good Intention to stop the Course of Heresy in that Country Upon this he dismiss'd them but from that time began seriously to apply himself to read the Holy Scriptures telling them that he would no longer trust his Salvation to Men who defended their Religion by such pious Frauds so they called them but which were indeed Diabolical Inventions And in a short time after both himself and his whole House made open Profession of the Reformed Religion Anno 1564. And thus much be said in Answer to your IVth Article FINIS Books lately Printed for Richard Chiswell A Discourse concerning the Celebration of Divine Service in an Unknown Tongue Quarto A Papist not Misrepresented by Protestants Being a Reply to the Reflections upon the Answer to A Papist Misrepresented and Represented Quarto An Exposition of the Doctrine of the Church of England in the several Articles proposed by the late BISHOP of CONDOM in his Exposition of the Doctrine of the Catholick Church Quarto A Defence of the Exposition of the Doctrine of the Church of England against the Exceptions of Monsieur de Meaux late Bishop of Condom and his Vindicator 4o. A CATECHISM explaining the Doctrine and Practices of the Church of Rome With an Answer thereunto By a Protestant of the Church of England 8o. A Papist Represented and not Misrepresented being an Answer to the First Second Fifth and Sixth Sheets of the Second Part of the Papist Misrepresented and Represented and for a further Vindication of the CATECHISM Quarto The Lay-Christian's Obligation to read the Holy Scriptures Quarto The Plain Man's Reply to the Catholick Missionaries 24o. An Answer to THREE PAPERS lately printed concerning the Authority of the Catholick Church in Matters of Faith and the Reformation of the Church of England Quarto A Vindication of the Answer to THREE PAPERS concerning the Unity and Authority of the Catholick Church and the Reformation of the Church of England 4o. Mr. Chillingworth's Book called The Religion of Protestants a safe way to Salvation made more generally useful by omitting Personal Contests but inserting whatsoever concerns the common Cause of Protestants or defends the Church of England with an exact Table of Contents and an Addition of some genuine Pieces of Mr. Chillingworth's never before Printed viz. against the Infallibility of the Roman Church Transubstantiation Tradition c. And an Account of what moved the Author to turn Papist with his Confutation of the said Motives An Historical Treatise written by an AUTHOR of the Communion of the CHVRCH of ROME touching Transubstantiation Wherein is made appear That according to the Principles of THAT CHVRCH This Doctrine cannot be an Article of Faith. 4o. The Protestant's Companion Or an Impartial Survey and Comparison of the Protestant Religion as by Law established with the main Doctrines of Popery Wherein is shewed that Popery is contrary to Scripture Primitive Fathers and Councils and that proved from Holy Writ the Writings of the Ancient Fathers for several hundred Years and the Confession of the most Learned Papists themselves 4o. A Sermon preached upon St. Peter's day By a Divine of the Church of England Printed with some Enlargements The Pillar and Ground of Truth A Treatise shewing that the Roman Church falsly claims to be That Church and the Pillar of That Truth mentioned by S. Paul in his first Epistle to Timothy Chap. 3. Vers 15. 4o. The Peoples Right to read the Holy Scripture Asserted 4o. A Short Summary of the principal Controversies between the Church of England and the Church of Rome being a Vindication of several Protestant Doctrines in Answer to a Late Pamphlet Intituled Protestancy destitute of Scripture Proofs 4o. An Answer to a Late Pamphlet Intituled The Judgment and Doctrine of the Clergy of the Church of England concerning one Special Branch of the King's Prerogative viz. In dispensing with the Penal Laws 4o. A Discourse of the Holy Eucharist in the two great Points of the Real Presence and the Adoration of the Host in Answer to the Two Discourses lately Printed at Oxford on this Subject To which is perfixed a Large Historical Preface relating to the same Argument Two Discourses Of Purgatory and Prayers for the Dead The Fifteen Notes of the Church as laid down by Cardinal Bellarmin examined and confuted 4o. With a Table of the Contents Preparation for Death Being a Letter sent to a young Gentlewoman in France in a dangerous Distemper of which she died By W. W. M. A. 12o. The Difference between the Church of England and the Church of Rome in opposition to a late Book Intituled An Agreement between the Church of England and Church of Rome A PRIVATE PRAYER to be used in Difficult Times A True Account of a Conference held about Religion at London Sept. 29 1687 between A. Pulton Jesuit and Tho. Tenison D. D. as also of that which led to it and followed after it 4o. The Vindication of A. Cressener Schoolmaster in Long-Acre from the Aspersions of A. Pulton Jesuit Schoolmaster in the Savoy together with some Account of