love of God victorious over sin and consequently a detestation of sin And Satisfaction signifies yet more viz A holy revenge taken by the Penitent upon himself for offending God by denying to himself even Lawfull pleasures because unlawfull ones have tempted him to sin which is a great deale more then Protestants require 117. A disposition one may say inferiour to this required by the Councill served Davids turne who says I said I will confess my sins unto the Lord and thou forgivest the iniquity of my sin I cannot now believe the Doctour will acknowledge that a Sinner repentant of his sins out of a love of God Victorious over the Devill the world and the flesh and weho tstifies that sorrow and that Love by submitting to severe Pennances and Mortifications willing also to declare to his own Confusion his most secret sins with a serious purpose of amendment will thereby be put in a state of pardâ—n and Salvation Especially having received from Gods Authorised Ministers Absolution from his sins Absolution I say pronounced by Commission and Iurisdiction from Christ himself and not such an aery Phantosme of an Absolution as the Doctour interprets to be the applying the Promises of pardon in Scripture to the particular case of dying persons for this saith he is that we mean by Absolution and which say I the Silliest
quoties to sinners returning to their vomit and giving but small signs of their Will to relinquish sins the Doctour does very well to taxe it as a great hindrance indeed to a holy life But because some few have practised or perhaps taught this he does very ill to make this a Disswasive from ioyning to the Church herself expressly condemning in the Councill of Trent such a facility in Confessours saying The Priest of our Lord ought as far as his Spirit and prudence shall suggest to enioyn wholesom and convenient Satisfactions according to the quality of crimes and ability of Penitents Least if they should happen to connive at sins and be indulgent to their Penitents by enioyning sleight Pennances for grieveous Crimes they themselves become partakers of the crimes of others 125. Besides this the Doctour I believe is not ignorant though it was not for his purpose to take notice of it that not very long since among severall dangerous Positions collected out of some Modern Casuists such scandalous relaxations in administring the Sacrament of Pennance had a principall place all which were not only condemnd by the Bishops of France almost in every Diocese but also a Book the Author of which undertook to defend them was solemnly prohibited and condemned by the Pope since which time such Doctrins have been wholly restrained and silenced §. 8. Of conferring Absolution and Extreme Vnction in articulo Mortis 126. IN the next place for as much as concerns the conferring Absolution and administring the Sacrament of Extreme Vnction to persons in Articulo Mortis who do or have given any sign of Sorrow or desire of them the Church in her Rituall does no more then hath been the practise ever since the first Councill of Nicea And S. Augustin treating of this Subiect in a Sermon tells his Auditors that out of Charity and care to dying persons Gods Ministers upon the least testification of Sorrow in such patients administer the Sacrament to them though despairing that they shall live to doe works worthy of Pennance so leaving them to Gods mercy This they did by warrant from the first Councill of Arles and the Declaration of Pope Innocent But withall he seriously exhorts them to doe such works in time of health and not to to an Absolution conferr'd in such circumstances for though they may be confident of enioying the full effect of that Sacrament yet saith he I am not confident of i◠Yet notwithstanding such want of confidence he would not be wanting to them to afford them all his assistance in such a perillous hour And if the Doctour were seriously examined by any one of his freinds or by any but a Catholick whether in such circumstances he would refuse an Absolution I mean an Absolution according to his Mode by applying the Promises of the Gospell to his Patient Sure he would not say that his custom among his Parishioners is to bid the poor agonizant to goe to the Devill for there was no hopes for him He would no doubt tell him of Promises and bid him rely upon them though he will not permit Catholicks to do so 127. But the Doctour in prosecuting this Subiect alters his Method of proceeding For whereas generally in his Book he endeavoured to make Catholick Religion odious by telling Stories of the actions and Doctrins of particular persons disowned by the Church here he absolves some Catholick Doctours among the rest Monsieur Arnaud and charges the Church itself for teaching a Doctrin as he pretends manifestly hindring Devotion and a Good Life viz. in that her Canon Whosoever shall say that the Sacraments do not conferr Grace exopere operato let him be Anathema Now says he if Grace be effectually conferred by the force of the bare Externall action acknowledged by all Catholicks what need can there be of a true preparation of the mind by the exercise of Faith Prayer Repentance c. in order to the receiving the benefitt of them He further adds that thoug◠Cassander interprets this to have respect to the worth of the Priest as if his unworthines could hinder the Validity and Efficacy of Sacraments though the receivers be never so well prepared Yet saith he this cannot consist with the Councills meaning because in the twelfth Canon following it was condemned expressly and it is not to be supposed that the Councill would frame two Canons to condemn the same errour 128. Thus argues the Doctour but under favour deales