we receive not as such and that on the contrary we do receive the Epistle of St. James which the Lutherans receive not at least all of them as we do whatever conformity there may be in other things betwixt them and us Again as a proof that it is not the authority of the Jewish Church which determines the one or the other of us to receive the Scriptures of the Old Testament as Canonical we may take this that at this time the Jewes not receiving for such all that the Church of Rome receiveth she doth not think her self bound to acquiesce in their judgement The Bishop of Condom's second proposition touching the authority of the Church depends in a manner wholly on the former for he saith that as we receive the Scriptures from the hands of the Church so we learn Tradition of her and by means of Tradition the true sense of the Scriptures In good time Let the Church then be the Guardian of Tradition as she is of the Scriptures and let her make use of Tradition either for order and discipline to facilitate the understanding of Scripture but let her not make thereof a title to impose upon us Worships or Doctrines which do not accord with the Scriptures or to make the sense of the Scripture to depend absolutely upon the interpretation of the Church as in receiving the Old Testament from the Jewes the Church did not tye her self blindly to receive their Traditions which overthrow the Law nor their interpretation when it doth not accord with the true sense of the Prophets Errour as vice is for the most part in the extremes we owe respect teachableness and submission unto all those whom God sets over us to instruct us this is not contested but this is no reason to change this submission into a voluntary blindness Faith being a gift of God we ought not to change nor force the use of the exteriour means which God employes to work it in our hearts but we ought to use them according to his intention with a spirit of sweetness and of charity to perswade and not to constrain Otherwise a blind submission in matter of Faith is not submission but a spirit of servitude very unworthy of the liberty of the children of God and to require such a submission by what name soever it be called is to make an outward society of bodies of interest and appearance and not at all a true communion of spirit and of judgement pa 162. pa. 165. The Church saith the Bishop of Condom doth profess that she saith nothing now of her self that she inventeth not any thing anew in points of Doctrine and elsewhere very far from intending to render her self mistriss of her Faith as her Adversaries accuse her she hath done what she can to bind her self and that the means of innovation may be taken away seeing she not onely submits to the Scripture but to banish for ever those arbitrary interpretations which make mens thoughts to pass for Scripture she hath bound her self to understand them as to what regards Faith and manners according to the sense of the holy Fathers from which she professeth never to depart declaring in all the Councils and in all the professions of Faith which she hath published that she receives not any Doctrine which is not conformable unto the tradition of all the foregoing Ages The Bishop of Condom doth well to say that the Church of Rome professes that she invents not any thing for where be the Innovatours which do not profess the same thing But upon the main is it true that the latter Councils have alwayes exactly followed the Doctrine of the Fathers or of the very preceding Councils for not to speak of Transubstantiation of worshipping the Hoste and of private Masses which according to us are Doctrines and Worships unknown at least in the eight first Ages because the Gentlemen of the Roman Church do not agree to it it hath already been made appear in another place that the worshipping of Images was forbidden by the Councils of Eliberis of Constantinople and of Francfort and that the same Worship has been established or maintained by the authority of the second Council of Nice and in the last place by that of Trent It bath also been shewed upon the Article of Purgatory that that Doctrine with all its consequences was put in the place of the opinion which many of the Fathers of the first Ages had that after death the souls did sleep or did refresh themselves in a place separate from Heaven The case is the same as to Auricular confesssion and of Indulgences which have succeeded to the practice of publick pennance and generally as to all the Doctrines and all the practice of which we find no footsteps in the Fathers of the three first Ages nor in the first Councils and which we pretend to have been added at several times unto the Doctrine and Institution of Jesus Christ and of his Apostles And here to instance yet in two examples of alteration in Doctrine and practice which are quite out of all question Hath not the Council of Trent which is that the Bishop of Condom takes for the rule of his Exposition abrogated the doctrine and use of giving the Sacrament unto little children of which we have already spoken Hath it not also declared in express terms for confirming the taking away the cup which was before ordained by the Council of Constance that therein little weight could be laid on the Fathers for it is to no purpose so the Council decides to alledge the sixth of St. John for the communion under both kinds Sess 21. de com cap. 2. what way soever saith the Council it be understood according to the sundry interpretations of the holy Fathers We will not here examine whether all these divers changes are for the better or worse because it hath been already done heretofore and because we treat not here of the right but onely of the matter of fact which the Bishop of Condom hath averred to wit that the Church of Rome hath bound her self that she hath taken away the means of innovating that she submits her self through all to the sense of the Holy Fathers and that she doth not receive any Doctrine which is not conformable unto that of precedent Ages To conclude these Expositions seem to intimate that the Church of Rome is not so well assured of her infallibility but that it hath been acknowledged she had need to be secured against her self by tying up her hands and taking away the means of Innovation And nevertheless if we will be a little informed by themselves what hath been the success of all this precaution Let the Doctrines of the last five or six centuries be onely compared in general with the Doctrines and practices of the three first and even with the following Ages the Council of Trent with them that went before it without having any regard if they please to our
to proceed too far in the question What hath been here said which is onely taken from the nature of Sacraments the style of the Scripture may suffice to shew the Bishop of Condom that it is not without reason that we do understand these words This is my Body in a mystical and figurative sense let us now see what he will produce on his part for the proper and literal sense His discourse doth reduce it self unto two propositions the first is That it is the intention of Jesus Christ that we should effectively eat his flesh and the other that there is no natural relation betwixt bread and the body of Jesus Christ and that our Saviour having onely said these words This is my Body without explaining them as he did ordinarily other figurative expressions the law of discourse as the Bishop of Condom speaks doth not permit that they should be taken otherwise than in a proper and literal sense As to the first touching our Saviours intention it is a good principle provided it be well established for Jesus Christ can do what he will what he wills is done as he wills and the Bishop of Condom hath no need to inlarge upon the power of God as he doth in what follows nor to seek for reasons why Jesus Christ would not give us his flesh in its very Form but under the covert of Bread that so we might not conceive an horrour at the eating it These are the common places of the first inventors of this Opinion and of all those who have followed them and yet nevertheless all this hath nothing of solidity because on the one hand we concern not our selves to examine whether God is able to do the thing but whether this thing is possible in it self or if it doth not imply a contradiction and on the other if it be matter of horrour to eat true humane flesh the covert may diminish this horrour but it cannot quite take it away especially if a man were certainly perswaded that he did truly eat humane flesh and besides that such flesh for the which he should have a tender veneration But to conclude how is it that the Bishop of Condom proves that this is the intention of Jesus Christ that we should effectively eat his flesh As the Jewes did eat the victims which were offered for them Pag. 81 82 83 c. so saith he Jesus Christ our true sacrifice would that we should effectively eat his flesh c. The Jewes were forbidden to eat the sacrifice offered for sins to shew them that the true expiation was not made under the Law and for the same reason they were forbidden to eat bloud because the bloud was given for the atonement of souls but by a contrary reason Jesus Christ wills that we should eat his flesh to shew that the remission of sins is accomplished in the New Testament and that we should drink his bloud because it is poured out for our sins Thus it is that instead of giving us reasons the Bishop of Condom gives us onely comparisons relations agreeances as if it were not a known rule that comparisons and examples may serve well to illustrate things already proved but can never prove the things which are in question It is true that the sacrifices of the old Law were the figure of the sacrifice which our Lord Jesus Christ offered upon the Cross that is to say that as they offered up sacrifices which were types of Jesus Christ our true sacrifice to appease the wrath