his Discourse with Mr. Meredith A Discourse shewing that Protestants are on the safer Side notwithstanding the uncharitable Judgment of their Adversaries and that Their Religion is the surest Way to Heaven 4o. Six Conferences concerning the Eucharist wherein is shewed that the Doctrine of Transubstantiation overthrows the Proofs of Christian Religions A Discourse concerning the pretended Sacrament of Extreme Vnction with an account of the Occasions and Beginnings of it in the Western Church In Three Parts With a Letter to the Vindicator of the Bishop of Condom The Pamphlet entituled Speculum Ecclesiasticum or an Ecclesiastical Prospective-Glass considered in its False Reasonings and Quotations There are added by way of Preface two further Answers the First to the Defender of the Speculum the Second to the Half-sheet against the Six 〈◊〉 A Second Defence of the Exposition of the Doctrine of the Church of England against the new Exceptions of Mons de Meaux late Bishop of Condom and his Vindicator The FIRST PART In which the Account that has been given of the Bishop of Meaux's Exposition is fully Vindicated the Distinction of Old and New Popery Historically asserted and the Doctrine of the Church of Rome in Point of Image-worship more particularly considered 4o. The Incurable Scepticism of the Church of Rome By the Author of the Six Conferences concerning the Eucharist 4o. Mr. Pulton Considered in his Sincerity Reasonings Authorities Or a Just Answer to what he hath hitherto Published in his True Account his True and full Account of a Conference c. His Remarks and in them his pretended Confutation of what he calls Dr. T 's Rule of Faith. By Tho. Tenison D. D. A Full View of the Doctrines and Practices of the Antient Church relating to the Eucharist wholly different from those of the Present Roman Church and inconsistent with the belief of Transubstantiation Being a sufficient Confutation of CONSENSVS VETERVM NVBES TESTIVM and other Late Collections of the Fathers pretending to the Contrary 4o. An Answer to the Representer's Reflections upon the State and View of the Controversy With a Reply to the Vindicator's Full Answer shewing that the Vindicator has utterly ruin'd the New Design of Expounding and Representing Popery
IMPRIMATUR Liber cui Titulus A Second Defence of the Exposition of the Church of England H. Maurice Rmo in Christo P. D. Wilhelmo Arciepiscopo Cant. a Sacris Jan. 24. 1687. A SECOND DEFENCE OF THE EXPOSITION of the DOCTRINE OF THE Church of England Against the New EXCEPTIONS Of Monsieur de MEAVX AND HIS VINDICATOR The Second Part. LONDON Printed for Richard Chiswell at the Rose and Crown in St. Paul's Church-yard MDCLXXXVIII THE CONTENTS THE ANSWER to the PREFACE What little Cause those of the Church of Rome have to complain of the Evils of Heresie and Schism num 2 3. Whether Papists or Protestants have sought the most advantagious Means for the redressing of them n. 4. The Holy Scripture the only sure Foundation whereon to build our Faith n. 6. How vain the Attempts of those of the Church of Rome have been in their Disputes against us n. 9. Of the several Methods that they have taken in them n. 10. Their Complaints of our Misrepresenting their Doctrines and Practices groundless n. 18. Of the first CONVERSION of the English by AUSTIN the Monk n. 22. 47. That neither did Austin teach nor the British Churches believe or practise as the Church of Rome do's now n. 24. That for a long time after Austin both their Belief and Practice was different from that of the Church of Rome at this day n. 28. Of King HENRY VIIIth EDWARD VIth Q. MARY Q. ELIZABETH and the State of Religion in their days n. 35. That the Papists have been under-hand the Causes of our Divisions n. 42. Of the State of Religion under K. CHARLES Ist n. 45. How far we allow that Salvation is to be had in the Church of Rome n. 48. Of the Original of our CIVIL WARS in K. CHARLES Ist's time n. 51. Of the State of Religion under K. CHARLES IId and K. JAMES IId and what was the occasion of our present Controversies and how they have been carried on n. 52. What use our READERS ought to make of these Discourses n. 60. And the Method of my present DEFENCE n. 64. The Vindicators Apology for their NEW FRIENDS n. 67. And his Presumption why they cannot be supposed to palliate their Doctrine considered and refuted n. 68. The OATH to be taken by a NEW CONVERT at his admission into the Church of Rome n. 77. Introduction THat our Adversaries advance nothing New against us but repeat the same things over and over without taking the least notice of the Answers that have been given to them The ANSWER TO THE First ARTICLE THe VINDICATOR an Instance of this His first Article entirely stolen out of T. G. and confuted by Dr. Stillingfleet above 11 Years since pag. 45. num 1. That the true and genuine Sons of the Church of England have constantly charged those of the Church of Rome with IDOLATRY n. 3. In particular those whom he quotes to the contrary viz. Dr. Jackson n. 5. Dr. Field