Lib. 1. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Apostles and their Disciples The true and life-giving Faith quam ab Apostolis Ecclesia percepit distribuit filiis suis Lib. 3. c. 1. Apol. c. 47. which the Church received from the Apostles and distributes to her Sons It saith Tertullian is the Rule of Truth quae venit à Christo transmissa per comites ejus which came from Christ and was by his Companions handed down to us De praescrip Cap. 9. Cap. 14. Cap. 21. Epist ad Jov. Tom. p. 246 247. Pag. 501. Epist 81. The Institution of Christ which all Nation ought to believe Regula à Christo instituta The Rule prescribed by Christ and which the Churches received from the Apostles the Apostles from Christ This saith Athanasius is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine and Apostolical Faith which was preached from the beginning It is saith Cyril of Jerusalem the Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Holy and Apostolick Faith. Is is saith Ambrose the Symbol of the Faith of the Apostles which Symbol the Church of Rome keeps undefiled Ruffinus in his Exposition of this Symbol saith Apud Hieron Tom. 4. f. 46. That their Ancestors left to them this Tradition that the Apostles being to depart one from the other did first agree upon this as the Rule of what they afterwards should preach and determined hanc credentibus dandam esse regulam this should be given as a Rule to Believers and as an Index of their Faith by which he should be known qui Christum vere secundùm Apostolicas regulas praedicaret who preached Christ truly according to the Rules of the Apostles It is saith Austin De Temp. Serm. 181. To. 10. p. 984. certa Regula Fidei the sure Rule of Faith which the Apostles delivered And then he proceeds almost in the very words of Ruffinus De Off. Eccles l. 2. c. 22. to declare That this was the Tradition of the Ancients Isidore Hispalensis saith Tali ratione institutum majores nostri dixerunt Our Ancestors have said that the Apostles Creed was instituted after this manner and then he goes on in the very words of Ruffinus to the end of that Chapter De instit Cler. l. 1. c. 27. l. 2. c. 56. Rabanus Maurus also hath transcribed the same words and in them brought down the Tradition to the Ninth Century And to return to the Age following Ruffinus Pope Leo tells us Ep. 96. This is the short and perfect Confession of the Symbol which is signed with the twelve Sentences of the Apostles Praefat. ad Expos Symb. Apost Apud Ivon decret part 1. c. 35 36. Venantius Fortunatus in the Sixth Century informs us That this is the Symbol which they among themselves wholesomely made by the assistance of the Holy Spirit It is saith venerable Bede the Symbol of Faith delivered by the Apostles 3. It is also evident from Tradition § 6 that Christians were received into the Church by Baptism on the profession of this Faith or that this only was the Faith which they required them to believe and to profess at Baptism Justin Martyr saith only in the general That as many as believed Apol. 2. p. 93. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the things which were said and taught by Christians were true were admitted by Baptism among the number of Christians But Irenaeus his Cotemporary L. 1. c. 1. p. 40. gives us the Creed delivered by the Apostles and says it was the undeclinable Rule of Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Christian received by Baptism and the preaching of that Truth by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church illuminates all that are willing to come to the knowledge of the Truth L. 7. c. 40 41. The Apostolical Constitutions tell the Priest what the Catechist who is to be Baptized must renounce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the things which cencern his being Listed among Christians Now they are these I rank my self among the Souldiers of Christ and I believe I am Baptized into the one unbegotten only true God c. And after he hath made profession of this Creed he is to be Anointed and Baptized Can. 46. The Council of Laodicea saith That they who are to be Baptized must first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 learn the Faith and recite it to the Bishop or his Presbyter The Seventy eighth Canon of the Sixth General Council saith the same thing Now what it is to learn the Faith we know from all the Fathers of those times who do with one consent inform us that the Catechists were prepared for Baptism by being taught the Creed the Symbol or the Rule of Faith delivered and taught by the Apostles and afterwards explained by that of Nice or of Constantinople and that they were Baptized into the profession of this Creed Hist Eccl. l. 1. c. 18. Sozomen and Gelasius inform us that a plain Lay-man and Confessor undertook to confute a Philosopher in the Council of Nice Gelas Cyz l. 2. c. 13. And that he did this by repeating of his Creed saying to the Philosopher There is one God who having made all things sustained them by his Word and holy Spirit This word O Philosopher we adore knowing him to be the Son of God and believing that for our Redemption he was incarnate of a Virgin and was born and was made Man and that by his Death and Passion on the Cross he delivered us from eternal condemnation and by his Resurrection he purchased for us Life eternal whom being ascended into Heaven we hope that he will come again to be judge of all our Actions And that the Philosopher answering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syn. Const sub Menna Act 5. Bin. Tom. 4. P. 78 82. He believed this the Confessor bid him then follow him to the Church to be Baptized at which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nicene Synod rejoiced From both which Instances we learn what was the Symbol into which Christians were Baptized when that Council met and which they owned as sufficient for that end Eusebius Caesariensis speaks thus of his own Creed approved by the Nicene Council As we have received from the Bishops that were before us Socr. Hist Eccl. l. 1. c. 8. p 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both when we were Catechized and when we received Baptism and as we have learned from the Scriptures and as we have both believed and taught when we were made Priests and Bishops so believing at present we declare this our Faith unto you The Council of Constantinpole confirms the Nicene Confession of Faith as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor. Hist Eccl. l. 5. c. 9. being most ancient and annexed to Baptism Con. Constant sub Menna Act. 5. Bin. Tom. 4. p. 78 87 85. 91 96. The Synod of Jerusalem says it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy Symbol into which we were Baptized and
they should teach the People in which they profess that they comprized the whole Faith and all things necessary to be believed taught and done and yet make not the least mention of the Romish Doctrines § 1. Secondly From the Examination of a Bishop at his Ordination who though he was not examined touching one of the Roman Articles yet was he upon his belief of other Articles approved as one fully instructed in the Documents of Christian Faith § 2. The full agreement of the Eastern Churches with the West in this Matter § 3. Thirdly From the Ancient way of confuting Hereticks by producing the Apostles and the Nicene Creed and declaring touching other Doctrines not contained in them that they are of Curiosity not of Faith § 4. Fourthly From the ancient Treatises written on purpose to instruct Christians in the Articles of Christian Faith which contain none of these New Articles § 5. A Farther Demonstration that the pretended Traditions of the Church of Rome were not received anciently as Articles of Christian Faith or as things necessary to be believed or practised by all Christians may be taken from the instructions given to the Clergy concerning what they were to teach the People committed to their Charge For amongst these things we find all the positive Articles of the Faith of Protestants the whole Symbol of the ancient Church our whole Duty towards God and to our Neighbour all that we are to believe and pray and hope for but not one tittle of Romish Faith. In their Instructions quid sit a Presbyteris praedicandum what the Priests are to teach the People The a L. 1. c. 82. Capitular of Charles the Great b De Discipl Eccl. l 1. c. 102. Regino and c Decret part 6. 155. 161. Ivo tell us from the Councils of Rouën and Challon 1. That they are to preach to all in General § 1 That they believe in the Father Son and Holy Ghost one God Omnipotent who made all things and that the Deity Essence and Majesty of the Three Persons the Father Son and Holy Ghost is one 2. That the Son of God was incarnate by the Holy Ghost of the Virgin Mary for the Salvation of Mankind that he suffered was buried rose again the Third Day ascended into Heaven and is to come in the end of the World to judge all Men according to their Works that the Wicked with the Devil shall be sent into eternal Fire and the Just with Christ shall possess everlasting Life 3. That all Men shall rise again in their own Flesh 4. He is to teach them for what Crimes Men shall be deputed with the Devil Gal. v. 19 20 21. which the Apostle thus Enumerates Fornication Vncleanness Lasciviousness Idolatry Witchcraft Hatred Variance Emulations Wrath Strife Seditions Heresies Envyings Murthers Drunkenness Revellings and such like They who do such things shall not inherit the Kingdom of God and therefore let all these things with all care be prohibited 5. He is to teach of the Love of God and our Neighbour of Faith and Hope in God of Humility Patience Chastity Kindness Mercy of Alms Confession and Forgiving our Brethren from the Heart for he that doth these and the like things shall inherit the Kingdom of God. Moreover they tell us from the Councils of Gangra Reims and Challon that every Priest must teach all his Parochians Symbolum orationem Dominicam the Creed and the Lord's Prayer and cause them to repeat them when they come to Confession at Lent and not administer the Sacrament to them till they can rehearse them because none can be saved without the knowledge of them in uno enim sides credulitas Christiana continetur for in the one is contained the Faith of Christians Ivo Ibid. c. 158. in the other is expressed what we are to ask of God and these things are so great that he who can fully understand them sufficere sibi credatur ad salutem aeternam understands what is believed sufficient to eternal Salvation And secondly Because in the Lord's Prayer are comprized all things necessary for humane Life and in the Apostles Symbol Cap. 159. sides ex integro comprehenditur the Catholick Faith is entirely contained and by learning it they would rightly learn sidem Catholicam the Catholick Faith. Hence then the Argument runs thus If the Faith of Christians was equally contained in many other Doctrines why did not the Church equally require her Clergy to teach them also to the People Why do these Councils say That her Eaith her Catholick Faith is entirely contained in this Creed of the Apostles and that the belief of these things is sufficient for the Salvation of him who fully understands them Sure there is some great Reason of that signal difference betwixt the Church of those Ages which say the Apostles Creed alone is that Faith without which nemo salvus esse potest no man can be saved and the present R. Church which saith of all her new Articles added to the Creed Haec est vera fides Catholica extra quam nemo salvus esse potest Ab illis quorum cura ad me in munere meo spectabit teneri doceri praedicari quantum in me erit curaturum Bull. Pij 4 ti This is the true Catholick Faith without which no Man can be saved betwixt that Church which only instructs her Priests to teach the Apostles Creed and that which maketh all her Clergy swear to hold all the Articles contained in the Creed of Pius the Fourth And also to take care that they be held taught and preached by all who do belong to their Care. 3dly § 2 That none of the Doctrines contained in the New Creed of Pius the Fourth and added to the Nicene Creed are ancient Articles of Faith will farther be made evident from the Examination which the ancient Canons of the Church required of him who was to be ordained Bishop Can. 1. Concil Tom. 2. p. 1199. For by the Canon of the Fourth Council of Carthage he was first to be examined si fidei documenta verbis simplicibus asserat Whether in plain words he asserted the Doctrines of Faith that is Whether he held the Father Son and Holy Ghost to be one God and the whole Trinity to be Co-essential Consubstantial Co-eternal and Co-omnipotent whether he held that every Person in the Trinity was perfect God and that neither the Father nor the Holy Ghost but the Son only was incarnate as being as to his Divinity the Son of the Father and as to his Humanity the Son of an humane Mother true God of his Father and true Man of his Mother receiving true Flesh from his Mother and having an humane rational Soul so that both Natures were in him that is he was God and Man one Person one Son one Christ one Lord Creator of all things which are and with the Father and the Holy Ghost the Author Lord and Ruler of
