ptompts you to make such a map of the fargreatest part of Christianity This will appeare more cleerely when we come to consider your charge in retayle examin your proofes when we see you are forced to seeke them in the obscure withdrawing roomes of man's hart which are inaccessible to all but God of which neverthelesse you speake as confidently as if God had lead you by the hand into them made you partaker of his knowledge Purgatory was invented on designe to enrich the clergy Transubstantiation on designe to make it more esteemed The primacy of the Pope on designe of Grandeur c. And although we vouch Scripture for all these points yet you are pleased to say we doe not ground them on Scripture but on Ambition Avarice Nay you not only faine proofes for our Doctrines but fix on us Doctrines themselves which we disowne as that we teach to breake the Commandments Soe that we may professe that all that is ugly dismall in the Scene of Horrour Misery which you represent comes from your owne pincell is an effect of your owne brayne See what is your temper how much your Reader is oblidged to you CHAPTER II. Of Anti-Christ G. B. pag. 3. Being warned of so much danger to the Christian Religion it is a necessary enquiry to see if this AntiChrist be yet come or if we must looke for another ANSWER Doe you then think it as necessary to know AntiChrist as to know Christ That you expresse your earnestnesse in enquiring after AntiChrist in those words (a) Luk. 7.19 of S. John the Baptist's inquest after the Messias Nay yours are more pressing urgent then those of that greate Saint for he sayd only Art thou he that should come or Looke we for another But you say or must we Looke for another As if it were a more pressing duty to enquire after the AntiChrist then the Messias We are warned indeed of Anti-Christ we are also warned of the danger hanging over the Church from (b) Mar. 13.21.22 false Prophets false Christs Who should say Loe here is Christ Loe he is there All Sectarys pretend to him You will doubtlesse say he is in your Prelaticall Church the Presbyterian says he is in his Assemblyes The independant is for his conventicles the Quaker Claimes him also What shall a Roman Catholike doe what choice shall he make Our Blessed Saviour having forewarned us of the danger armes us against it Ne credideritis beleive none of them but sticke to the old Doctrine the Catholick Church Which I cite as more against you then any thing you can bring against us out of your contemplations on Anti-Christ or the Apocalypse to which you would never recurre had you any cleere grounds against us in Scripture I suspect the cause of any man which to decide a suite-in-law produces obscure dubious for that reason insignificant deedes I should on that score had others beene wanting suspect the cause of the sectaryes millenarians fift-monarky-men the like And that reason is sufficient to make me suspect you who recurre to those obscure Prophecyes of the AntiChrist which at best are extremely obscure as appeares by the errours grounded on it as you acknowledge For you say G.B. pag. 3. Some have stretched the notion of AntiChristiamisme so far that things harmlesse innocent come with in its compasse others have too much contracted it that they myght scape free ANSWER It seemes the limits of the notion of AntiChristianisme are very arbitrary soing they are extn ded or contracted according not to Scripture or Tradition but to the fancy caprichio of every pragmaticall Heade When you consider more impartially the things harmelesse Innocent which you blame in us as AntiChristian very probably you will find your selfe to be of the number of those who stretch its notion beyond its nature those limits which God hath designed for it G. B. pag. 3. AntiChristianisme is not only a bare contradiction to some branches or parts of the Ghospel but a designe entire complex of such opinions practices as are contradictory to subversive of the power life of Christianity ANSWER Never did Junior Sophister amongst illiterate Pesants deliver his sentiments or Apollo amongst his deluded Adorers speake his Oracles more magisterially then you deliver your Opinions in controverted matters of Faith for such is this point seing it is delivered in Scripture there are such variety of perswasions concerning it's tru meaning as you your selfe sayd even now You give us a new notion of it what Scripture what Tradition what decree of a Councill what father doe you alleadge for it None Not soe much as any reason offred Is not this to Lord it over the faith of your Reader To beg the thing in question to expect the world should be so stupid as to be taken with such a slyght That you should meete with beleife because you boldly assert To your bare assertion I will oppose my negation why should not my negation be be of as much weyght as your affirmation Especially seing I speake with all those whome you blame for enlarging or contracting too much the notion of AntiChristianisme you stand alone I confirme my negation with Scripture 1. Jo. 4.3 where those are sayd to be AntiChrist who deny Christ's coming in the flesh Which is only one article of Christianity how soever it be of the most fundamentall Yet let us grant what you soe confidently beg that Anti-Christianisme is acomplex of opinions opposed to the power life of Christianity I know none who hath better title to it then your Reformation for the life of Christianity is Faith Charity you have destroyed the first by Heresy the second by Schisme as shall be proved hereafter Children delyght in Edged tooles which serve only to cut their fingers you your brethren use weapons against us which wound your selves Fatall Experience myght have taught you more discretion then to be still mouing that stone which hath once crusht both your Church state to pieces And truly the reproch of Anti-Christian will fall on your Church if proved against ours For say what you please of the ancient Britans the first Apostles of the Inglish who brought us the light of Faith planted the Ghospel amongst us came from Rome The Hierarchy you pretend to came from thence By authority from the Pope my Lord of Canterbury is Primate my Lord of London is his Suffragan By the same authority the Country is divided into Dioceses your Deanes Chapters setled your universityes founded severall degrees instituted in them If the Pope be the AntiChrist both universitys Hierarchy amongst you is AntiChristian More over the Livings you enjoy were for the most part if not altogether given by the pious liberality of Persons who profest that Faith we professe lived dyed in the Communion of
our Church Gratitude to such Benefactors may teach you to Judge lesse severely to suspend your Judgment til you have more convincing arguments to ground it on then your owne bare bold Assertion CHAPTER III. Tru the Designes of Christian Religion THe Designe of God in establishing Religion was that Men should serve him in this world enjoy him in the next that they (a) Psal 12◠3 here sow with teares there reape with Ioy now run (b) 2. Tim. 4.7 8. their race fyght their battle then receive their Crowne Rivers (c) Eccles 1.7 receive their waters from the sea returne to it againe Religion receives its beginning from God runs through all ages to returne to God againe Each man before his creation is Creatrix essentia says S. Anselme from which by creation he is separated by Regeneration the good workes which follow it he returnes to him againe never more to be separated from him The first Action is of God alone the rest are of God man for God (a) Aug. Quite creavit sine te non te salvabit sine te will not compleate the work of our salvation with out the cooperation of man God (b) Subest tibi cùm volueris posse can doe all with out man but will not man (c) Sine me nihil potestis facere 10.15.5 can doe nothing without God from whome he must expect prevenient concomitant subsequent Graces for all every meritorious action That blisse which God prepares for us in the next life containes God himself when enjoyed renders the thrice happy soul like (d) Similes ei erimus 1.10.3 ◠unto God we must attaine to it by meanes proportionable which partake of the resemblance Wherefore our understanding must be like that of God beleiving him our will Loving him the first is Faith the second Charity To which adde Hope to keepe our soul steedy amidst the difficultyes of this life as an anker (e) Heb. 6.19 fixes a ship you have the three vertues called Theologicall because they rely immediatly on Almyghty God Faith on his Veracity or Truth in affirming Hope on his Fidelity in promising Goodnesse as he is our Cheife Good Charity on his Goodnesse in its selfe Which three Virtues containe what is required of us in this life Whatsoever is required to a good life is knowne is we know what to beleive to hope to love Says (a) Aug. Ench. c. 4. Omnia quae requiris