is true that in his Book of Prescriptions from the 15th Chapter to the 22th he proves that we may not dispute against Hereticks by the Scripture but by the Tradition of the Churches And he returns to it again in the 37th and 38th Chapters thereof But if the new Converts which have written to us and do send us to that Book had read it with some wisdom and attention of mind they would have seen that it neither doth nor can concern us 1. The Hereticks concerning whom the question is there were no Christians they were Magicians Disciples of Simon Magus who retained the Name of Christian and no mâ—â—â— Besides Tertullian says plainly * Chap. 37. That we must 〈◊〉 them at a distance from the Scriptures because being no Christians they did not belong to them 2. These Hereticks did not acknowledg the Authority of the Scriptures they rejected them or received only some pieces of them cut off from the rest and which were wholly corrupt and falsified And when the Catholicks quoted to them the Holy Scripture they derided it as a fabulous Writing How then could any man dispute with them from a Book whose Authority they did not acknowledge there was a necessity of having recourse to another sort of proofs 2. That which was good in the time of Tertullian is not good at this time of day I do maintain that it was then very easie and very convenient to dispute against Hereticks by Tradition It was then not above an hundred years since the last of the Apostles died There was nothing more easie than to learn what had been their Doctrine by their Successors It is about a hundred and fifty years since the Reformed Church of Geneva had its existence If the Doctrin of Calvin were now under dispute nothing were more easie than to prove without Book that his Doctrine passed without alteration even to those that now teach in that Church and School But is it the same thing when there are 1200 1500 and 2000 years past By what way can we search so far and ascend so high through an infinite number of Men of whom not one hath retained the Doctrine that he did receive in the same estate in which it was delivered to him Behold a very fine Comparison 3. Add to this that Tertullian sends us to the Testimony of those Churches which were founded by the Apostles because those Churches had the Authentick Letters as he calls them that is to say the Original Writings of the Apostles so that to send the Hereticks to the Churches and to their Testimony by reason of those Authentick Letters was to sâ—â—d them to the Scripture it self 4. Besides let thes◠〈◊〉 â—nd She Converts which have been seduced by the reading of this Book read it from the 22 to the 32 Chap. and they will see that the Doctrine which Tertullian would have us search in Tradition is the same which was contained in the Writings of the Apostles and not an unwritten Word and certain Doctrines which the Apostles did commit to the Ears and the Memories of their Successors The Hereticks would not acknowledge the Authority of the sacred Volumes Go to says Tertullian to them lay by the Holy Bocks and let us lay hold of Tradition let us see what the Bishops have taught since the Apostles and I will prove that 't is precisely the same Doctrine with that which is written in our Books which you reject Read you that have suffered your selves to be abused read I say the 22 Chap. and those that follow to the 27 and you will see that the Hereticks spake exactly the same Language which your Converters do that we must not apply to nor support our selves by the Writings of the Apostles * Tertull. de Prescrip c. 25. That the Apostles indeed might know all and agree in the things which they did preach but they did not reveal all things to all that they said certain things publickly and to all but that there were other things which they said in secret and to a few and that is it which St. Paul means when he saith to Timothy O Timothy keep that good thing which was committed to thee Behold exactly the Doctrine of your Converters and that of the ancient Hereticks 'T is that which Tertullian opposes proving that the Apostles delivered nothing by Tradition but that which is written 5. Poor silly Fools which have suffered your selves to be seduced by I know not what shadows and appearances and who put your selves to judge of Antiquity without knowing any thing thereof If you knew against what Hereticks Tertullian disputed you would see that the Contrversie was not about things that were not in the Holy Scriptures These Hereticks denied that Jesus Christ was God and that he was a true Man They said that he had no true Flesh and that his Passion was nothing but a Tragedy and an appearance of a great many Phantoms they denied the Resurrection of the Flesh Was there any need to recur to Tradition to prove such things as these Doth not the Scripture contain those Truths that are opposite to these wicked Imaginations as clearly as Tradition And do you not see that Tertullian forsakes the Scriptures on this Subject only because the Enemies against which he disputed had forsaken them and had no reverence for their Authority 6. To conclude If there be any hard terms in this Book attribute them in the first place to the heat of Dispute which always carries Men too far secondly to the Genius and African manner of Tertullian's Expressions and learn that according to the same Author * Lib. Prescrip c. 15. One cannot prove any thing which respects the Faith but by those Letters and Writings which are the Rule thereof Learn by this excellent Passage of Tatian who was then the Judge of Controversies and the Source and Fountain of Instruction 't is to that he refers the manner of his becoming a Christian †Tatian Orat. in Graec. As I sought every where with care I happened on some Books of the Barbarians so the Pagans call the Books of Christians and Jews and I sound them as to time much more ancient than the Philosophy of the Greeks and much more venerable if we consider the Errors which are in the Grecian Books I gave credit to these Books because their style was simple and yet magnificent because there was nothing affected in them because the Discourses were not obscure and many things to come were predicted in them I was affected with them because of the greatness of the Promises and because they learn'd me that there was but one Moâ—â—rch in the Vniverse This Ancient knew not as yet the Divinity of Monsieur de Meaux that the first Article of Faith is I believe the Church and that we ought not to believe that the Scripture is Divine but because the Church says so And as to Tradition you which suffer your selves to be dazled by the
of the Fourth and Fifth Ages The Original of Oecumenical Councils Seven Reasons against their Infallibility drawn from their Original An Article of Controversie The true Idea of Schism All those which are called Schismaticks are not out of the Church Dear Brethren in our Lord Grace and Peace be given to you from our god and Saviour Jesus Christ IN our preceding Letter we began the History of the Novelties which appeared in Christianity during the Fourth and Fifth Ages and the first which we found there was the Original of the Monastick Life The Second thing considerable to the Original whereof we ought to give attention in the Fourth and Fifth Ages are the Councils called General or Oecumenical Not as to the Original of a thing evil in it self but as to a thing of which ill use hath been made and of which they make a snare at this day for ignorant and feeble Minds The pretended Infallibility of the Church is the great Illusion by which they endeavour to deceive the new Converts They know not where to fix this Infallibility sometimes they fix it in the Pope and sometimes in a Council But the French Church by the Authority of the King hath declared her self boldly a little while since for the Infallibility of Councils against the Infallibility of the Pope for which reason 't is expedient that you here learn in a few words the History of the Birth of General Councils that you may understand the absurdity of the Principle upon which your Converters build You must therefore know my Brethren that the French Church not knowing assuredly where to place the Infallibility of the Church distinguisheth Councils into Diocesan Provincial National Oecumenick or General Diocesan Councils are those which the Bishop assembles where he reads his Ordinances to his Curates Provincial Councils are Assemblies of the Suffragan Bishops of one and the same Metropolitan National Councils are those where the Bishops of one or more Nations are Assembled They have not been so bold as to ascribe Infallibility to any one of these Assemblies but there are Councils of an higher Order which it pleases these Gentlemen to call Oecumenical or General Councils to which they ascribe Infallibility they are say they those in which the whole Vniversal Church is assembled When we ask them where is the Institution of these Assemblies in the Holy Scripture they cannot find the least foot-steps thereof I say the least 't is true they there find Assemblies of Believers of Pastors and Elders who considered Matters that were