almost in all the ancient Councils As to the Second Part of this Article § 5 which teacheth That General Councils may Erre and sometimes have erred even in things pertaining to God P. 295. the same Author there tells us That Communis est doctorum opinio Concilia etiam Generalia errare posse in rebus quae fidem aut mores ad salutem non necessarios concernunt It is the common Judgment of their Doctors that even general Councils may erre in Matters of Faith and Manners which are not necessary to Salvation And whereas our Church infers that therefore things ordained by them as necessary to Saelvation have neither Strength nor Authority unless it may be declared nisi ostendi possint unless it can be shewed that they be taken out of Holy Scripture This Author saith these last Words of the Article Sententiam veterum omnium fere modernorum declarant declare that which was the Doctrine of the Ancients and of almost all the modern Doctors That in the time of Ocham the Church was divided in this Point some holding that a General Council Haeretica potest labe aspergi might be guilty of Heresy and much more of Error some That it could not thus be guilty and that the Doctrine of the Fallibility of General Councils was afterwards maintained by many eminent Doctors of the Church De formali objecto fidei Tr. 5. c. 19 20 21. is fully proved by Baronius against Turnbal so that I shall reserve the farther Prosecution of this Matter to its proper place viz. The Discussion of the Doctrine of the Infallibility of Councils Our Church in her Twenty second Article asserts § 6 That the Romish Doctrine concerning Purgatory Pardons Worshipping and Adoration as well of Images as of Relicks and also Invocation of Saints is a fond thing vainly seigned and grounded upon no Warrant of Scripture but rather repugnant to the Word of God And that these Doctrines were not derived to them from Apostolical Tradition their own Writers do ingeniously confess For 1. Concerning Purgatory Alphonsus de Castro declares That in Veteribus de Purgatorio fere nulla De Haeres l. 8. Tit. de Indulg potissimum apud Graecos Scriptores mentio est In the Ancients and especially the Greek Writers there is scarce any mention of Purgatory whence it comes to pass Contr. Luther Artic. 18. that to this very day it is not received in the Greek Church Apud priscos amongst the Ancients saith our Fisher Bishop of Rochester It was not at all or very rarely mentioned nor is it to this Day believed by the Greek Church Let him who pleaseth read the Commentaries of the ancient Greeks and he will find I suppose that they speak not at all or very rarely of it Sed neque Latini simul omnes sed sensim hujus rei veritatem conceperunt Nor did the Latins altogether but leisurely perceive the Truth of this Matter And then he adds Cum igitur purgatorium tam sero cognitum ac receptum universae Ecclesiae fuerit quis jam de Indulgentiis mirari potest quia in principio nascentis Ecclesiae nullus fuerit earum usus Since therefore Purgatory was so lately known to and received by the Universal Church who can wonder that in the Primitive Church there was no use of Indulgences In Cath. Rom. pacif apud Forb consid Mod. p. 264. Father Barns acknowledgeth that the Punishment of Purgatory is a thing quae nec ex Scripturis nec Patribus nec Conciliis deduci potest firmiter which can neither be firmly proved from Scripture the Fathers or Councils And that Opposita sententia eis conformior videtur the contrary Sentence seems more agreeable to them Wicelius saith Meth. Concord Eccles c. 8. Tit. Funus Ibid. p. 259 260. That though there should be some places of Purgation to receive naked Souls yet doth it not become grave and wise Men so certainly to define those things which Scriptures have not expressed nec Antiquorum traditio nor the Tradition of the Ancients hath expounded Erasmus saith Operum Tom. 1. p. 685. q. There be many things about which not only contentious but even learned and pious Men did doubt of old as St. Austin with others doubted long about Purgatory That it was only a private Assertion and not an Article of Faith generally received in the Twelfth Century Chronic. l. 8. c. 26. is evident from these Words of Otho Frisingensis viz. That there is apud Inferos in the infernal Regions a Place of Purgatory wherein such as are to be saved are either troubled only with Darkness or decocted with the Fire of Expiation some affirm Nor can I tell what to make of that saying of Paschasius if it doth not shew that he believeth the contrary for saith he our Lord saith he that eateth my Flesh hath eternal Life ideo dicens habet quia mox anima carne soluta intrat in vitae promptuaria De Corp. Sang. Domini c. 19. ubi Sanctorum Animae requiescunt saying in the Present Tense he hath because the Soul being loosed from the Flesh presently enters into those Receptacles of Life where the Spirits of Saints do rest Secondly § 7 Concerning Pardons or Indulgences their Novelâ—y is still confessed more freely Inter omnes res de quibus in hoc opere disputamus nulla est quam minus aperte S. Literae prodiderunt de qua minus vetusti Scriptores dixerint neque tamen hac occasione contemnendae sunt quod earum usus in Ecclesia videatur sero receptus quoniam multa sunt posterioribus nota quae vetusti illi Scriptores prorsus ignoraverunt nam de transubstantiatione panis in Corpus Christi rara est in Antiquis Scriptoribus mentio de Purgatorio fere nulla potissimum apud Graecos Scriptores qua de causa usque in hodiernum Diem purgatorium non est a Graecis creditum Quid ergo mirum si ad hunc modum contigerit de indulgentiis ut apud Priscos nulla sit de eis mentio praecipue quod tunc magis fervebat Christianorum charitas ut parum esset opus indulgentiis quapropter non est mentio ulla indulgentiarum De Haer. l. 8. Tit. de Indulgentiis De invent rer l. 8. c. 1. p. 325. Part. 1. Sum. Tit. 10. c. 3. In 4. Sentent dist 20. q. 3. h. Alphonsus Castro saith That among all the things of which he disputed in his Book against Heresies there was nothing of which the Scripture spake less plainly de qua minus vetusti Scriptores dixerint and of which the Ancient Writers had said less Many saith Polydore Virgil from Roffensis may perhaps be moved not to trust to Indulgences quod earum usus in Ecclesia videatur recentior admodum sero apud Christianos repertus because the use of them in the Church seems new and very lately received among Christians To whom I answer That
Remensis saith These are the Sacraments of the Church Sine quibus ad vitam quae vera vita est non intratur without which we cannot enter into true Life Albinus in his Book of Divine Offices Cap. de celebr Miss p. 88. Cap. 26. De instit Cler. l. 1. c. 31. and Amalarius in his Third Book of Ecclesiastical Offices do in like manner say That sine his Sacramentis nemo intrat in vitam aeternam without these Sacraments none enter into Life eternal Rabanus Maurus saith Men may have temporal Life without this Food and drink Aeternam omnino non possunt eternal Apud Baron Tom. 10. p. 1007. they can never have Christ testified with an Oath Saith Humbert That without this refection that Life which is Christ cannot be had saying Verily except you eat c. By which Testimonies we may see what Reason Austin had to say this was a Doctrine deeply settled in the Churches of Christ and thence to inferr that Infants ordinarily could not have Life without participation of the Eucharist they speaking thus without exception of any Persons or of any case but that of sudden Death in which case also some of them allow that Salvation may be had without actual Baptism 3. They apply this general Doctrine to the Case of Infants and say the Sacrament of the Eucharist is to be received by them for Remission of Sins or that they may obtain Life both which are necessary causes of the Administration of it In the Fourth Century Theodorus Antiochenus writ a Book against some Hereticks in the Western Church Apud Phot. Cod. 177. p. 396. who asserted That Man doth Sin by Nature and not by Choice And who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Confirmation of their Opinion urged That Infants were baptized and received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Communion of the immaculate Body for the Remission of Sins P. 400. In Answer to these Men saith Photius Theodorus broached a new and strange Opinion of Remission of Sins perhaps not willingly but that he might satisfie their inquiry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why do Infants partake of the immaculate Mysteries Why are they Baptized if they sin not by Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for these Sacraments are given for Remission of Sins Whence it appears that the Custom of giving the Eucharist to Infants was then generally practised and allowed of both in the Western and the Eastern Churches In the Western because these Western Hereticks do from this approved Custom argue against the Doctrine of the Church in the East because Theodorus of Antioch thought himself obliged to own the Practice nor is any question made whether the thing ought to be done but it is plainly owned that it was done and that for the Remission of Sins and therefore for a necessary Reason Against the Pelagians who denied that Infants were guilty of Original Sin and that they were obnoxious to Death eternal the Fathers dispute from this very Custom and the Foundation of it on the words of the Evangelist saying That according to the Practice of the Church the Blood which was shed for the Remission of Sins was ministred to them and therefore they had Sin to be remitted and that our Lord had said Vnless you eat the Flesh of the Son of Man and drink his Blood you shall have no Life in you and therefore Infants wanted these things in order to their having Life and were partakers of them that they might obtain it The places in St. Austin to this effect are innumerable For why saith he Contr. Julian Tom. 7. l. 2. c. 30. is that Blood ministred to the Infant to drink which was shed for the Remission of Sins that he may have Life if by reason of no Original Sin he be obnoxious to Death Christ saith he is the Saviour of Infants Ibid. l. 1. p. 949. and unlevs they redeemed by him they will utterly perish seeing without his Flesh and Blood they cannot have Life this St. John thought and believed learned and taught When Christ saith Vnless you eat my Flesh and drink my Blood you have no Life in you can I say the Child shall have Life who ends his Life without that Sacrament Hypognost c. 5. Tom. 7. p. 1405. And again He having said Vnless you eat c. and He that eateth my Flesh and drinketh my Blood hath eternal Life how is it that you Pelagians promise the Kingdom of Heaven to Children not born of Water and the Spirit not fed with the Flesh of Christ nor having drunk his Blood which was shed for the Remission of their Sins Behold he that is not Baptized and he that is deprived of the Vital Cup and Bread is divided from the Kingdom of Heaven And of what Sacrament he conceives our Saviour to have spoken in these words he more expresly tells us saying Tom. 7. de peccat merit remiss l. 1. c. 19. p. 666. Let us hear our Lord speaking not of the Sacrament of Baptism N. B. but of the Sacrament of his holy Table to which none cometh who is not rightly Baptized Except you eat and drink c. What do we farther seek for dares any body say this Sentence belongeth not to Children or that they can have life in them without the participation of the Body and the Blood of Christ But he that saith this doth not attend That if that Sentence comprehends not all so that they cannot have Life without the Body and the Blood of Christ those of riper Years are not obliged to regard it From these and many other Passages of a like Nature his Conclusion is this Lib. 1. de peccat merit remiss c. 24. p. 670. Nec pro eis fusus est sanguis qui fusus esse in remissionem legitur peccatorum Apud Aug. Ep. 90. Apud August Ep. 92. If then so many Divine Testimonies accord in saying That neither Salvation nor Life eternal is by any to be hoped for without Baptism and the Body and Blood of our Lord they are in vain promised to Children without them The Council of Carthage in their Epistle to Pope Innocent the First complain that the Pelagians durst assert That little Children needed not Baptism Propter salutem that they might have Life and that the Blood shed for the Remission of Sins was not shed for them The Council of Mela in their Letter to him complain that they asserted Pueros quoque parvulos si nullis innoventur Christianae gratia Sacramentis habituros vitam aeternam That Infants might have Life eternal though they were not renewed by the Christian Sacraments Ibid. Ep. 93. p. 424. To these complaints Pope Innocent returns this Answer Whereas your Brotherhoods assert that the Pelagians say that Infants may be saved without Baptism this is a very fond Opinion Nisi enim manducaverint for unless they eat the Flesh of the Son of Man and drink his Blood they have no Life in them