proculdubio scies diligenter sciendo quid credi quid sperari debeat quid amari Haec enim maximè imò verò sola in Religione sequenda sunt S. Austin Which are the only things Religion regards as being designed only for these three vertues But are we not oblidged to keepe the commandments Or doe not they advauce towards Heaven who run (b) Psal 119.32 in the paths which God hath traced out And how come these to be omitted ANSWER They are not omitted but are contained in Charity (c) Rom. 13.8.9 He that loveth an other bath fullfilled the law our whole duty to our neyghbour the commandments relating to him being breifly comprehended in this saying Love thy neyghbour as thy selfe As our whole duty to God is contained in that other saying Love God above all things (d) Mat. 22.40 On these two commandments hang all the law the Prophets These are the two rootes (e) Mat. 7.17 of the good tree which brings forth good fruite As love of our selves is the roote of the bad tree which brings forth bad fruite The (f) Aug. serm 44. de temp Radix omnium bonorum est Charitas sicut radix omnium malorum est cupiditas roote of all good is Charity as the roote of all evill is concupiscence Againe (g) Aug. l. de moribus Eccl. c. 25. Nihil aliud est benè vivere quam toto corde totâ animâ totâ mente Deum diligere To live well is to love God with all our hart with all our soul with all our mind I should as easily write out the whole new testament as endeavour to cite all the passages which directly or indirectly commend Charity seing all tend to extinguish in us selfe love to kindle Divine love In it Divine love sometimes is preferred before (a) 1. Cor. 13. the tongues of men Angells before Faith working miracles before knowledge of the greatest mysteryes Almes giving c. It is called (b) Col. 3.14 the bond of perfection the end (c) 1. Tim. 5. or intent of the commandments c. I end with the words of the beloved loving disciple (d) 10.4.16 God is love he that dwelleth in love dwelleth in God God in him Wherefore with reason S. Austin (e) Aug. l. de laudibus Charitatis sayd Ille tenet quicquid latet quicquid patet in divinis sermonibus qui servat Charitatem in moribus I should not have beene so long uppon a point of which I thought none could be ignorant who reades the Scriptures or knows the Rudiments of Christianity did I not perceive that you ether never knew it or have forgotten And When (f) Heb. 5.12 for the time your vocation you should be a teacher you have neede that one should teach you which be the first principles af the Oracles of God For how happens it that in relating the designes of Christian Religion there is not one cleere word of the love of God which is the maine designe of it you speake of Purity Ingenuity Patience Generosity some thing of the love of our neyghbour But why are you silent of the love of God which gives vertu to all the rest which without it avayle us nothing (a) 1. Cor. 13. how perfect soever they be in their kind Doe you intend to make that fall under the notion of AntiChristianisme as being with you no part of the Designes of Christianity I shall expect a satisfactory answer to these doubts proceede to CHAPTER IV. G. B. His explication of the Designes of Christianity G. B. pag. 4. The first designe of Christian Religion is to give us ryght apprehensions of the Nature Attributes of God Pag. 5. The second branch is to hold forth the method of mans reconciliation with his Maker You meane that the intent of Christian Religion is to teach us that there is One God One Mediator which are objects of our Faith Pag. 7. The third is to teach the perfectest cleerest most divine rules for advancing of the souls of men to the hyghest perfection of their natures it giving cleerer rules fuller directions then ether morall Philosophers or the old teflament The lessons of Purity chastity ingenuity humility meekenesse patience generosity No◠one word of charity but Generosity I know not whence comes in to take its place Pag. 8. The fourth is to unite
Mankind 〈◊〉 the closest bonds of Peace freindship charity which it doth tempering our Passions forgiving injuries loving our enemyes teaching obediencâ— to those in authority over us by associating 〈◊〉 into one body called the Church ANSWER This is in deed a designe worthy of Christian Religion but imperfectly explicated by you seing you omite the love of God the God (a) â— Cor. 13.11 of Peace who alone can give us perfect Peace Humane wills are naturally oppoâ—â— to one another they cannot meete but iâ—â— their naturall center God And the love 〈◊〉 our neyghbour is never sincere lasting buâ— when it is grounded on the love of God Thâ— first effect of selfe love is to seperate us from God The second to divide us amongst oâ—â— selves Both are the effects of sin nothing can prevent them linck us together in the bonds of charity but he who can remit sins That Peace then which Christian Religion teaches which the Church recomend to her children which in her Prayers shee demands of God is not an effect of human industry but of Grace It proceedes from the mercy of God it is a sequel of Purity of conscience the Crowne of reall tru Iustice In fine it is the work of the unspotted Lambe (a) 1. Petr. 1.19 at whose birth Peace (b) Luk. 2.14 was announced in his name to the world by the Angells who left Peace (c) 10.14.27 as a legacy to his disciples before his Death who was sacrificed on the Altar of the Crosse to reconcile us to his Heavenly father restore Peace betwixt Heaven Earth which the sin Rebellion of Men had banisht You see sir how insufficient your explication of Peace is for the ends you propose You leave out the Cheife most necessary ingredient for purging our dissensions to use a Prophets comparison (d) Ezeh c. 13.10 you build with untempered Mortar You (e) Ierem. 6.14 heale the hurt of the people slyghtly saying Peace Peace when there is no Peace You hint indeed at a good humane meanes to Peace Obedience to those in Authority It was to prevent schisme (f) Inter Apostolos unus eligitur ut capite consâ—ituto schismatis toll retur occasio Hieron l. 1. adversus Vigilantium c. 54. that God establisht one Apostle over the rest But your endlesse Divisions subdivisions amongst your selves Shew how inefficacious this meanes is in your Reformation And how can it be otherwise when all your People have before their eyes the example of your first Patriarkes who began your Reformation by rejecting all Authority over them breaking the rules of divine worship setled al over the world till that time acknowledged by themselves Cur non licebit Valentiniano quod licuit Valentino de arbitrio suo fidem innovare Tert. l. de praescript Why may not a Lutheran doe what was lawfull to Luther your first Reformers rejected some articles of Faith then universally beleived because they seemed not to be contained in Scripture why may not the same motive authorize their followers to reject some others which you would retaine althô they are as little to be found in Scriptures Why may not a moderne Protestant retrench some unnecessary ceremony used by you at present seing you have cut off soe many others Let others live by that law which you publish think not soe hyghly of your onne authority as to make your dictamens not only the Rule of Actions but of the laws themselves It shall be lawfull to dissent from this article of Faith but not from that other to quit this ceremony not that when the same rule is applicable to both Is not this properly (a) 2. Cor. 1.24 to Lord it over the Faith of the People What wonder you find your layty refractory to your ordinances they are in this directed by your rule encouraged by your example Wherefore Looke no where abroade for the roote of these tares your Reformers planted them they layd the Egge out of which this cockatrice is hatched They eate the sower grapes which set all your Teeth an Edge Nether appeares there any possibility of a remedy while your reformation subsists this principle of Discorde Schisme being sayd in its very foundation consequently it cannot be removed with out the ruin of the whole structure nor retained without perpetuall danger of renting it in Pieces I wish these troublesome schismes endlesse discordes amongst your selves may make you seeke a proper Remedy by a Reunion to the center of union God his Church CHAPTER V. Of the Characters of Christian Doctrine G.B. p. 8. I shall add to this the main distinguishing Characters of our Religion which are four Pag. 8. First its verity Pag. 10. The second its genuine simplicity perspicuity The third its Reasonablenesse the fourth its easinesse Thus you ANSWER Are these the only or even the Cheife Characters of Divine Truths whither you take them as they are delivered in holy writ or as taught in the Church Can you find no other quality peculiar to them not common to others Then humane learning may equall if not surpasse Divine Take for