disputed We see one among others in the 15th Chapter of the Acts Some of the Apostles Elders and Brethren which were at Jerusalem assembled to advise about means to determin the Controversie which the Pharisees had raised in the Church concerning the necessity of observing the Law of Moses But it would be ridiculous to call a very small Assembly and very private a General Council where there appeared but three Apostles of thirteen and only the Clergy which happened to be then at Jerusalem When we continue to ask these Gentlemen where we must then take the Original of Oecumenical Councils they answer us in the Fourth and Fifth Ages of the Church and indeed they have reason for it The First of those Councils which bears this Name is that of Nice assembled by the Authority of Constantine in the year 325 to determine the Controversie of the Divinity of the Son against Arrius The Second was assembled by Theodosius the Elder in the year 381 to determine against Macedonius who denied the Divinity of the Holy Spirit The Third was called together at Ephesus under the Empire of Theodosius the Younger in the year 431 against Nestorius who affirmed two Persons in Jesus Christ The Fourth was assembled in the year 451 by the Authority of the Emperour Martian against the Heresie of Eutyches who confounded the two Natures Behold four in 125 years or little more before this Men knew not what a General Council meant Now I intreat you my Brethren give attention to six or seven short Reflections which I shall make thereon that you may understand the great absurdity of affixing Infallibility to these kind of Assemblies this is at this time of the greatest importance to you You must throw to the ground this Phantome of Infallibility which serves as a support to all the Errors of Popery Now this Phantome knows not where to fix its foot and when you shall have forced it out of this last Entrenchment where your Converters have placed it you will see it vanish and disappear 1. Make reflection upon the silence of the Holy Scripture concerning it and see if there be any probability that the design of God was to establish a seat of Infallibility in certain Assemblies and that he should never speak a word thereof It must be granted that there is nothing in the World more important in Religion than this It is not enough that the Scripture hath established the Infallibility of the Church in general as they pretend for it would be in vain for God to say the Church is Infallible if we know not what this Church is where the seat of this Infallibility is placed and by what Mouth she ought to give her Oracles 'T is true they send you to Tradition for all that whereof the Scripture says nothing But this cannot be a Point for which we are to be sent to Tradition for this is the Foundation of Tradition it self Tradition is the consent of the Ancients and this consent is found in Councils All the Authority of Tradition is nothing at least before the Infallibility of Councils is established The Infallibility of Tradition is not in the testimony of single Persons of S. Austin S. Chrysostom c. for these single Persons were not infallible and as yet it has not been thought advisable to make them so 'T is therefore the Infallibility of Councils which alone can make Tradition certain Now Tradition is the second Rule of Faith equal in Authority to the Holy Scripture 't is therefore necessary at least that the Scripture hath given credential Letters to these Oecumenical Councils that their Authority and that of Tradition may be confessed and acknowledged This is not say I an Affair for which we are to be sent to Tradition as well because it is the most important Point of Christianity on which the Faith of the rest depends as because this were to send to Tradition to prove the Authority of Tradition it self which is absurd it is not absurd in the Scripture to have recourse to the Scripture it self to prove the Authority of the Scripture because it is the highest Principle and because there is nothing beyond it it must be that it prove it self But the Scripture is above Councils and Tradition and by consequence it is necessary that the Scriptures establish the Authority both of Tradition and Councils 2. I intreat you to observe that the Church continued three Hundred
more plainly that the Eucharist is nothing but a Sacrifice of Commemoration And if it be a simple Commemoration where is the Real Presence where is the Propitiatory Sacrifice for the Living and the Dead They are the same Authors which say That Jesus Christ by his Servants f In Epist ad Heb. cap. 8. vers 4. hath accomplished among men that which respects Sacrifice representing by Bread and Wine the Misteries of his Body and of his Saving Blood. The Author of the imperfect Work upon St. Matthew under the name of Chrysostome sâ—â—â—h That the Christian g Homil. 19. ib. offers the Sacrifice of Bread and Wine And St. Jerome h Jer. lib. 2. Advers Jovin That Melchizedeck did not offer the Victims of Flesh and Blood but that he did dedicate the Sacrament of Jesus Christ with Bread and Wine which is a simple and pure Sacrifice And St. Austine i Lib. 16. de Civit. Dei. c. 22. lib. 17. c. 5. 17. That to eat Bread under the New Testament is the Sacrifice of Christians and that men offer every-where under the High-Priest Jesus Christ that which Melchizedeck brought when he blessed Abraham That is to say Bread and Wine And Isidore of Pelusium k Lib. 1. Ep. 401. That the Oblation of Christians is an Oblation of Bread. And St. Fulgentius l Ad Petrum de Fide cap. 19. That the Catholick Church does not cease to offer throughout all the Earth an Oblation of Bread and Wine And Eucherius Bishop of Lions m In Genes lib. 2. cap. 18. That Jesus Christ hath commanded Christians to offer in Sacrifice not Victims of Beasts as did Aaron but the Sacrifice of Bread and Wine I would willingly know how an Oblation of Bread and Wine can be a true Sacrifice of Humane Flesh propitiatory for the sins of Men They have not spoken otherwise even until the establishment of the Opinion of the Real Presence for venerable Bede in the eighth Age saith n In Psal 133. That the Lord hath changed the Sacrifices of the Law into the Sacrifices of Bread and Wine And Isidore of Seville in the seventh Age o Lib. de Alleg. That the Sacrament of the Body and Blood of Jesus Christ i. e. the Oblation of Bread and Wine is offered through all the World. The same Fathers have also said with one consent That the Christian hath no other true Sacrifice but that of the Cross Origen in the third Age did say p Homil. 17. in Numb That when the perfect Oblation and Lamb without spot came to take away the Sins of the World the Sacrifices which were offered to God one after another did seem superfluous seeing that by one only Sacrifice all the Worship of Demons was destroyed It had been natural to say that the Worship of the Sacrifice of the Mass was put in the place of the Worship of Devils And St. Chrysostome a Homil. 17. in Johan That Jesus Christ hath offered one only Sacrifice for Sins and that he always cleanseth us by this Sacrifice alone And elsewhere b Hom. 13. in Heb. There is no other Sacrifice one Sacrifice alone hath purified and cleansed us To speak thus is indeed to forget ones self seeing we have a daily and continual Sacrifice which is that of the Mass It would be to no purpose to quote more Authors for they all speak after the same manner An Article of Controversie A Conclusion of the Matter of Schism the extream Corruption of Popery hath forced us to a Separation IN the preceding Letter we began to make for you a Picture of Popery to convince you of the Justice and Necessity of our Reformation This Corruption of Popery may be either considered in its Guides its Head and principal Members or in its Doctrine We did consider this Corruption in its Head i. e. the Pope in its Guides i. e. the Cardinals Primates Archbishops and Bishops in its principal Members such are the Priests the Monks and the Nuns and in all this we have seen the Characters of the Conductors of Babel and the Emissaries of Antichrist These are the Mouths of Popery but what can proceed out of such Mouths 'T is easie to judge They appoint for you at this day Preachers which speak good things There have been for some time past a number of persons raised up to obtain the use of the Word of God and the Holy Scripture for the people But this is neither ancient nor general you must know the Popish Ministery by what it was not long since and by what it is in all places where 't is regnant hear those which tell you the Holy Scripture is a dangerous Book an obscure Book all full of Traps Snares and Precipieces that an infinite number of men have ruined themselves thereby that 't is from thence that Hereticks have drawn their Heresies that 't is imperfect that it contains not half the Christian Religion that to understand the true sence of this half there needs another which is called the Unwritten Word Tradition the infallible Voice of the Church And a man knows not where to find this Voice However it be they do assure you that the Scripture has no Authority without Tradition