Man and his redemtion by Christ and other Mysteries which were made known unto them saith the Apostle in the Churches by the Ministery of the Gospel See Estius in 4. Sent. dist 46. Paragr 19. p. 294. And so while your Doctors without any warrant of Scripture generally lay this for a Foundation That the Saints in Heaven do know our state and bear our Praiers when they come to the proof and confirmation every one abounds in his own sense and they easily confute one anothers Reasons and Opinions and manifest unto their Readers upon due consideration that they are full of uncertainties in the Point which they take for granted and can urge only fallible Arguments to confirm that which they would have receiv'd by all Men as a mesur'd Truth but we have not learn'd to subscribe to Mens Dictates And you acknowledg your Doctor makes not proof of his Assertion which is a great defect this being the main Hinge whereupon the Controversie turns We conclude therefore there is no reason we should call upon the Saints when they do not hear us as a Child doth not ask his Fathers Blessing when he is out of hearing Now you assert with Bellarmin That the Saints in Heaven out of doubt do hear us but you know not how It is probable say you that in the Face of God they see and know all things that concern them but give no reason of that probability and is it fit that a Doctrine of your Church which takes up in that part the Devotion of all Gods People should be grounded only upon such a probability whereof you can give no reason How can I call upon the Saints with Faith and Comfort when I have no assurance that they can hear me I may with as much reason daily beg the Praiers of pious Friends who live far from me and say It is probable God will revele to them that I desire the assistance of their Praiers Phil. Your Instance runs not parallel Our condition here is a state of ignorance their 's a state of comprehension They can see the Face of God and live for ever they certainly know all things which tend to their consummation in Bliss for they are arriv'd at the state of Perfection and perfect Knowledge is the foundation of their Happiness Theoph. The perfect knowledg of God is so Here we know in part saith the Apostle 1 Cor. 13. ver 12. but there we shall know as we are known i. e. fully perfectly and this knowledg and Vision of God is Beatifical But how doth this prove their knowledg of the necessities and Praiers of us poor Mortals here on Earth whom they have leâ—t behind them in the vale of Misery we may rather suppose the wisdom of God hath excluded them from the knowledg of their Friends and Relations and of miserable Man here beneath least it should prove a diminution of their Joy and Bliss Your Angelical Doctor holds o Aqu. part 1. qu. 12. Art 8. ad 4. Cognoscere singularia cogitata aut facta c. non est de perfect It belongs not unto the perfection of a created Intellect to know particulars the thoughts or actions of Men. If God only be seen it sufficeth to make men happy As S t Augustin â— He is happy who knoweth Thee altho he have nothing else In a word Cardinals Cajetane was a Learned Advocate of your Church and had studied the Point in hand much and he concludes at last That we have no assurance that the Saints know when we pray to them altho we piously believe it Phil. I well perceive you have a Spirit of contradiction and please your self much in eluding such Arguments which our Doctors urge from Scripture and reason to prove the Doctrine of our Church touching the Invocation of Saints I will therefore take a more convincing way unto such refractory persons and plainly shew by matter of Fact and express Testimony of the Antients That this Doctrine hath bin receiv'd in the Church Catholic from the beginning Theoph. I presume you mean not from the beginning of Christianity you have heard how the attemt of your Doctors to prove it out of Gods Word hath been altogether unsuccessful and some of your Doctors have confes'd that it is delivered in Holy Scripture very obscurely and others have shew'd the reason even the humility and modesty of the Apostles which with-held them from publishing this Doctrine least they should appear to make themselves as Gods after their decease by requiring the People of God to make their Praiers and Supplications to them Seeing therefore your Doctrine is not sounded in the Holy Scripture I could give a short Answer unto your pretended usage of the Church and Testimony of the Ancient That which S t Augustin gave to Cresconius urging the Autority of Cyprian r I am not bound to the Autority of this Epistle for I do not hold the Writings of Cyprian as Canonical but judg of them by the Canonical Scripture and whatsoever is consonant to the Holy Scripture I receive with praise what agrees not with his leave 〈…〉 eject If you could prove what you have urg'd out of the Canonical Books of the Apostles and Prophets I would not contradict but seeing what you haue is not Canonical with that liberty whereunto God hath called us I do not receive his Testimony whose due Praise I can never equal with whose Writings I dare not compare mine own whose Learning I embrace whose 〈…〉 y I admire whose Martyrdom is venerable Again S t Augustin to the same effect elsewhere It is not sufficient unto the Autority of Faith and of the Dostrines of the Church to say Thus Esay or thou faist or he saith 〈◊〉 Thus saith the Lord. So the Blessed Martyr Gyprian himself We must not been what any one hath done before us but what He who is before all Ages hath taught or communded to be don Once more I could answer you out of Gratian t A Custom without the Word of God to back it is not â— B 〈…〉 quâ— T 〈…〉 scit etiamsi alia n 〈…〉 t. 〈…〉 sec 〈…〉 secundie â—hem qn 88. Art 5. Certaratione nescimus an Sancti vota 〈…〉 se 〈…〉 2. contr Cresconium c. 32. Ego hujus Epistolae c. 〈…〉 do sine verbo Lei non esse veritatem sed vetustatem erroris Truth but the Antiquity of Error The Council of Cartbage resolved thus â— The Lord said in the Gospel I am Truth He said not I am Castom Phil. Can you so easily trample upon the Autority of the Fathers You have formerly pretended much honor to the venerable Testimony of Antiquity where you conceiv'd it consonant unto your Principles and now you would decline that Touch-stone because you know full well it is against you in this Point of the Invocation of Saints Theoph. These Sentences I have produc'd are of the Fathers and seeing the Word of God doth not establish your Doctrine
right of the People to the Sacrament c. and your answer supposeth an offence whereupon the right may be taken away But Bellarmin speaks absolutly Jus Laicorum c. The right the People have to the Sacrament is from the Priests concession I thought it had bin from Christs Institution and command And Bellarmins Inference is insufferable that as the Church and the â—ishops have power to keep Offenders from the Sacrament altogether so can they dispose of and give the Sacrament under one kind or both as they think fit And the absurdity appears herein Christ hath given power to his Church to Excommunicate Offenders but not to alter his Institution of the Sacrament If we had not found it written we could not believe a Man of Learning should make such Inferences absurd and irreligious Phil. If you like not this Answer you may his second Thoughts c Ib. Habuissent certe ex censuet illius temp ergo cum sit contr consuet introducta non habent amplius jus illud That if in Cyprians time the people had a right to demand the Cup they had it certainly from the custom of that time and therefore seeing now another Custom is introduc'd and a Law made for the Sacrament in one kind they have no claim or right to the other Theoph. 