the ancient â—orm pag. 49. CHAP. VIII How far the Church of England do's agree with the Romish in matter of Ordination and wherein they do differ and how absurd the pretention of the Romanists is that our difference herein with them should annul our orders pag. 57. CHAP. IX That the succession of Bishops and Clergy since the Reformation is much more sure and unquestionable in the English Church then in the Romish pag. 6â— CHAP. X. A further cause of Nullity discovered in the Election of Pope Clement the 8 th pag. 75. CHAP. XI Nullities declared in the Popedom of Paul the 5 th and others following pag. 81. CHAP. XII Of the large extent of Christian Religion professed in the Church of England pag. 89. CHAP. XIII Of the several large and flourishing Christian Churches in the Eastern Countries not subject to the Pope pag. 98. CHAP. XIV Of the Jacobites Armenians Maronites and Indians pag. 110. CHAP. XV. A reflection upon the Contents of the three Chapters precceding and upon the pride and cruelty of the Romanists in despising and condemning all Christian Societies not subject to their Jurisdiction pag. 116. CHAP. XVI Inferences from the Doctrine preceeding of this who'e Treatise against the several objections of N. N. pag. 121. CHAP. XVII The Reformation of the Church of England vindicated from the slanderous aspersions of N. N. and other-Romanists pag. 130. CHAP. XVIII A view of N. N. his discourse upon Transubstantiation and upon the affinity of the Roman Church with the Grecian pag. 132. CHAP. XIX N. N. His Book intitled the bleeding Iphigenia examined his abusive language bestowed therein upon persons of Honor and his censure upon the Kings Majesty reprehended pag. 140. CHAP. XX. That it is not lawful for subjects to raise arms and to go to war with their fellow subjects without the consent of their Prince The Doctrine of killing men and making war by way of prevention and on pretext of Raligion confuted pag. 148. CHAP. XXI A Conclusion of my discourse with N. N. with a Friendly Admonition to him pag. 171. CHAP. XXII A check to I. E. his Scandalous Libel and a vindication of the Church of England from his false and sâ—anderous report of it pag. 178. The SECOND PART CHAP. I. AN Anatomy of Mr. I. S. his Genius and drifts appearing in his Dedicatory Epistle to my Lord Lieutenant of Ireland pag. 1. CHAP. II. A vindication of several Saints and worthy Souls our Ancestors from the sentence of Damnation passed upon them by I. S. pag. 6. CHAP. III. Mr. I. S. His cold defence of the Infallibility of his Church examined pag. 14. CHAP. IV. That Protestants have a greater security for the truth of their Doctrine then Papists have pag. 19. CHAP. V. Mr. I. S. His prolix Excursion about the Popes Authority requisite to know which is the true Scripture declared to be impertinent and the state of the question cleared from the confusion he puts upon it pag. 27. CHAP. VI. Mr. I. S. His defence of the Popes pretended infallibility from the censure of Blasphemy declared to be weak and impertinent his particular opinion censured for heretical by his own party pag. 33. CHAP. VII Our Adversaries corruption of Scripture detected pag. 41. CHAP. VIII Mr. I. S. His horrible Impiety against the Sacred Apostles and malicious impostures upon the Church of England reprehended pag. 46. CHAP. IX Our Adversartes pretention to prescription and Miracles in favour of the infallibility of their Church rejected his impostures upon me and upon the Church of England discovered further pag. 53. CHAP. X. A Check to Mr. I. S. his insolent Thesis prefixed for title to the 8th Chapter of his book that the Protestant Church is not the Church of Christ nor any part of it That they cannot without Blasphemy alledg Scripture for their tenets And his own argument retorted to prove that the Roman Church is not the Church of Christ pag. 59. CHAP. XI A Refutation of several other engagements of Mr. I. S. in that 8 th Chapter pag. 66. CHAP. XII Mr. I. S. His answer to my objections against the Popes in fallibility refuted his defence of Bellarmin of the General Council of Constance and of Costerus declared to be weak and vain pag. 70. CHAP. XIII Our Adversaries foul and greater circle committed pretending to rid his pretention of infallibility from the censure of a circle his many absurdities and great ignorance in the pursuit of that attemt discovered a better resolution of Faith proposed according to Protestant principles pag. 77. CHAP. XIV A Reflection upon the perverse Doctrine contained in the resolution of Faith proposed to us by Mr. I. S. and the pernicious and most dangerous consequence of it pag. 85. CHAP. XV. Mr. I. S. his defence of the Popes Supremacy declared to be vain their pretence to a Monarchical power over all Christians whether in Spiritual or Temporal proved to be unjust and Tyranical pag. 92. CHAP. XVI How falsly Mr. I. S. affirms the Irish did not suffer by the Popes prohibiting them to subscribe to the Remonstrance of fidelity proposed to them pag. 100. CHAP. XVII The complaint of Papists against our King for the Oath of Supremacy he demandeth from his subjects declared to be unjust pag. 103. CHAP. XVIII Our Adversaries essay in favour of Transubstantiation examined his challenge for solving two Syllogisms answered pag. 110. CHAP. XIX Several answers to my arguments against Transubstantiation refuted pag. 118. CHAP. XX. Ancient Schole men declare Transubstantiation cannot be proved out of Scripture and that it was not an Article of Faith before the Lateran Council Mr. I. S. his great boast of finding in my check to their worship of the hoste a prejudice to the Hierarchy of the Church of England declared to be void of sense and ground pag. 126. CHAP. XXI Mr. I. S. His weak defence of their halfe Communion confuted pag. 135. CHAP. XXII The Roman worship of Images declared to be sinfull pag. 142. CHAP. XXIII Mr. I. S. His defence of the Romish Worship of Images from the guilt of Idolatry confuted the miserable condition of the vulgar and unhappy engagement of the learned among Romanists touching the worship of Images discovered pag. 148. CHAP. XXIV Our Adversaries reply to my exceptions against their invocation of Saints declared to be impertinent pag. 159. CHAP. XXV A great stock of Faults and Absurdities discovered in Mr. I. S. his defence of Purgatory pag. 168. CHAP. XXVI The Argument for Purgatory taken from the 12 th of S. Matth. v. 32. solved 173. CHAP. XXVII The attemt of our Adversary to make the Doctrine of Purgatory an Article of the Apostles Creed declared to be vain pag. 185. CHAP. XXVIII How weak is the foundation of the grand Engine of Indulgences in the Roman Church pag. 188. CHAP. XXIX The unhappy success of Mr. I. S. his great boast of skill in History touching the Antiquity of Indulgences discovered pag 195. CHAP. XXX Of
not ordained again after their ceremonies Which point of presumtion and contemt of ancient Canons the Church of England refuses to learn from the Romish admitting to the practise of their respective orders among us such as have bin ordained in the Romish Church tho we have far greater reasons to suspect their ordinations as disagreeing with ancient Canons then they have to suspect ours as we have hitherto largely declared By all this discourse it appeareth how groundless is the scruple of such as refuse to join with the Church of England for fear that the ordination of its Clergy is not valid whereas we have all the certainty and even more for the validity of our ordination that the Roman Church hath for hers how much Suarez was mistaken in affirming that the Church of England has not the Ecclesiastic hierarchy composed of Bishops Priests and Deacons necessary to the constitution of a Catholic Church CHAP. XII Of the large extent of Christian Religion professed in the Church of England THe fourth and chief kind of universality proposed by Suarez as necessary to the constitution of a Catholic Church is the extent of it over all the parts of the Earth This he denies to the Church of England as not passing saies he the Limits of the Brittish Dominions But if he speaks of the Faith professed in the Church of England as he ought to do for the present purpose he was greatly mistaken Here I will shew that King James's saying as Suarez relates that the one half of the Christian World do join with us in the same Faith did not exceed the bounds of truth and modesty and that of three parts of Christians two do join with us in the profession of the Faith of Christ contained in the Apostles Creed tho not of all contained in the Creed of Trent whereby the Roman Church alone is singled from us and from all other Christian Churches not unlike Ismael whose hand was against every one and every Mans hands against him And as the Donatists would confine the Church of God to that corner of Africa they inhabited so the Romanists would not have it extended further then their jurisdiction declaring for excommunicated and damned all that join not with them in obedience to their Pope That they may be ashamed or weary of their blind presumtion and cruelty in offering to mangle and deface in this manner the Church of God if avarice and ambition the genuine cause of this proceeding is capable of shame or amendment I will give to the People blinded by them a view of the multitude of illustrious Nations and Religious Believers in Christ which they do rashly if not maliciously condemn and segregate from their communion And beginning with Protestants inhabiting Europe from the remotest parts thereof Eastward in the Kingdom of Polonia containing under its dominion Polonia Lituania Podolia Russia the less Volhinia Massovia Livonia Prussia all which united in a roundish enclosure are in circuit about 2600 miles and of no less space then Spain and France laid together In this so large a Kingdom the Protestants in great numbers are diffused through all the quarters thereof having in every Province their public Churches and Congregations orderly severed and bounded with Dioceses whence they send some of their chiefest men of worth unto their general Synods which they have frequently held with great celebrity and with such prudence and piety as may be a happy example to be followed by all Christian Churches and likely would be followed upon a due consideration if the insatiable avarice and boundless ambition of Rome aspiring desperatly to a monarchical power over all did not obstruct all the waies that sincere piety and zeal of Religion can imagine for the peace of Christians For as much as there are diverse sorts of these Polonic Protestants some embracing the Waldensian or the Bohemic others the Augustan and some the Helvetian confession and so do differ in some outward circumstances of discipline and ceremony yet knowing well that a Kingdom divided cannot stand and that the one God whom all of them worship in Spirit is the God of peace and concord they jointly meet at one general Synod and their first act alwaies is a religious and solemn profession of their unfeigned consent in the substantial points of Christian Faith necessary to Salvation Thus in general Synods at Lendomire Cracovia Petricove Woodslave Torun they declared upon the Bohememic and Helvetic and Augustan confessions severally received amongst them that they agree in the general heads of Faith touching the Holy Scripture the sacred Trinity the person of the Son of God God and Man the providence of God Sin free will the Law the Gospel justification by Christ Faith in his name Regeneration the Catholic Church and supreme head thereof Christ the Sacraments their number and use the state of Souls after Death the Resurrection and life Eternal They decreed that whereas in the forenamed confessions there is some difference in phrases and forms of Speech concerning Christs presence in his holy Supper which might breed dissention all disputations touching the manner of Christs presence should be cut off seeing all of them do believe the presence it self and that the Eucharistical Elements are not naked and emty signs but do truly perform to the Faithful receiver that which they signify and represent To prevent future occasions of violating this sacred consent they ordained that no man should be called to the sacred Ministry without subscription thereunto and when any person shall be excluded by excommunication from the Congregation of one confession that he shall not be receiv'd by them of another Lastly For as much as they accord in the substantial verity of Christian Doctrine they profess themselves content to tolerate diversity of ceremonies according to the diverse practice of their particular Churches and to remove the least suspicion of rebelling sedition wherewith their malicious and calumniating adversaries might blemish the Gospel tho they are subject to many grievous pressures yet they earnestly exhort one another to follow that worthy and Christian admonition of Lactantius defendenda Religio est non occidendo sed moriendo non saevitiâ sed patientiâ non scelere sed side illa enim bonorum haec malorum sunt This is the State of the Professors of the Gospel in the Elective Monarchy of Polonia who in the adjoining Countries on the fouth Transylvania and Hungary are also exceedingly multiplied In the former by the favour of Gabriel Bartorius Prince of that Region who not many years since expelled thence all such as are of the Papal faction in a manner the whole Inhabitants except some few rotten and pâ—trid limbs of Arrians Antitrinitarians Ebionits Socinians Anabaptists who here as also in Polonia Lituania and Borussia have some public assembly are professed Protestants and in Hungary the greater part especially being compared with the Papists Thence Westward in the Kingdom of Bohemia consisting of 3200 Parishes