that without the Testimony of the Church we were no more obliged to believe the Gospel than Titus Livius or the Fables of Homer Moreover at this day the Jansenists great Defenders of the Holy Scriptures tell you plainly and without scruple or hesitation That by the Holy Scripture we cannot prove the Divinity of Jesus Christ and that it were a Folly more clear than the day to go about to prove the Divinity of the Holy Scriptures by the Scripture itself There is nothing that Popery doth not do to decry this sacred Book Not only 't is insufficient obscure it has no authority by itself but it is maimed imperfect many Books thereof are lost those which remain are corrupt either by the Jews or by the negligence of Transcribers we cannot know with any certainty what is intire or what is not the Translations thereof are spoiled there are none of them conformable to the Original Good God what a Prodigy is this And how great must the patience of God be to tollerate a Religion which makes it its business to annihilate to vilifie and abase those Oracles which ought to be so venerable among all Christians What Christianity is this but that in which for the space of more than a thousand years the Scripture was an unknown Book almost to all Christians and is so yet at this day in all those places where Popery domineers without contradiction Observe also the profound Ignorance in which those people live that are subject to the Popish Inquisition To find among them the Figures of Aretine or some other infamous Work is no fault but to find there a Bible in the Vulgar Language is a crime not to be forgiven for which reason
with a Spirit of Giddiness To conclude their own Authors have been quoted to them who in these last times on the subject of some Disputes about Grace have spoken against each other a thousand and a thousand heinous Calumnies Therefore if eagerness and transport against Brethren be always a mark of Reprobation 't is unavoidably that St. Epiphanius Jerome Cyril Chrysostome as well as all the Hero's of Popery be esteemed Reprobates This is enough to make it evident that instead of drawing prejudices against Doctrine from the faults of those who teach it we ought to admire the profound Wisdom of God who serves himself of weak Instruments to execute great things who leaves in men the faults of their temper and nevertheless fails not to use them profitably in his great Work of building up Jerusalem to the end that all the glory may be of God and not of us and that we may have reason to say We have this Treasure in earthen Vessels To conclude the last Accusation is founded on the difference of sentiments in which the Authors of our Separation were found with respect to some points I consider writes the Lady of whom we have spoken I consider says she three men which appeared almost in the same time who attempting to reform the Church in the mean while could not agree among themselves in the most essential points If a person had a mind well formed and fashioned as it ought to be instead of being scandalized at this that the Reformers were at a difference about some Articles he would be edified by this that they were at an agreement in so many I am troubled at this that they were not at an agreement in all but I much more admire this that without consultation as it appears by their Controversies with each other they agreed in so many points and I look on it as an evident proof that God guided them in this great Work. For 't is certain that if they had been inspired by a spirit purely Humane as all the Patrons of Heresies have been they would have agreed in nothing but in the general design of troubling the Peace of the Church Let a man read the History of Heresies and Hereticks and he will see that they made Sects and Parties that differed in every thing the Gnosticks the Manichees the Arrians the Entychians the Nestorians and a hundred others They might agree in certain points as the Gnosticks and the Manichees might agree in the Heresie of two Principles but it was with such enormous differences that it was visible they could not be guided by one and the same Spirit But I intreat you by what accident did the Authors of our Separation agree to condemn in Popery the Sacrifice of the Mass the taking away of the Cup Transubstantiation the Adoration of the Eucharist the Procession of the Sacrament private Masses Purgatory Indulgencies Humane Satisfactions the Adoration of Images the Invocation of Saints the Worship of Reliques Monastick Vows the Pope and Antichristian Tyranny a barbarous Language in the Worship of God Prayers for the Dead false Sacraments the abuse of Ecclesiastical Power the Merit of Works Works of Supererrogation Pilgrimages Idolatrous Devotions to the Blessed Virgin Legends Institution of divers Orders of Monks Miracles the Infallibility of the Church the supreme Authority of the Pope or Councils over Consciences Traditions the pretended imperfection obscurity and insufficiency of the Holy Scripture and the prohibition to read it This is the object to which we ought to give attention that we may admire and say it must be that all this be false wicked vicious and of such corruption as is plain and obvious since men that were at no agreement or correspondence among themselves yea who divided and oftentimes evil intreated each other should agree and be at good accord therein Indeed 't is a thing which we can never admire enough that men who were no Prophets nor inspired persons nor led by an infallible Spirit should condemn in Popery not that which continues of Christianity there viz. the Fundamental Doctrines contained in the Creed but precisely and only all the pernicious Additions yea and that one and the same Additions Wherefore did not one of them take one part of Popery and reject another Why without any correspondence did they treat as Abominations all these pieces patched on to Christianity Why did they agree that we ought to receive only the Word of God for the Rule of our Faith Why and how did they agree so admirably in the Interpretation of this Word of God If a man does not acknowledge something Divine therein he must be smitten with a spirit of Astonishment But they are not at an agreement about the manner how the Bread in the Eucharist is the Body of Jesus Christ Behold a thing very amazing that among a hundred and a hundred points in which they are agreed there should be one in which they could not come to an accord Moreover Popery cannot reasonably draw any advantage from this dissention for if they be not at an agreement among themselves they agree to condemn the Opinion of the Roman Church therein The Lutherans have nothing in this point in common with the Papists 't is a thing which we shall make plain to you one day This is therefore but one point against a hundred Is this worthy of consideration and thereof to make a Stumbling-block and a Scandal But however it be some will say how little considerable soever it may appear 't is the Foundation of a Schism the Lutherans and the Reformed make two different Communions On this subject and in general of all the Faults which are observed in the Authors of the Separation such as passion excess of heat quarrels divisions controversies too too warmly managed injuries and calumnies and to conclude the Schism which their Successours live in among themselves 'T is fit to admire the providence of God and to bring hither the excellent Reflections of Mr. Paschal saying with him A man will never understand any thing in the Works of God if he do not lay down this as a Principle That He does illuminate some and blind others Hear the Comment on this Maxim given by himself * Thoughts of Mr. Paschal cap. 17. God hath been willing to Redeem Men and to open the Door of Salvation to those that search it but Men make themselves so unworthy that it 's just that He refuse to some because of their Hardness and Impenitency that which He grants to others by a Mercy that is not due unto them If He had pleased to surmount the Obstinacy of the most hardned He could have done it by discovering himself so manifestly unto them that they should not have doubted of the truth of his Existence and so will appear at the last day even with such a lusture and brightness that the most blind shall see him It was not his pleasure to appear after this manner in estates of