of God Jesus Christ offered up himself to reconcile us unto his Father This is the true accomplishment of the figures of the Law and the principal and true relation which there is betwixt the sacrifices of the Old New Testaments therefore also it is that our Saviour giving up the Ghost said these last and great words Joh. 19.30 It is finished The Apostle St. Paul which makes a parallel between the sacrifices of the Law and of Jesus Christ insists onely on this point that under the Law the sacrifices were to be reiterated every day whereas Jesus Christ offered himself onely once and we see not that the Holy Scriptures pursue any farther mystery in it To press further these sorts of relations and differences to make new doctrines and to bring all that is said of the sacrifices of the Old Testament to be said or denied of the sacrifice of the New this would be to make Articles of Faith Worships upon consequences wherein humane reason would have too much share But nevertheless if they will have it so that our Lord Jesus Christ intended there should be a relation betwixt all the circumstances of the sacrifices of the Old Testament and the Eucharist which is the representation of the sacrifice that he himself offered upon the Cross we are so far from thinking that all the relations and all the differences which are to be found betwixt the one and the other should be understood according to the letter that we know the intention of the Gospel is opposed to the letter of the Law of Moses that whereas the Jewes under the Law did servilely and carnally ty themselves to outward and material actions it concerns Christians under the Gospel to take all spiritually and lift up their souls hearts unto Heaven Jo. 6.63 The flesh profiteth nothing it is the spirit that quickneth The Jewes laid their hands upon the heads of their sacrifices and did eat of them to signifie the union which they had with them This is true we lay hold on Jesus Christ by Faith we eat him by Faith according to the speech of St. Austin Believe and thou hast eaten The Jewes did not eat the sin-offering nor did they ever eat of the bloud we eat the mystical body of our sacrifice and we drink his mystical bloud and as the expiation of our sins is actually made by his death upon the Cross so our Saviour sets before our eyes the sacred Symbols of his dead body as seals of his grace and of the remission of our sins See here how we might enlarge for our edification the relations and differences which we may find in this case betwixt the Old and New Testament betwixt the sacrifices of the Law and the divine sacrifice of our Lord Jesus Christ These considerations are right pious and conform to the spirit of the Gospel but as to the main that which is called a Doctrine and a Worship and an Article of Faith as is the eating of the proper flesh and bloud of Jesus Christ should not be founded upon relations and agreeances but upon a clear and positive revelation Pag. 84. But this eating saith the Bishop of Condom here ought to be as real as the expiation of sins is actual and effective under the new Covenant In the first place it must be observed here that the Bishop of Condom doth perpetually mistake himself upon the term of Real in the question of
and Practices that aggrieve us are at best but private opinions that may be laid aside This is it they ordinarily discourse to us to make us inclinable to themselves and this is in particular the sense and Soul of the Bishop of Condoms Treatise more openly indeed and more expresly in the Manuscript Copy and what hath been cited of the first Edition but yet clearly enough in the second On the other side the profession of Faith declares in so many words that we must believe and receive all the traditions all the institutions all the customs of the Roman Church which doth comprise generally all that is known and that is not known It saith yet more expresly that we ought to pray unto Saints to Worship their relicks have Images of Jesus Christ of the Virgin and of all the Saints and render them the honour and the Worship due unto them admit of Seven true Sacraments and embrace all the Council of Trent hath said and decided touching justification and by consequence the merit of Works satisfactions Purgatory and all the Doctrine of Indulgences believe the conversion of all the substance of the Bread into the body of Jesus Christ and the conversion of all the substance of the Wine into his bloud which is called Transubstantiation and that all Jesus Christ is intirely received and the true Sacrament under the one and the other of the two species Lastly that we are to believe that the Church of Rome is the Mistress of all other Churches to swear intire obedience unto the Pope of Rome and generally to receive all other things whatsoever that are taught by the Councillâ— and particularly by the Council of Treâ—â— which doth comprise generally whâ—â— a man will all that is in dispute Tâ—â—â— is what is formally required of thâ—â—â— that present themselves before the Câ—rate the Bishop or the great peâ—tentiary now let all these Articles 〈◊〉 Faith be compared with the stile 〈◊〉 the Bishop of Condoms Treatise and afterwards Let it be maturely judged if this be one and the same Doctrine For our parts being very far from aggravating the difference there is betwixt the one and the other or from having a mind to make a greater distance betwixt us and the Church of Rome than there is indeed We believe that there is nothing more to be desired for the good of Christian Religion and by little and little to bring mens Spirits mutually nearer that that all those of the Roman Church generally would at least accommodate themselves freely openly unto these sort of sweetnings that the Bishop of Condom doth and that instead of heightning the differences that there may be between his exposition and the Doctrine which they commonly profess they would Write on the contrary in the same sense that he doth and clearer and fuller yet than he hath Written that Lastly they would all say at least as he doth that this is alone the true Doctrine of the Roman Church Religion at least would find it self discharged and freed of a great many Doctrines and practises which do nothing but burthen consciences this would be in sundry points as one of those insensible changes which have come into the Church but a change for the better and an happy beginning of Reformation that might have much more happy consequences The BULL of our moâ—… Holy Lord Lord PIUâ— by Divine Providencâ— Pope the IV. of thaâ— Name Touching thâ— Form of the Oath 〈◊〉 Profession of Faith Translated out of Latine PIUS Bishop Servant of the Seâ—vants of God ad perpetuam 〈◊〉 memoriam for a perpetual record THE duty of our Apostoliâ— Charge which lies upon 〈◊〉 requires that those things which the Lord Almighty for the prudent guidance of his Church has vouchsafed from Heaven to inspire in the Holy Fathers assembled in his Name we make hast to put in execution without delay for his praise and glory Whereâ— therefore according to the Order of the Council of Trent all whom it shall henceforth happen to be set over Cathedral or Superiour Churches or to be provided for by any dignities or Canonries of the same or any other whatsoever Ecclesiastical benefices having cure of Souls are bound to make publick profession of the Orthodox Faith and to engage and swear that they will continue in obedience to the Roman Church We willing also that the same be observed by all whosoever shall be disposed of in Monasteries Convents Religious houses or other places whatsoever of whatsoever Regular Orders even of the Military ones by whatsoever name or Title and to this purpose that what concerns our care may not be the least wanting to any that a profession of one and the same faith may be uniformly exibited by all and that one certain form of it may be known unto all do by power Apostolick strictly injoyn and command by the tenour of these presents that this very form annexed to these presents be published and that it be received and observed all the World over by those by whom according to the decrees of the said Council it does belong and by all other persons aforesaid and that under the penalties by the said Council enacted against offenders in this case the aforesaid Profession be Solemnly made according to this and no other form in this tenor IN. Do with firm Faith believe and profess all and every things and thing which are contained in the Symbol of Faith which the Holy Roman Church useth viz. Articles of Faith taken out of the Symbols of Nice and Con stantinople I believe in one God the Father Almighty maker of Heaven and Earth and of all things visible and invisible and in one Lord Jesus Christ the onely begotten Son of God and brought forth of his Father before all Ages God of God Light of Light very God of very God begotten not made of the same substance with the Father by whom all things were made who for us men and our Salvation came down from Heaven and was incarnate by the Holy Ghost of the Virgin Mary and made man was also crucified for us under Pontius Pilat suffered and was buried and rose again the third day according to the Scriptures and ascended into Heaven sitteth at the right hand of the Father and shall come again with Glory to judge both the quick and the dead of whose Kingdom there shall be no end And in the Holy Ghost the Lord and giver of Life who proceedeth from the Father and the Son who together with the Father and the Son is worshipped and glorified who spake by the Prophets And one Holy Catholick and Apostolick Church I confess one Baptism for the remission of sins and I look for the Resurrection of the dead and the Life of the World to come Amen The Apostolical and Ecclesiastical Traditions and the other observations Articles of Faith touching the matters in Cotroversie which the Romish Church hath added to the Antient and constitutions of the same
