never mentioned Manichaeus ergo the Church on whose word he received the Ghospel was that of his time not that of the Apostles When therefore E. S. pag. 220. says It is plain S. Austin meanes not the Iudgment of the present Church but of the Catholick Church as taking in all ages places he evidently contradicts the very text of S. Ausstin whence I conclude that ether he speakes against his conscience which I am unwilling to beleive or else which is more excusable that he had not reade the text which he understakes to explicate A third yet more improbable explication is delivered by W.L. pag. 82. He speakes it ether of Novices or doubters in the Faith or else of such as were in part Infidels Mr. Fisher the Iesuit at the conference would needs have it that S. Austinspake it even of the faithfull which I cannot yet thinke For he speakes to the Manichees they had a greate part of the Infidell in them And the words immediatly before these are If thou shouldst find one qui Evangelio non credit which did not beleive the Ghospel what wouldest thou doe to make him beleive Thus W. L. This is like wise plainly fals for S. Austin was nether a Novice nor a doubter in the faith nor in part an infidel when he writ that Booke for he writ it after he was made Bishop as you may see l. 2. retract c. 2. But he speakes of himselfe describes the ground of his owne faith ergo he doth not speake of Novices Doubters or halfe Infidels nor describes the ground of their fath but of those who are firme beleivers I prove that S. Austin speakes of his owne Faith shews the ground on which it relyed For first he says I would not beleive the Ghospel without the authority of Catholicks commending them Secondly he says If you weaken the authority of Catholicks I will reject the Ghospel This I beleive Mr. Stillingf saw therefore sayd pag. 220. If you extend this beyond Novices weaklings I shall not oppose you in it And I cannot think that W.L. had reade that place at least with attention when he writ he could not think S. Austin spake of the faithfull Stillingf pag. 220. Nether you nor any Catholick Author is able to prove that S. Austin by these words ever dreamt of any infallible authority in the present Church Answer seing S. Austin expressely says he would renounce the Ghospel if the authority of Catholicks were weakened in him by discovering they had delivered any one lye he must ether think them exempt from all possibility of lying or else he adhered very loosely to the Ghospel I hope E.S. will not assert the later part wherefore he must grant that S. Austin thought the Church free from all possibility of errour Let us returne to Mr. G. B. G. B. pag. 43. Christ's prophetick office is invaded by the pretence of the Churches Infallibility in expounding Scriptures And why Good Sir should the infallibility in expounding Scriptures be an invasion of the prophetick office of Christ seing infallibility in writing them was no such thing Certainly it is more to compose a writing them to understand it as many can understand Cicero's speech pro Milone who cannot compose such an one And your old women pretend to understand severall parts of Scripture which yet I think will scarce undertake to pen the like By this Say you the whole anthority is devolved on the Church No more then it was on S. John when he writ his Ghospel or S. Paul composing his Epistles Nor soe much nether seing these were so assisted as to compose Holy Scripture when the Church only pretends to expound the word of God How doth such an assistance of the divine Spirit derogate from the infallibility of God from which it is derived But her exposition must be admitted say you though contrary to the sense As if Infallibility did not exclude all possibility of such a wrested exposition The infallibility of the Church may slyght your attempts whilest you are armed only with such straws We have seene you arguments Let us see your Answers to ours G. B. pag. 44. The Gates of Hell not prevailing against the Church Mat. 16.18 Proves not the pretence of infallibility Why not learned Sir Not a word for that but as if you had forgotten what you were about your fall uppon the Inglish Translation of that text which you say deserres amendment And I will leave you to be taught better manners by your fellow Ministers or your mother the kirk of Scotland G. B. pag. 45 The spirit leading into all truth Joan. 16.13 advances not the cause a whit since that promise relates to all beleivers Here is another assertion without proofe as if we were bound to take your word Those words are part of the sermon after the last supper at which only the Apostles were present which was directed immediatly to them You should then give some reason why they relate to all beleivers althô spoken to only the Apostles G. B. The Church's being built on the Rocke Peter proves nothing for a series of Bishops of Rome seing the other Apostles were also foundations ANS If it proves all Bishops together Infallible firme in faith as a Rock it confounds your Reformation which is condemned by them all G. B. The keys of the Kingdome of Heaven Mat. 16.19 import no more then that Peter was to open the Ghospel When you shall give in a proofe we will consider it Till then I will beleive not you but Christ who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addes the office of the Keys to open shut not the Ghospel but Heaven by loosing binding sins G. B. pag. 46. It is certaine that vice as well as errpr os destrictove of Religion If then there be no authority for repressing of vice but that same of the discipline of the Church it is not incongruous there be no other authority for suppressing