so that it became very long whereas it was plain and short in the first and second Age. 3. There they added particularly Oblations and Prayers for the Dead 4. To Baptism they added Unction whereof hath been made a Sacrament by it self they added there also Milk and Honey which they gave to the newly baptized and some other unprofitable Ceremonies 5. They appointed two days of Fasting and Regular Prayers every week in some Places Wednesdays and Fridays and in other Places Thursdays and Saturdays and 't is from thence the two Fish-days came viz. Friday and Saturday according to the use of the Roman Church 6. They increased their rigor of Discipline on the one hand ordaining long Penances to Sinners and 't is from thence that the Doctrine of Humane Satisfactions had its birth 7. On the other hand they loosened the rigor of this Discipline with respect to some single persons by reason of the value they had for the Letters of Intercession written by the Martyrs and 't is from thence that Indulgences have their original and the application of the merit of Saints to those who have not enough of their own 8. They began to put a value upon Tradition and from thence came insensibly a contempt of the Holy Scripture 9. They introduced a false Idea of the Church and its Unity by which they put out of the Communion of Jesus Christ not only Hereticks erring in the Foundation but all Societies bespotted with Error though never so little this is that which has produced so many bloody Divisions so many Anathema's unjust Excommunications Hatreds and Quarrels Add all these Alterations to those which we have already observed in the second Age and you will see that the exterior face of Worship was already wholly changed although the interior had not yet received any considerable Alteration but this change in the exterior part did afterwards wholly ruine the interior in such a manner that we cannot deny but from the Third Age Christianity hath received a considerable Alteration When they had dressed up the Eucharist after the manner of a Sacrifice it was not difficult to fall into a persuasion that it was one indeed When they had introduced the words Merit and Satisfaction they soon after changed the first sense and meaning of them When they had established Prayers for the Dead it was a good step leading to the Opinion of Purgatory When they had clothed the Sacrament with so many pompous Ceremonies that did insensibly dispose mens minds to search more than Bread in the matter of it An Article of Controversie Reflections on a Writing newly sent to the Churches of France A continuation of the matter concerning the Vnity of the Church HAving finished our Article of Antiquity it were convenient to engage in that of Controversie and we should have done it without any delay if we had not met in our way a Writing Intituled Charitable Advice to comfort the Conscience of those that are obliged to conform themselves to the Worship of the Roman Church taken from the Letter of a private Person to his Friends This dangerous Letter hath a design exactly opposite to ours we would awaken you this would lay you to sleep and persuade you that the Superstitions they oblige you to practise cannot hurt you yea that they may serve you provided that you make them means of uniting your selves to God. That which makes the Poison of this Writing the more dangerous is That there is mingled in it a character and appearance of Humility Piety and Devotion We are informed That Persons who to make themselves acceptable at Court do design to bring you to a Submission to your Persecutors have sent you many Copies thereof so that we have all sorts of reason to fortifie you against the peril unto which this pernicious Writing may thrust Persons who have already too much inclination to flatter and lay themselves to rest It shall not be by refuting the Reasons of this Author that we will defend you against him it shall be by making him known unto you That will suffice to learn you what credit you ought to give to the Principles of such a Doctor you must know therefore that he is none of your ancient Pastors that hath thus written to you 'T is true that the Author of this Letter had sometimes this Character but he renounced it many years since to put himself in the Arms of a certain Hypocondriack Woman called Anthoniette de Bourignon This Woman conceiving there was not already Sects enough amongst Christians had it in her Head to make another And moreover Persons of her Sex having not been accustomed to be Foundrâ—sses of Religions she thought that hers would make her considerable in the World by the singularity of its Original With great appearance of Devotion which is seen in all hypocondriack and doting persons she puts her self upon Preaching to the World by eighteen or twenty Volumes of Writings which she either caused to be printed during her Life or left to be printed after her Death In these Works besides Christian Verities and particularly what appertains to Morality which she hath adorned happily enough in some Particulars she puts off a thousand paradoxical Visions and a thousand empty Dreams against the Truths which are received by Divines Mr. P. Author of the Writing of which we are now discoursing more through weakness of Mind than corruption of Heart put himself into this Sect and is become the Head thereof Thirteen Volumes of his may be seen which without doubt do explicate and much promote the mysteries of his Mistress It will suffice to learn you what is the character of these Gentlemen by giving you some draughts of their Religion drawn from that very Writing which hath been sent unto you First of all Their Opinion is to have nothing to be fond of no body to entertain among them Papists Lutherans Remonstrants the Reformed Socinians Mennonites Anabaptists All are there welcome without being obliged either to change their Opinions or Practices if they think fit to retain them But also their Religion is to practise nothing externally They go neither to Sermons nor to Mass they perform no exercise of Religion neither publick nor private They have no Assemblies as other Sects among Christians If the humor takes them they will go this day to Mass and to morrow to the Church of the Reformed but that doth not happen it may be once in a year nor peradventure once in all their Life for they do profess a very mean opinion and a great indifference for the exercises of Piety looking on them as things without which are of no use any further than the intention and manner of using them to rectifie the Mind and Conscience makes them profitable yea they do more hurt than good because they draw the Soul out of it self I believe that they have in this a great correspondence with the Followers of Dr. Molini whom they call Quietists and
hath erred therefore it can err You will put your Converters in their turn into some kind of perplexity For there will be a necessity either that they hold their peace and say nothing but absurdities or else that they endeavour to prove by discussion of Opinions that the Church of Rome has not erred and 't is a Head of Discourse where I am in no fear or concern for you for how little soever you are instructed in the Word of God you will easily dismount the most able Sophisters when you endeavour to prove that neither Transubstantiation nor the Worship of Images nor the Invocation of Saints nor the Adoration of the Eucharist nor the Mass nor Purgatory are in the Scripture There needs no greater ability for that than for a Man to prove that a Chamber is empty when there is nothing in it They object unto you that the Scripture has not said all but 't is a sensible absurdity that the Scripture should be given to instruct us concerning what we ought to adore and it should forget three fourth parts of the objects of our Adoration It speaks not to us but of the Adoration of God and nevertheless Religious Worship must be given to Saints to Images to Reliques and to the Sacrament of the Altar Are you so filly as to be taken in so pitiful a snare The Scripture has not said all let it be granted with respect to the Ceremonies and Orders of Discipline which are not of the Essence of Religion but to believe that the Scripture has not told us all which is of the Essence of the Christian Religion is ridiculous I do maintain that he ought to have lost all shame that shall advance it and to permit himself to be persuaded thereof he must have lost all reason and be degenerated to a Beast Was it agreeable to the Wisdom of God imperfectly to instruct the Apostolick Church and to leave to posterity the charge of adding those essential parts which were wanting But provided you can draw your Converters from these Methods of Prescription which are the true Snares of the Devil invented as his last Remedies I shall not fear or be concerned for you altho they should batter you with the Arms of Tradition and tho they should tell you an hundred times the Scripture has not said all Tradition adds the rest For you will always have an infallible Refuge in the Scripture and you will be able to say if Tradition may add to the Scripture at least it ought not to destroy and teach or command that which the Scripture condemns After which it will not be difficult to prove that not only the Scripture says nothing of Transubstantiation or the taking away of the Cup or the Sacrifice of the Mass of Purgatory or the Worship of Images or the Invocation of Saints c. but that the Scripture does formally condemn them Behold the first general method for ruining the fallacious Arguments on the behalf of Infallibility Behold another the most sensible proof and that unto which you will be obliged to have regard when they would prove that you ought to have a blind submission to the Church of Rome is Texts of Scripture 'T is for example that which our Lord Jesus said Matth. 