Church I most firmly admit and embrace Likewise I admit the Holy Scripture according to that sense which our Holy Mother the Church ever did and doth hold to whom it belongs to judge of the true sense and interpretation of the Scriptures neither will I receive or interpret it but according to the unanimous consent of the Fathers I profess also that there are seven true and proper Sacraments of the new Law instituted by our Lord 〈◊〉 Christ and necessary 〈…〉 Mankind though not 〈…〉 person to wit Baptism 〈…〉 the Eucharist Pennance Extream Vnction Holy Order and Matrimony and that they do confer grace And of these â—â—â—t Baptism Confirmation and Order without Sacrilidge cannot be repeated The received and approved rites also of the Catholick Church in the Solemn administration of all the foresaid Sacraments I do receive and admit I do embrace and receive all and every points and point touching original sin and justification which have been defined and declared in the Holy Council of Trent I do in like manner profess that there is in the Mass offered up to God a true proper and propitiatory Sacrifice for the living and the dead And that in the most holy Sacrament of the Eucharist after Consecration there is truly really and substantially the body and bloud together with the Soul and Divinity of our Lord Jesus Christ and that the whole Substance of bread is converted into the body of Christ and the whole substance of the Wine into his Bloud which conversion the Catholick Church calls Transubstantion I acknowledge likewise that under one kind onely all and entire Christ and a true Sacrament is taken I do constantly hold there is a Purgatory and that the Souls there detained are helped by the suffrages of the faithful In Like manner that the Saints reigning with Christ are to be Venerated and called upon and that they offer up Prayers to God for us and that their Reliques are to be had in veneration I do most stedfastly affirm that the images of Christ and of the Mother of God alwayes a Virgin are to be had and kept and that due honour and veneration is to be given to them That the Power of Indulgences was left by Christ in the Church and that the use of them is most wholesom to Christian People I do acknowledge that the Holy Catholick and Apostolick Roman Church iâ— Mother and Mistress of all Churches I do promise and swear true obedience to the Pope of Rome Successour of St. Peter the Prince of the Apostles and Vicar of Jesus Christ I do likewise without doubting receive and profess all other matters that are delivered defined and declared by the Sacred Canons and the Oecumenical Councils and especially by the Council of Trent and I do likewise together condemn reject and Anathematize all things contrary and all whatsoever Heresies condemned rejected and Anathematized by the Church Here they lay their hand on the Gospels I the same N. do promise vow and swear that as far as lies in me I will take care that this self same true Catholick Faith out of which no man can be saved which at present of my own accord I profess and truly hold by Gods help be most constantly held and confest by me whole and inviolate to the Last breath of my Life and that the same be held taught and Preached by all that are under me or those the care of whom shall in my charge belong to me So God help me and these Gods Holy Gospels We will farther that these present Letters be read in our Apostolick Chancery according to the accustomed manner and to the end they may be the more easily known unto all that they be Registred in the Rolls thereof and that they be Printed And let no person whatsoever dare to infringe this declaration of our Will and commandment or by bold presumption to offend against it And if any one shall presume to attempt it let him know that he incurs the indignation of Almighty God and of his Blessed Apostles Peter and Paul Dated at Rome at St. Peters the Thirteenth day of November in the year of the incarnanation of our Lord 1564. And of our Popedome the Fift Fed. Cardinal Caesius Cae. Glorierius The Stationer hath in his hands the Attestation of Messieurs Claude de l'Angle Daillé and Allix shewing that they have seen this Answer and that they have not found any thing in it contrary to their Religion AN ANSVVER UNTO THE BOOK OF MONSIEUR The Bishop of CONDOM Monsieur the Bishop of Condom has too much justice to take ill the answering his Book Design of this Trea tise On the contrary he seemeth rather to invite us to the same in terms sufficiently express Page 187 And besides it is well known that defence is a natural and favourable right especially when it concerns a thing so dear as the interest of truth and Religion ought to be Page 187 He onely desires that in case aâ— one answer his Treatise he would not undertake to refute the Doctrine which 〈◊〉 contains Page 188 nor examin the different way that the Catholick Divines have used 〈◊〉 establish the Doctrine of the Council 〈◊〉 Trent nor the several consequences the particular Doctors have drawn thence Page 3. being things that are not necessarilâ— nor universally received Page 189 but that 〈◊〉 would chiefly hold himself to three things to prove that the Faith of the Churcâ— of Rome is not faithfully laid down iâ— his Book as he believes it is or thaâ— he would shew that this expositioâ— doth Leave all objections in their force and all the difficulties whole and intire or Lastly that it be made precisely appear wherein his Doctrine so explained doth overthrow the foundation of Faith Of these three things we will leave the first to be examined by those of his own communion because that is more properly their business and right than ours It belongs to them principally to consider if they would not be well contented and if it would not be very advantageous to them to reduce their belief in all matters of Controversie unto what is explained in that Treatise and to Lay aside all the consequences which their other Doctors have drawn from the Council of Trent and the means they have made use of to establish them as things that are not necessary and which nevertheless do clog Religion or do at Least in part hinder a matter which is so desireable as the uniformity of Worship and belief amongst Christians should be We will content our selves to observe by the Way several places where the Bishop of Condom uses an Art that is distant not onely from the Common belief of the Doctors of the Church of Rome and of the general practice of all the people of his Communion but also from the terms and the Doctrine it self of the very Council to the end it may be discerned wherein consist the sweetnings that the Bishop
of Condom doth use and in what he comes near us But we will throughout perforâ— the two other principal things whicâ— the Bishop of Condom proposes whicâ— are to shew that in reality his exposition doth Leave all objections 〈◊〉 their force and all important dispute intire and that his Doctrine whaâ—ever Art he uses or whatsoever mâ—tigation he seemeth to use therein doth all along equally overthrow thâ— foundations of true Christianity We will perform both the one anâ— the other of these two things in plain manner according to the Bâ—shop of Condoms desire without it gageing very far in a new dispute anâ— it shall be done not onely with thâ— moderation which he himself give us a commendable example of bâ— with all the respect which we oughâ— to have for a person of so great meâ— as his We will onely reserve the Liberty which the interest of the cause anâ— the right of defence do necessarily require so as to say of a thing that iâ— is not true when it is not or of aâ— argument it is not right or that it iâ— captious when it is such indeed because otherwise it would not be possible to make known the truth without weakening of it We will then here examin with the greatest clearness and brevity that may be and in the same order which the Bishop of Condom would have observed the several Articles of his Treatise whereof he maketh so many Sections and to the end that those who give themselves the trouble of Reading this answer may find where to stop it shall be divided into Six parts though unequal according as matters have more or less extent The First shall treat concerning the design of the Bishop of Condom's Treatise and touching two general propositions and as it were preliminaries which the Bishop of Condom Lays down Page 5 the one that we are agreed that the Church of Rome doth believe Page 12 and imbrace all the fundamental points of the Christian Religion the other that all the Religious Worship which she gives unto Saints Images or Relicks doth terminate in God onely The Second part shall treat of the worship of Saints Images and Relicks The Third of the matter of Justification with all its consequences the merit of works Satisfactions purgatory and Indulgences The Fourth of the Sacraments in general and particularly of the Sacraments of Baptism of Confirmation of Pennance of Sacramental Confession of extream unction of Marriage and of Order The Fifth of the Sacrament of the Eucharist in particular The Sixth and Last of Tradition of the authority of the Church of the authority of the Pope and of Episcopacy The First Part 1. The design of the Bishop of Condom's Treatise Page 1 2 4. and 4. As for the Bishop of Condom's design he declares it himself in the beginning he did believe he saith that the matters which we made the Subject of our breach being now sufficiently cleared he could do nothing better nor more useful for us than to propose plainly unto us the opinions of the Church of Rome by explaining to us what she hath defined in the Council of Trent hoping that alone would cause sundry contests wholly to vanish and that those which remained would not appear according to our own principles of such weight as we would it should be believed they are and that according to our own principles they contain nothing that doth wound