Williams, John A catechism truly representing the doctrines and practices of the church of Rome DUKE UNIVERSITY DIVINITY SCHOOL LIBRARY Mery - IG ATECHI $M Truly reprefenting the Doctrines and Peactices QF THE Manx ek of ROM E,| WITH AN | ANSWER thereunto. © ey Che. Second dition. Bakes With a Vinpication ofa Paflage i in | the faidC are cuism fromtheE xczp-|_ TIONs made againft it, in 4 Reply to the) Anfwer of the Amicable Accommodation, * LONDON, Printed for Richard Chiltwell, at the Rofe and| Crown in $8. Paal’s Church-Yard. MDC LXXXVIL. o PREFACE T has been a complaint of late aa ] mong|t fome of the Romifh Church, that the Proteftants have mifres ~ prefented the Dottrme of their Church, : to.make That and ‘Them odious to the World : And onthe other fide, the Pros teftants accufe feveral of the late Writers in that Church, of conceal ing, ‘di[guifing and palliating their Dos - Elyines, the better to impofe upon and : feduce thofe to their Religion that do not fufficiently under ftand it. “The latter juftifie their charge by producing fuch — Authors as have in feveral Ages not on= : a ee The Preface. ly taught that Do€trine, but taught it as the Doctrine of their Church : The former deny the charge by appealing - from particular Authors to an higher Authority, to (ouncils and publick Aégts and Décrees, to Miffals, Breviaries, Catechifms ,. &c. Now though thofe Protefiants are not tobe blamed , when the Authors they quote have been firft Licenfed and approved im that (burch , and were never afterward condemm'd by it ; yet in compofing this Catechifm out of their Writings,to avoid contention as much — —aslcan, Ihave generally obferved thei -direétions, and have feldom made ufe of \ particular Authors among them, but when it ts for the Explication of a Doétrine that is not fufficiently explain'd,or for con-— _ frmation of a Doftrine generally received. And if after all, any fhall oppofe bis on, or the Sentiments of fome Authors _ of « later date, to thefe Authorities I oS bere nN ere ' tee The Preface. | here produce; I conceive we have no more reafon to take we Sence of their (burch from their particular opinion , - and modern Explication, than they would have us totake it from particular Authors , among themfelves, which they decline. I am ‘ery confident that the Quotations throughout are true ( exceping what Ere rors may happen. to efcape the Prefs ) having again and Again examined them ; and I have been as careful as I could not to miftake the fence of them; that I might rightly underftand and truly repre- ent the Doétrme which I profefs to cen- fore ; for without a faithful and impars tial examination of an error, there can be no folid or true confutation of it. The Reader will eafily obferve, that the Roman Catechifm is all along on the lef Page, and the Reply on the right. < hs A 3 A. A eA Roman Catechifm Faithfully drawn out of the allowed Wriz - tings of the Church of Rome. \. S E\CcTuid Of the Church, and Rule of Faith, an VA Van - ‘4, The Church of Rome is that fociety of ‘Chriftians, which profeffes it neceffary to Sal- vation (4) to.be fubject to the Pope of Rome, as the alone vifible Head.of the Church @:° (ae dafay, define and pronomee thatit’s abfilaelynicefe- 3 to Salvation, for every man. to be fubject to the coed Rome, Extravag,Unam Santham de majoritabe ’ ph de (6) Bellarm. de Ecclef. milit, 1, 3i¢- 4.0, Noftra ay- _ Sem fententia, & cap. 5. ff. refpondeo neminem.° * ie Be ae FF aby oe. Oe YR REPLY ~Roman Catechifm. SECT: E Oftthe Church, and Rule of Faith. E read of Chrift she Head, from ‘whom the whole Body is fy joyned together, Ephef. 4.16. And the holding and adhering rothat head [ Coloff. : is 19 io | is the pne-greni Nees the Church, given by S. Ay ; ‘wit. Ecclef. ¢. 3.&.4. Butthere is neither in Bria g | nor Anti nity any evidence for a vifible Head, and mych — lefs for the vifible Head the Pope, and leaft of all that it’s “neceffary to Salvation to befubje@to him, 3 If it’s neceflary to Salvation to be fubje& to him, it’s as ._ “neceflary to know who isthe Pope; burthat the World “hath often been divided abour, when there were fomerimes three, and for about 40 Years together two Popes equally aad Chair. Vid. Theod. Niew. de Schiio. Mn- 2; eds A 4 R. 2. 7 A Roman Q. 2 Dm comes. fubjection fo the Pepe te be necefarp to Sjfoation | and aw effentiat note of. up Sources | ‘A. Becaule the Popes Chril? s Vicar,S. fe rer's Succeffor (a), and hath the fapreme power on Earth -over the whole Church @).- The Charth is\ édlled, one as it hath one imifible Head, Clriff ; and one vifible whe doth poffe[s the Chair at Rome, as the lawful Succeffor of S.Peter Prince of the Apofties (c). (2, 1) Concil. rid. Sefl. 6:.Deceet. de Reform. cap. I. Baila Pii 4. fap. form. jae (>), Con. Trid. Self. 14. ¢. en en Rom: par. 1: c2 1o,MeTts J Qry 3: Ware Gutbazity both, the Churep of Rome chat Tenge 2 qin t A. She “declares that { nes the Whedber and Miftrefs of al} Churches:(4)-and--that:to*be- lieve her:{e:to be is neceflary-to:Salvation ». Pope Innctext the 3d cthus'déclared,’ ast called univerfal Lord, “becante ail things, - “under his - Dominion: = So-the-Charch-of Romie is called -Catholick or Univerfaly becanfe ail “Churches are fubject unto her ©. -- ¥ (<) Concil. Later. 4. Can. 2. Goncil. Trid. . Sef 1 a | Bapt. Cai. 2. cc. (#) Buks Pii 4. fuper form. Jur. « &) Apud Bzovium, Apwal, 1300. ee Be RO adhe Replys t. ‘2. FE Chrift gave no fuch power to S. Peter, or the | Pope rate S. Peter's Succeffor, then the Pope as no pretence to.this Power. And if we confult Scripture, ve read that Chrift gave fome Apoftles,and fome Prophets, &c. or the work of the Miniftry, and the edifying the Body, Ephef. 4. 11512, but that he gave one Apoftle preheminence above he reft, and much lefs abfolute power over them, we read not. This Sovereign power they were forbidden to attempt or defire, Matth, 20. 26. and S. Paul was fo far from ac- knowledging it, that he challenged an equality with the reft of the Apoftles, Gal. 1. 13,17. and upon occafion withftood S. Peter, Gal. 2.11. Tothis we may add the judgment of S. Cyprian. The other Apoftles are the fame S.Perer was, endowed with am equal fellomfhip of bonour and power, Epift.de unit. Ecclef, Bs» $ it was foretold ( Jjaiah 2. 3 ) fo it was ful- © i fill'd, Out of Zion fhall go forth the Law, and ‘the word. of the Lord from Ferufalem. There the Church be- gan, and therefore in the Synodical Epiftle of the fecond General Council;of Conftantinople, Ferufalem is called the Mother of ail Churches. Baron. A. D. 382. p. 461. TE che Churchof Rome is the Miftrefs, becaufe fhe is the . Mother (as Pope Innocent the firft would-have it, Epift. t. ~ €oncil. Tom. 42 p. 5.) then Ferifalem fhould have been the. ~Miftrefs as well'as Mother. If the Miftrefs, becaufe fhe was once the Imperial City, then Conffantixsple was fo like- ~ wile; and accordingly it was Decreed inthe g/h General Council, that ofChalcedon, Can.28. That the Church of Con- ' ftantinople fhould. have equal priviledges with that of Rome, becatfe {be isthe Imperial Seat. > And if fhe claims this Sovereign Authority upon any other reaton, fhe neverhad; nor can ever prove aright toit This isconfirm’d by Pope Fivs 2. ( when a Cardinal ) F piff. 288. p. 802. who faich, That before the time of the Nj. ccne Council, little regard was had to the Church of Rome. At 4 wtid + ie. ~ R : ie kt 4s i ee il ae 2 0 a eee ee 4 A Roman Catechifm Q 4. LYFOw doth the Churth o 7 Rome gyereife, 02 tba ule dat) the make of this Authozttp? A. She requires all perfons upon her fole Authority ,to receive and believe the DoGrine: fhe propofes to be receivedand believed (4), and withouc the beliefof which fhe declares ehere is no Salvation @). | (a) Concil. Trid. Seff. 13, decrés. de Euchar. 80Seff, 2. Decret. de Purgatorio. Andithene are above 100. Anathema’s a2 that Comeil in point of Dobtrine againft (uch aso not fo CLheUe. 4 ‘ (by BullaPii 4. uper form. Juram. This is the true Ca- tholick Faith without which no Man can be faved. Q. ¢- Orh not the Church of | J Rome acknomledge the Daly Srripture to be a fulficienc Rule o2 Faith and Manners 2 9 A. No: For there arefome DoGtrines pro- -pofed.by that Churchas.matters of Faith, and ‘fome things required as neceflary duty, -which are by many Learned Men amongft'themfelves -corifefs'd not to be contained in Scripture. ‘Q 6. UA Jat Dowrines.of Faith | VV and matters of peactice And secHlarp Duty, are thus acknow: Tedged not tobe inScriprure? A, The a —-)° ae i De aaa Rg de wR : aU a "The Reply. 5 + Be C4 L. 1.1112. The Gofpel which was Preached of me J is not after man; for I neither received it of man, Mither was I taught it, but by the revelation of Fefus Chrift. Verl. 8.5. Though we or-an Angel from Heaven preach any Gofpel unto you, than that which we bave preached, let im be accurféd, orbe wnder an Anathema. ‘The Charch of Rome exprefly profeffes not to receive her Do&irine by fpecial Revelation: or if fhe did fo pretend, > cannet avoid S. Pzv’s Anathema, when, for infiance , She requires to bow.down before an Image, which the Scri- pture forbid 3 and forbids to read the. Seripture, ‘which is require And without doubt the Text = the Apoftle ‘olds as ch agaiaft other, -as ag himfelt or jan Angel from Heaven ; oaad 3 it would have’ been:truesif the hata ded; If we or 4m Angel, or the: Chanda Rome) preach any _ other Gofpel, re. R 5. \ A JE read in Scripture of the Faith once délive- ‘ved to the Samts.;\Jude 3.% 2 Tim.3.16,17- 4 (or the whole’ } Scripture is profitable for Docirine, for reproof, for correttion, for infiruition ia rightcoufns/s, that the. : man of G04 may be perfeiasoroy uebly farnified ente-all cosdaworks. The Scripture (6 a rule‘fafficient init felf, antl was by -eendpintanoied, ; fully delivered vo the World 5 and ither.needs, nor is, capable of any further addition. So Fprtullign faith, Let the Shop of Hermogenes-fhem that “this thing is written. If it be not veritten, ‘let ‘him fear the mano ‘pronounced ag aint thens that add sto or take from Swrigter Ss Gontr, Hermeg, ¢. 22. R 2 Auguftin-on-the eontrary-determines,lib, contr. Perilid. g.1c.6. If apyyonecosserning Cini? and his Church, or conceysing any other things which belz to ; Faith oy Lift Tall not fay if we, but (avbich S. Paul hate added ) af an Hagel from Heaven, preach unto yonskefides what yebave, received in the Law-and Evaygelical wiitings, et bin be racy Ary For as.allFaith is founded upondivine Neal othere is mowno divine Authority bur che Seri- ptures 5 6 A Roman Catechifm. A, The Doétrines of Tranfabftantiation ( of the feven Sacraments (4), b of Purgatory (¢ and the practice of HalfCommunion (d) Worthipping of Saints and Images Xe), Indu _ gences(f), and Service in an unknown Tong @» and feveral others. 2) Scotus in 4. fent. dift. 11.q. 3. § Yribarn in Scot b) Bellarm.|. 2.de effectu Sacram,c. 24, 25. fl. fecund probatio. Caflander. Art. 13. ff. 2. ¢) Roffenf. contr. Luther. art. 18. . Concil. Conftan. Sefl. 13. Caffander. Art. 22, | | Bellarm. de anys Sand. L 3.C. 9. fl. psc et find. Confule. Art. 21 (f) Polyd. Virg. de invent, lib. Bunk. (g) Bellarm.de verb. Dei. li2.c. 16. M1 Sed neque & At objicies. Q7. pat Doth the Church of Rome V\ peopound to ber Celfas an} intire Rute offfatth > A. Scripture with Tradition ; and fhe re- quires that the Traditions be received and re- verenced with the like pious regard and_vene- ration as the Scriptures ; and whofoever know- ingly contemns them is declared by her to be Accurfed. Concil, Triad. Seff. 4. Decret. de Can. Script. - : Q | 8. pat Da thep underftand W' by @ravittons?>? — A. Such things belonging to Faith and Man- ners, which were dictated by Chrift or the ‘Holy Ghoft in the Apoftles, and have been fs _-preferved aes Ue, |e Oe eee a a ae i ale 4) Q ee m - OP Replys res 5 afd thereforeno one ean make that to be of divine thority, which is not contained in them. And if Tran- ftmtiation and Purgatory, ec. are not delivered in ripture, they cannot be Do&trines of Faith. Therefore Bafil (when about to fum up a confeffion of Faith } th, it’s as well an evident defeAion from the Faith, to ix- loduce- any thine thabis not written, as it isto reject any ling that is. Homuil. de fide. R. 7. Arth. rs.o. Our Saviour faith of the Phari- GES fees; Ix vain do they worfhip me, teaching for Doctrine the Commandments of Men; forbidding that as un- - Jawiul which God hath not forbidden, and requiring that as aneceffary duty which God heth not required. Tradition is but another word for delivering to another ; which may either be by word or writing; and thus the Feith and Doétrine contained in the Gofpel, 1s catled Tradition by the Apofte. 2 The. 2:15. And fo Irenexs calls the chief Articles of our Faith Apo/folica! Trzdition. lib. 3. €. 4, But inthe Ecclefiaftical fence, Tradition is ordinarily taken for what is not written in Scripture, and in this fence we deny thar tkere are any other Apoftolical Traditions concerning Faith and Manners, than what are contained in Scripture; and that ( whatever the Church of Rome pretends ) no fuch are to. be received with the like regard as the Scriprures, or are neceflary to Sai. tioa. ; SoS. Hisrom ‘in cap. 1. Aggei, the Sword of God [ his word ) doth {mite thofe other things, which they do find and. hald of their oven accord, as by Apoffolical Tradition, without the Authority and te[tymony of Scripture. R. 9; 4 8 A Roman Catechifm. preferved by acontinual fucceffion in the Ca tholick Church, from hand to hand with Writing, Concil, Trid. ibid. Bellarm de Verbo, 4. C. 2, init, Q. 9. at are thole Cranttt ons, which they peo fels to babe recetbed fram Cheitt an bis Apottles 2 A. There was never yet a fum of them pub- lifhed, but they tell us that ef this nature are The offering the Sacrifice of the Mafs for the Souls in Purgatory («), the myftical Benedicti- ons, Incenfings, Garments and many other things of the like kind(4), Salt, Spittle, Exor- cifms, Chrifm, and Wax-Candles ufed in Bap- -tifm (c), @c. the Priefts, fhaving the head after the manner of a Crown (d). . i) Conc. Trid. Sef. 22. c. 2. b) Ibid. c. 5. c) €arech. Rom, par. 2. C. 2. 