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In Memory of ^V,
frederick
'benjamin KAYE,
(Yale, 1S>14)
professor of Pn^tish
^MorfhxOesfern "Uni-Ccrsiiy^
1916-1930
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Imprimatur,
Jaft. 7, 1685.
fO. BATTELT.
i
i -
r:
H
E R R A T A.
l.fovtbejt.
line g. for Cockles r. Coeleus.
jpAge 104. line 11. for the Jews r. their Perfons. P. j i g.
L'--.
(l\o. -^V
r wa view
OF THE
lillloU Conttblietfp
BETWEEN THE
REPRESENTER
r
AND THE
ANSWERER,
WITH AN
Jnjmr to the ReprefenterV laftRefly:^
In which are laid open feme of the Methods
by which Proteftants are Mifreprefented.
by Papifis,
IT
L 0 N D 0 N:,
Printed for Wiltiam Rogers^ at the Sun^ againft St. Dun-
flans Chxccch. m Fleetjireet^ MDCLXXXVII.
A V I E W
Of the Whole
CONTROVERSY
BETWEEN THE
Repreftnfer and the Anfwerer.
TH E Reprefenter was loth to part with
his Anjwerer without asking him in civi- p j
lity how he did: Now from fo civil a per-
fon, I may, for ought I know, have the
courtefy of a turn or two, for asking;
which if he will allow me, I lhall at lafl; defire a word
or two with him before we part^ and that chiefly^ in civi-
lity to ask him How He does ? I would intreat him to
go back with me as far as to a Papifl Mifreprefented
and Reprefented, that we may fee how matters have
been carried all along, fmce that Book gave occafion to
this Controverfy. How I lliall fpeed in this Requeft, p"or
is hard to fay, for 'tis a favour that his Second Adver- 125,
fary did not obtain, who fairly led the way, when the
Walk was not quite fo long as it is grown fince. But
with, or without his Company, this is the waylmufl:
needs go; and becaufe I will not do it,without giving
the Reprefenter a Reafon, 'tis this: I hope to fatisfy
B thofe
2' A View of the whole Controverfy
tliofe who will go along with me, That he has but jefted
all thj^ while; and to make his words fpeak truth
for once } has pajfed over all his Adverfaries Anfwers
P- 2. iinth a light touch (moft of them with none at all} and
the moft Artificial way of replying, with faying nothing
to'em, as can pojfthly he met with.
It was well done of him to tell the Reader in the
Title Page of his laft Reply, That it was a Fourth Fin-
dlcation of a Papift Mifreprefented, &c. for if he had
not faid fo, really mjsn could not have believed it.
There were Thirty feven double Charadlers of a Papift
laid down with folemn order in the firft Book, to tell
the World what he is by us falfly faid to be, and what
he is truly in himfelf: And this later CharaHer was
fortified with fuch Arguments to juftify his Faith and
Pradtife, as could be had. What now is become of all
this .> What faies the Fourth Vindication in defence of
any one particular Complaint, Reprefentation, or Ar-
gument ?. Why not a word that I can find, unlefs it
be where he barely asks, What we think of Praying to
Images, and of fome few other things, and of more
than he would fpeak of, (land charged upon the
Char alter of a. Papift Mifreprefented. He puts thefe
Queftions fiiortly and confidently, as if nothing had
been yet faid to any of them. And his behaviour
would almoR perfwade a man, that his double Cha-
radters were yet to be confidered, and his Reafons
yet to be Aniwered. So one would think indeed by
comparing his firfl and laft Books together, without
obferving what has come between them,* or, at leaft,
that the Caufe is dropt by one Side, or the other: And
let him that thinks lb, think fo ftillj for that is the
plain Truth of the Cafe, which I lhall make out by an
Argument that wiH do the bufuiels to the fatisfadiion
of
¥
between the Rcprefenter and the Anfwerer. 3
of all men but the Rcprefenter j and that is, That He
hath dropt it.
This 1 fliall do in the Tirfl place, if it be but to try
whether he will take notice of it in the beginning of
this Anfwer, tho he would not beftow a word upon it, Anfw to Pa '
when he found it at the end of another. Prot. p. 125.*
And perhaps, now that the length of this Contro-
verfy, together with the windings and turnings of
the Reprejenter^ has made it fomething uneafy to be
comprehended ■, it may not be ungrateful to thofe that
have concerned themfelves in it, to have fome gene-
ral profped: of it, all at once before them; which 1
lhall make as fhort and as eafyas I can, in going
through the feveral Books that have been written in
this Caufe, fince the firft.
I V
The Firfi Anfwer to the Rcprefenter.
TH E firfl Book that called him to account, was
Tke DoSlrines and Pratlices of the Church of Rome Anfwer to In«
truly Reprefented'y in which, the Learned Author,
having firft made fome Exceptions againft the Repre-
fenters way of proceeding in Ms double Charaders,
went on to examine his Charaders Point by Point.
Every Queftion was particularly and exadly Rated,
and the fenfe of the Church of Rome about it was
ihewn, by the Decrees of the 7r^«r-Gouncil, or theilf
Roman Catechifm, ot their Publick Offices, and their
moft approved Divines and Cafuifts, as, the matter
required. This was done very diflindly throughout
the whole Anfwer, Where he faw caufe to corred the
Rate of the QueRion; that the Reader might fee the
grounds of every particular charge, that we and our
B z Fa-
A View of the whole Controverfy.
Fathers have laid againft the Church of Rome. And
thus, by the way, all the falfe colours of the Reprefenter
were taken off, where he thought it for his purpofe
to lay them on too Foul on his Mifreprefentrng., or too
Fair on his Reprefenttng fide..
But this was not allj for whereas the Reprefenter^ not
altogether trufting to his Arts of Reprefentation,
thought fit fometimes to urge, never fail'd to infinuate,
Arguments in favour of his fide of the Queftion; The
An/wereryWithoutomitting any ffadow of Reafon offered
by the Reprefenter, took all his Argumentations, and
every pretence from Scripture, into particular exami-
nation : I fay, he took them one by one in their place
and order, and made it appear, that they were very
faulty; as we at leaft thought, and as we may think
Rill, for anything that we have heard to the con-
trary.
Nay, to give occafion to a. more perfed under-
ftanding of thefe matters. He'took Ropery as Repre-
fented by the Reprefenter himfelf in one Colume, and
gave him Our Reafons againjl it, in another.
And becaufe,to gain the greater opinion of fincerity,
the Reprefenter had with Anathema's difclaimed feve^
ral points, which, as he faid, are imputed to Rapifls
by Proteflants; the Anfvoerer confidered him here toOj
very particularly, and feemed to difcover infincerity
in the Reprefenter, even where one would be moft apt
to believe him to hQ in good earneft.
To all which I muff add, That this was done thj-ough-
out with that Calmnefs and Moderation, that his Ad-
verlary did not think fit to diflemble it. So that this
Book wanted nothing to make it deferve a fair and foil
'Reply, or at leaft fome hononrable fort of Conceffion,
That the Subjed would not bearjt.
For
between the Reprefcnter and Anfwercr.
For furely no Method of Anfwering the Reprefenter
could be more Compleat, Honeft, and Manly, than
this was; nor ferve better to put all thofe, for whofe
fake Books are written, into a way of judging what
Popery indeed is, and whether we have rightly con-
demned it or no, if they were not already fatisfiedin
thefe things; efpecially becaufe all was done with that
plainnefs and perfpicuity, that if the Difcourfe was in
any particular greatly defe(Jiive, it could not but be ob-
vious to an Adverfary, that was, it feems, thought a
fit Perfon by his Superiors , to Reprefent Popery to
this Kingdom, and to defend it againft this Church.
The Firft Reply of the Reprefenter.
TO this Anfwer the Reprefenter publilhed a Reply
under the Title of Reflexions upon it. Now did
he in thefe RefleXions undertake to lliew from Point
to Point, That the Anfwerer had without caufe corre<2:-
ed either the .Mifreprefenting or th^ Reprefenting Side^
where he undertook to correcJt them ? Did he, as the
Anfwerer has done before him, take the Queftions in
their Order, to examine how they were Rated, and
where need was, did he pretend to Rate them better ?
Nay, Did he bear up fairly to any one point of Repre-
fentation that his Adverfary thought fit to alter,, and
try by the force of his Learning to reduce it to what
it was when he left it > No truly, his mind did not
ferve him, for Rating of QueRions.
But did he not Rand up in defence of his Anathemds
wltich his Anfwerer. charged, not without giving Rea-,
fons for it, with Art and Sophtflry ? No, he did not lb
much as offer at it..
What
A Vkxp of the whole Controverfy
What then was the bufinefs of his Reflexions ? Did
they Xmnvc^ovioHr Reafons againft Ropery as Reprefented
by the Reprefenter > No fure ; Nor was it likely thac he
Ihould be forward to anfwer our Arguments, that had
no Fancy to defend his own.
What > Did he not betake himfelf to make good his
own particular Arguments in behalf of Popery, againft
his Adverfaries Anfwers ? Nothing lefs, I adure you;
he did not take care fo much as of one Argument be-
longing to any one point, but fairly left them all to
take their Fortune: Is it not enough for a man to bring
Arguments, but he mull be troubled to defend them ?
Well; From this time forward, the Reprefenters bufi-
nels was not to Difpute^ but to Reprefent. But was it
fo from the beginning.» The Reprefenter indeed has
ever fince fo vehemently difclaimed Difputing^ that per-
haps he only Reprefented at firft. Let us therefore
try that a little.
Were there not three Arguments for Veneration of
Images, and for fraying to Saints? Were not Mofes, JoB,
Stephen^ the Romans^ the Corinthians, the Epheflans,
and almofl every fick Rerfon that defires the Rrayers of
the Congregation, engaged one way or other ? Did he
not argue for Tranfuhftantiation from our Saviours
Words, from the Rower of God, from the incompe-
tency of Senfe and Reafon tojudg in this, no lefs than
in fome other cafes? I think this is Difputing. There
were three Texts of Scripture to juftifie the Refirain-
ing of thrifiian people from reading the Scripture. And
if they are not vanilhed out of the Book, there are
aboutfeven Reafons for Communion in one Kind-. The
iTuth Chapter of the rd Book of Maccah.w^s once
thought one good Authority for the Dodfrine of Rur^
■gatory; and St. Hatth. iz. 32, another j And a little
pretence
letween the Rcprefcnter and the Anfwerer. 7
pretence of Antiquity there was befide, and three or
four more "'^afonsfor it 5 and in this ftrain the Book
went aJl aloiig ; Now this I fay,Thofe Arguments were
not made by the Anfiverer^ but they were anfwered by
him, and fo were all the reft, and now they may go
Ihift for themfelves.
And yet this is the Gentleman, who with no fmall
opinion of himfe\f, takes his Adverfary to task for let-
ting his Arguments drop^ nay, fcr not faying one word to 3,
all his own Reafons prejfed againji himfelf; but letting 4, &c. ' '
the matter fall very cautioufly^ when it comes to his own
turn of Difputmg and Defending his own Reafonings^ and
that too in a Caje directly appertaining to our main point
of Reprefenting^ &c. Now this is a biting Accula-
tion, if it be a True or\e, j and before we part, I hope we
fhall have a word or two about that. But if it were as
true, as I am well allured 'tis falfe, the Reprefenter., of
all men living, lliould have made no words on't ; and
that not only becaufe himfelf is a moft notorious exam-
pie of forfaking his own Arguments in their diftrefs,
but becaufe his Adverfary was fo generous to wink at
him when he ftole off from his Difputing poft, upon
the very firft attack that was made upon him. For I do
not remember that he charges him with this, in fhew-
ing the progrefs of the Controverfie,• and indeed,
confidering all his other Advantages, there was no
need of it. So that if the Reprefenter had been con-
tent, this might have been forgotten ftill ,♦ but if a
man ows himldf a Ihame, he does well to pay it.
Well, but what went the Reflexions upon, all this
while ^ By this time I think a ftranger may guefs the
Truth, and that is, that the Refletlions were to flut-
ter up and down between the Anfwer to the Intro-
duXion, and the Anfw?r to the Book j and to fettle
no
8
.•Heply, f. 4.
p. I.
An.p. lo.
K'P-T- 3, 4-
tEag. 2,3.
A View of the whole Controverfy
nowhere. And now 1 fhall give as fhort and faithful an
abftradt of them, as I can. In the Anfwer to the In-
trodudrion, the Anfwerer declared himfelf unfatis-
fied with, the Reprefenters method to clear his Party
■from Mifreprefentations; and particularly, that he
ihould make his own ignorant, childifh, or wilful mi-
flakes , the Proteftant Rieprefentations of Popery, as
that the Papifls are never permitted to hear Sermons
which they are ahle to underfland, and the like. Now
from hence the Reprefenter defires leave to allure his
Friends, that the Proteftant Reprefentations of Po-
pery are ignorant, childifl? , ox wilful miflakes. One
would not have expeded fo mean a Cavil, fo foon
after he had promifed mofl material Points ; But be-
caufe I find Protefling Reply, that he isalhamed
to own it, I fliall take no Kirther notice of this, than
to tell him, He ought to have been more aftigimed to
deny it; it being To manifeft, that what the Anfwerer
faid of fome of his Mifreprefentations, he applied to all
that himfelf calls Mifreprefentations, that his 'utmoft
Art will never be able to difguife it to any man that
will take fo much fruitlefs pains, as to compare the
places. But to proceed,
I. Whereas the Anfwerer juftly expofed him for pre-
tending to draw his Mifreprefentations exactly accord-
ing to his own Apprehenfions , when himfelf was a Pro-
teftant j he now affirms, that he can juftifie his Pro-
teftant Charaders of Papifts , by Proteftant Books ,
which he names, and out of one of them [ Sutcliffs'
Survey ) he produces fome fliarp fayings concerning
Popery. Nay, he thinks to defend his Complaints of
Mifreprefentation, by thofe very words of the Anfwerer
concerning that Popery which the Reprefenter allows.