the foundations of Faith We have in the very entrance this advantage that the Bishop of Condom going about to make a plain draught as he speaks of the Catholick Doctrine in opposition unto ours lays hold on for a foundation a Council which is well known not to be acknowledged Catholick or Oecumenical a Council which above all other Councils is such wherein according to their own Catholick Authors there apeared visibly most of intrigue and of human interests a Council of which our France it self doth not receive all the decisions in matters of discipline and Government a Council to conclude whose decrees do to this day want explication In sum if the Bishop of Condom doth desire that men should speak what they think nothing is more frivolous than his design unless it be for those Doctrines and practises that are not very necessary Whereof he seems to desire to discharge his Religion for as to the other Which he calls the principal causes of our breach he saith himself that the matters of controversie are now cleared and it is certain that there is nothing but prejudice the weakness and the variety of the mind of man that doth hinder that all the World doth not so Judge Wherefore then is it that at this time they propose plainly the same things as if men heeded not at all instead of bringing of new Lights to overcome if it might be those human infirmities which do occasion diversity of opinions It is true that the Doctors and Preachers of the one side and the other do sometimes aggravate the things which they treat of Whether it be the things themselves or the consequences they draw from thence yet this doth not hinder but that it is very well known on both sides what is the substance of the belief of the one and the other in the principal points It is properly nothing but these Doctrines and these practises which the Bishop of Condom would have laid aside which are not so well known by all the World For example we do very well know what the Church of Rome doth commonly teach concerning the Sacrament of the Eucharist touching the worshipping of Saints of the Cross of Images and of Relicks the Soveraignty of the Pope and all the other principal points which separate us from her communion we are sufficiently informed of what she doth profess to teach of what She receiveth and practiseth in all places upon these points it is onely the excess and abuse that are greater haply in some parts than in others wherein all the world doth not equally agree We believe we have solidly refuted all these principal Doctrines and all these Worships Universally received it behoved him therefore properly either to submit unto our reasons or to shew better and not put us of onely with a simple exposition It is not here put in question what power the Bishop of Condom hath to explain What the Church of Rome hath defined in the Council of Trent or to reduce the Doctrine unto the point to which he seems to have reduced it For our parts we do not in the least make any doubt but that Pastours may make probable expositions according to the motions of their conscience whether it be for instructing their Flocks or to bring back unto the truth such as have forsaken it for why should they not explain such Writings seeing they do every day explain that which is less clear in the Holy Scripture But as for the Gentlemen of the Church of Rome what will become of the Authentical Bull of
God doth forgivâ— us our sins and give us everlasting Life Lastly we believe that we ought to be so far from making the goodness and mercy of God a motive of sin or of neglecting good works that we ought on the contrary to make it a motive of Love of Fear of Thankfulness and of an humble obedience unto all his commandments This is the summe of our Doctrine wholly conformable to the Spirit of the Gospel worthy of the infinite goodness of God and of the honour that we have of being his children and which also leaveth unto him all the glory of our Salvation and thereby puts us by its very own nature under an indispensable obligation of being an holy people and of doing his Will There are other Doctrines which do proceed from hence or relate hereto whereof it is true that many times the dispute is only of words and it seemeth that a man may be in an errour as to some of these Doctrines without derogation from the Glory of God or prejudicing the rule of our conduct as touching the assurance which Believers may have of their Election and touching the sense wherein it is said that God doth recompense our good works but as to what concerns those due sentiments which we laid down touching the onely cause of our Justification namely the Bloud of our Lord Jesus Christ which blotteth out our sins without our bringing any thing on our parts but that grace wherewith he himself makes us to imbrace the merits of his Death as it is the Foundation of the love and regard which we owe unto him so also of the quiet of our own consciences and not to think of God on this respect as highly as may be and as we are thereby bound or to diminish directly or indirectly by our thoughts or expressions the least point of this glory which he hath to be the onely Authour of our Salvation or of the obligation which we have towards him is to offend his Divine Majesty in the most tender part as we may so say of that love which he himself hath for us We have this advantage on this point as on many others that the Gentlemen of the Roman Church do agree almost to all that we believe the dispute is for the most part onely touching what they add unto that which we believe They confess as we that God is the onely Authour of our Salvation and it would be said at first sight that all which the Bishop of Condom hath set forth as to his Belief touching Justification doth intirely agree with our Doctrine for he saith as we do That our sins are freely forgiven unto us through the Divine mercy for his Son Jesus Christ's sake who blotted them out by his own Bloud He saith also that the righteousness of Jesus Christ is imputed unto us which is an expression we ordinarily keep our selves to according to the stile of Scripture for the better understanding the very Word the nature and means of Justification The Gentlemen of the Roman Church and the Council of Trent in particular do commonly decline this expression because it intimates openly enough that it is not by any righteousness that is in us that we are justified but by that righteousness of Jesus Christ which is out of us and which is made ours by imputation as the Money which is paid by the surety is made the Debtors or reputed to be his because the Creditor is accountable for it and dischargeth him of his debt Those of the Church of Rome do not at all accommodate themselves unto this manner of thinking or speaking because they joyn unto this Righteousness of Jesus Christ that is imputed unto us a righteousness that is proper and inherent in us as they say which doth concur with the former This it is which is properly the ground of the Question betwixt them and us and the source of several other Doctrines which we do reject as shall be spoken in the following Discourse However it is true that the Bishop of Condom here seems to advance a step towards us at least it is certain that he hath done much good to Religion in general in discharging it in some sort from all the vain speculations not onely of the Schoolmen but also of the Council it self which is evidently as much or more Scholastical on this point of Justification as the most thorny School-Doctors The Decree contains no less than sixteen great Chapters and thirty two Canons to which the Chapters of the Decree are reduced The Decree is full of distinctions of the final cause the efficient cause the meritorious cause the formal cause the instrumental cause and the like the Canons full of Anathema's against a great many opinions if not good or innocent being yet in dispute at least doubtful and indifferent and which are visibly of the opinions of those particular Doctours which the Bishop of Condom would with good reason have laid aside the Council thereby making Articles of Faith of all those subtilties in Canonising them and by this means putting an invincible obstacle unto a reunion by the great number of Anathema's which it thunders generally against all those who will not admit all these opinions and distinctions of the Schools Our Confession of Faith reduces all this matter of Justification unto a few Articles in Apostolical stile very simple and very clear And the Bishop of Condom doth also reduce the very Chapters of the Decree and all the Canons unto a few words so far we seem to go as it were hand in hand But it must needs be that the kindness which the Bishop of Condom doth us is not sincere what he gives us with one hand he taketh away at the same time with the other and it may be said that this is still one of those Articles of Faith which the Roman Church receives as we do well nigh as fundamental but from whence at the same time she derogates by contrary Doctrines The Bishop of Condom saith here That God doth freely forgive us our sins and that he blots them out by the bloud of his Son In the following Sections it will appear that these sins are not so forgiven nor so blotted out but that we are bound necessarily to satisfie our selves by temporal pains in this life by the torments of Purgatory in the other or by the Pardons and Indulgences of the Holy Chair and from hence without going farther having said that our sins are blotted out by the bloud of Jesus Christ he immediately adds and by the Grace which regenerates us Now here we must observe that it is the constant Doctrine of the Church of Rome that it is in our power to reject this grace or accept it when it is offered unto us and that then when it falls out that we do not reject it but receive it and afterward act of our selves with the assistance of this grace we have a proper merit of our own and some part in