not fairely in not citing the Councills Canon entirely which had he done would have spoyled his inferences from it The words are Whosoever shall say that by the Sacraments themselves of the New Law Grace is not conferr'd ex opere operato but that a belief alone of the Divine Promise is Sufficient for the obtaining Grace Let him be Anathema Which Canon was made specially against Luthers errour who attributed all good to Faith alone making the Sacraments entirely useless In which Errour I doe not know that he is followed by any Sober Protestants except the Doctour who by his discourse seems to renounce all benefitt from the Sacraments themselves he will owe Grace to nothing but his own Faith Prayer c. In his opinion the Sacraments of the New Law as well as the old are infirma egena elementa weak and beggarly elements But Scripture and Tradition have taught the Church and the Church us otherwise viz. That by Baptism the Grace of Regeneration is conferr'd that the Holy Eucharist is Semen immortalitatis that by Extreme Vnction and the Priests Prayers sins are forgiven c. 129. Neither from hence can the Doctour rationally inferr that there will be no need of a true preparation of mind by the excuse of Faith c. since the Church herself requires such preparation as the Doctour speaks of And the very term of Preparation implies that some Benefitt is expected to be received from the Work it self besides and beyond what is obtained by Preparations 130. But this being a Doctrinall Controversy and brought in only by the way in this his present discourse the prosecution of it ought to be reserved for his worthy Adversary if he think good Yet this right I will doe the Doctour that he has with Monsieur Arnaud justly censured one particular Writer who required as necessary for example to a worthy receiving of the most holy Eucharist no other preparation of mind but only an absence of Mortall sins to be had by Confession of them But will any rationall man judge that because there are found in a Church a few Teachers of Security and Sowers of pillows under mens Ellbows that therefore it is dangerous to be a member of a Church most free from warranting that Doctrin which is scarce received by one Bishop in it 131. Yea moreover if he would search among School-men who make the largest allowances in this business he will find that generally all require Faith and Repentance in
Martyr whose Relicks lay there so to be helped with our Lord by his Intercession where it may be observed that S. Augustin both allows Praying to the Martyr in the behalf of such Deceased and supposes the Martyrs hearing such Prayers But withall the Father tells them that should some Deceased not have the happines to be buried in such a Holyplace others are not therefore to neglect their Supplications for such because not so minded of them as of others when they goe to the Memoriall of the Martyr And then comes to our very case that howeuer such soules may want Kindred or freinds to remember them as the other hath yet the Common prayers of the Church pro defunctis are without naming any particular persons offred vp for them His words are Adsupplicationes faciendas pro omnibus in Christianâ Catholica Societate defunctis etiam tacitis nominibus quorumcumque sub generali commemoratione suscepit Ecclesia Vt quibus ad ista desunt Parentes aut Filij aut quicunque cognati velamici ab vna eis exhibeantur pia matre Communi §. 10. Of Indulgences 141. BUt toward the latter end of his Book treating of Indulgences the Doctour alledges a practise in the Church which these Catholicks who pretend to iustify it will J belieue find very great difficulty in answering the Doctours proofs that it is really a hindrance of the care of a good life If any therefore do find harm by relying vpon such a Practise they may thank themselues they voluntarily and without any obligation procure such harm to themselues The Councill of Trent in its decision of this Point of Indulgences expressly Condemns a too frequent vse of them as enervating Ecclesiasticall Discipline and desirous to correct all scandalous abuses crept in them ordains an vtter abolishment of all vnlawfull gain for the obtaining of them enioyning likewise all Bishops in their Provinciall Synods to take care that the Benefit of Indulgences may be dispensed piously holily and without corruption to the people 142. Now if after such solicitude shewed by the Councill all abuses doe not yet cease this must be imputed to humane frailty and corruption and to the erroneous Doctrin of some Schoolmen or rather some passages of them singled out from the context and stript from the necessary circumstances and so misapplied whereby the power of the Donour of them is extended without its certain limitts and a vertue attributed to them far exceeding that which the present Church acknowledges in them 143. This seems plainly to appeare by the words of the Councill declaring That since a Power of conferring Indulgences hath been giuen by Christ to his Church which from the most ancient times hath exercised this Power diuinely granted to her Therefore the Holy Synod doth teach and command the vse of Indulgences to be retained in the Church as very healthfull to Christian people and approved by the authority of Holy Councills 144. From this Declaration of the Councill the Doctour truly says that some Catholick Writers do make this Deduction That Indulgences are only a relaxation of the ancient Severity of Church Disciplin according to the old Penitentiall Canons Which Deduction seems the lesse irrationall since the Indulgences inserted by the Councill are the same which from the most ancient times have been exercised by the Church