example some principles naturally knowne as Two two make four or The whole body is greater then any part of it These are Tru it is impossible they should be false They are Perspicuous Easy no man can doubt of them who understands the termes They are Reasonable for what more reasonable then to assent to Evident Truth Nay of we compare then with supernaturall Truths as to their Perspicuity Verity in order to us the advantage seemes greater on the side of naturall Truths 1. o For no man ever doubted of the Truth of these having once understood their termes many have doe doubt of faith althô sufficiently proposed And 2. o no man ever dissented from those Principles when he had once admitted them many have Apostatized from their Faith Soe that all the Prayses you give to Faith belong more to naturall Sciences then to it Such a stranger are you to its tru Prerogatives The reason of this stupendious blindnesse in searching the scriptures is that you reade them as a master not as a disciple you intend not to learne from them what to beleive but to shape them to what you think you have the word but reject the sense which is to the word what the soul is to the body it gives it life motion The (a) 1. Cor. 2.14 naturall man receiveth not the things of the Spirit of God for they are foolishnesse vnto him nether can be know them because they are spiritually discerned You see fir that some may reade or have the word of God yet not comprehend its meaning nay that it may seeme folly unto them The words may be words of (b) Iohn 6.61 lise everlasting yet they cry Durus est hic sermo this word is hard who
or other considerable Boone when freely given the hard usage which some of your tenants complaine of from their Ecclesiasticall landlords proves sufficiently that you are not insensible to the allurements of the attractive metall Were Church men such as they ought to be the layty would have little reason to repine at their riches althô much greater then they are If they were Treasurers of the Poore Fathers to the Orphans Helps to widdows Hosts to strangers Protectors to the Oppressed common Sanctuaryes to all necessitous persons such as some are in Catholick Church s whome I know many of whome we reade To such as these Riches are no hindrance to their function they give them only occasion of doing much good practicing their Charity If you think this to be blame worthy althô Riches be soe imployed prove what you say out of Scripture excuse your owne Bishops from that crime eris mihi magnus Apollo Voluntary reall Poverty is much commended in the (a) Mat. 19.21 Ghospel we have thousands in our Church who professe it live in it you could never get ten of your communion to embrace it There is another Poverty called of Spirit commended (b) Mat. 5.3 nay (c) Mat. 19.24 commanded in the Scripture how greate soever a stranger you are to spirituall things yet you will not say that this Poverty of hart is inconsistant with effectuall riches otherwise it would be impossible for arich man to be saved A man may be a begger yet be far from that Poverty of Spirit which gives him a ryght to the kingdome of Heaven because his hart is fixt uppon things he hath not And on the contrary another man may be master of agreate part of the world yet have his hart as free from it as if he was not in the world to use the Apostles phrayse (d) 1. Cor. 7.31 use the world as if he used it not Of this sort of poore of spirit there are many in the Church always have beene Heare S. Austin l. de moribus Ecclesiae c. 35. Sunt in Ecclesiâ Catholicâ innumer abiles fideles qui hoc mundo non utuntur sunt qui utuntur tanquam non utentes there are innumerable faithfull in the Church who make no use of the world there are others who use it of if they used it not What hath the Protestant Church to say here Pride Ambition are personall vices soe belong not to this treatise Yet I will say that there have beene both Ancient Moderne Popes who have given greater examples of humility then any your Church can shew who have made appeare that their title servant of the servants of God is no compliment Sixtus V. would not owne his mother when she was brought to him in rich clothes sayng his mothers was a poore woman who never wore silkes in her life shee was ashepe heards wife The next day she being brought to him in Rags he presently acknowledged her Some of them have asserted the Priviledges of their chaire against such as in trenched on their Ryghts which may be done without any Pride at all seing they require it as due not to their owne persons but to their chair to its founders S. Peter to his superiour Christ Iesus I never heard S. Ambrose suspected of Pride for refusing to admit Theodosius the greate into the Church before his Pennance for the slaughter at Thessalonica or for excluding him the cancells after it It was a Zeale of the glory of God the good of the Church which moved him the Emperour him selfe understood it so As for precious ornaments of the Church I will owne ours to be too costly when you shall have proved that any thing is too good for God's service not till then The infinite Majesty of God is ground sufficient to oblidge us to beare him the greatest respect interiourly expresse our duty to our Creator our gratitude to soe greate a benefactour by returning to him in the best manner we can an acknowledgement of his most bountifull gifts This serves also to stirre up in the auditory submission respect adoration which otherwise would fayle CHAPTER XXVII Vnity of the Church in Faith Sacraments G.B. ownes that Protestants are Schismaticks of severity against dissenters of Hugo Grotius G.B. pag. 100. A fourth designe of Christian Religion was to unite man kind under one head into one body not by love pardoning injurys only but also by associating the faithfull into one body the Church which was to be united by bonds of love Governed by Pastors Teachers cemented with the ligaments of the Sacraments ANSWER You say something though discorderly but not all for 1. you omit Faith by which we are inserted into the body of Christ 2. You put Charity which doth not make us parts but living parts of that body whose parts we are by Faith 3. You adde Sacraments which are only exteriour signes of interiour communication 4. You confound Charity Sacraments as equally concurring to the Vnity of the Church yet there is a vast difference betwixt them the one formally quickning the members of the Church interiourly the other only effecting it interiourly testifying it exteriourly 5. Betwixt the Sacraments there is a vast difference as to this you confound them for Baptisme being our Regeneration in Christ is an efficient cause of our union with him makes us his members the others are designed only to nourish those who are already united to in him When you speake of being governed by Pastors I hope the Pope may find place amongst them he being the prime Pastor G. B. pag. 101. The Ghospel pronounceth us free no more servants of men but of God ANSW Free from the ceremoniall law of Moyses not from that of the Ghospel obedience to the Governours of the Church How changeable are your sentiments In the forgoing page 100. the Church was to be governed by Pastors Teachers now she is to obey none but God if any man pretend to command he changeth the authority of the Church into a tyrancall yoke Soe we must have Governours without authority to command subjects without any duty to obey A new model of Government G. B. pag. 101. Those things for which we withdrew from the Church are additions to our Faith Shee added to Scriptures Traditions to God Images to Christ Saints to Heaven Hell Purgatory to two Sacrament five more to the spirituall presence of Christ his corporall presence ANS Never man spake more proved lesse then you who offer not one word in proofe of these disputed points which we declare to be evident untruths Is not this a poore begging of the thing in question But they are say you additions to your Faith Did we adde to your Faith or you cut off from ours that of the whole Christian world before your deformation How