the strange and absurd terms used in the grants of Indulgences and the immoderate profuseness wherewith and slight causes for which they are granted pag. 199. CHAP. XXXI The Dismal unhapiness of the Romish People in having their Liturgy in a tongue unknown to them pag. 212. CHAP. XXXII The cruelty of the Roman Church in prohibiting the Reading of Scripture to the People and their common pretence of Sects and Divisions arising among Protestants refuted pag 216. CHAP. XXXIII Mr. I. S. His engagement touching the Immaculate conception of the Virgin Mary and the practise of Confession confuted pag. 219. CHAP. XXXIV A Reflection upon the many Fallacies Impertinencies Absurdities and Hallucinations of Mr. I.S. his Book which may justify a Resolution of not mispending time in reâ—urning any further reply to such writings and a â—onclusion of the whole Treatise exhorting him to a consideration of his miserable condition in deceiving himself and others with vanity pag. 222. TRUE CATHOLIC APOSTOLIC FAITH Maintain'd in the CHURCH of ENGLAND PART I. Being A Reply to N. N. his two Books the one entitled The Bleeding Iphigenia the other The doleful fall of c. with a reflexion upon I. E. his Libel entitled A Soverain counterpoison c. and a Vindication of the Church of England from the calumnies of them and of their Party CHAP. I. A summary account of the Contents of N. N. his two Books and a distribution of the points to be handled in relation to them AN useful Proposal being made in the Senate of Athens by a person of ill repute those wise Senators accorded the same should be tender'd by another of a clearer fame that it might carry by his authority more weight and be the better accepted The like seems to have bin practis'd with me by my Brethren of the Romish communion Reasons of discontent with the Church of England and great affronts of it being presented to me by J. E. in his Book or Libel entitled A Soverain counterpoison c. they justly suspecting that I would slight that onset out of a dislike to the person because of his rude and passionate expressions have taken care that the same and other motives of discontent should be propos'd by another of greater repute an aged and grave Prelate renowned for learning and vertue and one much respected by me He is pleas'd to give me marks of former acquaintance for knowing him but without commission of further discovering him to the Reader then under the character of N. N. In the beginning of his Preface which came forth in a separate Tractate he tells me how much he was surpris'd and troubled seeing a Copy he receiv'd in Print from London of my Declaration for the Church of England This paper indeed saies he gave me a great heaviness of heart for I lov'd the Man dearly for his amiable nature and excellent parts and esteemed him both a pious person and a learned and so did all that knew him And after bemoaning my fall as he calls it from a little heaven the state of Religion wherein saies he for a time he shined like a little Star in vertue and learning he declares his anger against me and purpose of serving me not with the Waters of Shiloah that go softly but with those of Rezin more tumultuous to wash me from the stains of Heresie And after this leaving me he falls abruptly on lamenting the miseries of Ireland and complaining of injuries done to the natives of it and justifying their proceedings in their late Insurrection which he will not have to be called Rebellion In this he spends that Tractate and then proceeds to the greater Book design'd against me giving to it this title The doleful fall of Andrew Sall Jesuite of the fourth vow from the Roman Catholic and Apostolic faith lamented by his constant friend with an open rebuking of his embracing the Confession contained in the 39. Articles of the Church of England This Book he begins with a Rhetorical or Satyrical exclamation against my resolution of embracing the said Confession and proceeds to relate at large the vertues and learning of Saint Hierom Saint Augustine Saint Ambrose and other holy Doctors of the Church whose company he saies I have forsaken and then makes a large list of Heretics of all ages beginning with Luciser whom he will have to be the first Heretic before Mans creation and so coming down all along by Cain Lamech the Giants Cham Jannes and Jambre with others mentioned in holy writ to these of the latter times relating their execrable vices and errors of all which he will have me to be guilty and an associate of those Heretics for embracing the Confession contained in the 39 Articles of the Church of England He pretends to discuss and censure some of them as also some parts of my Declaration and makes a scandalous Narrative of the English Reformation and finally concludes with a fervent exhortation to me to return to the Roman Church By this Scheme I deliver of that Book the prudent Reader may judge how tedious a labour it were to take notice of every thing contained in it and how impertinent I being so far from what he supposes me to be and from being concerned in the Heresies and for the Heretics he mentions Yet the quality of the person the sacred tye of friendship which he professes for me and the good intention I am to believe he had in his writing and above all the love of truth oblig'd me to undeceive him and others that may be of his opinion in the great and gross mistake he is in touching my condition and that of the Church of England whose Communion I have embrac'd I will therefore declare First That the Religion we profess in the reformed Church of England is no other then the true Primitive Catholic and Apostolic Religion taught by our Saviour Jesus Christ and his Apostles and practis'd in the first and purer ages by the Primitive Church Secondly That we have nothing to do with the Heresies N. N. attributes to us and his Brethren practising such calumnies do manifest it is not the Spirit of God that moves them Thirdly That the professors of the Evangelical Doctrine in the Reformed Churches are not so few or despicable nor the Romish faction so considerable as they would make the Ignorant believe Fourthly and lastly I will refute some seditious Doctrines delivered in his first Book that is a preface to the second and will conclude with a check to J. E. his calumnies and barbarous abuses fastned on the Protestant Church CHAP. II. That the Church of England is a true Catholic Church and that the Doctrine professed in it is truly Catholic and Apostolic YOu begin the first Chapter of your Book against me N. N. under this character you will be named You begin I say with a Rhetorical exclamation in these terms O Sall tell us what domincering Spirit of darkness what black temtation hath drawn you out
made betwixt the Ecclesaâ—ic and Secular We have for the same practice the examples of the Godly Kings of â—srael and of Christian Emperours in the Primitâ—â—e Church as will be declared hereafter Chap. XV. 1. And our Doctrine herein being built thus on the foundation of the Apostles and Prophets appears thereby to be Catholic and Apostolic And if any Doctrine of ours be not found grounded upon the same foundation of the Apostles and Prophets we are all reaâ—y to make that pious confession of our great King James related by Suarez Chapter XVII n. 15. Ego vero id ingenuè spondeo quoties Religionis quam profiteor ullum caput ostendetur non antiquum Catholicum Apostolicum sed novitium esse ac recens in rebus sc spectantibus ad sidem me statim ab eo dâ—sâ—essurum I do faithfully promise that whensoever any point of the Religion I profess shall be found not to be ancient Catholic and Apostolic but new and modern as to things belonging to Faith I will presently depart from it This much those of the Roman Church cannot say with sincerity and truth since several of their tenents are not built upon the foundation of the Apostles and Prophets but are contrary to them as is declared in the second part of this Treatise Therefore our Church and the Faith of it rather then that of Rome is truly Catholic and Apostolic CHAP. V. Of the Succession and lawful Ordination of Bishops Priests and Deacons in the Reformed Church of England NOthing is affirmed more confidently nothing more blindly believed by most of the Romish party then the nullity of the Protestant Clergy that our Bishops Priests and Deacons are not such effectively but nominally or by title and therefore unable to give Orders they have not or administer Sacraments depending upon such Orders This I find by experience to be the greatest stop many of the more sober and serious of them have in embracing the Communion of the Church of England They see cleerly nothing is asserted by it which may be thought Heretical or erroneous And what it denies of superstructures added in latter Ages by the Roman Church they easily perceive them not to be essential to Salvation Their main scruple is whether in this separation of the reformed Churches from the Roman a lawful succession of Bishops and Ministers was retained and a legal ordination of them continued whether they may live and die confidently relying upon the Ministery of the reformed Ministers for consecrating absolving c. without recourse to a Romish Priest This point I find to be so necessary for setling the minds of many in this wavering age that I thought convenient to examine it exactly as far as may consist with the brevity and clearness I aim at in this writing To relate the reproches and calumnies of Romish Writers against our Ministery were endless and impertinent The shorter and readiest way will be to shew the truth and right of our cause by positive undeniable arguments touching the lawful succession and due Ordination of our Clergy This being established old stories and slanders will fall of themselves Who would not think it impertinent in me to take notice of that very rude and ridiculous fable of the Ordination of Parker and others at the Naggs-head in Cheapside most vigorously and demonstratively refuted many years ago by Mr. Mason and unhappily revived of late by a certain Gentleman to his own great shame and discredit of his cause being evidently convicted of Impostures by the Lord Bishop Bramhal in a separate Treatise printed upon that Subject Such base stuff as this if suitable to ears possessed with fury and blind passion is unworthy of any mention or regard among serious and sober Men. Now coming to the point after much reading and serious consideration upon the matter I wish heartily I could find the succession of lawful Bishops so cleer and not interrupted in the Roman Church from the Apostles times to the Reformation as we are able to shew it in ours from the beginning of the Reformation to our own daies It shall not be my present work to take notice of doubts occurring touching the former It will suffice for my purpose to demonstrate that from the beginning of Henry the Eight his reign when no doubt was of the legality of our Clergy to this day there has bin a lawful uninterrupted succession and due Ordination of Bishops and other Inferiour Clergy in the Churches of England and Ireland If the testimony of an adversary will avail we have that of * Cudsem de desper Calvini causa Cap. 11. pag. 108. Cudsemius who came into England the year 1608. to observe the state of our Church and the order of our Universities Concerning the state of the Calvinian