We
letvpeenthe Reprefenter and the Anfwcrer. p
we can never yield to it without betraying the Truth^
renouncing our Senfes and our Reafon , wounding our Con-
fcienceSf &c.
X. Whereas the Anfwerer excepted againft Ids Re-
■prefenting Part, wherein he pretends to keep to a Rule,
^ Tliat the Reprefenter Ihewed no Authority that he,
a private Man, had to interpret the Rule in his own
Senfe, againft the Judgment of Great Divines, as in
the Queftion of the Popes Perfonal Infallihility ; and ^
againft the Determinations of Popes and Councils,
as in the Queftion concerning the Depofing Power.
The Reprefenter replies. That he followed the Coun- p. 5 ^ ■
cil of Trent, which he does not interpret , but takes ' ■
in the Senfe of the Catechifm ; That he alfo kept to
Terons Rule of Faith, and to the Bidiop of Condoms
Expofition, fo highly approved by Pope and Cardi-
nals, As to the Inftances, having firft ran to the
Book for two more, he comes back with them to the
two that were mentioned, and replies, i. That where-
as he limited the power of th'e Saints to help us to
their prayers, he followed the Council, and the Cate-
chifm, and the Biftiop of Condom, x. That he did not
qualifie the Dodlrine of Merit, without Authority,
fince it is fo qualified by Trid. Sejf. 6. Can. x6. 3. That
the Popes Perfonal Infallihility is not determined by
a General Council. 4 That the Depofing Power was
never cftablifhed under an Anathema, as a Do<ftrinal
Pointand thofe two are therefore no Articles of p, 9, i©.
- Faith.
3. Fie makes thefe Reflexions upon the Anfwerers
proceeding in the Book, That he either i. owns part
of the Reprefenters Dodrine to be the eftabliflied Be- "*
lief of the Church of England: Or, z. Does without
C good
A View of the whole Controverfy
good Reafon deny part of it to be the Dodrine of
the Roman Church, appealing from the Dejfnitions of
their Councils^ and fenfe of their Church, either to fome
Expreftons found in old Mafs-Books and Rituals, &C.
Or to fame external Anions, in cafe of Refpefl Jheim
to Images and Saints, as Bowing, Kneeling, &c. Or
finally , to private Authors. Upon which follows a
grievous Complaint of Mifreprefenting upon the laft
account.
4. From hence he goes back to the Anfwer to the
Introduliion, where he was charged for faying, That
the Popes Orders are to he obeyed, whether he he infal-
lihle or not : From whence it follows, That Papifts
are hound to AH, when the Pope jhall require it, accord-
ing to the Depojing Power. He replies, That lie gives
no more to the Pope, than to Civil Soveraigns, wliofe
Authority is not fo ahfolute and unconfined, but to fome
of their Decrees, there may he jufl exception.
5. From hence he flings again into the middle of
the Book, and blames the Anjwerer for fcouting among(l
the School-men, till the Quejiion ahout Difpenfations to
Eye or Forjwear, was lojl ; and that he offered no
proof. That the Difpenfing Power was to he kept up as
a Myjtery, and not ujed, hut upon weighty Caufes. Then
he leaps into the Chapter of Purgatory, and affirms,
That St. Perpetuds Vifion is not the Foundation of
Purgatory, but only ufed by him as a Marginal Citation
amongd many others. Then a Complaint of Mifrepre-
fentation again ; and becaufe Complaints are not hkely,
to convince us. Let us, fays he, depend upon an Ex-
perience; Do hut give your Ajfent to thofe Articles of
Faith in the very Form and Manner, as I have Jlated
them in the CharaHer of a' f apiji Reprefented, and if you
are
between the Reprefenter a?iJ the Anfwerer. 11
are not admitted into our Communion^ /le confefs that t
have ahufed the World.
Thus far the RefleBions: It is now time to compare
Things, and to fee how' much of the Caufe is left
{landing.
I pafs it by, that the Anfwer to the IntroduBion^ .
' upon which the Reprejenter fpent his main Strength, AlpZto pap.
is in many mofi material Points untouch'd by the Re- Pmeji.p.n'i.
fleBions-. But this is a fmail Matter : For,
I. He has dropt the defence of his Douhle CharaBers,
his Reprefentations and Mifreprefentations. For in-
Head of going on with his Adverfary in thofe Thirty
Seven Points, with which himfelf led the way, he
does nothing but nibble about Three or Four of them,
and that without taking notice of the tenth part of
what was faid by his Adverfary to fix the true ftate of
the Controverfie even about them; He has indeed
V thrown about four Loofe, General Exceptions amongft
the Thirty Seven Chapters in which the Anfwerer
Reprefented the feveral Dodrines and Pradifes of the
Church of Rome; but he has not with any one of
thefe Exceptions come up fairly to what the
has faid upon any one particular Pointy And there-
fore I add,
X. That for any thing our Reprefenter has done to Jhew
the contrary, the Anjwerer has truly Reprefented the
DoBrines and PraBices of the Church of ROme. And
then we have great Encouragement to turn Papifts,
fince the ReprRenter tells us, That, if the Anfwerer
las truly Reprefented the DoBrines of the Church of
Rome J He, the Reprefenter^ would as foon he a Turk as
a Papifi.
Cz He
A View of- the whole Controverfy
3 . He has ahfolutely dropt the defence of all his own
Arguments^ not fo much as pretending to Ihew where
the Anfwers went upon a wrong State of the Que-
ftion ; no, nor trying to reinforce his Arguments,
where the State of the Controverfie was agreed upon
on both fides : So that for ought lean fee, the Repre-
fenter fell fick of his Thirty Seven Chapters all at once,
both as to matter of Keprefentation and Difpute : And
this I think was pretty well for the Firfl Reply.
The See on J Anfwer to the Reprefenter, being
a Reply to His ReJleHions,
BU T we are to thank the Reflexions for one good
Thing, and that is for the Anfwer which they
drew from another Learned Hand, under the Title of
a Fapiflnot Mifreprefented'by Proteflants : In which I
lhall make bold to leave out feveral Material Points,
which the Anfwerer offered to Confideration, and
take notice of no more, than what I think may fervc
to Ihew witli what Sincerity on the One Side, and
Infincerity on the Other, this Controverfie has been
managed. Wherefore,
I. Whereas the Reprefenter chofe to juftify his com-
plaints of Mifreprefentation, not by taking the firff;
Anfwerers Reprefentations into examination, but by
referring us to other Books , and to Sutclijf's lharp
cenfures of Popery j The iccond Anjwerer confider'd
that the Reprefenter called the Cenfures which Pro-
teftants
I etween the Reprefcnter and the Anfwerer. 13
teftants. puts upon the Avowed Dodrrincs and Pradi-
ces of the Church of Rome, Mifreprefentations:
which was in the firft Book difcernible enough, and
fpoken of in the Anfwer to it; but was fo grofly
owned in his fecond Book, that no man could now
doubt of it: For he made his Anfwerer guilty of
Mifreprefentation for faying. That we cannot yield to
that Popery which the Reprefenter himfelf allows^ with-
out betraying the This Anfwer therefore A Papift not
blames him for putting into the Proteflant Repre- 4'
fentations of Popery^ thofe faults which we find, and
thofe ill confequences which we charge upon Popery^
as if we would make the World believe, that Papijh
think as ill of what themfelves profefs and pratlicey P- s>
as we do: And much more for putting thefe con- .
lequences, as owned by Papifhsy in the Front of the
Proteflant Charaders of them, as if we pretended,
they were the Pirfl Principles of Popery, As for
the Dodrines and Pradifes of the Roman Church,,
which we charge them with, the Reprefenter gene- \ ..
rally owned them ; but he difowned, as he eafily
mighty the belief of thofe Confequences and Inter-
pretations which we charge upon them. And there-
fore his putting them into the Proteflant Charaders
of a Papifl , was his own Artifice of laying the
fouler colours upon Popery on the one fide, that it
might look the fairer, when he took them off, on ^
the other. Now to prevent thefe Deceits for the
future, this Anfwer goes through the Thirty feven P. 6. to p. 40.
Articles again, to fhew under each Ffcad, what we
charge upon them as their Dodrines and Pradifes ;
which is properly matter of Reprefentation: And
likewife , wfiat we charge upon fuch Dodrines and
Pra-;; ,
14 View of the whole Controvefy
Pra£iifes , which is properly matter of Difpute: By
' the confounding of which two things, the Repre-
/enter had made a colour for his unjuft complaints
of Mifreprefentation.
2. Whereas he pretended that he never delivered
his own private ienfe and opinion in Reprefenting
P-44>45- a Papiji ; the Anfwerer replies, that he certainly
does fo, when he determines concerning Queftions
which are difputed among themfelves, whether they
be Articles of Faith, or not; and that the Catechifm
may be' interpreted by a private fpirit as well as
the Council. That Verona Rule, had no more Au-
thority than the Reprefenters Chara^ers. That Bel-
larmines Controverfies had atteftation from the Pope,
. as well as the Bilhop of Condonis Expofition; And
that Canus himfelf, who is referred to by the Re-
pre/enter., acknowledges that the Popes approbation
is not always to* be accounted the judgment of the
Apofiolick See. As to the Inftances, The Anfwerer
P-45.4<5- Ihews, 1. Of his limit ting the Power of the Saints to
their Prayers; That no liich limitation of their Aid
and Afliftance, is to be found in the Council; That
the Reprefent-er would take no notice of what fjis
firft: Anfwerer had faid , to lliew that no fuch limi-
tation was intended in the Council or the Catechifm ,•
And that he did not find this limitation in the Bi-
P. 12,13. fhop oi Condom, z. Of Merit \ That the Twenty
fixth Canon of the fixth Seflion, mentions nothing
of it J and that it is clear from Chap. 16. of that
SefTion, That they make Good works truly and
properly meritorious of Eternal Life, tho they grant
the Grace of God, and the Merits of Chrift, to be
the caule of their own Merits. Finally, That the
An-
-r
beween theKtpxtkntttand the kniwctcri. 15
jufwerer did not Appeal to the Thirty fecond Ca- P- 4'5-
non to oppofe the Reprefenters Qualification of the
Dodrine of Merit, and was therefore unconcern'd in
his defence of it. 3. As to the Popes Perfoml In^
fallihility^ That he denies it to be of Faith, and makes
it but a School point; whilefl: there are as many who
deny it to be a School point, and make it a matter of
their Faith. That the want of pojitive Determination
by a General Counci],does not prove it to be no matter
of Faith, becaufe neither the Infallibility of a General
Council, nor of the Church, is pofitively determined
by a General Council. That if Infallibility muft be
fomewhere amongfi; them, they have the befl Reafon
that place it in the Pope. 4. As to the depofing Do- p. 49.
ffrine, the Anfwerer fliewed largely and clearly, That
Articles of Faith may be, and have been decreed
without Anathemasj That the depofing Decree in- p. 54.
eludes a Dodrinal point i That if it were meerly a
point of Difcipline and Government, they muft ei-
ther acknowledg it Lawful for the Church to depofe
Heretical Princes, or confent that the Church is not
fecured from making wicked Decrees, in things that
concern the whole Chrifiian World. That when the
Reprefenter fays, That fome Decrees of Trent are not
univerfa/ly received ^ he does not tell us that the
Council had no Authority to make them , and to
oblige Princes to receive them. And laftly, That
the Pope's letting fo many afierters of the No-de- p.
pofing Power to pafs without any cenfure of Herefy,
does not argue a change of their Dodrine, but only
of the Times.
3. To the Reprefenters Refledions upon the An-
fiverers way of proceeding, as that i. He owns in
fome
A Vievp of the whole Controverfy
feme part the Reprefenter s DoSlrine to he the
eftaUijhed Doctrine of the Church of England ; The
fecond Anfwerer charges him with foul Mifreprefen-
ration upon this account,' in as much as the firfl
Anfwerer owned nothing which is peculiar to the Faith
of a Papifl^ as dijlinguifhed from thr common Faith of
Chrijliansand that the Reprefenter might as well
P. 59,60, <S I. have faid, That hecaufe Trofeflants own that Chrtfl is
to he worjhipped^ therefore they in part own the Do-
Pirine of the Church of Rome, That Chrifl is to he
worjhipped hy Images. And this he fliewed to be the
very cafe in every one of thofe fix or fpven Points,
which the Reprefenter only named, but did not think
fit to infill upon, to fliew how his Refle<5lion was
applicable to them. r. And that the firll Anfwerer
appealed from the definitions of their Church, &c.
I. To fome Expo fit ions found in old Mafs-Books and
P. 62. Rituals. This Anfwerer fays, that he could find but
one Inllance of this, relating to the Worlhip of the
Virgin Mary; 'viz. that fcandalous Hymn, 0 Felix
Puerpera, &c. But that their Church is accountable
for her old Miflals, which were the allowed and
eftablilhed Offices of Worlhip ; That even this has
never been condemned; but that Monfieur Widen'
felts Book was condemned at Rome., which was writ
P- ^3' to hring the people to a hare Ora pro Nobis , to
the Bleffed Virgin. 2. To fome external APlion as
in cafe of refpePl fhewn to Images and Saints. To this
the Anfwerer fays , That the Reprefenter brings in
this Exception, without taking the lead notice of
what his firll Adverfary faid concerning external
p. 6^ 64. Adoration , That it is a part of Divine Worjhip •
" and that the Council of Trent requires it Ihould be
given
-between theHeprefcnter and the Anfwere r. i'7
^ given to Images. He fliews further, That fmce
tjiere is Tuch a thing as external and vifibleldo-
latry ,• an Idolatrous adiion is neverthelefs fuch, P '^5-
^ for the intention of him that is guilty of it, not
to commit Idolatry; That the wor/hip of the In-p.6?.