that Pagan Gods had bin men THe occasion I have to treate this question is given by G.B. E. Still who pretent that Cheifely one he the tru God was adore by the Idolaters who used severall Statues names only to represent his severall attributes And that by Iupiter they understood the in God What I have cited out of scripture fathers is sufficient to convince the contrary seing by that it appeares that dead men Stars c. were adored Vossius l. 1. de Idol cap. 5 p. 30. says Idolatry began with the adoration of Angels thence past to the souls of men Lactantius l. 2. c. 14. says the Aegyptians first adored the Stars afterwards their Kings S. Cyril of Alex. l. 1. cont Jul. p. 17. sayth the same of the Chaldaeans But the Aegyptians whilest the Israelits lived amongst them adored ether Apis or Ioseph under the shape of an oxe or calfe And in imitation of them the Israelits in the desert Exod. 32. the ten Tribes at their schisme from the Temple of Hierusalem the third of Kings 12.28 which continued amongst them till they were removed quite out of the country Althô that was not the only Idolatry they were guilly of for they had Baal 3. Reg. 18. the host of Heaven toward the end of their kingdome as appeares 4. Reg. 17.16 which they learnt probably of the Assyrians After the transmigration of the Tribe of Juda we find those who remaind in their country much addicted the to the Star worship Hieremy 44. as to a superstition ancient amongst them which I guesse they learnt of their King Achaz that he received it from Damascus 4. Reg. 16. where a copy of an Altar was sent to the hygh Preist to have another made like it placed in the Temple But this being a matter of no moment I doe not trouble myselfe with further examining it Our only dispute is about the Romans Greekes whose Idolatry was banisht the world by Christian Religion which our moderne adversarys pretend that we have renewed againe You say the that they by Iupiter adored thetru God Creator of Heaven Earth we say that all the Gods of the Pagans were men that Iupiter himself was such And that they were Divills who tooke uppon themselves those persons names to delude the word I will prove this 1. ò out of Scripture 2. ò out of such fathers as lived with the Pagans consequently had more occasion to know their Theology then we who must gather it only out of their writings 3. ò out of the Confession of Pagans 4. ò out of the acknowledgment of the Gods themselves who were adored lastly by the Confession of Protestants My first proofe is taken out of Scripture psal 95. 96 5. All the Gods of the nations are Divills Omnes Dil gentium Daemonia Soe it is in the vulgate Edition was soe from the beginning while Paganisme flourisht yet Pagans never accused the Christians for imposing uppon them opinions which they did not hold See S. Aug. uppon that place The Inglish translation is some what different viz. All the Gods of the nations are Idols Which notwithstanding confutes sufficiently the contrary error for if this be tru All Gods of nations are Idols as it must being in Scripture E. S. his proposition being contradictory to it must be false Iupiter the cheife God nations is no Idol nor Divil Moreover if the sacrifice the Idolaters offred which was always held to be the Prime act of Religion was offred by them to the Divills not to God then it follows they did not worship the tru God but only Divills But they sacrificed to Divills not to God Ergo they did not adore the tru God but Divills I prove the minor Deuter. 32.17 They sacrificed to Divills not to God to Gods whome they knew not to new Gods who came newly up whome your fathers feared not Psal 105. 106. 37. They sacrificed their sons their daughters unto Divills And 1. Cor. 10.20 The things which the Gentills sacrifice they sacrifice to Divills not to God Hence Aug l. 20. cont Faust c. 18. ait Nihil in sacrificiis Paganorum Deo displicuisse nisi quod fierent daemoniis Nothing in sacrifices of the Pagans was displeasing to God but those to whome they were offred viz the Divils My second proofe is taken out of those Fathers who living with theh Pagans conversing familiarly with their persons some of them having bin Pagans themselves writing against them had most reason to know their sentiments concerning their Gods durst not misrepresent them for Feare of God who forbids lying shame of men who would have discovered their falshood What say these Fathers of the Pagans Gods Athenagoras legat pro Christ pag. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are not the ceremonys of the Aegyptians ridiculous who mourne for those persons as for dead men adore offer sacrifice unto them as to Gods pag. 16. He tells the Emperours they knew very well that the ancient Poets Orpheus Homer Hesiod were ether coÌ„temporaneous with the Gods or lived very little after them And p. 17. in sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gods were not from the beginning but were begotten as we are And in this alliagreâ— And p. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Out of hystory it evident that those Gods from whome Idols haâ— their names were men that those spirits who take those names are Divils is evident from then workes Tertullian Apolog. c. 10. pag. 39. Deos vestros colere desinimus ex quo illos non esse cognovimus sed nobis inquitis Dii sunt Appellamus â— provocamus à vobis ad conscientiam vestram illa noâ— judicet illa nos damnet si poterit negare omne istos Deos vestros homines fuisse sed ipsa si inficiâ— jerit de suis antiquitatum instrumnentis revincetun de quibus eos didicit testimonium perhibentibus â—â— hodiernum civitatibus in quibus nati sunt â—â— regionibus in quibus aliqui operati vestigia reliquerunt in quibus etiam sepulti demonstrantur Nâ—â— ego per singulos decurram proprios communes masculos feminas rusticos urbanos nauticos militan otiosum est etiam titulos persequi ut colligamiâ— compendium hoc non quo cognoscatis sed recognoscatis Certè enimoblitos agitis Ante Saturnâ— Deus penes vos nemo est ab illo census totius vel potioris vel notioris Divinitatis Itaque quod de origine constiterit id de posteritate conveniet Saturnum itaque quantùm litterae docent neque Diodorus Graecus aut Tallus neque Castrius Severus aut Cornelius Nepos neque ullus commentator ejuscemodi antiquitatum aliud quà m hominem promulgaverunt Si quaeras rerum argumenta nusquam invenio fideliora quà m ipsam Italiam in quâ Saturnus post multas expeditiones postque Attica hospitiae consedit exceptus à Iano Mons quem incoluerat
as well as S. Austin I propose a question Quid de Iove senserunt qui ejus nutricem in Capitolio posuerunt What opinion had they of Iupiter who placed his nurse in the Capitol We shall find Iuno Minerva wife daughter to Iupiter Lastly but that we come too late we should have seene in their sacred rites a representation of the life death of the God Iupiter S. Austin l. 1. de cons Evang. c. 23. Varro dicit Deorum sacraex cujusque eorum vitâ vel morte quâ inter homines vixerunt vel obierunt esse composita Had E.S. beene Wise he should rather have diverted us from the Capitol for it was to that Greate building that S. Austin appealed being to confute some Philosophers who just as E. S. sayd Iupiter was the tru God Numquid Capitolia Romanorum operasunt Poetarum says he loc cit Quid sihi vult ist a non Poetiea sed planè Mimica varietas Deos secundùm Philosophos in libris quaerere secundùm Poetas in templis adorari Was the Capitol built by Poets in which there are so many signes of Jupiter's having beene a man What changlings are you Pagans who seeke your gods with the Philosophers adore them with the Poets Now to the Titles Attributes of this God Optimus Maximus Caeli Rex Deûm Pater atque hominum Rex Iovis omnia plena Which E.S. alleadgeth p. 36. pag. 44. he addeth tâ—e authority of S. Austin l. 4. de Civ Dei cap 〈◊〉 that to represent his authority they placed a seepâ—â— in his hand built his Temple on a hygh hiâ—â— ANSWER if E.S. had reade on the following chapter in S Austin l. 4. de Civ D. c. 10. 〈◊〉 would have seene proofes that Iovisomnia plenâ—â— was spoken by Virgil of the son of Saturne 〈◊〉 that according to their owne dogmes thâ—â— saying was false He will find the like l. de consâ—â— Evang. c. 23. Arnobius l. 1. p. 9. Answers thâ—â— Pagans who alleadged the argument in this 〈◊〉 ture Dissimilia copulare atque in unam speciemuâ—â— gere induct a confusione conamini You ende avourâ—â— joyne things as distant as Heaven Edrth eternity time for God had no beginning nor cause yoâ—â— Iupiter had a Father Mother grand-fathers 〈◊〉 grand-mothers brothers Nunc nuper in utâ—â—â— matris formatus he was but lately conceived in 〈◊〉 mother's womb And Lactantius Firminaus l. 