'T is horrible insolence in Bellarmin to assert That if the People had a right to claim the Cup certainly they deriv'd it from Custom and to take no notice at all of Christs Institution and the Apostles Tradition and Practice And that he should presume to ballance the custom of so many former Ages of the Church with a custom not many Ages introduc'd and withal not to allow one grain unto all we read of both kinds in the Holy Scripture to turn the Scale And why doth he take so great pains to answer the Testimonies which we bring out of the Fathers for the giving of the Sacrament in both kinds seeing he might cut all off with this stupendious Solution It was the custom of so many Ages to receive the Communion in both kinds it is our custom to receive the Communion in one kind But notwithstanding this compendious answer of your Doctor I will go on to prove the practice of the Church to give the Cup and then I will make the Inference a Hom. 6. in Numeros dicam vobis quis sit Pop. qui in usu habet sang bibere non solum Sacr. ritu c. Origen gives a full Testimony on our side I will shew you who are the People who are accustomed to drink Blood not only in the Sacrament but in hearing the word of God Phil. b Ib. In usu habet non praecepto Bellarmines answer to this Testimony is short and full They are accustomed but not commanded Theoph. c De Caena Domini Lex prohibet ejus sang Evangelium praecipit ut bibatur Cyprian shews the Precept as well as the use The Law saith he forbids to eat with the Blood but the Gospel commands that we should drink it Phil. d Praecipit ut bibatur at non ab omnibus Bellarmin answers The Gospel commands that the Blood of Christ should be drank but not by all Theoph. Christs words are Drink ye all of this And e Qu. 17. in Levit. ad bibendum sang omnes exhortantur qui volunt habere vitam Augustin saith All are exhorted to drink this Blood who will have life In the fourth Century the Fathers of the Greek and Latin Church are all for us f Epist 289. ad Patriciam Caesariam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Basil the Great writing to a great Lady tells her It is good to Communicate every day and to partake of the holy Body and Blood g Regulâ— 80. c. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Again elsewhere he puts the Quest What is proper for a Christian And he gives the Answer To cleanse himself from all filthiness of Flesh and Spirit and perfect Holiness in the fear of the Lord and so to eat the Body of Christ and drink his Blood h Oratione 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Greg. Nazianzen gives advice Without doubting eat the Body and drink the Blood if thou desirest Life i Homil. 18. in 2. ad Cornith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysostom hath a memorable Passage to our purpose I can shew you saith he where the Priest differs not from the People when we enjoy the dreadful Mysteries for we are all alike vouchsaf'd them One Body and one Cup propos'd to all Phil. k Bellarmin shews how Chrysostom understands the thing that is Communicated and not the Signs and so all receive whole Christ altho under the Species of Bread Theoph. Seeing there is express mention made of one Cup offered to all you cannot understand thereby receiving Christs Blood only by Ib. Rom Sacramenti c. concomitancy with the Body of Christ under the Species of Bread And whereas Bellarmin faith Both the Priest and People did eat of the same Sacrifice under the Law and therefore the difference between us under the Gospel and them could not herein consist That as well the People as the Priest equally share in the Sacrament I answer that in the Peace-offering he that brought it had his part as the Priest his but they were different heterogenial parts the wave-breast and heave-shoulder were the Priests share Lev. 7. 34. whereof he that brought the Offering did not eat And so the Shew-bread belong'd to the Priest to eat and not to the People Now at the Lords Table there is a clear parity between Priest and People alike partaking of homogenial things eating the same Bread and drinking the same Cup. And this was Chrysostoms design to shew in these words a Ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Not as under the Law the Priest eat some things and the People other and it was not lawful for the People to partake of those things which were assign'd to the Priest Phil. b Ib. Manifeste patet c. Bellarmin shews plainly the custom in Chrysostoms time to receive in one kind by a miraculous Instance related out of Sozomens History Lib. 8. Of an heretical Woman who would dissemble Catholic Communion and received the Bread in Chrysostoms Church but kept it by her and eat common Bread which her Maid brought with her and it became a stone in her mouth Now saith Bellarmin If she must also have receiv'd the Cup How could her first jugling about the Bread concele her Theoph. Such Legends as these prove little If truth she might think in the throng to escape the Cup or else set her lips to the Cup and drink nothing and so Bellarmins manifeste patet is manifeste latet in a sinking Cause he laieth hold of every Reed to support it Other Testimonies we have out of Chrysostom c Hom. 23. in I ad Cor. 〈◊〉
not doubt but stedfastly believe That whole Christ his Body and Blood is contain'd under either Species of the Sacrament And therefore such a custom of giving the Sacrament in one kind introduc'd by the Church and the Holy Fathers and observ'd for a most long time let it be taken for a Law Theoph. The first part is warily penn'd c Tam sub Specie panis quam sub specie vini veraciter contineri We must stedfastly believe that whole Christ is verily contain'd as well under one Species as the other So it may be if it be in neither and so we hold Christ is contain'd in neither singly but he is signified and Sacramentally represented and really and spiritually exhibited by the Sacrament in both kinds unto the Faithful Receiver His Body that was broken for us is signified by breaking of Bread and his Blood shed by the Wine poured out of the Cup and separated from the Bread in the Sacrament and therefore at present we will dismiss this School nicety and by the Councils leave not take it for granted That whole Christ Body and Soul is in either Species Quod nullus Presbyter sub poena Excommunicat communicet Populum sub utraque Specie But the principal motive follows Seeing such a custom of giving the Sacrament in one kind hath been introduc'd and most long observ'd by the Church and Fathers we Decree it shall be taken for a Law which shall not be changed or reprobated without the Autority of the Church b Bin. Tom. 8. Concil Basil Sess 30. Sub qualibet Specie est integer totus Christus landab quoque consuet commun Laices c. The Council of Basil makes and confirms the same Decree upon the same Motives Whole and intire Christ is under either kind and the laudable custom of Communicating the Laity under one kind induc'd by Church and Fathers and hither to most long observ'd and approv'd by Doctors skilful in Gods Law and in the Holy Scripture and in Church Canons long since Let it be a Law c. Phil. Yes The Custom and Practice of the Church should prevail with sober Men not given to Faction especially when confirm'd by General Conncils Theoph. Why should not then the Custom and Practice of the Church which we have prov'd for so many Ages prevail for administring the Sacrament in both kinds especially being exactly conformable unto Christs Institution and Command and Apostolical Tradition Phil. Stay there We absolutely deny any command of Christ or of his Apostles or of the Church representative in a General Council to administer the Sacrament in both kinds and we shew two Councils forbidding it Theoph. You deny but the Scriptures affirm And the reason why no General Council determin'd the Sacrament to be in both kinds was because the Institution of Christ and the Tradition of the Apostles and the practice of the whole Church was so full and express for it It was never put to the Question as I can find until the 13 th Century and from that time when the School-men began to swarm most of them being sworn Champions of the See of Rome The laudable Custom as the Council speaks approv'd by Holy Fathers viz. Monks and Friers crept insensibly into the Church And this must be made a ground of Canons to establish the Communion in one kind and forbid the Cup and declare a Curse upon all those that shall dispute it And now when I shall declare the reason I hope your goodness will excuse that great trouble to my self and you in those numerous Quotations and