of error but that same of the discipline of the Church ANS It is certaine that both in the old new law severall persons have beene secured against Error who were subject to sin S. Peter was truly reprehensible (a) Gal. 2.11 for a thing he did not for any thing he writ or preacht The same of David of Salomon c. For this reason our Blessed Saviour commanded (b) Mat. 23.23 all to follow the Doctrine of the Scribes Pharisys because they sate on the chaire of Moyses but not their example Soe your question why God should provide more against error in faith then against vice in manners can find no place amongst Catholicks who are taught to adore God's holy will even when they understand it not to Bring (c) 2. Cor. 10.5 into captivity every thought to the obedience of Christ To you who think it absurd to deny a man the use of his Reason in judging discerning all things submit even Divinely
be an Inconsiderable Member soe my undertaking Cannot be blamed In the handling it I have avoyded as much as possible all personall Reflections which are not forced on me by the booke I answer Some are unavoydable for it is impossible to confute a sophisme without discovering a fault ether naturall or which is worse voluntary in the Authour nor answer a calumny with out calling it so If I find the Church wrongfully accused prove it call a boate a boate a spade a spade he must be very partiall who blames me What end may be expected of these Disputes I know not seing Passion and Interest fyghts against Truth whilest we cannot without renouncing our Faith recived from Christ his Apostles our Adversaryes will not alter their sentiments It is our duty to pray that Truth may prevayle the God of Truth be glorifyed Let us give eare to Mr. Burnet's Deposition against Papists which he begins with a reall or affected lamentation If reall it will be an an act of Charity to comfort him which is the thing I aime at in this Tract CHAPTER I. G. B. his designe disposition when he writ this Booke of the wickednesse of the world MR. G.B. page 1. He that increaseth knowledge incraseth sorrow is an observation which holdeth true of no part of knowledge so much as of the knowledge of mankind it is some relief to him who knows nothing of foreigne wickednesse to hope there are other nations where in vertu is honoured Religion is in esteeme which allays his regrates when he sees Vice Impiety abound in his country but if by travelling or reading he enlarge his Horizon know mankind better his regrates will grow when he finds the whole world lyes in wickednesse ANSWER We neede not travell or read much to know that the whole world lyes in wickednesse Seing those are the words of the beloyed disciple 1. Jo. 5.19 This is indeed an occasion of sorrow But in the same place the B. Apostle comforts us by saying we know that we are of God Soe that the world there is understood of unbeleivers who are in wickednesse by originall actuall sin for which they haue no lawfull efficacious expiation no Sacrament instituted by Almyghty God lawfully administred But we who are in the tru Church are of God unto whome we are regenerated by Baptisme if by humane frailly we dye to God falling into any greivous sin we have the Holy Sacrament of Pennance to rayse us againe to the life of Grace Yet it is not the Apostles meaning that in the tru members of the Catholick Church there is nothing reprehensible or that in those who are not in it there is nothing Good In Heaven there is nothing but Vertu those Blessed souls having their will soe united to that of God that they cannot offend him In Hell there is nothing but sin the wills of those wretched Spirits being soe obstinate in the love of themselves that they cannot doe any thing which should please God This present life is a meane betwixt those extremes in it there is a mixture of Perfections imperfections of vice vertu Those who are most wicked have something good in those who are most vertuous there are some remainders of Humane frailty for their Humiliation which we ought nether to esteeme nor imitate (a) 1. Kings 21.25 There was none like unto Achab which did sell him self to work wickednesse in the syght of the Lord. Yet he humbled himselfe put on sackcloth fasted S. Paul (b) Act. 9.15 The chosen vessell unto God to beare his name before the Gentils Kings the children of Israel yet (c) 2. Cor. 12.7 there was given to him a thorne in the flesh the messenger of Satan to buffet him And who can without compassion reade his seventh chapter to the Romans in which he describes the conflict he felt interiourly betwixt the Spirit the flesh Which he concludes with these pathetick words O wretched man that I am who shall deliver me from the body of this death which renew the memory of that torment to which Mezentius the tyrant (d) Virgilius Aeneid 8. condemned his innocent subjects the Hetruscans (e) Aug. l. 4. contra Iul. c. ult exercised uppon their captives binding living bodyes to rotten putrifyed carkasses leaving them soe But the Apostle who describes his paine relates his ease having explicated his sicknesse acquaints us with its Remedy the grace of God through Iesus Christ our Lord. So that if the combat affryghts us by this assistance we may be encouraged comforted Yet though I grant that there is occasion enough to lament on what side soever we cast our eyes on mankind in this state of corrupt nature if we consider how little men use the meanes designed for their improvement in vertu resisting their bad inclinations Yet there is little appearance of greife in your booke which hath more of a Satyre them of a Lamentation your stile being rather bitingly invective then mourningly