and they who would give them this Sine regeneratione without Baptismal Regeneration seem to void Baptism it self by saying they have that which is believed to be conferred upon them only by Baptism where the Note in the Margin is Etiam R. Ecclesia credidit Eucharistiam parvulis necessariam Even the Roman Church believed that the Eucharist was necessary for little Children Behold saith Austin Contr. duas Epist Pelag. l. 2. c. 4. Lib. 1. Contr. Jul. cap. 4. Ep. ad paulinum Pope Innocent saith that little ones cannot have Life without Baptism and the participation of the Body and the Blood of Christ And again Pope Innocent determined that Infants could not have Life unless they did eat the Flesh of the Son of Man. And a Third time If the Pelagians will yield to the Apostles See or rather to their Lord and Master saying Except we eat his Flesh and drink his Blood which the unhaptized Person cannot do we shall not have Life they will at last confess that unbaptized Persons cannot have it In the Sixth Century Hom. 7. B. P. Tom. 7. p. 279. Caesarius Arelatensis urges this very Text of Scripture Except you eat c. as a most solid Testimony against the Blasphemies of Pelagius That Baptism was not to be administred to Children Propter vitam for the obtaining Life For saith he these Words of our Saviour Non habebitis vitam in vobis you shall have no Life in you do give us clearly to understand that every Soul that is void of Baptism wants both Life and Glory Now since that Passage of our Lord was never by the Ancients thought to have Relation to Baptism but always to the Eucharist it is apparent that this Argument is of no Force at all or that it is the same with that which is so often urged by St. Austin That none can have Eternal Life who doth not participate of Christ's Body and Blood and none can do that who is not baptized Ep. Univers Episc per Nicaenum Concil To. 4. p. 1177 1178. Against the Pelagians saith Pope Gelasius our Lord pronounceth That he who eateth not the Flesh of the Son of Man and drinks his Blood hath no Life in him Where we see none exempt nor dares any say That an Infant can obtain eternal Life without this Sacrament Nevertheless that the Providence of God might cut off all the Wickedness of the Pelagians it is not only said Vnless a Man be born again of Water c. but also Vnless he eat and drink c. And that this is spoken of Eternal Life none can doubt because many who receive not this Sacrament have this present Life This Argument you see is generally urged by all that write against the Pelagians nor do we find that the Pelagians did in the least except against the Practice as either Novel or not Catholick but only did content themselves to say that Infants did receive these Sacraments not to obtain Life but the Kingdom of Heaven And here it is to be admired § 5 that Men of Sense and Ingenuity should say St. Austin and these Fathers spake all this of such a Participation of the Flesh and Blood of Christ as is had in Baptism and not of the Participation of it by receiving of the Holy Eucharist When First The Proof they bring of the manducation and drinking required of Children that they may have Life is from John vj. 53. which from St. Austin's Days to the Twelfth Century hath always been understood of the Eucharist but never of the Sacrament of Baptism So generally the forecited Fathers Secondly They bring distinct Proofs to evince that Infants are to participate of both Sacraments the Third of John to prove they ought to be baptized the Sixth of John to prove they ought to receive the Holy Eucharist◠So St. Austin so Isidore Pelusiota so Pope Gelasius in the Places cited Thirdly They speak of the Mysteries in the Plural Number as of things necessary to be received for the Remission of their Sins and the obtaining Life Eternal So Theodorus Amphilochius St. Chrysostom Isidore Pelusiota St. Austin Hincmarus Rhemensis Photius Albinus Amalarius Fourthly They speak first of the Sacrament of Baptism and after of the Supper of the Lord declaring of them distributively That Infants cannot have Life Sine Baptismo Christi sine participatione Corporis Sanguinis Christi without Christ's Baptism and the Participation of his Body and Blood So Pope Innocent Sine Baptismo Corpore Sanguine Christi without Baptism and the Body and the Blood of Christ So St. Austin Fifthly They spake of the Sacrament of the Lord's Supper by way of Distinction from that of Baptism Non de Sacramento S. lavacri sed de Sacramento mensae suae l. 1. de peccat Merit c. 19 20. Ep. 107. p. 499. Quod nisi Baptizati non utique possunt Ep. 106. p. 487. saying Let us hear our Lord not speaking of the Sacrament of Baptism but of the Sacrament of his Holy Table So St. Austin Sixthly They speak of that eating and drinking of this Quod per corpus geritur which is done by the Body Per ora by the Mouths So St. Austin Which Children have a right to by being first Baptized and of that Sacrament of the Body and the Blood of Christ Quo nemo nisi rite baptizatus accedit to which none comes who is not rightly baptized Lastly Sometimes they speak of the Sacrament of the Lord's Table of that Sacrament emphatically and of that Blood which the Child must drink Now hence it follows First § 6 That the Trent Council hath manifestly erred when it declared of all the Fathers in General who held this Opinion Sess 21. c. 4. Sine controversia oredendum est eos nulla salutis necessitate id fecisse That without Controversy we must believe that they did not this from an Opinion of the Necessity of it to Salvation this being an Untruth so manifest In. John 6. that Maldonate in direct Opposition to this Couneil saith that St. Austin and Pope Innocent were by this Passage of the Sixth of John induced to believe Infantes etiam baptizatos nisi Eucharistiam perciperent salvos esse non posse that even baptized Infants could not be saved unless they received the Eucharist and that from that place they conceived the Eucharist was necessary for Infants to Salvation and that St. Austin mentioned this not as his private Opinion Sed ut fidei totius Ecclesiae dogma but as a Doctrine of Faith received by the whole Church adding Tom. 1. part 4. p. 624. as also Binius doth That this Doctrine flourished in the Church about Six hundred Years Secondly Hence it appears that the same Council by pronouncing an Anathema against all who shall dare to say Sess 21. Can. 4. That it is necessary for Children before they come to Years of Discretion to receive the Sacrament hath virtually
will flee Deceit Wisd 1.5 and from Thoughts that are without Understanding and will not abide when Unrighteousness cometh in Now saith he P. 72. if according to the Testimony of the Lord the Holy Spirit rests only upon the Humble and the Meek the Man who trembles at God's Word Et secundum mores hodiernos pauci admodum tales verisimiliter in conciliis sunt and according to the Manners of our Times 't is very likely that few such are in our Councils but of carnal worldly ambitious and contentious Men and of Men having that Knowledge which puffeth up turba solet adesse copiosa the Number usually is very great what necessity is there to believe that the Holy Spirit doth prevail in those Councils and move the Minds of them who always do resist and do oppose his Motions to those things which are most sound and salutary P. 73. If it be not from humane Infirmity but from the Guidance of the Holy Spirit that Councils cannot be deceived who can be sure this Holy Spirit will be present with the major part of an Assembly of such Men they being though in Profession Christians ye in reallity Men of the World who Joh. 14.17 saith St. John cannot receive the Spirit of Truth 2ly Because such corrupt Manners do provoke God in his righteous Judgment to give Men up to strong Delusions and to permit the great Deceiver to prevail upon them according to that Expression of St. Paul That evil Men and Seducers will grow worse and worse 2 Tim. 3.13 deceiving and being deceived Thus of the Times of Antichrist he hath foretold 2 Thess 2.9 10. That because Men received not the Truth in the Love of it therefore God should send among them strong Delusions that they should believe a Lye. And this Account St. Basil also gives of the forementioned Miscarriages of the Church Governors of his Time Ibid. p. 394. viz. That they befel them because being corrupt and abominable in their doings they had deserved the Punishment which the Apostle speaks of saying because they liked not to retain God in their Knowledge therefore he gave them up to a reprobate Sence and which our Lord inflicted on the wicked Jews to whom he therefore spake in Parables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might not perceive the Divine Mysteries of the Gospel because they first had shut their Eyes made their Ears heavy and their foolish Heart was waxed gross that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That by way of Punishment they might be subject unto Blindness in greater Matters Clemangis in this also follows the Sentiments of St. Basil For after he had abundantly declared the great Corruptions of their Manners who usually then met in Councils he puts this Question Ibid. p. 73. Quis certo possit scire an major pars concilij sit digna decipi who therefore can know surely whether the major Part of a Council be not worthy to be deceived 3ly Mens evil Lives had they no other Tempter do naturally incline them to cast off those Principles and Practices which contradict and do condemn their Actions and hinder their Pursuit and free Enjoyment of their sensual Appetites this they must be enclined to do partly to free themselves from the continual Gripings of an evil and condemning Conscience For as Theodoret observes They who have put away the upright Conscience do afterwards cast off the Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they cannot bear the Accusations of a guilty Conscience And partly that they may exert more freely that natural Opposition that is in them to that Law of Holiness and Light by which their Actions are reproved according to that saying of our Lord Every one that doth Evil hateth the Light John 3.20 neither cometh he unto the Light least his Deeds should be reproved 'T is this Corruption of Manners which seemeth to have turned all the Severities of ancient Penance and all the wholesom Methods of Church Discipline into Formalities and Superstition into fruitless Pilgrimages the going barefoot the carrying wax Tapers the mumbling over a few Pater Noster's Ave Maria's or penitential Psalms which either the penitent doth not or at the least is not obliged to attend to and which have very little Tendency to the Conversion and Reformation of a Sinner but rather do encourage him to sin at such an easy rate 'T is this hath introduced so many easy Ways of Pardon and Justification Attritio ex turpitudinis peccati Consideratione vel ex Gehennae poenarum metu communiter concipitur Concil Trid. Sess 14. c. 4. Et eum ad gratiam dei in Sacramento poenitentiae impetrandam dispoint Ibid. vid. Catechism Rom. Part. 2. c. 5. §. 37 38. without the bringing forth Fruits meet for Repentance and taught even Councils to determine that Attrition or Sorrow out of apprehension of the Foulness of Sin or the fear of Punishment will dispose Men to obtain the Favour of God in the Sacrament of Penance So that if the vilest Wretch when going out of that World in which he hath lived most lewdly all his Life be afraid of Punishment for his Enormities or apprehensive of the Foulness of them as the more wicked he hath been the likelier he is and the greater Reason he still hath to be provided he be absolved by a Priest he must go out of the World in the Favour of God and in a justified Estate And if so what necessity is there of adding to our Faith Vertue and of patient Continuance in well doing that we may seek for Honour and Immortality or of following after Holiness and Purity of Life that we may see God Moreover Men by their wicked Conversations will be disposed to introduce and cherish such Doctrines as best comply with their impure Inclinations that they may have the greater Freedom in the Pursuit of their Ambition Covetousness and all their other sensual Appetities and may the better gratify those Inclinations And here we have a wide Door open at which the Innovations of the Church of Rome might enter seeing most of them have an apparent Tendance to the gratification of Pride and love of Empire of Covetousness and Ambition of Ease and Freedom from restraint in the Ecclesiasticks and Church Governors and give them Opportunity to Lord it over Mens Consciences to engross the Wealth and the Conveniences of the World to live at ease and to be uncontroulable by any but themselves For do not the Doctrines of Purgatory Pardons and Indulgences directly tend to make them Masters of Mens eternal and by that of their temporal Estates Is not the Treasury of the Saints and of our Saviour 's Merits a way of driving Trade for the enriching their own Treasuries Do not their Masses and Oblations of true propitiatory Sacrifices for the Dead tend to engage all dying Persons to sacrifice their Estates unto them and leave them lumping Summs of Money for that end Are
to his Corinthians the things which they already read and did acknowledge and to write the same things which he had taught to his Philippians Phil. iij. 1 If St. Peter thought it needful to write unto the Jewish Converts to testify to them 1 Pet. v. 12. 2 Pet. iij. 1. 1 Jo. v. 13. that was the true Grace of God in which they stood and to stir up their sincere minds by way of Remembrance St. John that they might know they had eternal Life and might believe in the Son of God. Ver. 3. St. Jude to mind them of the Common Salvation If the Evangelist closeth his Gospel with these words These things were written that you might believe Joh. xx 31. and believing might have Life through his Name surely these persons would not but think it necessary that the essential Doctrines of Christianity should be written And who can think the Holy Spirit of God would have assisted them to indite these Gospels and Epistles had he conceived it needless that they should be written 2. We have the plain Assertions of the Authors of the New Testament that they were written by the Servants and the Apostles of the Lord by Men who declared that the things they writ were the Commandments of the Lord 1 Cor. xiv 37. 