Sect in England saith he it so standeth that either it may endure long or be changed suddainly or in a trice in regard of the Catholic order there in a perpetual line of their Bishops and the lawful succession of Pastors received from the Church for the honour whereof we use to call the English Calvinists by a milder term not Heretics but Schismatics Bellarmin is peremtory upon the contrary saying of all the Reformed Churches nostri temporis haeretici neutrum habent id est nec ordinationem nec successionem the Heretics of our times have neither ordination nor succession Whatsoever be said of other reformed Churches which I leave to speak for themselves upon this point we have cleer evidences to shew the falsity of the Cardinals assertion as relating to the Reformed Church of England and the more criminal as more wilful calumny of * Bristow Harding Sanders Kellison apud Masonliâ— 1. cap. 2. Vindiciae Eccleâ—ae Anglicanae Bristow Harding Sanders Howlet Kellison and other English Romanists whose malice must be Diabolical or their ignorance supine and unexcusable in slandering their Country with what they knew or easily might know to be an untruth as that stranger Cudsemius with due inquiry came to know For evidencing this point of so great importance * Papists Prisoners in Framblingham Castle in Queen Elizabeths time related by Mr. Mason 1 Book 3. Chap. of his English Edition that it was the cry of Papists to the Protestant Clergy in Queen Elizabeths time and is still the challenge of many among them if you can justify our calling we will come to your Church and be of your Religion I am to premise first as to matter of fact that in all prudence I am to rely with more satisfaction upon the public authentic records of the Church and state of England touching the transactions of both then upon the report of declared bitter Enemies such as those of the Romish faction are known to be Whereas it cannot but appear morally impossible in any impartial judgment that in so grave and wise a Nation as England is known to be the Lords and Officers of Church and State should conspire and agree in deluding
but do not help forward his election and the election is properly held don and perfected before they be performed as any man may see in the aforesaid Bull of Julius the second Neither is the calling together of all the Cardinals necessarily required for it is expresly commanded in no law and as for the text of the Canon law called licet devitanda it shews the validity of the election as is soundly proved by Cardinal Jacobatius who shews that at least a Council is to be called to declare whether the election be good or no and that they may not proceed to the election of another The election therefore of Clement thus made is to be held a nullity as being don by deceit and fraud according to the express text of the law laid down in these words b â—n Câ—in nomine Dominâ— dist 28. But if any shall be elected ordained a Jacobat tr de Concil part â— ar 4. n. 154. or inthronized Pope through sedition presumtion or any ingeny or trick of wit contrary to this our sentence and Synodical decree pronounced in open Council by the autority of God and his Apostles Saint Peter and Saint Paul we pronounce him subject to the great curse and separated by perpetual Anathema from all Society with Gods Church together with all his authors factors and abettors an Anti-Christ an intruder and destroyer of Christian Religion c. a Abb. in d. licet devitanda n. 11. ver exposuit Ruffiensis And after Cardinal Hostiensis the great Doctor called the Abbot in his commentaries on the text expound's the word ingeny to be craft collusion and deceit and such like as was the election of Joh. the 22. that was afterward condemned in the Council of Basil For when after the Death of Alexander the fifth the Cardinals assembled at Bononia and consulted about the choice of a new Cardinal Cossa who then was Legate there a man potent and warlike obtained of the Electors by his greatness that they would commit the whole power of the election to him which they had no sooner granted him but he forthwith elected himself But for as much as upon examination of the matter in public Council it was found to be compassed by fraud and deceitful tricks he was therefore deprived by the Council From whence it followeth that Clement could not be taken for a true Pope both for that he was chosen by such as had no power to chuse as also that that choice by them made was wrought by fraud and deceit and to the injury of another lawfully chosen before and was therefore void tho it had bin done by such as had bin lawfully enabled to make such an election CHAP. XI Nullities declared in the Popedome of Paul the fifth and others following THe forementioned Roman Catholic author discovereth another egregious fraud and cheat used in the election of Paul the fifth succeeding Clement the Eighth wherewith they turned out the Cardinal of Florence lawfully elected to bring in factiously this Paul before called Cardinal Borgâ—esius The particulars of that intrigue are to be seen in the first chapter of the said treatise n. 15. besides whiâ—h damnable fraud and the nullity of the Cardinals electing both rendring the election void our Author discovereth another foul cause of nullity in the Popedome of Paul the fifth in regard of his notorious Simony For which it is to be presupposed that the Pope as Pope is not free from the crime of Simony nor exemted from incurring censures in that case as Aquinas proves at large concluding and resolving that the Pope as well as any other may incur the vice and come within the compass of the crime of Simony if he takes mony for any spiritual thing Of the same opinion are all the Divines that write upon that place of Aquinas In consequence to which doctrine the * Aquin 2.2 q. 100. art 1. ad 7. Council of Basil even for this crime and sin of Simony called in question examined convicted and condemned Eugenius the fourth then Pope and deprived him of the Papacy The words of the Councils decree are these By this definitive sentence of the great and universal Holy Council which is here recorded in writing for all the World to know and all posterity to take notice of the Council pronounceth decreeth and declareth Gabriel formerly called P. Eugenius the 4. to have bin and so to be a notorious manifest contumacious rebel to the warnings and commandments of the universal Church and that he still persists in the said open rebellion and doth therefore condemn him for a wilful contemner and violater of the holy ancient Canons a perturber of the peace and unity of the Church a notorious scandalizer of the universal Church a perjured incorrigible and Schismatical Simonist and therefore a forsaker of the Faith an Heretic a dilapidator and consumer of the rights and riches of the Church committed to his trust and hath thereby made himself an unprofitable member and not only unworthy and unfit for the Papal power but of all other title degree honour or dignity Ecclesiastical Whom the aforesaid General Council doth by the power of the Holy Ghost declare and pronounce to be by the Law deprived of the Papacy and Bishopric of Rome and by these presents it doth depose remove deprive and throw him out Now that the Pope Paul the fifth was guilty of Simony and deserves to be treated as Eugenius in the Council of Basil our Author declares in the foresaid treatise chapter the 2. from the second number by the words following In the Datary which is an office at Rome wherein all matters of benefices and businesses of that kind are expedited this is the course and custome at this day It is duly observed that the benefices belonging to the Popes collation whether reserved to his gift it falling void in the moneth that belongs to the Papacy which in regard of their far distance from Rome or that they are with cure cannot be given to his Nephew Borghesius are given to some of the Suitors or competitors that are of that Country or next adjoining to it For they take order that none be bestowed presently but ly vacant for a time that so a whole concourse of competitors may flock together for it which is not don for any good end that so they might know the difference of the suitors and give it to the worthiest as by the decree of the Council of Trent they are bound to do but that they may learn which is the richest and so may know how to make the best bargain To this end the time of this competition is appointed at a certain day whereof public notice is given that so all the suitors may come and that the officers of the datary may learn in that time which of all that seek it are best able to buy out and extinguish the pension that is laid upon that living For this is the fashion
and its appurtenances the Marquisates of Lusatia and Moravia the Dukedom of Silesia all which jointly in circuit contains 770. miles and in Austria it self and the Countries of Goritia Tirolis Cilia the principalities of Suevia Alsatia Brisgoia Constance the most part of the People are Protestants especially of the nobility and are in regard of their number so potent that they are formidable to their malignant opposites And they are neer of the same number and strength in the neighbour Countries of the Arch-Duke of Gratzden a branch of the house of Austria namely in Stiria Carrabia Carniola But the condition of the Protestants residing among the Cantons of Helvetia and their confederates the City of Geneva the Town of Saint Gall the Grisons Vallesians seven communities under the Bishop of Sedan is a great deal more happy and settled in so much that they are two third parts having the public and free practise of Religion for howsoever of the 13. Cantons only these five Zuric Scathausen Glarona Basil Abbaticella are entirely Protestant yet these in strength and ampleness of territory much exceed the other seven and hence Zuric in all public meetings and embassies hath the first place being chief of the five Now coming to Germany the whole Empire consisteth of three orders or states the Princes Ecclesiastical the temporal Princes and the free Cities Of the Ecclesiastics the Arch-Bishop of Maidenburg and Breame with the Bishoprics thereunto belonging are under the Protestants as also the Bishopricks of Verden Halberstad Osnaburg and Minden The temporal Princes all none of note excepted besides the Arch-Duke of Austria and the Duke of Bavaria are firmly Protestants And what the multitudes of Subjects are professing the same Faith with these Princes we may guess by the ampleness of Dominions under the government of the chief of them such as are the Prince Elector Palatin the Duke of Saxony the Marquess of Brandenburg the Duke of Wirtenburg Landgrave of Hesse Marquess of Baden Prince of Anhalt Dukes of Brunswic Holst Lunenburg Meckleburg Pomeran Swyburg Among whom the Marquess of Brandenburg hath for his Dominion not only the Marquisat it self containing in circuit about 320 miles and furnished with 50 Cities and about 60 other walled Towns but likewise a part of Prussia the Region of Prignitz the Dukedom of Crossen the Seigneuries of Sternberg and Corbus and lately the three Dukedoms of Cleve Dulic and Berg of which the two former have either of them in circuit 130 miles The free Cities which were in number 88. before some of them came to the possession of the French Polanders and Helvetians are generally Protestants especially those called the Hans Cities very rich and powerful situate in the northern part of Germany inclusively between Dantisk eastward and Hamburg westward As for Ratisbon Argentine Augusta Spire Wormes Francfort upon Main both Papists and Protestants in them make public profession Nearer to us are the Provinces of the low Countries governed by the States General namely Zutphen Vtrecht Overissel Gronninghen Holland Zeland West-Friesland in which only Protestants have the public and free exercise of their Religion The power and strength of these Provinces is too much known for to need a relation of it * Pagi Christianography chap. 2. I find in Mr. Pagit related that they contain about 210 Cities compassed with walls and ditches and 6300 Towns and villages and more and that they keep about 30000 Men in continual garrisons Now passing from the united Provinces into France those of the Religion as they usually stile them are seized of above 70 Towns having garrisons of Soldiers governed by Nobles and Gentlemen of the Protestant Religion they have 800 Ministers retaining pensions out of the public finance and are so dispersed through the chief Provinces of the Kingdom