A. B. Laud. Dr. Heylin Mr. Thorndyke n. 7 8. and Dr. Hammond n. 9. His other little Cavils as to this Point consider'd n. 12. And the Authority of the Book of HOMILIES asserted n. 13. His particular Exceptions against my DEFENCE as to this Article answered And his shuffling exposed n. 19 c. The ANSWER TO THE Second ARTICLE COncerning the Object of Religious VVorship p. 55. That the VINDICATOR has in vain new modelled the B. of MEAUX's Position n. 2. The Scheme which he has laid down to justify the Doctrine and Practice of the Ch. of Rome in giving Religious Worship to others besides God consider'd in some short Reflections upon the several Parts of it The ANSWER TO THE Fourth ARTICLE OF the INVOCATION of SAINTS Of the State of the Question between us and the VINDICATOR's three Positions for the clearing of it pag. 65. n. 1 2. The Sum of this Article reduced to II. General Points I. POINT Whether it be lawful to pray to the Saints to PRAY FOR US Our Adversaries confess it not to be necessary n. 4. That it is unlawful upon the VINDICATOR 's own Principle so to do viz. That we may not give any religious Service strictly and properly so called to any other than God ONLY n. 5 6. That the Act of invoking the Saints is strictly and properly a Religious Act shewn 1st From the very Nature of the Act it self n. 7. It is not an Act of the same kind with that of desiring of our living Brethren to pray for us n. 8. But attributes to the Creature the Perfections proper to God. ib. The Bp of Meaux 's shuffling upon this occasion more particularly laid open n. 11. 2dly From the Circumstances of it n. 15. Of the Time Place and Manner in which the Romanists invoke their Saints n. 16. Of their offering up the Mass to their HONOUR and desiring its Acceptance through their MERITS n. 17 c. Of their making VOWS to the Saints n. 19 c. II. POINT What the true Doctrine and Practice of the Church of Rome is as to the Point of INVOCATION of SAINTS The Sum of this Part reduced to IV Considerations SECT I. Whether all the Prayers that are made to the Saints by those of the Church of Rome can fairly be reduced to this One Sense PRAY FOR US That they cannot shewn 1st From the Doctrine of the Council of Trent and of its Catechism n. 25. 2dly From the Opinion which those of the Church of Rome have of the State and Power of the Saints departed n. 30. 3dly From the neglect of the Council of Trent and of the Governours of the Church of Rome either to establish any such Interpretation or to Censure those that have taught otherwise n. 33. 4thly From the words of the Prayers themselves which utterly refuse such an Exposition n. 35. And from the other Service which the Church of Rome allows to the Saints and which cannot be reconciled with these Pretences n. 39. 5thly From the Opinions and Practice of some of the greatest Saints in the Roman Calendar and of other Persons of especial Note amongst them n. 40. Examples of all this n. 41 c. That the Holy Scripture is in vain alledged to countenance this Superstition n. 46. SECT II. After what manner it is that the Church of Rome prays to God through the Merits of her SAINTS The VINDICATOR's Pretences n. 49. That the Church of Rome do's truly pray to God for Mercies through the Merits of her Saints n. 51. The VINDICATOR's Excuses for this considered and exploded n. 53. That the Holy Scripture do's by no meanes countenance any such Practice n. 54. SECT III. In which the VINDICATOR's Arguments for the Establishing of this Worship are particularly consider'd and their Weakness laid open pag. 102. That the practice of Invocation of Saints is not to be proved by Holy Scripture n. 55. Nor has it the Antiquity that is pretended shewn in two periods I st PERIOD That the Custome of Praying to Saints
Clergy in their Synod at Paris and by almost all the rest of the Bishops of the Western Church against your pretended General Council of Nice wherein this Doctrine was first establish'd The Definitions of this Council being sent to the Emperour out of the East he transmitted a Copy of them into England Hereupon Alcuinus who had formerly been his School-master wrote an Answer to him in the Name of the Clergy of England to declare their dislike of this Doctrine and the account of which our ancient Histories give us in these words In the Year from the Incarnation of our Lord 792 Charles King of France sent to Britain a Synode Booke which was directed unto him from Constantinople Hoveden Annal ad Ann. 792. Simeon Dunelm Hist p. 111. Mat. West ad An. 793. Spelm. Conc. Tom. 1. p. 306. in the which Book alas many things unconvenient and contrarye to the true Fayth were found in especial that it was establyshed with a whole consent almost of all the Learned of the East no less than of three hundredth Bishops or more that Men ought to worship Images the whiche the Churche of God DOTH VTTERLYE ABHORRE Against the whiche Alcuine wrote an Epistle wonderouslye proved by the Authoritye of Holy Scripture and brought that Epistle with the same Booke