1 Pet. i. 18. by Men who preached the Gospel to them by the Assistance of the Holy Ghost sent down from Heaven and proved the Truth of what they said by mighty Signs and Miracles owned even by Jews and Heathens as well as by their Christian Converts 3. We find the matter of them worthy of the God of Heaven to reveal 4. We find them generally received as such by those who bore the Name of Christians however differing in other matters read daily in their Assemblies cited in all their Homilies and Sermons called their Digests and their God-making Books by appealing to which they confirmed their Doctrines and confuted their Adversaries and which they offered to be perused to the very Heathens And hence we have just reason to presume that they had Cause sufficient to believe them such 5. We also have the concurrent Testimony of Jews and Heathens citing them as such and thence making Objections against the Christian Faith and attempting to wrest them out of the Hands of Christians that so Christianity might be destroyed out of the World. And lastly We have good reason to suppose that Providence of God which was so highly interested in propagation of the Christian Faith and making of it known unto the World would not permit false Records of that Faith to be so early and generally imposed upon the Christian World. Let us then see it proved by Mr. M. that the matter of those Roman Traditions contained in their new Creed is worthy the God of Heaven to reveal and that we have like reason to suppose his Providence concerned about them let us see plain Assertions of the like Primitive Authority that they were delivered by Men assisted by the Holy Ghost and equal Miracles performed in confirmation of that Assertion let us see a like necessity that Christian Revelations should be handed down by word of Mouth a like general Reception of these Traditions throughout all Ages a like appearance of them in the Christian Writings or Citation of them by Jews or Heathens and when this Evidence hath been produced by Mr. M. we shall be ready to Embrace and own them also as the unwritten Word of God. But whosoever undertakes this Task will find some of these things imply a contradiction viz. That an Oral Tradition should be necessary to be Recorded or daily read in the Assemblies of Christians That it is upon the Matter confessed by Du Pin in his Abridgment of the Doctrine and Discipline of the Three first Centuries P. 605.613 that scarcely any mention of these supposed Traditions can be found in the Homilies or Writings of those Ages Moreover we find not in those Primitive Ages any mention of the Divine Original of these Traditions any appeal to them as such any confirmation of Christian Doctrine or confutation of their Adversaries by them nor any thing objected from them either by Jew or Gentile against the Christian Faith tho' since the time that we confess they came into the Church both Jew and Gentiles have been very forward to object as against other things so especially against Transubstantiation and the Veneration of Images and the Adoration of the Host. Lastly there appears no such real Excellency in them no such tendency to the advancement of true Holiness and Goodness as may convince us they are things worthy of the God of Heaven to reveal and which his Providence should be concerned to preserve and propagate throughout all Ages Moreover we distinguish betwixt Historical Traditions of the Primitive and succeeding Churches § 3 Dist 2. such as are the Tradition concerning the perpetual Virginity of the Blessed Virgin the Birth of our Lord or his coming forth out of her Womb Clauso Vtero his coming to his Disciples the Doors being shut his Age the time of his preaching upon Earth and the like and Traditions touching Articles of Faith and Doctrines to be believed in Order to our being either sound Believers or good Christians Touching the first we say 1. That we have no occasion to dispute with them about some of these things and therefore what St. Basil saith of the perpetual Virginity of the Blessed Virgin That though it would not be offensive unto Piety to say That afterwards she did the works of Matrimony her Virginity being only necessary till the Birth of Christ yet the Mystery being not concerned in it we leave it unregarded and unsearched into We say of other matters of this nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De humana Christi Gener. Tom. 1. p. 509. In Matth. Ed. Huet p. 223. we think it best not to search curiously into them though that of Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who say these things would preserve the perpetual Virginity of Mary seems to insinuate that this was once but the Opinion of some Men. And they who were most zealous for it as was St. Jerom against Helvidius Ut haec quae scripta sunt non negamus ita ea quae non sunt scripta renuimus natum deum esse de virgine credimus quia legimus Mariam nupsisse post partum non credimus quia non legimus Tom. 2. f. 6. a. do it upon this Ground because the contrary is not written for thus he speaks As we deny not those things which are written so we refuse those things which are not written we believe our Lord to be Born of a Virgin because we read it we believe not that Mary was Married after her delivery because we read it not 2dly We add That as for the pretended Tradition § 4 that our Lord came out of the Womb of the Blessed Virgin without opening of it though
in 2. ad Tim. p. 155. Or Espencaeus a Romanist confessing that they defended it daemonum Spectris muliebribus Somniis with diabolical Apparitions and old Wife's Dreams especially when as he there saith this we see in the very Synod which approves and urgeth in confirmation of it the Tale of Constantine's Leprosy and of his Baptism by Pope Sylvester Def. Constant contr Baril c. 10 11. adversus Spalat c. 65. p. 458 459. and of the Images of Paul and Peter produced then to him the Tale of the Image sent to Agbarus of the Passion of the Image of Christ at Beryth and that infamous Tale of the old Fornicating Monk all confuted and exposed by Learned Crakanthorp and a late * Cap. 5. p. 22 23. excellent Discourse of the Second Nicene Council If Irenaeus could so early pretend to a Testimony of all the Elders of the Church of Asia for a matter of apparent falshood if others in the Second and Third Century could frame a contrary Doctrine from such a weak allusion to a Prophetick Saying I hope the saying of One or Two Doctors in the following Ages cannot be reasonably supposed to amount to any certain proof of the Traditions or Doctrines derived from the Apostles And if their Testimonies in such Cases in which they are most properly Testators or Relaters of Church History and of Traditions received from the Elders of the Church prove so uncertain and so alien from Truth less Credit must be given to them in those Articles of Faith or Doctrines of Manners in which they only give their Judgment without pretending to Apostolical Tradition for the Truth of what they say The Patrons of Oral Tradition confessing and declaring that they rely not on them as Doctors and Divines but as Witnesses of Tradition only Moreover it is the constant Opinion of the Fathers § 6 since the Fourth Century that our Saviour twice penetrated with his Body through the Doors where the Disciples were assembled Joh. 20.19 26. Vid Maldonat in locum because he came twice to them saith St. John The Doors being shut and stood in the midst of them Whereas 't is evident that this Phrase doth not inferr this Penetration any more than my saying I came into the College the Gates being shut imports that with my Body I pierced through the College Gates It doth not in the least inforce us to conclude that our Lord did not by his power open the Doors or come in any other way And whosoever seriously considers the circumstances of the Text will find good Reason to believe that Christ did not thus penetrate through the Doors as they imagined for the Apostle doth inform us ver 20. that Christ when he was come among them shewed them his Hands and his Feet he therefore purposely appeared to convince them that he was risen in the same Body in which he Suffered and which he laid down in the Sepulchre They saith St. Luke were troubled at his Appearance Luk. xxiv 38 39. and thought that they had seen a Spirit to remove which Imagination our Lord speaks to them thus Why are ye troubled and why do such Reasonings rise up in your Hearts see my Hands and my Feet that it is I my self handle me and see for a Spirit hath not Flesh and Bones as you see I have St. John informs us that his second Appearance when the Doors were shut was designed particularly to convince St. Thomas of the same Truth and to confirm the Resurrection of his proper Body to him He speaks thus Reach hither thy Finger Joh. â—x 27. and behold my Hands and reach hither thy Hand and thrust it into my Side and be not faithless but believing whereas had Christ penetrated with his Body through the Doors at both these Appearances and so had entred in to them after the manner not of a Body but a Spirit he had done that which must have stagger'd their Faith at the same time that he designed to confirm them in it For notwithstanding any thing they seemed to see or feel they could not well believe he had true Flesh and Bones and was no Spirit had they believed and known he even then had thus penetrated through their Doors and therefore had done that which only Spirits and no true Flesh and Bones could do And if you here referr this Action with the Fathers to Christ's Almighty Power why might not his Disciples if they did the like mistrust that by the self-same power he who did this might make that Body which appeared to them seem to have Flesh and Bones and Prints of Wounds when it had not When our Roman Doctors shall have answered this Scruple Pseudo-Justin Nazianz. Chrysostom St. Jerom Austin Euthymius Apud Maldonatum in Matth. xxviij 2. I shall pay greater Reverence to the Authority of the Fathers of the Fourth and the ensuing Centuries touching this matter but till then I shall continue as much to Scruple Christ's penetration with his Body through the Doors as I do that other fine Invention of some of the same Fathers that our Lord's Body at his Resurrection penetrated through the Stone of the Sepulchre But besides all these Instances there are two celebrated in Church-History which are abundantly sufficient to discover the uncertainty of the pretences to Tradition in such Cases even according to the Judgment of most Learned Romanists The First is the known Story of the Phoenix § 7 that solitary Bird which hath no other of its Kind and which is propagated only by a Worm arising out of its burnt Ashes P. 34 35. De Resur Carn c. 13. Catech. 18. p. 213 214. Ancorat c. 85. as is related in the first Century by Clemens Romanus in his Epistle to the Corinthians which used to be publickly read in the Church By Tertullian in the Third Century In the Fourth Century by Cyril of Jerusalem who saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clemens and many others did relate it and bids us not disbelive it Epiphanius not only introduceth it as a thing whose Fame had come to many of the Faithful but he triumphs over the Jews with this Question Physic c. 11. Why should you not believe our Lord's Resurrection in Three days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a Bird was restored to Life in Three Days St. Ambrose saith De fide Resur p. 39. vide etiam Hexam l. 5. c. 23. in Ps 118. p. 565. Hoc relatione crebra Scripturarum Authoritate cognovimus We know this by frequent Relation and by the Authority of the Scriptures which he saith as being of the number of those Fathers who applied that Saying of the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Just shall flourish as a Palm-Tree Ps xcij. 12. to this Bird because the same Greek word signifies both a Palm-Tree and a Phoenix Dion p. 49. Renasci Constat apud Hieron Tom. 4. f. 47. b. L. 5. c. 7. p. 246. Carmen de
esse potest the true Catholick Faith without which no man can be saved whereas it is here proved that the whole Church of Christ in general and in particular the Roman Church believed that the Apostles and the Nicene Creed contained all the Articles of the Christian Faith. 9. Concil Trid. Sess 21. can 4. The present Roman Church pronounceth an Anathema on those who say the Eucharist is necessary to Children before they come to Years of Discretion that is on Pope Innocent Chap. 12. Sect. 3 4 5. Pope Pelagius and the whole Church of Christ for Six hundred Years And truly if the Tradition or the Doctrine of the present Church of Rome § 4 must be the Rule by which alone we are to judge of the Tradition Practice and Doctrines of the whole Church of Christ throughout all Ages if we lie under any Obligation to determine thus That this is the Practice the Tradition the Doctrine of the present Roman Church therefore this was the Doctrine the Practice the Tradition of all former Ages of the Christian Church then all the Reason God hath given us and all the Learning which we can with all our industry acquire from Scripture and all the Testimonies of the Fathers and Church Writers could we shew them throughout Fifteen Centuries Canon of Script as Dr. Cousins hath done declaring themselves fully in opposition to the Church of Rome I say if the Declarations of the Church of Rome must wholly over-rule us in these matters all the knowledge we can acquire from Scripture Reason or the Fathers is not worth one Straw we may even burn all our Books of Antiquity our Fathers and Church History yea and our Bibles too and lay aside our useless Reason for whatsoever service these things may do to Holy Church they can do none to us The reading of these Authors the use of Reason to discern betwixt good and evil right and wrong true and false in Christian Practices and Doctrines must be the most pernicious things in which we can be exercised for sure I am no Man of honest Conscience and sound Judgment can read the Scriptures and the Fathers carefully but he must very strongly be tempted by his Reason to suspect and must in many things seem absolutely certain that Apostolical Tradition cannot be known by the Tradition of the present Church of Rome yea that many of her present Traditions Doctrines and Practices are evidently and unquestionably repugnant to the Traditions Practices and Doctrines of the Apostles and the whole Church of Christ for Six Eight Ten Twelve or Fourteen Centuries To add some farther Instances to these § 5 I have already mentioned Sess 6. can 23. Ecclesia tenet de Beata Virgine quod ex speciali Dei privilegio in tota vita peccata omnia etiam venialia vitaverit The Church of Rome now holds saith the Trent Council that the Blessed Virgin was through her whole Life free from venial Sin and yet such is the Evidence of Truth to the contrary that many Doctors of the Roman Church are even forced to confess that this Determination is contrary to the common Judgment of the Fathers In John ij Maldonate speaks thus Among