compassionate you discover more of Diogenes or of Democritus then of Heraclitus Were there no objects of regrate neerer home Doth your owne Church afford you no occasion to shew your Zeale in blaming the faults of her children in order to get them corrected Sure it doth or the world is very much misinformed How comes it then that you neglect her cure of whome your character oblidges you to have a care Search the sores of the Roman Church with which you have nothing to doe Doe you not see that you give us reason to say your Charity is disorderly not beginning at home that (a) Luke 6.42 as the Hypocrit you labour to shew in or take out of anothers eye a mote while you neglect a beame in your owne G. B. pag. 1. It argues a cruell inhumane temper to delyght in beholding Scenes of Horrour misery ANSWER What temper then doth it argue to delyght in representing them that in the most horrible tragicall dismall colours which art and study can invent for what can even the most inventive Imagination fancy more dismall then what you write pag. 2. Indignityes done to God his Son Christ the enemy of mankind triumphing over the world with absolute authority enraged cruelty Satan have a seate when Christs throne should be Christendome fallen from its first love the greatest part of it made shipwrack of its Faith that Church whose Faith was once spoken of throughout the world become Mother of the Fornications of the Earth In fine Falling away mystery of iniquity AntiChrist Babilonish Rome Bewitchings sorceryes what not Adde but obstinacy in these horrid crimes which is a circumstance aggravating them without altring their species the Paynes due to sin which are not horrible if compared with sin we here have a picture of Hell Your temper is very mercifull humane which
this Truth Papists are accused of superstition agreeing with Idolaters why we more then Iacob or Daniel Iosue or Iesus who taught the same Blame them if you dare or ablolue us for their sakes Whome we follow G. B. pag. 24. This kind of Idolatry was first begun at Babilon where Ninus made à statu of Belus from him all these lesser Gods were called Belim or Baalim ANSWER It is not tru that Baal was held to be alesser God he was adored as the Supreame God as you may see 3. Reg. 18.21 G. B. ibidem From this hint we may guesse why the Apostacy of Rome is shadowed forth under the name of Babilon ANS This is to enlyghten one â—nyght with another wash a spot of dirt out of linnen with Inke You dwell converse much in obscure places which is proper to these who hate the lyght (b) Iean 3.20 because it discovers their deforme features or more deformed actions We have already shewed you that Baal or Bel was held to be the living God which you may see also Dan. 14.5 now we never held any man saint to be God except the fountaine of Sanctity Christ-Iesus CHAPTER X. Of the Intercession of Saints G. B. pag. 25 If we compare with this idolatry the worship of Angels Saints in the Roman Church we shall find the parity just exact ANSWER It is nether just nor exact it differs in many things For. 1. the Pagans held those men they honoured to be tru Gods we beleive the greatest Saints to be our follow servants 2. Even those who owned a Deity above them beleived it to doe nothing in Humane affayres Job 22.14 we believe his Providence reaching all things 3. They stopt in those Spirits we with them make our addresses to God And 4. They offred sacrifices to them we offer none but to God This objection is not new it was made against the Catholick Church above 1300. yeares a goe to which S. Austin answerd l. 20. cont Faustum cap. 21. l. 8. de Civit. D. c. 27. in the later place he hath these words Quis audivit Sacerdotem stantem ad altare etiam super sanctum Corpus Martyris dicere in precibus Offero tibi sacrificum ô Petre vel Paule vel Cypriane cùm apud eorum memorias offeratur Deo Ista non esse sacrificia Martyrum novit qui novit unum quod Deo offertur sacrificium Christianorum Nos itaque Martyres nostros divinis honoribus non colimus nec sacrificia illis offerimus Who ever heard a Preist at the Altar say I offer sacrifice to thee O Peter Paul or Cyprian when uppon their sepulchers it is offred to God Those are not sacrifices of Martyrs as all know who bnow that one sacrifice of Christians which is there offred to God Wherefore we doe not worship Martyrs with divine Adorations nor offer sactifice unto them Out of which words you may learne 1. that Martyrs were worshipt in the primitive Church 2. their Tombes were turned into Altars 3. that the Sacrifice of Christians was offred uppon those tombes 4. that that sacrifice was offred only to the living God not to the Martyrs All which things to this day the Roman Catholick Church doth very religiously observe By which appeares the conformity of the ancient moderne Church in doctrine practice As also the difformity betwixt the ancient Church the Protestant Reformation in which there is nether Martyrs worshipt nor their tombes regarded nor Altars nor sacrifice You still roule stones which fall on your owne head G. B. pag. 25. There was a Saint appointed for every nation S. Andrew for Scotland S. Geerge for Ingland S. Denis for France many more for other nations ANS I desire to learne of you where when by what authority this Appointment was made Appointing is an Act of Iurisdiction soe universal a decree soe religiously obeyed must be a very solemne Act proceede from the supreame Authority acknowledged on Earth Which could not be soe husht up as that no memory of it should appeare Againe the whole Church on Earth never pretended any Jurisdiction over Saints in Heaven nor even over those in Purgatory