〈◊〉 c. 11. p. 33. Regnare in coelo Iovem vulg us existâ—â— mat id doctis pariter indoctis persuasum lesâ— quod Religio ipsa precationes hymni 〈◊〉 delubra simulachra demonstrant eundem tâ—â— men Saturno Rheâ genitum confitentur Quomedo pâ—test Deus videri aut ut ait Poëta hominum rerumque repertor ante cujus ortum infinita hominum millia fuerunt All Pagans both learned 〈◊〉 learned are perswaded that Iupiter reigns iâ—â— Heaven Their Religion service Temples testify this yet the same persons professe that he was the son of Saturne Rhea Which two points of their Faith are inconsistent for how conld Iupiter be the founder of all men seing many thousands of men had beene before he was borne or conceived When E. S. shall have considered this he will think his calling T.G.S. opinion wild absurd very rash ungrounded impertinent Objection How could such contradictions be admitted by wise men for such were the Romans Greekes Especially considering as E. S. says p. 39. The Romans had an ancient law which forbad the Poeticall Fables ANSWER This is to rely on Reason in matter of fact against cleeretestimonys of Antiquity If there was such a law it was very ill kept as many others are No Authors more exact observant of Decorum then Cicero and Virgil to which we may adde it may by Terence as exceeding all Latinsin Dramaticall Poems Cicero cited by S. Austin l. 1. de cons Evang. c. 23. in Tuscul qq l. 1. says Si scrutarivetera ex iis quae Scriptores Graeciae prodiderant eruere coner ipsi illi Majorum Gentium Dii qui habentur hinc à nobis profecti in coelum reperiuntur Quaere quorum demonstrentur sepulchra in Graeciâ reminiscere quoniam es initiatus quae tradantur mysteriis tum denique quà m hoc latè pateat intelliges If we looke over our ancient Records if we consult what Greeke Authors deliver we shall find that even the prime Gods from Earth past to Heaven Examin whose sepulchers are shewâ—â—â—â— in Greece Call to mind seing you are initiated what our Rites expresse you will find how for this principle goes Again Qui hanc urbem condidit Romulum ad Deos immortales benevolentiâ—â— famâque sustulimus The founder of this citty Romuâ—us owes his being a God to our good wils As if iâ— it were in weake men's power to rayse men to Heaven change them into stars place them amongst the Gods And Virgil l. 4. Georgicor speakes of the Bees as followeth Naturas Apib us quas Iupiter ipse Addidit expediam pro quâ mercede canoros Curetum sonitus crepitantiaque Aerasecutae Dictaeo coeli Regem pavere sub antro Which are thus Inglished by Ogilby Now I le declare those gifts which were conferred On Bees by Iove himself for what reward They followed tinkling brasse Curets sound And fed the King of Heaven under ground As if that Iupiter had bestowed their Nature on the Bees to whome he was beholding for his food during his infancy who was many ages younger then they And Terence in Ennucho charges the rape of Danae on the tru God of Heaven At quem Deum qui templa coeli summa sonitu concutit That God which shakes the starry vault of the heavens with thunder Those who desire more examples of such extravagancyes may reade Athenagoras Pag. 20. Justinus M. or any of the other fathers who have written against Pagans They will find many causes to dreade the Judgment of God executed on those men so wise in all other things but strucke with blindnesse in this maine point very deservedly for their Ingratitude to God whome they knew but did not glorify him as God nether were thankfull but become vaine in their Imaginatious their foolish hart was darkned SECTION V. Whither all or the greatest part of the Pagans beleived the one tru God OUr dispute here is not of the first beginners planters of Idolatry but of those who lived at since the time of Christ till Christianity prevayled I doe not doubt at all but God when he created Man endowed him with all knowledge necessary for the end fot which he created him certainly that of his Creator was as necessary as any seing uppon it was grounded his obligation to serve God by fullfilling his Will obeying his commands It is I think no lesse certain that all every soul at its creation receives an Idea of God that
lent with breade water before that time falls sicke continues soe why may not the Church declare his vow not to oblidge or change it into something else Item he vows a Pilgrimage his wife family affayres require his presence at home If this doth not satisfy you call to mind the procedings of your first Reformers who opened all Cloisters dispensed with soe many vows at one time Is it not strange that you should charge us with dispensing with some vows when you annull all Secondly disolving wedlock bond I know none who practice dissolving consummated marriages If you doe accuse them if you doe not aske pardon for this false accusation Thirdly allowing marriages in for fidden degrees The degrees hindring marriage were contained in the ceremoniall law which expired with Christ the end of that law Those which now bind are establisht by canon law which was made doth depend on the Church Fourthly the communion under one kind or the Chalice taken from the people contrary to the command of Christ You can never prove that command to all to drink of the Cup. G. B. pag. 71. Another invasion of the Regall Power is the Popes pretence to be universall Bishop which is termed by S. Gregory the greate to be Antichristian ANS I know no Pope who pretends to it I know none who give it them If there be any such let them answer for themselves Now I desire you to make good sense of something you say first p. 67. Christ hath delivered us from the bondage of corruption How is this done already when the Apostle whose words those are Rom. 8.21 promises it only after the Resurrection Secondly pag. 68. Anathema is the mildest of the spirituall censures we thunder against such as comply not with our tyranny What spirituall censure Is more severe I think that the severest of all as we beleive after Tertul. Apolog. cap. 39. p. 68. Thirdly pag. 69. No authority besides Christ can reach the conscience S. Paul was of a different opinion when he enjoines obedience to the commands of Princes not only for wrath but for Conscience CHAPTER XXI Of love its two species Repentance mortall veniall sins Attrition Contrition G. B. p. 75. I proceede to the third part of my Inquiry which is the opposition made to the greate designe of Christian Religion for elevating souls of men into a participation of the Divine nature ANSWER I never knew a man promise more performe lesse then you Your words phrases are greate hygh your Reason sense low little yet that delivered with soe much considence as may perswade your Ignorant Credulous Reader you have reason on your side when you are to seeke in the first principles of the matter you discourse on You may with a homely yet a very proper metaphore be compared to a flying Oxe whose wings stretcht out promise a flyght but his heavy body keepes him on the ground his dull spirits serve only for a slow motion there For let a man reade your booke observe your disesteeme of others your insulting over them he shall think you Eagle like to be to wring above the clouds whence you with disdaine looke downe on us poore Ignoramuses Yet your heygth is discernable without the helpe of a Telescope for after all your striving straining endeavours we still find you on the ground equall nay inferiour to many whome you insult over without any thing extraordinary but your boldnesse to print in soe learned an Age as this is of things you understand not If what I have written already what I shall write doth not make this cleere I will give you leave to apply that comarison to me I have already spoken Chap. 3. 4. of the designes of God in delivering Christian Religion that it was to teach men to serve God in this life enjoy him in the next That this service consisted cheifely in Faith Hope Charity yet soe as Charity gives a value to the other In sine that the end of the Ghospel was to unite us to God by Charity in this world by Glory which is the last perfection of Charity in the other Love is the roote of all our Actions As weyght (a) Aug. l. 13. confess c. 9. Amor meus pondus meum eò feror quocumque feror Aug. l. 11. de Civit. Dei c. 28. Sicut corpus pondere ita animus amore fertur quocumque fertur in Bodyes gives them their motion towards their center soe love in men but with this difference that weyght is restrained to locall motion an action of one species but love as partaking of the nature of the soul whose it is reaches to severall those of an opposit nature for all we doe proceedes from some love All our Passions are only love in a severall disguise (b) Aug. l. 14. de Civ Dei c. 7. Is the thing we love absent the love of it is called Desire Is it in danger to be post it is feare are we in aprobability of attaining it it is Hope it is looked on as irrevocable it is despayre are we stirred up to overcome th difficultyes opposing us is it Anger Doe we possesse it it is Joy doe we loose it love is changed into Greife or sadnesse c. The same love putting on these severall dresses and transforming it selfe Proteus like conformable to the nature condition of its object Soe that it would be impossible to reekon all its species Which are reduced to some heads both by Philosophers Divines Philosophers draw it to three species according to three sorts of Good Honour Profit Pleasure But much more the our purpose is the distinction of love used by Divines which in order to a morall life in this world eternall life in the next divides all mankind viz the love of God the love of our selves commonly called selfe-love We received the love of ourselves from Adam the love of God from Christ that is an effect of corrupt nature this of repayring Grace from that spring out the workes of the flesh from this grow those of the spirit That ends in death this is the seede of life By these two loves two cittyes are built (a) Aug. l. 14. de Civit. Dei c. 28. Fecerunt Civitates duas amores duo terrenam scilicet amor sui usque ad contemptum Dei caelestem verò amor Dei usque ad contemptum sui Hierusalem Babylon Heaven Hell In the next world these loves are pure for in Heaven raygnes the love of God without any selfe-love in Hell selfe-love rages without any curbe from the love of God In this life they are commonly mingled nether soe absolutely possessing the hart of man as to suppresse all motion of its corrivall For ever the greatest sinners feele some motions to good the greatest Saints must say Dimitte nobis Forgive us our sins are