Testimonies I have brought to prove the practice of the Church for 1200 Years in giving the Sacrament unto the People in both kinds It was chiefly upon this design to manifest the gross absurdity of those two Councils Constance and Basil who as you have heard do ground their Decree for one kind upon the laudable custom of the Church taken up not above 100 Years before against the Institution of Christ and the conformable practice of the Church for 1200 Years And withal to manifest their impudence in calling that a custom rationally introduc'd when such a Diutissime obs trifling Motives are brought to establish it And in saying it was diutissime observata for a long time observ'd when they cannot shew one clear Instance save in the Age immediatly before That the Sacrament was administred in public in one kind in any Christian Church Phil. It doth not become your Prudence and Moderation so to undervalue General Councils Theoph. Alass Those two pitiful Councils of Constance and Easil you may call them Oecumenical but you give no more Autority to them then you think fit As far as their Decrees suit the Genius of the Court of Rome they are confirm'd and no farther a Part. 2. Tom. 7. pag. 1134. Exparte Approbatum in iis quae consra Wicclesum c. Binius in his Notes upon the Council of Constance tells us It was approv'd in part in those Decrees against Wicliff Husse and Jerome of Prague But in the determination of the Autority of a General Council above the Pope it was abrogated by two General Councils of Florence and the Lateran b Bin. Tom. 8. Sâ—ss 34. Câ—nâ— Basil Tan suum Simâ—niacum perjurum incorig Scismaticum fide devium injurium bonarum Ecclesiâ—e pâ—â—ditorâ—m So the Council of Basil deposing Eugenius the 4 th from his Papacy As a Simoniacal and perâ— jur'd Man an incorrigible Schismatic erring from the Faith injurious and betraying the Goods of the Church And choosing Amadeus Duke of Savoy Pope called Felix the fifth and Declaring That a Council is above the Pope and hath its Power immediatly from Christ Alas for these things this poor Council is hist off the Stage of the World c Sess 11. Bin in notis in Concil â—asil p. 526. Conciliabulum Schismat c. And in the Lateran General Council under Leo the 10 th It is call'd a Schismatical and Seditious Conventicle and altogether of no Autority And yet these are the Councils upon whose Aurority you so much depend to establish your half Communion and pronounce us all Heretical and Contumacious for not submitting our Reason and our Consciences thereunto even against the Scripture and against the Fathers of the Church Phil. But the General Council of Trent hath no Exception being held 18 years and confirm'd by Pope Pius the fourth and subscrib'd by his Cardinals as appears by the Bull of Confirmation See the Council of Trent set forth in Latin by John Gallemart D. D. and Professor at Douey Theoph. Of the Council of Trent read the History of Father Paul a Frier at Venice a Man of Learning Judgment and Piety beyond compare and there you will find what just cause the World â—ath to decline the Autority and Decrees of that Cabal That great Ecclesiastical Body whose Soul and Spirit was at Rome receiving day by day Orders and Directions and
of Christianity against the Innovations of the Church of Rome But seeing your self have receiv'd such satisfaction from their Books and from their Priests as to become a Proselyte to Rome I pray be ingenious and free to communicate and impart your new discoveries unto your Friend Phil. The rule of Friendship and of Charity obliging I am much devoted to this good service and most willing to lead such a Friend and Neighbor in the way of Truth and Holiness Theoph. You suppose the new way wherein you have lately chose to walk to be the right and it will much concern you to make it plain and remove those stumbling-blocks and rocks of Scandal which lye therein before you can expect that I should follow you Phil. Engage Theophilus that you will not stumble at straws and I will undertake to remove all other Obstacles out of your way Theoph. I shall not design to trifle in a serious Discourse and therefore will propose only such Objections against your new way as I judg material Phil. Upon this condition I am ready to answer Theoph. I will first give you in such Exceptions which are obvious unto the meanest Understanding and wherewith your self was much dis-satisfied before your new discoveries viz. 1. With the Latin Service of the Church of Rome 2. With her half Communion 3. With her worshipping of Images Phil. I must confess these things gave great offence unto me before I was better inform'd but now I can give a reason of the Churches practice and answer your Objections against it Theoph. We will therefore take them in their order into consideration First The Church of Rome where she hath Autority requires the public Offices of Praier and of the Sacraments to be performed in the Latin Tongue altho it be unknown and nor understood by the common people and this is contrary unto the reveled will of God in Holy Scripture and to the great end of public Praier Phil. Make your Arguments and Prooss and I will answer them Theoph. S t Paul in that known passage to the Corinthians 1 Cor. 14. speaks expresly to this point that in the Church and public Assemblies of the Saints All things should be don to edification ver 12. and that he that preacheth or prophesieth should utter words easie to be understood by the hearers that it may be known what is spoken otherwise he speaketh into the air ver 9. and if I know not the meaning of the voice saith the Apostle I shall be unto him that speaketh a Barbarian and he that speaketh shall be a Barbarian unto me ver 11. Phil. We grant that Homilies and Sermons should be made to the People in a known Tongue that they may understand and receive instruction Theoph. The same reason holds for Praiers and Spiritual Hymns and Benedictions that the People who are oblig'd to be present and to hold Communion in the Praiers of the Church should understand them For S t Paul in the same Chapter saith expresly He that praieth in an unknown tongue that is unknown to himself his understanding is unfruitful ver 14. and therefore saith he I will pray and sing with the spirit and with understanding also ver 15. and he immediatly adds when thou shalt bless with the spirit that is with such a Tongue as the Holy Ghost hath by an extraordinary gift enabled thee to speak how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks seeing he understandeth not what thou sayest For thou verily givest thanks well but the other is not edified ver 16 17. and therefore he declares That altho he had the gift of Tongues more then they all yet in the Church he had rather speak five words with his understanding that by his voice be might teach others also then ten thousand words in an unknown Tongue Phil. You are not ignorant how the Learned have sufficiently answered all these Arguments taken out of this Chapter Theoph. That they have not sufficiently answered them I know full well and that it is impossible they should I pray impart that satisfaction which they have given you Phil. Bellarmine Tom. 1. Lib. 2. De verbo Dei cap. 16. plainly shews That the Apostle in this Chapter doth not speak of the common Forms of Praier and Hymns of praise but of some particular Praiers and Benedictions which by the gift of the Spirit by immediate Inspiration some were enabled to speak in a Tongue unknown to most of the hearers and somtimes not understood by themselves Theoph. How doth he prove the first part of his Answer that the Apostle in that Chapter doth not speak of public Praiers and Benedictions and reading of the Scriptures For these are his words Vera sententia est Apostolum hoc loco non agere de divinis Offici is nec de publica Scripturarum Lectione Phil. He proves it thus Because saith he out of doubt the Corinthians had the Scriptures read in the Church in Greek and the Divine Service in the same Tongue which they understood Scripturae sine dubio legebantur Graece Divina Officiaâ—fiebant graece in Graecia Ibid de verbo Dei cap 16. Theoph. This we readily grant and make