that in the Principality of Orange Poiclou almost all the Inhabitants in Gascony half in Languedoc Normandy and other western Provinces a strong party profess the Protestant Religion Besides the Castles and Forts that do belong in property unto the Duke of Bullen the Duke of Rohan Count of Laval the Duke of Trimovil Monsieur Chastillion the Mareschal of Digniers the Duke of Sully and others Now if to all the forenamed Kingdoms Principalities Dukedoms States Cities abounding with professors of the Reformed Religion we add the Monarchies of Great Britany Denmark Sweden wholly in a manner protestants we shall find them not inferior in number and power to the Romish party especially if we consider that the main bulk here of Italy and Spain are by a kind of violence and necessity rather then out of any free choice and judgment detained in their superstition namely by the jealousy cruelty and tyrannous vigilancy of the inquisition and by their own ignorance being utterly debarred from all reading of the Holy Scriptures and of controversial Books whereby they may come to the knowledg of truth and of their own errors If any shall object that the Protestants in divers Countries before mentioned cannot be reputed as one body and one Church by reason of many differences and contentions among them let him consider that however many private persons living among Protestants rather then of them have strained their weak understanding to coin several erroneous tenents and by them have bred dissentions and animosities yet these wicked practises are not to be imputed to the whole sâ—cred community of Orthodox Churches whose harmony and agreement in necessary points of Faith are to be seen and esteemed by their public confessions of their Faith which they have divulged unto the whole World by public autority and in which they do so agree that there is a most sacred harmony between them in the more substantial points of Christian Religion necessary to Salvation This is manifest out of the Confessions themselves which are the Anglican Scotian French Helvetian Belgic Polonic Argentine Augustane Saxonic Wirtembergic Palatine Bohemic or Waldensian For there is none of the Churches formerly pointed out in diverse places of Europe which doth not embrace one of those confessions and all of them do harmoniously conspire in the principal articles of Faith and which nearest concern our Eternal Salvation as in the divine essence and divinity of the Everlasting God the sacred Trinity of the three Glorious Persons the blessed Incarnation of Christ the Omnipotent providence of God the absolute Supreme head of the Church Christ the infallible verity and full sufficiency of Divine Scriptures for our instruction to life Everlasting c. In none of those confessions is to be seen that heap of desperate Heresies which my Antagonist N. N. attributes to the Church I have followed and wherewith Bellarmine and Becan and other Romish controvertists do make their volums swell to fill the minds of their proselytes with hatred and animosity against the Reformed Churches whilst in them such impious Heresies are most seriously rebuked and learnedly refuted by pen and tongue from Chairs and Pulpits as I am dayly seeing to
who retain the ancient Religion of Syria acknowledg none for Patriarch but the Arch-Bishop of Damascus reputing both the other for Schismatics as having departed from the obedience and communion of the true Patriarch And yet beside all these a fourth there is of the Popes designation that usurpeth the title of Patriarch of Antiochia For ever siâ—ce the Latines surprized Constantinople which was about the year 1200 and held the possession of the Eastern Empire about 70 years all which time the Patriarchs of Constantinople were consecrated by the Pope as also since the holy Land and the Provinces about it were in the hands of the Christian Princes of the West which began to be about the year 1100 and so continued about 80 years during which season the Patriarchs of Anticchia also and of Jerusalem were of the Popes Congregation ever since then I saâ— the Church of Rome hath and doth still create successively imaginary or titular Patriarchs without jurisdiction of Constantinople Antiochia Jerusalem and Alexandria so loath is the Pope to lose the remembrance of any superiority or title that he hath once compassed The Georgians inhabit the Country anciently named Iberia betwixt the Euxine and the Caspian Seas The vulgar opinion is that they got the name of Georgians from their devotion to Saint George whom they honour for their Patron and whose image they bear in their military ensigns Yet this seems to be a vulgar error whereas mention was made of the Nation of the Georgians in those parts both by a Mela lib. 1. c. 2 Plin. lib. 6. c. 13. Prateo de haeres Sect. Verb. Georgiani Mela and Pliny before Saint George was born Their Religion both in ceremony and substance is that of the Grecians who yet were never subject to the Patriarch of Constantinople but all their Bishops being 18. do profess obedience to their own Metropolitan without any higher dependance or relation who yet keepeth residence far off in the monastery of Saint Catherine in the hill of Sinai These Christians live separately by themselves without mixture of Mahumetans or Pagans under their own King They are a very warlike People valiant in Battail of great strength and might with an innumerable multitude of Souldiers very terrible to the Sarazens as it is reported by Vitriacus the Cardinal Neighbouring with the Georgians are the Mengrelians and Circasians anciently called Colchi and Zychi both of the Greek Religion and subject to the Patriarch of Constantinople as converted by his a Belon observ lib. 1. c. 35 Ministers Cyrillus and Metrodius to Christian Religion The Mengrelians inhabit Colchis which lieth neer the Eâ—xine Sea The b Mr. Herbert lib. 65. Circassians Country extendeth it self on the Meotis 500 miles and within land 200 miles These Countries bring forth the bravest warriors reputed in the East CHAP. XIV Of the Jacobites Armenians Maronites and Indians THe Jacobites had this name as Damascen and Nicephorus do relate of one Jacobus sirnamed Zanzalus of Syria who living about the year 530 was in his time a mighty enlarger of Eutyches his Sect touching the unity of nature in our Saviour And his followers are at this day in great numbers known under the name of Jacobites in Syria Cyprus Mesopotamia Babylon and Palestine in which a Boter relat p. 3. lib. 2. c. de Giacobitis Breitenbach peregrin c. de Jacobitis Regions they are esteemed to make about a hundred and sixty thousand Families and are besides so far extended as they are recorded to be spread abroad in some 40 Kingdoms They have a Patriarch of their own whose Patriarchal Church is in the Monastery of Saphran near the City of Merdin in the north part of Mesopotamia These b Tho. a Jes de convers lib. 7. p. 1. c. 14. Jacobites do condemn Eutyches and his errour who confounded the two natures of Christ and they confess two natures to be united in Christ and one personated nature to be made of the two natures not personated without mixture or confusion The Armenians for traffic to which they are exceedingly addicted are to be found in multitudes in most Cities of great trade especially in those in the Turkish Empire having more favour among the Turks then any other Sect of Christians by a patent granted to that Nation under Mahomets own hand as some a Postel lib. 22. de linguis tit de lingua Armenica do report So as no Nation is more spread abroad in Merchandizing then the Armenians except the Jews yet the native Regions where they are found in greater multitude and their Religion is most supported are Armenia the greater named since the Turks first possession of it Turcomannia beyond Euphrates and Cilicia now called Carmania The Armenians were anciently of the jurisdiction of the Patriarch of Constantinople but since the time of Photius they have departed both from the government of that Patriarch and from the communion of the Grecians and ever since they acknowledg obedience without further or higher dependance to two Patriarchs of their own whom they term Catholics namely the one of the greater Armenia under whose jurisdiction are reputed to be above 150000 Families besides very many Monasteries b Leonard Sidon Episc apud Tho. Ã Jes lib. 7. pag. 1. cap. 19. He keepeth his residence at present by the City of Ervan in Persia being translated at their first reduction to the Popes obedience thither by occasion of the late Wars between the Persians and the Turks his ancient seat having bin Sebâ—stia the Metropolis of Armenia the greater The other Patriarch of Armenia the less the familie of whose jurisdiction are esteemed to be about 20000 anciently kept at Meliteny Metropolis of that Province but now is resident in the City of Sis not far from Tarsus in Cilicia the middle limit of the jurisdictions of these two Patriarchs being the River Euphrates a Possevin Apparat. Sacr. in v. Maronitae The Maronites were so named not of an Heretic called Maron as some did falsly write but of a holy Man of that name since in the book of Councils we find mention of the Monasteries of Saint Maron Their main habitation is in the mountain Libanus which tho it contain in circuit about 700 miles and is possessed in a manner only by the Maronites yet of all Sects of Christians they are the least as being esteemed not to pass in all 12000 Houses Their Patriarch who is wont to be a Monk of St. Antony having under his jurisdiction eight or nine Bishops keepeth his residence for the most part in Libanus in a Monastery of Saint Antony b Boter relat Pa. 3. lib. 2. c. de Maronitis He professed obedience of late together with all the Maronites to the Bishop of Rome being the only Nation of the East except the Indians lately brought to the Romish communion who acknowledg that obedience Gregory the 13. did found a Seminary in Rome for the training up the youth of that
Nation in the Roman Religion The Indian Christians commonly called of St. Thomas because by his preaching they are supposed to have bin converted to Christian Religion inhabit in the nearer part of India near to Cape Comori being esteemed afore the Portugals frequented those parts about 15000 Families Their Archbishop formerly acknowledged obedience to the Patriarch of Masal by the name of the Patriarch of Babylon as by those Christians of India he is still termed But the Archbishop revolting from his former Patriarch submitted himself of late by the Portugals persuasion to the Bishop of Rome retaining notwithstanding the ancient Religion of his Country which was also permitted by the Pope in so much that in a Synod held in Goa for that purpose he would not suffer any alteration to be made of their ancientrites or Religion as * Linschot lib. 1. cap. 15. one that lived in those parts at that time hath recorded But that Bishop being dead his successor in another Synod held by the Arch-Bishop of Goa at Diamper not far from Maliapur was induced to make profession together with his suffragans and Priests both of the Roman obedience and Religion Here the reader may note how ready the Roman Court is to wink at any errors in the proselytes they can purchase provided they acknowledge the Popes Supremacy that being secured all is well the rest will come in with time as has happened with these Indians If not that wise Court will stop where it cannot go further and allow what they may not deny For it is to be considered that these Indians at their first reduction to the Popes obedience with permission to use their own rites and Religion being Nestorians held several Articles contrary to the Roman Faith First That there are two Persons in our Saviour as well as two natures That the blessed Virgin ought not to be termed Mother of God That Nestorius condemned in the third and fourth general Council and Diodorus Tarsensis and Theodorus Mopsuestensis condemned for Nestorianism in the fifth were holy Men rejecting for their sake the third general Council held at Ephesus and all other Councils after it and especially detesting Cyril of Alexandria Tho. Ã Jes de conv Gen. lib. 7. c. 2. They celebrate the Sacrament of the Eucharist with leavened Bread They communicate in both kinds They use not auricular confession Nor confirmation They celebrated the Communion instead of Wine with the juice of Raisons softned one night in Water and so pressed forth They baptized not their Infants until they were forty daies old They used not extreme unction Their Priests