authority which must be proposed to us as the rule of our Faith because the Council is formally contrary to the Bishop of Condom's Doctrine Sess 1â— cap. 6. de Sâ—cram Poenâ—â— The Council speaking of Works and of Penances the things here in question doth not onely call them satisfactory in proper terms as also sometimes doth the Bishop of Condom himself but the Council doth declare that it suits not with the justice and goodness of God to forgive us our sins without some satisfaction on our parts and yet more expresly that these pennances whâ—â—â— the Church of Rome doth impose are not onely a precaution for our amendment and a remedy for the time to come which the Bishop of Condom calls the bands of justice and duty but a punishment or a revenge and a chastisement for our past sins requiring in proper termes that the Curates have always this maxime before their eyes and that they be very exact in examining the quality of the crimes and the abilities of the penitents and to impose upon them pennances proportionable to their sins This is so clear and express that nothing can be more In very deed this Doctrine of the Council is the common and constant Doctrine of the Church of Rome upon this point Lib. 1. de Purg. ca. 14. insomuch that Bellarmine by a subtilty contrary to that of the Bishop of Condoms doth teach that it is we who properly satisfy for our sins and that the satisfaction of Jesus Christ onely puts a value upon ours The Bishop of Condom therefore ought either to make all those of his communion to relinquish this Doctrin of the Council which is the common and constant Doctrine of their Church or to come to an accord that even by his own judgment we have right to charge them with the two things that have been touch'd The one that the Doctrine of the Church of Rome doth contradict it self and the other that they believe to satisfie at least in part for their sinns that by consequence they do injury unto the infinite satisfaction of Jesus Christ The Bishop of Condom did not judge it for his purpose to speak more openly what those painful and laborious works and those satisfactory pains are whereof here is question it might be said that these are verily of the number of those things which must be little explained and which are much better when they are lightly passed or wrapped up in general terms It would indeed seem that the Bishop of Condom hath introduced this term of painful and laborious works in the room of what the Roman Church directly calls penal works or pennances and satisfactions There is much difference betwixt the one and the other the one imports only difficult works the other punishments and it may plainly be seen by what hath been said that this alteration in the expressions doth onely proceed from the alteration which the Bishop of Condom hath made in the common Doctrine of the Church of Rome But to conclude by what name soever they are called we know they are such kind of works whereof we have already spoken Vows Pilgrimages Visits of Churches Abstinences Prayers by set-number Hair shirts Sack-clothes going without Shirts lying hard and such other Mortifications in this life and at last the paines of Purgatory in the other Now if it be here demanded whether there be not some authority for all these Doctrines the Council of Trent produces not any It only saith that in the Old Testament there are some examples of persons whom God hath punished with temporal paines though he had forgiven them their sin and that it seems to suit with the justice of God that it should be one kind of Grace which he shewes unto those who have sinned before Baptism and another which he shews to those who have sinned after Baptism The Bishop of Condom saith the same that this is just that this is a certain Order established as when God doth forgive us the sin of Adam and yet for all that not free us from the maladies which are the consequent of that sin This is the onely ground and sole authority that they give us for so considerable a Doctrine as is that of Satisfactions that is to say an argument meerly humane without any command or precept in Scripture as if the evils and corrections which God sends us to exercise our faith and patience were not at all effects of his love rather than punishments or as if this were a title or reason for us to give our selves discipline as they speak or to torment our selves and attempt in some sort upon our own lives As to us who have onely the will and Word of God for the rule of our manners and actions as well as of our Faith we are perswaded that all these Works which God hath not commanded being very far from pleasing do offend him that all this appearance of devotion is nothing else but an imitation of the Sect of the Pharisees which corrupted the Law by their Traditions fasting formally twice aweek The abstinence from meats in particular is an imitation of the Sect of the Pythagoraeans which fed on nothing but Herbs Whippings and Macerations an imitation of the Priest of Baal and of those of Cybele which whipped themselves and tore their skin even till the bloud gushed out and to conclude all these pretended Satisfactions are nothing else but commandments of men which as it hath been said do manifestly derogate from the infinite Satisfaction of Jesus Christ Purgatory Joh. Roffen Nav. l. 3. com de Jub Ind. De purgatorio apud priscos illos nulla vel quam rarissima fiebat mentio c. Nulla de purgatorio cura c. Cajetan in Tract de Indulg cap. 2. Nulla Sacrae Scripturae nulla priscorum Doctâ—â—rum Graecorum aut Latinorum authoritas scripta hac ad nostram deduxit no itiam sed hoc solum à 〈◊〉 annis Scripturae commendatem est de uerâ—stis â—â—â—bâ—s quod B. Gregor stat Indulg instituit Gab Biel lect 〈◊〉 57. upon the Can. of the Mass Ante tempora Greg. medicus vel nullus suit usus Inâ—l nunc autem crebrescit c. We have the same things to say against Purgatory as against Satisfactions it is also a Doctrine which derogates from the merit of the death of Jesus Christ as if the expiation which he made of our sins were imperfect that there were need that we should compleat it There is no track of Purgatory to be found in the Scripture whether of the Old or New Testament without forced interpretations and consequences whereof our Doctours have sufficiently shew'd the vanity Many also of themselves of the Church of Rome accord that for this Doctrine they have nothing but Tradition since the time of Gregory the first who wrote in the end of the Sixth Age and that the Doctrine of Purgatory and Indulgences are not onely not in Scripture but also
will therefore here set down some of the reasons which we have for the Figurative sense seeing that the Bishop of Condom doth require it of us and afterwards we will examine those which the Bishop of Condom doth alledge for the proper and literal sense In the First place whensoever any great of a Mystery and of a Sacrament 〈…〉 and the common use to take the â—â—pressions and the things themselves mystically and figuratively The very word it self Mystery doth lead us thereto otherwise it were no more a Mystery Let any examine generally all the Sacraments as well of the Old as the New Testament not one excepted no not the very ceremonies of the Roman Church it self where there is any visible sign as the Passover and Circumcision under the Law Baptism under the Gospel that which the Church of Rome doth call Confirmation and Extreme Unction through all will be found things and words which must be understood in a mystical and a Figurative sense But if it be demanded more particularly wherefore the Bread and the Wine are said to be the Body Bloud of Jesus Christ St. Austin and Theodoret Aug. Epist 23. ad Bonif. answer for us The First saith that it is because of the relation which the Sacraments have to the things whereof they are Sacraments and the latter to keep us from resting in the nature of the things that are seen Theodoret Dial 1. and that as Jesus Christ said that he was bread and a stock or vine so be honours the Symbols of bread and wine with the name of his Body and of his Bloud The force of these Testimonies is not here urged as to the maine Question they are onely alledged to give a reason of the use wherefore it is that the sign doth bear the name of the thing signified by a kind of mystical and Figurative way of speaking to elevate our spirits and our heartes above the Visible signs 2. We know in general that all the Scripture of the Old and New Testament is full of these sorts of Figurative expressions whether it was the Style of the Eastern Nations in those times as indeed it was or that God judged this Style the fittest to exercise our Faith We see that the First preaching of Jesus Christ is nothing else but a continued succession of Figures John 6.35 Joh. 15.3 every one knows those just now mentioned I am the bread which came down from Heaven I am the vine The rock was Christ 1 Cor. 10.4 Mat. 5.29 De Doctrin Christ lib. 3. cap. 6. If thine eye offend thee pluck it out and an infinite number of others Now if it be demanded of us how we can distinguish betwixt Figurative expressions and those which are proper and literal St. Austin here again answers for us that what seemes to offend good manners or the truth of Faith ought to be taken in a Figurative sense and yet more expresly that this which Jesus Christ saith that we must eat his body and drink his bloud appearing a wicked thing is therefore a Figure We press not still this passage as to the main Question we onely alledge it to make the reason which we have for the Figurative sense better apprehended 3. Finally what can there be more natural and more reasonable than to understand the Scripture by the Scripture it self the obscure places by them which are more plain those which have a double meaning by them which have but a single The Authour of the Book intituled Lawful Prejudices layes down this Maxim for the