4 ^ vifible Inhabitants of the other World, tho with
' fuoh external ads--as may be ,paid to creatures,
« has alwj^ys been accounted Religious Woriliip;
^ That as the Degfees of Civil honour are diftin-
guilh'd by the Jight of the Object; So one certain p ^
diltindion between Civil and Religious is , that '
^ tlie worfliip of an Invifible Objed is always Re-
lig/ous.; and that to Worlhip the Image of an In-
vifible Being, muft therefore be Religious W-orlhip
alfo; becaufe'tis referred to th.t Prototype. 3. To
&c. the fentiments of private Authors. And here the
iti prefent Anfverer challenges him to give one inflance
but wherein the 'judgment of private Authors was, as he
the ■*' pretended, Jet up againfl the declared fenfe of their
(lis Qouncils and Church: And moreover lliews what ufe
ible was made of private Authors, by particular Inllances;
mi and that fometimes recourfe is neceflary to be had to
k them, and to the general pradice of their Church,
ia- to know the fenfe of their Church.
m 4. Whereas the Reprefenter avoided the charge
t! of their being obliged by his Dodrine to obey
IS the Pope , wlaen he commands them to ad in
iir purfuance of the Depofing Power ; by pretending
(I that the Decrees of Popes may be excepted againfl:
if no lefs than the commands of Civil Soveraigns, as
il tlie cafe may be. The Anfwerer does acknowledg p.
1; this Reply to he good, if the Reprefenter be finccre
; in the Application, and will grant the Depofing De-
I D -cree
i8 A View of the whole Controverfy
cree to command a Sin; and that Bellarmin and Canus
were miftaken in aflerting. That Popes and General
Councils can make no finful Decrees relating to the whole
Church.
5. To the complaint of difcourfing upon Difpen-
fations out of the Schoolmen^ and bearing the Read-
p. 59. er into a belief, that the Difpenfing Power was kept as
a Myjlery^ to he ifed upon weighty occafions^ &C. the
prefent Anfwer faies^ That there was reafon for the
former, this being one of the Inftances wherein the
whole fenfe of their Church is not to be had, but
from the Pra(Sices of Popes, and the Opinions of
tlieir Great men. To the latter, That their own
Dohlors had declared it, as the Anfwerer had fliewn,
before he faid it himfelf. Then as to St. Perpetua's
P- 70- Vifion, That if he did not think it gave fome ere-
dit to the Dohlrine of Purgatory, it was mentioned
by him to no purpofe. Finally, to the Reprefent-
ers Invitation of us to come over to their Church
upon his Terms, with promife of Acceptance; the
Anfwerer returns. That he mull like their Faith het"
ter firjl. And certainly the Invitation was fome-
thing unfeafonable, before the Reprefenter had an-
fwer'd our Reafons againfi that Popery., which himfelf
allows. And this for the fecond Anfwer.
The
us
'al
ie
betrpeen the Rcprefenter and the Anfwercr. ip
The Second Reply of the Reprefenter, being
an Anfwer, to a Papift not Mifreprefent-
ed by Proteftants.
The lecond Reply comes forth under the Title
of Rap 'tfis Protefling againjl Proteflant Popery. Pap Prot. p 4.
In which the Reprefenter beginning with a de-
fence of himfelf as to his conftrudlion of the wiU
fulmiftakesy ([ fee before,/>. 8. ) which if he pleafes
ihall be forgotten from this time forward: falls
a wondring that there Ihould be fuch a noife about
expofing of their DoBrines to open 'view ; declares,
that tho he difcovered what he thought, and fome' P. 5-
times faid briefly , why j yet he made not difputing
his bufnefs'y and knows not how this Ihould oe
taken as a piece of controverfy againft the Church
of England, which he had not charged with Mif-
reprefentatien, nor any body elfe , but thofe only
in general that are guilty. He complains that
his fecond Anfwerer makes that which they call
Mifreprefentation , to be in ail the material pointSy P. 6.
a Reprefentation of the avowed DoBrine ana Pra-
Bice of the Church of Rome ; and prOtefts, That if
Popery he guilty of what be faies, it cannot enter
into his thoughts there s any room for it in Hea'ven.
For the very Title of liis Book is a condemnation,
of the Religion to aU thofe horrid fhapes it hat
teen at any time expofea in by the hfembers of P. 7.
the Reformation: And fo is his pretence, that VPe
D z charge
20
A F/'etP of the whole-Controverf^
■•I ■
*
charge Papifls wuh nothing hut what they exprejly
profefs to believe, and what they pracVice. Biit
fince they muft not learn what Fapijls believe
from the Council and the Cateehiftn^ -but from the
Writings and Sermons of Protejlanfs; he. is refolved
to give us a taft of their way of Reprefei^ting
Popery; and therefore,
I. He recites feveral pallages wherein Popery is
Mifreprefented, as. he will have it,, out of a Book
of J^oh^, fometime Lord Archbiflipp of. Tcr/", and
I?. 9. to p. 17. a Book, of Dr. Beard^ and Sufcliffs Survey^ and the
Book cK Homilies. And in conclufion he tells us,
That this is, the Prote.flant Popery-^ which-fince
lie protefls againft no lefs than the Anfwerer,
Prot eft Ants and Papifts mssy now go Jhake hands'',
and What fpoffihility is there of farther divifohs?
But if this be intended for a true Reprefchtation
of Popery, Roman Cathpl'icks fuff'er under th'e great-
eft jnjuftice imaginable.. And. then-follows a vcr-
hement expoilulation againft the iniquity of fucli
Pi Mifreprefentation. And-. wherGa.y the ^^^ffrer^bla-
med him for putting into the" Proteftant Cha-
rabler of a Papift, thofe ill confequerices we charge
upon, their Dobtrines and Prabtices, as jif we prer
tended that they think of their own profeftion
p. 20, and pratftice juft as we do: He Replies, That.this
is a pretty fpeculative quarrel, and a^qfaint conceit,
.but loft, for coming in a wrong place. For, the Rc-
prefenters bufinefs was to draw the Character of a
Papift, as it lies in the Peopels Heads, who when
tjiey hear one- declaiming againft Popery, do not
diftinguijh between. Antecedents and Confequents , be-
tween t\\Q_ Doblrine of the Papifis , ynd the. fault
wc
hetwem the Repre|enter/;?^/ tJye Atifwerer. 21
V
we fiad J-vitjh it, \jVLt[ fwflUc \v d<m^, all in the Jump; and
vdJoever fuppofes. otliefwife,, mufi, cmcl'ude them to be
letter at leparating, than the Chymifls, and that in
fuhtle Diflindtions they are able, to put-do Ariilotle him-
felf,y Tills is in fhort, wl;at he lays with much circum-
flaiice, and no little contentment, for four Pages to-
gether; and'tis all tl]at be thinks fit to return to his
Anfwerers careful difliniftion betw een matters of Re-
prefentation and of through all the Particulars;
For though he^confefies 'tis Learnedly done, yet the
ajmofl Forty Pages •shorn, it, might iiav-e been fpared,
becaufe this Dijlinltion is not to be found, in the Npticnl?. 25.
the people have of popery. ■
For the reft, about his denying the Belief of our
Lnterpretations, and the two other Particulars,/*,. 24.
They are To, Ikfle^ to the Purpofc, that I can afford
them'no rppm in this Abftracft ; ahdJie that will
not take iny Word for it, may g-o to the Anfwer
to Pap. Prot. p. 10, XI. and there fatisfie hinlfelf.
X, To his Adveriaries Queftion, Whether the Ca-.
techifm may . not be -expounded by a private Spirit.,
as well as tile Council ? He lays, Thus' a Queflion or.
two is. a full Confutation of 'tloe Refielier. To the
Teftimony of Canus, That that-is not to be account-
ed the Judgment of the Appjiolick See, which is given,
only by the.. Bijhop of Komo, privately, malicioujly,
and inconfiderately, &c. He replies. That fo Reve-V. 25»
rend an Authority, as that of the Bifhop of Condom,
isinot to be thus overthrown, fince his E'xpofition was
examined with' all due . Deliberation, approved with all
Solemnity, 6cc, and repcmmendpd by his Holinefs to
he read by. all the . Faithful: XJ'pbn. w hich occafion
he puts hiihfelf into ibjue .Heat, That we who pro?
teft.
p. 27.
22 A View of the whofe Controvtrfy
teft againfl their Religion fhould pretend to under'
ftand it better than a Catholick ?relate eminent in
the Churchy &c. and than thofe who depend upon
it for their Salvation. As to thelnllances ; and i. Of
the Invocation of Saints, he fays , Their Aid and
Affiltance is limited to their Prayers, by the Bilhop
of Condom, and cites the place; but to what his
Adverfary faid concerning the Intention of the
Council, and of the Catechifm in this Matter, he
fays nothing. The Inftance of Merit he pafles by :
P. s8, S9. But zd/y, and ^dlyy As to the Popes Perfonal In-
fallililityy and the Depdjing^ Power , he ipleads the
Authority of the Bilhop of Condomy that they are
no more than matters of School-Debate ; and, as if
he had been in good earnefl: at firft, he does again
promife we lhall be admitted into his Church, with-
- out the belief of thefe Articles: So that he has
every way Reprefented the Faith of a Papifl aright ;
and now has found out fomething in his Adverfary to
p be anfwered with -a Jmile, That a Protefiant jhould
' underftand the Faith of a Papifl better than the Papifl
himfelf does. And thus all being yarded by the
Bilhop of Condorns Authority, and his own Propo-
fal, it was his mere Civility to take any notice of
his Adverfaries anfWers to his Argument about the
Depoflng Powery frofti the want of an Anathema to
the Decree. And fo he repli^, 1. That every thing
is not an Article cf Faithy \yhich is declared in a Ge-
neral Council .without an Anathema, z. That to de-
F. 30, 31. what jhiul be donCy does not include a Virtual
Definition of Dodrine, as he thinks his Adverfary^
himfelf Ihewed undd* the next Particular, from th6
Council of the Apoltfes at Hierufakm. 3. That
the
between the Reprefenter and the Anfwerer. a 3
the Depofuag Decree does not retate to thingt neceffor P- 32-
to Sahcttkon, nor concerns the mhole Chtar.ch And
whereas his Adverfacy imputes the Efcapc of tkyfe
that oppofe this Decree, to a Change of Times,
and the Popes want, of Tomer, he tells us, That Ordrc/i?r
are ceasdnow-a-days,
3. As to Veneration of Images, he lays. That at-
though A^s of Honour exprejfed ta any Image that
has Relation to fime Invifihle Being, he fuppofed a: Re-
ligious Honour, yet all religious RefpeS^ and Honour is P. Sd-
not fo a Divine Honour, as to make a God confiruHively
of the thing to which it is paid: Otherwife Bowing to
the Altar,, and to tlie llaim of Jefus, cannot be
exculed , fiiace thefe things relate to the Invifihle '
Inhabitants of the other World; nay, All rekgious
Refpehi, hefides to God, muft then be conflruBive Ido-
latry. Therefore as the different Kinds and Degrees?. .35.
of Civil Honour are diftinguifhed by the fight of the
Objeifis, the the External Ad:s are the fame, fo the
different Rinds and Degrees of Religious Honour arc
diftinguifhed by the Intention of the Givers, and
by Clrcumftances. He fays further, as to the un-
alterablenefs of the Nature of Aiftions determined by p ^
a Law, That if this makes the Intention of doing no
evil'in Bowing or Kneeling to an Image, unable to
excufe thofe from fin, who do this forbidden thing ;
tMisJlrikes as feverely at Bowing to the Altar, at^
Kneeling to the Sacrament, as at them, fince the A^i-
ens forbidden, are the lame part of Divine Worlhip
in both Cafes. Finally, That a Quaker may juftifieP- 3^> 37j
his Teds and Nays, by his Adverfaries Rule, That
no Intention can alter the Nature of Anions deter-
mined by a Divine Law, fince it is faid, Matth. 5.34.
Swear
24 A View of. the whole Controverfy
Swear mt at all, hu£ let your Commfmc4tiaHj &c. And
now to, give him his due, letting alide the frivolous
Inllance of'the Quaker',- he has in this Particular
come up. fairly to his AdverfarV, andfaidwliat de-
ferves to be confidered. Then he concludes with two
or threewhich heare not unreasonable %
to which his Adverfary gave fuch reafonable Anfwcrs,
that we have heard of them no more fince that time,
[See AnS. to ?ay. Trotl-^. 1x4, 1x5.] and therefore
we have no rcafon to be troubled with them here.
And fo let us now come to a.Reckoning.
I. He grants his Adverfaries DiJlinHion throughout,
• -between matters .of Reprefentation , and matters of
Difputc, which Diflindtion , fince hiinfelf did not
obferve, he either .wanted the Skill or the Honelly of
a Reprelenter-.
X. The Defence of his Argument, That the-Popes
Perfonallnfallibility is not of Faith,-/row no General
Council's having determined it, is dropt.
3. He will not be brought to fay, Whether the
-Council of Hent had, or had not Authority to ob-
lige Princes to receive thofe Decrees which are
not univerfally received; and fo the Defence of his
Argument, from fowie Decrees not being received, is
dropt.
4. His folemn Cavil, That the Firft own-
ed Ibme part of ■ his ( the Reprefenters ) DocRrine,
to htethe Eflablifhed Dohirine of the Church of England;
and his Objection againft him for appealing to old
Mafs-Books and Rituals, and that other for appealing
io private Author s, are all three dropt.
'w ' 5- He
Reprt(enter and the Anfwerer.
f. He will net 1^ that the Dcpofing Decree com-
^rmnds a S/tf ,; a.nti fem himfdf'againft
his firft Anfwerer s Charge, Tli?t by his Principles
he is bound upon the Pope's command, to ad: ac-
cordttig t<» the Vepofing Pomr^ is dropt.