whome shee endeavours to ease or release not by Judgment but by prayer non absolutione sed solutione say divines Soe none but God hath Jurisdiction over those Blessed souls by him alone that appointement could be made Now by what Revelation have you learnt that Act of God what Catholick Authour authentically recorded it G. B. pag. 27. In the eleventh century numbring Prayers by Beades began ANS They began only in the thirteenth century G. B. pag. 28. Ten Prayers on the Beades to the virgin one to God ANS Beades are used severall ways some say Creedes or the greate ones ether Pater nosters or Gloria Patris on the ltitle ones Against these your objection hath no place And it hath no force against others who by their Prayers to the virgin only pray her to pray to God for them G. B. pag. 28. How many more worship her then do her son ANS Not one for no body worships her but for her son's sake for the vertu shee received from God by the merit 's of her son Soe that her worship ends in her son or in God This you have beene often told of by others but are resolved never to take notice of it fearing to want this precious argument Which is as frivolous as it is common among your brethren To shew you the opinion and practice of the ancient Christians three authoritys will suffice one of the Latin the rest of the Greeke Church The first is out of S. Austin l. 7. de Baptismo c. 1. Adjuvet nos B. Cyprianus orationibus suis in istius carnis mortalitate tanquam in caliginosâ nube laborantes May Blessed S. Cyprian with his prayers assist us who labour in this corruptible body as in a dark cloud And S. Gregory Nissen Orat. de laudibus Theodori Martyris He says If thy owne Prayers be not efficacions enough If greater more powerfull intercessioÌ„ be necessary call together the quire of thy brethren the Martyrs with them all pray for us Ad monish Peter stir up Paul as also Iohn the beloved Disciple that they may be carefull of the Churches they sounded S. Chrisost hom 1. in Thess ante fin teaches us to pray how we should doe it to Saint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us nether despise the prayers of Saints nor quite rely uppon them least we ether become slouthfull carelesse or loose their helpes But let us pray them to pray for us let us live vertuously that we may attaine to that blisse which is promist to those who love God through the grace of our lord I. Christ No R. Catholick can explicate our doctrine more fignificantly seing he explicates the object Saints the manner not to rely uppon them solely The designe to
obtaine theyr Prayers for us The finall end of all Life everlasting through the Grace of our Lord Iesus-Christ There is also another intent in honouring Saints to stirre up men to imitate their vertues Aug. serm 47. de Sanctis Solemnitates Martyrum exhortationes sunt martyriorum ut imitari non pigeat quod celebrare delectat The Feasts celebrated in the honour of Martyrs are exhortations to Martyrdome for we ought willingly to imitate what we celebrate with Ioy. G. B. pag. 29. A black Roll of the Plagues which Gods powres out on those ungodly worshippers is Rom. 1. ANS There is not a word against the worshippers of Saints but of Idols Divils whose wicked example was agreate incentive to vice Terentius in Eunucho as the good example of Saints is to vertu Aug. supra I have not faith enough to beleive all are Saints where the worship of Saints is rejected If none but the guiltlesse may thtow astone the Adulteresse may escape in London as well as in Rome G. B. pag. 30. All prostration for worship is declared unlawfull by the Angel who warned S. Iohn not to doe it Apoc. 19.10 ANS Would you have all the world turne Quakers never worship any body Will you condemne the custome of Ingland in kneeling to our Parents or to the Parent of our Country the King's Majesty And can you seriously think that Apostle an Idolater even when the Holy Ghost soe evidently wrought in his mind soe fully possest it or that being once warned of soe foul a crime Apoc. 19.10 He should soe soone fall againe into the same Apoc. 22 8. That the Angel should shew no greate displeature seing himself adored as God as Paul Barnabas did on a like occasion at Lystra Act. 14.13 But should as it were compliment with an Idolater That the Apostle should neverrepent himself of soe hainous a fault doe Pennance for it or if he did he should not record it that he myght as much edify by his Repentance as he had scandalized by his fall all those things surpasse my Faith althô God be thanked it containes Transubstantiation Wherefore for the singular respect I beare the Apostle I cannot surmise him guilty of Idolatry being confirmed in Grace especially at the time of that vision Nay I see no ground to say he absolutely sinned in it but that he acted out of a principle of Humility thinking that Respect due from him to the Angel as being better in nature greater in Grace Glory then himselfe And the Angel corrected that innocent Judgment byminding him that they were follow servants which was a telling him his owne dignity of an Apostle which is some considerations is even superiour to the of Angels G.B. pag. 31. Speculative people may have distinct Notions of Latria Dulia yet the vulgar in their practicè make no difference at all Ans. All who have common sense have distinct notions of those worships althô they understand not those termes All know they are to obay the Kings their Gouvernours yet that their obedience to both is not alike seing it is due to the King (a) 1. Pet. 2.13 as Supreme to Governours as being sent from him or receiving authority from him An Heyre knows he must obey his Father his