1s §9 655 CXCe (4) Ibid.c. 7.n. 14. ie Q. 10. Oth the Churth of Rome agree with other Church: ez inthe number of Canonical Books _ of Seripture? tama 4. No. For fhe hath added to the Canoni- cal Books of the Old Teftament, Tobit, Judith, Wifdom, Ecclefiafticns, Baruch, the two ‘Books of Macoabees(a),and a new part of E/ther, and of Daniel ; ce The Reply. ieee S. Cyril Hierdfol. doch affirm, that it behoveth us s0F to tliver, no not fo much as the beaft thing of the Holy myfteries Faith, without the Holy Scripture, Sc. that is the feex- ity of our Faith, not which is from our ovon inventions, but om the demon|fration of the holy Scriptures. Catechef. 5.° 7.8. Laying afide the commandmint of God, sy ye hobd the Tradition of Men, as the walhing of otsand Cups: and many other fuch like things ye do. The Church of Rome hath no more to fhew for their oly Water and Incenfings, and Salt and Spittle, ec. han the Pharifees for their Traditions: and fince \they no cfs impofe and fet them up as Divine, than the other , ey are alike guilty with them. uf Bafil faith in Reg.brev. Reg.o.1t’s neceffary even for No- wicesto learn the. Scriptures, that the mind may be well con~ frimed in piety, and that they may not be accuftomed to humane Traditions. Por otherwife in wra& of rime, a fondnefS for fuch Traditions may raife them to ati equal authority, and , they may be thought of as much neceffity as what is con- taitied in the Scriptures themifelves 5 as experience hath fully fhewed. R10 2 Im. 3. 16. All Scripture * given by infpira- T a God. : . 2 He 2 Pet.1,21. Holy Men.of God {pake as they were moved by the Holy Ghoft. ; ‘The Apocryphal Books were wrote after Prophecy and Divine Infpiracion ceafed, and foas they could not be of Divine Authority, fo were not received by the Jewifk Church (to which were committed the Oracles of God. Rom. 2.2.) nor by the Chriftian Church, as the 6oth Canon of the Council of Lavdirea doth fhew, where there is a Catalogue of the Canonical-Books, without any mention a ef ‘thee, } ! sii, ote eat diy . Se or A Roman Catechifm. Daniel; which whole Books with all their par (4), whofoever rejects, as hor Canonical, is ac: curfed, Contil, Tridéat. Self. 4. Decret. ihe Ser ptur. (2) Thefe Books are fo faced, as that they are of i fallible truth.Bellarm. de verbo l.1.0. 10. ff- Ecclefia stro. (+) Wherefore doth the Connciladd ith all their partsy unlefs that all fhould underftand thofe parts dlfo, about which there was fometime a difpute, belong to the Sacred €anon of the Bible? Ibide. 7. ff. Deinde quis. - | Q. Ir. A Bette people tn the Church Rome permitted to read the Stripture tn the bulgar Congue; 02.48 Tongue bulgarlp known? A. No, lt was formerly abfolutely forbidden, then they were fora time permitted to read tranflations of their own, under the caution (a) of a Licence, where it could be obtained ; but {ince they are again forbid it, or to have fo much as any Summary or Hiftorical Compendium - of it, in their own Tongue (4). (2) Reg. Ind. libr. prohib. Reg. 4 © Index libr. prohib. au@or. Sixti v. & Clem. viii. obfervat. circa 4. Regulam. Q ie. D2 what reafon ts the Seripture thus prabibi- fteD ainong them ? A. Becaufe ( fay they) ificbe mitted to © readevery where, without difference, thes “9% Wo SoS. Jeromalfo declares, As therefore the Charch doth read Tobias, Judith, “and the Books of the Maccabees, but doth not receive them into the Canonical Scriptures : So it doth read the two Volumes of Wifdom and Eccl fiafticus for the edifi- cation of the people, ot to effablifh the Authority of Eccle« fiaftical Principles , im prologo Proverb. Sve Bellarm, de verbo, I. 1. c. 10. init. The ancient Church allowed thofe Books to be read in the Church for their ufefulnefs (as we do )but did not efteem them to. be Canonical, that is, to be written by perfons divinely infpired ( as doth the Church of of Rome ). R. 11. [ JNder the Law, the people had the Scriptures . in aTongue vulgarly known. Luk. 16. 29. Teey have Mofes and the Prophets ; and they were required to read the Law, and to-be converfant in it, Dent.6.6. Thefe words which I command thee this fhall be in thive beart, 8c. and accordiigly our Saviour fends them _ thither, Fob. 5. 29. Search the Scriptures. So it was under the Gofpel, S. Paul requires and advifes that his Epi/tle be read to all the Brethren 1 Thef. 5.27. and if fo, it was wrote in a language they underftood. And fo it was in -— the Primitive Church , therefore S. Chryfoffom exhorts his Auditors that were fecualar Men, to provide themfelves Bibles; the Medicines of their Souls, to be their perpe- tual inftructors, Comment. in Colof. 3.26. And to ferve this end the holy Scriptures. were very foontranflated: into many vulgar tongues by learned men. ie £2, \e the Apoftles tifnes there were ome that wre- “fled the Scriptures unto their own defirntion, and yet the Apofile S. Peter thought of no orher expedient than to give the Chriftians a caution, that they were vot alfo Led away with the evrours of the wicked, and to advile them, that they /hould zrow in knowledge. 2 Pet. 3.16,17, 18, The way to prevent this therefore is not to rae the sos B cri- 1 011- Catec 1 | ” Bs , rm would more prejudice than profit proceed from it, through the rafhnefs of Men. Reg. Ind, libr. prolib, Reg. 4. f A Q. 13. QC’ ance the Scripture may be sy mifunderttood , and the. meaning of it ts often Difputed, have thep no Judge to Determine the Cente of it? A. They fay, itbelongs to the Church (of Rome ) to judge of the fence and interpretation of Scripture, and no one may prefume to inter- pret the Scripture contrary tothe fence which Mother Church hath held and doth hold. Coz- cil. Trid. Sef: 4. Decret. de Edit. & ufu Script. ~ It cannot be ealfed the Church of God where the legiti- mate Succeffor of St. Peter inthe Roman Chair, and the undoubted Vicar of Chrift doth not prefide : ——what the Church doth teach is the exprefs word of God, and what is taughe againft the fence and confent of the Church is theexprefs word of the Devil. Cardinal Hofius de expreffo Dei verbo, p. 642, 642 Q. 4. on a ay | e a i x we a j as e: “EG ~The Reply. ied Scriptures from the people (which were written for oar Learning, Rom. 15. 4.and that we might believe, Joh. 20.. 31.) bur toexhort them to a diligent perufal of them. Math, 22. 29. Ye err, not knowing the Scriptures. The Sheep fhould not café avzy their skin, becaufe Wolves fometimes hide them{elves under it, faith S, Auftinde Serm.-- Dom. in morte. : R. 13. Hilethe Apoftles were alive, the Churches /Y of Chrift in’ matters of Difpute applied themfelves to them, as in the point of Circumcifien, Ads 1g. 2. but fince they of the Church of Rome can neither prove the like Infallibiliry in their Church, nor dire us where it is, we think our felves as well in our Church, as they can be in theirs 5 and that as long as we have the Scri- prure for a Rule; the Church is to-be referr’d to the Seri- prure, and not the Scripture to the Church; and that as Scripture is the beft exponnder of it felf, fo the beft way to know whether any thing be of Divine Authori- ty, is toapply our felves to the Scripture. . . If I would have the Cherch demonftrated, it is not by humane teachings, butby the Divine Oracles, faith S. Au= gujtin, de ynit. Ecclef. cap. 3. ‘The way for underftanding the Scriptures is-to demonftrate. ot of themfelzes concerniug themfelves, faith Clement Alex. Strom. 1. 7. p..757- The fum of all is this, the Scripruré is the only rule of Faith ; the way t> judge aright of that fule, is by the fober and modeft tile of our own reafon 5 a help to judge ofthat rule, is the fence efpecially of the primitive Church : but to make the Church the fo'e judge of Scripture, and to obli e us to follow that, with- Gut. attending to Scripture as the rule, er our own rea‘on as the judge, is to leave us without Scripture orreafon. - V4 A Roman (atechifm. Sito SE. Toa Of Repentance and Obedience. ~ Q 14. at doth the Church of © Rome teach concerning Repentance > A. 1. Jt teacheth that Contrition (whichis. aforrow for fin paft, and a purpofe of not committing it for the future). though perfected with Charity, is not fufficient to reconcile a perfon to God without Penance, or Confefii- on to.a Prieft either in act or defire. Concil. Trid. Seff. 14. ¢. 4. Catech, Rom. Pars 2, de. Sax crament. poent.n, 38. A, 2. She teacheth that Attrition, or im- perfe& Contrition, proceeding merely from the fear of Hell, is equivalent to Gontrition by vertue of Confeffion. For the Council of Trent doth teach that the Sacraments do confer grace upon thofe that are difpofed (), and that_ Attrition doth difpofe to receive the grace of, the Sacrament of Penance, and leads to jufti- fication (4). . (2) Concil. Trid. Sef. >. Can, 6. (>) Sef. 14. cap. 4. Bellarma. de poen't,!.2. ¢.12 ff. xd fciendum eft. Sze Queft. 98}. ; Qi: The Reply. 15) 18 SR Ort A 2 Of Repentance and Obedience. R. 14. cack but another word for Repentance, and Repentance is a qualification for Pardon and Reconciliation. A broken and a contrite beart, O God, thon wilt not defpife. Plal. 51. 17. Ezek. 18. 31, 32. Caft away from you all your tranferelfions, Sc. and make you anew heat, and anew fpirit, for why will'ye die, &c. Ezek. 18.30. Repent and turn your felves from all yoxv tran(greffions, fo iniquity (hall not be your ruin. Aas 3.19. Repent and be converted that your fies may be Hotted out. The fame Texts whéch make Contrition fufficient with- out Confeffion to the Prieft, make Attrition infuffictent without therebe Contrition. And as the former Do&rine ofthe infufficiency of Contrition without confeffion, makes that neceffary which God hath not made neceffary : fo this latter of the fufficiency of Attrition upon Confeffionto the Prieft, without Contrition, makes that unneceflary which God hath made neceffary. And what canbe a bolder in- vafion upon the divine Authority, than €ither to require other conditions of Salvation than God hath required (as isdone by making confeffion toa Prieft neceffary to Silva- tion) or to diffolve the obligation of thofe conditions. which he hath required ( as doth their Doftrine of Attri- tion with Confeffion )? Ha: B3 ) R, 14s. 16 A Roman Catechifm, Q. 15. pat is the Judament of . \ \ the Church of Rome ag - {O gosd TMiaks ? A, The Church of Rome doth affirm that the good Works of juftified perfons do truly de- | ferve eternal Life (2) ; and that if any one doth fay that fuch works denot truly deferve an in- creafe of Grace here, and eternal Life, andan . augmentation of glory hereafter ; let him be accurfed (6). Sts om ; Our good wor's do merit eternal Life, nat anly by vertue of Gods Covenaxt and aceeptation, but -alfo by reafon of the work it felf (C). (2) Concil. Trid. Sef. 6. c. 16. b) Ibid. Can. 32. c) Bellarm. de juftif. I. 5.c. 174 Q. 16, Cit is there no allowance foz fuch as habe not good Woks of their own fuffictent to merit fo2 themlelbes ? i CO ote A. Yes there ate Indulgences to be obtain- ed, by which perfons may be difcharged from the punifhment of {in here and in Purgatory : _ And if any affirm thefe Indulgences to be ufe- Jefs , or that the Church hath not power to grant them, he is accurfed. Concil, Trid.Seff. 25. Decret ae Inaulg. Be - The Popes and Prelates of the Church are __ Judges appointed by God to remit faults and _ punifhments in his name by an Indulgence, ze The Reply. “47 ‘RB. 157 & Lay to deferve, isto make God our debtor; \ to him that worketh (i. e.thacmericeth } is the veward not reckoned of Grace but of Debt: Rom. 4. 4. But can a Man be proftableto God? Job22.2. Our Savi- our teaches us that we cannot, Lv, 17, 10. when ye [hall have’ done all thefe things which are commanded you, fay, we are unprofitable Servants: we bave dose that wh ch was our duty to do. +ACommand to do it, and Grace to obey that Command, and a far move expeeding and eternal weight of glory as areward, [2 Cor. 4.17. } will fhame the pre- tence of real merit, and turn the Anathema upon them- ~ felves. And they may as foon reconcile light | and darknefs, as the grace of God, and merit of Chrift, to this Do&rine ; although for a cover ‘they have confounded them together in the fame Canon. . =. ——— R. 16. ee pardon fin and remit the punifhment, only belongto-God, according to Pfalm 32.5. J Said Twill confefs my tranfgreffions unto the Lord, and thon for- Eaveft the iniquity of my fin. What God binds, no perfon canunty, and what heunties noman canbind. But this courfe of Indulgence for a long time pradifed, and ftill upheld in the Churchof Rome, doth unty what God doth bind 5 and remits where God doth net remit. It makes fin eafie and cheap, and proftitutes the ftriG rules of Chri- ftianity to the bafeft purpofes. So Polyd. Virgil faith, when Indulgences were grown common, many wen did lefs— abftain from doing evil attions. De invent.l.8.c.1. For when perfons, for example, canhave a plenary Indulgence for fo trivial a fatisfaétion as the ftanding before the doors of S. Peter’s Church at Rome, when the Pope bleffes the people at Ezffer, ic makes fin as eafie to be committed as pardoned, It may be for the horour of the Apoftolical ae B4 Chair, | " ba 18 A Roman (atechifm. : fo be Juftice be fatisfied, through the applica- tion of the fatisfaGtions of Chrift and the Saints. Bellarm, de Indulg.1. 1.0. 5 ff. jam vero. Q,, 17. Hit far bo thofe Bndul- Gentes ertend ? A, They do extend fometimes. to days, ~fometimes to years, nay fome of them were plenary (2) Indulgences ; fome were for a dif- charge from temporal punifhments here, o- thers from the pains of Purgatory (), and fome did grant an eternal reward to thofe that obferved the Conditions required. (4) Bellarm, de Indulgent.l.1.c. 9. init. Plenary Indulgence dot take away all the punifhment due te fin, Ibid fi, In- dulgentia Quadragen. (>) tbidc. 7. ff. Et quidem. Q. 18. Bon what Cerms were thofe Jndulgences ta be obtained ? A. By Money (4), Pilgrimages @), affift- ing the Pope(c),reciting certain Prayers(@). ec. (2) This is implied Concil. Trid. Sef. 21.'c. 9. though it’s called by the foft name of Alms. m . » (b) So, many are granted to particular Churches in Rome, for the benefit of Pilgrims, : (c) So, thofe that upon the motion of Pope Alexander III. took up Arms againft the Albigenfés, had by an Indulgeuce the premife of an eternalreward. Baron. ad A. D. 1179s. 7» (4) So. Pope Alexander the 6th granted to thofe chat _-recited this following Prayer to the blefled Virgin, and S.Amn her Mother, 32000 Years Indulgence. | me ’ The Reply. 