heart be wanting in him 〈◊〉 otherwise would be requisit And grounds vpon this imposture his bringing many ancient Fathers to prove against Papists that it is not in the power of the Priest to absolve a sinner who hath not true faith and repentance in his soul as if this were not the express doctrin of all Roman Catholicks And vpon this same imposture he groundeth also his foolish expression that our High Priest fitteth in the Temple of God as God and all his Creatures as so many Demy-gods vnder him If what he layeth to our charge were true he might have raised us a degree higher for that God himself doth not absolve men from their sins if they do not repent or if sound conversion of heart be wanting Pag. 125. seq he would fain persuade that loosing of men by the Iudgment of the Priest is by the Fathers generaly accounted nothing els but a restoring of men to the peace of the Church and an admitting of them to the Lord's table again And that in the dayes not only of St. Cyprian but of Alcuinus Deacons in the Priest's absence were allowed to reconcile penitents But this fraud is discovered I can not presume him ignorant for that neither St. Cyprian nor Alcuinus do speak of reconciling penitents in the Sacrament of pennance but only of releasing them from Censures and temporal penitences or punishments wherwith they had bin bound by the positive and publick Decree of the Church which might be performed not only by a Deacon but by a letter to the penitent though never so far of and absent And therfore can not be an absolution from sins which requireth the penitent's presence and appertaineth to the office of Priesthood inseparably Jus enim hoc solis sacerdotibus permissum est saith St. Ambrose Against Purgatory MR. Vsher having seen how plainly the doctrin of Purgatory that is a third place for purging of venial sins 〈◊〉 satisfying for mortal sins wherof the guilt but not the whole 〈◊〉 punishment is pardoned is delivered by the primiâ—â—ve Church and Fathers and that the examples and histories 〈◊〉 so great and holy a Doctor as St. Gregory to that purpose 〈…〉 be well denyed doth fraudulently change the state of 〈◊〉 â—uestion to make his Readers believe that the dispute 〈◊〉 the Popish Purgatory is not whether sins and souls 〈◊〉 be temporaly punished in the other life but whether 〈◊〉 are punished by material fier or whether the place of 〈◊〉 punishment be a part of Hell Wheras all the world 〈◊〉 we leave these things to be disputed in schooles and 〈◊〉 not determined by the Church Whereas pag. 176. of his Answer Mr. Vsher saith neither 〈◊〉 it to be passed over that in those apparitions and revelaâ—â—ons related by Gregory there is no mention made of any 〈◊〉 Lodge in Hell appointed for Purgatory of the 〈◊〉 which is that which the Church of Rome now striveth 〈◊〉 c. And by this imposture of his that in the time of Otto 〈◊〉 Frisingensis and other modern Authors who dispute whether 〈◊〉 â—â—rgatory was a place or part of hell would fain make Proâ—â—stants believe that the Roman Catholick doctrin of Purgatory 〈◊〉 not ancient wheras he could not be ignorant that St. Bernaâ—â— who lived before Otto Frisingensis rehearsing and refuâ—â—ng the heresies of the petrobusians saith They do not believe that there remaineth any Purgatory fier after death but will have the soul as soon as it is out of the body to pass either to rest or els to damnation but let them inquire of him who sayd that there is a kind of sin which shall not be forgiven in this world nor the world to come to what end did he say this if there be no remission nor cleansing of sin in the other world But others much ancienter spoke cleerly of Purgatory St. Gregory of Nyssa The Divine providence hath ordained that man after sin should return to his ancient felicity either purified in this life by prayer c. or after his death cleansed in the furnace of Purgatory fire St. Basil. in cap. 9. Esay St. Cyril Alexandr in Ioan. 15. v. 2. St. Gregory Nazian St. Ambrose St. Austin St. Hierom Origines Tertullian St. Hilary and most of the Fathers whose sayings Mr. Vsher did see in Belarmin and yet without mentioning any particular tells vs that the Testimonies which the Cardinal bringeth belong to the point of praying for the dead only as if praying for the ease and relief of the dead did not necessarily conclude Purgatory or vnto the fire of affliction in this world or vnto that of the last day or to the fire of Hell or mark the 〈◊〉 absolute and rational answâ—â— to some other fier then that which 〈…〉 Mr. Vsher concludes his controversy of 〈◊〉 with these words and so vnto this day the Romish Purgatory is rejected as well by the Gracious as by the 〈◊〉 and Russians the Cophites and Abassins the 〈◊〉 and Armenians together with the Syrians and 〈…〉 subject to the Patriarchs of Antioch and 〈…〉 and Palestianâ— vnto the East Indies This is strange 〈◊〉 in maintaining a falshood contradicted both by the Protestant relations of the Eastern Religions and by the Declarationâ— of