and Names of our Byshops and Princes to the King of France And thus neither was this Doctrine nor Practice propagated down from Austin to King Henry the Eighth but on the contrary unknown to Austin and rejected as you see by the Church of England almost 200 Years after his first Conversion of it 35. Ibid. And this may suffice to shew both your Skill in Church-History and the little pretence you have for that vain and most false Assertion that your Religion was taught and practised by S. Austin and propagated down even to King Henry the Eighth 's time whereas indeed it is made up of such Corruptions as crept into it long after his Decease Your next business is to rail at King Henry the Eighth which you do very heartily See Thuanus tho let me tell you that better Men than you are even of your own Commuion and who were much more acquainted with the Affairs of those Times speak better things of him And had he been as bad as you are able to represent him yet I could send you to some of the Heads of your Church who have as far excell'd him in Wickedness as ever any of your Canonists have pretended they did in Authority But the Merits of Princes as well as ordinary Persons are measured by some Men not according to their real worth but as they have served their Interests or opposed the Usurpations And tho King Henry the Eighth be now such a Monster yet had he not thrown off the Pope's Supremacy you would have made no difficulty to have forgiven him all his other Sins whilst he lived and would have found out somewhat to justify his Memory now he is dead We know how one of the best Popes of this last thousand Years called Heaven and Earth to celebrate the Praises of a Traytor that had murder'd his Master and possess'd himself of his Empire And Cromwell himself tho a Usurper and Heretick yet wanted not his Panegyrists among those pretenders to Loyalty who now cannot afford a good word to the Honour of a Prince from whose Royal Line their present Sovereign at this day derives his Right to the Crown he wears 36. But however were the Vices of that Prince otherwise never so detestable yet I shall leave it to the World to judg who proceeded with the most Care and Sincerity in the Point you insist upon of his Divorce with Q. Catherine the King who consulted almost all the Learned Men as well as the most famous Vniversities of Europe and then acted according to their Determination Or the Pope who by his notorious jugling with him in the whole process of that Affair shew'd that he resolved to decide it not by any Laws of God or the Church but meerly as his greater Interests with the Emperor or the King should move him to do 37. Ibid. The next step you make is from King Henry to his Son King Edward the Sixth And here you tell us Reply p. 8. That as Schism is commonly follow'd with Heresy so now the Protector who was tainted with Zuinglianism a Reform from Luther endeavour'd to set it up here in England In which you again discover your Zeal against us but not according to Vnderstanding There is hardly any one that knows any thing of the beginning of this Reformation but will be able to tell you that the chief Instrument of it was one whom you have not once mentioned Arch-bishop Cranmer I will not deny but that the Protector concur'd with him in his design but whether he was Zuinglian or what else neither you nor I can tell Dr. Heylin See your Hist Coll. p. 103. who on this occasion is usually your Oracle seems rather to think he was a Lutheran tho easie to be moulded into any form But this I know that had you been so well vers'd in these things Hosp Hist Sacram par 2. p. 33. Lampadius par 3. p. 439. Scultetus Annal. ad An. 1616. as one who pretends to write Historical Remarks ought to be you would have spared that idle Reflection of Zuinglius's being a Reform from Luther it being evident to those who understand his History that neither himself nor the Cantons in which he preach'd were ever Lutherans But on the contrary whereas Luther appear'd but in the Year 1517 Zuinglius began to preach against the Corruptions of the Church of Rome some Years before when the very Name of Luther was not yet heard of And had several Conferences with Cardinal Matthews then in Switzerland to this purpose before ever the other appear'd in publick against them So unfortunate a thing is it for Men to pretend to be witty upon others without considering their own blind side But you go on 38. Ad pag. 9. Reply And from that time the Catholick Doctrine which had been taught by our first Apostles and propagated till then began to be rejected and accused as Erroneons Superstitious and Idolatrous and they who profess'd it persecuted Answ This is still of the same kind as false as it is malicious How false it is that the Doctrine you now profess was either planted here by our first Apostles or propagated till this time in the Church of England I have already shewn And for the Persecution you speak of methinks you should have been asham'd to mention that word being to name Q. Mary's Reign in the very next Line But what at last did this Persecution amount to Were any Roman Catholicks banish'd or put to death for their Religion Were the Laws turn'd against them or any Dragoons sent to convert them No Bonner and Fisher and two others Heath Bishop of Worcester and Day Bishop of Chichester