were married and after the Death of their first Wives had the liberty of the second third and oftner Marriage They had no Images of Saints in their Churches but only the Cross Other particular tenets proper to each one of the forementioned societies of Christians inhabiting the East may be seen with Mr. Brerewood and Mr. Pagit in their relations of these Churches In sum we may say they agree with our reformed Churches of Europe as well in asserting the fundamentals of Christian Religion as in reproving the novel errors of the Roman Church and detesting the arrogancy of it in pretending to a Supremacy over all other Christian Churches and condemning all that will not submit to their pretension herein CHAP. XV. A reflexion upon the contents of the Chapters preceding and upon the pride and cruelty of Romanists for condemning and despising all Christian societies not subject to their jurisdiction CErtainly if those bold and blind Zelots of the Roman Church who can speak no peaceable word nor entertain any charitable thought of any man that is not of their communion did reflect upon the contents of the three Chapters preceeding and consider how many illustrious Nations and numerous Societies of Men do serve God sincerely both in the Eastern and Western Churches many under continual persecution and suffering for their Religion they would abate their pride in despising all that be not of their way and moderate their fury in condemning all to Hell fire that will not pay subjection to their Pope When the Emperor Charles the fifth reduced the City of Ghent from a revolt one of his Peers counselled him he should rase down to the ground that great City The generous Emperor to win that Counsellour to milder thoughts brought him to an eminent place whence he could view the vast extent and rare beauty of that City which when he had viewed and considered he could not find in his heart to continue in his former severe judgment of having it ruined Inhumanly cruel he must be who considering the number and splendor of Nations and People mentioned in the preceeding Chapters serving Christ without dependance upon the Pope of Rome will have them all damned to Hell When Scapula president of Carthage threatned the Christians with cruel usage Tertullian bids him bethink himself a Ad Scapulam c. 4. p. 71. What wilt thou do saies he with so many thousands of Men and Women of every Sex age and dignity as will freely offer themselves what fires what swords wilt thou stand in need of what is Carthage it self like to suffer if decimated by thee when every one shall see there his near kindred and neighbours and shall see there Matrons and men perhaps of thy own rank and order and the most principal persons of either the kindred or friends of those who are thy own nearest friends Spare them for your own sake if not for ours And in his Apology speaking of the vast spreading of that party b c. 37. p. 30. Tho saies he we be men of quite an other way yet have we filled all places among you your Cities Islands Castles Corporations Councils nay your Armies themselves your Tribes Companies yea the Palace the Senate and the Courts of Justice Certainly these expressions of Tertullian so tender and pressing could not chuse but work upon the mind of Scapula and win him to a milder dealing with the Christians I would desire N. N. and others of the Roman Church severe censurers of their Christian Brethren to reflect upon the number and quality of those whom they condemn and endeavour to ruine by the notices delivered in the three last Chap. preceeding and consider with how much propriety the words of Tertullian may be applied to them What power will they have need of to subdue the rest of Christianity alien from their communion so far exceeding themselves in number and forces as above declared And in case they should subdue them what fire and sword would suffice to destroy them And if all should attend their wishes what heart could endure to see such multitudes of their dear Countrymen friends and nearest relations perish whether temporally by their decrees tending to the ruine of all Christians not submitting to their power or eternally by the cruel verdict of Eternal damnation they give against all dissentors I know some of them will
Abihu all those strange Kings that made war against the Children of Israel all the false Prophets of Baal Of all these Heretics he saies I am become an associate by embracing the confession contained in the 39 Articles of the Church of England But is not all this rage without any mixture of reason Is it not a sufficient confutation of the Man and a foul confusion to him to repete this raving speech of his In what part of the 39 Articles or of the three Creeds we use in the Church of England will he find those Heresies he appropriats to us But he will come nearer home and make a long narrative of errors and vices related of Luther Calvin Melanchton and others who contributed with their writings to the reformation of the Church To which I say first that I have but too much reason not to believe all that they say of their opposers Secondly that tho some of those who concurred to the Reformation should have fallen as men into some vices or errors the Reformation it self which certainly was a work of God ought not to be undervalued for that The sacred Colledg of the Apostles first founders of the Christian Church had in it one as bad as Judas shall the whole Colledg of the Apostles and the Religion founded by them be disesteemed for that Several of those renowned Fathers preachers and defenders of the Gospel after the Apostles in the primitive Church as Origen Tertullian c. through human frailty were guilty of no few errors shall we therefore despise the work they did and the healthful part of their Doctrine If you did tell me of some Doctrine imposed upon us as an article of belief and rule of manners that were Heretical or opposit to the law of God that were pertinent to work upon me but this I am certain you will never be able to do and no less certain am I that your Church is guilty of such impositions upon its followers as I shall demonstrate by several instances in the second part of this treatise But to tell me of vices and errors of particular persons is both impertinent and imprudent I knowing so much how matters go on your side I appeal to your own knowledg by what you have seen and heard of of the Court of Rome And if you will conceal your knowledg herein I remit your self and the Reader not to Protestant Historians which happily you may suspect but to your own most qualified as Platina Onuphrius and even Baronius Read in them the acts and lives of several of those your holy Fathers and infallible oracles of Doctrine the Popes of Rome see the transactions of John the thirteenth about the year 966 or of Sylvester the secound about the year 999. or John the 18. about the year 1003. or Benedict the 9. about the year 1033. or of Gregory the 7. about the year 1080. or Boniface the 8. about the year 1294. or Alexander the 6. and of his outragious Son Caesar Borgia about the year 1294. and you shall find them to be such men as no Epicurean monster storied out to the World has outgon them in sensuality cruelty tyranny and all manner of vices And while I have in my memory and before mine eies unfeigned Histories of this kind spare heaping fables against some particular persons concurring to the reformation But who will not admire the mans disingenuity in reproaching me and the Church of England with the Tenets or madness of the Quakers which he relates at the end of the 16 chapter of his Book knowing and confessing in the same place that they are reproved and punished by this Church and that the author of them James Naylour was condemned to a perpetual imprisonment after being whipt publicly and his tongue bored with a burning iron May not I with the same reason reproach him and his Church with the horrid impieties of the Jews Moors and Atheists as thick set in Spain and Italy as Quakers among us But were that fair dealing I knowing that such Sects are not approved of but rather punished in those Countries Why then for shame will N. N. tell me I am become of the society of Quakers by adhearing to the Church of England he telling at the same time how severely they are punished amongst us And if I were of his temper for pleasuring vulgar readers with stories and rarities of this kind I could with more ground of truth and therefore more sensibly return upon him a large sum of practices which to indifferent judgments would appear no better then madness yet daily used by persons and societies approved and applauded in his Church But I reserve my time and labour for a more serious and becoming work in the mean time I remit him to Sir Edwin Sandys his Book containing a Survey of the Western Church where he shall see set down with candor and ingenuity becoming a Gentleman and a Christian the rites and customs he saw practised in several societies of the Roman Church He do's not grudg to praise them where he finds them praise worthy neither do's he soure his pen in relating their faults If you will be ingenuous you will confess he saies nothing but what you know your self to be in practise and if long custom and passion got by it has not blinded your judgment you shall perceive many of those practices to be as unreasonable and mad as any of those you relate of the Quakers And if you will have a more exact and vigorous discussion of this point go to Dr. Stilling fleet his Book where he speaks of the fanaticism practiced in the Church of Rome and you shall find in it confusion enough and reason to spare objecting to us the follies of Quakers And whereas you pretend to fright me with representing to me errors of particular persons of the Protestant Church if I would resolve to make a return to you of that kind I could make my Book swell and the Readers heart tremble by relating the Heresies Blasphemies and execrable Doctrines which I have heard preached and saw printed by persons of your Church I will only relate to you for example some few propositions of Books that came to my own hands the one was of a grave preacher who prepared for the print a large volume of Commentaries upon the Gospel of St. Mark This book was sent by the Provincial of his order to be examined by me and having read it with attention I voted against the printing of it for several faults I specified in my censure but especially for containing some desperat blasphemous propositions as this following touching St. John Evangelist Joannis Excellentia titulo dilecti maxima est major est quam Redemtoris etiam in deo Tanta est quanta esse Deum trinum unum imo propter hoc verbum caro factum est For the understanding of which mad piece of Rhetoric it is to be considered that there are two Sects of Nuns the