the Ancient Fathers I find very few who either do not openly say or obscurely signifie that the Blessed Virgin was guilty of some Fault or Error And though some have endeavoured saith Petavius to mollifie the Sayings of the Fathers De Incar l. 14. c. 1. sect 7. yet their endeavour is vain Nam adeo disertam continent cujusque modi delicti significationem ut aliorsum detorqueri se minime patiuntur For their Sayings do so expresly import the signification of some guilt that they cannot be wrested to another sence and that they had good reason to make these Confessions will be apparent from these Citations following Our Lord saith Irenaeus L. 3. c. 18. p. 277. repellens ejus intempestivam festinationem repelling her unseasonable hastiness said to her Woman what have I to do with thee In the Third Century Tertullian expresly charges her with incredulity for he declares L. de came Christi cap. 7. That our Lord Christ therefore denied his Mother and his Brethren saying Who is my Mother and my Brethren because his Brethren did not believe in him and because Mater non adhaesit illi his Mother did not cleave unto him In this place saith he appears incredulitas eorum the unbelief of them that when he was Preaching the Word of Life and healing of Diseases and Sins his Relations stood without and were so far from harkening to him that they did rather interrupt and call him from so good a Work and will Apelles say That Christ unworthily used these words Ad percutiendam infidelitatem foris stantium To smite the incredulity of them who stood without Origen upon Luke asks what that Sword was which Simeon foretold of saying it should pass through her Heart and answers that it is manifestly written Hom. 17. s 102. b. That in the time of our Lord's Passion all the Apostles should be scandalized and saith he can we think that the Apostles being Scandalized Mater Domini a scandalo fuerit immunis the Mother of our Lord could be free from Scandal If she suffered no Scandal Jesus did not suffer pro peccatis ejus for her Sins but if all sinned and fell short of the Glory of God being justified freely by his Grace utique Maria illo tempore scandalizata est then doubtless Mary also at that time was scandalized And this is that which Simeon here Prophesieth saying Tuam ipsius animam pertransibit infidelitatis gladius ambiguitatis mucrone serieris the Sword of Infidelity shall pass through thy own Soul and thou shalt be smitten with the Sword of doubtfulness In the Fourth Century St. Basil saith That Simeon here prophesieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Mary her self thus Tom. 3. Ep. 317. p. 310. 311. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There shall be some fluctuation even in thy Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some doubting touching the Lord this is the Sword but after this Scandal which shall happen to Mary and the Disciples of our Lord he presently will minister a Medicine and confirm their Hearts in the Faith of Christ Moveover he makes this Scandal of the Blessed Virgin necessary upon this account That Christ was to taste Death for all to be the propitiation for the World and to justifie all Men by his Blood. In Psalm 118. St. Hilary declares That at the Day of Judgment that incessant Fire is to be endured in quo subeunda sunt gravia illa expiandae a peccatis animae supplicia in which are to be suffered those heavy Punishments designed for the expiating of the Soul from Sin and that then the Sword shall go through the Soul of Mary and if saith he even Dei virgo illa in judicii severitatem ventura est that
It is saith Hilary Ad. Const Aug. p. 342. 343. the safest course to retain that first and only Evangelical Faith confessed in Baptism and to innovate nothing in it And this he affirms in opposition to the New Creeds so frequent in his Days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 52. init Ep. ad Epictet Tom. 1. p. 582. a. Epist ad Afric Episc p. 932. The Creed of Nice saith Nazianzen is a short Boundary and Rule of Christian Wisdom It is saith Athanasius sufficient for the destruction of all Impiety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for the confirmation of the true Faith in Christ for the destruction of every wicked Heresie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for confirmation of the ecclesiastical Doctrine The Synod held at Sardis defined That nothing farther should be written of the Faith but that all Men should rest contented with the Faith confessed at Nice Athanas Ep. ad Antioch p. 576. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was in nothing defective and because if any other Faith should be composed that might be looked upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as imperfect St. De tempore Serm. 115 119 131 Austin saith That the Catholick Faith is made known to the Faithful in the Creed that this Creed is Comprehensio fidei nostrae atque perfectio The comprehension and perfection of our Faith that it is Plenitudo credentium totum continens compendio brevitatis confirmans onnes perfectione credendi The fulness of Believers comprising the whole of their Faith in a compendious brevity Ep. 84. Tom. 3. p. 961. and confirming all in perfect Faith. Theodoret writes to the Bishops of Cilicia that they would require their People tokeep the Nicene Faith entire and undefiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as compendiously teaching the Evangelical and Apostolical Doctrine Damasus closeth his Symbol which for substance is the same with that of Nice Apud Hieron Tom. 4. f. 44. in these expressions Haec crede haec retine believe and retain these things Subject thy Soul to this Faith and thou shalt obtain Life and a reward from Christ which shews he thought this Faith sufficient for that end Ibid. f. 46. Ruffinus informs us that according to the request of Pope Laurence he was to compose something de fide secundum Symboli traditionem of the Faith delivered in the Symbol And of this he declares That it was norma praedicationis the Rule of the Apostles preaching the Rule which they composed credentibus dandam to be delivered to Believers fidei suae indicium the index of their Faith. Petrus Chrysologus saith Serm. 57 58 59 60 61. That it is salutis symbolum vitae symbolum forma fidei credulitatis norma fides quam credimus docemus the symbol of Life and Salvation Ep. 27. ad Pulcher c. 4. p. 492. the Rule of Faith the Faith which we believe and teach Pope Leo That it is a short perfecta confessio and perfect Confession of the Catholick Faith. The Great Council of Chalcedon saith of the Faith of Nice Act. 5. in fine That it sufficeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the perfect knowledge and confirmation of Piety Theodor. Hist Eccl. l. 2. c. 15. The Synod of Ariminum That it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exact Rule of Faith that of Sardis That nothing was to be added to it Apud Athanas Ep. ad Antioch P. 576. Id. de Synod Arim. Selsach p. 876 878. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because nothing was wanting to it that of Sirmium adds That there was no need of running to Synods that of Nice Having done all things for the Catholick Church a Synod to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Men assented and all Men judged it sufficient The Ordo Romanus or old Roman Liturgy saith Apud Hittorp p. 38 39. This is that Faith qua credentes justificati sumus by which believing we are justified salutaris sides the saving Faith which the Holy Spirit dictated to the Masters of the Church The summ of our Faith which as they had received so they delivered it unto them Isidore Hispalensis saith of the Apostles Creed De Eccl. Officiis l. 2. c. 22. That they appointed it to be given to Believers as a Rule that it contained few words but in them were contained omnia Sacramenta all the Articles of Faith that they who could not read the Scriptures retaining in their Heart these things might have sufficient and saving knowledge that it contains the Confession of the Trinity and the Vnity of the Church Orig. l. 6. c 19. omne Christiani dogmatis Sacramentum and the whole Christian Doctrine that this Symbol of Faith and the Lord's Prayer Sentent l. 1. c. 21. parvulis Ecclesiae sufficit ad coelorum regna capessenda sufficed to bring the little ones of the Church to the Kingdom of Heaven De Eccles Off. l. 1. c. 16. And of the Nicene Creed he adds That it speaks de omni parte fidei of every part of Faith. Rabanus Maurus in his Book of the Institution of the Clergy Lib. 2. c. 56. transcribes the forecited words of Isidore Regino in the same Century saith That all who come to Penance De Eccl. Discipl l. 1 c. 272. or to receive the Sacrament must be able to recite the Creed and the Lord's Prayer for in the one is contained the Christian Faith in the other we are taught what we are to pray for and that no Man in these matters must pretend the slowness of his Vnderstanding or defect of Memory for these things are so short as that the dullest Man may learn them and yet they are tam magna ut qui eorum scientiam pleniter capere potuer it sufficere ea sibi credatur in salutem so great that whosoever fully understands them will find them sufficient for his Salvation Moreover Ruffinus Isidore and Rabanus Maurus do inform us that the Apostles made this the sign by which he should be known who preached Christ truly secundum Apostolicas literas according to the directions of the Apostles from those deceitful Workers who did not preach him integris traditionum lineis according to the integrity of Tradition Accordingly 5. Observe § 8 That these Fathers do constantly assert this Symbol to be a Test of Orthodoxy and that by which they did prescribe against all Hereticks proving their Doctrines to be new and such as ought to be rejected as being not contained in this Symbol or this Rule of Faith. Irenaeus in his Book against Heresies declares Lib. 3. cap. 3. that it is sola vera vivifica fides the only true and life-giving Faith which the Church received from the Apostles and distributes to her Children That even without arguing we might exactly discern the firmness of the Truth preached by the Church Lib. 1. c. 1. and the falseness of the Heretical perswasions there being nothing of them
p. 165. Syn. Sard. apud Athan. Ep. ad Afric Episc p. 941. Because this venerable Symbol saith the General Council of Chalcedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficeth to the perfect knowledge of the Truth and as the Bishop of Ephesus well notes upon that place It is manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing is wanting to what is perfect they also said there was no need of adding any thing to it because it was sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Subversion of every wicked Heresy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to overthrow all the most ungodly Heresies and that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Inscription as upon a Pillar against all Heresies 2dly Because they would not alter the Tradition they had received from their Forefathers We saith Cyril in the General Council of Ephesus have taken this care that nothing should be added to Apud Concil Flor Sess 5. Bin. Ibid. p. 589. or altered in the Nicene Symbol as being mindful of him that said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remove not the ancient Bounds which thy Fathers have set 3dly Because they would not give occasion to any to suspect their Faith imperfect or that any Article of Faith was wanting in the Creeds already made Thus the Synod of Sardis decreed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Athan. Ep. ad Antioch p. 576. That nothing more should be written touching the Faith but that all should rest satisfied with the Faith confessed by the Nicene Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was deficient in nothing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 least that of Nice should be esteemed imperfect and a pretence should be given to as many as will to write and define touching the Faith. Theodoret H. Eccl. l. 2. c. 15. The Orthodox Fathers in the Council of Ariminum professed That they were Children of the Nicene Fathers but if say they we should dare to take away any thing from what they have written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or add any thing to it we should be spurious Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being Accusers of what they did who delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exact Rule of Faith. And again they declare it Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dangerous thing to add any thing or take any thing from the Nicene Creed because if either of these things should be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Enemies would have liberty to do what they would Pag. 951. And Athanasius in his Epistle to John and Antiochus his Presbyters commands them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reject them who would say more or less than was contained in that Creed Apud Concil Flor. Sess 8. Bin. Ibid. p. 627. And the Bishop of Ephesus well argues That we can suffer nothing by keeping to the same Faith which the divine Fathers confessed and believed since none but mad Men can accuse it of imperfection Secondly § 2 Hence it demonstratively follows that these Creeds must be a perfect digest of all things necessary to be believed now and throughout all succeeding Ages of the World for how can it be necessary for any Christian to have more in his Creed than the Apostles and the Christians of the Four first Centuries had May the Churches of after-Ages make the narrow way to Life more narrow than our Saviour his Apostles and the Fathers left it When the whole Church hath so expresly taught that this Faith was sufficient for the perfect knowledge of the Truth that in it nothing was deficient may others yet come