any comfort say that God will acquit you And 4. for those whom by this Argument you endeavour to draw away from us That we confess that Men in your Church may be saved but that you utterly deny that they can be in Ours and therefore it is best for them to be on Yours that is the safer Side If they do indeed use all possible means to be satisfied in the Points in debate betwixt us if they indifferently apply themselves to the examination of them and after a diligent trial remain at last convinced in their Consciences that yours is the best and purest Church we shall then be encouraged to hope well of them as we do of others of your Communion notwithstanding such a change But now should Interest or Prejudice or any Humane Motives chance to have interposed to byass their Judgments if they chuse your Religion without this diligent and impartial Examination and suffer themselves without Reason to be seduced by you We must freely profess our Charity in this Assertion is not meant for them nor do we think your Church in this Case any way of Salvation at all to such Converts much less a safer than that of the Church of England In short the Sum of this Matter is We hope honest Men may be saved in your Communion but we are sure they shall be in Ours Whether God will condemn you for professing Errors that you do not know to be such we cannot tell we believe he will not Sure we are he would damn us should we who are convinced of your Corruptions be seduced by any base Motives to go over to you And this is enough for us to know The Other is your Concern and do you look to it But you go on and tell us 49. Ibid. Reply That the Aversion which the People had imbibed from so long continu'd Slanders could not be removed and the arising Factions in the State blew up the Coals afresh and pretended this Moderation was nothing but an inclination to Popery which so frighted the Mobile that they were ready to join with any Party that pretended to suppress such a Monster as they thought it to be From hence came Rebellions and the horrid Murder of King Charles the First 50. Answ That the People had an Aversion to Popery then I can easily believe from what I have the satisfaction to find in them at this day But that this Aversion sprung from any Slanders that had been laid upon you heretofore I no more believe than I do that it proceeds from our Misrepresenting your Doctrine now No Sir believe me there is enough in Popery to make an honest Man hate it without raising any Calumnies against it to render it the more odious and I do not find since your Endeavours to vindicate your selves against us that it begins to be at all more liked than it was before 51. For what you mention of the Original of the Civil Wars in King Charles the First 's Reign I readily grant that the fears of Popery contributed much to blow up the People into Rebellion But I am perswaded we must look somewhat farther if we mean to rise up to the true Authors of them Shall I tell you freely what I think I do believe there was more at the bottom of those Civil Wars than either the People did then believe or it may be the wisest Men are at this day able sufficiently to dive into But yet thus much we do all know 1st That the King himself in the very first breaking out of them observed that the Fanaticks proceeded upon Popish Principles against him See the King 's large Declar. about the Scotch Troubles p. 3 4. Their Maxims says he are the same with the Jesuits their Preachers Sermons have been deliver'd in the very Phrase and Stile of Becanus Scioppius and Eudaemon Johannes Their poor Arguments which they have deliver'd in their Seditious Pamphlets printed or written are taken almost verbatim out of Bellarmine and Suarez and the means which they have used to induce a Credit of their Conclusions with their Proselytes See his Majesty's Declarat after the Battel at Edg-Hill Kings Works part 2. pag. 213. are purely and meerly Jesuitical Fables false Reports false Prophesies pretended Inspirations and Divinations of the weaker Sex As if now Herod and Pilate were once again reconciled for the ruin of Christ and of his true Religion and Worship 2. That in the Year 1640 there was discover'd to the Arch-Bishop of Canterbury a Design in which the Pope Cardinal Richlieu many of the English Papists but especially the Jesuits were concerned in stirring up those Divisions that had just before broke out in Scotland for the Ruine of the King and of the Arch Bishop This may be seen at large in the Histories of those Times Vol. 3. p. 13 10 c. and the very Papers themselves may be found in Mr. Rushworth's Collections 3. That Sir William Boswell his Majesty's Resident at that Time at the Hague and to whom