Colledg of Pamplona and Divinity scholastic Moral Polemic or Controversial in the Colledges of Pamplona Palencia Tudela and Salamanca joyning with these functions of continual teaching which in those parts are exceedingly laborious the practise of very frequent preaching together with a constant and eager study of holy scripture counsels Fathers and History Ecclesiastic in which kind of study I had alwaies my chief delight when duty and employments enjoyned upon me forced me to the study of those other faculties And is this to be a vagrant person that could bear no fruit united to the stock what fruit would be man have me bear But what if we refer him to himself few pages after saying still excessive that before I was vir Apostolicus a most resplendent star in the firmament of the true Church c. now plunged in all the contrary vices and cries * page 27. quomodo obscuratum est aurum mutatus est color optimus how is the Gold become dim how is the most fine gold changed Truly I am to return the same question upon him How came this change or * Thren 4. how came he to know it For I feel no other change in me but to the better to a quiet of conscience and full satisfaction that I am in the right way of worshipping God But I find in his own words an answer to all he saies I was before vir Apostolicus now Apostata vilis dictus a vile Apostate not really but called so and by whom by a party which I prove by demonstrative reasons not railing at random as I. E. that they have apostatized from the true faith and Doctrine of Christ in several points as evidenced both in my former discourse printed and in the second part of this treatise at large wherefore to be called Apostate by them is to me the same as if I were called a Theif or high-way Robber by one that is such himself I knowing my self to be an Alien from those practises or as if I were called an Infidel by a Turk or Pagan If I was induced to make a blind vow of blind obedience to the Pope of Rome and his Ministers I made a former vow of Religious obedience to God and his holy Laws in my baptism if I find the latter vow made to the Pope not to consist with the complyance of the former made to God as I found clearly not to consist then must I stand to my former vow made to God and rescind the latter made to the Pope If this Libeller were contented to rail at me his guilt had bin less but he extends his insolent soul language to the whole Protestant Church belching out streams against it I know not which more of brutish ignorance or hellish malice in most notorious calumnies * Pag. 30 You deserted a Church saies he in which only is Faith Religion Priests Sacrifice Altars Sacraments and real remission not only of originall sin but also of actual mortal sins all which is excluded and exploded and quite abolished by your Protestant Sect. And all this he bables out boldly without giving one word of reason for all or any part of it but I have proved with clear demonstrative reasons from the beginning of this Treatise that in the Protestant Church we have and do profess the same true Catholic faith and Religion which Jesus Christ and his Apostles taught and was professed by the Church first called Catholie That we have a right Hierarchy and due ordination of Bishops Priests and Deacons and therefore a due administration of Sacraments and remission of sins both original by Baptism and actuall by contrition and also by absolution upon confession not only allowed but commended and enjoyned to our people and practised by many if neglected by others it s their fault not of our Church and of the horror some have to this practise wee may well say your Church to be the cause by its intolerable tyranny over consciences as well in the reservation of cases to be absolved only by Prelates or by the Pope as in the difficulties daily added touching the mode of Confessions and circumstances to be declared in them which deters many even from the right use of it and is thought to be occasion of more loss then gain of souls among you He tells me * 63. Page that I know in my conscience that the Protestant Sect doth place all happiness in the pleasures honours liberty and contentments of the body and obstructs all means and waies to vertue to Sanctity Piety Mortification c. and doth stifle the fear of a living dreadful God and all this likewise without any proof of it Was there ever seen a more desperate insolency false prophet who dost pretend to dive into the inward of my conscience known only to God and to my self I will declare to the glory of God and edification of the Christian people miserably deluded by such Slaves of fury and lies what I know in my conscience to be true That in the Protestant Church I saw more practise of solid vertue piety and devotion and of the fear of God more apt means used to purchase those vertues both by the doctrine of our Church and by the ordinances of our state then ever I saw among the Romanists Since my coming to the Protestant Church my constant habitation has bin in Trinity Colledg of Dublin where I see more practise of sobriety devotion and piety then ever I saw in a Colledg of so many young men on the Romish side Three times a day they go all to prayers to the chappel at six in the morning ten at noon and four in the evening with admirable reverence and attention their Prayers most grave and pious for all purposes and for all sorts of persons they say kneeling the Psalmes standing and the sacred Lectures they hear sitting reverently and bare-headed with a respect due to the Lessons used by them sacred indeed as taken out of those blessed fountains of Living waters of the old and new Testament not out of the broaken Cisterns of Romantic Legends all being read in a voice audible and language intelligible and thereby sutable to the edification and instruction of all the people present The same order and style I see observed in the Palaces of Princes and Prelates and in the houses of Gentlemen and godly persons all the family being called to pray together in the Chappel or other decent room of the house after the manner now declared When I come to the Royal Castle or palace of Dublin there I see the Lord Lieutenant of Ireland to whom a judicious French * Georg Fournier in geograph li. i. cujus praecipua inter omnes qui n Europasunt Pro reges eminent authoritas writer gives the Chief place among all the Viceroyes of Europe with all his flourishing family and many Nobles attending on his Excellency break off discourses and business tho weighty and serious and answer the found
Quae ab initio sunt male constituta tempore non convalescunt That what was unlawful in the beginning grows not by continuance lawful nor this other Non debet quis commodum reportare ex crimine none ought to find an advantage in a guilt for his defence An unjust usurper by a continuance of his usurpation is rendred rather more guilty then excusable We have shown by evident proofs that the pretention of the Roman Church to Infallibility was and is still an unjust usurpation a robbery of a priviledg belonging unto God and his holy Scripture communicated to the Apostles founders of Christian Religion and to the Church truly Catholic and Universal sticking to the Doctrine and Belief which Christ and his Apostles left to us not to that factious party devoted to the Pope of Rome which Mr. I. S. would have us take for the only Church committing in all his discourses a perpetual Solecism against the laws of a Disputant which is to take for granted the subject of the Debate which is constantly deny'd to them But his Logic will not take notice of these niceties Now therefore to accuse us that we disturb them in the possession of their Infallibility is like the complaint of a certain Gentleman against a Merchant calling on him for an old debt He ranted and swore he was a troublesom companion for importuning for the payment of a debt of so many years as if it were but of yesterday his delay in paying was an increase of his guilt The retaining of another mans goods as well as the taking them away against his will is robbery Thus it is in our case the pretention of the Roman Faction to Infallibility was a robbery from the beginning an imposing upon man kind as I have proved and the continuance of it is an increase of their guilt why will Mr. I. S. make this increase of their guilt an excuse of it Besides to say that his Church was in all Ages in peaceable possession of this prerogative of Infallibility as he do's pag. 76. is a wide mistake and as he asserts it without proof he must be contented with a bare denial for an answer while we leave him to look after any pertinent testimony of the Fathers of the first three hundred nay for a thousand years for his purpose which he shall never find In the seventh Chapter of his Book p. 102. he falls abruptly upon the old armory of miracles in favor of his Church Of this I could not but wonder having seen him p. 81. engage his whole Logic against the power of Miracles for breeding in men a saving divine Faith for said he Either they are only probable or evident if probable only they are not proportionable to give us that certainty required for divine Faith if evident absolutely they can be no motive of Faith which is of its own nature obscure In which piece of Logic he gives a clear testimony of his Impiety and Ignorance Impiety in pretending to weaken that strong foundation of Christian Belief taken from the glory of Miracles for which I remit him to what he alledges himself from the foresaid p. 102. Ignorance in pretending that an obscure Conclusion may not be deduced from an evident Premise To prove notum per ignotius a Conclusion clear by a Premise or Medium more obscure is a known fault in arguing but to prove by an evident Medium a Conclusion obscure is a fault of arguing never heard of yet before Mr. I. S. his Logic. By this Canon he makes the belief of Martha to be indiscreet who seeing the resurrection of her brother and other Miracles our Saviour wrought concluded I beleive that thou art Christ the son of God The miracle was evident but the generation of Christ from his heavenly Father obscure And who shall declare his generation Esa III. 8. Having thus helped him against himself for rendring Miracles a congruous way to find out true Religion I gladly accept the challenge to a trial of our Religion by them Our Religion or the object of our necessary Belief is only what is contained in the word of God by Canonical Scripture In favor of this Belief we have all the Miracles written in the Old and New Testament Their Religion as opposite to ours and differing from us are those Articles in debate introduced by the Roman Church Transubstantiation Purgatory Worship of Images c. Will he for shame pretend the stock of Romanies produced by them for these Innovations fit to be compared with the store of glorious Miracles which we have in the behalf of our divine truly infallible Belief contained in holy Scripture While we show his new Belief to be contrary to this divine Faith confirmed with Miracles of infallible truth as we do let him keep to himself his new-coin'd wonders and remember that God is not contrary to himself in putting his Seal to contrary Laws And if he must believe some of the wonders he proposes let Lessius and others help him to understand what to make of those miracles or wonders which Valerius Maximus Titus Livius and other Roman Historians do relate to have bin wrought in favor of their Temples and heathenish Superstitions and let him not expect from me that I should bestow time in examining the truth or false-hood of all his impertinent Allegations In the same seventh Chapter from p. 126. he fastens on me two notorious calumnies first that having left the Roman Church I fixed upon no other to be of the second that I said none may be saved in the Roman Church The falsehood of the first is seen by my public declaration for the Church of England the untruth of the other I declared in the second Chapter of this Treatise whereby all his verbosity upon this subject appears a fret of his Malice without any real ground without shame to tax me often with and repete with his frivolous exclamations without shewing where or when I did say what indeed I never said or wrote That there is no salvation in the Roman Catholic Religion With the same confidence and the like untruth he repetes That it is the constant doctrine of the Church of England that the Romish Religion is a saving Religion or a safe way to salvation which is what we deny them Let the Reader reflect upon what I said in the foresaid second Chapter of this Treatise and see the confusion of this mans brains in not understanding or delivering distinctly our sentiments according to our own expressions or the corruption of his mind in deceiving wilfully his Reader especially that he himself p. 133. alledgeth Doctor Stillingfleet comparing both Churches the Romish to a leaky Ship wherein a man may be saved but with great danger and difficulties and the Protestant to a sound Ship wherein one may be saved without hazard This is the utmost of courtesy or charity that may be and is extended to them Is this to say the Romish Church is a