the Patriarchs and other learned Writers of the 〈◊〉 Provinces Against VVorshipping of Saints and their Reliques THe Iesuits saith Mr. Vsher pag. 420. were wont indeed 〈…〉 men commonly with an idle 〈…〉 and lâ—â—ria but now they confess it to be the 〈◊〉 of the most and wisest that it is one and the self same vertue that containeth both latria and Dulia Heere Mr. Vsher is convicted of two notorious frauds 1. To make his illiterat Reader believe that no act appertaining to the vertue of Religion can any way relate vnto Creatures though it have the Creator for it's prime motive he seems to suppose that the Iesuits now recant and grant that the honor which Catholicks give to Saints as they are God's 〈◊〉 can not be an act of Religion wheras there is no 〈◊〉 difficulty nor dispute in that a man should honor God 〈◊〉 his Saints by two distinct acts of the same vertue of 〈◊〉 then in that the love of God and of our neighbour 〈…〉 two acts of one vertue called Charity The second 〈…〉 he would fain persuade that latria and Dulia is a 〈◊〉 distinction and delusion of the Jesuits and that no 〈◊〉 worship however so inferior can be communicated 〈…〉 without committing of Idolatry But the Church 〈◊〉 England by the pen of it's defender Bishop Jewell tells 〈…〉 we only adore Christ as very Godâ— but we 〈…〉 the Sacrament we worship the word of 〈…〉 all other like things in such religious wise to Christ 〈◊〉 〈…〉 Church and Fathers not only the Jesuits 〈…〉 distinction of Latria and Dalia that is suprem and 〈◊〉 religious worship the suprem that is Latria is due 〈…〉 as the suprem civil worship to the Kingâ— the 〈◊〉 which is Dulia is
〈…〉 who run their 〈◊〉 wayes c. But truly I 〈◊〉 no reason why they should Iudâ—â— so rashly of Roman Catholicks 〈…〉 to persuade the King and the whole world that we are so impious and envious as to conceale from the people the light of the Ghospell seeing we stick to the old letter and sense of Scripture without altering the Text or rejecting any parts therof or devising new Interpretations and we are dayly imployed not only in preaching and explaining God's word in Europe but forsake our own Countreyes and conveniences and travell with great difficulties and dangers both by Sea and Land to Asia Afrik America and the Antipodes with no other possible design but to publish the doctrin of Christ and enlighten the Nations of Gentillâ— who are in 〈…〉 ignorance And as for their self-conceited presbitâ—â—ian 〈…〉 Brethren who run their own wayes in translating and interpreting Scripture we do not excuse them but only say that we see no reason why prelaticks should 〈…〉 for a fault wherof themselves are no less guilty Do not prelaticks run their own wayes as well as those other Sectaries in translating the Bible Do they stick to either the Greek Latin or Hebrew Text Do they not leape from one language and Copy to an other accept and reject what they please Do they not fancy a sense of their own every iot as contrary to that of the Catholick and ancient Church as that of their Brethren the Presbiterians and others is acknowledged to be And yet they are nether more learned nor more skilfull in tongues nor more godly then those they so much contemn and blame But to the end every Christian may more cleerly discern 〈◊〉 Cheat and divert himself with some variety in the method of this tedious but convincing argument I will give 〈◊〉 a brief relation of a remarkable passage much to the 〈◊〉 purpose which happned in the beginning of King James 〈◊〉 Reign by which he may in one man's case see the 〈◊〉 and sincerity of all the Protestant prelatick Church and 〈◊〉 in King Iames his time and Iudge what satisfaction 〈◊〉 may have in this world or whether they may expect 〈◊〉 in the next by relying vpon the authority and 〈◊〉 of the Prelatick Protestant Church of England SVBSECT II. Of Deane VValsingham's search into matters of Religion before his change to the Catholick how he repaired for a Resolution of his doubes to King Iames as to the head of the Church who remitted him to the Lord of Canterbury and he to other men and how after finding no satisfaction he betook himself to the reading of Catholick and Protestant Authors for discerning on what side was the true or false Dealing I Will reduce into as narrow a compass as I can Deane Walsingham's relation which he dedicated to K. Iames concluding his epistle with these words most humbly on my Knees I beseech your Royal Majesty to pardon me this 〈◊〉 resolution wherunto I protest vpon my soule and Conscience that no earthly motive drew me but only my love and obedience 〈◊〉 to him that is King of all Kings c. That 〈…〉 pag. 