none at all Cornelius Iansenius was a Bishop soe his case is different from the rest for he had jurisdiction Yet why he should be cited amonst the Reformers I know not He hath written severall workes Mars Gallicus Annotations on the Pentateucke the Ghospels Alexipharmacum his Augnstinus His Mars Gallicus is an invective against the french designes His Annotations Augustinus doe not touch the discipline of the Church He contradicts in them some points of the doctrine of the Church defined in the Councill of Trent which drew the censure of Rome on the later worke of his yet without touching his persō who by his will submitted his Augustinus to the censure of Rome in whose communion he always lived did then dye as an obedient son of it To know the opinion he had of your faction reade his Alexipharmacum which he writ against your Brethren at Boyleduc you will see it What reason have you to complaine of sevetity used towards him I know of none His person was never toucht by any censure As for the Disciples of S. Cyran Iansenius I grant there is amongst them a spirit of independantisme And what assembly of men is entirely free from such Yet you cannot glory in them if what Mr. Brevint says in his Preface to Saul Samuel at Endor be tru that they are more dangerous to a Protestant then even Missioners or Iesuits therefore warnes all to avoyde their company Soe that even those who dislike something in us condemne you CHAPTER XXIX Other small objections G.B. pag. 112. Papists make children Bishops allow of pluralityes non-Residences commendams c. which are every day granted at Rome ANSWER Here are acompany of hard words to fryght your Reader from Rome as Birds are fryghte from corne with a rattle there is likewise more noyse then substance in both I have lived in the greatest Catholicks Princes dominions never saw nor heard of what you say is dayly done Our Canons require 30. yeares for a bishop few are made soe young most are promoted to that dignity very ancient Yet this age being determined only by Ecclesiasticall law I will not deny but that on some extraordinary motive some have beene dispensed with If you blame this see how you will excuse S. Paul who made S. Timothy Bishop of Ephesus in his youth 1. Tim. 4.12 If you condemne pluralityes in our Church how will you excuse your owne in which they are practised must the canon law be a cablerop to us a cob web to you If you dislike pluralityes begin with reforming your owne brethren his majestyes Chapplins in ordinary who can find a conscience to keepe two Benefices if they meete with a Prince who will bestow them As for non Residencys (a) Vide Aug. epist 138. I demand whither it be not lawfull for a Bishop to be absent from his Diocese in the circumstances following 1. For the good of the Church as in generall or particular Councils 2. For the good of the nation as in our Parliaments 3. For the good of their Dioceses as when Flavianus Patriarck of Antioch went to Constantinople to preserve his Episcopal seate from being ruined by appeasing Theodosius the greate offended for the throwing downe of this statues 4. For any other reason soe weyghty that evidently it may be equivalent to the good which his residence myght bring No Papists thinks them lawfull but only on such occasions for as for such who do absent themselves ether for ambition or Enuy or pleasure or friend ship or any other unlawfull designe or for some good but soe little as not to countervayle that of their duty to their flock we no lesse blame them then you our cannons for Residence are as severe as can be those often executed with the utmost rigour What doe you more Commendams offend you that is the recommending the meanes of Abbyes to those who are not monks Yet we give them only to clergy-youto mere lay men Secondly we give them only for their lives you give them to their heyres executors administrators assignes 3. We leave the Abby its legall superiors a competent subsistance for othe monks You turne them a begging out of God's Blessing into the warme sun When you have proved that it is more lawfull for you Church to steale a Goose then forours to pluck a quill I shall beleive your procedure legall outs illegall G.B. pag. 112. They struggled hard against the honest attempt of those who laboured to have had residence declared to be of Divine Ryght in the Concil of Trent ANS What myght the Catholick Church doe to please you Had she past that declaration you would have clamoured at your ordinary rate against new definitions of faith now she rejected that Definition she opposed the honest attempt to premote it she must be in the wrong those who oppose her in the ryght what ever shee or they doe because shee is the Church they a discontented paty in her In fine as the Iews proceeded with our Saviour the Bridgroome soe do you with the Bride the Catholick Church her Actions what ever they are are blamed To (a) Luke 7.32 what are the men of this generation like They are like unto children sitting in the market place saying we have piped unto you you have not danced we have mourned unto you you have not wept For doth the Church make a decree you blame her for it doth she not make it you blame her for that too But Wisdome is justifed by all her children A Conclusion of the first Beginning of the second Part. G.B. pag. 116. I have run around that greate circle I proposed to my selfe have examined the designes of Christian Religion have found greate contradiction given to them by the Dodrines of that Church ANSWER You have indeed run a round that so long that you are giddy with it as appeares by your frequent greate falls so evidently against common sense as I have all a long observed yet I have not observed all for that would have been too tedious to the Reader have taken up more time then I can bestow uppon trifles You have skewne no contradiction betwixt doctrine of the Catholick Church the designes of Christianity I have thewne their conformity But your Booke discovers a designe against Charity which is the Hart of Religion it being a heape of rash Judgments evident calumnyes or uncharitable surmizes I say nothing of your faults against reason your incoherentnotions groundlesse Judgments perpetuall sophismes because althô these are greate faults in themselves yet not considerable in presence of those others against Charity And these faults are the greater for being brought to up hold a schisme a designe contrary to Christianity it being a most certaine Truth that noman can have the love of God who withstands the union of all men in one Church Non habet
Gregory What swimmes on the surface of the mind is far different from what lyes hiddeÌ„ at the bottoÌ„ of the hart which hath the maine part in our actions some are entirely possest with the love of the vanity of this world who think they love God Soe that God alone knows amongst all those Affections we have in our wills which is predominant as for our selves we are often mistaken as Thomas à Kempis says think we are moved with zeale it is ouly passion which transports us Saep passione movemur zelum putamus You had then two Passions in your soul when you writ this booke the one swimming on the surface of your mind as S. Gregory speakes of greife for the supposed errours of the Cutholick Church The other hidden at the bottome of your hart of Hatred of Papists The first enabled you to make your protestation the second except in some very few places governed your intention Now to your Meekenesse G. B. Pag. 141. I am none of those who justify rage or bitternesse against those in errours And p. 155. We abhor the doctrine of cruel persecuting of any for their consciences The outmost we allow â—if or desire of that nature being the driving from us those who doe so disturb us ANS Wonderfull meeke sweete charitable As if BannisbmeÌ„t from our native Country Ingland of such a number as embrace the communion of the Catholick Church of all conditions wore an inconsiderable Punishment If you deale soe with those whome you pitty what will you doe with those for whome you have some Bitternesse But why must all who professe the Catholick Religion be banisht Because say you they disturbe you It seemes a dangerous businesse to disturbe