no more doubt of it then himself Corinth was an eminent City in Greece and the Greek was the vulgar Tongue with them and therefore doubtless all their public Service was in that Tongue understood by all And because the Apostle would alwaies have it so in this Chapter he forbids everyone to disturb that good edifying way of the Church That none should pray or bless in public or speak in an unknown Tongue because thereby the People who did not understand the Language could not be edified But that which Bellarmine puts out of all doubt and we easily grant That the Corinthians had their public offices of Praier and reading of the Scriptures in Greek I pray observe well how he proves it Graece in Graecia therefore they had their Service in Greek because they were Grecians And the Argument concludes alike for every Country that doubtless they had their public Service and Worship of God in their own Language Graece in Graecia and Anglice in Anglia because they were Grecians they had theirs in Greek and because we are Englishmen we have ours in English and so every Country in their own Tongue For set aside the reason of this Chapter That S t Paul requires the public Service should be in the vulgar Tongue to the end that all the People may understand and be edified and be able to say Amen and Bellarmine could never prove what he takes for granted That the Corinthians had their Divine Service in Greek by his leave the Chapter shall serve our turn as well as theirs That according to the Apostles general rule in England we should serve God in English Phil. But you will find how Bellarmine puts a vast difference between the first Age of Christianity and those which
but this License granted to some implies a general restraint upon all from reading the Scripture without leave in a known Tongue as tho to read the Scripture were a thing in it self unlawful and prohibited unto all and only allowed to some by Indulgence upon special Considerations You heard before out of S t Augustin a Nihil enim conceditur secundam veniam nisi peccatum Nothing is granted by an Indulgence and after the way of Pardon but Sin And withal to shew that those of your side are no real Friends to vulgar Translations and to the common Peoples reading the Scripture you will find that Bellarmine who pretends to moderation in this Point yet urgeth his Arguments both against vulgar Translations and the vulgar reading of the Scripture as unprofitable and prejudicial in the same manner as do the most rigid sort of Papists who bitterly inveigh against and openly condemn the common Peoples reading the Scripture and Translations in their Language to help them as I will shew hereafter And upon this account few there are who take out a License but the People are altogether strangers to the Word of God and entertain a prejudice against reading the Scriptures as being not able to understand them and being in danger to wrest them to their destruction and they find they are more in favor with their Priests and Confessors when they do not desire to look into the Bible and are perswaded it would hurt them Nay the Learned are very ignorant of the Scriptures and altogether neglect them Claudius Espencaeus a Parisian Doctor in his Comment upon the first Chapter of Titus about the middle tells us that he remembers how a noble Italian Bishop told him That b Conterrances suos quodamnodo abhorrere â studio Theologico ne sic fiant Haeretici quasi vero Haereses ex Scripturae studiâ—â— ac non potius ex neglectu ac ignorantiâ nascantur his Country-men did abstain from and abbor to study Divinity or the Scriptures least they should become Heretics as tho saith Espencaeus Heresies did spring from the Holy Scriptures and not rather from the ignorance and neglect of them And c Robertus Stephanus respons ad Censuram Theolog. Parisiensium in praesatione pag. 9. Respondebant se illud apud Hierenymum â—ut in decrelis legisse quid vero novum Testamentum esset ignorare Robert Stephens declares that in some Conflicts and Discourse with the Sorbon Doctors when he asked them Where in the New Testament such a thing was written they answered They had read it in Jerome or in the Decretals but what the New Testament was they knew not Again he reports how one of the Sorbon College was wont to say I wonder that these young men allege to us the New Testament a Perdiam ego habebam plus quam quinquaginta annos cum nesciebam quid esset novum Testamentum By this Light I was above 50 years old before I knew what the New Testament was Phil. When you examine well the Reasons which the Learned give against the Peoples reading the Scripture you will not so severely condemn them Theoph. In due time I will take an account of them But in the first place I will shew how the Holy Scripture and the Holy Fathers of the Primative Church are directly opposite to the practice of your Church and the Opinions of your Learned Men in with-holding the Scripture from the People Phil. You are a Man of great undertaking Theoph. Let the World judg of the performance First The Jews were the chosen People of God unto whom were committed the Divine Oracles Now Moses in Deuteronomie giving unto them a brief recapitulation of Gods Law and of all the Statutes which he had commanded them once and again declares unto all the People Deut. 6. 1. These are the Commandments the Statutes and the Judgments which the Lord your God commanded to teach you that ye might do them c. And these words which I command thee this day shall be in thy heart and thou shalt teach them diligently unto thy children and shalt talk of them when thou sittesi in thine house and when thou walkest by the way and when thou liest down and risest up And thou shalt bind them for a sign upon thy hand and they shall be as frontlets upon thine eies c. ver 6 7 8 9. We have likewise the same charge given in a following Chapter Deut 11. ver 18 19 20. Therefore ye shall lay up these my words in your heart and in your soul and bind them for a sign upon your hand that they may be as frontlets between your eies And ye shall teach them your children c. Phil. These Exhortations may seem to relate unto the ten Commandments which were given in the 5 th Chapter of Deuteronomie and which they were all oblig'd to learn by heart and to write upon their Frontlets and Phylacteries but not to the whole Law of Moses Theoph. Observe how the word is varied These are the Statutes the Judgments and Commandments c. to shew how it apparently includes the whole Law of God given by Moses to be kept and observed by the Jews But to proceed the Prophet David declareth Psal 1. verse 2 The man to be blessed whose delight is in the Law of the Lord and in his Law doth meditate day and night Phil. Meditation is not reading we meditate upon those things w ch we have heard and have bin taught to fix them in our memories Theoph. And so we may meditate upon these things which we do read This is the old Fallacy to thew how a Text may be taken in one sense and so think to exclude all other senses But the Author of the Commentaries usually attributed to S t Jerome shews wherein this Meditation consists a In legendis Script faciend iis quae scripia sunt In reading the Scriptures and doing them And Basil sheweth in the same Psalm how the Duty and the Blessing concern Women as well as Men. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Why doth the Prophet pronounce only the Man blessed Hath he excluded the Women from this Blessedness God forbid Their virtue is the same as their Creation was equal and the reward shall be alike to both Again our Blessed Savior sends the Jews to the Scriptures which testifie of him John 5. 39. Search the Scriptures for in them ye think ye have eternal life and they have testified of me Phil. c Relect. controvers 5. qu. 3. art 4. Stapleton sheweth how this direction was given to the Scribes and Pharisees the Learned of the Jews and not to the multitude For in the 33 d verse of this 5 th Chapter our Savior saith to them Ye sent unto John and he bare witness unto the truth Now in the first Chapter it appears that the Scribes and Pharisees sent unto John Theoph. Nothing less We read 1 John 1. 19.