19 hair, ( which Bellarmin faith was the reafon of it (2) but a great difhonour toGod. So that who cannow wonder at there was no ufe of Indulgences in the Primitive march, as their Bifhop of Rocheffer faith (6)? (a) Bellarm. de Indulg.l. 1.¢.12. ff. Obferv. 2°. (6) Roffenf. contr. Luther. art. 18. a - 175 Pue Scandal given by Indulgences was fo 18. notorious, that they endeavoured ‘to foften yem 5 and Order was given by the Council of Trent for forming the Abufes of them ; but when the Fathers there 1ought not fit to difcover thofe Abufes, and did only for- id wicked Gain, (a) they lefta large {cope for the ma- ing a Gain of them. And befides as formerly, fo two f the Popes under whom that Council fat, [ viz. Pal 3. nd Fulius 3. (b) | proceeded in much the fame courfeas heir Predeceflors, if they did not exceed them: for by heir Bulls, there is granted to all fuch of the Fraternity of he Holy Altay, that vifit the Churchof S, Hilay of Chai- res, during the fix Weeks of Lent, 800700 Years of Par- ion, befides 13 or 14 Plenary Indulgences. And fince hat Urban the 8th (c), and Clement the 1oth(d), have, ranted. by their Indulgence a Plenary Remiffion of Sins , ind the laft of them at point of Death. (2) Sef. 25. Becret. de Indulg. (b) A Bull of Indulgence to the Fraternity of the Altar, Paris 1550.¥. B, Faylor’s Def. part 2. |. 2. p. 8. (c) Bullar. to. 3. pag. 74. \ 4 ‘ _(d) A.D. 167%. Bull upon the Canonization of five Saints. S. Aupfliv Bete ‘ . * 20 A Roman (atechifm. Ail Mary full of Graces the Lord be with thee, thy Grat : ! with me. Bleffed be thax among Women : And bleffed b S. Ann thy Mo: her, from whom, O Virgin Mary, thou haft pro ceeded without Sin and Spot 5 but of thee bath Fefus Chri been born, the Son of the living Ged. Amen. Thefaur. Var. Exercit. in grat. Sodal. B. V. M. Bruxel Edir 2. An. 1658. p. 287. Q. 19. JPon what pretence { ] Keaton is the Dorrin and Pzacice of Indulgences founded? A. Upon Works of Supererogation (a), tha is, the overplus of the Satisfaétions of Chri and the Saints, which is a Treafury(¢)commit tedto the Churchies cuftody («), and to be dif- pofed of as She fees meet (4). (a) That Supererogation is ueceffary to Indulgence, no on can deny, {2ith Bellarm.de Indulg. L. 1. c. 2. init. (2) Concil. Trid. Sef. 21.¢. 9. (c) So Pope Clem.6.Conftit. extrav.in Bellar. ibid.§. ult. (d) Beilarm. ibid. c. 3. Q._ 20. ‘ , YYpither Do the Souls of Y - thofe go that Die tn a flate of Grace, butare not fulfictentlp purged from thetr Sings, 02 Have not had a Plenary Indulgente for the Re: misfion of toem? / A. Such go to Purgatory, a place of Tor- ment in the other World,near to Hell(a), where they are to continue till they have made ful! (a) Bellarm.de Purg.1. 2. ¢. 6.88, Quinta ef, & Diinde __, fatisfaétion The Reply. 21 $.Aufin had no fach Opinion of Pilgrimages, for he faith, om. 10. de Santtis,Serm. 47.He hatk not faid, Go unto the E1lt nd {eek Righteoufne(s 5 fail to the Weft, and receive Indulgence. ‘orgive, andit (bal be forgiventhee 5 Indulge, and it {hall e indulged to thee. R, 10. Omans 8.18. I reckon that the Sufferings of this R prefent Time, ave not worthy to be compared with he Glory that (hall be revealed in us: So, 2Cor. 4. 17. Rom. [4. 12. Every one of us fhall give an accoxnt of bimfel{to God. f there be no comparifon betwixt the Reward and> our sufferings for it, then no one has Merit or fatisfactions to ransfer to another : And if every Man muft give an ac- count of himfelf, then no Man canbe benefited by the Merics and Satisfations of another. But fuppofing there is a fuperabundance of fatisfactions in the Saints; yer what need is there of them, when there is fuch an infinice value in the Sufferings of Chrift, who by one Offering hath for ever perfected them that ave fanftified, Heb. 10. 14. Or whogave the Church the Power fo to app'y them ? R. 20, “Hat thofe thatdie ina ftate of Grace, are 21. yet in a ftate of Torment, and are to © be purged in the other World, is contrary to Scripture and Antiquity. Rom. 8. 1. There % no condemnation to them” which are in Chrift Fefus. Ver. 30. Whom he juftified, them he alfo glorified. Vert. 33. 34. Who (hall lay ary thing to the Charge of God's Eleét ? It is God that juftifieth. Whois be that condemneth 2 As Juftification and Condemnation are here oppofed by the Apoftle, fo'are Condemnation and Glori- fication; and he that is juftified upen the fame reafontht . he cannot be condemred, fhall beglorified. Now the Eleé& are juftified before, and when they-go out of this Werld ; and confequently “fhall have nothing laid to their Charge in the next 5 fer that were to condemn them after they are. acquitted, and to punifh them aitor they are pardoned. i” < ewe S The 22 A Roman (atechifm. — fatisfaGtion for their Sins, and are through! purged and prepared for Heaven, whereinton unclean thing can enter (). (b) Carech. Rom. par. 1. C. 6.2. 3» Q. 21. Dio come thofe Werflons t be punifhed tm the othe Miold, wa Depart in alate of Geac out of this? | A. Becaufe they have not here fulfilled th Penance impofed upon them, or is due from them to God. Bellarm. de Indulg. 1. 1.c. 6. & 7- Q. 22. F what Duration o2 conti: nuance isthe punthhment of that State ? A. Ycis but temporary in its Nature, for ar appointed time ; and the Perfon is to continue in it till he is purged from his fin, and has faf fered the Punifhment due to it. er Catech. ibid. Bellarm. de Purg, I. 2.c. 8. Quantum ad primum. Hay 8 te Q. 23. |? there no wap bp mbich the Souls of thole that are in Jurgareey map be Delivered out of that {zifon. and their time of Cozment Fagtned 2 Mec A, The} 7 eee me ee fe The Reply. Ci i The Servants of God then have peace, then enjoy quiet re(t wd fecurity when being drawn from thee ftorms of the World, ve arrive at the Havenof our everlafting Habitation and (ecu= ity ; when this Death being ended , we enter into Lamortali- y 5 faith S. Cypr. de Mortal. SS. 2. Luke 23. 43- Our Saviour faith to the penitent Thief, To. lay fhalt thou be with me in Paradife. Paradife is acknow- edged to be the Seat of the Blefled (a) ; and if there was | Purgation neceflary for Sinners, he that believed and epented not cill che aft moment of his Life, might be yell fuppofed to need it 3 and fhould have been fear ra- her to Purgatory than Paradife. Gregor. Naz. faith, That after the Night of this Life there sno Purgation; and chat it vs better to be corvetied aad par- zed now, than.to be fentto the Torment there, where tie time if ponifhing is, and not of purging. Orat. 15.1n plag. grand. (2) Bellarm, de San&t, Beat. |. 1. c. 3. Teftim. 4. R, 22. HE State that Believers immediarely enter upon after Death, is faid to be Life ior the Somfort, and everlafting for the continuance of ir, | Joh. ¢.24. He that believeth on him that {ent me, bathever= afting Life, and (halt not come into Condémuation 5 bet paffed "0m Death unto Life. Mie So S. Cyprian The End of this Life being compleated, we pe divided into the Habitations of Everlajing, athe Death Y Iismortality. Ad Demetr. §. 16. : m3 R. 23. De K, 16.26. Betwixt us and you there is agreat Gulph fixed, fo that they which would pals from pence toyou (to relieve you | cannot, &c. __As the State in which Abrabam ind Lazar#s were, nced- ed no relief ; fo that in which the Rich Man was, cavid ot obtain it, For faith Epiphanixs, Aiter Death i 20 help to @ Lotten by Godlinefs or Repentance. For Lazarus c:t)> wet here goto the Rich Man, nor the Rich Man unto Lck:rus, Ke, For the Garners are fealed up, and the Time & pif ted. mtr, Cathar. Hzr. 96 24 A Roman Catechifm. __ 4: They thay be helped and delivered by th Suffrages (a) of the Faithful that are alive that is, by Prayers, Alms, and Maffes (6) an other Works of Piety, fuch as Indulgences(é). (2) Concil. Trid. Seff. 25. Decr. de Purgar. (6) Concil, Trid. Seff. 22. Can. 3. (c) Bellarm. de Purgat. |. 2, c. 16.SS Ad hac. Q. 24. T: the Doctrine of Purgatog a Matter of Faith, and ne reflarp tobe belteded ? : A. Yes: For whofoever thall fay, chat there is no Debt of Temporal Punifhment to be paid either in this World or in Purgatory, before there can bean admiffion into Heaven, is ac curfed (2). And whofoever fhall fay, the Sa. crifice of the MafS is not to be ufed for the Dead, is accurfed (6); and this is oneof the Principles, without the belief of which there i« no Salvation (¢). ; (2) Concil Trid. Seff. 6. Can. 30. & Seff. 25. Decret. de Purg. (6) Thid. Sef. 22. Can. 3. (¢) Bulla Pii 4ti. Q. 25. ¥ FQ what place were the Souls ofthe Patriarchs, and other good Wen, before the coming of Chetk? _ A, Before the Death, and Refurreétion (<) ' or Afcenfion of Chriit (6), the Gates of Hea- ven were opened ta none; and the Souls o good Men departed, were detained in a cer Z y ais, if ta oo ety ind ifa Man’s own Repentance cannot help him, much can another’s good Works profit him. o faith S. Ferom; While we are in this prefent World, we be able to help one another, either by ony Prayers, or by Counfels : but when we hall come before the Judgment t of Chrift, neither Job, nor Daniel, zor Noah, can intreat any one, but every one muft bear his own Burden (a). And elfewhere-faith, That what (hall be to allin the Day of “ie a is accomplified to every one at the Day of t ° ‘ ; a) Lib. 3.. Gom, in Galar. c. 6. (2) in Joel cox 24e Ithop Fifher an Author of theirs faith, That B there is no or very little mention of Purgato- among the Antients(2). And it’s then no little in- achment upon the Chriftian World, to make chat now loGtrine of Faith, andto require it upon pain of Dam- ion to be believed. : ; (a) Roffenf. Lutheri confur. Art, 18. & Polyd. Virg. de Invent. 1. 8. c. i. 28, VW E read that Elias was taken up into Hea ven, 2 Kings 2.11. and he and Afojes eared in Glory, Luk. 9.31. Mat. 17.2. after the man- - of that State in which they were. For whereas the fhion of our Saviour’s Countenance was altered, and iis ce fhone as the Sun, and his Raiment was white and ftering as the Light, it’s faid of them, that they appca- 1 in Glory. And fo the Condition Abraham was m is preferted (as Heaven it {elf is in Scripture, Lk. 1.4. .) after the manner of a Feftival Entertainment: Thas zarusis {aid tobe inhis Bofom, Like 16. 22. (asS. Foie Fin owr Saviour’s, Fob. 13:23-_.) and others are {aid ro down with Abraham, &c. Matti. 8. 11. The Botom of raham is therefore no other than the Heavenly Paradile, ° blefled Abode of good Men in the other World. So S.Axguft. expounds it; The Bofom of Abraham isthe of the bleffed Poor, whofe is the Kingdom of Heaven, ine which after this Lifethey are received. Quafk, Evangel. 1. -€« 28. ; Bi R. 26, | Nh AR) a a, GN , - - A Roman ( itech Mies ska tain place, calledin Scripture, Abraham's Bo- fom(c), and by the Schools, Limbus Patrum, and is the uppermoft part of Hell 5 the lowermoft being the place of the Damned, next above that Purgatory, next to that Limbus Infantivm , - above that Limbus Patrum (d). (a) Catech. Rom. par. 1. Cc. 6.0. 3: 6. (b) Bellarm. de Chrift. 1. 4.c. 11. (¢) Catech, Ibid. (d) Bellarm, de Purg. 1. 2, c. 6. SS. Quod autem. Q. 26. lk what condition were they A while thus Detained in Limbo: A. They only fuffered the Punifhment o} lofs, being deprived of the Vifion of God, anc {uftained by the blefled hope ofa Redemption did enjoy a quiet Habitation. ; Catech. Rom. ibid. n. 3. Bellarm. de Purg, 1. 2. c. 14. SS. Confirmatur. Q. 27. Dw and when were the; Delidered thente. A. They were delivered by Chriftat his d cent into Hell (a); fo that ever fince,that plac remains empty (4). (2) Catech. Rom. ibid. 8.5.6. (4) Bellarm, de Purg. 1. 2.c. 6. §. oftava eft. Q. 28. iat ule Ba thep make 1 \) y this Dodrine? = ‘A. Hereby they are enabled to giveaR fon, why there isneither Precept nor Exam R. ras oie are not agreed in the Nature and Conditi- on of the Place; for the Catechifm faith, W. 3. They were fuftained by Hope, and were without any fenfe of Grief. And prefently, N. 4. That a’thoxgh they were without other enfe of Grief, yet being Rept in fipence, were tormented with the . lope of that bleffed Glory which they did expect. But the Scripture tells us, that the Stace where Abraham was, was not only a State of Ref, but alfo of Comfort, Luke 16.25. R. 27. 1 was at our Saviour’s Afcenfion,that he led Cap- tivity captive, Ephefi4. 8. So Tertullian; He afcended into the Heighth, that ix, Heaven, Fie led Captivity captive, that is, Death, or buman Scrvitude, Contra Marcion. l. 5. c. 8. R. seep tere is neither Precept nor Example for the In- vocation of Saints inthe New Teftament; and - if that be the Reafon for the Proje of a Linbws before Chrift, it. may be areafon for a Limbus ftill, and they may as well exclude the Saints from Heayen now as then, if Cc _ there 3 eed a. ee s “the Church of Rome > -- pray'd to God, and did not nfe to fay, Hol; * Abraham, pray ion me, 7c. (¢.) -Q.29. (+ F what Both the Service ¢ Q31.¥ the having the Sein in the Old Teftament for the Irvocation o Saints departed (4 ', becanfe they were for thei punifhment inclofed inthis rea a were therg held bourd by the Devils (4), till delivered b Chrilt. And fo the People of thofe Times onl oh } Bellarm. de San&. beat. 1. 1.c.19. §. Item. Exod (4) Catech. Rom. ibid. n. 5. Cc) Bellarm. ibid, Sect. Ill. Of Divine Worfhip. the Roman Church cov fit ? A. It confifts of Prayers and Hymns offere to God, Angels and Saints, of Leflons take out of the Scriptures, and Legerds; of Pro- _ fefliors of Faith in the Creeds , and js fo com- - pofed, as that there are Refponfes for the Peo- ied to bear a part in. Q. 30. I2 tohat Language is their Sec bice pertoymed ? A. \tis performed in all places among ther in the Latin Tongue, which isin no Place vul- garly under underitocd. unknown Congue ty ~ j ot a Kf DL1 4 J st 4 « Lop: se. there be no more for their tavocation in the New Tefta- ment,than was in theOld.And fo much is alfo acknowledged. Thus S2/mero (a Learned Difputant in the Council of Trent) ; Such Droocations of Saints, have no expels Ground in all the Scrintures (a). And Faber pofitively afirms, The Primitive Church never look’d but on one Chrift; and never worfhipp'd any ther than the Holy Trinity (b). (2) Ad 1 Tim.2. Difp.7. §. Sed cumante & nec obftar od. (6) Fab. Scapul. Pref. in Evang. Sect. Il. Of Divine Worfhip. t. 29.” ¥ ‘Here was a time when Cardinal Quignonizs at che Inftance of Pope Paul the 3d, reformed the reviary 5 and inftcad of Legends, liad fer Scriptures for ie Leilons ; but Pope Pixs Quintus, who afterward under— 90k to reform italfo, prohibited that of Quiznonius (2), bd inftead of the Scriptures, placed Legends again, aud pitcontinues. — - (2) Bulla prefica Brevier, Rom. Fuffs Pit V. Edit.’ . 30; N Divine Worfhjp (asin all other A&ions ) the 31.8 firft thing to be confidered isthe End, and the =xt thing is the Means conducing to that End. The End the Honour of God, and the Edification of the Church ; id then God is hcnoured,when the Church is edified. The leans conducing to that End, are to have the Service fo iminiftred, as may inform the Mind, engage the Aifeati- is, and increafe Devotion. But that cannot be done, here the Tongue it’s celebrated in is not underftood, ace weare informed, aflected, and edified only as we do iderftand, Pate | Pa. F C2 ; Thus a 30 ts at chum. ie A. Yes: It’s required that it fhould be cel brated inthe Latin Tongue; and whofoev fhall fay that it onght to be adminiftred in tl Vulgar Tongue, is accurfed (4). Hence whe ‘of late Years the Miflal, or Mafs-Book, w: tranflated into French, it wasdeclared by Poy Alexander the 7th, to be a Seed-Plot of Difob dience, Rafhnefs, and Schifm and he calls thei that did it, Sons of Perdition, and doth condem: reprobate, and forbid that Miflal, or what the hereafter be publifhed in any other manner (6 And the whole Clergy of Fraace, in a Lett to the fame Pope upon that occafion, faitl That a Tranflation of that kind is the Cau and Seed-Plot of many Errors (c). Ce Concil. Trid.Seff. 22. c. 8. & Can. 9. b) Colle&io quorundum Authorum, cum Decret! Parif. 1661. (¢) Ibid. p. 62. Q. 32. W eat are the Dbjeds of Cis fhipin the Church of Rom A. Befides the Blefled Trinity, they doa ply themfelves in their Devotions to Angel Saints, and the Virgin AZary. rt eT Tere ond ; . Lake wy diy 46h 78 a? ae Weel Thus we are taught by the Apoftle, 1 Cor. 14.2. He that feaketh in an unknown Tongue, fpeateth not.unto Men. Veri.11. If I know not the meaning of the Voice, he that fpeaketh [hall be a Barbarian unto me. Vert. 16. If thou {halt ble{s with the Spirit, (by the Gift of an unknown Tongue ) bow fhall he that occupieth the room of the unlearned fay, Amen, ak the giving of Thanks ? How can the People be attentive to the Leffons, an{wer at the Refponfes, be devout in the Prayers, profefs their Faith in the recital of the Creeds, when they do not under{tand what is read, pray’d, or profelfed? Thus doth St. Ambrofe comment on 1 Cor. 14, It i evident that the Mind & ignorant, where the Tongue 1s not underftood, &c. The unskil- ful Perfon hearing rohat he doth not snderftand, knows not the Conclufion of the Prayer, and doth not anfwer, Amen; that is, that ig is true, that the Bleffing may be confirmed. For by thofe is the Confirmation of the Prayer performed that anfwer, Amen. So that where the Prayer is not confented to, it is not our. Prayer ; and where it’s not underftood, it cannot be con- fented to. R. 32. AT. 4.10. Our Saviour anfwers the Devil, It is written, Thou [halt worlhip the Lord thy God, and him only (halt thon ferve. As Divine Worfhip is due to, God ; fo it’s notlawful to give it to any other, it being’ his peculiar Prerogative. The Church of Rome doth acknowledg this; but fays, That the Worfhip they give to Saints and Angels, is not of that kind. Catech, Rom. Part 3.6. 2.1.8. Pars 4.6.6. M3» And therefore we muft confider what that Worfhip is which is peculiar to God, and what can be thus peculiar, if Prayer isnot ? Sothought St. Ambrofe, Thou only-art to be iz- vocated. De obitu Theodof. For God alone can receive our Prayer, of can give what’ we pray for, or be the Objeé&t of our Faithand Truft. So the Apoftle, How {hall they call on him, in whom they have not believed 2? Rom. 10. 14. So that to invocate any other than God, is to transfer that Honour to them which is peculiar toGod, C3 “ifs t oe © = aoe. ea 4 f i rere 4 4 esi ee eR eee yy ree The Reply. . zt a vo x Roma itor Q 33-W it Ponsur Da chep rive to |” the Sugels ? A. 1. The Church of Rome doth teach, that the Angels are to be worfhipped (a), invoked, and prayed unto, as they do willingly under- take the careof our Eternal Salvation (>). And fo they have Litaniesand Prayers compofed for this purpofe (c). (4) Catech. Rom. par.3. ¢.2. n. 8, 9. venerari, adorare coleve. (b) Ibid. n. 10. (¢) Litam SS. Angelorum, vid. Horologium Tutelaris Angeli 4 Drexclio, p. 84. Duac. wea They teach, that as every particular aaa hath a Guardian Angel from his Birth (2), fo it’s fit for them to commit themfelves more par ticularly to him (4); after this man- ner, (as it’s in a Book not long fince publifhed in our Tongue(c):) Bleffed Angel! to whofe care and cuftody our loving Creator hath committed me defend me this day, I befeech you, from all dan- gers, and dirett me inthe Way I ought to ogy (4) Catech. Rom. Par. 4. cap. 9. §. 1.0 45 62) + ; Horolog. Drex. p. 108. Abe Gilles Catecbie, 1678. j fre si ce Q. 34. WV bat Religious Donour vo they give to the Satnts ? A. They pray to them as their Interceflors, make their Confeffions to them (a) 4 offer In- _ cenfe, and make Vows to them 5 venerate their Images and Reliques. : () Vid. Form of Confefion, / i i aa | s Be ee ay The Reply. KER les i = wre Aa Ri 33. \ \ 7 E do honour the Holy Angels, as they a-¢ Y ~ God’s Minifters, and are fent forth to mitifter unto them wha {hall be Heirs of Salvation, Acb.. 1.14. But to worfhip or pray tothem, we dare not, as it’s what they themfelves do refufe and abhor, Rev.19.10. and the Scripture doth condemnas a fign of a Flefhly Mind, vainly intruding vito thofe things which we have not feen, Col. 2. /18, Theodovet upon this Texte faith, That the practice of worfhipping Angels obtained a long time in Phrygia and Piffdia and was therefore forbid by the Synod of Laodicea, as appears by the following words 5 For Chiijtizns ought not to forfake the Chuich of God, and depart afide and invocate An- geis, and hold Meetings, which ave things forbidden, Conc. Taod. Can. 35. And he adds, That in his time Oratories of . St.Michael were there to be {eew « All which they were indused ta, upor a pretence of Hurility, that fince God is not to be fren, ap- proached to, or comprehended, therefore it’s fit to fue for his Fa- vour by Angels: But, faith the fame Father, this is fo far from Hivnility, that it’s in trath an Infolence, For it is found- ed upon a prefumption of knowing that which they nei- ther do, nor can underftand; and whilft they would be wife above what is written, do effectually overthrow thar which is wricten: by not holding the Head, and forlaking the only Mediator betwixt God and Man, Chrift Jefus. R. 34,35," | Here ws oneGod, and ore Mediator between God 36,37. and Men, the Man Chrift Fefis, who gave hin- felf a Ranfon for all, 1 Tim. 2. 5, 6. f ; Rom. 8. 34. Who is he that condemneth ? It is Chrift that died, yea rather, that i vifen again, who w even at the Right- Hana of God, wha alfo maketh Interceffion for vs. ¥3 The Scripture knows no difference, nor doth teach us - to diftinguifh ( asthey do) between aMediator of Inter-_ ceffion and Redemption ; but on the contrary teaches, thac Wer eRe 1 i hea 4. fa Oe "] oe ee aay 4) nt i ee ! ‘ Q. 35. D2 what Renton vO io pap: untae Saints ? A, That by their Aid and Help they may obtain Benefits from God (4), who doth con- fer many Favours upon Mankind, by their Me- Lica Grace, and Interceflion (b). Concil. Trid. Seff. 25. de invocat. 5 Carech. Rom. par. 2. C. 2. 1. 12. _ Miflal. Rom. pear Miffarum de “we Q 36. A Stet what manner bo they pap to Satuts ? A, They pray to them as Favorites with God, that they would take them into their pro- etion: and would obtain thofe things of Gcd for them which they dowant. Therefore they _ plead, that they have two different Forms of Prayer; for to Ged they properly fay, Have Mercy upon us, hear ws: Toa Saint, Pray for us. Catech. Rom. pat @ c. 6. ik 3. Q 37. DGt have they net thole Forms in thee Wiflals, Webtartes, and common eoks of Devotion, which ate particularly and tumediatiy applied to tbe Hants fo. obtaining tebhat thep want > 4, Yes: It is too. manifeft to be denied ; and thothey have been more fparing of late Years, yet nothing formerly more frequent. As for inftance, in a Milla] printed at Paris, : An, 1520. fol.5 1. ‘there is this Prayer to . ars. »alone makes Interceffion for us, who died and rofe, and at the Right-Hand of God, and he alone has a right to ir Prayers, and to him alone may we addrets them. So Origen: All Prayers, and Supplications, and Thanks- vings, are tobe fent up to God the Lord of all, by that High rieft who is above all Angels, being the tiving Word of God. . g. cont. Celf. p. 233, 239. So again 3 We ought to pray only tothe God over all, and his ly Son the fir[t born of every Creature, who, as our Hizh Prieft, brs his Prayers to bis God, and our God. Lib. 8. p. 395,402. To have other Mediators and Interceflors, is not to hold ¢ Head, in the Judgment of the Apoftle, Colof2. 19. id fo the Council of Laodicea determines, where it’s faid, briftians ought not to forfake the Church, and invocate Angels---- “any Man therefore be found to give bimjelf to thes privy Idola- y, let bim be Anathema 5 becaufe he hath forfaten ovr Lord eftus Chrift, the Son of God, and betaken himfelf to Idolatry. - By which we are taught what to conceive of the Do- rine and Praétice of the Church of Rome, which hath mumerable Mediators befides Chrift, and by whofe Me- its and Inrerceflion they promiie them{clves the more fe€tual Audience and Succefs in the Court of Heaven. orif there be but one Mediator betwixt God and Man, 1en that one Mediator doth exclude any other Mediacors, ; well as one God doth exclude other Gods. A pluralicy. f Mediators being no more confiftent wich cne Mediator, man a plurality of Gods is with one God. And we may s well conclude, that though there be that are called Me- jators, yet to us Chriftians there is but one Mediator 5 3 though there be that are called Gods, yet to ws there is but i@ God: 1 Cor. 8. 5, 6. Such a Mediator as is able to ue them to the uttermoft that come unto God by him, feeing he yer liveth to make Interceffion for them. Heb. 7.25. And as ecan need no other Mediator ( when he is a Mediator or us ) fo it’s to undervalue his Mediation to : feck clic- here for it.’ mm ee aS ae eS ee wee ee _ Aflump. (¢) Officium.B.M. In the (omuts oth 01 itech, mM. his % aaa O Niics; V Voman if th se Lamb, Ailey en lizhren us within. Deftroy the Roots of Sia. ( excellent Lady, after the Grievances of the VVorle _ do thou tranflate ws to the Company of the Bleffed.. Q. 38. WV bat is the religious obte vance ands Clofhip the give ta the Cirain Mary ? A, They fly unto her as the Advocatrix 0 the Faithiul, the Mother of God, that by Pray er to her they may obtain help, through - moft excellent Merits with God. Catech. Rom. par. 4. cap.s. n.8. Q. 39. } pers thep not fame finguta | Founs of Devotion to per ? _ A, Yes: For apprehending her to be it ‘Glory fuperior to all created Beings, they offer a Service to her, beyond what they give eithet to Angels or Saints. Q. 4o. Fter what. manner do es | _ apply themfeives te ber > A. According t6 fome Miflals, they ask het to command her Son, by the right and authority of a Mother (a) or, asit-is in the Breviarie ufed at this day, fhem thy [elf a Mother (b}, ‘They pray to her, that fhe would loofe the Bands of the Guilty, bring Light to the Blind would make them mild and chaft, and cauf . their Heart to burn in love to Chritt «). (2) Miffal.Parif, An.1320. fol.65. Coy Brev Artwerp, 1641. oti PE do honour the bleffed Virgin as the Mo- ther of the Holy Jefus, and as fhe was a Perfon of eminent Piety gwhile on Eartit, bda glorious Saint now in Heaven 5 but we do not think lawful to give that Honour to Her, which belongs not to (Creature, and doth equalize Her with her Redeemer, as ley do inthe Church of Rome For, is Chriftan Advo- te? She isan Advocatrix. Is hea merciful High-Prieft ? ne is the Morher of Mercy. Has he Merits? fo has pe,c>c, Thefé and the like Phrafes are ufual in their Offices. VV Es E cannot bur wordér at elie Applications made to the bleed Virgin in the Church Rowe, whofe Aés on Earth, and whofe Power in Hea- En, the Scripture doth very fparingly relate, or is altoge- her filent in. We read nothing there of her bodily Af hmption into Heaven, nor of her Exaltarion to a Throne ove Angels and Arch-Angels (a). We read nothing there f her teing the Mother of Grace and Mercy (b), the Quecn id Gate of Heavén, the Adzvocatiix of Sinners (c), and of er Power in defiroying all Herefies in the World (4), hd being all things to all (2). “ee Brev.Rom. Eitiv. Feft, Agump. Offcium parvum B.M.ad Maturin. 2 Catech. par.4. Completor. S$ cegeimge 2 Feft. Affump (4) ible Parif. bid. V. Le Pfaulcier ek fus. Hymne, _ Ave ig fola. x When But becatfe thefe things are difperfed in oj ther Books, I fhall direét the Reader to Compendium. of this kind, in a Book printed lately in London, where the Author faith, That whatever Gifts are beftowed upon us by Fefus, receive them by the Mediation of Mary. No ong being gracious to Se[uz that 1s not devoted to Mary, That the Powe? of Mary in the Kingdom of Jefwa us futable to her Maternity. And tho the con. dition of [ome great Sinners may be fo deplorable, that the limited Excellency and Merits cannot ef] fectually bend the Mercies of Fefusto relieve them: yet [uch w the acceptablenefs of the Mother of Fe- [us to Sef, that whofoever 1 under the verge o her Protettion, may confide in her Interceffion to Jefus. That the Perfon devoted to her, is to beg of her to accompany him as his Sacrea Guide, Advocate, and Champion, againft the Af- faults of Sin and Senfuality. Contemplations of the Life and Glory of Holy Mary, oe P- 7, 8, 9,14. Printed, An. 1685. ; Much after the fore-cited manner did the Council of Conjtance invoke the Bleffed Virgin, as cther Councils ufed to do the Holy.Ghoft; calling her the Agorher of Grace, the Fountain of Mercy; and they callon her for Light from Heaven. And at this day it is a common practice,’ in- ftead of Prayer to Ged before their Sermons and Exhortations, to fay, an ve Maria, &e. F 2 AY s- e ‘ 39 | When we read fo much of the Blefled Virgin in Books . f this kind, and fo little of her in the Divine Writings, we cannot but refle& upon whatis faid by Epiphanius, of a certain Se& of Women that in his Time offered Cakes to. the Virgin Mary, which he calls an Impious Thing, and faith is altogether contrary to the Dottrine of the Holy Ghof (2). Andhe farther adds ; This the Holy Ghoft doth wan us of, in which Chrift faith, Woman, What bave I to do with thee? &c. Where be cails her Woman, and as it weve prophelying, to refute thofé Schifns asd Herefics which he knew would arif2 in the World ; and that no one being moved by a certain admiration of the Bleffed Virgin, might turn bimfelf to thofe dotages of Herefizs, &c. And he adds; Let the Virgin Mary be bonoured, but the Father, Son, and Holy Ghoft be adored (b). And much more hack that Father there to this purpofe. . (2) Haref. 