understanding of Books that when there is any passage which may admit of a double sense that must be taken which agrees best with the whole and which is the most reasonable There is but one passage onely in the Scripture which seems to favour the literal sense that the Church of Rome gives to these words This is my Body to wit that which we now spoke of If you eat not the flesh and drink the bloud of the Son of man you have no life in you and this very expression St. Austin notes ought to be understood Figuratively whereas there are a great number of others which say that Jesus Christ is no more with us but by the operation of the Holy Spirit The poor you shall have always with you Mat. 26.11 but me ye shall not have always And if I depart I will send the Comforter unto you and so many more Joh. 16. that make us daily say in the Creed he ascended into Heaven and from thence he shall come c. the very words of the Eucharist require that we do this in remembrance of him and to shew forth his Death till he come To be in Heaven corporally and upon Earth by representation are not two senses repugnant but not to be any more with us or to be corporally in Heaven and yet to be every day upon Earth in mens hands in his proper Body are two terms contradictory and incompatible It is therefore natural to take these words This is my body in a mystical and Figurative sense which alone doth perfectly agree with all the other passages of the Scripture It is well known that the Church of Rome doth suppose that there be two divers ways according unto which she pretends that the Body of Jesus Christ may be present in Heaven and upon Earth the one with his dimensions and his exteriour qualities such as he was seen upon Earth and it is after this manner that she will have it to be said that Jesus Christ is no more with us or that he is onely in Heaven the other without his dimensions and exteriour qualities as she pretends that he is under the covert of Bread and Wine But this is to answer here punctually the thing in question We formally deny this second manner of being bodily in a place it is not contested but that nature the senses reason far from teaching any such thing cry loudly against it It would therefore highly concern the Church of Rome upon the whole case to establish this second manner of being in a place by some passage the sense whereof were not at all in question and till that is done it may be truly said that the figurative sense of these words This is my Body is the true and genuine sense the first and the onely that presents it self unto the mind We might here add many other reasons as to the main to make appear that the Doctrine of the real presence is not onely above reason as the Mysteries of the Trinity and Incarnation but directly against reason and which in fine destroyes the testimony of the senses which nevertheless is it that our Lord made use of John 20.27 Theodoret Dial. 2. to prove unto Thâ—mas the truth of his presence as the Church also hath since done to prove that the Body of Jesus Christ was a true Humane body against the Eutychians but this would be
the figure of the words themselves or in the occasion and in the nature of the things The Bishop of Condom had before alledged the same reason and almost in the same terms upon the point of the reality and in effect suppose that these words this is my body may be taken in a literal sense they could not be at all alledged for more than the real presence but that nothing advantageth the particular Doctrine of Transubstantiation For these words do not give the least intimation that the substance of bread and wine vanish or that they be changed into the substance of the body and bloud of Jesus Christ but onely that the bread and wine of which our Saviour spoke were his body and bloud in the sense which our Saviour himself intended Those of the Confession of Ausburg have this common with the Roman Church that they also understand our Saviours words in a literal sense for a real presence but in regard of the manner of this presence which according to them is the impanation or consubstantiation as they speak that is to say that the two several substances that of bread and that of the body of Jesus Christ are in the Sacrament they take their argument as well from the name of bread and wine which the Scripture gives unto the sign after the consecration as from the other Topicks whether of Scripture or of the senses and right reason Further Transubstantiation being a Doctrine different from the real Presence which adds something unto it and which regards properly the manner of this Presence which thing is the reason also that the Bishop of Condom makes it an Article distinct it is necessary that the Bishop of Condom should seek other reasons for this Doctrine than these words This is my body or that he should say that he finds Transubstantiation in these very words by this consequence which he draws thence that the bread cannot be made the body of Jesus Christ but by this onely way of changing one substance into another in which cases he abandons his principle acknowledging that his Faith is not any longer so attentive to the words of our Saviour as not to call his reason to its assistance to help him to comprehend not the power nor the authority of him that speaks but the import and intire sense of his words And in this case things being brought to this point behold here a way open to dispute We have right to examine whether the Bishop of Condom draws his consequence well or ill When it is said the Bishop of Condom we mean the Church of Rome and therefore it may yet be truly said here as well as upon all the other Articles that the Bishop of Condom's Treatise being very far from putting an end unto disputes and objections onely gives us occasion to make new ones upon the most important points of Faith The third Assertion of the Bishop of Condom's upon this Article is that the reality of the Eucharist doth not hinder the Eucharist's being a sign But this is again to change the terms of the Question The Question is properly Whether if the Sacrament being the sign of the body and bloud of Jesus Christ that doth not hinder its being together the sign and the thing signified This is the reason also that the Bishop of Condom perceiving that he did not proceed directly to the purpose afterwards changes the proposition and changes it so Strongly on the other side that he resolves the sign to be a sign of such nature as to be so far from excluding the reality that it necessarily carries it with it the reason is this saith he that Jesus Christ having said this is my body this is a sign that he is present We confess we find it difficult to understand this arguing of the Bishop of Condom's How can he say that the bread and the wine which are the signs here in question are signs of such nature that they are so far from excluding the presence of the body and bloud of Jesus Christ as necessarily to carry it with them for this proposition hath no foundation in the nature of bread and wine And for the reason which the Bishop of Condom adds that Jesus Christ having said this is my body is a sign that he is present is it not onely to play with words and to make therewith but an empty sound and vain amusement This here again is called giving the change and to prove the Question by the thing it self in question The Question is Whether the bread and wine are together the signs of the body and bloud of Jesus Christ and the body and bloud of Jesus Christ themselves We say that signs Symbols Seals and Pledges are not the things themselves whereof they are the signs Symbols Seals and Pledges and nothing is more conformable unto nature and unto reason The Bishop of Condom saith that the bread and the wine being the body and bloud of Jesus Christ as to what they have inward this hinders not but that they may be signs as to what they have outward and sensible but this is onely to say what is in question and how doth he prove it This speech this is my body is a sign that he is present but here we treat of the signs of bread and wine and this speech it self is not the sign that you would have it to be but onely by giving it the literal sense which you give it and this literal sense alone makes our first and principal question The fourth and last Assertion of the Bishop of Condom upon the Article of Transubstantiation is touching the adoration of the Host This Assertion is without doubt the most fundamenâ—al and most important point that separates us from the Church of Rome because it is not onely a doctrine but 〈◊〉 worship and a practice wherein â—he question is Whether we are to â—dore or not to adore In which behalf we cannot mistake without falâ—ing into impiety or into Idolatry Nevertheless the Bishop of Condom â—â—sseth swifter than lightning over â—his point without giving himself the â—ouble to confirm it by any proof All that he saith is pa. 126. that the presence of 〈◊〉 adorable an object being certified by the 〈◊〉 we scruple not at all saith he to pay 〈◊〉 ouâ— adorations This proposition is conceived in so equivocal a manner â—hat the adoration may refer to the â—â—esence to the object or to the sign 〈◊〉 self He intends without doubt the â—bject believed present under the sign But why not scruple at all for these â—igns do not now certifie any thing â—ut what they certified in the times of the Apostles themselves and in all â—he following times of the purest Christianity Yet it is certain that there is not one word of it in the relation of the institution of the Sacrament which shews that the Apostles did prostrate themselves in receiving of it nor that they shewed any mark of adoration Neither