ver 24. the Jews sent Priests and Levites to ask him Who art thou and that they who were sent were of the Pharisees not that the Scribes and Pharisees sent them And d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cyril expresly saith That Christ gave the exhortation to search the Scriptures unto the People of the Jews and the 5 th Chapter thro-out sheweth our Saviors discourse was with the People some opposing and others believing him Phil. Stapleton gives another answer to that Text e Christum non constituit generale praeceptum aut necessarium perpet quod omnes semper obliget That it was no general Precept necessary and perpetual which should alwaies oblige all men that it was given by way of indulgence to the Jews now because of their unbelief For he had before stated the f Grassantibus Haeresibus tetam spript permitendam aliquibus Question and granted That when Heresies did abound all the Scripture should be allowed to some Theoph. He was so over-seen in his first answer that he gives the second with very great caution No general Precept necessary and perpetual which should alwaies oblige all Men so many limitations to help him at a dead lift But as to the later part of his Answer if because of their unbelief they were exhorted to search the Scripture and when Heresies prevail and Errors then now certainly as much as ever and they should not envy us the Scripture in our vulgar Tongue who are so hard to believe their new coin'd Articles and therefore by them reputed Heretics Neither should they with-hold the Scripture from their Laity seeing Errors so much abound in the World But leaving these shifts will you hear what Origin saith to this Text. a Homil. 2. in Isaid Vtinam omnes faceremus quod scriptum est Scrut Script I would that all of us would observe and do that which is written Search the Scripture hear also what Basil saith b Lib. 2. de Bapt. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us bear with our Lord saying Search the Scripture Hear what Augustin c Serm. 45. De verb. Dom. Judaeis dicit caput nostrum quod vobis Corpus Serut Script Christ the Head said to the Jews what his Pody the Church saith unto the Donatists Search the Scripture You see S t Augustin urgeth the Enemies of Truth and of the Church to search the Scripture as the best way to reclaim them You have heard how the Jews were exhorted by Moses and David and by our Blessed Savior to search and read the Scripture In the next place we will consider Believers under the Gospel we shall read Acts 17. 11. how they of Berea were commended in that they received the word with all readiness of mind and searched the Scripture daily whether those things were so as Paul and Silas taught them The Holy Ghost saith These were more worthy then those of Thessalonica c. Phil. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more noble Men of better parts and abilities and to such we allow the reading of the Scripture as not being so much in danger to be led by the Word of God into Error Theoph. I had thought the Word of God would lead Men into Truth rather then into Error Phil. Yes sober wise and learned Men but the unlearned wrest the Scripture to their destruction as you have heard Theoph. I have already answered that place of Peter but for your Criticism upon the Original Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of more eminent Parts and Learning you may observe how the commendation is given to the Synagogue of the Jews at Berea and their eminency was That they did mind Paul's Preaching and compare the Scripture as in truth True Piety is the best Nobility and I may with better color invert your Argument Because they were Men of Eminency and Learning they did search the Scripture say you because they did search the Scripture they were Men of Eminency and Learning say I. But Chrysostom d In locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gives the best Interpretation of the word They were more noble that is more gentle and courteous then those of Thessalonica who as we read verse 5. Being moved with envy took unto them certain lewd fellows and set all the City in an uproar and assaulted the house of Iason and sought to bring Paul and Silas out to the people c. but these of Berea were not of such a persecuring turbulent Spirit and therefore they were more noble Again S t Paul exhorts the Colossâ—tns Col. 3. 16. Let the word of God dwell in you richly in all wisdom teaching and admonishing one another in Psalms and Hymns and Spiritual Songs singing with grace in your hearts to the Lord. Phil. The Text answers it self Such as must teach and admonish others must be well vers'd in the Scripture but it doth not follow that such should be so who must learn and hear Theoph. This is a meer shift the Original Words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and your vulgar Translation renders it vos metipsos reaching and admonishing your selves or if the scope of the Words favor our Translation Teaching and admonishing one another You see it is mutual and implies the duty of all Christians within their own Sphere to instruct others one Neighbor another in mutual conference Parents their Children Masters their Family And to this end the word of God should dwell in them abundantly Observe what Chrysostom a In Locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. saith upon this Text directly against your Interpretation Hear all ye who are immerst in the Affairs of the World and have Wife and Children to take care of how you especially are exhorted to read the Scripture with great diligence Phil. The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather signifies Permission then Exhortation Theoph. And so should you permit secular Men to be conversant in the Scripture but this will not help you for the Exhortation or rather Command runs not by way of permission but of duty In the same Homily b Hom. 16. In Epistolam ad Coloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he tells every one of his hearers That he should not wait for any other Teacher Thou hast saith he the Oracles of God none can instrust thee like them And then it follows c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I beseech you hear ye men of the World Buy you Bibles which are the souls physick if not purchase the New Testament or Pauls Epistles or the Acts of the Apostles or the Gospels Masters that will never intermit Instruction And then he rounds them in the ear d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the cause of all evils not to know the Scripture And lastly in order to their instructing one another he tells them That they ought to help and not leave all the burthen upon him
read and believe the Scripture as most true and the infallible Word of God But Men of mature Learning and Judgment should dive into the profound Mystery and meaning of the Scripture you may read his words in the first Page of that Book The same Eusebius wrote three Books as Jerome reports of the Life of Pamphilus his great Friend which are not extant But c Lib. 1. Apol. adversus Ruffinum Script Sanctas non ad leg sed ad habendum tribuebat non solum viris sed feminis Jerome cites this Passage out of the third Book in commendation of Pamphilus Who is vertuous and not a Friend of Pamphilus who supplied food and necessaries to the poor and distributed the Holy Scriptures not only to Men but Women who were desirous to read them for which end he purchased many Bibles d In Psal 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Basil the Great tells us All Scripture is written by Divine Inspiration and profitable and therefore given by the Holy Ghost that every one of us might choose a proper remedy for his disease as out of a common Apothecaries shop f r his Soul Phil. As the Holy Scriptures have Physic for all Diseases so the Application should be well made by our Spiritual Physicians otherwise the Patient may miscarry and therefore we hold the People should hear and receive the Scripture from the Priests mouth Theoph. This gloss contradicts the Text for the Father saith e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one should choose his proper remedy out of the common Tresury Again f Lib. de Parad. c. 12. Gentiles aut c. Ambrose directs