this Discovery was first made See in the Life of A. B. Usher Append p. 27. Letter 17. did find out that the Romish Clergy gull'd the misled party of our English Nation under a Puritanical Dress That they had received Indulgences from the See of Rome and Council of Cardinals to educate their Scholars in Principles and Tenets contrary to the Episcopacy of the Church of England That within the compass of two Years above sixty of the Romish Clergy were gone out of France to preach up the Scotch Covenant and to pull down the English Episcopacy as being the chief support of the Imperial Crown of our Nation 4. That Arch-bishop Bramhal being in France some time after the King's Death did there learn how all these things were managed See Ep Usher's Life 293. Letter p. 611. That in the Year 1646 above an hundred Romish Clergy were sent over into England who were most of them Souldiers in the Parliament Army and were daily to correspond with the Romanists in the King's Army That in the Year 1647. they had a Consult with one another wherein they discoursed about the Death of the King and England's being a Commonwealth that hereupon the Romish Orders wrote to their several Convents but especially to the Sorbonists to know whether it might be lawful to make away the King and the Prince In short that the Sorbonists return'd That it was lawful for Roman Catholicks to work Changes in Governments for the Mother-Churches Advancement and chiefly in an Heretical Kingdom and so lawfully make away the King. 5. * Salmonet Hist des troubles d'Angleterre liv 3. p. 165. That after the Engagement at Edge-Hill several Romish Priests were found among the slain of the Parliament Army This Father Salmonet declares in his History of those Civil Wars printed in France with the allowance of the King and adds that the Parliament had two Companies of Walloons besides others of that Religion in
imagined Affliction keeps men close to their duty whereas Prosperity too often corrupts the best manners When it pleased God to convert the Empire to Christianity there were but too many instances of Heathen Customs accommodated to the principles of the Gospel and this was one Whether it were that they could not so soon forget their ancient Rites or that they thought it a religious policy to extend the pale of the Church by suiting Christianity as much to the Heathen Ceremonies as it was possible and to dispose men thereby the more readily to embrace it Or whether finally that simplicity of the Gospel which suited well enough with a State of persecution was now thought too mean for an Establish'd Church the Religion of the Emperour and they were therefore willing to render it more pompous and set it off with greater lustre in the Eyes of Men tho in so doing they a little departed from the purity of their lower and better State. 90. Let us add to this the Opinion which then began to prevail among those Holy Fathers of the particular intercession of the Saints for us and which both the prayers that were made in those days at the memories of the Martyrs and the Miracles God was sometimes pleased to work there not to say any thing of the Visions and Apparitions that were sometimes thought to be seen there very much confirm'd them in Now this naturally prepared the way for the Invocation which follow'd upon it For now the Poets began instead of their Muses to call more Christianly upon the Saints and Martyrs to assist them The Orators following the Genius of the Age indulged themselves all the liberty of their Eloquence in Apostrophe's to the Saints at their Memories And as things seldome stop in their first beginnings by degrees through the Ignorance of some and superstition of more they fell into a formal Invocation about the beginning of the Vth. Century 91. But here another accident fell out for the carrying on of this Service For about this time Nestorius began to teach that men ought not to call the Blessed Virgin the Mother of God. Now this made some think his design was secretly to revive the Heresie of Arrius or Sabellius under a new Cover and their Zeal for the Divinity of Christ made them in the Council of Ephesus Anno 431 condemn his Opinion as Heretical and in Opposition to Him they fell into the contrary extream of an immoderate magnifying of Her tho' as I shall presently shew they still continued within much better bounds than you do now It being almost Three Hundred years after this before ever the Invocation of Her or the Saints was publickly Establish'd in the Church And this brings me to my next Proposal which was Secondly II. PERIOD To consider what Grounds this Superstition had in the IVth Century 92. And here first to what I said concerning the first beginnings of this Invocation viz. That the most part of your Allegations from this Age were rather Rhetorical flights than formal prayers you return very pleasantly Reply That the Rhetorick lies wholly at my door who fly to so poor a shift That these passages are some of the duriores loci more difficult places