all this The same Scripture of the New Testament speaks in divers places against Traditions without ever intimating that there were some good which were to be distinguished from the bad and in one onely place which is that whereof the Bishop of Condom makes mention Mar. 7.8 9 13. Colos 2.8 2 Thes 2.15 the Apostle exhorting the Thessalonians to hold fast the Traditions which they had received of him whether it were by mouth when he was present with them or by Epistle which he had since writ to them sayes not one word which intimates that the things which he had taught them by mouth were different from those which he had written unto them but he gives to understand all along that it was one and the same Gospel which he preached unto all to them who were present by voice and to them that were absent by writing In summe whosoever will take the pains with any attention to read St. Paul's Two Epistles to the Thessalonians where he speaks unto them of the instructions which he gave them and of the manner of his having preached the Gospel unto them shall find there nothing at all no more than in the Gospel it self which hath the least resemblance to prayer for the dead to Purgatory to the invocation of Saints to the adoration of Images nor in fine to any of the Traditions which are in question betwixt the Gentlemen of the Church of Rome and us It were an easie matter here De Doct. Christ li. 2. c. 9. li. 3. cont lit Petili c. 6. Hieron ad Hel. vi pa. 315 366. Chrysos Hono. 3. in 2. ad Cor. to strengthen our selves with the Testimony of St. Austin and of several other Fathers to prove what we have said that the Scripture doth contain all that is necessary either for the Service of God or for the rule of our actions but besides that this were to engage in a particular Controversie touching the judgment of the Fathers which is not the design of this Answer we think that amongst Christians it were in some fort to prejudice the Dignity and Divinity of this same Holy Scripture to doubt that its proper light were not sufficient to make known its perfection Onely let us see what the Bishop of Condom produces for the unwritten Word Jesus Christ saith he having founded his Church upon preaching pa. 158. the unwritten Word was the first rule of Christianity and when thereto the Scriptures of the New Testament were added this Word did not thereby lose its authority We must observe here at first that this is to speak in some sort improperly to say that Jesus Christ founded the Church upon preaching and not rather by preaching Preaching is a means and not a foundation the means may cease the foundation ought to be durable And no more is it true that the unwritten Word was the first rule of Christianity It is the Scripture it self of the Old Testament which was the first and the eldest rule and the foundation of the Faith of Christians It is the Old Testament that not onely contains the Commandments of the Law which is the permanent and unchangeable rule of our Duty as well towards God as towards men but likewise all the figures all the promises and all the prophesies touching the Messias the time and the place of his Birth and all the circumstances of his death The Gospel as all the world knows is not the abrogating but the fulfilling of the Law therefore it is that we see that Jesus Christ and the Apostles grounded their preaching upon the Scriptures of the Old Testament Jesus Christ continually refers the Jews to the Law and to the Testimony It is written saith he in your Law c. Joh. 5.39 46. Rom. 1. Search the Scriptures diligently for in them ye think ye have eternal life And the Apostle St. Paul to the Romans Paul a servant of Jesus Christ c. separated unto the Gospel c. which was promised by the prophets in the Holy Scriptures concerning his Son Jesus Christ c. who was made of the seed of David according to the Flesh and so he begins his very Epistle to the Hebrews God who at sundry times spake unto the Fathers by the prophets c. In fine his first Chapter and the whole Epistle is nothing else but one citation of Exodus of Chronicles of Samuel Job Psalms and the other Books of the Old Testament It is besides a very improper manner of speaking to say that when the Scriptures of the New Testament were joyned unto the unwritten Word this word for all that did not thereby lose its authority as if the Doctrine of the Gospel such as we have it now in writing were an accessary or were a thing different from that unto which they pretend it was joined or that that which was not written were more considerable than that which we have in the Sacred Books for this expression of the Bishop of Condom's that the Scriptures were joyned to the unwritten word suggests all these imaginations in stead of saying the thing properly as it is He should have said that the unwritten Word having been put into writing or the Scripture of the New Testament having succeeded preaching this Divine Word not onely not lost its authority but on the contrary was corroborated in that it doth not any longer depend on the memory nor the will of men naturally subject unto Errour For upon the main the Bishop of Condom pretends that the Holy Scripture contains onely the lesser part of Christian Religion and that on the contrary Tradition doth contain the principal part At least his pretence is that there may be some particular Doctrines which are not to be had but by Tradition which ought not for their not being in Scripture therefore to lose their authority As for any thing else the Gentlemen of the Church of Rome are so little firm to their principle of Tradition or at least they so well acknowledge that Tradition cannot go equal with Scripture though the Council hath been pleased to determine the contrary that when they are pressed touching particular Traditions which are in question betwixt them and us there is scarce one but they endeavour to support by the authority of Scripture whether it be by interpreting it in their sense or by the consequences which they draw thence When they treat of Tradition in general they maintain it with excess comparing it to Scripture as if it went through all Religion and when they treat of their Doctrines in particular they would make the World believe that there is scarce any one amongst them which is not founded on the very Scripture But if we would know nevertheless how the Bishop of Condom proves that the particular ponits of Tradition are the very Doctrine of the Apostles unwritten it may be at first we would believe that he had in hand some Authour either of the age of the
disputes It will easily appear whether the Church of Rome hath hath kept her self within the bounds which it is said that she hath prescribed her self if she hath always exactly followed the steps of those which went before her and if in fine what is here said of her temper and moderation be not onely rather the ordinary stile of those who make profession of submitting themselves unto Laws even when they openly trample them under foot The third proposition particularly regards the authority and infallibility of Synods or Councils The Bishop of Condom saith that it is the part of Pastours assembled to decide controversies and the Faithful to receive their decisions without examining them we all agree to the former part of this proposition and we believe also that the way of Synodal Assemblies is the most universal outward means and the most effectual that God makes use of to keep mens minds united in one onely Belief But as we cannot agree to the infallibility which the Church of Rome attributes unto them so neither can we accord that the Faithful are obliged blindly to receive their decisions without examining them John 5.39 Mat. 7.15 Acts 20.29 1 Thes 5.21 Act. 17.11 The Apostles themselves did not demand so blind a submission to their own Doctrine on the contrary they advised that men would compare it with the Scripture that they would distinguish the Wolf from the Shepherd that they would examine all and retain that which was good and those of Berea were commended for that after having heard the Apostles they compared their Sermons with the Scriptures If it be said that this might take place as to the Doctrine of each Apostle in particular and not as to what had been decided by all the Apostles as that which the Bishop of Condom alledgeth out of the 15th of the Acts when the Apostles being assembled upon the controversie which was raised touching the ceremonies of the Law they pronounced these remarkable works It seemed good unto the Holy Ghost and to us c. And that afterwards St. Paul and Silas went through the Cities teaching believers to keep the Ordinances of the Apostles In the first place the Bishop of Condom would do well to put some difference betwixt those holy men which had received the Holy Ghost immediately in form of fiery tongues and the Fathers of the latter Councils of Constance and of Trent of whom the very Romish Catholick Authours observe the passion the motives and the humane interest that inspirited them 2. We see that though the Apostles were fully perswaded of their authority as St. Paul speaks particularly of himself yet they are very far from thundring out Anathema's for the least matters as the Council hath done at every word against all those that will not admit even of meer School-distinctions and Figures of Rhetorick We see the Apostles found their judgment upon the Holy Scriptures and having concluded upon it they onely say with the greatest sweetness in the World If you do these things you will do well 3. Nor were they at all concerned even in this dispute about essential points of Faith but onely about ceremonies of the Law which were already silently abrogated by the Gospel which the Apostles would maintain but for a time to give the Synagogue an honourable burial and to maintain union betwixt the Jewes and the other people which had newly embraced the Doctrine of the Gospel In summe very soon after St. Paul himself preached that people might eat indifferently of all sorts of meat and it is known that in process of time the usage established by this Ordinance of the Apostles was insensibly abolished 4. It doth