old Law the cases proposed above of Hezekiah and Josiah do assure us that this hath bin the practice of the best Kings of those times And if you consult the acts of Constantine the great of Arcadius and Honorius of Theodosius the elder Justinian Charles the great and others the best of Christian Emperors and greatest supporters of the Churches honor you shall find them intervening frequently and moderating the greatest consultation touching Religion and the good conduct of Church affairs It was a wonder to S. Augustin that any should doubt it should be the duty of an Emperor or Prince to do so a Aug. l. 1. in Epist contra Ep. Parm c. 9. An forte de Religione fas non est dicat Imperator vel quos miserit Imperator What doth it not belong to the Emperor or to him he employs to deliver his opinion touching Religion and elsewhere he says that to be the chief care and charge of the Emperor of which he is to give account to God b Aug. Ep. 50.162 ad Imperatoris curam de quâ rationem Deo redditurus est res illa maximè pertinebat All this being so that it is the duty of our Princes to govern all the states and affairs of this Kingdom and the dut◠of Subjects to obey them in all and that for conscience as S. Paul declareth Rom. 13.5 That you must needs be subject not only for wrath but also for Conscience sake how can I omit to condole the misery of my Country-men and others so deluded by the arts of Rome as to take it for a breach of Conscience what S. Paul declares to be a duty of Conscience I mean an acknowledgment of their Princes Supreme Authority over all his Subjects and their obligation of obeying him accordingly Especially when I see what S. Bernard saw and lamented that it is not the welfare of Souls nor the zeal of their Salvation makes the Court of Rome to put this horror into the hearts of Men against their dutyful obedience and subjection to their Princes Non quod valdè Romani curant quo fine res terminetur sed quia valdè diligunt munera sequuntur retributiones not that the Ministers of Rome do regard much the end or purpose of Controversies raised so they obtain their own end of encreasing their own interest and power I wish with all my heart with S. Bernard that these corruptions of Rome were not so public and known to all the World * Bernard Ep. 42. ad Archiep. Senonens Vtinam nobis relinquerent Moderni Noae unde à nobis possint aliquatenus operiri nunc vero cernente Orbe mundi fabulam soli tacebimus I wish these modern Noahs did leave unto us some possibility of covering their shame but all the World beholding it shall we alone conceal it This being so consider Mr. I. S. how blind is your zeal or great your malice in saying it should be a cruelty in our Princes to demand from their subjects an acknowledgment of his supreme power over them and in them a blasphemy to acknowledg it And to make us believe it is so you produce the autority of Calvin When I alledg Vasquez or Suarez his doctrine to you if it be not to your liking you tell me they have bin mistaken as well as I so much I say to you at present of Calvin that if he be of your mind in this particular he is mistaken and in a foul error as well as you Calvin and Luther have no more autority in the Church of England then Suarez and Vasquez among you and I observe you are as singularly impertinent as unreasonable wheresoever you speak to me of Luther and Calvin it is not their writings which I never saw brought me to the Church of England nor conserves me in it The Scripture Fathers and the History of the Church did work both upon me Of them you are to speak to me as I do to you Many a thousand poor simple Souls in these Kingdoms misled by the Pope and his busy Emissaries do cry against the Oath of Supremacy without knowing or examining what it means or what is their Princes meaning in demanding it crying up the Popes Supremacy much like those 200. seduced by Absalon to follow him out of Jerusalem to rebel against the King his Father when they thought they did service to the King And with Absalon went two hundred men out of Jerusalem that were called and they went in their simplicity and they knew not any thing 2. Sam. 15.11 So it is with many seduced by the art and activity of Rome to den◠due submission to their lawful Prince and give it to a Forreign usurper under pretext of following a pretended Vicar of God to rebel against God S. Paul declaring that whosoever resisteth the power resisteth the Ordinance of God and they that resist shall receive to themselves damnation A conclusion he doth very legally infer from a verity he had immediatly before premised That the powers that be are ordained of God Rom. 13.1.2 We are to believe in Charity that many have the excuse of those 200. seduced by Absalon That they went in their simplicity and they knew not any thing But the corruptions and impostures of Rome being so universally known even in S. Bernards time as declared above and much more now we may fear justly that too many do err with knowledg or for want of due inquiry and so resisting lawful power they may receive to themselves damnation Of which latter sort Mr. I. S. may seriously fear himself to be one if he be so conversant in the doctrine of both Churches Protestant and Popish and in that of primitive Christianity as he pretends to be This I commend to his mature consideration while I pursue him in his engagement about Transubstantiation CHAP. XVIII Our Adversarys Essay in favour of Transubstantiation examined His Challenge for solving two Syllogisms answered MR. I. S. I do generally find you unexact and much unlike a Scholar in your Arguments but more when you boast most and stand in defiances Now you defy all my Divinity to answer two Syllogisms you would have us believe to be of your own invention But a piece of my Logic will make both appear Paralogisms unworthy of any answer no formal Syllogisms The first grounded upon Luke 22.19 Eat this is my Body which is given for you runs thus He gave to them what he gave for them But what he gave for them was not a sigure but his real and true Body therefore what he gave to them was not a figure but his real and true body In this Syllogism nothing is new but the form you give it and that guilty of several vices against the rules of Logic. I say nothing is new in your argument nor any sense or force added to it by passing the case from Christ giving the last Supper to Christ suffering upon the Cross All your Syllogism may be
the ablest defenders of the Roma cause are read here with due regard to their learning so any learned man will be welcom to our dâ—sputes and in his good behavior will have a surwarrant of his indemnity for what he shall say against us by scripture and reason And where thâ— arswer may seem deficient he may with confidenâ— go on with contra sic argumentor by that modest aâ— clean way of schools But if his reply should be soâ—â— foul words or rudeness tho I have resolved to pasâ— over that kind of opposition I may not assure that the â—udience here which is to be very Illustrious and â—â—arned may beare it I heartily pray to God he â—ay send us all Grace to seek after sincerely and happily find out the true way of serving and praising him And so I rest Sir your Sincere Friend to serve you ANDREW SALL At this invitation the said Doctor with some others of the Romish Communion came to our diâ—â—utes but for reasons to them best known they resolved not to oppose in that public manner neither did we by their defaults want learned and able opposers for several of our own Doctors of Divinity and Masters of Arts members of this University well furnished with skill in Controversies and the best arguments our adversaries have did propose them vigorously upon the cheif points controverted reduceable to the Heads I proposed for Thesis and by vote even of the Romish Auditors present they were not wanting to the duty of able disputants nor could I understand that any did miss a satisfactory answer to the Arguments used which were many and all in the presence of the most Reverend Father in God James labord Arch-Bishop of Armagh Primate of all Ireland our Vice Chancellor and of the Right Reverend I â—thers in God the Lord Bishop of Kildare the Lord â—â—shop of Ossery the Lord Bishop of Killalo and of a very great and flourishing number of learned men â—â—th of the Clergy and Gentry This tryal being over my great longing was for a serious and well considered reply to my reasons proposed in print which by that way might be performed without pretence of fear or want of liberty Long was I in expectation when at last came out a shower of Books against me one upon the back of another The First that appeared upon the stage was I. E. a fit person to break the Ice a rough trotter with a book of a small bulk and less sence bearing a Thundering title A soveraign counterpoison prepared by a faithful hand for the speedy reviviscence of Andrew Sall a latâ— Sacrilegious Apostate The rest of the title page was bestowed in magnifying the force of that Book 〈◊〉 inform the ignorant to resolve the wavering and 〈◊〉 confirm the constant well principled Roman Catholiâ— Under so magnificent a Title who would not expecâ— a strong and formal answer to my arguments against the Popes Infallibility Supremacy Transubstantiation Purgatory indulgences and other tenets of the Roman Church that I took in hand to confute Buâ— instead of this he presented to his Reader two or threâ— we may call common places dropped from a stâ—dent of some Colledg 1. Of the happiness of the Restoration of the Soâ— of man 2. Of the true essence of the Divine Faith 3. Of the happiness of Christian Religion And thence without the least attempt of applying those Documents which he so calls to any purpose he falls abruptly a railing in the rest of his booâ— at the Church of England and at those he conceive to concur to my conversion to it in such a rude am raving stile as to all judicious men he seemed to 〈◊〉 stark mad and unworthy of any regard or answer and that I understand to be the opinion of sober me of his own party But to my person his term are so Heterogeneous as may resemble a monste composed of a Syren and a Tiger extravagantly eâ—toiling me above the skies for what I was before aâ— depressing me under the abysms for what I aâ— at present now calling me sacrilegious Apostatâ— and now Dear Andrew sweet Andrew and what not With what propriety his book may be called a Counterpoison I know not if it be not that the commendations he bestows upon me in one place may be an Antidote against the venem he and his fellow railers spit against me in others You have bin heretofore saies he known and counted a Philosopher both by words and deeds you spoke great things and did likewise practise them and after p. 27. before you were vir Apostolicus a most resplendent Star in the Firmament of the true Church a Religious Priest conferring life of grace on others called by the hand of God to a most high and Soveraign dignity and Honor before a chast and Evangelical Missioner raised from a Sall to be a Paul a Preacher of the word and penance Now turned to be Saul persecuting and warring in a most furious manner against the heavenly fortress of true faith become a wretched lying and vile Protestant plunged in all vices contrary to those former virtues not to repete more of his dirty terms A grave and Honorable prelate reading this strange Contraposition replied they were beholding to him for giving so good account of what I was before but needed not his information for what I am now themselves knowing that better And this egregious writer being questioned in a private discourse with what truth he could say that I was become so deboist since I came to the reformed Church living all that time very abstemious and retired in Trinity Colledg of Dublin and in a good repute with those that conversed with me he answered that he never meant that I should be really guilty of those vices but in a Metaphorical sence That the Church of England being a Harlot I embraceing the Communion of it became guilty of a spiritual uncleanness and all those vices he mentions He cannot deny that I know this to have bin his answer Wee thought such equivocations and mental windings to be only among the prime Politicians of that party but when we find them in one so simple as Mr. I. E. his book shews him to be the sickness seems to be too far spread among them Well contented he would be that his proselytes should understand I should be really guilty of the debauchery he speaks of But if he be brought to a test he is provided of the reserve aforesaid to come of This specimen which I give of the mans Genius will I presume quit me in good Judgments of all obligations to further regard of what he saies to me but I will not discharge my self of the duty of defending the Church of England against his barbarous injuries and calumnies which I will perform God willing in the whole discourse of this Treatise resolving the objections of others and with some reflexions at the end upon part of his peculiar Extravagances to let the world know how