a Gentile who would believe or a Catechumen who would receive farther Instruction unto the living Waters of the Holy Scripture without the corrupt Channels of Interpreters You see the Holy Scripture ought not to be with-held from Unbelievers and Unbaptized But Jerome for the Latine Church and Chrysostom for the Greek speak so fully to this Point that we may supersede all other Testimonies Jerome writes many Epistles to Virgins to Women concerning themselves and the Institution of their Children the Government of their Families and above all commends to them the diligent reading of the Scripture In his Epistle to Laeta a Noble Dame g De Instit filiae nec alibi reperiant nisi in adyto script Prophet Apostolos de spiritualibus sciscitantem c. He gives in charge to inure her beloved Daughter to the study of the Scripture That none should find her in the way of the World amidst the throng and tumult of Play-fellows and Kins-folk but in the recesses of the Holy Scripture consulting the Prophets and Apostles about Spiritual concerns Instead of fine Clothes and Jewels let her love the Book of God let her learn the Psalter and divert her self with those Songs In the Proverbs of Solomon let her learn Morals In the Ecclesiastes to despise the World In Job Patience and Vertue Let her proceed to the Evangelists and never lay them out of her hands so to the Acts of the Apostles and their Epistles and having enrich'd her heart with these Divine Tresures let her commit to memory the Prophets and the Pentateuch c. And at last without danger let her learn the Canticles In another Epistle to a Virgin a Al Demetriadem de Virg. servandâ Spendeounum illud tibi nata deo praeque dominibus unum praedicam repetens c. O thou that art born of God saith he This one thing above all I must give in charge repeating it over and over again That thou possess thy heart with the love of reading the Holy Scripture Love the Bible and wisdom will assuredly love thee In an Epistle to Salvina perswading her to keep her self a Widow he faith b Semper in manibus sit divina Lectio Let the Bible be always in thy hand to read it In an Epistle to Celautia concerning the government of her Family he presseth the same Exhortation c Semper in manibus jugiter in mente volvantur Let the Holy Scripture be always in thy hand and in thy mind In Marcella's Epitaph d Epistola ad Principiam div Script ardor erat incredib semper que cantabat In 〈…〉 rde meo abscondo eloq tua ut non peccem c. he gives this commendation of her She had an incredible thirst after the Holy Scripture and ever sang I have hid thy word within my heart that I might not sin against thee c. and that she became an Oracle to resolve doubts concerning the Scripture I might collect many more such passages out of this Author but I will content my self with one general Exhortation to read the Scripture instead of all e Praefatione in Epistelam ad Ephesies si quiequam est quod in hac vita c. If there be any thing saith the good Father which should make a wise man choose to live and weather out the storms and troubles of our present state it is the knowledge and meditation of the Scripture For whereas as he goes on herein we chiefly differ from other living Creatures that we are rational and can speak and all Reason and Language is contain'd in the Holy Scripture whereby we know God and are not ignorant wherefore we were created I marvel any there should be who either out of sloth and negligence will not learn themselves these excellent things or think others worthy reprehension who do study them And now tell me Have you not enough of Jerome Would he not marvel think you at your new Doctors who as much discourage the People from reading the Scripture as he with all his excellency of Grace and Eloquence doth excite them Phil. I must confess I never look'd to hear so much to this purpose Theoph. Have a little patience and you will find Chrysostom as full and emphatical Like advice he gives to Gaudentius for the Education of Pacatula his Daughter f Let her learn the Psalter by heart and before she f Discat Psalterium memoriter c. comes to maturity of age let her make the Books of Solomon the Evangelists the Apostles and Prophets her chief tresure In his first Tome he tells his hearers a Hom. 10. in Genesin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We may at home before and after meals taking into our hands the Holy Bible feed our Souls for as the Body doth want corporal nurishment so doth the Soul spiritual we being thereby strengthned against the assaults of the flesh and our restless enemy who sets upon us to captivate our Souls And therefore saith he the Prophet David calls him Blessed who meditates in the Law of the Lord day and night And then he adds This is our salvation this our spiritual wealth this our security If we arm our selves daily by spiritual bearing and reading and discourse we shall never be over come but frustrate all the
their Epistles only in Hebrew and Greek Nay Paul you know wrote his Epistles to the Romans in Greek which was not their vulgar Tongue Theoph. There is a great difference to be observ'd between Preaching the Gospel and committing it to Writing The Apostles were endowed â— See Tirinus his Chronicon â—actum c 〈…〉 â—5 with the gift of Tongues that whither soever they should come they might Preach the Gospel of Salvation unto the People in that Tongue which they understood But being to leave the Records of Holy Scripture unto all succeeding Generations they did write them in that Language which was then most common in the World viz. In Greek that in every Country the Learned who did understand the Greek might Translate the Holy Scriptures into their own Language for the better understanding of the People And without doubt most of the Saints at Rome who believed the Gospel and unto whom Paul did write his Epistle were not Natives and Italians but Strangers and Foreigners either transported by the Conqueror or choosing to follow him into the great Metropolis of the World Many Jews were at Rome when Claudius banish'd them and we may believe more Greeks The names of those Saints whom in the 16 th Chapter he salutes shew they were not Romans but only Saints at Rome And this may be a particular Consideration why Paul did write in Greek to the Saints at Rome for we may probably suppose more of them understood the Greek Tongue then the Latine but as need required Translations were made For a long season the Jews were the only chosen People of God thro-out the World to know his will and they had Moses and the Prophets in their own Tongue but when the time grew nigh that the Gentiles also should be receiv'd into Covenant with God be Fellow-heirs with the Jews and of the same Body and Partakers of his Promise in Christ by the Gospel as the Apostle speaks Epb. 3. 6. to prepare the way for their conversion God stirr'd up the Heart of a Mighty Prince to bring about that famous Translation of the Old Testament into Greek by the 70. Interpreters and other Greek Translations followed and many more into Latine both of the Old and New Testament as Augustine shews a Lib. 2. de Doct. Chris cap. 11. Qui Script ex Hebraeâ— in Graecam vorterunt numerari possunt Latines autem Interpretes millo modo c. We may number those who have Translated the Old Testament out of Hebrew into Greek but the Latine Interpreters are without number Phil. We do not disapprove Translations in Greek or Latine Theoph. And why do you stick at other Languages seeing all was don for the better understanding of the Holy Scriptures by the People in every Country and you have already heard that one Language is not more grave and venerable then another notwithstanding Bellarmine would perswade the contrary And to ballance his great Autority in this case I will give the ample Testimony of a Pope against him b Bin. Concil Tom. 7. parte 1. Epist Johan 8. 