Tutour yet differently his Tutous only to comply with his father (b) Gal. 4.4 And why should men be soe stupid only in matter of Religion as not to beable to discerne betwixt the Honour due to God as the fountaine of all good that due to Saints as partaking of his Perfections The very prayers which we make in our lyturgyes import that distinction for they are addrest to God beseeching him to heare the Prayers which doubtlesse the Saints make for us or else When we pray to Saints we desire them to joyne with ours their Prayers to God when we have obtained our request we desire them to joyne with us in thanks giving to the divine Goodnesse (a) 1 Cor. 1.10 11. Our trust is in God that he will deliver us from temporall eternall misery The Saints also helping by Prayer for us for the gift bestowed uppon us by meanes of many interceding persons thanks may be given by many on our behalfe But were Truth sought for an end would easily be made of this contentious dispute betwixt Faith Calumny hy only stating aryght the controversy we doe all unanimously professe that God alone doth deserve all the adoration worship any creature is capable of for his owne intrinseck essentiall persection Yet we think it is his Pleasure that we should honour not only those perfections in himself but that we should for his sake reverence those creatures whome he makes partakers of his infinit fullnesse of Perfection according to the manner of their elevations to partake of those Perfections Soe that God is honoured in them all all they in him We honour Kings Prelates lawfully establishe as being Partakers of his authority to governe us the word of God as being an explication of his will The Sacraments as Channells to conveygh his grace into our souls Churches as places designed for Prayer to him Saintson Earth as living Temples of the Holy Ghost Saints in Heaven as Partakers of his glory Sot that we may be sayd to honour God in all by consequence the worship given to them cannot be sayd to draw from God We likewise professe that as God is the sole Creator of all things soe is he the fountaine of all good that every Good perfect Gift comes from him the Father of Lyghts Jac. 1.13 That nothing in order to eternall life can be obtained but of him through our Lord Jesus-Christ That his Providence reaches to every thing that not a hayre can etherfall of its selfe or be pulled our of our head by men or by bad or good Angels with out the permission of God that all we suffer all we enjoy all good all bad flow from his omnipotant hand as effects ether of his mercy or of his Justice or of both Soe that we feare nothing but from him nor hope for any thing but from him To him all our Prayers are directed even those made to Saints which stop not in them but in their our God father This we beleive this we practise this we teach this we defend Speake what you can against this you will speake to the purpose but if you passe this ungarded you beate the Ayre Another thing I desire of you is not to build uppon every little fancy althô contrary to reason which is childish always but deserves amore severe censure in matters of cōsequence Now what can be more phantasticall then what Mr. Brevint writes in his Saul Samuel that it is Idolatry to pray to Saints unlesse they be within compasse to heare us And who can determine how far they can heare Or what Mr. Whitby says in his
who dye without any sin but only without having satisfyed fully for the paines due to sins forgivē The same reasons are alleadged by D. Silvius (a) Sylvius in 3. p. Suppl q. 100. p. 350. where he treates the same question And before these Benedict us XII in his Decree Benedict us Deus hath these words Decernimus animas decedentes cum veniali aliquo peccato purgari post mortem post purgationem ante resumptionem suorum corporum judicium generale post Ascensionem Christi Domini fuisse esse futuras esse in caelo We doe declare that souls dying in veniall sin beind purged after their death before the generall Resurrection are translated to Heaven Which Decree you many find in magno Bullario in Alphons de Castro verbo Beatitudo You see fir that there is nothing in the Purgatory described by those Saints inconsistent with what we are tought to beleive of ours Soe W. L. or his squire E. S. must study for another evasion W. L. cites indeed the Councill of Florence to confirme his answer But that place helpes only to convince the world how perfunctoriously he read inconsiderately framed his Judgment uppon reading for in the place cited by him the Council speakes of souls dying in the state of Grace or Charity si in Charitate decesserint But of their not having any veniall sins not one word unlesse he thinks that all souls in Grace are free from veniall sins which will be another proofe of his abilityes in Divinity My next proofe is taken from S. Augustin in Enchir. cap. 110. Neque negandum est defunctorum animas pietate suorum viventium relevari cùm pro illis sacrificium mediatoris offertur vel Eleemosynae in Ecclesiâ fiunt sed iis haec prosunt qui cùm viverent ut haec sibi postea prodesse possent meruerunt Est enim quidam vivendi modus nec tam bonus ut non requirat ista post mortem nec tam malus ut ei non prosint ista post mortem Est verò talis in bono ut ista non requirat est rursus talis in malo ut nec his valeat cùm ex hac vitâ transierit adjuvari Similia habentur l. 21. de Civ Dei c. 24. It ought not to be denyed that souls departed are eased by the Piety of their surviving friends When the Sacrifice of our Mediator is offred for them or almes given in the Church But those are releived by these helpes wholived soe as to deserve the benefit of