6. His ePiPpIaints againft. his firll Anfwerer s~
Me^ifmrng- Xhe ntatttar of Difpeufatkns.^'. md his
note Upen Perpe.tu'di.f^ifm^ are dropt: B'ut his
invitation of i?s to come over to the Oiurch of
Rome upon his Terms, is not dropt-j lor we thank
himj he has invited us again.
The Third Anfwer to the Reprefentcr, heing
An Anfwcr to a Papift Protefting a-
gaipft Proteftant Popery. " y
ys> .JiiJOO
i.
To the Reprefenter s wonder , Tliat fuch ado
ihould be inade about his FirlliiBook-Ji the
Anfwerer .laies, iThat a Mifreprefenter is fo foulhT?.
Charader^ that w man can wonder if we thfnk eur
felojts concerned to wipe it off j which fureiy j may
be done without offence to any, but thofe tliat
meant us, in the general Aecu^tion.
complaiiat that the Anfverer Maaakes y rAlil that
which they call Mifrep'refentatum, to be in ail the
material points .a Reprefentation of the avowed Do*
Urine and Pralike of the Church of Rome^ he faies,
That he has done him all the fervice he can in
difUoguifhing between matters of fad, wherein
E if
A Vierv of the whole Controverfy
if wc charge them wrong, we do indeed Mifre-
prefent them j and matters of Difpute, in which,
if we lliould charge them wrong, it is not Mif-
reprefentation, but merely a wrong Judgment upon
what they profefs and pradice. And he had already
.fliewn, That all matters of Fail excepting fome
few points 3 in the Charalier of a Papijl Mifrepre'
fentek y are confeffed and defended in the CharaSler
of a Papifl Reprefented. Now Reprefentation or
Mifreprefentation is properly about matters of Fa<R.
But as for the Confequences we charge upon their
Dodlrines and Pradtices, and which were put into
the Mifreprefenting Side, to be taken off again in
the Reprefenting Side; they are not matters of
Reprefentation^ but of Difpute. To this purpofe the
Anfwerer argues, leaving the Reprefenter to apply
thefe plain.things,to his Proteifation againfl Pro-
tejldnt Popery; which amounts to thus mucli, That
it could never enter into him^ that there fhould he
any room for Popery in Heaven; and that he would
as foon-.he a Turk as a Papijl., if he thought as ill
of^ the cbnfefled Dodfrines and PradTices of the
1 Church^^of KomQ.^ as we do. Which would be a
wife'Speech no doubt, tho we hope a true one.
For the reft , he faies. That his Title related only
to his own Book; and the Book., to the Charafler of
a .Papifl Mifreprefented; and therefore 'tis hard
that he muft.be drawn in to anfwer for more than
he knows, even' for all that any Proteftant may
have faid concerning Popery fnce the Reformation •
and he thinks it ftrange, that the Reprefenter, in-
(lead of defending his own Charaflers, jhould hunt
about for new Mifreprefentations for him to Anfwer.
For
heween the Reprefcnter and the Anfwerer. 27
For fince he has allowed tlie Diftindion between
matters of Reprefetttation and Difpute, and can find-
no fault with his Adverfaries performance about
it; it iliould feem we are agreed upon the Re- 4-
prefentation of Popery now at laft, and therefore
unlefs he were ajhamed of his own Popery^ now we
had clearly found it, why Ihould he divert from
that, to new complaints of their being Mifrepre-
fented by others ?
The Anfwerer however was refolved to lee what
occafion there was for this frelh complaint.
I. And he Ihews, That// what was tranfcrthedf.%,(>,T^%,<).
out of the forefaid Archhifhop of YorkV Book, he
Mifreprefentation, it is not a Protefiant, hut a Po-
pip} Mifreprefentation: For the Archhipop cites his
Authors for wiiat he faies, tho the Reprefenter left
them out j And this the Anfwerer thought good to
Ihew from point to point: And concludes, That
tho every Dotlrine found in Popifh Authors, ought not
prefently to. he accounted an Article of the Romip Faith;
yet a Church fo watchful to purge, expunge, and
cenfure in all Cafes where her Intereft is concern'd,
is Refponfible for thofe Dodrines, which have her
Toleration and Licenfe, and which any man among
them is allowed to Teach, and to Believe. As for
Dr. Beard, and Mr. Sutcliff, he faies, Thofe Sayings P. i», 11,12,
do not concern Reprefenting, but Difputing; and that *3-
the Reprefenter had unfaithfully concealed, either
their Authorities or their Reafons, which had made
the thing plain; or curtail'd their fayings, as he
Ihews by feveral Inftances out of Mr. Sutcliff', but
that when fuch Confequenccs are charged upon
E z Popery,
I
r
if:
t
P: 14.
'28. 'A View of the ivhok Contrcmrfx
FcgCTy) it IS more to the "pwpofe to Goraftitie
tfeein , than- <te comp^airt -Of Mifiigprc^rrtatiiGn.
Finely, As to the Book of -MonriUes^ tiiofe things
which he hath taken ont of it, as the Anfiverer
tells him, do no more than IflieW' th6 Judgment of
Our Church ahout tbe W'orJh?p of S'a'tnfPtmd Images
in tf:f€ Church of Rome; in which Ive cannot pro^e
us to be Mifre^eTcnters, othei%\ ife'than hj confuting
our Arguments; which yet v\'ould ^but ihew that
we make a wrong Judgment in a matter of iDi-
fpute, not that we Mrfreprefent a matter ^cf Fad:.
Upon this, the Anfiverer fiiews, That Pajnjls pro-
'-Je'fs and pradice the fame things that ever they
did and' -that all this -grievous cry of Mijrepre-
fenting^ is grOtinded upon nothing elfe, but a Pro-
teflation. That they do not believe tJiofe ill things
of their-owft Uodrihe and TfafTky, w'hich w^e
P; 15,do; tvhich ahho it be a -ne\v 'bufinefs, yet thete
was no Rehfon for it, flhce we ne^br fakl they
did. in- tlie mean time, the Caufe is the -fame
that ever it Was, which is a fufficient Anfwer to
all 'i:hat heIfeies of Proteftants and Tapifts fhak'rng
hands^ Sec. And whereas he makes the dlftindfiort-
between 'Reprefentation and 'Difpute , to be a fpe-
culation above the Vulgar, and fo was not to be
regarded by him who drew the Charader of a
pill as it fay in the peoples heads; The Anfiverer
thinks , Tlrat he who undertakes to make Cha-
faders, is bound to confider what belongs to it
i|, 18,19. That our people are not fo filly as to
' think (for inftance} that Papifts believe the Wor-
fliip of ImagesTo be idolatry ; or that Idolatry is
feWftii, becaufe-they Worlhip Images; but that if
he
t
l^etvpeen the Rcprcfcnter and the Anfwerer. np
he wrote his OiaTa^iters for tdae Iirformatloji of'luch P- 2®-
Vulgar Heads, as he fancies, he wrote to infoErm
thofe that can neither iwite ner read.
As tohis R-eprefenting, That he did it not try
a private Spirit,fince he followed the Catechifin ; the
Anfu:>^er hsL6. reafon to ask, Whctiier the Catechifm
may not be interpreted by a private Spirit, as well
as the Councfl, fince their Divines difier in Inter-
pretation of both ; and as for the Popes Approbation, p jr.
he faid that Eellarmmes Controverfies had it, as
well as the Bifliop of Condcnh Txpofition to w^ich
tlie Reprefinter would fay nothing; and he now lays.
That by Cmus his Rule, the faid Bifltops Txpofttion
has not the Autliority of the Apoftolrck See, urilefe
the 'Pope had given Judgment for it ex -Cathedra, p. 22.
which the Reprefenter alio would take no notice of:
But what he lays further concerning the Nature and*
Defign of the Approbations given to the Bilhop of
Condom^ I lliaJl wholly pafs over, fince it is by tliis
time fomewhat plain, that this Bifliops Authority
has enough to do to lliift for it felf^ and is not in
a Condition to fpare any help to his Friendsi As to
the limitation of the Aid of the Saints to-their
Prayers, he acknowledges that it is to be found in
the Billiop of Condom^ though he milled it, becaufe ' *
it came not in in the right place. But whereas the
Reprefenter juftifies his renouncing the Popes Perfo^
ml Infallih'dity^ and the Depojing Dodrine,. by the
Authority of the faid Bilhop; the Anfwerer plainly
fliews the Bilhops great Judgment, in having or-
dered Matters fo, as to fave himfelf both with Pro-
teftants, and with the Pope. To the Reprefenters
Second Invitation, he anfw^rs, by making this Pro-
pofal.
A ViefP of the whole Controverfy
po(al, Whether their Church would refufe him ad-
mittance, if he Ihould come in upon Bellarmmes
terms in thefe Points, which contradict the Reprefen-
ter\ ; though there no reafon for this Difpute^ fince
P. i6. as he faid before, he likes not the Roman Faith *as
the Keprefenter has defcribed it ? Now to his Re-
plies in behalf of the Depofing Dodtrine being no
Article of Faith^ t\\Q Anfwerer hySy i. That where-
as the P^eprefenter would prove it was not foy becaufe
no Anathema was fixed to the Decree; it is fomething
ftrange, that he fliould now be content to fay, Every
thing is not an Article of Faith, which is declared
without an Anathema j for this is next to a dowm-
right Conceffion that his Adverfary had baffled his
Argument; and fhews manifeftly that he would
feem to fay fomething, when he knew he had no-
* thing to fay to the purpofe. He Ihews tliat the
Decree of the Council at Hierujalem did include a
Virtual Definition of Dodirine. And That the
Depofing Decree concerns the whole Church j and if it
be a wicked Decree, that it relates to a thing ne-
ceffary to Salvatiouy by commanding to do that which
it is necefiary to Salvation not to do ; and therefore
he expedls the Reprefenters further Confideration of
his three Anfwers.
3. Concerning the Worfhip of Images y the Re-
prefenterMids fotair for a Difpute,that the Anfwerer
took the occafion, and examined not only what the
Bilhop of Condom hath delivered upon it, but the
feveral ways of Rating it by their Divines; Ihewing
that their Images are Reprefentatives to receive Wor-
Ihip in the Name and Stead of the Prototype ; that
in this Notion Image-Worftiip is condemned in the
Scripture,
between the Rcprefenter and the Anfwerer. 31
Scripture, and in what the evil of it confifted; a
more particular Abridgment of that juft Difcourfe
upon this Subjed I cannot make , without either
wronging the Anfwerer , or detaining the Reader
here too long ; and therefore I refer him alfo to the
Book it felf for an Anfwer to the Charge upon Bow-
ing towards the Altar^ &c. And to the Apology for p
Image-Worfliip, from the Degree of the Honour that " '
is given to Images: And to the Reprefenters Ob-
jedions againft that way of diflinguifhing Religious
from Civil Wor/hip, by making that to be Religi- P- 37» 38,39,
ous, which is given to the Invifible Inhabitants of
the other World; and likewife to the pretended P-*^3-
Parity of Reafon in the Quakers Cafe. And thus
much may ferve for the Anfwer to Papifls Trotefling
againfl Proteftant-Popery.
tie- The Third Reply of the Reprcfenter, in
Return to the Foregoing Anfwer.
At
of
' I H E Rcprefenter finds as little Comfort in
J- Protefling^ as Difputing^ and fo falls to Accom-
f modate the Difference fetiveen the Rcprefenter and
the Anfwerer; and caWs his Work an Amkalle A>
commodation. For now he grants the Proteftants are
not guilty of Mifreprefentation in a ftritl and proper
Senjcy and is very forry that he and his Anfwerer
underflood one another no better before; He thinks
indeed it was his Anfwerer s Fault, not to conceive
him
A View of the whole Controverfjf
him right at firft; and that if his Book had never
been Anfwered, the Peaas had never been brokei
but he is perfwaded the DiiFerence may be yet com-
pounded; For tte Cafe at firft was no more than
this Tliat he perceiving the Unchriftian Hatred
which grew in the Vulgar, upon that faife Notion of
Popery, which cmr &c. had draWn
in their Imaginations.; HepJ'fay, Good Man I No
lefs in Charity to Proteftants, than in Juftice to
Papifts, drew his Double Charaders, to lliev/ how
Popery is Mifreprefented. But then comes an Ati-
■fverjary and fays. He has proved that the Character of
a Pap/ft M/fprefented contains nothing m it, which in a
ftritl and proper Senfe can he called a Mifreprefenta-
tion. Now really he neater meant to Fight for a
Word-, and had he hut imagined, that his Adverfary
had contended for no more, he would have fpared
him the Charges and Sweat of laying down his Proofs
the fecond time.
Wherefore to end the ftrife, he fokmnly declares ,
that the Title of theVdopifi Mifreprefented,/r not to le
taken in its ftrid and proper Senfe, asMifreprefenting
fignlfies only downright Lying, or falfty charging
matter of Fahi, the whole Charatler heing not indeed
of this Nature; hut in its larger or lefs proper Senfe,
as it compreltends hoth Lying, Calumniating, Mif-
'interpreting , Reproadiing , Mifconftruing , Mifr
judging, and whatever elfe of this kind.