16. That he hath built his Church upon S. Peter in such sort that the Gates of Hell shall not prevail against it That which S. Paul says in 1 Tim. 3.15 That the Church is the pillar and ground of truth There 's that which is their strength But first of all demand of these Gentlemen whether the Church of Rome be mentioned there Say I grant that Text signifies that the Church is infallible and that the Devil never can introduce any Error but how shall I know that 't is the Roman Church to whom this glorious promise of Infallibility is made The Greek Church that of the Nestorians Jacobites or Eutychians are very great Communions in the East which call themselves Christians upon as good a Title as the Church of Rome The Apostles certainly founded the Eastern Churches it is without peradventure and it is apparent that Jesus Christ hath left the privilege of being infallible to them Why should he cause it to pass from the East to the West To that they will say you see that 't is to the Church of S. Peter that the promise of Infallibility is made Upon thee will I build my Church and the gates of hell shall not prevail against it Now the Roman Church is the Church of S. Peter Upon that demand that they prove by the Scripture these two Articles First That this promise was not made but to the Church of S. Peter Secondly That S. Peter is the Founder of the Church of Rome The first thing is impossible to be proved 'T is a prodigious absurdity that of the twelve Apostles to whom Christ Jesus said that they ought to found Churches he should have no regard but to S. Peter and to the Church which he ought to found 'T is more clear than the day that that which our Lord promised he promised to the twelve Apostles and to other Churches But your Converters will have yet more trouble to prove by the Scripture that the Roman Church is the Church of S. Peter There appears not any Footstep thereof in the whole New Testament on the contrary 't is clear there was a Church at Rome before S. Peter and S. Paul had been there It may be one may prove that S. Peter was never at Rome At least it may be proved that he never resided there in the Quality of Bishop For S. Paul says expresly that S. Peter was the Apostle or Bishop of the Jews or Circumcision and that he was the Bishop of the Gentiles Therefore S. Peter in the Quality of the Bishop of the converted Jews ought to have his Seat either at Jerusalem or Babylon in the Confines whereof was the main body of the dispersed Jews Moreover he writ and dated his Epistles from Babylon You may therefore hold your selves there and say I am well content that there be an infallible Church on earth but when I see with all my eyes that the Roman Church has erred you shall permit me to search an infallible Church elsewhere and to keep me where I am expecting till I sind it You may I say keep you there but don't do it move on further and tell your Converters Gentlemen I perceive that these words the Gates of Hell shall not prevail against the Church may have two senses For they may signifie that the Devil shall never introduce any error into the Church of what nature soever it be Or it may signifie that the Devil shall never ruin the Church that he shall never entirely destroy it by ruining its Foundations i. e. it s fundamental Verities Tell me do these words signifie necessarily the first that is to say that the Devil shall never introduce any capital or considerable Errors into the
Crown on his Head where is the Text of Scripture that forbids it Tertullian answers that though it was not written nevertheless the Soldier had done well because when we dispute concerning Customs Tradition without Scripture is sufficient to Establish them and he proves it by the Trine Immersion in Baptism which was more commended as also by the Milk and Hony that they gave to the new Baptised Among the observances which had not been commanded and in which they did a little deviate from the first institution he puts the Custom of receiving the Eucharist in the Morning in Assemblies before day as St. Cyprian calls them And he pretends that the Custom of taking the Eucharist at Meal-time is that alone which Jesus Christ hath commanded that is to say hath Authorized by his Example from whence it is clear he makes two sorts of Celebration of this Mystery the one Solemn which was done in their night Assemblies the other private that every Family did in their own House Now it is to be observed That in these Domestick Eucharists it was the Master of the House or of the Feast that did Celebrate that did Consecrate and Distribute This is clear by a passage of Tertullian where endeavouring to prove second Marriages unlawful to all sorts of persons and not only to Priests and Ministers of the Altar he says that all Believers are Priests that all Celebrate that all Baptise and by consequence they are obliged by the Law which forbids second Marriages to Priests and Presbyters We deceive our selves very much says he if we imagin that what is forbidden to Priests is permitted to Laicks for are they not all Priests It is written he hath made us Kings and Priests to God his Father It is the Authority of the Church which hath put a difference between the Clergy and â—he People and which hath established this sacred honor for the body of the Clergy this is so true that when there â—s no Clergy-man in a place thou dost Celebrate thou dost Baptise and thou art to thy self a Priest now where there are three there is a Church though they be Laicks for every one lives by his own Faith and God has no regard at all to persons Here are divers things which are contrary to false Principles that have been established some time since First of all In this time it was not believed that the distinction of Laity and Clergy and with much more reason that of Priest and Bishop was by Divine right It was the Church and positive Law made this difference 2. Every one for himself and for those that were his might exercise the Ministry 3. And above all All might Baptise and Consecrate and Administer the Sacrament of the Eucharist Offers tingis you Laicks Administer the Eucharist and you do also Baptise that is to say in private Houses For as to publick Assemblies which met before day Tertullian tells us that they did not Communicate in them but from the hand of the Presidents that is to say from the hand of Bishops or Priests which were present In which he insinuates clearly enough that out of these publick Assemblies they Communicated by the hand of Laicks And I my self do not doubt but that this Custom continued in some places even till St. Austins time who assures us that in his time they Communicated after Supper the Thursday before Easter although on all other days of the year they thought it necessary to Communicate in the morning and before they had eaten And it was the Head of the Family that Administred the Sacrament on that day in memory of the first Communion where Jesus Christ as Father of the Family distributed the Holy Bread to his Disciples The same thing was done also in the Churches near to Alexandria and in Thebais according to the Testimony of Socrates We conclude at present from hence two things 1. That in the third Age they did not look upon the Eucharist as a true Sacrifice for would they have permitted every private person to Communicate among themselves whilst they were eating at the Table amongst their Domesticks Sacrifices are not offered but in Temples and upon Altars 2. That according to the Christians of the third Age Oblations Liturgies and other Ceremonies were not considered but as parts of Decency and by no means as things that were of the Essence and of necessity in the Sacrament of the Eucharist for in these Domestick Communions all this was omitted they practised nothing but Consecration Fraction and Manducation of the Bread it was nevertheless a true Eucharist 3. We conclude a third thing by the way it is that there is no need of Mission nor Vocation for the Administration of Holy things and by consequence those people who trouble us so violently about the Vocation of the Reformers and our own have no foundation for it in any Law Divine or Apostolick We will here conclude what we are willing to say at this time concerning the Christianity of the third Age we will add divers things for your Edification and Instruction ☞ First of all it has been judged convenient to let you understand what is the fidelity and honesty of M. de Meaux and your Converters on the Subject of the means wherewith they serve themselves to Convert you It has been thought fit I say to inform you that we have received Letters from the Diocess of Meaux which do fully confute what the Bishop of the Diocess has dared to publish in his Pastoral Letter viz. That the Reformed of that Country had not heard of any torments There is a Letter dated Decemb. 15. 1685. that says We are in confusion Pray to God for us the Dragoons are at Meaux after they had caused all the Country of Claye to change their Religion nothing stands before them behold the pitiable state whereunto our sins have brought us In another Letter of January 3. it is thus In the confusion wherein we are what shall I say to you I am not able to speak to you but with tears of blood the Dragoons have made all to change by force in the Provinces of Meaux and Soissons Another Letter of Jan. 6. from the Diocess of Meaux makes mention of the violences that were offered to a venerable old Man de la Ferte au Col of the Age of seventy eight years called M. de Monceaux Dr. in Physick The Archers came to carry him away in the midst of Winter and without giving him one days respite they carried him away by force When he was in the middle of the Woods he fell into so great weakness and faintness that he resolved to cast himself down in the mire and dye there but they would not do him the favour to let him dye in peace They tempted him by all sorts of methods and in conclusion being able to again nothing upon him they chose to imprison him with very many others I do profess that reading the Pastoral Letter of