them after their death for there is a kind of life nether soe good as not to neede them nor soe bad as not to receive ease by them There is another soe good as not to want them a third soe bad as to be incapable of helpe even from them Thus S. Austin Where you see he distinguishes three places for the souls departed as cleerely as Bellarmin or the Councill of Trent One of those soe good as not to neede helpe by the suffrages of the Church such are the Blessed souls in Heaven Another soe bad as to be incapable or unworthy of releife by the suffrages such are the wretched souls in Hell A third needing them incapable of Ease from them such are souls in Purgatory You see secondly cleere mention of the Sacrifice of our Mediator offred by the Church in his days What is this but our masse which you may find againe l. 10. de Civ Dei c. 20. You see thirdly this sacrifice offred for the Deade And lastly you see Almes given in the Church for the releife ease of deceased friends How many points of our Reformers Catechisme doth this one place confute Truly one may think ether that they invented these doctrines to spite S. Austin or that this greate Saint writ that Chapter with a Prophetick spirit to convince the world that your sentiments are no lesse opposit to the ancient then to the moderne Church which both agree in holding out the same tenets in Faith E. Still pag. 642. S. Austin delivers his Iudgment with such feare hisitancy that any me may easily see that he was far from making it an article of Faith He may as well say that the Councill of Trent spoke with hesitancy He addes That in S. Austin's time many favoured Origenes his opinion of the finall saluation of all at least who dyed in the Communion of the Church But what is this to S. Austin who condemnes that hereticall opinion as he says may be seene l. 21. de Civ Dei c. 24. in the whole booke de fide operibus But says E. S. Augustin speakes doubtfully l. de fide operibus cap. 16. Enchir. cap. 69. But he should have taken notice that he speakes in those places not of Purgatory in it selfe but of a particular paine which we no lesse then he doubt of The matter he treates Enchir. c. 68. is the Greife which men feele fer the losse of such things which they Loved inordinately by that meanes offended God althô their love to creatures were not soe greate as to withdraw them from the foundation Christ Vrit eum rerum dolor quas dilexcrat amissarum sed non subvertit fundamenti stabilitate munitum Such a man is burnt and tormented with the losse of those things which he loved yet he is not quite consumed because the foundation stands fast viz his love to Christ whome he would sticke to althô with losse of other things Then follows c. 69. where he doubts whither such a purging fire or paine as this is shall accompagny them in the next world that is whither souls departed retaine any disorderly affection to their possessions in this world by reason of which the want of them may be a torment to them as it were burne them In alike manner l. de fide operibus cap. 16. Sivè ergò in hac vita tantum homines ista patiuntur says he sivè post hanc vitam talia quadam judicia subsequuntur Whither men suffer such things only in this life or the same rorments accompagny them into the next world Which is a thing moderne Catholicks as much doubt of as S. Austin yet he as well as we myght beleive most certainly what he soe positively affirmed in his Manuall chap. CX In vaine therefore doth E. Still alleadge p. 653. the blotting out of those words Constat animas post hanc vitam purgari It is evident that souls are purged after this life There is enough left in S. Austin's undoubted workes to confute his errour Soe the successe of that reformer was like that of Marcion with his sponge who blotted out some parts of Scripture yet what remained confuted his heresy As for holy Scripture I think the argument which S. Austin uses l. 21. de Civ Dei cap. 23. very convincing for Purgatory It is taken out of the words of our Saviour Mathaei 12.32 It shall be forgivē
future Happinesse then we can be of the Truth of any mathematicall demonstration But it is only Conditionall requiring on our parts a concurrence with his Divine Grace this is always uncertaine by reason of the mutability of our will to evill not withstanding our strongest Resolutions to Good Hence our Hope is mixt with Feare sperando timemus Tertul. l. de cultu faeminarum cap. 2. p. 265. We have a full assurance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on God's side Who (a) Heb. 6.17.18.19 to shew unto the heyres of promise the immutability of his Counsil confirmed it with an oath that by two things immutable in which it was impossible for God to lye we myght have a strong consolation who have fled for refuge to lay hold uppon the Hope set before us which Hope we have as an Anker of the souls both sure stedfast On our sides we have always reason to apprehend the mutability of our owne will not withstanding all present Grace from God the strength of his Counsill Hence the Apostle admonishes us (a) 2. Cor. 6.1 not no receive in vaine the Grace of God He sets before our eyes his owne example (b) 1. Cor. 9.27 keeping under his body chastising it bringing it into subjection least having preached to others he myght become hinselfe a reprobate a cast away And consequently warnes us to (c) Philip. 