Biit that we may know wliat a Lover of Paace
he is, he muft aflure tlie Anjwerer, That this:Con-
defcenfion is purely out of good Nature ; for hetwixt
Friends, hedees not think the Anfwerer has advanced
my thmg that has the Face ef a proof. That tloere can
betmen the Reprefenter and the Anfwere r. 3 3
he no Mifreprefentitig where there is an Agreement
ahopit matter of FatL
Reprefenting, lie fays, heing nothing more than
j})exxnng a thing as it is in it felf ; as many ways as a
thing can he Jhewn, otherwife than 'tis in it Jelf fo many
ways may it he properly Mifreprefented; fo that the
Defcription muji agree with the Things not only in
Matter of Fafi ^ but likevvife inRelped: of Motive^
Circumftance^ Intention^ End^ &c. But accorditlg to
the Anjiverers Ku\e, had the two Trihes and an FJalf jP-9.
been declared Guilty of fetting up Altar againjl-
Altar and Mannah heen fet out amongjl her Neigh-
hwurs for a Drunken Gojftp ; here had lieen no Mif-
repre^ntation , becaufe of fome Matter of Faci in
the Cafe, The 'Elders too, that offered Proof
againfl Sufanna^ fince they faw her in the Garden^ <SfC, p. ,
were no Mifreprelcnters: Nor the againfl: our
Saviour ; nor Infidels againfl: the Apojlles and Chri-
ft ian s fnot ^a\\ any be included from a fhare in this
Favour^ but they that have Malice enough to Calum-
niatCy hut want Wit to give a Reafon for what they
doy &c. So much was the Reprefenter overcome with
■pure good Naturey that for Peace fake he "wovldyield
to a Principle that can do fueh things as thefe, if his
Word may be taken for'the Reafon; but we have
another Reafon in the "Wind prefently ; For if this
lame Principle which he has ordered to proteifl the
lewd eft Defamations and Perjuries , will but do its
Oificeupon the Church oi "^Englandy he has had his
Reward: And fo he Ihews what execution he can do
in the Mouth of fome Zealous Brother y whofe Ho-
Mour and IntereH engages him to fet out the Church of
Englandy as weReprefent the Church o^'Rome : To
-F which
34 ^ vphole Contraverfy
which Purpofe he puts a Sermon into his Mouth,,
which whether it be a Copy or an Original, the
Diflenters may fay when they pleafe. But the Heads
of it are fuch as thefe,
After a folemn Preface of Exhortation to keep out>
of the Swing and the Sweep of tlje Dragons Tail^ he
lays down his Dodtrine, That the C/wc/; of England
Mens Marks are the Marks of the Beafl^ which he
proves by the large Revenues and State of their Pre-
p. 15. lates^ who wear the Miter and the Crofter upon their
Coaches while they Live^ and upon their Tomhs when
p. 16. they are Dead : By thQlVeekly Bill of London, which
fliews that Mary has Nineteen Churches, and Chrijl
but Three j by the PiSlures in their Bibles and Com-
mnn-Prayer-Books; and by many other Marks as good,
P. 17, 18, as thefe ; which becaufe they flick fafl to us, as he
. thinks, for any thing the Anfwerer has faid, mufb
come over again in another place, and therefore the
lefs Repetition lhall ferve now.
Sermon being done, he asks whether this be
• Mifrepre fen ting in a Jhribi and proper Senfe ; and if
p. 34. not,' he is contented that the Word Alifreprefenting
in his Book Ihould not be taken fo, i- e. for clownnght
Lying; but, as we heard before, for wry Interpreta-
tinns, weak Reafnings, &c. And here ends the Ami-
cable Accommodation.
For his picking up New Mifreprefentations, he fays
he did it to iliew that the former were not his own
childifh^cnceits: For leaving out the Authorities of
the Arch-Bifbjp Of T rk •, tiiat this makes nothing
p ^ again ft. him, becaufe the Que (lion is not, What fome
' ' private Authors fay • but, What the Church believes ;
P. 56. whofe Faith cannot be fairly Reprefented from their
Books
between the Reprcfefttcr and the Anfwerer.
Books though puhl'/lhed hy the Antlvrity of Super tours:
For proJucing wliat- Sutcliff laid to their Charge,
without producing his Reafonsthat his Reafons
were none ot the Reprefenters concern, becaufe they 57-
nothing belong to Reprefenting, nor has the Anfwerer
put his Approbation to them.
He charges the An fiver er with leaving out
propter Deum in a Citation out of the Pontifical,
and this becaufe the Words were not for his pui>
pofe.
In Conciufion, he is refolved not Dlfpute, Once
the Anfwerer knows no Reafon for all this Difpute,
p. 7.6. and lie cares not whether the Anfwerer likes P. 38.
his Religion or not; He will be m other than a Re-
prefenter flill', for We wife Converts do not love to
go out of our way, but upon very good Grounds; The
Bijhop of Condom- has nndertaken his own Vindication; 59-
and if he does but come off as well as the Rcprefen-
ter, and 'tis ftrange if he lltould not, let Bellar-
mine and other Eminent Approved Authors fay what
they can, he h^s' no Concern in it, but his Repre-
fentation, and the Bilhops Expofition, are the Au-
thentisk Rule for the Expofition of the Council of
Trent ; for the embracing the Gatholick Faith, as
Expounded by one, and Propofed by the other, is
fufficient for a Perfon to be received into the Com- P- 40"-
munion of'.their Churcli.
. We are: now coming to the Foot of the Account •
for befides other Particulars of lefs moment that are
dropt,
I. Whereas his only Reply to the clear and
particular Diftindions of his Anfwerer between
F a Matters
^6 A View of the whole Controverf^
Matters of Reprefentation, and Matters of Di-
ipiite, was this , That thefe Matters did not, and
could not lye in Vulgar Heads, with that Di-
ftincRion; his Defence of that Reply, and confe-
qtiently of his coafufed and deceitful way of Re-
prefenting, is wholly Dropt.
The Defence of his Arguments, That the De-
pofing Fewer is no Article of Faith is now;, at laft
wholly Dropt.
3. His Defence of the Worjhi'p of Images \ ^
againft his Adverfary's Difcourfe , is Dropt; or to
uTe his own Words, he took the Freedom grave'^
P'i39' Anfwerers Occafional Pages a-
bout it.
1 .
i p
i ■;
'! b'.r
And now if the Reader will pleafe to put all
together , he will find by an eafie Computation ,
That this was the poor Remainder of a Contro-
vetfie begun by the Reprefenter upon no lels than
Thirty Seven Articles: So that thefe Points having,
had-the hardTate.to be ferved by-the Reprefenter
as their Fellows were before, I reckon that he has
Dropt and Dropt, till the whole Caufe is Dropt at
laft; but this is one of thofe Things in which he
is not concerned', for though' the Papijl MifreprC'
fented^and Reprefented, be in a . very torfaken ^n-
dition, yet himfelf, the was never more
diverting, nor in better Humour all his Life ; And
wIk) can blame a Man for not being forry for wha,t .
can ne're be helpt > And therefore -mice he fped no
better whh his Gtave Undertaking, it,was not amifs
to.
hitmen the Reprefentcr and //;e Anfwcrer. 37
to Gall a merry Caufc , upon Mifreprefeming in a
" firt^ and proper Sence^ and to bring in a Thanatick
Reprefenting the Church --England m a Ridiculous
Sermon.
e-.
The Fourth Anfwer to the Reprefentcr, be-
ing An Anfwer to the Amicable Ac^^
commodation. _
)/to ' IT^HE Anfiverer has no Reafon to be difplealed,
that the Reprefenter now grants we do not
n- Mifreprefent the Papifts in a firitl and proper fenfe^ p. 4,
viz. by Imputing .fuch Do($brines to them as they do
not own. But he faies that the Defign of the Re-
all prefenter in his Firfl> Book, was to perfwade our
3n, people that we were fuch Mifreprefehters ; but'that
trO" failing in the performance, he would now make good
kid his Title of Mifreprefenting in a lefs proper /enfe, p. s.r'. ,
inafraueh as he thinks we do unjuftiy condemn the
'm Dod:rines and Pradfices of the Church of Rome.
bas But why he Ihould tax us for this at all, the Anfwerer
[it wonders, and that very juftly, one would think,
he becaufe the Reprefenter has fometime fince difclaim-
ed Difputing , without which it cannot be feen whe-
ther we be Mifreprefenters or not in this lefs proper
e " fenfe: And therefore he tells him. That if he will
i vindicate the Dodrrines and Prad:ices of the Church i
IX of Romey he muft quit his retreat of Chara£ier-ma- p.'s.--.
0 kihgy and fall Xo Difputing as their Fathers did ; in
fs which, heis ready to joy n ilTuewith them: But that
A View of the whole Controverfy
it was by no means civil to charge us with Lying ^
how prudent foever it might be upon another ac-
count, fince if he proceeds in this w ay, he may be
fecurc, that no civil perfon will care to difpute with
him. Now whereas the Reprefenter did in effedt
recall his grant , by attempting .to prove, largely^
That there may be a Mifreprefentation where
there is -an Agreement about the matter of Fadt;
bccaufe there may be Mifprefentation upon other
accounts, viz. in refpedt of Motive., Circumflance,
Intention, End, &c. Here .the Anfiverer Ihews
'that thefe things do indeed belong to true Re-
prefenting; but that they were too nicely .di-
ilinguiflied by the Reprefenter from matter of
Fadf; for he had given him no occafion for the
Diflindbion, fince he had confidered thefe things
in thofc matters which he charged uix)n the Church
of Rome -, For Inflance, That not-only Worfliip-
ping of Images, but the Worlliippers Intentions,
and all other circumflances , without \\ hich the
Kature of the Fadt cannot be throughly under-
Rood, were taken into confideration. Then he '
lliews through all the Reprefenter s Inflances, That
the Mifreprefentations were in Matters of Fadl ;
but wonders \^ hy he did not produce one In-
Ranee of the like nature out of his Anfwers, if
he thought there were any. For what could he
gain by Ihewing, That in fuch and fuch cafes
others have, been Mifreprefenters , unlefs he pro-
ved withal, tliat we were Mifreprefenters in like
cales ? FlisinRances Hiew, that they who tell a piece
of a .Story, may Miffeprefent; but not that they do
fo, who faithfully, relate the whplp matt(a:< of Fadb,
with
hetv^een the Reprefentcr and the Anfwerer.
with all its circumftances; which is our cafe; and he
has not produced one example to tlie contrary;
tho fo to have done^ had been more to his purpofe;
than all his other Inftances. In fliort, this matter
was fo fully Anfwered , that when we hear next
of the Reprefentei\ we do not find one w ord more
about it.
To the "Zealous Brothers Harangue, he faies, thb
it granted that the Diflenters Mifreprefent our
Church, vet this does not prove that we Mifrepre-
fent the Church of Rome; and therefore this is no- .
thing but a device to get rid of us, by throwing us P
upon the Diflenters. But we are not for purfutng eve- p
rj New Game, hut will keep to our old.[cent. ' And yet
he has made the Diflenter fay fiich filly things of us,
as no Diflenter will own, unlefs he has heard them
among ^the Quakers. This the Anjiverer plainly
fliewed through almofl all his fifteen particulars of
the Charge againfl J the Church of and by
the way, where at was any thing needful, he taxed
the unreafonablenefs and folly of the Charge, which
yet was more than he was bound to, fince if it came
to the Trial, we have fbme reafon to think--that
there is not a zealous Brother : in England, no nor
Friend neither, but would fe aihamed to own it.
So that this defign of Reprefenting and Mifreprefent-
ing, to which I may add the Reprefenters yielding in
pure good Nature, that henceforth Mifreprefent ing
lliall l>e underflood in its lefs proper fenfe,. ends only
in Ridiculing the Church of England, with which we
are content, if they wilt permit us t/uly to Reprefent
theirs.
To
A View of the whole Controuerfy
To what the Reprefenter of^red, for feeking out
new Mifreprefentations, the fum of what is Anfwer-
ed, is this, That it is in the main agreed what the
matters of Fad: are with which the Papifts may be
charged; and fince thefe only are the proper Subjed:
of Reprefentation, the ill confequences which Pro-
teRants have urged againft their DocRrines and
Pradiccs, ought not to have been put into the
•.Chara^er of n Papifl Mifreprefenteel^ unlefs he could
fliew, that we lay that Papifts do believe thofe
'Confequences: And therefore the Reprefenter vain-
ly endeavours to excufe himfelf for putting them
into that Charadrer, by hunting about for new
pretended Mifreprefentations, to imploy his An-
fiverer withal. This I gather to be the Atfwer-
ers fenfe, from his reference to what he had pro-
ved before.
As to the Archbiihop of Tork ; the Anfvoerer
laies, he did not Mifreprefent the Cliurch of Rome
in faying that Stapleton laid, ffe mufi (imply be-
Iteve the Church of Kome whether it feach True
or Falfe. The moft that can be made of it, is,
That according to one of their allowed Dodors,
Thus a Papift muft believe. And therefore if it
be a Mifreprefentation of the Dodrine of the Church'
of Rome, Stapleton is to be thankedfor it in the firft
place, for faying fo; and in the next, " the Church of
Rome for allowing him to fay foand then the
Arch-Biftiop for reporting what he faid, tho he does
not fay that one Dodor may make Dodrines for the
. Church of Rome.
hXhe
between the ^prefenter and the Anfwerer, 4 v
The Cafe of yiv^ Sutclijfy he faySi,' is' diifei'eht;
and he fhews that be'exprej^ diflmguijhes betme» jvhaf P- 26,27.
fhe P'apijls teachy and ivbat hintfelf concludes from
fich Doltrines '1 and therefore that he does not Mifreprc
fent the Papifts, So that how little fbever the Repre-
fentet thought hintlelf conceftied 'm'iSutcliff's Rea:?r
fbnings, becaule Realbnirt^ belong^ not to a Repre^
fenter; yetfilrely it belonged tb a Rcprefbnter to di-
ftingullh between the Do8:rines we cliarge upon the
Papifts on the one fide, and the Arguments we bring
againft thefe Doffrines on tJie other^ •
To the Charge of omitting to render propter De-
urn into Engli/h; He fays, It was omitted he knows
not how or why; but'very ^ juftly blames the Repre-
fenter for infinuating that it was difhonefily omitted,
fince it was the whole Deflgn of that Difcourfe about R ^8.
the Worfbip of Images, to mew that Image JVorfhip
is Evil, thoGo^ wastwbrfhippedby it. ' I will upon
this occafion add, that the An^erer could not but
know his own foul Dealing iri this Charge, which is
ib very manifeft; that this Injuftice, if there were
nothing elfe, does afiure me, that he muft make a-
npther Change, before We canexpbft .niucK fincerity
from him. ' i| '-
With like honefty^ he difingages h'imfelf from all
Obligation to difpute concerning the Worjhip of /-
mageSj Stc. i. PecauCe the Anlvfeter knows no Rea-
fon for all this Difpute which words did not at all
relate to that Difpute,* but to the Queftion about the
Bifhop of Condoms Authority. 2. He was never
concerned whether the Anfwerer liked his Religion or
not. But if he could have anfwer'd that Difcourfe,
all that the Anfwerer could have faid would not have P. 19.
hindred him.