prove the Church to the weakest by Scripture In the second That a man may prove the Church to the most weak by Tradition And in the third That the Church of Rome is not unfurnished with exterior marks which make her known to be the true Church to the weak Behold three Sources of visibility for the Roman Church 1. Tradition 2. Exterior Marks 3. The Scripture As this is one of the Books which your Converters put into your hands I do intreat you to give attention to what I have to say to you thereon I begin with Tradition They understand by Tradition the Testimony of the Fathers Councils and Authors of all Ages therefore the meaning is they can prove the Church of Rome is the true Church by the testimony of the Greek and Latin Fathers and by the Councils of the Greek and Latin Church And at first this is a contradiction that stares you in the face It may be proved says he to the weak by the Fathers and the Greek and Latin Councils that the Church of Rome is the true Church And how can a man prove to the weak a truth by the testimonies of the Greek and Latin Fathers To those which understand neither Latin nor Greek or who have neither means nor time to turn over the Leaves or read and examine these great Volumes Behold the way nothing more remains than to employ these two means the first is a Principle founded on a Rule of St. Austin that all Customs that are found universally established whose original and beginning we know not may be very justly ascribed to the Apostles The second means is included in this Syllogism which Mr. Nicholas makes The Scripture and Tradition teach that there hath been always in the World one Church visible and successive and that this Church is infallible for the instruction of believers in the truths of Faith. Now the Church of Rome is this only visible Church Therefore the Church of Rome is the infallible Church and to her alone it belongs to instruct men in the truths of Faith. And behold how Mr. Nicholas forms a light upon the first medium which makes the Church of Rome visible to the weak All the Traditions which the Hereticks dispute saye he have their certain Epoche's or beginnings which are not disputed by them The Calvinists agree that in the fourth Age men called upon Saints adored Reliques and observed Lent that in the seventh Age they worshipped Images in the eleventh they believed Transubstantiation The weak have no need to assure themselves of this matter of fact by way of examination for 't is confessed on both sides Apply the Principle of St. Austin that all Customs found universally established in one Age and whose beginning we know not may be justly attributed to the Apostles Now the customs of invoking Saints adoring Images observing Lent and worshipping the Sacrament are found generally established in some Ages as the Calvinists confess and we know not where to find the original of them therefore they ought to be referred to the Apostles A man cannot tell how many Illusions there are therein which are unworthy of an honest man yea a man of a good understanding First 't is to scoff at mankind to say 't is a light proper to make the Church visible to the weak For this method of reasoning doth necessarily suppose 1. That a person must know that this pretended Rule on which they support themselves is St. Austin's 2. That the Ministers consent to the truth of this rule 3. That they confess that upon certain times the customs of adoring Images praying to Saints c. were generally received 4. That from thence it follows that these customs generally established in some Ages ought to be referred to the Apostles All this is disputed and there are large Books written on the Subject which the weak cannot read and this requires an examination which is above the capacity of those which are not men of learning This is that which we have proved invincibly in our Answer to Mr. Nicholas * System of the Church l. 2. c. 16. Secondly It is to be observed that this fine Principle upon which this pretended Evidence is founded viz. the Rule of St. Austin is false especially if it be applied to all Ages It hath been observed that the Fathers of the fourth Age were very much inclined to support the Novelties crept into the Church upon the authorities of the Apostles and to make all things pass for Apostolick the beginning whereof the People were not then able to see It is therefore false that all Customs which are found establish'd in a certain Age although we be not able to find the beginning of them in a distinct manner ought to be ascribed to the Apostles For example The custom of adoring the Sacrament of the Eucharist was not generally established in the Latin. Church till the twelfth Age. Although we could not find the original of this Idolatry it were an impiety to attribute it to the Apostles There are certain Practices which are insensibly established by little and little the first point of whose original cannot be precisely observed It doth not follow therefore that we must ascribe the original to the Apostles We must attribute nothing to the Apostles but what is in their Writings 3. I observe that there is a faulty and shameful falseness in the application of the Rule Mr. Nicholas pretends that the Customs which are found generally established in certain Ages ought to be referred to the Apostles and that for this reason the custom of falling prostrate before Images must be referred to them because this custom is found generally established in the eighth Age. I do maintain that Mr. Nicholas does basely betray his conscience in this example for he is perswaded as well as I and all those Roman Catholicks in France which are men of knowledge and understanding do know that the Apostles did not establish Image-worship and these Gentlemen do not refuse to confess it when they are not in dispute Fourthly I say that this reasoning supposes a thing which is altogether false 't is that we are not able to find the original of those Customs which are generally established in certain Ages this is false the custom of praying to Saints is found established in the fifth Age. In our preceding Letters we have shewn the original and birth thereof In like manner we find in all the following Ages the birth of the Worship of Images of Purgatory the Sacrifice of the Mass the Real Presence and Transubstantiation They make a wrangling with us about it unworthy of honest men Shew us say they who was the first Heretick that taught either the Invocation of Saints or the Worship of Images or those other false Worships which you condemn I answer that I have no need to name their Author seeing I have shewn the Age of their birth I prove for example after a manner invincible that they did
Martyrdom of M. Charpentier of Rufac in Angoulmois 16 Letter Concerning the Invocation of the Blessed Virgin It s Original and in what Age. An Answer to the New Converts about Schism The Martyrdom of M. Barbut at Nismes Confessours sent to the Western Isles A Letter of M. Guirant Confessor of Nismes The Martyrdom of M. Mollieres A false Alarm about a Massacre at Nismes 17 Letter Three Proofs of the Novelty of the Invocation of Saints An Answer to the New Converts about Schism The Martyrdom of M. du Cross Other Confessours M. Chantguion and Chemer Martyrs and Confessors of Vassey A Letter of Madam de V. The Confession of Jane Balle in the County of Charollois 18 Letter An Answer to Soulier the Priest about a pretended Conspiracy at Montpazier 19 Letter Concerning the Original of the Worship of Images The Corruption of the Head and Members in Popery did force and constrain our Separation M. Matthew de Durass a Confessor M. the Baron of Verliac and Madam his Wife sent to America and drowned A Letter from Cadez concerning the Confessours sent to the Islands 20 Letter Concerning the Sacrifice of the Mass in the fourth and fifth Ages A Description of the Corruption of Popery A Confession of M. de Cross his Doughters The famous Martyrdom of M. Menuret The Cruelties of Rapine The young Women Whipt 21 Letter The Faith of the fourth and fifth Ages about the Eucharist An Apology for our Reformers Father Paul the Venetian his Reasons why he did not break with the Church of Rome 22 Letter The Faith of the fourth and fifth Ages about the Eucharist Concerning the perpetual Visibility of the