after them and by adding as many more Articles no way pretending to be explications of the former Faith remove the ancient Bounds which our Fathers have set Yea when the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. xx 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 20. who profess that they revealed the whole Council of God unto the Churches and kept back nothing needful for Salvation delivered this as the only Rule of Faith and their Successors handed it down unto posterity as that to which nothing was to be added beyond which nothing was to be believed as an Article of Faith shall after Ages come and add as many more Articles as necessary to be believed unto Salvation as those which they delivered and damn all those who do refuse to own them as such Moreover what reason can any Man give why any person should not be saved now by the same Faith which was sufficient for Salvation in the days of the Apostles and the first four Centuries Are we wiser than they or are our Doctors more Learned or more Faithful Is there another Covenant made with the Church since their Days Are other terms of Salvation since made or is God less merciful to us than he was to them Is not the famous Rule of Lirinensis this Quod ab omnibus quod ubique quod semper That which was always and every where believed of all that is the Rule of Faith And must it not hence follow that there can be no New Article no Declaration obliging us to believe any thing which was not always matter of the Christian Faith If you would palliate the matter by this specious pretence That though the Church can make no Articles of Faith which never were revealed by the Apostles she may declare those that want sufficient Declaration is it not Nonsense to say What always was believed wanteth sufficient Declaration that is it wanteth what is necessary to render it an Article of Faith or a thing fit to be believed Did the Apostles know that Article which you say wants sufficient Declaration to be a necessary Article of Faith or no Did the Compilers of the Nicene or Constantinopolitan Creed did all those Ages who asserted the perfection of these Creeds as to all matters of the Christian Faith know it or no If not then must they teach they knew not what or their Successors without a new Revelation could not know it if they did know it and declare it What farther Declaration could it need unless the Church after that Declaration lost a necessary Article of Faith delivered to her If they knew it but did not declare it they must be charged with concealing some necessary part of the Gospel or if it were unnecessary why may not others still conceal it and not afflict and clog the Faith of Christians with unnecessary things If you say with the Latins in the Council of Florence Apud Bin. Concil To. 8. p. 649. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If all Men would acquiesce in the Faith defined there would be no need to be concerned for any other besides that of Nice but by reason of Mens deviation from the Right Line to bye and crooked false and erroneous ways it is necessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to unfold and interpret better the same Faith and to make plain the way of Truth To this I reply That here the Cause is given up to Protestants for hence it
follows that the Supremacy of the Pope the Celibacy of Priests the Invocation of Saints the Veneration of Images and Reliques the true and proper Sacrifice of the Mass the Doctrine of Transubstantiation of Concomitance and Communion in one Kind of Purgatory Indulgences Reading the Service in a Tongue unknown the Seven Sacraments the Necessity of the Priests Intention to the validity of a Sacrament must be so far contained in the Nicene Creed as to be only Explications and Interpretations of the same Articles of Faith or it must be confessed that they are no necessary Articles of Christian Faith and since the Greeks did in that Council plead that nothing was to be added by any after-Councils to the Nicene Faith and the Latins in effect did own that nothing should be added to it but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 644 645. another Exposition suitable to the Truth contained in it which was not so much an Addition as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Explication of the same thing they both exclude the Addition of these Articles unless that can be proved which never can be rationally attempted That they are only Explications of the Nicene Faith as the Addition of Filioque to it was declared to be And since we Protestants do acquiesce in the Nicene Faith it follows by the concession of the Latins that in respect to us there was no need for after Councils to be concerned for any other Faith. 2dly The Fathers who made or who embraced this boundary of Christian Faith expresly add That there is no necessity of adding any thing unto it with respect to Hereticks because it is sufficient of it self for the aversion of all Heresies Thus in that great dispute which was between the Aâ—ians and the Orthodox about adding something to the Nicene Faith or making other Creeds besides it Epist ad Epict. Tom. 1. p. 581 582. Athanasius gives his Judgment That the vain talk of all the Hereticks that ever were was baffled and made to cease by the Faith confessed at Nice according to the Holy Scriptures and that this Faith was sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the overthrow of all Impiety and that no other Synod ought to be named in the Catholick Church but that for the Confusion of them it being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mark of victory over all Heresie and especially over that of Arius And this demonstratively follows from their constant Doctrine that these Creeds fully do contain all Doctrines of Faith necessary to be believed by all Christians for seeing Heresie must be an Error of Faith in matters necessary to be believed because it otherwise could be no damnable Error there can be no Heresie which is not a denial of something necessary to be believed that therefore which sufficiently instructs me in all things necessary to be believed must also fortifie me sufficiently against all Heresie 3dly This unfolding making plain better interpreting the Faith being that which only can be done by farther Declaration of the Sence of some Article of Faith than formerly was made unto the Church it is already baffled by the Refutation of the former Plea and it is plainly inconsistent with the Pretences of our new Patrons of Tradition for either the Father taught the Son this better Interpretation and made plain this Sence of the Article or he did not if he did there was no need of doing this by any Council if he did not then it is evident that the Son if he believes this Sence and this Interpretation believes somewhat which he received not by Tradition from his Father and so it must be certain that he may believe another sence of that Article than his Father taught and so in any other Article viz. another sence of the Real Presence of the Pope's Supremacy c. Thirdly § 3 Hence it must follow That no Man who doth heartily believe these Creeds and the immediate Doctrines plainly contained in them or evidently deduced from them can deserve to be anathematized or be excluded from the Communion of Christians for not believing any other simple Article of Faith for then he must deserve to be excluded for a thing unnecessary to be believed by Christians He may indeed deserve to be excluded upon other Grounds from the external Communion of the Church as v. gr for irregularity of Life or violating the Church's Peace but cannot justly be excluded for want of Christian Faith. Fourthly § 4 Hence it must follow That all those Councils which have anathematized their fellow Christians for such Doctrines as are not in these Creeds nor can be evidently inferred from them have been so far from being Infallible that they have actually erred And all those Churches who have rejected others from Communion with them upon the same account have acted Schismatically because they excluded others from Communion without just Ground It being therefore manifest that the Church of Rome hath added to the Nicene Creed these following Articles I. That the Pope of Rome is the Successor of St. Peter and the Vicar of Jesus Christ II. That the Roman is the Holy Catholick and Apostolick Church the Mother and Mistress of all Churches III. That to her therefore doth belong to judge of the true Sence and Interpretation of Scripture and that the Sence which she imposeth on them is to be received as true IV. That there be Seven Sacraments of the New Law instituted by Jesus Christ and which conferr Grace viz. Baptism Confirmation the Eucharist Penance Extream Vnction Orders Matrimony V. That in the Mass a true proper and propitiatory Sacrifice is offered for the Living and the Dead VI. That in the holy Sacrament of the Eucharist there is made a Conversion of the whole Substance of Bread into Christ's Body and the whole Substance of Wine into his Blood and so the Body and the Blood of Christ is there substantially present together with his Soul and his Divinity VII That under one Species only whole and entire Christ and a true Sacrament is taken VIII That there is a Purgatory and that the Souls detained there are helped by the Prayers of the Faithful IX That the Saints reigning with Christ are to be Prayed to and their Reliques to be Venerated X. That the Images of Christ the Blessed Virgin and of other Saints are to be Honoured and to have due Veneration given to them XI That Christ left a Power of Indulgences to his Church and that their use is most wholesome to Christian People XII That all the Rites used by the Roman Church in Administration of her Sacraments are to be admitted And lastly That this is the true Catholick Faith without which no Man can be saved I say It being manifest that the Church of Rome hath added all these Articles of Faith unto the Creeds forementioned and by the Church declared to be a perfect digest of the Articles of Christian Faith it follows that they must all be evidently proved to be
be proved by Holy Writ And that it cannot be proved from the perpetual Tradition of the Church is plainly and frequently confessed by R. Doctors For when Paschase and others broached that Opinion That the Sacrament was that very Body of Christ which was Born of the Virgin Mary Ed. Colon. 1551. p. 195. Bertram expresly teacheth That in saying this Sanctorum Scripta patrum contraire comprobantur they are proved to contradict the Sayings of the Holy Fathers Durandus of Troarn saith Apud Larroq Hist of the Sacrament p. 454. Ed. Ang. De Euch. l 3. c. 23. §. unum tamen That in the Ninth Century several opposed the Opinions of Paschase as Novelties which till then had not been heard of in the Church Bellarmine also confesseth That Scotus held that Transubstantiation was not an Article of Faith before the Lateran Council and they had reason so to say since he affirms 1. That the Church declared under Innocent the Third that this Sence was De veritate fidei a Truth belonging to the Faith In quart Sent. distin xi q. 3. lit g. Colloq Fontibell p. 16. and 2. That it was to be believed to be De substantia fidei hoc post istam declarationem solennem factam ab Ecclesia of the Substance of the Faith after that solemn Declaration made by the Church And Cardinal Perron acknowledgeth That the Opinion of Scotus was in this Sence true That before that Council Transubstantiation was not formally an Article of Faith that is as to the formality of publick Profession and as to any prohibition rendring him inexcusable who was ignorant of it In 4. Sent. dist xi q. 3. disp 42. §. 1. Yribarn saith expresly That in primitiva Ecclesia non erat de fide substantiam panis in Corpus Christi converti In the Primitive Church the Conversion of the Substance of the Bread into the Body of Christ was no Article of Faith. Alphonsus de Castro confesseth Adv. Haer. l. 8. tit de indulg That of the Transubstantiation of the Bread into Christ's Body Rara est in Antiquis Scriptoribus mentio the Ancients seldom do make mention Modest disc de Jes Angl. p. 13. Annot. in 1 Cor. vij And our English Jesuits acknowledge That the Fathers did not meddle with the matter of Transubstantiation Erasmus saith That in synaxi Transubstantiationem sero definivit Ecclesia it was late before the Church defined Transubstantiation and that for a long time it was sufficient to believe that the true Body of Christ was present whether under the consecrated Bread or any way whatsoever Bernard Gilpin in the Life of Bishop Tonstal saith P. 40 46. v. P. 33 42 48. That he had often heard that Bishop say that Innocent the Third did rashly in making Transubstantiation an Article of Faith when before it was free to think so or otherwise yea that he knew not what he did when he made it an Article of Faith. Holcot informs us That paucis tamen persuasum est Corpus Christi esse realiter in Sacramento Altaris sub speciebus panis vini Sent. l. 4. qu. 3. lit c. Few Men were perswaded that the Body of Christ was really in the Sacrament of the Altar under the Species of Bread and Wine In 4. Sent. dist◠xi q. 3. b. and Scotus tells us That to say that such things appertain unto the Faith is an occasion of turning all honest Men and almost all that follow natural Reason from the Faith and of hindering their conversion to the Faith and that a prophane Man or one that follows natural Reason would think this Doctrine a greater inconvenience than all the Articles of the Incarnation and saith he Mirum videtur quare in uno Articulo qui non est principalis Articulus fidei debeat talis intellectus asseri propter quem fides pateat contemptui omnium sequentium rationem it seems worthy of Admiration why such a Sence should be asserted in one Article which is no principal Article of Faith as rendreth the Faith Contemptible to all who follow Reason