G For
4* , Vutif of tie Vfhok Qntroyer^y i(£*
For the Reft; the Anfwerer fays, that the Re-
prefenter and the Biftjpp of Coi*dom, rcAfond ^nd or"
gutd at firft, as wdl as Reprffinted ; and finee their
Reprefentation is offer'd as a Rule by which we may
be taken into the Romnn Church, they were tte
3®' more concern'd to their ow» Reafoniftgs;
which finceitis declined, our People will be apt ta
thiftk why Fapifls decline the DifputCy who are never
known to avoid Difpntingy when th^ think they can get
any thing by it^ And thm the Anfwerer takes leaite of
the Reprefentety beHeviag thflt thie Matter k driven aa
farasttwHlga.
TheFout^ ^fy tf tie ^prefimer, in heha^
of his kmicdble Aeeommodatm^
1 ' \
THis Iaft Reply is^made up/? o; , .
I. Of infiHtiflg over the Anfwerer, fbr
iingno more than he did in Anfwer to the Zealous
Brother'sSermonagainft the Church of England.
a. Of more and more out'Crics upon tlie Prote-
ftants for Mifrcprefeuting the^Papiffe..
But the Particulars that come under thefe Heads,
together with his Refk^SfionS the bye, will be
bcft pEodaced in the iyiowing Anfwer, where I
ftiall conlkki What Reaibn hasfoi this kind of
proceeding.
M Anfwtr to the ^e^e/mter's lafi 41
The Fifth Mfwer to the $^prefenter in ^tur» to
hit lafi %ephf,
IF the Seven attd Thirty ioft Points had been reco-
vexed, the Repreienter could not have entered
die Lifts with more feeing fatisfaftion, in himCclf,
tlian he ftiews in his laft Reply. But he has made a
ihift to forgi^ them, and that's as good. What the
Anlwerer £id, that the Matter veae driven m far as ti
mmldga (whatever the Reprefenter imagines) Ifind
ftili to be true. For with reference to the chief mat-»
ter of Difpute bet whet us, we-are parted; and,' i
think, never like to meet any more about it. Indeed
as to tbeenanifoldCharge fmnmed ttf againfi the Church
ef England^ that mattery as he truly obferves, >■ not
driven as far as it voih go: And it leems^-intends tO
it f^her and farther. But why that ihould'
ever come to be a matter of Debate betwixt us, aiw
one who confiders the Controverfy from to lm,
muft needs wonder . ^
The Defign of what has been 6id on behalf of the
Church of Engiand has been to imabe evident thefe
three Things.
I. That we do not charge the Papifts with fbme
things which the Reprelenter will have us to chafee
them with.
1 That fbme things which "ht faith we' ifeMy '
charge them with, are maintained andpta£iifedby
them.
J. That allowing them to maintain and pradife
only, what themfelves acknowle^ Aat tney do
maintainand pra^ife, yet there are lumcient Reafbns
G 2 why
Jn Jnfwer to the ^(mfenters lajl
why we cannot comply with Popery, altho refined
after the neweft Fafhion. • i
Thls ^? the fhtti of What lias been argued on our
fide. Now how comes his Zealous Brother^s Cant to
be an Anfwer to all this ? I know not I muft confefs
hpiy to imagine any Ipiffenter to be fo ridiculous as to
obje^ agamft us, wfiat the Reprefentetmalfes him to
6bj^ • fi'And without flattery or famning^ I may
fafely affirm that there are not many who. do it. But
fuppofe there fhould; will fuch their Objeftions
proye againftjthe Firfl: ,partict4ai: above mentioned^
f hai; m charge f.apifij with what we deny we charge them
r^fh Qy 4g3,inft th€,Tjfii"d> That allowing them to
maintain and praBife^what themfelves acknowtedg that
they nyaintain and praBifepwe ought to comply with Pope-
ry. I think that no Man in his .Wits will afiert thisi.
4nd therefore wc may juftly ksk. what isFosbc dbri©
with all thata lias been laid npon thefe.particulars
and whetherlhere not haying been any thing that is
material urged againft them, does not imply that
there is nothing material to be urged; and conlequent-
ly, if the Anfwerer hadnotlbme Realbn today, that
the matter was driven as far as it will go?: Ij'
As to the lecond particular, viz.. that feveral things'
which we are laid fallly to charge them with, are'
maintained and defended by them ; This indeed the
Charafter which he rnade, little more than in fejl,'
for his Zealous Brother, doth leem more dire^fly 140^
oppofe. And yet.it migh): be eafily anfwa-ed, that
this Brother \n his Zeal might urge what was Falfgj
againft'X^/, tho we urged nothing but what was True
againft tfie Ba^s. Which with a great deal more
the Anfwerer Gfrered|t]0 the confideration ofthe/Rcpy^-.
ftnter; arjd he is now ^old that he pajfed over this. {ama.
charge
Jnfwer to the ^eprefente/s lafl '^eplj.
charge upon the Church of England^ with a Light
Tou^y &c. And much adoe there is, becauie he was
mt for furfuing every new Game, but for keeping to the
old Scent. For what could poffibly come more croft
to the Reprefenter, than that after all his Doubling
and Shifting, hefhould ftart new Game lor us, and
yet we fhould be for keeping to the old Scent ? And
therefore I do not wonder to hear him complaining in
this manner. And is it poffible then that the Difputing
humour is fo foon ojf? We have heard of nothing hitherto
fo much as of Difputes and yet the Anfwerer is as
unwiding to Difpute as the Reprefenter Here^s not
a word now of Difputing And is it not Jlrange that
he fhould draw me out to Difpute and when his own
Turn comes of Difputing he fhould let the matter Falf be-
caufcy for foot hy heVl keep to his old Scent ?'
. Now really this wouldalmoft perfwadea Man to
let him go for good and all; as he might have done
if he had oblerved but a little moderation. But he
gives it out, that in his Brothers Charader of the
Church of England, Almojl every Point is urged with
the fame Proofs of Scripture and Reafon, which Pro-
tejlants produce againfl the Papijis-.: That there is fcarce^
an Argument in the Character, but is exactly parallel to
■what the Church of England ufes in her Defence againfl
Popery; that the Grounds of the Arguments are the
fame, the manner of urging them the fame, the Max-
tms on which they Jland ahe fame, and then the Rea-
fans which prefs them home, are they not the very fame
which the Anfwerer himfelf in his former .Difeourfe
urges againfl him ? And he turns it upon his An-
fwerer, That a little prudence would ferve him to fay
nothing in fuch a Caufe as will admit no better a De- '
fence. , This I muft needs fay, is a little too tyrannic-
j4n Anfwerto the ^eprefettter s
cal in a Reprefenter under his Circumftances; and
would tempt a Man againfl: his own Inclinations to
follow him a little farther now, under his new
Shape.
I tell him therefore, in the fiift place, that a dole
Difputant would have prelTed him to fhew, that the
Realbns upon which we proceed in our manifold
Charge againfl thePapifts arcfalfe and unlatisfa£io-
ry; and not have fiiflered him to run out into an
Inquiry, whetli^ the Reafbns upon which his
lous Brother proceeds againll us, be the lame with
them, or no. Or, if this w^^e to be allowed him,
we mi^it he well exculed fi*om anlwering him in
tliis matter; lince tlie particular Controverlies which
the Church of Evgl^d hath with the Diifenters,
have been managed on her behalf, not lb long fince
that it ihould be forgotten; and the di^eme of the
between the Separation of Proteftants from the
Church of RoptCy and of Diifenters from the Church
of Eftglandy was fhewn after all, and that in very
goodeamefi. For this being not taken notice of by
the Reprefenter, it miglit very well let off our Debt
to him for a Charge upon the Churdi of England^
which himfdf meant littie more than in jefi. Be-
fides, altho he gbries in this Charge more than in all
his other Performances, yet lince he frequently inti*
mates, that he intend^ no more by it, than to Ri-
dicuU our Charge a^inft the Church of Romey 'tis
all one^ as if he had given k under his hand, that
his Caule is more lafc by ruUcniing^whsit we lay, tl»n
by reflying to it like a Di^jutatit. Now on the other
hsknoy we think our Charge mull needs have been
carefully laid, and well defended, if at kfr it will ad-
mkof nonebut Ridienling R^lki; And fo we might
without
An Anfmer t&the ^t^efenter^s Uft %ephf. 4T
without much danger, leave things as they are, and
put it to the venture, whether the World will not
think fb too. But becaufe he boafts fb very much,
that this Difeourle which he has compoled for the
Brother^ is not yet fiifficicntly anfwered, and as lome
think, he may grow a little popular by it; I care
ncrt: if I go on with him in fome pait of his own
way J and, in compliance with the Opinion of others,
mquire into the difference of thofe Objefkions upon
which we proceed againft the Church of Romty
from thole upon which hU zealous Brother proceeds
againft the Cnurch of England.
1. I grant that our Prelates'hscvt Revenuesy and I
believe Coaehes, M/ters, Crojiers and Copes.. Now
if there be any realbn why his Brother calls thele
Popijh, "tis this, that thele thin^ were riot in ule in
OUT Saviour iy and in the Apojtles times. But when
did we ever objeftammft any thing that is meerly
eircw^antial amongft them (as tliefe things are )
that it was not ufrd -in our SavrOut's, or in his Apo-
fries Times? Have we not laid it a thouland times,,
that we like nothing the worle becaufe fhePapiffs
approve it, provided it be lifeful; nay, if it be in-
nocent and harmlefs ? As for their Ornaments and
Ctremoniesy where does any one find that in the
Controverfies now on foot betwixt us, we do at all
infift upon them ? Tho we cannot but think mai\y
of them to be neither grave nor decent, tlieirNum-
bcr too great, and too much Religion placed in
them by fome People. So that, tho there is fcaree
an Argumoit in the Charactery hut eocalily parallel to
wbat^rve ufiy and tho ALMOST E J^EKT Point
ia nrg^ with the fame Pro^f, 8fC. yctTiwery the firfr
Point is? none-Of them, dbid thei^efofe let's try the
nesttw • 2. It
; Jn ^nfwer tothe^prefente/s laft^e^ly.
2. It is objefted againft us, that tve make Gods of
dead Men^ and this is proved by the weekly Bids of
Mortality^ where our Churches are called by the fame
Titles that they had in times of Popery. Now if
by making Gods of dead Men^ ht meant making the
Saints fo many Independent Deities, there is then a
great deal of difference between what the "^alom
Brother objeds againlf us,^ and what We objed a-
gainft the Papifts, as well as between the Reafons of
our Objeflions: For we never objed this- againft
them. But if by this ExprelTion be meant, giving
that Worfliip to the Saints, which belongs only to
God and our Saviour j we then allow our Objeaion
to be the fame,but do think that we have much bet-
tor Reafons to objed this againft the Papift, than
tliat of a weekly Bill of Mortality Tox we appeal to the
Fublick Jddreffes which are made to the Virgin Mary^
and other Saints, with all the Circumftances of Ex->
ternal Adoration; to their Litanies and to the Hymns
of their eftablifh'd Offices* wherein they are often
in voked after the fame manner, as God himfelf is •, to
their appropriating to particular Saints, diftind
Powers of doing gb^ to their Worfhippers; to their
Acknowledgment, that the Saints are Mediators of
Interceifioni to the Prayers that are made to them
in all places, as if they were omniprefent; to the
Senfe alfo of their Council of Trent^ that they are
to-be prayed unto with mental as well as Pray-
er, as if they knew our Hearts. All which I hope
is ibmething more than that in th& weekly Bill of
Mortality J and in common Converiation, we call our
Temples by the fame Names they fornterly had. And
yet the Reprefenter asks. Wherein have I Ridieuled
the Church of England ? 1 have done no more in my
Cha-!
Jn Jnfwer to the %eprefenter s la/l ^eply, 4^
Chara^er againfi her, then what they have been doing
fhefe hundred and fifty Tears againfi the Church of
Rome ? fb that it feems we have for thefe hundred
and fifty Tears charged them with War/hipping the
Saints upon no better grounds then their weekly BiHs
of Mortality. Only, laith he, what 1 have done in a
kind of jefi, and without endeavouring to delude any
body with fuch kind of Sophijlry, they have been do-
ing in the greatefi earnefi, and by it making good their
Caufe. So that he confeffes his Charge upon our
Church to be carried on with a kind of Sophifry:
only what he has done in a kind of jefi, we have
been doing againft them in the greatefi earnefi ; i. e.
we have mgood earnefi Church of Rome
with giving that Worlhipto Saints which belongs
to God only, upon nothing ehe but the Titles of
Churches, luch as ours have in the Bills of Mortality.
But fiirely his greatefi: Sophifiry of all lies in this,
that he endeavours to delude People into this Opinion,
which yet if he could, he muft delude them into
another Opinion too, that Bedarmin and all the fa-
mous Champions of old Popery, were a company
of Fools, to be at fb much Sweat and Charges to
maintain the Worfbip of Saints, and to defend it, as
they have done, when they could fb eafily have de-
nied it. For that nothing is eafier than to make good
our difowning it againft the ground upon which he
charges us with it, I fhall prefently make appear.