And such an vse of Indulgences if the Doctour refuse to the Catholick Church he dares not to his own Since he cannot deny but that in the Spirituall Courts the Iudges assume a power either to qualify Corporall punishments imposed by the Laws and Canons on Speciall sins or commuting them into Pecuniary But I must add one thing that euen these Indulgences may be said to extend their vertue till after death Since it is certain that being duly administred and taking away the obligation to the Seuerity of the Penitential Canons they doe consequently abate the Suffrings after death which otherwise the Penitent was to vndergoe having neglected to make Satisfaction in this life In a word Catholicks are taught that Indulgences are beneficiall to none but those that are already in the state of Grace And that Remission of Penalty only and not sin is conceded by them Likewise that they relate to Purgatory only not to Hell And lastly by the form of them it appears that the vertue of them after death is only per modum Suffragij 145. As touching the Doctours Questions concerning Indulgences if he expect an Answer to them he must goe into some of our Catholick Schooles where he will not faile to receiue Solutions to them all if they were twice as many but I dare not assure him that these Solutions will give him Satisfaction For my part I have nothing to say about them nor I am sure any other Catholicks as a Catholick Neither doe I belieue that euer any Protestant Controvertist wrote a Volume against the Catholick Church of which not near a tenth part did in any sort concern her and such a Book the Doctour certainly knows his to be and by consequence every ingenious prudent Reader will easily discouer from how poysonous a heart it issued and to how vnchristian an end it was directed §. 11. Of the Churches Liturgy in a tongue not generally understood 146. ANother Practise in the Catholick Church there is which the Doctour esteems a notable hindrance to Piety which is the Publick Ecclesiasticall Office being in a Tongue vnder stood by few This he will not allow to be a matter of Discipline only and consequently in the Churches power to alter Because the Churches power is only to edification for a power beyond that the Apostles themselues never challenged Now it is manifest saith he that S. Paul judges Praying or Preaching in an vnknown tongue not to be of edification 147. Notwithstanding with the Doctours favour his allegations doe not proue the mater not to be of Discipline meerly For the Case stands thus It was far from being the Churches Primary intention that the publick Office should be in a tongue not vnderstood by the people for it was at first composed in the language generally Spoken and vnderstood through Europe But that Language being changed by a mixture of the Dialects of seuerall barbarous nations she thought it not prudent that the publick Service of God composed with great care and exactnes should be exposed in euery Nation to vnsskillfull Translatours and every age to be varied as Dialects did alter it not being in her power to examine all Translations after every new Edition And the same judgmēt the most ancient most extended Churches in the East had all which in a manner do to this day retain their ancient Liturgies now not vnderstood by the Common ignorant people 148. Notwithstanding to repair as much as may be this incommodity the Roman Church at least has taken great care in her Councills that the people in all Nations should be furnished with
Devotions in their Natiue Tongues which are for the most part taken out of the Publick Liturgy and moreouer has commanded all Pastours to interpret to the people in the administring of Sacraments especially the most Holy Eucharist whatsoever they are capable of vnderstanding by which means there is scarce a Rustick so ignorant but well vnderstands what the Priest does through the whole course of the Masse 149. Matters standing thus the Church esteems it more prudent and more conducing also to edification in generall that all Catholick Churches should serve God vniformly in a language which cannot be corrupted especially such provisions being made for the peoples good then to haue the Service of God exposed to Corruptions and continuall Changes But if the Doctour think himself wiser then the whole Western and most Eastern Churches much ioy may he take in his great humility 150. But after all how can the people say Amen will the Doctour say from S. Paul I answer S. Paul in that place Speaks not of the Common Divine Service which was celebrated then in a language well vnderstood and at Corinth doubtles in the Greek tongue but of these Spirituall Hymns and Praises of God extraordinary that were delivered by some in a tongue vnknown And all that can be deduced from it and applied to the Publick Divine servcie is this that either this be performed in a known Tongue or when the Church hath reasonable Motives which she not we must judge of not to change the formerly vsed language of it so much as is necessary for the common people to vnderstand and say Amen to be interpreted as the Apostle saith there ouer and over again Now such Prayers Collects Psalms Hymns Litanies c. as are thought necessary for the common people are interpreted by the Churches order and they have them ready in their Primers Manuels c. Euen all the parts also of the Service of the Masse necessary to be known by them 151. Jt is certain that it is not out of a desire that the people should be ignorāt that the Church thinks not meet to change the language of her Liturgy And I would to God that were the only hindrance of reuniting England to her once beloued Mother for then the breach would not last long §. 