perspicacity in striking the nail in the head This indeed is that stumbling stone and Rock of offence This is the chief and I may say the only cause of that irreconcileable disunion of the Roman Church with us We know by certain and well authorized * Tortura torti Pag. 152. records that Pope Paul the Fourth offered Queen Elizabeth to approve of the Reformation if the Queen would acknowledg his Primacy and the Reformation from him and he being dead his Successor Plus the 4. prosecuted the same as appears by his letters written the 5 * Cambden Anno 1560. of * Twisden H. Vind. Cap. IX n. 5. May 1560. and sent by Vincentius Parpalia offering to confirm the Liturgy of the English Church if she would acknowledg his Supremacy This being told by Sir Roger Twisden as he relates himself to an Italian Gentleman versed in public affairs together with the grounds on which he spake it well said the Gentleman if this were heard in Rome among religious Men it would never gain credit but with such as have in their hands the maneggi della corte the management of the court affairs it may be held true And indeed suâ—h as know the spirit of that Court may easily believe that if this great point of the Supremacy the foundation of their power and grandeur were agreed upon they would easily wink at other dissentions Whereof we have a pregnant testimony from Bellarmin Lib. 3. de Ecclesia Cap. 20. asserting that even such as have no interiour Faith nor any Christian vertue are to be taken for members of the Catholic Church provided they do but outwardly profess the Faith of the Roman Church and subjection to the Pope tho it be only for some temporal interest So ready they are in Rome to embrace all sorts of men provided they acknowledg the Popes Supremacy This being established all is well being denyed the best of Men and soundest Believers in Christ must be damned Heretics by sentence of that Court. But I shall declare sufficiently in the 15. Chapter of the 2d part of this Treatise how vain the pretence of Suarez and his party is to make the Popes Supremacy an article of saving Faith how unjust and tyrannical an usurpation it is how far the best Popes in the Primitive Church were from pretending to it and more from pressing it upon Christians as an article of saving Faith And indeed it must appear strange to any impartial judgment that the System of articles contained in the three Creeds and four first general Councels which gained the name of Catholic to the Church first called so should not suffice to make a Church Catholic in all times Therefore the Church of England professing all those Articles is to be taken for truly Catholic tho denying the Popes Supremacy not contained in the foresaid System nor ever own'd by the Church first called Catholic as hereafter will be proved As to the second sort of Universality consisting in taking the Word of God for a common reason or rule of belief how can any pretend the Church of England to be deficient herein having ever protested that the Word of God contained in Canonical Scripture is the prime and only rule of its belief while the Roman Church denies to stand to this rule as unable to make out all the belief it would force upon us What Suarez pretends that the Church of England wants a rule infallible for knowing which is true Scripture and the true meaning of it which they conceive to have themselves in the Popes infallibility I shall declare in the eighth Chap. of the 2d part of this Treatise how vain it is we having in universal tradition and in the Writings of the Holy Fathers means sufficiently certain for knowing which is the true Scripture and which the true meaning of it in points necessary to Salvation As for others less necessary if there be obscurity and diversity of opinions among our Writers so is there among theirs nor could their pretended Infallibility ever make them agree Nay among the best and wisest Fathers of the Church there was alwaies a great diversity of opinions in points not fundamental without breach of Catholic and Christian union Now concerning the third kind of union or universality consisting in a hierarchical order of Bishops Priests and Deacons c. Suarez is much mistaken in saying that we have them not true and legal I will declare at large from the fifth Chapter following that we have all the security they have of a legal sucession and true ordination of Bishops Priests and Deacons It s their concern we should not be found deficient herein for any defect conceived in our hierachy will reflect upon theirs Finally touching the fourth manner of Universality signified by the name Catholic that a Church or Faith so called should be extended over all the Earth Suarez exceeds much in denying this property to the Church of England or Faith professed in it saying it passes not the bounds of Brittish land To which is contrary that grave and modest testimony of King James related by Suarez in the same place chapter xv n 6. Nos Dei benesicio nec numero nec dignitate ita sumus contemnendi qui â—â—ono vicinis nostris exemplo praeire possimis quandoquidem Christiani orbis omniumque in eo ordinum inde à Regibus liberisque Principibus usque ad insimae conditionis homines pars propè media in nostram Religionem consensit We by the grace of God are not so despicable either for number or dignity that we may not be a good example to our Neighbours whereas neer the one half of the Christian World and all orders of People in it from Kings and Soverain Princes to the meanest sort of persons have already embraced our Religion I shall declare hereafter from the XIX Chapter descending to particulars that this saying of King James was both true and modest and that more then the one half of the Christian World agrees with the Church of England in unity of Faith sufficient to render them Catholic and that the Church of Rome may cease bragging of her extent being now come so short of that latitude which made her swell to the contemt of all other Christian Churches now far exceeding her in number and lustre of Princes and Kingdoms embracing the Faith professed in them Suarez preventing a check to his argument from this discovery in the XVI Chapter num 4. of his said Book premises that this general extension of the Catholic Church over all the World is to be understood of extension either by right or by actual possession and tho the latter be deficient the former of right cannot want Christ having commanded that his Gospel should be preached to all the World But how can Suarez pretend that this right should belong to the Faith of his Church rather then to that of the Church of England whereas this latter preacheth only for object of
fingere quem ferias to create your self an Adversary such as you may triumph over that is not to fit your answer to my Arguments but my Arguments to that you will have us take for an answer being what you have to say This is very usual with you as in many occasions I have declared from the beginning of this Discourse and will further declare in others to the end of it but in the present you appear notoriously guilty of this foul play I do neither ignore or doubt that if your doctrine of Christs personal presence in the consecrated host were true there is as much reason to adore such an host as to adore Christ himself both being the same thing in such a supposition This is the Mystery you pretend I should not understand but this is not the state of the Question with me What I did and do again call intolerable boldness is to say that the matter standing as now it doth doubtful and controverted there is as much reason for adoring the host consecrated as there is for adoring Christ his person since for adoring Christ we have several express commands laid upon us in Scripture which I related out of Heb. 1.6 Philip. 2.10 Jo. 5.23 but no intimation given of adoring Christ in the Sacramental bread supposing him corporally present there But if you go to the object of both worships Christ living in the World and your host consecrated to say that there is as much ground for believing your doctrine of Divinity existent in the latter as in the former I said and say still its intolerable boldness and a great injury to Christian Religion to make those two things of equal certainty whereof I was contented to make Bellarmin * Bellarm. de Christo lib. 1. c. 4. Judg who being to prove the Divinity of Christ goes through six Classes of Arguments out of Scripture with uncontroulable strength but being to prove Transubstantiation out of Scripture his only Argument is out of those words of Matth. 28. Take eat this is my Body Which place how unable it is in the opinion of the gravest School-men and of Bellarmin himself to make clear the doctrine of Transubstantiation we have seen from the beginning of this Chapter Is it not therefore intolerable boldness to say there is as much reason to assert that Christ is in the host really and corporally as there is for saying that Christ is God CHAP. XXI Mr. I. S. his weak defence of their half Communion confuted HE will have the Precept of Communion run parallel with that of Baptism wherewith I am well contented Both are commanded by Christ Baptism thus If one be not born again by the Water and the Spirit he shall not enter into the Kingdom of Heaven Joh. VI. 53. And the Communion thus If ye do not eat the Flesh of the Son of Man and drink his Blood you shall not have life in you The essential requisites of Baptism are water and a set form of words In this no alteration may consist with the validity of the Sacrament not so of the mode or circumstances whether it be with immersion or sprinkling Herein alterations may be and were admitted by the Church Even so in the Sacrament of the Eucharist the essence of it consists in eating the Flesh and drinking the Blood of our Saviour This may not be altered but the mode or circumstances whether it be kneeling or standing whether in leavened or unleavened Bread whether white or red Wine touching these Accidents there may be alterations without prejudice to the substance of the Sacrament but not touching the essential parts of Flesh and Blood in this much we agree on both sides Now what are we to understand by Flesh what by Blood our Saviour did not leave obscure so as we may err in so weighty a matter wherein the life of our Souls doth consist but made it clear and visible to us He took Bread in his hands and of it he said this is my Body he took likewise Wine in his hand saying this is my Blood The way therefore to take his Body and Blood is to take consecrated Bread and Wine in remembrance of him This is the way Christ did establish the taking of this blessed Sacrament this the Apostles and Primitive Church did practice and this way all true Christians ought to walk Mr. I. S. censures it as a pusillanimity in me to be surprized at that famous non obstante of the Council of Constance that notwithstanding Christ did institute this Sacrament in both kinds and in the Primitive Church they administred it so yet the Council thought convenient to ordain the contrary I should have a strong stomach to swallow without chawing or examining what our Lord God the Pope orders as the Glossist calls him He is Vice-god upon earth as all of them stile him and of such priviledg that the commands of God must oblige no further then he pleases If he tells us that virtue is vice and vice virtue we are to believe him Yet Mr. I.S. will reason the case with us He might have spared that labor for I declared it was sufficient to my purpose to know they will pretend reason for inverting Christs Institutions But how well beseeming the gravity of a Council are the reasons he alledges grounded upon principles of nigardliness nicety To spare expences of wine and hinder the inconveniency of clean people to drink out of the same Cup with the unclean Is there not so much plenty of Wine now in the World as was in the Primitive Church and the Communion less frequent Were not clean people then in the World Shall a groundless fear of annoying the body over-weigh a certain danger of losing the Soul Christ having declared that if we do not eat his Flesh and drink his Blood we shall not have life in us Is it fair that such frivolous reasons as these should suffice for a Pope to alter the Institutions of Christ and no reason be it ever so evident should excuse opposing a Popes Decree But Mr. I. S. tells us that in these words of our Saviour Joh. VI. If ye do not eat the Flesh of the Son of Man and drink his Blood you shall not have life in you The Particle and must be taken disjunctively for or not copâ—latively So as the command must be understood of eating his Flesh or drinking his Blood because in the Hebrew Language wherein our Saviour spake the Particle and is capable of such a sense Bellarmin and Suarez said so I see they did and thereby I see that a bad cause will make iâ—s Patrons run to narrow shifts At this rate you may pretend to comply with the precept of loving God and your Neighbor by loving either tho you do not love both And so of the precept of honoring your Father and Mother that you observe iâ— by honoring one tho you deny that duty to the other because the Particle and in those