247. We find among the multitude of Epistles written by Pope John the 8 th as he is call'd by the Champions of Rome who exclude Pope Joan out of the Catalogue of Popes otherwise Pope John the 9 th One Epistle there is written Stento pulchro glorioso Comiti To a Prince of Moravia whose Subjects did speak the Sclavonian Tongue and be commands they should have the Holy Scripture and their Service in their own Language a Vt in eadem Lin. Christ Dom. nost praeconia opera enarrantur jubemu neque c. Giving his Reasons the same with us For we are required saith he by Sacred Autority to praise God not only in three Tongues but in all Psal 117. O praise the Lord all ye heathen praise him all ye nations And the Apostles in every Tongue did speak the wonderful works of God Acts 2. 11. Hence Paul that celestial Trumpet proclaims Let every Tongue confess that Jesus Christ is Lord to the glory of God the Father Phil. 2. 11. of which Tongues he gives his advice manifestly 1 Cor. 14. That all should be done to edification Nor is it any way opposite to Faith or sound Doctrine if Mass be sung in the Sclavonian Tongue or the holy Gospel be read or any other Lessons of the Old or New Testament being well Translated For he that made three principal Tongues the Hebrew Greek and Latine hath created likewise all the rest for his own praise and glory I have set down this ample Testimony at large because it commands what we practice and gives the same reasons as we do to justifie it And we may wonder Bellarmine and all other Creatures of the Popes of Rome should not subscribe thereunto But altho I mention'd only Translations of the Bible into Greek and Latine which you approve we early read of other Languages whereinto the Holy Scriptures were Translated The Old Testament by Onkelos and Jonathan the son of Vzial was Translated into the Chaldee b Socrates Ecclesiast Hist cap. 27. Vlphilas Bishop of the Goths found out the Gothic Letters and translated the Holy Scriptures into that Tongue that the Barbarians should have the Blessed Word of God The Septuagint into the Dalmatie by Jerome The whole Bible by Chrysostom into the Armenian Tongue as Sixtus Senensis c Lib. 4. Bibliothecae Sacrae cum in Cucuzum c. affirms when he was banish'd into Cucuzum a City of Armenia for the benefit of the People that they might the better understand the Holy Scriptures he translated the Old and New Testament into the Armenian Tongue Bellarmin hath the confidence to doubt whether Jerome translated the Septuagint into the Dalmatic the vulgar Tongue of his Country but d Ibid. usque in hanc diem utuntur hujus translationis Lectione summâ cum utilitate Sixtus Senensis tells us that unto this day they make use of the Translation with great benefit And e Lib. 1. cap. 13. Contra Haereses Alphonsus de Castro acknowledgeth it altho a great Adversary against vulgar Translations Theodoret The Learned Bishop of Cyrus f Lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de curand Graecorum affectibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. triumphs over all the obscure Books of the Heathen Philosophers in comparison with the Holy Scriptures because these were universally receiv'd among all Nations and translated into their Language We saith he evidently demonstrate the efficacy and power of Prophetical and Apostolic Doctrine in that every Nation under the Sun is full of the Divine Oracles The Hebrew Tongue i. e. the Old Testament being translated not only into the Greek but into the Roman Egyptian Persian Indian Armenian Scythian Sauromatian Tongues and to sum up all into all the Languages which the Nations thro-out the World do speak Phil. Theodoret here speaks of the Old Testament translated into all Languages but not
they were not expos'd to public view Phil. a Lib. de Pudicitia c. 7. 10. Procedant ipsae Picturae Calicum vestrarum Ib. Paâ—tor quem in Calice depingis Tertullian shews they had Pictures in the Church early Let the Pictures saith he engraven in your Chalices be produc'd Again The good Shepheard whom you Picture in your Chalice He relates to the good Shepheard bringing back the lost Sheep upon his shoulders which Parable was engraven upon the Eucharistical Cup. Theoph. These are pitiful proofs for Images in Churches and their Worship a Parable engraven upon a Goblet not visible at any distance unto the People so as to become the object of Adoration Phil. There is an account given by Nicephorus Simeon Metaphrastes and others how our Blessed Savior sent the Picture of his Face in a Linnen cloth to Agabarus King of Edessa who hearing of our Savior and his Miracles sent a Painter to take his Picture but his Eyes were dazzled with the Glory of our Saviors Countenance and his Art fail'd him Whereupon our Savior calls for a Napkin and wip'd his Face and left his Picture therein to be convey'd to the King and thereby Miracles were wrought Theoph. We may conclude this to be a Fable as from the Fabulous Authors so likewise because b Euseb l. 1. Hist Ecclesiast Prope finem Eusebius makes no mention thereof and yet gives an account how this King of Edessa did send a Letter to our Savior intreating him to come and heal him of his Disease and that our Savior return'd an Answer Phil. But the same Eusebius lib. 7. c. 18. speaking of the City Paneas of Caesarea Philippi mentions a report That the Woman of the Gospel who was cured of her Bloody Issue was honorable and rich in that City and in memory of that Cure caus'd her own Image to be made in Brass kneeling towards another Statue of a Man in Brass stretching forth his hand to touch her And at the pedestal of the Statue there did spring up an Herb which arising unto the hem of the Coat engraven had virtue to heal Diseases and this Image was by all the Inhabitants reported to be the Statue of Christ And Eusebius gives credit to the Relation shewing it was the Custom of the Heathen People to honor with Statues those whom they accounted Saviors and tells us himself had seen the Pictures of Christ and of Peter and Paul Theoph. You may observe he saith It was the custom of the Heathen to honor so their Benefactors and therefore Christians derive this practice from the Heathen Phil. But Divine Providence hath set his Seal unto it in those miraculous Cures which the Herb wrought that grew at the foot of Christs Statue And Sozomen relates farther lib. 5. c. 20. That the Apostate Julian in scorn took down this Statue and in the place set up his own which was struck with Lightning from Heaven and broke into many pieces Theoph. These things came to pass by a special Providence not to justifie the making of Christs Statue but in the sight of the Heathen to attest the Truth of those great Things which Fame had delivered of Christ whom they knew that Statue represented And to vindicate that Affront the Apostate Julian design'd to put upon our Savior Phil. We find they had the Pictures of Christ and the Apostles very frequent in S t Augustins time For some Enemies of the Gospel entitled Magic Books unto our Savior as by him written to his principal Disciples Peter and Paul Now Augustin observes how Paul was no Disciple of Christ in the days of his Flesh and so the Imposture was easily discover'd But because saith he they had often seen the Picture of Christ and of these two chief Apostles drawn together they concluded them to have bin his most beloved Disciples and so were induc'd to bring in Christ as communicating his Secrets and Mysteries of the Art of Magic to them Theoph. Bellarmin should have given you S t Augustins observation upon this passage a Lib. 1. c. 10. De cons Evangelist sic omnino errare meruerunt qui Christum Apostolos non in Sacris Codicibus c. So altogether they deserv'd to be mistaken and err who look upon Christ and his Apostles on painted Walls and not in the Holy Scriptures and it is no wonder to see such as are Forgers to be deceived by Painters Phil. The second Council of Nice as Bellarmin shews brings many other Testimonies of the Fathers occasionally in their Books making mention of the Pictures of Christ and of the Saints usual in their times Theoph. In the series of Discourse you have led us unto that Council and I shall chuse to accept your Appeal and thither we will go But first I will prepare the way and let you know That we do not declare against Images in themselves but as they are occasions of Superstitious Worship Men prize ancient Pieces representing Famous Men Suppose Julius Caesar or Tully or the Ancestors of their Family and much more should we value Pictures of Holy Men and Women or of our Blessed Savior But you must then shew they be true Resemblances