Our Thirtieth Article affirms § 17 That the Cup of the Lord is not to be denied to the Lay-People for both parts of the Lord's Sacrament by Christ's Ordinance and Commandment ought to be ministred to Christian Men alike and that this was the Doctrine of the whole Church of Christ to the Twelfth Century hath been demonstrated in a Treatise written upon that Subject Cassander also clearly testifies That the Oriental Church doth to this Day and that the Roman Church did for a Thousand Years In Art. 22. in the ordinary and solemn Administration of this Sacrament give both Kinds to all the Faithful and that they were induced to do so Instituto exemplo Christi by the Example and Institution of our Lord and that therefore it was no rash thing that all the best Catholicks who were conversant in the reading of the Divine and Ecclesiastical Writers and were moved by the Reasons there mentioned were extreamly desirous of the Cup and did vehemently contend that this salutary Sacrament of the Blood of Christ Epist 19. together with the Sacrament of his Body Juxta veterem multis saeculis perpetuatam universalis Ecclesiae consuetudinem in usum reducatur should be reduced to use according to the ancient Custom of the universal Church continued through many Ages The same Cassander saith Antiquioribus saeculis ad plenam legitimam solennem Communionem utriusque Sacramenti Corporis Sanguinis Domini participationem necessariam fuisse That in former Ages the participation of the Body and Blood of Christ was necessary to a full lawful and solemn Communion John Barus declares Cath. Rom. Pacif. Sect. 7. apud Forbes Consid Modest p. 429. That Communion in both Kinds is Scripturis Patribus universalis Ecclesiae consuetudini conformior more conform to Scriptures to the Fathers and to the Custom of the universal Church And George Wicelius saith That the Church of Rome did ill in intermitting the use of the Cup in publick Celebration of the Sacrament adding That Ejus rei cum nube quadam certissimorum Testium septi sumus In via Regia Apud Forbes Consid Modest p. 427. plerophoriam amplectimur omni secluso dubio being compassed with a Cloud of most certain Witnesses touching this matter we have that full assurance of it which excludes all doubt And even Thomas Aquinas teacheth In Cap. 11. Ep. 1. ad Cor. lect 5. q. That although whole Christ be under either Species yet is he not in vain tendered under both Species Quia hic est vetus usus hujus Sacramenti ut seorsim exhibeatur fidelibus Corpus Christi in cibum Sanguis in potum because this is the ancient use of this Sacrament That the Body of Christ should separately be given to the Faithful for meat and the Blood for drink In our Thirty-first Article §
Holy Spirit dwelling in their Hearts They also add that this written Law was given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constit Apost ibid. p. 349. to supply the defects of the Law of â—â—ature by that God who would not suffer them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be seduced clearly insinuating that Tradition without this written Law was not sufficient to supply the defects of that of Nature or to preserve them from Error As will be farther evident if we consider That both the Antediluvians and they who lived after the Flood and before the Writing of the Law of Moses had generally corrupted their ways and deviated from that Tradition which they undoubtedly received from Adam and from Noah touching the Worship of the true and only God. For even whilst Adam was alive In Gen. 4.26 and had not passed half his days Men began saith the Chaldee Paraphrast to prophane the Name of the Lord Ainsw in Gen. 4. v. 26. by ceasing to pray to him The Hebrew Doctors tell us That in the Days of Enosh the Sons of Adam erred with great Error and the Counsel of the Wise Men of that Age became Brutish and their Error was this They said forasmuch as God hath Created these Stars and Spheres to govern the World and set them on high and imparted honour to them and they are Ministers that Minister before him it is meet that Men should Laud and Glorifie and give them Honour for this is the Will of God that we magnifie and honour whomsoever he magnifies and honoureth When this thing was come up into their Hearts they began to build Temples to Stars and to offer Sacrifice to them and to Laud and Glorifie them with Words and to Worship before them that they might in their evil Opinion obtain favour of the Creator and this was the Root of Idolatry Ibid. And hence in the ancient Commentaries of the Hebrews the Age of Enosh is represented as a wicked Age. In the time of Enoch and before the death of Adam wickedness had mightily prevailed even among the Sons of God or Members of the Church for Enoch is mentioned as the only Man who adhered perfectly to God and of him it is said Wisd 4.10 Vers 11 14. That he lived among Sinners and that God took him away from among the wicked least their evil Example should corrupt his Righteous Soul. After his Assumption we find that Men had generally declined to iniquity that all Flesh had corrupted their Ways Gen. 6.12 excepting Noah and his Family that they had forsaken God and given up themselves to Idolatry saying to God Job 22.17 Depart from us and what can the Almighty do for us About an Hundred Years after the Flood they set themselves with one Consent to build the Tower of Babel in opposition to God and in which say the Hebrews Ainsw ibid. they designed an Idol Temple Nahor and Tharah the Progenitors of Abraham were Idolaters Gen. 31.30 53. and after the Call of Abraham they continued so to be In the Family of Isaac Esau and his Wives were a bitterness of Spirit to Isaac and Rebecca because they served God with strange Service saith the Jerusalem Tergum that is with Idolatry In the Family of Jacob Gen. 31.22 Gen. 35.2 Rebecca steals her Fathers Images In his House were worshippers of strange Gods and Retainers of Idols When the Israelites lived in Aegypt they so complied with their Rites Praepar Evang. l. 7. c. 28. saith Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to forget the Piety of their Fore-fathers They learned in Aegypt Serm. 2. adv Graec. p. 492. saith Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship many Gods with them They committed Whoredom in Aegypt saith Ezekiel Ezek 23 2-19 they multiplied the Whoredoms they had committed in the Land of Aegypt Whence Joshua speaks thus unto them Josh 24.14 Put away the Gods which your Fathers served in Mesopotamia and in Aegypt Here then is Evidence sufficient First That the first Ages of the World were not abandoned only to the uncertainty of Tradition but were guided partly by the Light of Nature and partly by immediate Revelation Tradition being by Divine Wisdom judged a more imperfect Guide than the dim Light of Nature Secondly That when it pleased God to give his People Positive and ceremonial Laws he would by no means leave them to the uncertainty of Tradition but commanded that they should be written in a Book for a Memorial to and for a Testimony against them and should thence be read by and to them that they and the Generations to come might learn them And Thirdly That the Service of the one true God received by Tradition from Adam Enoch and others before the Flood from Noah Melchizedeck Abraham and the Patriarchs after the Flood was presently corrupted and utterly defaced by Idolatry to let us see how insufficient meer Tradition is since even in the Days and Lives of them who lived so long and who delivered this Fundamental Article of Worshipping the one true God unto their Off-spring they saw them running headlong to Idolatry and adding many corrupt Inventions and vain Imaginations of their own unto that Worship they had received by Tradition from them Secondly § 5 Object 2 Mr. M. adds That for above Two thousand Years more P. 415. P. 231. from Moses until Christ's time the Church was governed partly by Writing and partly by Tradition For the Jews had at least two undeniable Traditions For they knew only by Tradition what remedy was to be used to free their Female Children from Original Sin as also to free their Male Children in danger of Death before the Eighth Day This Remedy they knew and observed and were bound to know and observe and yet they infallibly knew it without having any Scripture expressing to them the knowledge of this Remedy or of their Obligation to use it or that it was so necessary for the Salvation of their Children whom they did believe to be in Original Sin and by that debarred from Salvation unless some Remedy were applyed Some Remedy surely was as necessary for the Female as Circumcision for the Male. Shew me this Remedy in Scripture 2. They truly believed some of those bloody Sacrifices to have been appointed to them by God for the expiation of their Sins but they could not believe truly that these Sacrifices could expiate their Sins by their own Virtue they believing then that these Sacrifices had their expiative Virtue from the Merits of Christ Shew me any Text in which this was then written 1. Reply That the Jewish Church until Christ's time was governed partly by Tradition or that Tradition was their partial Rule of Faith in reference to any necessary Doctrines or Rules of Manners will appear a vain Imagination if we consider that in the Scriptures of the Old and the New Testament they are still sent unto the written Word to learn their Duty
are plainly opposite to the Doctrines Practices and Traditions formerly received and approved in the Church of Christ and this they do believe so firmly that they rather chuse to suffer loss of Life and all the Comforts of it than own these Doctrines of the Church of Rome as Apostolical Traditions Moreover whereas it is no Man's Interest to make the World believe there was such a City as London if there was no such place in being it is the Interest of the whole Church of Rome to set up this pretence to Infallibility in the General that finding it disclaimed by other Churches she with some Colour may pretend unto it and 't is the Interest of the Roman Clergy as much to stickle for the Truth of her pretended Traditions as it was the Interest of Demetrius and his Fellow Artists to avouch to the Ephesians They might be truly Gods which were made by Hands and that the Image of Diana truly fell down from Jupiter since otherwise their Craft would be set at nought And as it was the Interest of the Master of the Pythonisse to be angry with St. Paul for casting out the Evil Spirit from her because thereby his Hopes of Gain was gone For if Men will not receive their Traditions as the Truths of God they cannot Lord it over their Consciences nor drain their Purses nor give Laws at pleasure to the Christian World but must be put to the hard task of proving what they would have us take upon their Words And Fourthly Whereas he that doubteth whether there be such a City as London may repair unto it to be convinced by ocular demonstration whither shall he repair who doubteth of the Truth of the Traditions of the Church of Rome for Satisfaction in that Matter Will you send him to Scripture You have already told him he cannot know what is Scripture what Copies and what Texts are uncorrupted what Translation of it is Authentick but by the Church and also that when he knows all this he cannot understand the meaning of the Scriptures in places disputable and variously sensed as you know those are by which you prove both the Churches Infallibility and the Pretences of the Roman Church to be Infallible Will you send him with Mr. P. 360. M. To the unanimous Consent and Tradition of our Church that is the Church of Rome what is this but to bid him believe that Self-evident which he thinks evidently false to believe the Church of Rome to be Infallible in her Traditions and then he will not doubt of her Infallibility or to turn Roman Catholick and then he will no longer be a Protestant Will you add with him That what is proposed by the Tradition of such a Church is evidently credible Ibid. and sufficient to beget an infallible assent Is it not then matter of Amazement that so many Millions of Persons throughout the World endowed with intellectuals as piercing and accomplished with all Abilities which their Adversaries can boast of yea who many of them have strong temporal motives to incline them to embrace the Romish Traditions and all the miseries which Papal Tyranny can inflict to awaken them into a serious consideration of all the Evidence that can be offered for them and who are Men seriously industrious to attain Salvation and Men who know they must perish everlastingly if they resist the Truth clearly propounded to them I say is it not matter of Amazement that so many persons so qualified should from Generation to Generation so unanimously reject what is evidently credible and able to beget within them an infallible assent yea that they should dispute and write many Books against it though they could never do so but they must contradict what is self-Evident What is this but in effect to say All Protestants always were are and must be whilst they continue Protestants resolved to be damned and as obstinate as the very Devil in doing what they know must tend to their eternal Condemnation Will you send him to the Vniversal Church either by it you mean only the R. Church and her Adherents or you do not if you do you again send him to the Church of Rome if you do not you must renounce that Article of Faith which all your Clergy stand by Oath obliged to defend viz. the Roman Catholick Church and with it your Pretences to Infallibility on the account of any of these Promises which do confessedly belong only unto the Vniversal Church of Christ CHAP. XII Mr. M ' s. Fifth Assertion That all Catholicks ever held that for true which was owned by the Vniversal Church of their times and rejected the contrary as an Error answered by way of Concession § 1. First That this is absolutely true in reference to Doctrines and Practices truly necessary to the Being of a Church But Secondly That this is with Lirinensis to be restrained to the Fundamentals of Faith is proved 1st from Scripture 2dly from Reason § 2. Thirdly From Instances as First That of the Administration of the Sacrament to Infants which they generally practised both in the Eastern and the Western Churches § 3. They declared this Practice to be necessary § 4. That they speak not this of such a participation of the Body and Blood of Christ as may be had in Baptism but plainly of the Puriticipation of the Eucharist § 5. Inferences hence 1. To prove the Definition of the Trent Council touching this Matter actually False 2ly That the Practice or Doctrine of the Church in any Age is no true Evidence of Tradition or the right Interpretation of Holy Scripture 3ly That Mr. M ' s. Argument for Prayer for the Dead from Tradition is not convincing § 6. 2. From the Opinion of the Fathers That it was not lawful for a Christian to swear at all § 7. 3ly From their Opinion That good Angels were transported with the Love of Women and got Gyants of them § 8. 4ly From their Opinion That it was unlawful for any Clergyman to engage himself in Secular Affairs § 9. Or to go from one Church or Diocess to another § 10. 3ly When whole Churches and Nations differ and Heresies prevail the Fathers say we are for finding out the Truth to have Recourse only to Scripture and to primitive Tradition § 11. A full Answer to Mr. M ' s. Argument for Tradition from the Ancient Custom of praying for the Dead shewing on what Accounts the Ancients did it what Reason we have not to do it That the Prayers for them used by the Church of Rome are Novelties and that those used by the Ancients were perfectly destructive of the Roman Purgatory § 12. MR. § 1 M. saith That whatsoever was held by the Vniversal Church P. 367 368. was without farther Question held for true and the contrary to it was ever rejected as an Error Neither will you ever find a Catholick who ever had the Boldness to say that the Church of