Church M. de Lalo M. de la Pierre M. de Saint Cross M. de Beauregard M. de Bardonnanche Confessors of Dauphine M. de Lis a Martyr of Dauphine 23 Letter The Sacrament was not Adored in the fourth and fifth Ages An Answer to the Confequences of the perpetual Visibility of the Church A Letter of the Vicar-General of St. Malo concerning the Effects of the Thunder which fell into the Church An Accident happening to the Host on Corpus Christi Day at Paris The Burning of the great Church at Rochel Thunder falling on divers Churches Confessours drowned at Martinique 24 Letter The Church of Rome hath neither Tradition nor Conformity with the Scripture which make it visible to the Vulgar Aug. 15th 1687. AN APPENDIX Containing A NARRATION OF THE WARS and SLAUGHTERS Occasioned by the Jesuits and Missionaries in Aethiopia FOR THE Promoting and Establishing their Religion there AND Some brief ACCOUNT OF THE Late Persecution in Hungary IN the beginning of the precedent Age James Alvarez a Priest of Portugal brought Letters from David the King of Aethiopia to Pope Clement the Seventh He found him at Bolonia with the Emperour Charles the Fifth and gave him those Letters which promised Obedience to him on the part of the King of Aethiopia This Promise of Homage coming from the South was very acceptably received by Clement the Seventh who saw all the West ready to revolt and shake off the Yoak of the Roman Church The Letters of King David to the Pope which are certainly very submissive are yet to be seen but at present the Aethiopians pretend that James Alvarez was an Impostor and a Cheat who falsified the Civilities of the Emperour and interpreted his Letters wholly otherwise than they signified in the Original because Obedience to the Pope and the Terms wherein they are expressed were utterly unknown in Aethiopia at that time John Bermudes came to Rome at the same time to desire assistance from the Pope against the Inhabitants of the Kingdom of Adel. The Pope received and treated him with great kindness and furnish'd the Abyssines which were at Rome with what was necessary for their entertainment and to imprint Bibles and Littanies in their own Language All these Civilities were so many Snares to make them fall by an intire submission to the Bishop of Rome and oblige them to embrace the Romish Religion Ignatius Loyola the Founder of the Order of Jesuits earnestly sollicited a Commission to go and labour in what they call the Conversion of this Great Empire He could not obtain it but it was given to John Barrett a Jesuit with the title of Patriarch of the Abyssines This Barrett took or received for a Companion Andrew Oviedo with the title of Bishop They both embarqued in Portugal for the Indies to the end that they might pass from thence into Aethiopia King Claudius had succeeded to David his Father The Patriarch and his Suffragan Bishop would not venture themselves with this new King without knowing of what spirit and humour he was They sent three Jesuits James Dias Goncal Rodrighes and Friar Fulgentius Freyra to get intelligence concerning him they came and were received with sufficient kindness by the King of Aethiopia But he learnt that the King of Portugal sent him these men and prepared others to instruct him and his people in the Roman Religion this affrighted him He stood in doubt a long time betwixt the fear that he had that these new Evangelists and Converters should trouble both Church and State and that of offending the King of Portugal of whose friendship he thought he had need He had divers Conferences with them the sum whereof on the part of the Portugese was That if the Abyssines would be saved they must acknowledge the Pope for the Vicar of Jesus Christ and submit to him under that Character and Title But the Abyssines answered That it was an Affair which could not be concluded without consulting the other Patriarchs At last King Claudius permitted that the other Priests of Portugal should come and promised to receive them kindly The Patriarch John Barrett nevertheless durst not hazard his Patriarchal Dignity upon the Word of the King. He continued in the Indies and sent the Bishop Andrew Oviedo accompanied with five Priests of that Society The King of Aethiopia received them very civilly and permitted them to perform Divine Offices according to the Roman Church yea it was permitted to all to joyn themselves to the Communion of the Church of Rome But Oviedo not content with that was very importunate with the King to oblige him to submit himself to the Pope He answered That his Ancestors had never acknowledged other Superiour in holy things than the Successors of St. Mark that is to say the Patriarch of Alexandria This is worthy of observation and makes it apparent that Alvarez exceeded his Commission when he came to yield obedience and submission to the Pope in the name of David the Father of Claudius For the Son could not have said that his Ancestors had never acknowledged any other than the Successors of St. Mark if very lately his Father had designed to submit to the Bishop of Rome and did actually do it Oviedo presses the business Claudias obstinately refuses At last he consented to Conferences in which the Jesuits had great
the beginning of this Letter i.e. that you ought not to procure to your selves consolation by hearing the Word of God in Popish Churches where you will find it seasoned and tempered in a way mortal to your Souls It is necessary that you search it after the manner that our Brethren of which I have been speaking have done I know well that your Flesh hath many things to say to me concerning it Some will say they are a great People in that Country and we are here but a handful of Men. The more easily mâ—y you communicate together the fewer you are in number the less are your motions perceived Others will say these People are favoured by the situation of their Country we are in Cities where they watch us night and day Hath the situation of their Country hindered them from the danger of being discovered hanged and sent to the Gallies Have they been discouraged by having been discovered once yea twenty times I do declare to you on the behalf of God if you don't renounce this Spirit of Fear and put on the Spirit of Martyrs God will forsake vou you will not find a Man that will be able to comfort you yea you will not receive Letters to support you You are afraid of the shadow of danger God will be very much beholden to you you will love him and you will enquire after him when there shall be no danger therein But 't is at present that you ought to make it appear whether you yet love God in exposing your selves to all dangers and often as you search consolation for your Souls and edification for your Faith. I pray God to have pity on your state and that he will give you such sentiments as you ought to have The Grace of our Lord be given to you again Amen Octob. 15. 1686. The FIFTH PASTORAL LETTER THE Christian Purity of the Apostolick Church opposed to that of Popery Letters of some Confessors My well beloved Brethren in our Lord Jesus Christ Grace and Peace be given to you from our God. IN our third Letter we promised to give you a brief History of the changes that have happened in Christianity in the first five hundred years of the Church that from thence you may understand the-unfaithfulness of Monsieur de Meaux and your Converters which tell you with so much impudence that Christianity is come down from the Apostles to them without alteration We have been obliged to delay the performance of that promise that we might make some reflections upon an information that hath been given us concerning the Conduct of the new Converts This was the subject matter of our fourth Letter We will return again at this time to the matter which we have discontinued and give a short pourtraiture and description of the Christianity of the first Age that you may see the changes that have happened in the Ages following The first Age of the Church WE cannot know the opinions and practices of an Age with any certainty but by the Authors of that Age. We have no Authors of the first Age of the Church but the Apostles and Evangelists And though others should be found that may be referred to that first Age we shall leave them to the second to which also they do belong because it is certain that those i. e. the Apostles and Evangelists do suffice to teach us what was the Religion of the Apostolick Church It is above all things just that we see what was the Religion of that first Age and by consequence we must consult the Writers of it This is the more certain because they were Divinely inspired and are the only infallible Doctors that we have In so much that if the Romish Religion be founded in these infallible Writers we are content that you abandon and give up your selves to your Converters But on the contrary if nothing thereof be found there it is just that you believe that all that we reject hath been added to the Christian Religion It is a prodigy that surpasses all belief that Popery should be the Christian Religion and that the Founders thereof should not speak one word concerning it It is true