〈…〉 as you have seen to change my Iudgment and yeild to the manifest evidence of truth which I found to be on the Catholick side and nothing 〈…〉 shiftâ— and deceits on the contrary This 〈◊〉 speake here Good 〈◊〉 as in the sight of Almighty God and as in truth of conscience I have found and no way out of passion or evill affection or wordly respects in which every man will easily see how much I prejudice my self by this new course taken But that both reason and Religion prudence and all true piety doth â—â—â—quire that the everlasting salvation of our soules should be preferred before all other human respects whatsoever which is the true and sincere cause of this my resolution And this I desire thee Good Christian Readerâ— to believe and assure thy self to be most true as aâ— the last day when we shall all appeare before the Tribunal of 〈◊〉 Saviour and all hearts be made known will evidently appeare In his preface to the Reader he gives an account of his Protestant education and Religion wherin 〈◊〉 was so zealous that he took all occasions to deale with others either for their confirmation or gaining to 〈◊〉 and to this effect was wont to send Books of that profession to any that would read them By which occasion it fell out that one of his acâ—quaintance that seemed backward in the acceptance of a Book was content to receive it from him vpon condition saith he that I should promise him to read an other Book he would lend me wherof I accepted This book was inittuled a Defence of the Censure given vpon two bookes of William Chark and Meredith Hanmer Ministers which book I litle esteemed at that time thinking it should serve me for some disport especialy for gathering out some absurdities against Papists wherâ—ith I did Imagin all their books to be abundantly stuffed But finding whersoever I lighted certain passages which I could 〈◊〉 well digest and many proofs alledged wherunto I could 〈◊〉 â—â—swer I cast â—t ofâ—en aside and then took it in hand again 〈◊〉 â—oon after I felt my self so strangely troubled and turâ—â—â—led in Iudgment and conscience vpon the reading therof 〈◊〉 my soule had taken pills indeed and could not beare 〈…〉 I conferred divers of my difficulties with 〈◊〉 â—â—nisters without specifying that I had them out of such 〈◊〉 but they could give me very litle satisfaction or 〈◊〉 at all Wherupon I made divers Iourneys to London 〈…〉 to see Books of sundry sorts as also to conferre with 〈◊〉 of my friends And having wearied my self in this sort 〈◊〉 the space of divers moâ—thes at last I betooke my self to a â—ore strange resolution but yet such as then seemed to 〈◊〉 most necessary for appeasing of my mind and this was 〈◊〉 so much as I had taken two or three several times the oath 〈◊〉 supremacy first to the Queene and afterward to his Majesty that now reigneth I 〈◊〉 persuade my self that my best comfort of conscience would come from the superiour powers but especialy from his learned Majesty who governed the Crown as from God's Lieutenant and substitute in all causes and affaires whatsoever Wherfore after much deliberation not daring to conferr â—ith any Papist or almost to entertain any Good thought 〈◊〉 them or of their Religion I determined with my self to â—ake a short memorial vnto his sayd Majesty and to deliver him the summ of my afflictions and doubts together with the â—â—ok it self which had bin the cause therof and to entreat him by his supreme authority to give order for my sound satisfaction therin and so binding vp the old book in the comeliest manner I could I got me to London and thence to Greenwich and there after many difficulties of audience I exhibited the same together with my Memorial both tyed and conjoyned in one
Institutions l. 4. c. 13. § 12. talking of Monastical life and Evangelical Councells he writeth in this resolute manner Nulli vnquam veterum hoc in mentem 〈◊〉 c. It never came into the cogitations of any of the ancient Fathers to affirmâ— that Christ did councell any thing but rather they do all cry with one voyce that there was never any one least word vttered by Christ that is not of necessity to be obeyed c. out of which words he inferreth that there is no state of perfection to be aspired vnto more one then other nor any thing left us by way of Councell but that all is commanded by way of precept And yet St. Paul saith and by consequence with him all the ancient Church and Fathers talking of virginity I have no precept of our Lord but I give Councell c. In the sayd institutions lib. 4. cap. 19. § 11. Calvin saith of the Papists praeterita aqua nullo numero habita vnum oleum in Baptismo magni faciunt They letting pass and esteeming nothing at all the water of Baptism do only magnify their oyle of Chrism And yet he knew well that the Roman Catholicks hold the vse of water to be most absolutely necessary to the Substance of Baptism and not the holy oyle I hope Protestants will reflect vpon these things and consider whether it be probable or possible that God would send such men as these two Impostors to reform his Church men without conscience 〈◊〉 sincerity or christianity SVBSECT III. Frauds falsifications and calumnies of Primat Vsher against the real presence and Transubstantiation THe Popes name saith Mâ— Vsher in whose dayes this gross opinion of the oral eating and drinking of Christ in the Sacrament drew