which some only nibbled at Others could not digest and I shift off under the notion of Rhetorical Flights or Novelties 93. Answ One would think by this Droll you had been lately reading the judgment of your University of Doway concerning Bertram Altho say they we do not much value that Book yet since he has been often Printed and is read by many and that in other ancient Catholick's we tollerate many Errors and extenuate or excuse them often times find out some contrivance or other to deny them or to set a convenient Gloss upon them when they are Opposed to us in disputes or in engaging with our Adversaries we do not see why we should not allow the same Equity to Bertram 94. But what now is this shifting Why I said that which all the learned Men in the World must allow to be true viz. That the Fathers of the IVth Age were many of them great Orators and made use of Rhetorical Addresses to the Saints And that from those conditions they sometimes expresly put into their Writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If thou hast any sense If thou hast any concern for what is done here below and the like we may reasonably conclude that this was all they meant even where they do not express any such thing 95. But did not those Fathers do somewhat more than this Can all their Expressions be fairly reduced to such Apostrophe's To this I have already said that We do acknowledge that about the latter end of this Century S. Basil Gregory Nazianzen Gregory Nyssen amongst the Greeks and their great Imitator S. Ambrose among the Latins did begin to Invocate the Saints And had you thought fit to consult that Excellent Treatise to which I referr'd you Discourse of Worship of Saints in Answer to Mr. de Meaux's Appeal to the IV. Age. or rather to take notice of what was said there for I am apt to believe you did Consult it I should not have been troubled with these impertinences here And therefore tho it were not difficult to find some considerable faults with those few passages you have alledged from those Holy Men as when you say that S. Basil exhorts those who are in Tribulatian to flie to the Saints those who are in joy to have recourse to them whereas He only Historically relates what they did do He says he who is afflicted flies to them He who is in joy runs to them yet I shall quit all to you and without either shifting or nibling leave you to make the most you can of them 96. But then that you may not put any more such Crude notes upon your Reader as you have done here where you say That Protestants grant Praying to Saints to have been established in the IVth Age I will very briefly transcribe from two Learned Men of our Church some considerable differences between what the Fathers of this Century did and what you do now and of which if you will not yet be perswaded to take any notice I hope at least all indifferent persons will see by them how impertinently you alledge their Authority for your Excuse First That in your Church Ushers answer to a challenge P. 409. Prayer to Saints is look'd upon as a part of Worship that is due to them insomuch that as I have shewn Cardinal Bellarmine places it among one of those Advantages that accrues to them upon their Canonization But this those Holy Fathers never believed on the contrary they absolutely define prayer as a service proper to God only and argued against the Arrians upon this very Topick that Christ must needs be God because the Church prayed to him If you pretend that there are two sorts of Prayers one proper to God
the Lord and had the Kingdom by Gods own immediate Promise setled upon his Posterity for his so doing 2 King. X. 29. And yet it is expresly said of him Howbeit from the Sins of Jeroboam who made Israel to Sin Jehu departed not from after them viz. the Golden Calves that were in Bethel and that were in Dan. 89. Who was it but the true God for whom Elijah appear'd so zealous 1 King. XVIII when he enter'd into that famous trial with the Prophets of Baal If the Lord be God follow him but if Baal than follow him And the Fire came down from Heaven and burnt up the Sacrifice and all the people confest saying Ibid. 39. ' The Lord he is the God The Lord he is the God. 90. Hence it is that when Ahab fell into that other kind of Idolatry which consists in worshipping of false Gods he is represented as much more heinously offending God than the other Kings of Israel who worshipp'd the Calves of Dan and Bethel 1 King. XVI 31. 