12. Of the Churches denying the Reading of the Bible indifferently to all 152. BUt the last and greatest Hindrance of piety and which is wonderfull of Vnity likewise in the Doctours opinion is the Roman Church her denying the reading of Scripture to all persons promiscuously without exception This fault the Doctour will neuer forgiue Her And the truth is if euer there should be a restraint of such liberty in England all the Principles of his Religion would vtterly goe to wrack For how then should euery Sober Enquirer into Scripture frame a Religion to himself How much would the number of Sects be diminished which is great pitty Then Pastours and Teachers would perswade the people that it is their duty to believe and obey them and not to be their own Directours which is intolerable Therefore in so great a concern the Doctours zeale in this Point aboue others may well be forgiuen him 153. How much would the Doctour be beholden to that freindly man who could furnish him with but one line out of any Ancient Ecclesiasticall Writer Father or Councill to iustify the Fundamentall Principle of his and as he pretends of all Protestants Religion viz. That euery sober enquirer may be a Iudge infallible of the sense of Scripture in all Points necessary to Saluation But I can assure him such a freind is not to be found Nay I believe he would thank that man who could shew any Ancient Heretick an Authour of that enormous Doctrin for as he cannot but know that he embraces seuerall Points condemned by the Ancient Church in Hereticks he would no doubt with ioy adopt this Point so beneficiall and necessary to the fabrick of his Protestant Churches 154. To descend to our Modern times Though Luther Calvin Zuinglius c. those disturbers of the world to gain the affections of the Common rabble were very earnest to put the Bible into their hands yet does the Doctour think that they would patiently haue suffred any of their followers to chuse any other Religion out of it but what they as Prophets sent from God had taught them Nay would the Doctour take it well of his own Parishioners if they should doe so Yet he is angry with Catholicks because we rather trust the Churches iudgment then our own a strange quarrell certainly But it is a folly to think that any of the Common sort of people seek into the Bible to find their Religion there not one in ten thousand among us but for his whole Faith relyes vpon the credit and supposed honesty of some zealous Lecturer or reputed learned Doctour Now J would fain know of Doctour Stillingfleet with what conscience he can suffer a whole Congregation of well meaning men who can rely vpon nothing but authority to prefer his authority before that of the whole Church For nothing can be more contrary to the Rules of Common reason in them and for their sinning against Reason he must be answerable to God How does one of the Doctours Parishioners find his whole Religion in Scripture Thus The Doctour will bid him read the last verse of the 6. chap. to the Romans or he will read the words to him The Gift of God is eternall life Here says he the Papists are plainly confuted who say that God rewards our good works with Heaven He will tell him again that the Papists hold that our Lords body is in the Sacrament How shall they be confuted Christ indeed says This is my Body What then this must be vnderstood as if he had sayd This is the figure of my Body Then plain Scripture interpreted by the Doctour is against them Again Look out the first Chapter to Titus you will find that those who are called Elders or Presbiters in the fifth verse are called Bishops in the Seaventh Here our Antichristian Prelats are plainly confuted who exalt themselues aboue Elders c. 155. But one Point there is of main importance to these who will find all things in Scripture which is A Proof that these Books which they are taught to call Scripture are the same which were Anciently written by men inspired by God That they have not been corrupted and that they are rightly interpreted None of all these things they can find in Scripture what remedy therfore for this None in the world but the Doctours own authority He will tell them perhaps that the Vniversall Tradition of all Ages which is of it self credible testifies this and therefore they ought to belieue it But if they should reply and tell the Doctour that for all necessary Points of belief they were according to his Principles to be Iudges for themselues but of that which they call
Tradition they know not how to iudge If any of the Doctours Parishioners should be thus troublesom then must he be angry and with a frown tell them Will ye be Papists Is it not fitter ye should believe me then like blind Papists pin your soules vpon the Authority of the present Vniversall Church This stops their mouths Now they are fully satisfied and ask pardon for presuming to doubt hauing such an Oracle to teach them that they ought to be their own Teachers Thus it is that ordinary people even boyes and girles are to be fooled and made to believe that they see all their Religion in Scripture whenas in very truth they may as well be told that they Smell it out with their noses as I once heard Sir Francis Wenman say in a discourse on a subiect like this 156. Howeuer the whole Stress of the Doctours Religion lying vpon it that euery Christian is to be a judge of the sence of Scripture hence it was necessary for his ends to contend Manibus pedibusque that none should be discouraged from reading Scripture Yet I hope he will excuse those who are not able to read 157. To make this good he employes the vtmost of his invention Subtilty and reading He who cannot find out one single short