To let pafs his Suggeftion, that the London Chur-
ches were firfi built by the Papifis; his adding that wc
rebuilt them, with the fame Titles, Invocations and
Dedications which they uje, fhews how little he is to
be trufted in a Queffion of Antiquity, who talks fb
carelefly of things that are notorious in our own
H Days,
• An Anfwer to the ^e^refente/s laft
Days. Our Fathers indeed found the Titles conve-
nient enough, and the Churches themfelves reafbna-'
ble good Churches, and retain'd tliem both. But
when we raifed them out of their Jfhes^ we dedicated
them to no Saint, whatever has been done in this
kind formerly; nor have we fince imjocated any
Saint in any one of them, but we keep the Titles
ftilL And does our new Reprelenter expert that we
ihould Anfwer fuch ObjeQiions as thefe ? At leaft I
defire him not to think that we will make a praQ:ice
of it» Muft our retaining tliefe Titles, neceffarily
infer a virtual Dedication of our Temples to thole
Saints, by whole Names they are diftinguilhed from
one another ? But what if we had called them by
the Names of thole Streets only where they If and,
had they then been dedicated to the Honour ai the
Streets ? We lay that tlie Hundred Thirty and Tvpo
Churches here, which are known by the Names of
deadMen and WomeHy. are with us GoiTsHoufeSj and
dedicated to his only Service, no lels than tlie Ftve
that are diffinguifhed by the Names of Chriji and
the Trmity. And methinks lb acute a Difputant as
he is grown, might have feen that the Title of one
Cluirch diftinguifhing k from the reff, docs not
flaew who isfervedand worfhipped there„ when the
feme Service and Worlhip is ufed in all of them.
That which we blame them for is, that they conti-
Dead Men and Women in tlioleChur-
ehes which bear their Names, and in thole which
do not. Fctf if in Chri/Fs, Church they call upon the
BlelTed Virgin; tbo the Church has its Title from
Ckrifi, yet 'tis a Houfe of Prayer to Her as well as to
Him. Andif in the Churches which are known by her
Kame, we call upon God onfy, and woffhip him
j(n Jnfmer to the ^eprefente/s lafl ^ply^
dIofUf they are his Houfes intirely, and none of Her$.
But after all, where does die Anfwerer prefs him
with the Titles of their Churches ? And yet the
Reafons which prefs home the ArgumentSy are they not
the very fame which the Anfwerer himfeif urges againjl
him the Reprefenter ? '
I confefs that I have feen Figures in (bme
Englijh Bibles and Common-prayer Boohs, and Mofes
and Aaron painted on each fide of the Commandments
Upon fbme of our Altar-pieces ; which things liow
they have crept in amon^ us I cannot teii, for they
have no pabiick Authority from our Chundi. The
Anfwerer made his guefi, and perhaps it iwill not be
eafyto mend it, But upon this great Occafion, the
Reprefenter has brought in his Rigid Brother making
us woriethan the Papifts themi^ves, forgetting that
he undertook to reprefeot us not altogedier lb Bad,
and therefore he fhwuld at leaft have correi3:ed him-
felf in this manner; Indeed, Beloved, I told ye at
^*lirft, that thefe Church-of-England-M&n. are with-
" in the Swing of the Dragon^ s Tail; but I had not lied
** to fay that they are under the Feet and the Belly,
** more than the Papifis themfelves are. For the Pa-
" pifts do no more towards the placing of Image-Wor'-
" fhip in the Word of God, than by a cleanly con-
veyance of that Commandment wliich forbids it,
" out of the way. But thefo Church-of-£»^/^«i/-Men,
^ as they are cdled, have given that Abomination
Images themfeh>es,aplace in every Leaf of their Bible,
" in the very Word of God; which is the greatefi Ar^
^^gument of Soveraign Honour. Nay, in fbme of
" their Bibles you fhall find JPhfes and Aaron ftand in
" the very next l^af-to the - Ten Commandments ;
H 2 " which
j.n Anjwer to the ^j^refenter s laji
" which what is it. Beloved, but a De^ance to the Sc-
" cond ? Whereas the Papifts being more modeft than
" to affront it, have put it away far from them. But
" this is not ally my Brethreny for they pray to their
Pictures j for if you but look over their ShoulderSy
you I fee their Pictures in the very heat of their De-
votion, under their very Eyes, in the Leaves of their
Common-Prayer Books ; And therefore, mark me nova
" Beloved, if we nrnfi believe our own Senfesy they pray,
to the Pictures, and to the Leaves, and to the Idol
Common-Prayer Books and all..
This indeed liad been Ibmething like, and would
have pieced well with what follows, that our Altars
have their Images tooy and that in a more profane way
than the Papijis, 8cc..
Well -y but let us frippofe our Church bound to.an-
fiver for thele PiUures, and for Mofes and Aarony &c.
Are we enjoyned to pay them any Worfhip, as they
of the 'Rctoifh Communion are obliged to pay to
theiiTmages? The Council of Trent has determr-
ned. That due Honour anA Veneration mujl he given to
Images, 'and that the Honour which, is given to them is
referred to the Things which they reprefent. Has the
Church of England done any thing like this ? We
read of ieveraJ Prayers uled at the Confecration' of
Images amongft them i But whoever heard of any
fuch thing praftifed at the letting up of Mofes and
Aaron ? We know that they walk many h^es in
Pilgrimage to particular Images, and that they think
much more good is to be expeded from Ibme, than
from others: But who ever thought lb among us, or
imagined that the Pidures of Mofes and Aaron in
Cornhilly were more to be honoured than thofe in
■ - Woodjlreety
^nfwer to the ^eprefenter's lafi ^ply.
Woodftreet, or in any other place ? So that how filly
ibever the Z^dous Brother may appear to be in impu-
ting to us,upon fuch frivolous grounds, the worfliip of
Images; I am fure that he who made the Harangue
for him, is either much more lb, or fqmething that
is worfe, in pretending that when we urge the lame
againft the Papifts, the Reafbns we go upon are no
better than his.
But we do at ieaft make Images and PtSfureSy whicli
the fecond Commandment exfrejly for bids, as he makes
his Brother fay. And liow a Reafbn of the An-
fwerer is produced, that no Intention can alter the
nature of Anions which are determined by a Divine
Law. I would therefore know of him, whether
there be, or be not good reafon to make us certain,
that the fecond Commandment does not abfblutely
forbid the making of Images and Pi£f ures, but only
with reference to woffhipping them. If there be
no good Reafbn for it, let him then tell me, whe-
ther any Intention can juftify the making of Images
againft an abfblute Law to the contrary. If there
be, let him then but confefs what he thinks of this
Objeftion that he has put into his Brother's Mouthi,
and there's one labour faved.
I confefs, it were not ill for him if fbme Intention
might juftify the breaking of the ninth Command-
ment; for he pretends that the New Common-Pray-
er-Books do not profefs that hatred to Image-Worfbipy
which the Old ones did; When in the Commination
to which he refers, the very firft inftance runs thus,
Cur fed is the Man that maketh my carved or molten
Image to rvorfljip it. Does he think that his Dijfenting
Brother muft anfwer for thefe things.
4. Neither
5;
I
Jn Jnjwer to the ^epyefenters lajl
4. Neither is he more Jull: to us in making his
Zjalom Brother to obie<9: againft us that we worjhip
Saints and Angels, For, to pafs by the Argument
about Temples to them,, to which we have al-
ready fpoken ; Is our giving Thanks to God upon
fet Days for fudi eminent Examples nf Faith and
Vertue, as the firft Propagators of the Gof^l were?
Is our commemorating their Patience, and ail their
otlier Divine Graces, to excite one another to the
Imitation of them ? Is our Praying to God that we
may be Followers of them, who through Faith and
Patience inherit die Promiles ? Is tliis, I fay, any
diing like to what the Council of declares.
That they think wickedly who deny that Saints are to
he Invoked ? Is it of the lame nature with owning
them to he Mediators of Interc^on, the Ikne with
putting up to them that fort of Petitions which
are fit to be offered to God only ? Or does our
Praying upon St. MichaeCs Day, that by GoTs ap-
f ointment his holy Angels may fuccour and defend
come near even fb much as to one fingle Holy
Michael Pray for us ? which Torm of Words, the
much inferiour to what is Ibmetimes iifcd in the
Church of Rome^ we never dare to venture upon,
becaufe we cannot make Addreffes either to him, or
to any other Angel or Saint, but by interpretation
we muft afcribethe Divine Attribute of Omniprefence
to them, and for many other E-ealons, which yet we
have not been able to get an Anlwer to fiora thele
Men. But he lay s diat we Pray on St. Michaets Day,
M if God were not able to defend m, and therefore we
feek fbelter under the Angef s Wings: And this lure-
ly is to worjhip Artels. By Eke realna if we pray
Jnfmy to the ^eprefente/s lafi
for our Ddiiy Bread, wc pray as if God were not
able to prcforve us without it: And this would be to
woidhip Bread. The Reprefonter makes too bold
with his Zjalous Brother, and with us too, if he
would have it thought that we reafbn againft them
at this rate. But by this time I hope he foes to how
little purpofo he applies that of the Anfwerer to this
matter, viz,, that AH mrjhip of Invifible Beings is Re-
ligious Worfhipy &c. For as yet he has not proved
that we tvorjhip Saints or Angels; and if he has done
his beft towards it here, I will be bold to lay, that he
knows he cannot prove it againft us ; as we can a»
gainft them, if there were any need of it; But
diere is no need of it, becaufe they confels it.
5. As for what is objected about our Idolatry m
Receiving the Sacrament', if I did not know the
Prompter, Ifhouldbe afhamed to find it amongft
fuch Inftances as are laid to be huilt upon the fame
Maxims, that our Obieftions againft tite Papiftsare.
For how far Ibever We and the Zjalom Brother might
in other cafos be laid to agree in the Realons of what
weObje^r I am fiire it ismoft unrealonable to lay
wc agree in this. Few do we, as the Papifirs, hold
that the Bread and Wine are changed into the natural
Body and Blood of Chrift ? Do wc require any wor-
IhiptO'be paid to the Elements after Confocration
Do we elevate or carry them about,, on purpofo to
have them adored by the People ? N ay, with refe»
rence to our receiving the lame in the pofture of
Kjieeling, is it not as fully as can be declared, thai
that pofture is meant for a Jignif cation of our humble
and grateful acknowledgment of the benefts of Chrijl to,
ati worthy Receivers; That no Adoration it hereby inr
tmded.
5 6 An Anfwer to the ^^refente/s laft ^ef>ly,
tended^ for that the Sacramental Bread and limine rC'
main Jiill in their very natural SubJlancesj and the Na-
titral Body and Blood of our Saviour are in Heaven and
not here ? W hich Declaration is the more fignificant,
one would think, as being made by our Churcii in
Oppofition to thofe who do Adore the Sacrament ;
Efpeciaily fince it*was not the pofture of Kjieeling
when the Sacrament is received, which of it lelf could
make fuch a Declaration needful, but the Scandal
which they give to the World who Adore it. Had
this been confidered by the Reprelenter, his Brothers
Xsd might well have been fpared in faying, They
may fay, they do not fay Religious Worfhip to the
Bread and Wine, and Honour the Sacrament as God:
But what, mujl tve not believe our fenfes in fa plain a
Cafe ? Or elie his Zeal fhould not have ifopt here,
but carried him a little farther, to appeal to his own
Eyes that we honour the Patin and Chalice as Gods
too, by falling down to them on our Kjtees, for this is
as plain a Cafe as the other; ^ and our Church has
made no Declaration againft it in fblemn and particu-
lar Terms neither, as it has againft the Adoration of
the Bread and the Wine. But I guefs that the ^a-
lous Brother when he is once at liberty to fpeak for
himfdf, will confefs that he neither the one nor
the other; and that it is no affront to his j to ac-
quit us of Adoring the Sacrament,* and to yield that
when we receive it, we Adore God and him only, in
a pofture which as we think, well becomes the thank-
ful Receivers of fiich Holy Myfteries.
However, tho we, it feems, muft not be believed
when we fay that we do not adore the Sacrament at
all; yet we will not be fb hard to the Church of
RemCy
jn Anfwer to the ^prefente/s lafl ^ply.
Rome, but believe her telling us that file does Adore
the Sacrament, and that' with Divine Honour too.
And when the Zealous Brother gets our Church at
any Advantage like this, or can find out any praftices
amongfi: us like thofe above mentioned, we fhall hear
him, I doubt not, fpeaking to better purpofe for
himfelf, than as his Brotherhexe, has taught him.
And now, I think, I have omitted nothing in the
firfl: Five of the Fifteen Farallels, that required the
leafl: notice, but have rather ventured being laugh'd
at by the Reprefenter for giving any lerious Anfwers,
where he meant only to Ridicule. But by this he
may fee what little reafbn there was to Crow over
liis Adverfary as he does upon this occafion; which
was all that I intended. And therefore fince it is
needlefs to drive the Farallel any fartlier with that
circumftance which I have hitherto ufed; I muff not
do a needlefs thing, which according to one of his
weighty Obfervations, would be Six-fence apiece more
for the Curious : Efpecially fince the Anfwerer has
done Reafbn enough to the remaining Particulars.
For the the Reprefenter, to fave himfelf from any
further Reply, comes off with telling him that he
anfwered the whole charge with, The Diffenters ne-
ver charged us with this or that, &c. and nothing elfe;
yet the Reader wall find more faid than this comes to,
if he will confult the Anfwer it felf, inff ead of taking
the Reprefenters word. But I hope Five of his Par-
ticulars have been handled his own way: And now
I offer him this, either in full Satisfaftion, or in part
of Payment; let him chufe, as he likes, 'tis all one
to his Humble Servant. And therefore if he will
pleafe to call upon me for Arrears, I promife him
I that
\/fn hnfwer to tk f^epre[enter's kfi ^ply*
that cur calling upon the Birds,the Beajls,andthe Fi(hes,
ihall not be forgotten, nor our crying out to Dead Men^
iu our mofi folemn Devotion, nor the Apochrypha in
the Liturgy, nor the Rochet, the ^/^,anci the Tunicle,
nor any thing elfe which yet wants a Vindicationy as
he fays: But, to return him one of his familiar
Phrafo, I fhail take occafion of playing him the fame
Tune over again as difiinctly upon the remaining Ten^
as he has had it already upon his firft Five Parti-
culars.