1 Kings XVI 31. And it came to pass as if it had been a light thing for him to walk in the sins of Jeroboam the Son of Nebat that he went and served Baal and worshipped him 91. By all which it undoubtedly appears that in both these cases they design'd by those Calves to worship the true God and then seeing it is confest they did commit Idolatry in that service it must remain that men may know and serve the true God and yet by worshipping him in this prohibited manner may in the interpretation of the Divine Law commit Idolatry 92. I shall conclude this with that Confession which the Evidence of truth in this matter has extorted from Cardinal Bellarmin and and some others of your own Communion where answering this objection that when the Golden Calf was set up Aaron proclaimed a Feast not to any other strange God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the LORD to the Jehovah Bellarm. lib. 2. de Imag c. 13. p. 2 130 2131. It is says he the solution of Abulensis and others that there were two sorts of Idols among the Hebrews One without the name of any certain God as that of Micha Judges XVII and perhaps the Golden Calf which Aaron made Exod. XXXII and Jeroboam renew'd 1 King. XII for the Scripture does not call the Calf the God Moloch or the God Baal but always says ' These are thy GODS O Israel The other sort of Idols had a certain name as Baal Moloch Ashtoreth Chamos c. as is plain 1 King. XI c. They say therefore and that not improbably that it may be admitted of the former kind That the Jews did think that in the Idol THEY WORSHIPPED THE TRVE GOD. 93. And now tho this might suffice to shew how consistent the guilt of Idolatry is with the acknowledgment of one true God yet will I add a reflection or two more for the farther confirmation of it For First Were such a Notion as this of Idolatry to be admitted it would serve no less to excuse the Heathens than those of the Church of Rome of the guilt of it For however they worshipp'd other inferior Deities as these do Saints and Angels with a lower degree of Religions Honour yet even they too acknowledged one supreme God who was over all and to whom the highest Worship and Adoration alone was due Defence of the Disc of Idolatry par 1 This has been so largely proved by T. G's worthy and learned Antagonist not to mention any others who have occasionally treated of this Argument that I shall not need to enter on any particular induction in order to the asserting of it 94. Secondly It cannot be question'd but that this new Notion of Idolatry set up on purpose to excuse you from that Imputation is utterly repugnant to the Principles of the Ancient Fathers who certainly charged those with Idolatry who yet believed and worshipp'd the very same God with themselves Thus St. Athanasius charges the Arrians with Idolatry for adoring Christ Athanas contr Arrian Orat. 1. p. 286. whom they esteem'd to be a Creature He tells them that no supposition of any Excellencies whatever in him altho derived from God would excuse them But that if they thought him a meer man and yet adored him they would be found worshippers of men for all that Ib. 387. Nay he doubts not to parallel them with the Gentiles and to compare the service they paid to our Saviour upon this supposition with that which the other gave to their inferior Deities And the same was the opinion of all the rest of those great men Gregory Nazianzen Nyssen Epiphanius c. and whose words are so well known that I shall not need to transcribe them 95. But now that I have mentioned Epiphanius I may not forget another sort of Idolatry exploded by him and yet more near our purpose than the foregoing I mean that Worship which some Superstitious Women in his time paid to the Blessed Virgin by offering a Cake to her Now this that Holy Father condemns as downright Idolatry and the device of the Devil And to shew how consistent the charge of Idolatry is with the worship of one God he gives us a similitude that would almost imply a necessity of acknowledging the one true God to compleat the nature of it Idolatry says he comes into the world through an Adulterous inclination of the mind which cannot be contented with one God alone Like an Adulterous Woman that is not satisfied with the chast embraces of one Husband but wanders in her lust after many lovers So possible did those Ancient Fathers think it to be for Men in the clear light of Christianity and retaining the acknowledgment of the true God nevertheless to commit Idolatry 96. I might add here the Exhortations of the New Testament where both S. Paul and S. John among other Cautions to the Christians of their Times place that of fleeing from Idolatry and this in such a manner as evidently supposes them very capable of continuing the Profession of Christianity and the Knowledg and Worship of God and yet of falling into it But I shall content my self lastly to close up this with the Confessions of Learned Romanists themselves who have acknowledged Idolatry to be consistent with the Worship of the true God. 97. S. Thomas defines Idolatry to be a Sin 22dae q. 94. Ar. 3. resp ad 2. Cajet pag. 340 whereby the singularity of God's Dominion is taken from him And Card Cajetane in his Notes upon this same Question supposes that a Christian may commit Idolatry and yet be so far from renouncing the true God as not to violate any part of his Faith in him Gregory de Valentia says 't is Idolatry Lib. 1. de Idol Whensoever a Man intends to apply to a Creature either by Words or by Actions any estimation which is proper unto the Majesty of God whether it