78. p. 1054. Par. 1622. (6) Haref. 79. N. 4,7, &c. But what would this good Father have faid, if inftead of a Chair adorned and fet forth in hononr of th- Virgin Mary, (asthofe Womendid ) he had found her advanced toa Throne of a Mediatrix in Heaven? What if inftead of Cakes, there had been Litanies and Prayers offered to her, and that in more abundance than to Chrift hime? What if he had found them praying, O boly Mother, fuccour the Miferable, belp the Weak, comfort thofe that moun? ( Bre- viar. Rom. AEftiv. Suffragia.) I doubt not but he would - have faid of this, what he doth of the other, That they sould obtrude her upox ws for God, and have call’d it Herey and Idolatry. He ons 82 ~ agemoitals bat y they in the Church of Rome, twitch thep give a veneration ana woxhipunea2 A. They have the Relicks and Images o the Virgin Afary and Saints. Concil. Trid. Sef. 4 de invoc, -—— Q42.VV Dat al tycy meat bp ie: hicks A. The itiee or Saeed ofthem, or par: : ticular Things belonging or relating to them when alive, as an Arm,or Thigh, Bones or A fhes (a); and the part in whichthe Martyrs fuffer- ed (6) ; or the Things by which they fuffered, as the Chains with which $t. Peter was bound (©). cs Ex Decret. Regitt. Praeiix, ioe Rom. b) Catech. Ram. Par. 3.¢, 2.1, 1 ) Brev. Rom. Par. seme Aug, Felts Petyi.ad vince. Q. 43. ry ‘what Caule va they thew this regard fo Becks? . A. As by the Veneration of them they ob- tain the help of the Saints (2), whom the Re-: licks relate to; and many Benefits are thereby ’ conferred by God upon Mankind; for by thefe- the Dead have been rais’d, the Infirm cured, and Devils cait out (4). ; 4 a) Concil. Trid. Seff. 25. deinvocat. b-) Cacech, Rom, ibid. Breviar. Rom. ibid, * nd bite u pee oe ear | 7 Sing ‘Vo ~~ iar: 14 Wie: |, hah iad aN y fair? Wald Ae. Re. § 4 i u | A Eut 34.6. He [God by Michael J buried Mo- "4.26 _ Seb. Barrad. Itinerar. Fil. Ifraels But the Jews could give no greater Honour to the Body f Mois, than is given to Relicks in the Church of Rome; nd if thar was Idolatry, and Mojes’s Body was concealed » prevent it, then there is as much realon to think it un- wful now in this cafe, as it was then inthar. : R, 43-407 E read of Hezekiah, 2 Kings 18 4. thar he Urake in pieces the Brazen Serpent that Motes - had made: and the reafon was, becaufe the children of Jrael did burn Incenfe to ic. The Brazen jerpent was of God’s own Inftitution, Numb. 21.8. by ooking up to which, the People.were formerly cured. And tho it was preferved among them as a Memorial of hat Divine Operation; yet when abus’d to Idolatry, he | ut it in pieces: It then loft its Honour, and was but a Ne- w{htan, a piece of Brafs. And were thefe ( which are fo alled ) truly Relicks of Saints, and did work thofe Mira- Hes they pretend, it would be no reafon for that Reverence nd Worthip they give to them; burthe Reyerence and orfhip given to them fhould, according tc good King He- Rkiah’s practice, be rather a reafon to give them a decenec erment, than to enfhrine them OF Bae, Pestana ia! Cards lt! Teo di. a) ae 7, PN Say ee ee er BEY el - 7 OPS Ss t . Piaures ? Q. 44. Dat kind of Reverent 244 VP G2 Ciorh'p is required 1 be given t2 Tmoges and pictures in ti Church of Rome ? A. They kifs them, uncover the Head, an ‘fall down before them; offer Incenfe, an pray to them, and ufe all fuch poftures of Wor fhip, as they would do to the Perfon or Perfor thereby reprefented: ( whether Chrift, the Vit gin AZary, or other Saints ) if they were ‘pre fent : And whofoever doth think otherwife, accurfed (2). And accordingly the Prieft is t direct the People to them, that they may t worfhipped (0). : (2) Concil. Trid. Seff.2g. de invocar. Catech. Ror Par. 4. c. 6.0. 4. (¢) Uccolantur Cacech, Rom, Par. 3. C.2. M, 24. Q 45.1 Dat vo thep proiels, INV theic incention tft | Reverence thcp pide ta —_— an Of this Opinion is the Modeft and Judicious (2) Ca nder, (an Author of their own) who faith, That if thef¢ ings wire look’d into, there vould be found abominable Cheats; - ; St, Marcin found the Morument of a Thief worfhipped inftead "a Martyr 5 and that fince they ferve for Gain and Superftiti- 1, i's fit that there fhould be none of them expofed to view. (4) Confule. Art.21.de Venerat. Reliq. Sub fin. : aid Vas Seccnd Commandment doth teach us the contrary, Thou {halt not make unto thee any graven mage, or any likene{s of any thing that is in Heaven above, &c. bou {halt not bow down thy {elf to them, nor ferve them, In hich there are two words to be confidered, the one Pef/, hich we rightly tranflate Graven-Image, for it properly fig- fies any thing carved and cut out of Wood or Stone, and it is about fourty times rendred in the Greek Tranflation , yavz' oy} a graven thing. So that an Idol and an Image e there fobidden, and an Idol becaufe its an Image. The xt word is Themunab, which doth properly fignifya (= — litude or likene(s (as is confef’d) and is always fo tranfla- d. And thus it was underftood by the Fathers. So Fz- n Martyr when he recite’ this Law, faith, God forbad every age and Similitude (érxove. xj 6tdt@ue. | - And therefore afjander grants that the Ancient Chriftians abbor’d all Vene- tion of Images. Confult. Art. 21. de Imagin. Yndeed the ommand is fo exprefs and full againft this Praétice, that ere has been a kind of Self-condemnation in the Church > Rome; whilft they commonly either altogether leave ut this Second Commandment (2), or render it imperfeét- ‘and by halves, Thon (halt not make to thee an Idol (b.) (a) The Child’s Catechifm, printed 1678. (b) The Abfiract of the Scripture-Catechifm. . 45-]F an Image be a reprefentation of a Divine Per- ~ & fon, and Worlhip be due to the Image for the fake ‘the Rerfon reprefented in it; then fuch as the Perfon is, ch muft. che Worfhip be that is due to his Image; and — hat is due to the Perfon if prefent, is due to the Image” |his abfence. For to give ons Honour to the Perfon, ha . : a ¢ and - a eR, ‘bina ie ys ae oe . 3 A > Saas e : 4 ® = +7 —— sh = * ee A, They declare that the Honour given ta Images and Pictures, is referrd to the Proto- types (a), or the Perfons reprefented by them. whether God the Father, Chrift, Angels o: Saints: And when they do fall down befor the Image or Picture, they do worfhip God, 0: Chrift, the Angel or Saint. (4) Concil. Trid. Ibid. ee ee Q.46.) 7 Dat repay bane thewite oh material Cras 02 Crucifi¢ A, 1. They afcribe peculiar Vertues' to it and pray that God would make the Wood o _ the Crofs to be the ftability of Faith,an increafe o good Works, the Redemption of Souls (a). 2. They ufe all expreffions of outward Ade ration, by Kiflings, and Proftrations, @c. (6), 3. They pray directly to it,toincreafe Gra in the Godly, and blot outithe Sins of the Guilty (¢ 4. They give Latria to it, which is the Sc veraizn Worlhip that is peculiar to God (@). (2) Pontificale in bened. nov Crucis. (6) Miflale Fe 6.in Parafc. (¢) Brey.-Sab. ante Domin. Paff. & Feft. it vent.Crucis. (4) Pontif. Rom. ordo ad recep, Impe Rubr. 1. & Gretfer de Cruce, 1... 49. . Q. 47. D thep think it latwfil tor pefent God and the Ii Trinity bp Oidures and Images, and Wohip then ? . A, Such Pictures are not only almoft eve where received in the Church of Rome, b -_unive bee Peery ae Nes AS J another to the Image, a fuperior to the Perfon, and an erior to the Image, is toterminate the Worfhip in the age, and not pafs it from thence to the Perfon, as Gretfer Jefuic argues (4): But if it be to pafs from the Image .o the Perfon, then we know what they do when they $ and uncover their Heads, and bow down to, and wor- pan Image; and have reafon toremember the Apoftle’s rice, 1 Fob. 5.21. Keep your félves from Idols, (a) De Cruce |. 1..c. 49. §. Secundo itaque. 46." F-H E Church of Rome, tho without any authori- ty from Scripture ( which ufes the words pro- cuoufly (2), makes a diftin@ion betwixt Latria and ia; the former is the Worfhip they give to God, the er the Worfhip they give to Saints. Now they grant, t to give Latria, or Soveraign Worfhip, to any befides d, is Idolatry ; and, that were not the Hoft rhe very Bo- and Bloed’of Chrift, it-would be no lefs than Idolatry ive that Honour to the Hoft, which they give to Chrift : d then. we underftand how to call chat Worfhip which _ y give tothe Crofs: they call it Latria, and we may by ir leave then, callit Idolatry. For whatever the Hoit the Crofs to be fure is but a Reprefentation; and not the ‘fon worfhipped. a) Gal. 4.8. "Ed eagvoure, Ye did fervice to them whith e no Gods. Rom, 1. 25. Badredouy, They ferved the atnres an HEte is nothing more exprefly forbidden in ' Scripture, than the making any Image or Ree fentation of God, Deut. 4.15. Take ye good heed unto r felves ( for ye fave -no- manner of fimilitude, Sc.) lef ye apt your felves 5 and make you a Graven Image, the fimilitude any Figuve. If ithad not been derogatory, or had been eptable to God, he would have chofen a fimilitude to € appear’d in; but being he did nor, they were nor ~ D2 to 46 sy A Roman “atechi univerfally tolerated by that Church (a), a ‘are both recommended as expedient for th People (6°, and propofed to them tobe wor fhipped (¢ ). (2) Bellarm. de Imag. 1. 2. c. 8 §. ultimo Bache (4) Concil.Trid. Seff..25. de faer. Imag. Catech. Rom. pa salam (¢) Cajecan. in Aquin. q. 25. art. 3. e- je what JDetence Da the offer to make hich Repreter tations of Gave A. They fay, they do'thereby reprefent no God,but fome of his Properties and Actions,af ter the manner they are defcribed in Scripture As when Daa.7.9. The Ancient of days is fai tofit ona Throne, having the Books opened befor him; thereby fi gnifying his Eternity and In finite Wifdom (2.) ip le) aech Ret Catech. Rom, Ibid. Q. 49. Q49 Pat : are_not + tuch Delcription: of God, the way to reprefen fim, as if be was like unto one of us? A, Such Pictares are not without. danger t¢ be expofed to fuch as cannot read the Scrip: tures, if they are not taught that they are t be taken Metaphorically (4). (a) Bellarm, de Imag. 1. 2. c. 8. SS. Refpondent. SECT a al eh i a ee ee oe The Repl, 47 to prefumeto make one forhim. This is to change his Glo- ry, Rom: 1. 23,.¢¢. And to place fuch an Image it 2 Chriffi- an Temple, i is abominable, faith Se. Auftin (a). And thus to | 4, TheSacraments contain the Grace which . they fignify, and confer Grace [ex opere opera- to] by the work it felf, wpon fuch as do not {BD paw { Chim. put an Obitruction (4). For thefe fenfible and * natural Things, work by the Almighty Power of God in the Sacraments, what they could not do by their own Power (6). 4) Con. Trid. ibid. Can. 6. & 8. b>) Catech. Rom. ibid, n, 27. Q. 55-\/ V/ Bat is there neceffary toa - Hacrament on the part of thafe that po officiate > A. \t’s abfolutely neceflary, that thofe that: do make and confecrate the Sacraments, have an intention of doing at leaft what the Church doth, and doth intend to do. Goncil. Trid. ibid. Can. 11. Of “Baptifiz. QQ 56.\7 V7 ba may aominitter the Sa-- — Baptiin in the Church of Rome? ” crament of Baptifin? — A, It chiefly belongs to Bifhops, Priefts, and - Deacons; but in cafe of neceflity, Men, or Women, ews, Infidels or Hereticks may do it, _ if they intend to do what the Church doth. Concil. Trid. Seff. 7-de Bapt. Can, 4. Catech. Rom. par.2.C. 2.1.24 in the Auminifivation gt A a es - 7 ar‘ wiiad a calles 9 found Belief, and a Heart well inclined for that pur- ofe. La. 2. The Vertue in the Sacraments doth not proceed om the Elements and Words, or the Almighty Power of od working in them; but from the Blefling of God in mnfequence of his Promife, toall fuch as rightly partake f them, and are qualified for it. Lye . $s. F,Rom hence it follows, that 'f there be no inten- tion, the Sacraments arenone. And fo there no certainty whether the Prieft be a Chriftian, or a rieft, or whether in the Eucharift, the Elements continue ot Elements after Confecration, and what is taken for \¢ Hoft be'no more than Bread. For without the Inten- on, neither is the Prieft Baptized nor Ordained, nor are - ie Elements Confecrated. This Bellarmine confelles, Ao @, faithhe, can be certain with a certainty of Faith, that he ceives a true Sacrament 5 feving aSacrament is not made without ¢ intention of the Prieft, and that none can know.1.3.c.8.§.dicent. Of “Baptifvz. + 866 \UR Saviour gave Commiffion to the Apoftles, Q) and their Succeffors in the Office of the Mini- ry, To teach all Nations, baptizing them, Mat. 28. 19, 20. ) that: Women, Jews and Infidels have no more a power ) adminifter Baptifm, than they have to teach, or to be riefts. It was by virtue of a Commiffion that the Apo- les, Cc: were to'baptize: and confequently thofe that ave no Commiffion, are not to baptize. . §7.] Lis pleaded for the Rites and Ceremonies ufed I in the Church of ome, that they are appoin- — d for the Sanity and Majefty of Divine Worfhip 5 and jat the Gifts and Benefirs contained in the Sacraments, | may a Cr Ree een a 52 A Roman Catechifn, as A. Before Baptifm, there is Chrifin or O mixed with Water in the Confecration of it (a 2. Exorcifm compofed of certain Word Prayers and Actions, for driving away the De vil (b) out of the Child, and the Salt, &% And the Prieft is to blowin the Face of th Child, after the form of a Crof, faying, @ out of him Satan, &c. (¢). 