2.12 worke our salvation with feare trembling When this Apostle feares who can presume we may resolve well pray hard act well to day but what assurance have we that to morrow will find us soe well disposed or even not doing the quite contrary that being soe ill prepared death will not surprize us S. Paul the vessell of Election who had beene taken up to the third Heaven feared least he should become a reprobate S. Peter bred up in our B. Saviours schoole resolved to dye for him yet shortly after denyed him If these greare Pillars of the Church shake bend feare breaking or actually Breake what may not such Reedes as G. B. E. W. feare you see what grounds we have to feare from Reason from the example of the Apostles from their Doctrine This is comfortlesse doctrine to G. B. (d) Pag. 54. therefore had rather throw all on Christ perswade himself that Christ's Prayer was sufficient his satisfaction sufficient his merits sufficient We neede nether pray nor suffer nor merit Beleive in him he will doe all Crede firmiter pecca fortiter Compare now this disposition of moderne Catholicks which is the same with that of the Apostles with that of a Protestant their feare with his confidence their trembling with his As surance their Apprehensions with his boldnesse you shall find in Catholicks tru Hope mingled with feare as you may see in Divines I have shewed out of the Apostles in the Protestant no feare consequently no Hope which is accompanyed always by Feare but in Lieu of Hope that vice which is called Presumption which is a sin against the Holy ghost Timor fundamentum salutis est says Tertull. l. de cultu foeminarum c. 2. p. 265. Sperando enim timebimns timendo cavebimus cavendo salvi erimus contra si praesumamns neque timendo neque cavendo difficile salvi erimus Feare is the ground worke foundation of our salvation Our Hope is mingled with Feare this makes us take heede whence proceedes our security of salvation When on the contrary when we presume we grow carelesse run greate hazard of being lost for ever SECTION III. Of Charity or Love CHarity or the Love of God above all things is much more esteemed honoured amongst us then amongst you you rank it contrary to the Apostle even with Faith or seate it on a lower bench where as we with the Apostle (a) 1. Cor. 13.13 believe it to be the (b) Io. 15.12 cōmandment of Christ the (c) Rom. 13.10 fullnesse of the law the (d) Col. 3.14 bond of perfection which divides (e) Aug. betwixt the children of the kingdome those of perdition the nuptiall (f) Matth. 22.11.12 garment with which we must enter into the wedding That is the forme of vertues (g) Concil Trid. that without it all other vertues (h) 1. Cor. 13. gift of tongues power of working miracles knowledge of mysteries nay even Faith Hope are nothing avayle nothing are no more to be regarded then sounding Brasse a tinkling cimball c. In fine althô with Divines we are perswaded that these two greate vertus may be separated yet we hold their separation to be their ruin that as Charity is but superficiall not reall without the lyght of Faith soe Faith is cold without the warmth of Charity He who knows God without loving him is impious he who loves without knowing him aryght is Blind A Beleiver without Love is Ungratefull a Lover without knowledge is senselesse soe these two vertus must assist one another we must aime to have a Living Faith which workes by loue Galat. 5.6 Love is the proper worke of Faith Opus Fidei dilectio Aug. tr 10. in epist Jo. Love both gives to receives strength from Faith Charitas robur Fidei Fides fortitudo Charitatis S. Leoserm 7. in Quadrag In Heaven there is Love without Faith 1. Cor. 13.8.10 In Hell Faith without Love Jac. 2.19 Christians in this life must have both for Love without Faith is the Love of Pagans Faith without Love is the Faith of Devils But Faith with Charity is the Faith of the children of God in this life Fides quae per dilectionem operatur ipsa est Fides quae fideles Dei separat ab immundis daemonibus Aug. de gratiâ lib. arbit cap. 7. Thus we joyne together those two greate vertues this we beleive this we teach of Charity whilest you out of ill grounded opinion of your Fac totum Faith relying on it for Remission of sins Iustification Perseverance Salvation exhaust your Rhetorick soe much in commendation of that your darling that you have no roome to commend Charity or Good workes Our Practice as much surpasses yours as to nourishing Charity as our doctrine doth for scing the love of God Love of our selves are opposit the one withers as the others thrives their practice must be most proper to nourish charity which aimes most at mortifyng selve-love on the contrary those who foster selfe-love must annihilate Charity Now what practice can you shew for the mortification of the body the quelling our Passions the renouncing of our will what documents doe you give for these what examples can you shew since your reformation of them you have never beene able to find in the three kingdomes a dozen persons of ethersex who for soe many yeares would sequester themselves from the enjoyments of the world to serve God in voluntary Poverty