a Scottish Minister which deserves banishment of all yeomans Gentlemen Squires Knyghts Baronets Barous Vicounts Earles others who are Catholicks What will be your verdict against me in case you think this booke disturbe your what tormeÌ„ts will be sharpe enough what gibet hygh enough to satisfy for this crime on an obscure man when for the like so many illustrious persons are sentenced to banishment G.B. pag. 142. My designe is to provoke pitty rather then wrath teares more then flames towards those deceived multitudes that we may pray for them rather then rayle at them ANSWER If soe never was designe worse handled G. B. p. 143. I shall not search into the depths of the mercys of God how far they may reach any of that CoÌ„munion None alive is more willing to stretch his invention for sinding out grounds to fix his Charity on then my self But all I can devise falls short ANS Your meekenesse discovers it selfe more more Before you proposed our Banishment from the Country which God appointed us for this life by ordring in it our birth now you banish us from Heaven our tru Country Soe that in the midst of your kindnesse you designe us the Punishment of Cain in this world that of the Devils in the next Is this all the effect of your stretched invention to find grounds for you Charity what destiny would you have reade us if you had not stretched it out Seing you give this occasion if your protetestation be sincere you cannot be offended that I helpe your invention by shewing a ground for your Charity to fix on by alleadging those vere probable reasons why Catholicks doe not embrace your communion CHAPTER XXXV Reasons why Catholicks doe not embrace the communion of the Protestant Church OUr B. Saviour (a) Mat. 7.15 warnes us to beware of those who come to us in sheepes clothing but are interiourly ravenous wolues gives us a signe to know them by their workes Catholickes considered the workes of the first Reformers by them Judged of their persons whither they were sheepe or wolues Imprimis they had a greate motive to suspect the whole Reformation because the occasion opf it was evidently reprochfull In Germany Luther's motive was emulation betwixt his order the Dominicans Enuy that these later should have the preaching of the Jubily In Ingland lust begun it under Henry VIII Avarice Pride compleated it under Edward VI. By whome was is most hotly embraced promoted By Apostatas in whome the flesh prevailed over the spirit the first step they made was shaking of the yoke of obedience to their lawfull superiors to become independants This is one sacriledge which was accompanyed with two others breaking their vows of Chastity Poverty What motives did they use to draw People to joyne with them Propose Liberty from all Ecclesiasticall laws that were any way burthersome or contrary to sensuality as fasting praying on certaine days Pennances c. freeing men from the obligation of Divine laws by teaching they were impossible rejecting some of them in particular as that for Confession Indulging sensualitys trampling on all that seemed burthensome under pretence of Christian liberty What effects followed the Reformation A neglect of god's counsels an insensibility of his Inspirations a contempt of Religion an unwillingnesse to be ruled Rebellion in Church state a loosing of the spirit of Prayer a slyghting of all good workes anentire abandoning theÌ„selves to bad ones The lyght of the Ghospel promist that darkned with irreligious interpretations the word of God held forth a greate part of it cut off A Reformation pretended in the Church the Church robbed of its revenues the Church worship purged the cheife action of it Sacrifice abolisht the glory of God promist his sacred name by blasphemy prophaned Faith soe commended as by it Hope was destroyed by Presumption Charity by Schisme In fine if any thing like zeale appeared in the first times of Reformation it shewed it selfe by Avarice Rapine Sacriledge Pride Dissensions Schismes Rebellious Incontinences Drunkennesse in a word Libertinisme Which the sincerer part of your communion deplore with tru teares not with such as you shee l for our errours If these are the workes of sheepe what are the workes of wolues And if by workes we must Iudge of men what could they say of these Reformers Letus lay aside what is past looke on what is present Is it not tru that though you talke much of Christianity yet all markes of it seeme blotted out of the lives of your flock That therenever was more impurity in marriages more corruption in familyes more debauchery in youth more ambition amongst the rich more Pride amongst the Gentry more Dishonesty in commerce more sophistication in marchandises more deceipt amongst tradesmeÌ„ more intemperance amongst all That fornication is thought a peccadillo adultery good fortune Chastity a reproach te the sex cheating treachery court vertu Impiety libertinisme strength of wit Oathes blasphemys or naments of our language perpetuall gaming a lawfull divertisment for men contempt of their husbands neglect of the Education of their children of the care of their familys a
in their hart mouth that is to say very neere or easy S. John 1. Jo 5.3 to the same intent sayd the Commandments were lyght with this motive we encourage ours Two things may be answered to this reason first that some of ours have taught that doctrine secondly that some of yours doe not teach it To the first I reply that I ansenius indeed did hold it but was immediatly condemned by the Pope the whole Church soe his doctrine doth not discourage ours And to the second your Church never made any solemne decree against it nay it ownes Communion with those who teach it soe the discouragement lyes with you Secondly your excessive exagerations of faith as all sufficient to salvation your neglect of other vertues good workes may encline to faith but stirres up to no labour for other vertues as being of no necessity no greate use now we place faith in the rank S. Paul assignes it (a) 1. Cor. 12. at the feete of Charity with S. James we teach that (b) Iac. 2.26 with out workes it is dead We owne with the Apostle that without Faith nothing can be done in order to eternall blisse because (c) Heb. 11.6 it impossible to please God without it with it alone nothing considerable is done Hence we teach our People too keepe their Faith as the Apple of their eye but withall to cherish Charity as their Hart. Thirdly Hope of advantage is a greate spurre to vertu this encourages the souldier in his battells the marchant is his voyages the Husband man in his labours whose endeavours would slacken was there no corne no gaine by marchandise nor victory to be hoped for Now we teach that through the Passion of Christ by the promise of God a reward is due to good workes you deny this pretending that nothing is due to the best of them but Hell damnation they being all sins Soe our doctrine encourages to good workes yours dishartens them Fourthly what soever doctrine diminishs the feare of the punishment due to sin is contrary to vertu because that feare is a greate curbe to our Passions Now your doctrine doth diminish that feare for you teach that faith secures to you your act of oblivion your full pardon soe that those who beleive soundly neede feare nothing Faith having a vertu to blot out all sins G. B. pag. 154. We cannot be charged for having taught our People to breake any one Commandment ANSWER You seeme charged for teaching them indirectly to breake them all saying the keeping them is impossible in it selfe fruitlesse if they should be kept their breach not prejudiciall G. B. pag. 160. Bad practices may furnish matter for regret but not for separation ANSWER It is tru when where principles of religion are contrary to such practices But when these bad customes are naturall sequels of the doctrine necessarily flow from it not only the practices are to be detested but likewise the doctrine whence they flow is to be abhorred as pernicious to souls the Church which teaches them as doctrine ether necessary to be beleived or even probable in practice what soever Church it be is to be forsaken as the Chaire of Pestilence Si quid de Tuo Deus meus dictum est agnoscant Tui Si quid de Meo tu ignosce tui Aug. AN INDEX OF THE CHAPTERS Chapt. 1. MR. G. B. his designe his disposition when be writ this booke of the Wickednesse of the world Pag. 1 Chapt. 2. Of Antichrist Pag. 6 Chapt. 3. The tru designes of Christian Religion Pag. 11 Chapt. 4. G. B.'s explication of the Designes of Religion Pag. 15 Chapt. 5. Of the Characters of Christian Doctrine Pag. 19 Chapt. 6. Scriptures supprest Pag. 23 Chapt. 7. Idolatry of Pagans Pag. 30 Section 1. Pagans thought their Idols to be Gods Pag. 31 Sect. 2. The beginning occasion of Idolatry Pag. 41 Sect. 3. What were the Pagan Gods that the Pagan Gods had been men Pag. 52 Sect. 4. The Roman Grecian Jupiter was not the tru God Pag. 68 Sect. 5. Whither all Pagans beleived one God Pag. 84 Sect. 6. Of the unknowne God at Athens p. 98 Chapt. 