3. The Forehead, Eyes, Breaft, ec. are t be crofs’d,.to fhew that by the Myftery of Bap tifm, the Senfes are opened to receive God and to underftand his Commands. Catech. 2 67. Paftor ibid. 4. Then fome exorcis’d Salt is to be put in to the Mouth, to fignifie a deliverance fren the Putrefaction of Sin, and the favour o good Works (¢@). And the Prieft in putting i into the Mouth, faith, N. Take the Salt o Wifdom, and let it be a Propitiation for thee t . Eternal Life. Amen (e). 5- Then the Nofe and Ears are to be atidin ted with Spittle, and then the Child is to b - brought to the Water, as the blind Man to ‘Si Taber. to fignifie it brings Light to the Mind Catech, ibid. 2. 68. After Baptifm, 1. The-Prieft anoints thi top of the Head with Chrifm(f), and he adds Let him anoint thee with the Chri fm . Salvation (g AS Catech. ibid. n. 11. ‘3 ae Catech. ibid. (c) Paftorale Antw a Catech. e E bike. '(2) Paftor, ibid. UH Catech, ibid. n. (2) Paftor. ibid, | ¥ Pee ‘ie idan .< geal) ey ee ee ee The Reply. ty be the beter imprinted on the Mind (2). _ (4) Catech. par. 2.C. 2.0. $9. But can we think ic for the Majefty of the Sacrament Baptifm, to have it dreffed up like, a form of Conjura- n, that the Child muft be fuppofed to be poflefled with > Devil, and. the Prieft muft blow in his Face, three nes after the manner of a Crofs, with a Get thee out, Sa- , before he can fay, Peace be with thee: And that he ift crofs him half a {core times or more, from part to rt, in preparation to Baptifm? Can we think it for the Majefty of it, to have Salt exor- ed in the Name of the Father, Son, and Holy Ghoft; d to putiir into the Mouth of the Child, for 2 Propiti- ion unto Eternal Life? Can we think it for the Majefly of is Ordinance, that the Prieft fhould, how modefily foe- r, put fome of his own Spittle in his left Hand, and then king it thence with the Thumb and Fore-finger of his ght Hand, touch both Ears of the Infant, and fay, Ephath a , be thou opened ; and then his Noftrils, and fay, For the our Sypeetnefs , but thon, O Devil, fiy, &c. and then on his pht Hand, after the manner of a Crofs, faying, N. I deli y wnto thee, the Mark of our Lord Fefus Chrift vfs, that thou ayeft drive the Adverfary from thee on every fide, and have Life ternal ? &c. And what are the Benefits imprinted on the Mind by efe, and the like fantaftical Ceremonies? Or where is that fuch Benefits are promifed, as thefe are faid to fig- fie? Is it not rather a debafing of 1t, to have fuch Rites id Prayers introduced into it, which are faid to fignifie id contain that which Baptifm was never intended and pointed for? As to give an inftance in the Salt ufed _ pate d Pea ey Tae VER The Exorcifin of the Salt. Exorcife [conjure] thee, O Creature of Salt, in the Name of _ the Father wh Onanipotent, and in the love of our vya Fefiss brift, and in the virtue of the Holy vl« Spirit. I exovcife thee the Living v« God, by the Tine vf God, by the Holy ri God, ho hath created thee for the fafe-guard of Mankind, and bath minanded it to be confecrated by his Servants for the People at come to believe, that in the Name of the holy Trinity thou SS ESS ae eR ee POET SRR 8p 2. He puts a white Garment on ‘the Bigg : tized, faying, Take this white Garment, m ch thou mayef bring before the. Fudgment Seat Chrift, that thou mayeft have fe Eternal. cs te. ibid. n. 73. . A lighted Candle i is put into the Hand. to ‘thers a Faith inflamed with Charity, a nourifhed with good Works. Ibid. .74. — ee Of Confirmation. Q. 58. rs? &S Confirmation a Sacrament? . Is properly and truly a Sacra ment; and. pth = holds otherwife, is ac. curfed (a), and an Heretick (6). . . (a) Conc. Trid. Sef. 7. de Confirm. Can, 1. ‘ ) Bellarin, Do&ri. Concil. Trid. &c. de aaa I Q 59. W T ba: is ; the Watter of the Sa crament of Confirmation 2 A. The Matter is Chrifm, which is an Oint- ment compounded of Oil Olive and Balfam and confecrated by the Bifhop @, op aeieunity Thur {day (b). a) Catech* Rom. par. 2. c. 3.M. 2, . by Sum of Chriftizn Dolrine,, Lond. 1686. - Q.60. Vv \ fe Dat tg the Foun of Con fecratten? A. The Form is the Words ufed by the Bi fhop, when he crofes the Forehead with thi Chrifm, viz. J do fign thee mith the fign At } 6: ‘te and I oo ‘thee ae the «ae of Su wi 65 3 Tae let Sit Be ee Bo) : le k ne made a wholfom Sacrament to put the Enemy to flight. There gre we pray thee, O our Lord God, that in fanttifying rf thon Loft fanctify this Creature of Salt, and in bl. fing v}s thou doft blefs t, that it may be a perfect Medicine to all that take it, &c. And in the Prayer, it is faid, That thou wilt favourably re- zara this thy Servant, and that taking this frr[t food of Salt; thou wonldft not fuffer him any longer to hunger 5 fo that he may be ied with Heavenly Food, &c, All this and much more may be read in the Paftorale, ibid. Of Confirmation. R, aa he Roman Catechifm faith, That Sacraments cannot be inftieuted by any bur God (a). And yet the great Schoolman: Alex. Ales faith, Chrift did not in- fitute nor declare Confirmation to be a Sacrament (b). And then by their own Confeffion it is none, (a) Catech. ibid. n.9. & 12, (hb) Par.4.Q9.° R. sg Gs: was anciently ufed in Confirmation; but that it was either of Divine Inftitution, or the Matter of a Sacrament, is not faid, nor can be faid with any truth or certainty. For if we look for it ( where © things of Divine ‘Infticution-are to be fought for ) ia” Scripture, there is not the leaft Syllable for it. © ‘ —e ELAN AONE IAAL DT CNR ORE OE SS R. 60. ie is faid, from the authority of Pope Fabian (a), that Chrift inftituted the Matter and Form — of Confirmation, but Alex. Ales faith, ic was ordained by ~ the Meldenfian Council (b). And indeed the Roman Cates chifm, after fome pretence to Divine Infticucion, thinksir - fafeft to refolye it mto the authority of the Church. (a), Catech.Rom. ibid. n. 5, 8 12. 8 Bellarminus de con- ! firm..c. 2. @ Par. 4. Q..9.M. fe € 5 R. 61s P RES See ea TN eRe ey 2 ~ gee tt eee ha vation, in the Name of the oe Son, and Hl aaXR Catech. n. 2. & 11. QsrVA N Jat Ceremonies . are ute in Confirmation ? A, In the Anointing, the Bifhop dips the! tip of his Finger in the Chrifm,and making @ Crofs, faith, / do fign thee, &c. (a). 2: After Confirm ation, he ftrikes the Perfon lightly on the Cheek, that he may remember he is to fuffer all Injuries for the Name of Chrift, with Patience and Courage (6). ; 3. Then the Perfon to be confirmed, fetting | his Foot upon the right Foot of the Godfa- ther (¢), is to have his Head bound with a clean’ Head-band for fome days more or lefs, with reverence to the Holy Chrifm, which done, the | Band is to be preferved in the Veltry (Sacrars- um) or other clean place, till the following ~ Afh-Wednefday, to be burnt to holy Afhes (4). (4) Pontif. de Confirm, (b) Catech.n.25, (¢) Pon- tif. ibid. (d) Paftorale. Of the Sucharift. 62) at ts the Cucharift > A, It’s a Sacrament wherein is truly, really, and fubftantially contained whole Chrift, God-Man, Body and Biood, Bones, and Nerves (a), Soul and Divinity, un-- der the fpecies or appearance of Bread and: _ Wine (0). ® Pe, Catech. Rom. par. 2.c. 4.0, 33. (6) Conc. Trid. © 13.de real.prafcet. A SH of cin Doéé.printed 1ORD. iy a ~Q 61 a Yaesu we contider the far-fetch’d fignifi- cations of the Ceremonies in the Church yf Rome, or the Virtue they put in them; the abufe in hem is intolerable: As for inftance, That in Confecration f the Chrifm for Confirmation, the Bifhop blows upon , to fignifie the defcent of the Holy Ghoft for the Sanéti- ation of it(a). Thatit hatha power of Sanctification s the Inftrument of God (b). So the Bifhop prays in he Confecration of it, That God in beftowing Spiritual Grace pon this Ointment, would pour out the fulnefs of Sanctification, nd that it may be to all that are to be anointed with it, for the Adoption of Sons by the Holy Spirit, Amen. (c). Bur shere is there any Promife of God for the San@tification of this Chrifm; or where the Inftitution for its being an inftrument of San@ification to us? (2) Bellarm. de Confirm. L 2. c. 13. §. tertio halat, b) ibid, §. Quarta Czremonia. (¢) Pontif. Rom. : f Of the Excharift. R. 62;%70 fuch change of the fubftance of the Bread, : 63,64. W Into the fubftance of Chrift’s Body, ec. can be inferr’d from our Saviour’s Words, This is my Body, Mat.26. 26, for, it is not {aid this is turn’d into my Body, but, this is my Body; which if to be takenliterally, would | rather prove the fubftance of the Bread to be his Body. Therefore Cardinal Cajetan acknowledges that it’s no where faid in the Gofpel, that the Bread is changed into the Body of Chrift; but that they have it from the autho- rity of the Church. Cajét. in Aquin. 3. par. q. 75. at. I. 2. It’s further evident that the words are not to be taken in Ken and Digiped > sieitnd Q. 63. — rar pio attempt ta pot A. From the Words of our Saviour, This é v my Body , which, fay they, do clearly dente ftrate, that the fame Body which was born of the Virgin, and is now in Heaven, is in the Sa- crament. Catech. p. 2. ¢. 4. m. 26, Q.64. V V bat becomes of the Sreavand (ine after Confecration > A. Upon Confecration there is a Conver on of the whole Sub{tance of the Bread into the Subftance of Chrift’s Body, and of the whole Subftance of the Wine, into the Sub- ftance of Chrift’s Blood; which Converfion is ufually called Tranfub{tantiation. Conc. Trid, tbid.c. 4. Concil. Later. 4. Can. 1. feen and taften in the Cu- chavift ? A. Thethings feen and tafted, are the Acci- dents only of Bread and Wine; there is the Savour, Colour and Quantity of Bread and Wine, without any of their Subftance but under thofe Accidents there is only the Body _and Blood of Chrift. Catech, Rom, 2. 37, & 44, Q. 66. Bee the Body any Bioe of CHnite huoken, when the Mott is Be ae ts 4, 7 M pei A A is 2 il *e gy Pa | The Reply. jin their proper fence, when it’s as well call’d Bread af- ‘ter Confecration as before it, 1 Cor. 10. 17. ¢, 1%. 26, 27,28... So that as the Bread was his Body, fo what was -call’d his Body was alfo Bread at the fame time it was his Body ; fignifying that in its natural fubftance it-was Bread, and ina myftical relation his Body. 3. Its\to be obferved, that the myftical relation, which ‘the Bread by Confecration has to Chrift’s Body, is. fuffici- ent to give itthe name of his Body. For it is the ufual way of Scripture, to call things of a Sacramental nature, by the names of thofe things they are the figure of ('a). So Circumcifion is call’d the Covenant, Gen. 17. 13. And the killing, dreffing, and eating the Lamb is call’d the Paflover, Ex. 12.11. And after the fame manner is the Bread _in the Sacrament Chriff’s Body ; That is, as Cir- cumcifion was the Covenant, and the Lamb the Paffover, aR ee RD by fignification and. reprefentation, by type and figure. — And fo the Elements are call’d by the Fathers, The Signs (b), the Symbols (c ), the Figure (d) of Chrift’s Body and Blood. : (4) Aug. Epift.23. (0)-Orig. dial. 3. contr. Marcion. (c) Eufeb. dem. Evang, l. 1. c. ule, (4) Aug. contr. Adimant. c, 12. R. 65- @) UR Saviour appealed to the fenfes of his DiC ; _J ciples, Luke 24. 39. Handle and fee me, for a Spirit hath noe flefls and bones as you fee me have.Yake away the certainty of fenfe, and there is no difcerning a — a Body froma Spirit: And grant Tranfubftantiation, and we take away the certainty of fenfe. For there are all the Accidents, the Savour, the Colour, €c. of Bread and Wine, without Bread and Wine which they are the Ac- cidents. of: And there is the Body of.Chrift, without any of the Accidents belonging to that Body, without quanti- ty, figure, parts or place, as is acknowledged, Catech. Rom. ibid.n. 43. R: as every particle of the Hoft is as much the whole Body of Chrift,as the whole Hoft is before it be divided, then a.whole may bea into whoies 5 for , ei " di- “ 7 ¥ 60 ms A Roman Catechi im. A. No, becaufe Chrift is impaffible ( 6); and befides there is whole and intire Chrift under ei- ther Species or Element, under the Species of Bread, and under every Particle of it ; under the Species of Wine, and under every drop of it, (4) Abridgment of Chrift. Dottrine, c.1t. ff. Euchar (6) Conc. Trid. ibid. c. 3. Q.67.E \D they Anminifer rhe Sacra- ment in both kinds of Brean and Tne > A. Not to the People, who are permitted to receive it only in one Kind , and are denied the Cup. Trid. Seffi2t. 1. Q. 68.4.7 WD? what Reaton noth the Church of Rome deprive the People of iwhat our Low is granten to habe in- Tittuten ? A. Itis for juft and weighty caufes (a ), fuch as rete 1. Left the Blood of Chrift fhould be fpilt upon the Ground. 2. Left theWine by being kept for the Sick, fhould grow eager. 3- Becaufe many cannot bear the taft or fmell of Wine: 4. Becaufe in many Countries, there is fuch a fcarcity of Wine, as it is not to be had without great charge and tedious Journies. 5. Todifprove thofe that deny whole Chrift to be contained under each Species (> ). (a) Con, Trid. ibid, c. 2. (b) Catech. Rom, ibid, o. 66, —_ > ae ” - F i os I, hi Sale , ———— se —_— Wehbe Reply. - 6x divide it and fubdivide it, it is ftill whole. Whole it is be- fore the divifion, whole it is in the divifion, and whole it is after it. Thus unreafonable, as well as falfe, is the Do- Ctrine of Tranfubftantiation, which yet they profefs no perfon can be faved without the belief of. Conc. Trid. . ibid. Can. 1, 2,3; 4, Bulla Pit. 4. . R. 67. a is acknowledged, that our Saviour inftituted . and delivered the Sacrament in both kinds (-2)- And that it fo continued even in the Church of Reme for above Iooo years after (4). And yet with a on ob- ante_to both, they forbid the people to drink of the cup ; and declare, Whoever thinks it neceflary to receive n both kinds, is accurfed (c ). , (a) Concil. Conftant. Sef. 13. & Trid. Seff. 21.c. 1, 2- 'b) Confult. Gaffandri. Art. 22. (¢ ) Concil. Trid. ibid, San. I, *- (e)|. _ hpi el Mi entra tea ie FP E'S R. 63. Pree are the juft and weighty caujes for their overruling the plain precept of our Saviour, Matt. 26.27. Drink ye all of it: And yet whofoever - hall fay they are not juft and fnfficient reafons, is ac- — surfed (4). As if it was fufficient to forbid Wine in he Sacrament to all, becaufe fome few cannot bear the aft or fmell of it: And it was a juft caufe to deprive all Countries of it, becaufe fome have not Wine, or cannot ybrain it without difficulty. -And how can they by this half-communion difprove thofe that deny whole Chrift to ¢ contained under each {pecies; when it’s given asa Rea- — on intheir Canon Law, why the officiating Priefts muft 1ot receive the Body without the Blood, becaufé the di- vifion of one and the fame. myftery cannot be without jacrilege (b). Which furely is an Argument, That. whole Chrift is not contained under each Species. (4) Coneil. Trid. ibid. Can. 2. (6) De Confecr. dift. 2. anes aa RO a 62 ~—sA Roman pein nm. 6¢ Wy eet ¢ Gah dk Qés. A 6 the gal ans HT a Mat _ the fame Chriftis'contained, and unbloodily. ol fered, who bloodily offered him(@lk eon the A tar of the Crofs. Conc. Trid. Séff. 22. cap. 1. Q70.