or other considerable Boone when freely given the hard usage which some of your tenants complaine of from their Ecclesiasticall landlords proves sufficiently that you are not insensible to the allurements of the attractive metall Were Church men such as they ought to be the layty would have little reason to repine at their riches althô much greater then they are If they were Treasurers of the Poore Fathers to the Orphans Helps to widdows Hosts to strangers Protectors to the Oppressed common Sanctuaryes to all necessitous persons such as some are in Catholick Church s whome I know many of whome we reade To such as these Riches are no hindrance to their function they give them only occasion of doing much good practicing their Charity If you think this to be blame worthy althô Riches be soe imployed prove what you say out of Scripture excuse your owne Bishops from that crime eris mihi magnus Apollo Voluntary reall Poverty is much commended in the (a) Mat. 19.21 Ghospel we have thousands in our Church who professe it live in it you could never get ten of your communion to embrace it There is another Poverty called of Spirit commended (b) Mat. 5.3 nay (c) Mat. 19.24 commanded in the Scripture how greate soever a stranger you are to spirituall things yet you will not say that this Poverty of hart is inconsistant with effectuall riches otherwise it would be impossible for arich man to be saved A man may be a begger yet be far from that Poverty of Spirit which gives him a ryght to the kingdome of Heaven because his hart is fixt uppon things he hath not And on the contrary another man may be master of agreate part of the world yet have his hart as free from it as if he was not in the world to use the Apostles phrayse (d) 1. Cor. 7.31 use the world as if he used it not Of this sort of poore of spirit there are many in the Church always have beene Heare S. Austin l. de moribus Ecclesiae c. 35. Sunt in Ecclesiâ Catholicâ innumer abiles fideles qui hoc mundo non utuntur sunt qui utuntur tanquam non utentes there are innumerable faithfull in the Church who make no use of the world there are others who use it of if they used it not What hath the Protestant Church to say here Pride Ambition are personall vices soe belong not to this treatise Yet I will say that there have beene both Ancient Moderne Popes who have given greater examples of humility then any your Church can shew who have made appeare that their title servant of the servants of God is no compliment Sixtus V. would not owne his mother when she was brought to him in rich clothes sayng his mothers was a poore woman who never wore silkes in her life shee was ashepe heards wife The next day she being brought to him in Rags he presently acknowledged her Some of them have asserted the Priviledges of their chaire against such as in trenched on their Ryghts which may be done without any Pride at all seing they require it as due not to their owne persons but to their chair to its founders S. Peter to his superiour Christ Iesus I never heard S. Ambrose suspected of Pride for refusing to admit Theodosius the greate into the Church before his Pennance for the slaughter at Thessalonica or for excluding him the cancells after it It was a Zeale of the glory of God the good of the Church which moved him the Emperour him selfe understood it so As for precious ornaments of the Church I will owne ours to be too costly when you shall have proved that any thing is too good for God's service not till then The infinite Majesty of God is ground sufficient to oblidge us to beare him the greatest respect interiourly expresse our duty to our Creator our gratitude to soe greate a benefactour by returning to him in the best manner we can an acknowledgement of his most bountifull gifts This serves also to stirre up in the auditory submission respect adoration which otherwise would fayle CHAPTER XXVII Vnity of the Church in Faith Sacraments G.B. ownes that Protestants are Schismaticks of severity against dissenters of Hugo Grotius G.B. pag. 100. A fourth designe of Christian Religion was to unite man kind under one head into one body not by love pardoning injurys only but also by associating the faithfull into one body the Church which was to be united by bonds of love Governed by Pastors Teachers cemented with the ligaments of the Sacraments ANSWER You say something though discorderly but not all for 1. you omit Faith by which we are inserted into the body of Christ 2. You put Charity which doth not make us parts but living parts of that body whose parts we are by Faith 3. You adde Sacraments which are only exteriour signes of interiour communication 4. You confound Charity Sacraments as equally concurring to the Vnity of the Church yet there is a vast difference betwixt them the one formally quickning the members of the Church interiourly the other only effecting it interiourly testifying it exteriourly 5. Betwixt the Sacraments there is a vast difference as to this you confound them for Baptisme being our Regeneration in Christ is an efficient cause of our union with him makes us his members the others are designed only to nourish those who are already united to in him When you speake of being governed by Pastors I hope the Pope may find place amongst them he being the prime Pastor G. B. pag. 101. The Ghospel pronounceth us free no more servants of men but of God ANSW Free from the ceremoniall law of Moyses not from that of the Ghospel obedience to the Governours of the Church How changeable are your sentiments In the forgoing page 100. the Church was to be governed by Pastors Teachers now she is to obey none but God if any man pretend to command he changeth the authority of the Church into a tyrancall yoke Soe we must have Governours without authority to command subjects without any duty to obey A new model of Government G. B. pag. 101. Those things for which we withdrew from the Church are additions to our Faith Shee added to Scriptures Traditions to God Images to Christ Saints to Heaven Hell Purgatory to two Sacrament five more to the spirituall presence of Christ his corporall presence ANS Never man spake more proved lesse then you who offer not one word in proofe of these disputed points which we declare to be evident untruths Is not this a poore begging of the thing in question But they are say you additions to your Faith Did we adde to your Faith or you cut off from ours that of the whole Christian world before your deformation How