8. How G. B. proves Catholicks Idolaters p. 104 Chapt. 9. Of Mediating Spirits p. 107 Chapt. 10. Of the Intercession of Saints p. 116 Chapt. 11. Pretended charmes of Holy-water wax-Candles Agnus Dei's p. 126 Chapt. 12. Of Ceremonyes p. 130 Chapt. 13. Scripture the Church of the Resolution of Faith p. 137 Chapt. 14. Of Merits p. 151 Chapt. 15. Punishments due to sin forgiven p. 153 Chapt. 16. Of Purgatory p. 157 Chapt. 17. Preistly Absolution p. 166 Chapt. 18. Of Pennances p. 171 Sect. 1. Fasting p. 172 Sect. 2. Prayer p. 175 Sect. 3. Pilgrimages p. 178 Sect. 4. Two Objections answered p. 182 Chapt. 19. Sacrifice of the Masse p. 183 Chapt. 20. Regall Office of Christ of Transubstantiation Dispensing in vows c. p. 188 Chapt. 21. Love its two species Repentance mortall veniall sins Attrition Contrition p. 192 Chapt. 22. Theologicall Vertues p. 200 Sect. 1. Of Faith Heresy p. 201 Sect. 2. Of Hope Presumption p. 206 Sect. 3. Of Charity p. 209 Sect. 4. Answer to what G. B. objects p. 212 Chapt. 23. Efficacy of Sacraments p. 215 Chapt. 24. Probable opinions good intentions of the Authour of the Provinciall Letters p. 217 Chapt. 25. Papists doe not allow to breake the commandments p. 225 Chapt. 26. Riches Pride of Churchmen p. 230 Chapt. 27. Vnity of the Church in Faith Sacraments G. B. owne Protestants to be Schisinaticks severity against dissoniers of Hugo Grotius p. 235 Chapt. 28. Zeale of souls in our Bishops Reformers of S. Cyran Arnaud Jansenius p. 241 Chapt. 29. Small Objections Residency commendams p. 254 Conclusion of the first beginning of the second part p. 257 Chapt. 30. Catholick Faith how delivered Rules to know Tradition Faith never changed The dispute betwixt Mr. Arnaud Mr. Claude p. 260 Chapt. 31. Revelations miracles p. 269 Chapt. 32. Whither all Mysterys of Faith Common p. 276 Chapt. 33. Faith not dependant on senses p. 283 Chapt. 34. Mr. G. B. Intention Meekenesse p. 289 Chapt. 35. Reasons why Cat. embrace not the communion of the Protestant Church p. 296 Chapt. 36. Greater exercise of Piety amongst Catholicks then amongst Protestants p. 304 Chapt. 37. No houses of devotion nor spirituall Bookes amongst Protestants p. 310 Chapt. 38. Protestant Doctrines contrary to Piety p. 318 A Catalogue of some Authors whose Pages are cited in this worke with the places where yeares when they where printed I name only those Authors whose Pages I cite by reason that their treatises being long or not divided into Chapters the places I use would not be otherwise easily found Authors Where Printed in what yeare Aristotle Parisiis 1619. Arnobius Parisiis 1666. Athenagoras
Parisis 1636. S. Chrisostome Etonae 1613. Commodianus Parisiis 1666. S. Cyprian Parisiis 1666. S. Cyril Alexan. Parisiis 1638. S. Hierome Antwerpiae 1578. Julius Firmicus Parisiis 1666. Justinus M. Parisiis 1636. Minutius Felix Parisiis 1666. Origen c. Celsū Cantabrig 1658. Tertullian Rotomagi 1662. Theodoret Parisiis 1642. Ger. Jo. Vossius Francofurti 1668. Faults escaped in the Printing I intend only to correct those which are considerable may alter the sense The rest I leave to the courteous Reader In the eyght page of the Preface line 26. Iupiter in Reade Iupiter is Pag. 5. l. 7. When r. Where p. 11. l. 13. Tru the r. the tru p. 13. l. 31. c. 20. r. c. 25. p. 18. l. 9. deprescript r. depraescrip c. 40. p. 338. p. 19. l. 9. sayd r. layd p. 32. l. 24. who where r. which were p. 38. l. 4. sayd to r. sayd of p. 41. l. 12. though r. through p. 44. l. 19. make r. made p. 51. l. 10. sentelesse r. senselesse p. 53. l. 12. addicted the ro r. addicted to Item l. 26. say the r. say then p. 54 l. 23. God nations r. God of nations p. 68. l. 1. sals r. fals p. 75. l. 29. wife r. wife p. 78 l. 14. place Ovid's r. place in Ovid's Item l. 16. mode r. made p. 79 l. 18. Phiny r. Pliny p. 84. l. 3. for r. far p. 86. l. 13. beaty r. beauty p. 88. l. 28 43. r. 47. p. 90. l. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 99 l. 4. many r. may Item l. 17. yet r. yee p. 100. l. 18. then r. them p. 104. l. 21. If r. It. p. 117 l. 10. bnow r. know p. 118. l 29. or the r. on the p. 131. l. 1. wherely r. whereby p. 146. l. 8. fath r. faith p. 148. l. 6. your fall r. you fall p. 159 l. 4. expianda r. expiandae p. 162. l. 5. incapable r. capable p. 179. l. 28. adify r edify p. 189. p. 189. l. 29. or him r. on him p. 190. l. 13. a r. Act. 15.29 Item l. 27. epickia r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 191. l. 16. for idden r. forbidden p. 194. l. 22. post r. lost p. 195. l. 27. ever r. even p. 196. l. 2. are r. as p. 201. l. 4. place is r. place it p. 202. l. 28. dedmed r. deduced p 213. l. 14 mediocry r. mediocrity p. 219. l. 27. this r. his p. 221. l. 6. breahes r. breaches p. 226. l 26. hill r. kill p. 231. l. 7. Poverly r. Poverty Item l. 14 war r. was p. 239. l 4. our r. your p. 243. l. 4. but not even r. but even p. 244. l. 22. mannes r. manners p. 247. l. 28. they r. he p. 251. l. 22 him R. S. r. him by R. S. Item l. 21. to make r. to make way p. 154. l. 13. fryghte r. fryghted p. 255. l. 19. this r. his p. 256. l. 12. you r. your p. 263. l. 4. doe r. due p. 266. l. 14. sound r. found Item l. 28. the r. he p. 267. l. 13. buffled r. baffled p. 269. l. 4 us sherin r. Usher in p. 273. l. 12. their r. those p. 276. l. 14. vulgary r. vulgar p. 277. l. 4. form r. for p. 279. toke r. tobe p. 295. l. 23. you r. your p. 297. l. 7. burther some r. burthensome p. 305. l. 10. your r. hour A LETTER TO MR. R. CUDWORTH D. D. SIR I had finisht this treatise before I saw your learned worke against Atheisme I seldome read any booke with greater desire to learne from it Your Candour discovered in your Preface by owning correcting a mistake encreased my opinion of your abylityes my hopes of new lyghts in obscure matters from so greate labour accompanyed with such sincerity The first lesson of wisedome is to speake of nothing but what we understand perfectly The second is to correct Willingly what is unadvisedly spoken S. Aug. epist 7. having sayd that Cicero would never recall any thing he had once spoken says that he thinks that no signe of a Wise-man Haec laus quamvis praeclarissima videatur tamen credibilior est de nimium fatuo quà m de sapiente perfecto Nam illi quos Moriones vocant quantò magis à sensu communi dissonant magisque absurdi insulsi sunt tantò magis nullum verbum emittunt quod revocare velint quia dicti mali stulti vel incommodi poenitere utique Cordatorum est We must earnestly contend for that Faith which was once delivered to the saints Jud. v. 3. which from them hath beene handed downe to us by the Church Here we must be immoveable as Rockes But as for other doctrinall Points whither grounded on Hystory or naturall Discourse we ought not to take them for better for worse to have to hold till Death us depart or sticke to them longer then they appeare conformable to Truth I think the best qualification of an Authour is that Docile Disposition which the best of all purely humane Authours S. Austin expresses l. 1. de Trin. c. 3. Quisquis haec legit says he ubi pariter certus est pergat mecum ubi pariter haesitat quaerat mecum ubi errorem suum observat redeat ad me ubi meum revocet me ita ingrediamur simul charitatis viam tendentes ad Deum Et hoc placitum pinm atque tutum cum omnibus inire volo qu◠ea quae scribo legunt ........ You have given a pledge of that good quality so I am confident these objections against some points treated in your Booke will not be unwelcome to you You owne some very few Philosophers to have thought God to be corporall viz Epicurus Strato but that the major part beleived him a pure spirit adored the only tru God under the names Iupiter Minerva Osyris or Venus I sayd with the ancient Fathers Primitive Christians that althô all Pagans nay all men had naturally a knowledge of the tru God yet those they adored were Men. To the proofes alleadged above I adde now four 1. Taken from the diversity of their sexes 2. From their Generation 3. From their Death 4. From their Rites 1. The different sexes of the Pagan Deitys is a convincing proofe that they were not spirits but Men women or at least Males Females by consequence corporall This reason takes up a greate part of Arnobius's third booke from pag. 46. where he begins with these words Adduci primum hoc ut credamus non possumus immortalem illam praestantissimamque naturam divisame esse per sexus And he says that Cicero having ingenuously profest his dislike of this the Pagans designed to get his workes abolisht by the Senate as confirming Christian Religion destroying ancient tru Paganisme Oportere statui per Senatum aboleantur ut haec scripta quibus Christiana comprobetur vetustatis opprimatur auctoritas So essentiall to Paganisme was this diversity of sexes Which being only designed for carnall