sentence in Antiquity to help to support the main Pillar of his Religion Yea moreouer he who has not alledged one probable argument of reason for strengthning that tottering Pillar except only a Negatiue one which is this That Christians haue no obligation to belieue any Church or Teacher expounding the sence of Scripture therefore they must if they will be believers believe themselues alone In this miserable exigence this same Doctour notwithstanding to proue that Christians in all times were indulged and exhorted to read the Scriptures flourishes in a Luxuriant stile with demonstrations a priori a posteriori per reductionem ad absurdum impossible which demonstrations also he backs with an army of Ancient Fathers teaching as he himself does viz. S. Clement S. Ignatius S. Policarpus Clemens Alexandrinus Tertullian Origen S. Basill S. Hierome S. Chrisostome S. Augustin c. and moreouer that this was their Doctrin is saith he acknowledged by late Catholick Diuines Espenceus and Alphonsus a Castro and one more I will add by the vnworthy Writer of this Treatise also 158. But this being granted no Catholick and J think no man in his right witts will grant that euery Porter Cobler or Landresse is capable to instruct themselues by reading the Scripture alone or if they cannot read them by hearing them read in this Point of main importance that Scriptures are Gods Scriptures or to clear the Doctrine of the Mystery of the Holy Trinity the Incarnation of our Saviour the Procession of the Holy Ghost or the Point of Iustification as determined by S. Paul and S. Iames c. I have so much confidence now in the Doctours ingenuity that he will also acknowledge thus much yea by his experience in teaching ignorant people J am assured he has found no small difficulty in making such and other like necessary Doctrins of Christianity sink into the minds of the rude people though sett down in the simplest plainest Catechisms for infants though also those Catechisms were with all his skill explained by himself 159. Now taking this for granted till he contradict it J would ask him Does he in his conscience think that the forecited Fathers when they exhorted the Christians of their times to the reading of Scriptures did not suppose that for the sence of them in things any way difficult or controverted they would submitt their judgements to the Church which had they not supposed they would haue been less liberal in putting the Scriptures into their hands For hence it is that the Bible is called by S. Ambrose liber Sacerdotalis because to be dispensed to the people according us Bishops and Priests iudged it might proue beneficiall to them and in all ambiguities to be interpreted by the same Pastours Besides this the art of Printing being then vnknown it was not every ordinary Mechanick who could purchase so costly a Manuscript as the Bible was every groom or Chamber-maid could not carry it vnder their arms to Church vnles they could spare at least two years wages to buy it and hire also a litle Asse to carry it so great was the bulk considering the largenes of Letters writen in these Ancient times The persons invited therefore by these Holy Fathers to the frequent reading of Scriptures were for the most part those of the higher rank of more ingenuous education and so Prudence and discretion and especially such as they knew to be firm to the teaching of the Church Now to such persons the Roman Church freely allows the reading of Scriptures and on the other side for such as the Doctour qualifies with the name of Protestants according to his new Mode that is Independents on any Authority the Fathers most certainly would more strictly then they are now have pro-prohibited the reading of them 160. Neither is it much to his purpose his alledging that though in the time of the first four Generall Councills the Fathers had tryall enough of the mischief of Heresies yet notwithstanding they did not on that account forbid the people to read the Scriptures For who knows not the vast difference between the ancient and our Modern Heresies Anciently the In ventours of Heresies were great learned Prelats and subtile Philosophers and the obiect of their Heresies were Sublime Mysteries of Faith examined and framed by them according to the grounds of Plato's or Aristole's Philosophy far above the reach of Vulgar capacities from whence it is that Tertullian calls the Ancient Philosophers the Patriarchs of Hereticks And moreover their applications of Texts of Scriptures for confirming such Heresies were so Speculatively nice and acroamaticall that both great sharpnes of witt and learning too were necessary to the discovering and unridling the fallacy Hence it came to pass that in those dayes the Scriptures might freely enough be read by ordinary Christians without danger especially considering their intention in reading them was not to find out a New Religion but to instruct themselves in Piety and inflame their hearts in the Divine Love 161. Thus stood matters in the Church during the times of the first four Generall Councills But our Modern Heresies are of a quite different Complexion They are conversant about matters obvious to the weakest capacities as the external administration of Sacraments the Iurisdiction of Superiours Civill and Ecclesiasticall the manner of mens Devotions the Institution of Religious Orders the Obligation of Vows the Ordonnances of the Church teaching Fasting Matrimony Celibacy Paying of Tithes c. Or if about Sublime Mysteries Men are taught to examine such Mysteries by naturall Reason and the Verdict of their outward Senses Hence it is come to pass that our late Heresiarcks have not been profound Subtle Philosophers but