the Evangelists and Apostles learn us to believe one God in three Persons and one Son of God made Man who dyed for the sins of Mankind Rose again Ascended into Heaven and will come again to judge the quick and the dead and to send one part of them into everlasting Torments and to give the other Rewards infinite for extent and duration But this is not Popery this is Christianity Popery is a Sacrifice of the Body and Blood of our Lord every day offered to God for the sins of the living and the dead It is a new Jesus made of Bread descending at all hours between the Hands of the Priest which they adore as the great God. It is the Worship and Invocation of a second sort of Mediator and Intercessor to whom they build Temples erect Images and Altars to whose honor they Sacrifice Jesus Christ by whose name they swear to whom they make Vows and in one word to whom they give all those divine Honors that are given to God himself It is an intermediate state betwixt Heaven and Hell called Purgatory in which for a time Souls endure the pains of fire and the torments of the damned Purgatory which is the foundation of a thousand other Worships Penances Prayers for the dead Masses indulgences Stations Jubilees Mortifications and human satisfactions To conclude for I will nor say all Popery is an institution of a new Head and Spouse for the Church into whole hands the Lord Jesus hath committed all his Authority and Rights to pluck up and to plant to build and to destroy to bind and to loose to make and unmake Kings and to keep the Keys of Heaven and Hell. Behold what Popery is and once more I will say it is a prodigy that God should give us Scripture to instruct us in his Religion and that he should not say one word of the greatest and most considerable parts of it there In the Name of God my Brethren be not taken in this unhappy snare into which I perceive that some of you are fallen The Scripture could not say all say they it hath left Commission to the Church to say the rest Now is it possible that persons can permit themselves to be taken by so gross an illusion If the thing under debate were small peradventure it might be conceded but it is about Adoration of the Sacrament that is to say a piece of Bread and giving religious Worship to Creatures and Images The thing debated is about Celebration of a Sacrifice the most important thing in the World in Religion yea about the Sacrificing of Christ himself the greatest Sacrifice that can be imagined And can it be believed that God will send us to Tradition concerning it It is to have renounced all honesty to advance such a proposition and to be
credulous even to blindness to believe it Therefore if I can prove that the Scripture says nothing at all for the establishment of Popery I have gained my Cause at least for the first Age in which I now am and have proved sufficiently that Popery was then unknown Let us proceed to some of its Articles The Sacrifice of the Mass makes a great figure in the Roman Religion and holds a principal place there It is the Idol for which they have the greatest jealousie We cannot better understand what hath been the Opinion and Sentiment of the Church in all Ages concerning it than from the Ceremonies Actions and Words which have been practised in the Celebration of the Eucharist To search the Sacrifice of the Mass in the Old Testament as the Papists do is an extravagance that hath no example for the Old Testament speaks only of the Worship and Ceremonies of the ancient Religion To search it in other Texts of the New Testament than those which teach us the manner of its Celebration is to search it where naturally it ought not to be found It is therefore precisely in the Institution of that Sacrifice that we must find the Nature of it Now the Evangelists and St. Paul tell us with one consent that what Christ Jesus did in that memorable Action is there The night in which he was betrayed he took Bread he blessed it brake it and gave it to his Disciples saying take eat this is my Body Afterwards he took the Cup blessed it also and said this Cup is the New Testament in my Blood which is shed for you drink ye all of it take and divide it among your selves do this in remembrance of me In fine they sung a Hymn that certain Psalms according to the Custom of the Jews They arose and so the Ceremony was ended On that I beseech you my Brethren call to witness the Consciences of your Persecutors and Converters and enquire a little of them what there is in it that can have any resemblance with the Mass Where is the Gradual the Introit the Canon the Ite Missa est But you will say these are but indifferent Ceremonies which may be added It is a great question whether they might be added yea or no. Nevertheless let us let that Point alone at present Let them shew you at least what is essential therein Where is the Oblation Where is the Elevation Where is the Adoration Where is the Genuflection Where is the Sacrifice and presentation of the Victim Jesus Christ took Bread and gave it to his Disciples saying this is my Body In the Roman Church these words are not said to the Communicant they are said at the Consecration a long time before the Communion Jesus Christ gave Bread to his Disciples to be eaten without Cremony or Mystery They were sitting or rather lying upon Beds at a Table as the manner of the Ancients was It was a prodigious stupidity in the Disciples not to cast themselves on the ground and Adore the great Miracle of Transubstantiation and the Real Presence of Jesus Christ lying hid under the Species of Bread and Wine whilst they bore him in their own proper Hands These ignorant persons so prone to admiration who Adored Christ Jesus when he appeased a storm at Sea which was an action assuredly that a Spirit of a Nature infinitely inferior to God could do would they not have Adored him when he did a Work so great as the Creation of the World. But if the Disciples were so stupid as not to Adore this Mistery would Jesus Christ be so negligent as to suffer them in this state of impiety and indevotion It was that which the Disciples did or rather did not do Hath it any thing in Commune with the Service of the Roman Church with that Action by which the Host is lifted up that it may be Adored with that Worship that all the World give to it by kissing the ground at the sight thereof with the Custom of carrying it in Pomp about the Streets that it may be Adored Press your Converters and enquire of them did the Apostles Adore it If they say yea ask them why they continued sitting and why they never said one word of it If they confess that they did not Adore ask them why they will constrain you to do it Why do you desire that we should do more than the Apostles And as to the Oblation and Sacrifice where are they The Oblation of the Victim cannot be made till after the Transubstantiation after that the Body of Christ is made present by Consecration after these words This is my Body Now after these words Jesus Christ presented nothing to God he presented to his Disciples yea he did not pronounce those words This is my Body but as he was giving the Bread to his Disciples The Oblation therefore is not necessary the Sacrifice is not essential for Christ Jesus did not practise it Stay not there Press these Doctors to tell you whether Christ Sacrificed himself in the first Institution of the Sacrament of the Eucharist You will see them perplexed if they say that he Sacrificed himself Ask them why he Sacrificed himself upon the Cross the next day The first Sacrifice of his Body which he made by breaking the Bread was it not Propitiatory for the sins of the Living and the Dead Behold then the sins of Men expiated before his Death and therefore there was no need of his Death to make that expiation The Sacrifice of the Mass is at this day says Monsieur de Meaux a Sacrifice of Commemoration Now the Sacrifice which Jesus Christ offered in the first Eucharist was no Sacrifice of Commemoration for we do not Commemorate a future event and a thing which is not yet come to pass so that the Sacrifice which is at this day made is not the same thing with that which was made by Jesus Christ in the first Eucharist The Sacrifice of the Mass is the Sacrifice of the Flesh of our Lord bruised and his Blood poured out but in the first Eucharist the Flesh of Christ was not broken nor his blood spilt So that Christ Sacrificed that which yet was not and presented an Oblation under a relation under which he did not yet subsist There be certainly a thousand absurdities in saying that Jesus Christ Sacrificed himself in the first Eucharist many Papists have acknowledged it If your Converters have as much sincerity as many of their Doctors have had to confess that Jesus Christ did not Sacrifice in the first Eucharist demand of them by what right they Sacrifice at this day For they ought not to do any more than Christ did And he has not commanded them in saying do this to do any thing but what he himself did So that if he did not Sacrifice he hath not commanded them to Sacrifice afterward Therefore it ought to remain certain that in the first Age the Sacrifice of the Mass as well as