it's first breath was Gregory the 〈◊〉 In a man of less erudition and learning then Mr. Vsher 〈◊〉 assertion might be called a simple mistake but in him it 〈◊〉 be a notorious fraud and wilfull falsification of as many 〈◊〉 Fathers as he had perused and to his knowledge delivered the doctrin of the real presence and Transubstantiation In particular he doth corrupt Justin the Martyr his words to Antoninus the Emperor as Cranmer had don formerly wherof 〈◊〉 have treated part 3. and remit the Reader thereunto as also to Malones reply against Vsher's answer pag. 236. St. Cyprian 〈◊〉 before Gregory 2. many hundred years and yet Mr. Vsher 〈◊〉 not be ignorant how he declared the belief of the Catholick Church in these words This bread which our Lord gave 〈◊〉 his Disciples being by the almighty power of the word changed 〈◊〉 in outward shape but in nature is made flesh St. Austin also was a long time before Gregory 2. and he cleers all doubts both of the Mass and Transubstantiation thus This is that which we say c. to wit that the Sacrifice of the Church doth consist of two things that is to say the visible form or species of the elements and the invisible flesh and bloud of our Lord JESVS Christ the Sacrament and the thing of the Sacrament Knowing and believing saith St. Cyril Hierosol most assuredly that what appeareth bread is not bread though it seem so to the tast but it is the body of Christ and what appeareth 〈…〉 the tast doth Judge it to be but the bloud of Christ. Mr. Vsher's Falsifications against Confession ST Basil saith Mr. Vsher maketh the groans of the heart to be a sufficient Confession so doth St. Ambrose the tears of the penitent Tears saith he doth wash the sin which the voyce is ashamed to confess Weeping doth provide both for pardâ—â— and for shamefactness And St. Austin what have J to 〈◊〉 with men that they should hear my confessions as though they should heale all my diseases Mr. Vsher not content to impose this sentence vpon the mistaken Protestants as if it had declared the superfluity and novelty of Sacramental Confession wheras St. Basil speaketh of David and St. Ambrose of St. Peter who by tears obtained pardon for his denying Christ before the 〈◊〉 of Confession not content I say to misinterpret their meaning he corrupts the words by a fals translation to make good his own fals Interpretation adding the word our twice to the 〈◊〉 for our shamefactness and for 〈…〉 endeavoring therby to draw the meaning of the Fathers from David and St. Peter vnto all others even after the Institution and precept of Sacramental Confession And as for St. Austin he speaketh of that publick Confession which in his Book he made of such sins as had bin forgiven him in Baptism and therfore needed not to be confessed to a Priest It is a strange thing how learned Protestants well versed in the Fathers date impose such wrested Texts vpon men who are resolved to examin them and to let the world see what the Fathers have cleerly delivered Mr. Vsher could not be so ignorant as now his partners would have him seem to be 〈…〉 positive doctrin of these three Fathers concerning Conâ—â—ssion St. Basil declares his own belief and of the whole Church 〈…〉 words Sins must necessarily be opened vnto them vnto whom 〈…〉 of God's Mysteries is committed St. Ambrose If 〈…〉 to the justified confess thy sin For a shamefast confession 〈…〉 dissolueth the knot of iniquity St. Austin exhorting to confession saith Is it therfore sayd without cause whatsoever you shall loose on earth shall be loosed in heaven are the Keyes therof without cause given to the Church of God c. who so doth repent let him repent throughly let him shew his greif by tears let him present his life to God by the Priest let him prevent God's Iudgment by Confession c. And therfore he that will confess his sins for the obtaining of Grace let him seek out a Priest who hath skill to bind and loose c. let him consider the quality of the crime in place in time in continuance in variety of persons and with what temptation he fell into sin and how often c. All this variety must be confessed And is it not very strange that Mr. Vsher should quote these holy Doctors against themselves and his own conscience But the Protestant Religion cannot 〈◊〉 otherwise maintained nor the prelatick Clergy enjoy two millions sterling of yearly revenue All the other Fathers speak after the same manner as for example St. Gregory of Nyssa 〈◊〉 the Priest for a partner and Companion of thine affliction as 〈◊〉 Father shew vnto him boldly the things that are hidden 〈◊〉 the secrets of thy soul as shewing thy secret wounds vnto thy physitian He will have a care both of thy credit and of thy 〈◊〉 Against Absolution of sins MR. Vsher pag. 138. of his answer to the Jesuits Challenge is not ashamed to accuse the Roman Catholick Church with this notorious calumny holding if you believe him that the sinner is immediatly acquitted before God by the Priest's absolution how soever that sound conversion of