¢ \F what Civtue is the Sacr’ fice inthe Datse A. It’s ‘trely a Propitiatory Sacrifice, and 4 available, not only for the Sins, punithments and fatisfactions ‘of the Livirig, But ~alfo ‘fo thofe of the Souls inPurgatory. Ibid. Q.7 a bi this neceflary to tie feliene 2 > A. Yes ; and whofoever denies ant of this, is accurfed (a )s ‘and emo c Salvation (5 ). (a) Conc. Trid. Seff.22:Can. 1. (6) Bulla Pits 4. Q72.R A AY the Jpriet communicat alone , the there ‘be non acittas to communicate ? | A. Yes, the Churchvof -Rome doth approv and commend ‘folitary Maflés », and account them a Communion ; partly becanfe'the Peopk do fpiritually communicate init, and partly be caufe it's celebrated ‘bya publick Minifter, no only for himfelf, ‘bucalfo for: shesRenple, ‘Com Trid. ibid. cap. 6. Q. 73. ‘Dat Donde fs to tees tbe . to the confecrated Dott ? : A: 1. The Amice or white Veil, which he puts over his head, fignifies myftically, either the Divinity of Chrift covered under his Huma- nity, or the Crown of Thorns; and morally, Contemplation or Hope. In putting it on, he faith, Pat on, O Lord, the Helmet of Salvation upon my #1cad, that I may overccme all diabolical The Repl, 65, Chrift is not-corporally prefent in the Hoft, they gran® their Adoration to be Idolatry (a). And that he is not corporally prefent any where but in Heaven, we are } taught, 4@s 1.11. and 3. 21. whither he went, and where he is to continue till his fecond coming to Judg- ment. (a) Cofter. Enchir. c. 8. n. To. ‘ R. 74-T HE Council of Tren faith, That the Ceremo- _ °7§.~- nies of the Mafs, fuch as Myftical Benedicti- ons, Lights, Incenfings, Garments, &c. are from Apo= ftolical Tradition (a), oras others, were inftituted by the Holy-Ghoft (>): And that as they ferve for the ma- jefty of that Sacrifice, and to raife the.mind to the con- ‘templation of the Divine things conceal'd in it:So none of them are fuperfluous and vain (¢). (4) Seff22.¢.5. (b) Bellarinus cap. de Sacr, Mif- (¢) Catech. par.2. c. 4. 2.81. Which how to reconcile to the. numerous Croffings and Sprinklings, €§¢. ufedin the Celebration of the Mafs, will be as difficult for them to undertake, as it is at the prefent for others to conceive. As for Example, . When the Prieft is clothed with the Garments, re- hearfed before, he comes to the Altar, and ftanding on the loweft flep juft againft the middle of it, he makes a profound Reverence to the Altar and Crucifix. Then he afcends, and having placed the Books, €Jc. in order, he defcends to the loweft ftep, and turning himfelf to it, with his hands joyned before his Breaft, and making a reverence to the Altar or Crucifix , he begins the Mafs” ftanding upright, and drawing with his right hand (his left hand laid on his Breaft ) the fign of the Crofs from his fore-head to his breaft, he faith with an audible voice, 3a nomine Parris, ac. Then he joyns his hands before his brealt,faying with a loud voice, Jntrotho, act. The Minifter ftanding on his left hand behind him bow- ing, faith, A} Deum,ac- Then the Prieft with the ER TT Mini- i of the Lamb, I may enjoy everlafting gladneft t 3. The Girdle Fenifiey iny tically, the re wherewith our Saviour Was bound ; and morale ly, (being turn’d up on. both fides ) the two means to preferve Chaftity, viz. Fafting and ’ Prayer. When he puts it about him, he prays, Gird me, O Lord, with the Girdle of Purity, and quencb.in my Loins the humour of Luft, that there may romain in me the Virtue of Continency and St aa The like account is given of tite Ma- niple, Veftment and Stele, and of che divers Colours of the furnituré ufed in the feveral fea- fons, for which I refer the Reader to the Adanu- al of the poor Mans Devotion, Chap. of the Or- naments of the Mafs. _ . The Sacrament of Penance. Q.76, Dat is the Watter and | Foun of the Sacranent of ddenance ? | A. The Matter is Contrition, Confeflion and Satisfaction. The Form is; J abfalve. Catech, Rom. par, uC. $0. 146 O 15, Q.77. we is Conteffion 2 ake A. Confeffion with them, is a ~ particular difcovery of all mortal fins to the Prieft, with all their Citcumftances that do in- ae a ROR EP So BE nifter fay the P/alm, Judica me, with Glozia Patrt, which he isto bow his Head to the Crofs.-Then he re- eats the Pntretba, making with his Right hand the ign of the Crofs, from the Forehead ro the Breaft. Then 1e bows his. Head and Body to the Altar, and faith,@ons ‘treog @za, and there he ftands bowing till the Mini- ter faith gpl tereatur : And when the Minifter begins onfiteoz, he lifts up himfelf When he faith $geq (Ulpas he mites thrice upon his Breaft with the Right yand. The Confeffion ended, the Prieft ftanding doth anfwer, tfereatur Wettrt. Then drawing the ign of the Crofs with his Right hand from the Fore- read to the Breaft, he faith Jndulgenttam, and ftand- ng with his Head bowing, he proceedeth to Detss te Tonberltis, &c. with a loud Voice to the Prayer, Aufer anobts, which he isto fay fecretly. I fhould tire the Reader to go on ; for thus the Miffal proceeds in its Ceremonies in all che remaining parts of the Service. Ritus Celebr. Miff. (See Reply $7.1 Of Penance. R. 76. We are told, that the Matter of a Sacra- : ment is fomewhat fenfible (a), ufually cal- led the Element: Bur then how is Penance a Sacrament which has no fuch Matter ? For where is the Matter that is fenfible, in Comerstion, €5c ? The Fathers in the Coun- cil of Trent to avoid this, callic Quafi materia, a matter after a fort (b.) (a) Catech. Rom. par. 2.c, 1.m. 11, (4) Concil. Trid. Seff. 14. cap. 3+ R. 77: We grant Confeffion to men to be in many Cafes of good and excellent ufe, publick in cafe of publick fcandal; private to a fpiritual Guide. for disburthening of the Confcience , and as an help to Repentance, according to the advice of the Apoftle, Fam. . 5. 46. LT SS ee ee sillins te! 2 yy 68 ARomanC. atechifm = creafe or diminifh the fin, as far as can be call’ to mind (2); without which, neither Forgivenef nor Sdlvation i is tobe obtained (4). _ (a) Concil. Trid. Sef. 14. c. 5. & Catech. ibid n, Abe (>) Trid.ibid Can. 6. and 7.Catech.m. 44. Q 78. F what kind ts the Abfolu tion, twhich the JPriek grants upon Confeliion ? _ A. The Abfolution is not only Declarative but Judicial, and the Sentence pronounced by the Prieft, is as if pronounced by the Judg him elt (a) ; he perfecting what God caufes ( ae [. (a) Conall Trid. ibid. c. 6. &. Can. 9. (6) Catech. par. 2. c. §. M. 17. 2 Q.79. W Dat fs the Benefit of Goto lo lution ? A. Altho.a finner is not fo affected With fuch afort of grief for his fin, as may be fufficient to obtain pardon; yet, when he has rightly confefs’d to..a Prieff, all his fins are pardoned, and an entrance is opened into Heaven by the power of)the Keys in Abfolution. faeiec. ibid. 1. 38. Q. 80. Dat is Satisfaction? ~ - A, It’s a Compenfation made to God, by Prayer, Fafting, Alms, (2) &c. for all offences committed againft him (4) ; foas that the Offender is thereupon purged from the « Fo ON The Reps Bp. . 16. Confefs your faults one to another. But to make \uricular Confeffion, or particular confeffion to a Prieft,. eceflary to forgivenefs and falvation, when God has not lo made it, is apparently to teach for Doctrine the com- andment of men: And to make it neceffary in all Ca- es, is to make of what may be a ufeful means a dange- ous fnare, both to the Confeffor, and thofe that con- efs. - 78- T O pardon fin, and abfolve the finner judicial- ly, fo as the Confcience may reft firmly up- nit, is a Power referved by God to himfelf. So David, fal. 32. §. Lfaid, I will confefs my tranfgreffions unto he Lord, and thou forgaveft. So1 Fohn 1.9. If we con- fefs our fins, he +s faithful and juft to forgive us our fins, aud to cleanfe us from all unrighteoufnef3.And therefore the Authority of the Prieft-is only minifterial, and declara- tive, and conditional. Men do fhew a Miniftery in the fore pivenes of fins , but do not exercife a right of power. They pray, but it's God forgives, faith St. Ambrofe, de Spur. 1.3. ¢. 19. R. 79. T# E ‘grief which is fufficient to obtain pare don, is contrition ; and fo the gftief which is 1ot fufficient to obtain pardon, muft be Attrition: And he meaning then is, That Attrition with Abfolution, is is effetual as Contrition. [See.Reply 14.] This is con- irmed by many of their Authors. So Gul.de Rubeo, He . hat confzffes his fins, grieving a little, obtains remiffi- in of them by the Sacrament of Penance miniftred to yim by the Prieft in Abfolution. (nm 4. Sentent. dift.18. 3 t. A Doctrine, thar if madea Rule for ftrict Pra- tice, will fer men free from all obligation to the Duties »f Repentance, and Gofpel Obedience. R. 80. “FH E giving fatisfaction to the Church in cafe _ 81. © of Scandal, and the impofing Penances up- MN notorious offenders, is a neceflary and ufeful part of icclefiaftical Difcipline. But to make thata fatisfaction 0 God which is given to the Church ; and to make onr vorks to fatisfy, tho’ but as an appendant to the fatis- a faction. aig 70 A Roman Catechifm, ie filement of fin, and difcharged from. all temp ral Punifhments due to him, either here, or i Purgatory (c), 1 ae (a) Catech. ibid. n. 75. (6) Bellarinus de fatisfaét. Bek farm. de Indulg. 1. 1.c. 7- $8, Quarta propofitio, (c) Catec. Rom. ibid. n. 65. 8 66. Wer aaa Be late Do thele Corks hecom thus fatisfacory ? ; A. They are meritorious and fatisfactary (a), as they are united to the Satisfaction of Chrift(d (a) Catech. ibid. n. 72,73. (6) Bellarin, de forma fati rset Bellarm. de Indulg. l.1.c¢.4. J. Refponf, none quidem. The Sacrament of Extreme @uétion. - 82.9 K Tatts the Batter of t Sacrament of Crtreme Ginetion ? ) A. Oy! of Olive-berries() confecrated by Bifhop, which aptly fignifies the Grace of the €piric with which the Soul of the fick is invi- fibly anointed (5). . (a) Catech. Bom. par. 2. ¢. 6. 1. 5. (b) Concil. Trid. Seff. 14. de Extr. Und, c. 1. Q.83. UXT Hat is the Fou of i> VV. A. The Form is, By this hol “Anointing, God pardon thee, whatever thou haft offended by the fault of the Eyes, Nofe or elie Die pels. did. tos: fe RM ages faction of Chrift, we can by no means Allow : nor the former, becaufe it’s derogatory to the Juftice of God ; mot the latter, becaufe it’s derogatory to the merits of four Saviour. For what can make a {atisfaction to God, ut the Obedience and Suffering of our Saviour? Or tmeed isthete of another fatisfaGion after that of our Saviour ? Heb. 10. 14. By one offering be hath per- efted for ever them that are fanGified. And theretore to afcribe a Satisfaction to our own Works {cho in Con- sanction with his) is to take the Sufficiency and Virtue from his, and to give it toour own. And indeed, Bel- larmine doth not fcruple to fay , That thereas but one actual Satisfation, and that is ours, tho it’s by his, ‘ours doth prevail. De Parg./..1. ¢.14. Ingalft. 1605. Jf. Ter- #1us tamen modus. Of -Extreme @nétion. R. 82. E read, Mark 6. 13. when the Twelve &e. Apoftles were fent forth, they anointed with Oil many that were fick, and healed them; making ufe of that anointing, nor as a natural or neéceflany ” means, but-as a myftical fign of the miraculous cure to be wrought by the ‘power, and in the Name of Chrift : And as long asthis ‘power continued in’the Church, fo long there might be -a ‘reafon for continuing and ufing this Rite. And fo accordingly the Apoftle directs, Fam. 5- 14. Is any fick, let him call for the E’ders of the Church, and let them pray over him, anointing bim with Oil inthe nameof the Lord, _ A. It’s truly and properly a Sacra- ment, and doth confer Grace 3 and whofo de- nies this, i is accurfed. Concil. Trid. Sef: 7. Can. 1. and 2.3. cap. 3. and Can. 3- Q. 87. Dat ave the feveral Devers. inttttuten fo the Service of se TONE The Orders always received by the Ca- . tholick Church are feven, the gears and lefs 5 3 ; th ts ie ee ftolical times. For 1. This Rite was then nfed in cue ig of the infirm and fick, but was not necefflary to it; — for we find them alfocur’d by impofition of hands, Mar. — 16.18. 4@s. 9.17. by a Word, 4&s 9. 34. by taking by the hand, Aéfs 3. 7, Sc. But in the Church of ‘Rome it’s made abfolutely neceflary. 2. In Apoftolical times it was a mere fignificant Rite, but in the Church of Rome tis made properly and truly a Sacrament, and whofoe- rer faith it isa mere Rite, is accurfed (a). 3.1t was ufed n Apoftolical times properly for corporal maladies ; bur n the Church of Rome it’s properly for the Soul, and ac- identally for the Body (b). 4. It was ufed then for the ecovery of the fick and infirm ; but here it’s to be-ap- lied only to thofe that are judged tobe paft it. (a) Cancil. Trid. Seff..14. Can. 1. (b) Bellarm, de Ex- rem. Unct. 1. 1. c. 2. ff. Probo igitur. Of Orders. . $6. E account Ordination to be of Divine In- ftitution, and that by it a Minifterial au- 1ority and commiffion is conveyed, and queftion not ut a bleffing doth accompany the Commiffion ; but ow neceflary foever this Office is to the Church, and race for the exercife of it, yet as that grace is neither inexed to the New Covenant, nor is promiféd to it, we innot admit it to be properly and truly a Sacrament. ; 87. VW* know of no authority there is for.any Order. under a Deacon ; fo as¢o anathe- atife them that do not receive them(a). We know of ) anthority for the Forms ufed in the ordination of thofe wer Orders ; as, when the Bifhop admits any £0 that > Exorcifts, he reaches to them a Book-in which the : Exorcifms =. 