what he hath done in this present life for the dead person having compleated all the Actions of his Life P. 412. what can the Prayer of the Priest do to procure him a place of Rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides that of which he was worthy and which was consonant to his Actions done in this 〈…〉 Now 〈…〉 P. 414 415. That the 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 from the Scriptures 〈…〉 the Spots contracted 〈…〉 He asks that those things 〈…〉 Retributions may be given to such as 〈…〉 the Promises of God to be infallible and 〈◊〉 which is asked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Holy Institution shall entirely happen to those who are made perfect according to the divine Life that he desires only the things which are acceptable to God Pachymeres p. 434. and 〈…〉 will most certainly be given as being just and 〈◊〉 by God. Here then we see expresly that 〈◊〉 the judgment of the Church and those renowned Fathers who composed and used these Prayers 1st That they conceived that the 〈◊〉 for whom they put them up did 〈…〉 â—ease from their Labours and their 〈…〉 were delivered not only from 〈…〉 fear of all things dread 〈…〉 where no Tormâ—◠〈…〉 Sorrow and Grief 〈…〉 2dly 〈…〉 were with God and 〈…〉 to greater 〈…〉 where blessed 〈…〉 to the true Light 〈…〉 stept for Joy were filled 〈…〉 of good Things were come to a 〈…〉 to the Bellowship of all Saints to the Haven of Rest And that the purposes of their Prayers for them were to assure them from the Institution and Promises of God of the Enjoyment of these things whence it is evident that Ease and Freedom from all pain is not more opposite to intense Torments 〈◊〉 a place of Happiness Rest Joy and Pleasure to that of the extreamest Misery than were Prayers for the Dead unto the Romish Purgatory Now if such Prayers as these of the Ancient Church excinsive of the Pains of Purgatory and made expresly for the exemption of all pious 〈◊〉 from Grief and Torment and 〈…〉 Happiness after Death will 〈…〉 quickly put an end 〈…〉 suppose the 〈…〉 and suffering 〈…〉 Guilt is pardoâ—◠〈…〉 Church of God was 〈…〉 so can we see no reason 〈…〉 most cogent Reason to the contrary 〈…〉 Fifthly Were pious Souls detamed in 〈◊〉 a miserable State and subject to intense Torments perhaps of many Years duration and could the Prayers the Alms the Masses of good 〈…〉 them ease under or a more speedy 〈…〉 miserable plight and their advaâ—◠〈…〉 must be the most meritorâ—â—â—◠〈…〉 to be still praying still muâ—◠〈…〉 for the deliverance of these 〈…〉 and therefore doubtle 〈…〉 in the New 〈…〉 minutest 〈…〉 and and 〈…〉 relieve them 〈…〉 fâ—â—ctions of 〈…〉 Wiâ—â—on 〈…〉 〈◊〉 most 〈…〉 rity to the 〈…〉 the 〈…〉 Alms much 〈…〉 offâ—r the 〈…〉 livery of them from that place of forment not giving the least hint of any benefit which would accrue to us or them by doing so nor one Example of any pious Person who ever put up a Prayer for them nor any Intimation of then sad Estate and how much it deservâ—â— our Pity and 〈◊〉 but leaving it to these poor 〈…〉 they had been shrewdly 〈…〉 after-Ages back to 〈…〉 plight and 〈…〉 to John Ger 〈…〉 See Bish Ush of Purg. p. 174. and 〈…〉 the silly 〈…〉 â—â—lumption 〈…〉 of Charity 〈…〉 our Lord in 〈…〉 with a chief 〈…〉 that he will say unto us Matth. xxv 35 36. Come ye blessâ—◠〈…〉 and thirsty and you gave me meat and drink nakâ—â— and you cloathed me sick and you visited me in prison and you ministred to me Since then the Souls in Purgatory are all the living Members of Christ's Body seeing they there are in a State more worthy of our Pity than the most sick afflicted or needy of Christ's Members upon Earth and 't would be greater Charity if we were able to relieve them then than 〈◊〉 any Miseries they here endure how came 〈…〉 add I was in the infernal 〈…〉 tormented with the paint 〈…〉 Release Hebr. xiij 12. Remember 〈…〉 bound with 〈…〉 the Body 〈…〉 this our 〈…〉 they endure 〈…〉 to sympathize 〈…〉 Alms and by 〈…〉 this affli 〈…〉 it is such as we also 〈…〉 never call upon 〈…〉 are in Ronâ— in Rurgatory those 〈…〉 in a far more afflicted State as knowing If he believed the Doctrine of Purgatory it would be so with us Jam. v. 14 15. when separated from the Body St. James exhorts the sick to send for the Rulers of the Church that they may pray over them adding for their Encouragement to do so That the Prayer of 〈◊〉 shall save the sick and that if he hath committed Sins theâ— shall be forgiven him and that the effectual fervent Prayer of 〈◊〉 Righteous Man 〈…〉 but if their Prayers would avail also for the 〈…〉 of those Sins for which he was fry in 〈…〉 as careful to 〈…〉 Why left he 〈…〉 to defire the like Prays 〈…〉 that place of Torment 〈…〉 ragements 〈…〉 these good 〈…〉 not their Priests pray 〈…〉 tory Do they not represent this 〈…〉 stian Charity Are they not still 〈…〉 it What therefore can we think of the 〈…〉 Can we imagine that Roman Catholicks have more â—â—ction for distressed Souls than our Compassionate High-Priest and all his Blessed Apostles Or rather must we not conceive this Silence of our Lord and his Apostles in that which fills up almost every part of R. Charity and Devotion a demonstration that Christ and his Apostles knew nothing of their Doctrine nor of the benefit of Prayers for Souls in Purgatory FINIS
entire System of the Christian Faith than by committing it to Writing that Piety should not permit even the Romans to rest satisfied without such written Monuments of what they had been taught or to conceive it was sufficient that they had received it by Tradition and that the Wisdom of the Holy Ghost instructed the Apostles to commit to writing that which they had Preached by Word of Mouth that so it might become to future Ages the Pillar and the Ground of Truth and a sufficient Antidote against the Heresies which afterwards prevailed in the Church Euseb H. Eccl. l. 3. c. 37. And that the zeal of the first Successors of Christian Faith imployed it self as much in leaving to their Converts throughout all the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Writings of the Holy Gospels as in preaching Christ unto them In Answer to Mr. M's Fourth Reason for the Infallibility of Tradition I grant P. 354. That a Tradition made as credible to any Man as it may be made credible to one who never saw London that there is such a City as London and that it is the head Town of England will be a good and a sufficient Proof that the Traditions of the Church of Rome are true and that upon such Evidence afforded it will be most unreasonable to question the Truth of them but then I think it is the vainest thing imaginable for any person to attempt to prove them from a like Tradition For doth Mr. M. know of any Man whoever doubted that there was such a City as London or that it was the head Town of England Did he ever read or hear of any large Discourses any Testimonies brought from ancient Records or Traditions from Divine Revelation or from Reason to prove there was or could be no such Capital City in England Can he produce as many Eye and Ear Witnesses that the Traditions of the Church of Rome are truly Apostolical as may be easily produced for such a City Let Mr. M. once prove that the Traditions of the Romish Church were always generally received by all Mankind and that none ever had the Confidence to Question the Truth of any of them Let him prove them from Myriads of Eye Witnesses who saw them writ by the Apostles or Primitive Professors of Christianity as plainly as ever any Man saw London or as many Ear Witnesses hearing the Apostles preaching these Traditions as ever heard this Capital City mentioned by those who saw it Let him prove them by as many persons who writ to the Apostles concerning these Traditions as have writ to London and by as many who resorted to the Apostles to learn these Traditions as have resorted to this City by as many Books describing these Traditions in the very Age in which they are supposed to have been delivered as there are Books which in this Age make mention of the City of London and by as many Canons of the Primitive Church relating to these Traditions as there are Statutes and Discourses relating to the City Trade and Government of London And I will then acknowledge That it is impudent impious and blasphemous Impiety to doubt the Truth of these Traditions Mr. M. indeed supposeth That it is as evidently credible that God hath revealed such and such Verities as it is credible by humane Tradition that there is such a City as London but this he never undertakes to prove as knowing that it was an easier matter to suppose it P. 355 356. And then he adds That the very self same Tradition tells me that the same God who revealed by his Apostles so many other Verities to his Church did also reveal by the same Apostles to the same Church that this Church was to be heard as the Mistress of Truth with whom he would ever be present suggesting to her all Truth and never permitting the Gates of Hell to prevail against her that he placed her as a Pillar and Ground of Truth giving her such Pastors as should secure her Children from being tossed to and fro with every Wind of Doctrine and consequently this same Tradition tells me God hath revealed this Verity of her being Infallible in proposing any Point for Divine Faith. Now Reply First Mr. M. is miserably out in this Discourse for not one of these Revelations here mentioned whatsoever is the import of them have descended to us by Oral Tradition but are all of them contained in Scripture as far as they are truly cited Secondly Whereas the Evidence that there is such a City as London is so great that never any Body could deny or question it that the Church is Infallible in propounding any Point of Faith not clearly revealed in the Holy Scripture or that there are indeed any such Points of Faith is at present and hath been formerly denied by many Myriads of learned and pious Men whose worldly Interest it is and was to believe that true which they deny to be so and whose rejoicement it would be to find it true and that none of the places here produced prove this Infallibility or by the Primitive Professors of Christianity were esteemed to prove it they have unanimously held and do at present hold Thirdly Ibid. Whereas he saith He did see with his Eyes that she viz. the Church of God did propose her Traditions for Verities received from God. Let it be noted That Mr. M. confounds the Church of Rome and the Church of God excluding all the Protestants the Greek Church and the Eastern Christians not subject to the Pope from that Church out of which there is no Salvation which I hope is not so evident as that there is such a City as London for it is not the whole Church but that of Rome which claims this Infallibility and on that account proposeth her Traditions for Verities received from God. Now then let us return to our Capital City of London and we shall find the whole Nation though of different Parties Interests and Judgments agreeing that there is in England such a Capital City as London but yet we find half the whole Christian World utterly denying many Traditions of the Church of Rome to be Verities received from God and in particular that of the Pope's Supremacy without which the Church of Rome neither doth nor can pretend to be the whole Church Catholick Now this denial of her pretended Traditions by so many Churches professing a like Veneration for those Traditions which are truly Primitive must prove as strongly that the Traditions of the Church of Rome are falsly so called as her Assertion can be supposed to prove them Divine Verities Again whereas there are no universally received Records which give us the least cause to doubt whether there be such a City as London c. the Records of the Scriptures Councils and Fathers of the Church cause many Myriads to believe the Doctrines and Practices peculiar to the Roman Church are so far from being Apostolical Traditions that they