not appear that the Apostles did publish their decision with an absolute injunction to obey it but they sent Paul Barnabas and Silas to instruct the Faithful to keep this Ordinance that is to say in all likelihood to shew them the motives and grounds thereof which doth not import that it was forbid them to examine it Lastly we may retort against the Gentlemen of the Roman Church what the Bishop of Condom afterwards objects against us which is that their practice agrees not at all with their Maxims for it is not true that they believe the Councils to be infallible in all things nor that they alwayes receive all their decisions either with examining them or without examining them For example they have not held to those of the Councils whereof we have spoken which forbad the worshipping of Images and the decisions of those Councils have not hindred but that other Councils have ordained the contrary It is known that the Gallican Church hath not yet to this day received all the decisions of the Council of Trent as to points that regard Ecclesiastical Order and discipline which notwithstanding are much more of humane Jurisdiction than the very matters of Faith The fourth and last proposition of the Bishop of Condom's touching the authority of the Church is that wherein he objects against us that this authority is so necessary that after having decried it we have been obliged to establish it in the very matters of Faith it self This proposition contains two accusations which destroy each the other that which makes them the less credible The one is that we have decryed the authority of the Church the other that we have established it without any bounds In summe nothing is worse grounded than the first of these accusations for it is not true that we ever denyed that Order should be observed in the Church nor that we have ever written or spoken against the just authority of those whom God calls to be Pastours and Governours of the Faithful Our confession of Faith our discipline the Acts of our Synods in a word all that the Bishop of Condom himself â—eports which is what is most ancient and most authentick amongst â—s since the Reformation manifestly destroyes this accusation and the Bishop of Condom doth not alledge any thing which shews the contrary Our Doctours have preached and written against the excessive authority of the Court of Rome against the Soveraignty which we believe the Popes have generally usurped over Bishops which yet have the same â—haracter and the same dignity as â—hey have over all the Clergy over the people over the Councils and â—ver Princes themselves under preâ—ence of the spiritual Sword We â—ould have spoken against the absolute power that Popes attribute to themselves of assembling or not assembling Councils because that Ecclesiastical History gives us assurance that in the first and best Ages of Christianity it was the Emperours that assembled them In fine we could have again exclaimed against the abuse of Indulgences and in a word against all those points whereby the manner of the Government of the Church is become so widely different from that wherein it was governed by the Apostles and St. Peter himself of whom the Popes style themselves successours but in all these very things those
and that in case of appeal unto a National Synod the full and final resolution should be there made by the Word of God unto which if the Gainsayers should refuse to acquiesce from point to point with an express disowning of their errours they should be cut off from the Church From whence the Bishop of Condom draws this consequence that we do not attribute the authority of this last judgment to the Word of God taken in it self independently upon the interpretation of the Church because the appeal of indifferent persons was received who had in their judgment applied that very word The difficulty is here onely as it may be seen upon the more or less of the authority which should be attributed unto the judgment of Synods or of Popes and of Councils Neither this rule nor the consequence which the Bishop of Condom draws from it speak any thing but what we have already all along acknowledged that order and dependance is requisite and that Pastours and Synods are appointed to govern the Church to teach the Word of God and to promote the understanding of it But this infers not at all that we attribute infallibility unto our Pastours nor to our Synods as the Church of Rome doth to Popes and Councils nor that the people are obliged to receive their decisions without examining them or to give a blind obedience unto them The Article sayes that those who have any scruple shall be heard in the Synod with all holy freedom and that the scruple or difficulty shall be there resolved by the Word of God It is not possible to find a temper more just and equitable to retain on the one side particular persons in a just moderation and to leave to God and his Word the supreme and absolute authority over our consciences It may be that this moderation it self is not without some inconvenience and that it would seem that the opinion of the infallibility of Popes or of Councils and the soveraign and absolute authority that is attributed unto them are as a strong rampire to retain the people within bounds But in the first place an inconvenience in a Government is no sufficient reason that another should be good and just if it be not so of it self 2. Where is there any order and form of Government either in Church or State but that there is some inconvenience There is much more without comparison in attributing infallibility and an absolute dominion unto Popes and to Councils because when it so happens that Popes or Councils fall into any errour as it ought to be supposed in this part of the Question that it may so happen and as we are convinced by experience that it hath happened diversetimes the evil is almost without remedy Errour hath the force of authentick and irrevocable Law it renders it self more general more durable and by consequence more difficult to be reformed and when once the guides are blind then there will be a necessity to fly to particular persons unto whom God giveth sufficient light strength and courage to take the part of the Truth But that it might not be said that this is onely a supposition accommodated unto the particular case of the Reformation of our Fathers it is known how hard it was to root out Arrianism when it was supported by the authority of the Episcopal chair of Rome and of the Council of Arimini that it is principally unto the zeal and courage of St. Athanasius that the glory of restoring Christianity in its purity is due and that in fine if God had not made use of this holy man and of others that seconded him the Arrians might have fortified themselues so that they might have mastered the Councils and Truth might have groaned longer than it did under the oppression of those Hereticks 3. In fine it is not absolutely true neither upon the whole that the infallibility and authority which is attributed to Popes and Councils is either a stronger or a surer means to restrain the people than is the temperament of our Discipline For experience shews that for more than an Age since our Churches of France have been governed by this order there hath never been any difference amongst us either in doctrine or in discipline which hath not been decided without any trouble whereas it might be said that the excessive authority of Popes and of Councils far from hindring of division hath very much contributed unto the divisions of the East against the West and of the West against it self which are the two Schisms the most considerable and unfortunate that could fall out in the Church The sincere persons of the Church of Rome do acknowledge yet to this day that it is the too great heighth with which the Popes and the Council of Trent did affect to make Articles of Faith of all that was disputed in the very Schools and to anathematize those that would not receive those Doctrines that hath put an obstruction well nigh inuincible to the peace and re-union of Christians And not long since again amongst Roman Catholicks we have seen that the authority of Popes supported by that of Princes has scarce been able in some way to hinder that the differences which had stirred up so much eagerness upon points of Doctrine and Discipline had not caused yet greater scandal But after all we daily see that this authority of the Pope hath onely the power to change the outward appearances but the unity of minds is wanting so true is it that it is onely the knowledge of Faith and charity which are the solid grounds of an holy union of hearts and of thoughts The Bishop of Condom doth yet make a third difficulty upon the form of the Letters which we give unto our Deputies when we send them to the Synods The Form is conceived in these terms which are reported by the Bishop of Condom We promise in the presence of God to submit our selves to all that shall be concluded and resolved in your holy Assembly to obey and execute it to the best of our power being perswaded that God will reside there and will direct you by his Holy Spirit in all truth and justice by the Rule of his Word Every one at the first light perceiveth that as this Form is conceived it is so far from supposing that the Synod cannot err or from attributing an absolute authority unto it and independent upon Scripture that it doth precisely suppose the contrary It cannot be sufficiently wondred at how the Bishop of Condom could have so much mistaken himself herein as he hath done for he thinks that there is something more in it than in those two other places of our discipline and of the Synod of Charenton which he had reported to shew that we yield a blind submission unto our Synods His reason is because there is submission given unto what shall be resolved in the Synod before it be known that it hath spoken according to the Scripture