and Copies of their Countenance Pictures very like them whom they represent whereas now in the Images of the Saints there is no regard had to their likeness but only to set up an Image that shall signifie and not represent An old Man with a Sword stands for Paul with Keys for Peter with a Cross decussat for Andrew so in our Saviors Pictures you shall observe as many Forms as there are Faces or Fancies of Men. If a Painter designing to draw our Ladies Picture should take a Beautiful Courtizan for his pattern it would serve Now such Pictures which have no likeness to the persons represented deserve no regard neither are they useful for Commemoration Should any one send you your Grand-fathers Picture much unlike him and drawn at all adventures you would not honor it so much as to hang it up in your Hall or Parlor But you and I both have been led out of the way by those who write upon this subject of Images instancing in some who have altogether rejected them and in others who have approved them whereas our chief Design is to shew the unlawfulness of Image Worship to allow no other use of Pictures then to put us in mind either of Things or Persons or for ornament of places If you are content herewith the dispute shall end between us always excepting against any Image of God whether Historical or Analogical or by what term soever you may distinguish Phil. If you see the Picture of Christ will you not worship him Theoph. When by occasion of his PIcture I am put in mind of my Savior my heart must honor and worship him as at any other time when I apply my self unto him in Meditation without a Picture to help the memory But we allow no Worship or Adoration due
of Heaven the Throne of God and Gate of Paradise hear the praiers of the poor and despise not the sighs of the miserable Let our groans and our desires be brought by thee into the sight of our Redeemer which by our misdeservings are cast out f Dele peccata relaxa facinera erige lapsos solve compeditos Blot out our transgressions release our sins raise the faln and loose such as are bound Let the branches of vices be cut off and the flowers of vertue planted g Placa precibus Judicem quem puerp genuisti Redemt c. Appease the Judg by thy praiers whom thou hast brought forth a Redeemer That as by thee he was made partaker of the humane nature so by thee he may make us partakers of the Divine Nature One passage more neer the close of the service I will produce The Catholic Church celebrates the holy memory of Mary Mother of God who stands in need for her salutary help without ceasing h Quoniam reverent quae Matri exhibetur Christo dofertur ideo totis desideriis c. Vt Matrem sentiamus piissimam et felium ejus Judicemisereniss And because the reverence towards the Mother redounds to Christ therefore with all the desire of our hert we will insist on her praises that the Mother may be favorable to us and the Son a serene Judg. Phil. You see most of these passages do proceed upon her praiers and intercession that she would interpose for us and present our supplications and sighs unto our Redeemer Theoph. But you shut your eies and not observe these absolute petitions which are put up to her and where any reference is made to Christ even there it much derogates from his mediation and intercession because it represents Christ as a Judg by her praiers and mediation to be appeas'd the blessed Virgin becoming our Intercessor unto Christ And so by the stamp of public Authority you see these extravagancies confirm'd which above you would not justify as being the fancies as you call'd them of private persons Now in confutation of such blasphemies the Holy Scriptures shew Christ to be our Advocate until the day of judgment not a juige A merciful and faithful High-Priest in things pertaining to God Hebr. 2. 17. Hebr. 4. 15. 16. For we have not High Priest which cannot be touched with a feeling of our infirmities but was in all points temted like as we are yet without sin Let us therefore come boldly saith the Apostle unto the Throne of grace that we may obtain mercy It is the design of Holy Scripture to make poor sinners come with confidence and comfort to Christ and to the Father It is the designe of your Church to discourage them with a sense of their unworthiness and to teach them to look upon Christ as a severe Judge that so they may fly to the Virgin Mother and to the Saints to be their Mediators and Intercessors Nothing is more opposite to the Covenant of Grace to the Love of God towards such as are reconcil'd in Christ to the tender compassion of our blessed Saviour and to the gracious promises and Invitations of the Gospel And upon this account I may pronounce your Doctrine of the Saints Invocation and Intercession to be a damnable doctrine destructive to the Souls of men Phil. Satis pro imperio Doubtless you think your self as infallible as we the Pope and you design to put Christs Vicar besides the Chair to place your self therein and magisterially declare against the doctrines of our Church Theoph. If our Declarations like the Pope's many times be against the Tenor of Holy Scriptures regard them not but if the word of God condems your practise that which your Church teacheth in her public Offices Wo unto them by whom offences come I have follow'd your prescription and have kept close to such instances as are approv'd among you by Councils and Popes and Missals of your Church and when you cannot refute the objection you scoff at the opponent But because this Conference hath bin spun out into a great length I will favor you and my self with the omission of many things and give you only one Instance more out of the same Ordinary and Missal according to the use of the Church of Sarum In the Office of S. Thomas the Martyr as you call him Archibishop of Canterbury Chancellor of England He was indeed a Martyr for the Pope standing so highly for his Authority in the justification of Appeals to Rome and not submitting the Clergy to the Laws of the Realm that he betrai'd his Native Cuntry to a sorreign Jurisdiction and became a rebel to the King and Kingdom Hereupon he was banish'd divers years and by the interest of his great Patron the Pope in neigboring Princes he created great vexation trouble unto his lawfull Prince King Henry the II d. After 7. years a reconciliation was made by the mediation of the Pope and other Princes between the King and him and he return'd into England the King abiding in his Territories in France Upon his return by the Popes Bull he Excommunicates the Arch-Bishop of York and those other Bishops who in his Banishment officiated in the Coronation of the Kings son Henry according to his Fathers command alleading that the priviledg of Coronation of Kings of England belong'd to him as Arch-Bishop of Canterbury This and other insolencies being soon related to King Henry in France he spake passionately against the proud Prelate and immediately four Commanders in his Camp went over into England entred the Bishops Palice and purfu'd him into the Chappel and there Inhumanly and Sacrilegiously murder'd him a See Gulielmus Nubrigenses his Hist. of England l. 2. c. 16. p. 25. c. Hereupon by the Pope he was Canoniz'd for a glorious Saint and Martyr and an b Baro. Martyr Rom. in 29. Decembris Annual feast was Instituted afterwards in memory of his Martyrdom upon the 29 th of December a solemn office and service there is appointed for the day as we find it in the missal wherein the Account is given that the first Solemnity of his Translation was kept in the Cathedral of Canterbury Henry the third being present and the Popes Legat Pandulphus the Arch-Bishop of Canterbury all the Prelates and Nobles in the Year 1220 Fifty Years after his Passion and that the Martyr Thomas of Becket honor'd his Translation with many Miracles c Caecis ad visum surdis ad Audit c. Restoring sight to the Blind Hearing to the Deaf Speech to the Dumb and Life to the Dead In the Office we have these Praiers O Jesus Christ by the Merits of Thomas Forgive us our Trespasses Again d T is per Thomae sanguin c. By the blood of Thomas shed upon thy score make us to follow where he 's gon before Another Petition there is to the Martyr himself in that Office e O Thomas give us help Strengthen those