74 A Roman € the greater are the Prich, Deacon and Sigh con; the lefs are the Acolyshus who is to cai _ the Candle and affift the Subdeacon 5 the Ew 7 ciff, whois to attend, and pray-over them are poflefled with the Devil ; the Reader,and th Oftiarius, or Door keeper. Catech. POP. 2.6. Joti 12s 15, Ce. Of the Sacrament of Marriage. Q. 88. I= Marriage truly and properly a Sacrament > A. Yes, and whofoever denies it fo to be, i is accurfed. Concil. Trid. pe 24. Cam, 1s Q. 89. M2 thole that ate. in ‘ong Orders Darrp, oz th that.are married he recefven into ‘Dyers tithe pour) of Rome? Oa me Exorcifins-are contained, and faith, Receive, and coms mit to memory, and take the Power of Laying on of Hands upon the PoffefJed, or Baptized,or Catechumens (0). (a)Concil. Trid. ibid. Can. 2. (b) Catech. ibid, n. 17. We know of no authority for this kind of procedure; for thofeforms.of conjuration contained in thofe Books, or for the ufe-of thofe Rites therein prefcribed, for Exs orcifing Perfons, Houles, Cartel, Milk, Butter,Fruits,€5c. infefted with the Devil. See the Paftorale Mechlin, and the Manual of Exorcifms, Antwerp 1626. Bp. Taylor's Diffwaf. Seff: 10. gee: Of Marriage. R. 88. Si: Auftin faith, That figns when applied to Re- \D ligiousthings, are called Sacraments (a). And in this large fence he calls the figmof the Crofs a Sacra- ment (b) ; and others give the fame name to wafhing the Feet (c) and many other myftical rites. And fo we may allow the Tranflation of the Vulgar Latin, which reads Sacramentum for what the Apoftle calls a My(tery , Ephef. 5. 32. But then Matrimony doth no more confer _ grace, nor doth nor is, what a Sacrament doth or is, than Wafhing the Feet, or ufing the fign of the Crofs; which Bei/armin, after all the Virtue he afcribes to it, will not allow to be properly and truly a Sacrament (d). (a) Epift. 5. () in Pfal. 141. (c) Cypr. de lotione pe- © um. (d) De imag. 1. 2. c. 30 ff: Dices ergo. R. 89. H E Apoftle on the-contrary, faith, Marri- 90. age*1s honourable in all, Hebr. 13.4. an Bives an hard Character of that Doctrine which forbids It, 1 Tim. 4. 1,3. And how lawful it was, the direction of the Apottle about it, 1. Tim. 3.2. doth fhew. And how convenient it is, is manifeft from the diforders and Rt Fis. mifchiefs ¥ Vhs Dbe Reply. dial a6 46 A Rikiol € atechifm. oh A. No, thofe that are married may not be ad mitted (2), thofe that are admitted may not Marry, and thofe that being admitted do Mar- ry, are to be feparated. (a) Concil. Later. 1 Can. 21. & Later. Can. 6, Q.90. TF Warriage is a Sacrament , and fo confers Grace (4)5 en comes itto be vented ta thefe that. are in Daly Owers > (4) Catech. Rom. par. 2. c. 8- n. 17. A. Thofe in Holy Orders are the Temple of God, &c. and iris a fhameful thing | that they fhould ferve uncleannefs, as it’s -aseana Later. Concil. 2, Can. 6: FINIS. one Me ae ee ; The Reply. 77 mifchiefs attending the’ prohibition of it in the Romifh Church (which wife men among themfelves have lament- ed ) and have thought it would be. for the Honour of Chriftian Religion, and the Priefthood it felf, that this Right and Privilege be reftored to the Clergy ( a ). (4) Potyd. Virgil. de invent, 1. 5. c. 4.& Caffander Confult Art. 23. Th CONCLUSION. ] Might have added a 5th Section about the Jurifdicti- on which the Church of Rome challenges over Prin- ces, and abour their Canonization of Saints, their Con- fecration of Agnus Der’s, and Beads, &c. and the ufe thefe and the like are applied to. 1 might have further confidered their Notes of a Church,and {hew’d how ma- ny of them are not true, or however do not belong to the Church of Rome; but that would be too large a ~ Subject to enter upon: And what has been faid will be fufficient to fhew how far that Church hath err’d from Truth and Reafon. For if we fet their Councilsy.Miffals, Breviaries, Rituals and Catechifms on one fide, and Scripture and Antiquity on the other ; we fhall find their Doctrines and Practices as well oppofite to thofe, as they are oppofite to. ours : And may be affured that Perfons may fooner lofe their Eyes, than find there fuch a Pri- macy of St. Peter, as they contend for, or the Vicar- fhip of the Pope, the Invocation of Saints, the Worthip of Images, Service in an Unknown Tongue, Tranfub- ~ ftantiation, Purgatory, and the reft that we contend againft. Scripture and indubirable Antiquity, are the Authority we appeal to, thither we refer our cafe; and can heartily conclude with that of Vincentius Lorin. That is tobe beld, which hath been believed every where, always, and by all, Contr. Hxr, c. 3- FINIS. . - POSTSCRIPT. ‘A Reply to the An- Late Author having fome days fon the Amica- A fince thought fit to fingle out: ble Accomodation. a Paflage of the foregoing Cate- pag: 19. chifm, to help out his Charge which he produces againft the Church of England, for Mifreprefenting the Doctrinesand Practices of the Church of Rome ; I fhall take the advantage of this new Edition, of fhewing on which fide ( fo far as this Catechif/m is concerned ) the Mifreprefentation lies. Thus he begins. - *< Another way of Mifreprefenting the Papifts, is in ** pretending to deliver their Doctrine, and then to in- ~~ “fert fomething which is notorioufly falfe, and abfo- “ Jutely detefted by them: This is what is done by the “ Author of a Catechifm lately publifh- 4 Catechifm “ ed, who undertakes to give a Syfteme truly repre- “ of Popifh Doctrines truly Reprefenteds Senting, &c. “ according to their own moft received pag. 56. ** Authors, and Councils ; and coming’ “to fpeak of Images, he fays the Pa- “ pifts PRAY TO THEM; which is fo foul a Mifrepre- “fentation, that the Author of the Anfwer Page 17. “to The Papift Mifreprefented plainly con- *‘demns me, for making it a partof my ** Mifreprefentations, as if ‘twere never charged againft “the Papifts. This, fays he, would infinu- Ibid. “ate, as tho WE did direétly charge them ' “with PRAYING to their Images, with- “out any further refpett; which we are fo far from “ charging them with, that Ido not know of any people “ a a. FO with a Farther Refpect ; and the Catechifm doth ‘not charge them with Praying to Images, without a Farther Refpect ;, Then wherein doth one Proteftant affert pofi- tively, what another rejects as a Mifreprefentation ? And if this Charge , of thus Praying. to Images, be alike maintain’d and prov’d by both, Where is the Mifrepie- fentation ? And here to do right to the abovefaid 4n- fwer, to the Catechifm, and to Truth in both, I fhall fet down the words at full, as they are in the one and the other ; and which our Author , for Reafons beft known to himéelf, hath forborn to do. To begin with the Anfwer. It faith, Ey “Ie doth not look fairly, to put the The Doétrine “Title-of Praping to Jmageas for and Praétife “ the Queftion is about Abe Wihozthtp ofthe Church “of Jmages ? Whereas this Title of Rome, ix “ would infinuate {So as it is inthe Reply, Anfier to but then immediately follows] “I do the Papift “ therefore grant what our Author faith, Mafreprefent. “ viz, That allthe veneration they expre[s C.3.: ps 17. ‘ before Images, whether by Kneeling, “ Praying, lifting up the Eyes, burning Candles, Incenfe, “ ¢re_ is not at. all done for the Image, but is wholly “< referr’d tothe things reprefented, which he intends to ‘‘ honour by thefe Actions. But I hope now itis no ‘* Mifreprefenting for us to fay, That they do Kneel, “« Pray, Lift up their Eyes, burn Candles, Incenfe, &c. — “< before their Images}: WHICH IS ALL I CHARGE ‘* THEM WITH AT PRESENT. This Charge at pre- fent would have difcovered too much, and have put a wary Reader upon looking farther, and therefore it was not fit tobe inferted: And if he had, then the Mifreprefentation had been fpoil'd:.For the Anfwerer a little after returns tothe point, after this manner < / © To come now to our Author’s Reflecti- ons on the Mifteprefencation he faith has P21: 22. * been as to this point [of Praying to Images]. «A “< Papift Reprefented believes, i¢ damnable to worflup € Stocks and Stones for Gods ; or. to Pray to Piftures or * Images of Chrift, the Virgin Mary," or2any otker Saints. eae : What | EOE i a ee. ee ee What faith the Anfwerer to this ? aes ne ae “ Thefe Expreffions are capable of a double fenfe ; $ and 2 oR unis is nor fair Reprefenting,. -) (1.) To worfhip Stocks or Stones for Gods, * fionify two — ge ae the very pase ** Stones to be Gods. And this we do not change chem ‘with. 2. To give to Images made of Wood and * Stone, the Worfhip due only to Gad, 3c. And if * they will clear themfelves of this, Ge. net “(2.) To Pray to Images of Chrift, or the Bleffec “ Virgin, may likewife be taken in two fenfes. 1, Tc ** Pray to them, fo as to expect to be heard by the meey ** Images, and fo we do not charge them with it. 2. Tc “ Pray tothem, fo as to expect rather to be heard by “‘ themfelves, for praying to them by their Images * And if this be not fo, To what end are the Prayers “ made in the Confecrarion of Images, for thofe that “ thall pray before them ? To what purpofe do fo many © 90 in long Pilgrimages to certain Images, if they de ** not hope to be better heard for Praying there? A little after, the Anfwerer farther Replies Pag.23. “He [ the Mifreprefenter, €c. ] is come at “* jaft to Veneration before Images. And is this all? Dares he deny Veneration to Images ? When the ** Council of Trent hath determined it ; Ei/g; venera “* sionem impertiendam. Whatisthis Veneration before “* Images only? Bellarmine hath a Chapter on purpofe tc ** prove, That true and proper Worfhip is tobe given t “ Images. And was he a Mifreprefenter ? Suarez faith “Teis an Article of Faith, That Worfbip is to be giver “© to them. But if the Veneration be only before therm, ““ Why are they Confecrated, and fet up in places pro- “© per for Adoration ? So that what more evident, than that the Anfwerey doth not only charge,bat prove it upon them,that they dc pray to Images, but with a further refpeét,and that 1. from the confecration of them; 2. from the, places they are up in ; 3. from Pilgrimages to them. ce Let us now proceed to the Catechifm, which thu -propounds the cafe: i Pa eee P ofifcript. Queft 44- “* What kind of Reverence, : or Worfhip is required to be givento Catechifma Q. peg pm Pictures in the Church of 44. p. 42. Anf, “ They kifs them, uncover the Head, and fall down before them; offer Incenfe, and pray to them, and ufeall fuch poftures of Worfhip as they would do to the perfon or perfons thereby reprefented, €c. Queft. 45. “ What do they profefs is their intention in the Reverence they give to Images and Pictures ? Anf. “ They declare, that the Honour given to Ima- ges and Pictures; is referred to the Prototypes, or the Perfons reprefented by them, whether God the Father, Chrift, Angels or Saints : And when they do fall down before the Image or Picture , they do worfhip God, or Chrift, the Angel or Saint. ; From which Anfwers laid together, or either of them _ tire, it manifeftly appears, that they are therein faid to ray to Images, as thofe Images reprefent the Perfon thom: by thofe Images they direct their. Worfhip to. ‘or the Prayer is to che Objet to which the Veneration sto be given, butthe Veneration is to be given (faith the youncil’ of Trent) to the Image, as thus reprefenting ; nd fo is'the Prayer. In conclufion, the Anfwer and the Catechifm both a- gree 5 _ 1, That there is in the Church of Reme a praying to $. 2. That they pray to them after the fame manner as hey bow-and burn Incenfeto them, which is with refpect o the Prototypes, or Perfonsreprefented. 3. That praying to Images, with refpect to the Proto- pes, is.a praying to Images. P So that our Author hath been very unfortunate in the lifcoveries he hath made of a dire oppofition betwixt Proteftant and Proteftant in this matrer. And if he hath een alike partial in his other Collections from Prete- ant Authors as in this, he will gain no Credit to the aufe he labours to defend, nor do any injury co that he loth oppofe. — . “Iucen{e, and to pray so them. ’ adilp noe But perhaps though the Anfwer and the Catechi at laft found to agree, yet what they agree in, is a Mi Feprefentation 3 and that to charge the Church of Rom with praying to Images, is to charge them with what. notorsoufly falfe, and abfolutely detefted by them (as th Author fuggefts). To this there needs no other Repl than what is above tran(cribed from the Anfwer ; v2 That to pray to Images, may be taken in two fenfes 1. To pray to them, fo as to.expect to be heard by th meer Images, without any further refpect ; which we ar fo far from charging them with, that we know fot.o any People in the World, who are not-like Stones ant Stocks themfelves, whoare liable to that charge. 2. Ti pray to them with a farther refpect to the,Perfonsthere by reprefented, and fo as to expect. to be rather:hear: by themfelves, for praying to them by their Images. An if this be nor fo,.to what end are the Prayers made is the Confecration of Images, for thofe that thall-pra: before them ? To what purpofe do fo many go in lon; Pilgrimages to certain Images, if they do not hope t be better heard. for praying there 2 Or whylare:the' fet up in places proper for Adoration? Why are th people required to, give Veneration and Worfhip x them ? And laftly, Why do they direct their Prayers t them ? As they do to the Crofs, which they falute afte: this manner, Hail, O Crofs, our only Hope, in this tom of the paffion. Increafé grace mm'the godly; andblot. ou the fins of the guilty, as the Catechifm hath fhewed,O 46 Thefe things require a little confideration 5 »and whet our Author hath proved them not «o,be held.ar practi fed by their Church, then it will betime enough to'cal: what has been charged upon them, foul Muyreprefenta- tion, and notorious falfhood ; but tillehen; 1 muftbeg hi: pardon if I continue of the fame mind, and conclude a before, That a part of che Worfhip given to Images in the Church of Rone, is, in thefenfe before fpoken of, To bur FINGS. : gees o le? 3. a eee am ~*~ a ° o =| A = (MMA