And now let us go on with his Reply j in which
the next thing I obferve, is, that he will needs have
the Anfwerer to hid fair for the good opinion of Dilfen-
ters, and to curry eloffly with the Dilfenters, and to
throw thofe fcandals upon his own Church in good earnefiy,
which the Repefenter did little more than in jejl. If
the Reprefenter could have turned his Adverfaries
Pen againft the Dipnters, there are fbiiK wOuld have
had a better opportunity of currying ehfety with th
Diffenters; and I fhall tell him who they are, before
I have done with him. But, it feems, we are not
for doing every good thing, in the very, nick when
he would have it done. And fo to be revenged on
us, we muft be reprefented a? currying with the DiJ-
fenters ; which yet we are as far from,when we own
our Agreement with them in thofe many things,
which they no lefs tlian wc,objeft againft the Papiftsj
as from currrying with the Papifis, when we confefe
that we agree with them in titofe fewer tilings that;
are to be obteiSted againft the I>i£fenters» And yet
currying with the Diffenters is not fb great a Fault,
but he could tel them upon the Spot,, bow their Suf-
ferings are at an end, rtow our Churches pcnver has. beem
[/in /infwer to the^eprefenters kji
fomething checked, which he thinks they may Refleci P-ig- 5.'
upon. But if the Reprefenter would win their good
opinion, he fhould of ail things beware of putting
them in mind to Reflect; left when they begin to
Refleft upon thole things of winch he fpeaks, they
fhould chance to Reflect upon other things of which
he Ipeaks not.
Methinks too, I may realbnably luf^ft a little
currying of the Reprefenter in what comes next.
For,whereas tlie Anlwerer thought the Diflenters too
wife and cautious to take Characters [!of us} from
[Their own} open and profeffed Enemies; (for that
was his plain meaning) the Refffefehter underftands
Iiim, as if he had meant <?»r, i.e. the Church of
Englandsprofefi Enemies: and then hopes that our ^^8*
People Will henceforth be lb wife,as nor to take Cha-
rafters of Popery from us, who are, as he fays, Eite-
rnies to Papifts. But whether he was refolved to make
this miftaJte for the lake of the neat Turn, or to lave
himfelf from laying whether he was Frtend or Enemy
to the Dilfenters, Ileave him to refolve. But I hope
he does not expeft that I Ihould take notice of every
fuch little Refledion, as he knows this to be.
And yet I mult needs vindicate the Anlwerer from
that Charge, that whereas the Reprelenter granted,
that his Proteftant Charafter of a Papift was not
made up wholly of down-right Lies, the Anlwerer
fir etches tins Court efy with a witnefl^ and con- «
eludes that we have the Reprcfenter's word for it pag. I'o,
now that we are guilty of no Milreprefentation at
all of matters of Faft, which he, die Reprelenter,
never did, nor will allow. But in this the Anlwerer
is wronged,, who very well remembced, that his Ad-
I 2 verlary
6o M Jnfwer to the ^pre/enters laft ^ply.
verfary did a little difpute his Churches owning the
Depofmg Power J and two or three Points more, which
he thought fit to drop at laflr. Now therefore, as
the Anlwerer had frequently faid before, that the
matters of Fact were the fame in both CharaQiers,
'uery few things excepted', fb in his laft Anfwer, lie
was to be underftood in courfe with the fame Excep-
tion, that we now had our Adverfaries Con-
feflion, that in the Charafter of a Mifreprefented
^ Papift,there were no Proteftant Miff eprefentat ions of
Popery properly fb called; and fb, that a very few
Points excepted,we are agreed on both fides upon the
i.1 matters of Faff. And this one would think was
plain enough in the laft Anfwer, where the Anfwer-
er thus interprets the Conceflion of his Adverfary.
Whatever he at jirfl pretended, he grants now, that we
are not in a ftridl and proper fenfe Mifreprefenters ; and
thus farewel to Characier-making, fince Papijis and
Anfw. to An. Protefants that underfiand thefe matters, are in the
Accom.^.%,9- main (not abfblutely in every point, but in the
main) agreed what is the Character of a Papiji, tho
they differ in their Opinions about him, Src.
I know indeed the Reprefenter would extend the
down-right Lies, from which he does not abfblutely
acquit us, to more Inftances than thofe excepted by
the Anfwerer. For which he appeals to his own
Pag. 11. Charafter of a Papift mifreprefented, where he has
reprefented the Proteftants as Liars, in charging the
Papifts with other things, difbwhed by the Church
of Rome: Which is one of the fineft Fetches that is
poffible. For tho in that Chara£ter, he has made the
Proteftant to charge the Papift with all that we in-
deed charge him withyet he has made him da
more,
Jnfwer to the ^eprefenter s lafl ^eply.
more, and therefore might iafely appeal to his own
Charaflier, to prove that we are Liars in fo'me things;
always fuppofing that he is the honefteft Man in the
World, in reprefenting the Proteftant Repreientati-
ons of Popery. But how often muft he be told, that
he has been a falle Reprelenter of us as to this mat-
ter ? That he Ibmetimes brings in Proteftants char-
gingPapifts, (i.) In ambiguous Terms, which ad-
mit of different Interpretations; for inftance, under
the Head of Praying to Images, which is the firft
Point he mentions. (2.) With owning thedange-
rous Confequences of their Doelrines and Practices,
as that Papifts d.o believe their Sins to be infalliby re-
mitted upon Abfolution, whether they refolve upon A-
mendment or no; which is his fecond Inftance, and
there are two or three more, to the fame Tune.
(3.) With fbme things that we do not impute to 'em
at all, either as Principles or Confequences; witnefs
that Inftance which he has the fore-head ftill to in-
fift upon. Por, fays he. Are their Sermons in Latin
Do they teach in unknown Tongues ? as if we charged
them with this. I know not what every Proteftant
in the World may have faid in his heat againft Pa-
pifts: But I am apt to think that it will be as hard to
find a Proteftant that hath faid this againft them,'
as to find a Zealous Brother that will own the Cant-
ing Sermon he hath made againft us. Upon one or
other of thefe three accounts he might well appeal
to his own Characters to conviCt us of Lying, and
ask the Anfwerer what he thinks of this, ''or that
which Proteftants charge upon Papifts; fiippofing,.
as I faid before, that he delivers Oracles always,
when he is letting us out to the World
And
j(n Jnfwer to the ^eprefenter s
And now, I fay, 'tis too late for the Repreienter to
ask us, what tve think of thefe things ; becaule, not
to mention the i^nd Anfwer, his firft Anfwerer
has told him very particularly what we think of
them, what we do charge them witli, and what not^
And fwce he has (aid nodiingto it, it isunreafbnable
to expeSt that we fhould do the fame thing over and o-
vei' again,, as often as lie is pleafedi to- put the Queftion
to us. Miotifiring the Cityy and killing Sit Edmund-
Bury Gadfrsyy &c. wltat have thefe things to do in
tl^B Chatadler of Popery ? I fuppole 'tis no Article
of theReprefenter's.Faitli,. tltatPapLfts did not thefe-
things ;■ I am fme'tis none of nune,.tliat they did,
- Irving upon no better grounds than thefe aecn-
fed the Anfwerer of Mifrqarcfenting him, Iki runs
out into general and paflionate Expoftuktions con-
cerning the injufficc of tliofe who for their awn In-
ttreft fupport. the felfe Notions which the People
have of Popery, left them^elvei fhonld appear the
Decervers. At length te aslts, whether altho the
Beople mufibe prcAohed into, a. Dread of Papery it be
aChriftian Method to make ufe of Art^cet to encreafe
Pag, 12. the Horror ? Why fhould every thingthe Papijls da be
(iretcii d and flrairddy and. fore d. to- make it ugly ?—•
Tax tru£j this it proper enough to rtm umnthe Moy
biJ&f. who make no difinBian betxvern: Real and Artiff
cial Morfhers,; 'f/x veeil' enough^ where the Interefl is
befk maintain d by .the' madnefs of the People., But
where s theQhrif ianityjaUi the whiie^ whereas Truth and
Charity. ? Why truly not fo much as there fhouM
be, whei®: either thefe things arc done'on the one
fi^,. ocfalflyf^.to; bedone oathe other. Now it
muft not be qinice forgotten, diat the; Repreienter
b' - * wrote
An Jnfwer to the ^eprefetuer''s laft ^epiy,
wrote bis Proteftant Chara^tere of PojDery, as they
lay in his own and the Peoples Heads; and made
alibis Anfu^ercrswork in diftinguifhing between
ReprefentAtion and Difpute; between Principles that
are owned, and Conlequences that are denied by the
Papifts, utterly uleleft; becaufe things did not and
could not lie thus diftinffly in the Peoples Heads.
For Inftance, Becaufe if a Preacher fhould fay, that
though tlie Papifts think it lawfiii to worfhip Images,
yet it is plainly forbidden in God's Word fb to do,
and that too as an Idolatrous Aftion; the poor PeO'
pie prefently conclude, that the Papifts believing
It to be Idolatry, differ from us in no other thing, but
that we think Idolatry, and forbidden Worfhip, to
be unlawful, and the Papifts do not think fb. But
if the Reprefenter believed this of the People;
Where was Chriftianityy where was Truth and Charity,
when he wrote his Reprefentation of Popery, under
colour of difabufing the People; and made one part
of a Papift's Charafler to be this, that he abhors
Idolatry? for thus the People would be betrayed
into a belief, that he docs not fb much as worfhip
Images; for Confequents and Anteeedents are fb jum-
bled in the Peoples Heads, that nothing can lie
difiinBly there. We indeed do not think fo meanly
of them, and therefore might honeftly urge Argw
ments and Confequences againft that and other Pra-
Bites oi ih& Roman Church> But he, it fbems, be-
lieved they couki not diftinguifti between the one
and tlK! other J and tiren I am firre if they accfuit-
ted Papifts of the Confequeme^ k Nyould go hard
if they did not acquit them of the FaB. too ; and-
tlrereforc whether he put the Denying of the Con-
fequence
^4 /infaer to the ^pre/enters lajl ^eply.
fequence into the Papift's Charaaer with an honeft
Defign, at leaft, whether he had any reafon to obr
jed "againft the dirtind proceeding of the Anfwe-
rer, I dare almoft now appeal to himfelf. But, as
I oblerved before, the Anlwerer made him afhamed
of imputing this kind of madnefs to and
fo we heard no more of it in his next Reply. But
yet the Iriterejl vjz are faidto have in the People,
muft ftill be imputed to thoix madnefs. And what
mudnefs is it now ? Why they cannot difiinguijh
tween Real and Artificial Monjlers : W hich is as
much as to fay, that we have made the Papifts
Monfiersy by telling notorious, Lies of them; and
the People are fb mad that they cannot find it out.
But may not I take my turn now to ask, Where's
Chrifiianity all this while; where's Truth and Chari-
ty ? Why muft we be branded with the. Imputation
of Fallhood and Calumny, and our Chriftian Bre-
thren treated in that manner, as if they were mere
ftupid Creatures, and more fit to herd with Beafts,
than to live amongft Men ?
As for our felves being thus urged, we beg leave
to appeal to All that know us, whether this odious
Charader be any way luitable to our Converfation ;
and then, whether we have deferved it for the ma-
nagementof this Controverfy in particular,we appeal
to the World. We appeal to all Men of Sincerity and
■Underftanding,wbat colour pfRealbn the Reprefenter
had here to ask,Why to Images fieave to Sin for
Mony, Forgivenefs without Refentancefistz. fihouldbe ur^
ged againfi them to make them the Objelt of Hatredy
and the Sub'^elt of popular Fury ? Have not his An-
fwerers more than once publilhed clearly and di-
ftindly
Anfwer to the %eprefenter s UJl ^eply. 6 5
ftinftly what we do, and what we do not charge
them with in every one of thefe Refpeds ? Has he
convinced them of any Infmcerity, nay, of any mif-
take in the ftating of thefe things ? Has he taken no-
tice of any thing they have faid about them? Why
would he not be brought to confefe tlie Juftice of our
charging them fbfaras we have done, and our Ju-
ifice to them in charging them no farther, or at leaf!:
to confute us by fliewing wherein we had done un-
juftly ? W hat other Conftrudlion now can Truth and
Charity make of thcfe Proceedings, but that he would
not confeisthatwe do them no wrong, and yet could
not prove that we do ? But then certainly he fhould
at leaft have been filent, and not go on as he does
to declaim againft us; as if he really believed we were
thofe odious Mifeeprefenters and Falfifiers, which he
would have the World believe that we are.
He lays indeed, that the Anfwerer unhappily takes
it to himfelfj as if He and His were arraigned of Lying
and Calumnyy 8cc. whereas the Reprefenter fpoke only in
general^ without fo much as hinting upon any party or
perfon in particular. But lurely when after the firft
Anfwer that was made in behalf of the Church of
England, the Reprefenter without telling us the par-
ticularswhy, could yet declare that he would a
Turk as foon as a Papijl, if the Anfwerer had rightly re-
prefented Popery; we muft have as little underftand-
ing, as he allows to the Mobile, not to find that we
are principally intended in thefe general Declamati-
ens. He thinks the Anfwerers over follicitude to prove
his Innocence, may in ibme breed a fufpicion of his
Guilt. But whether it be Innocence or Guilt that
makes us fbliicitous to clear our felves, we may now
K leave
1^6 An Anfwer to the ^e^refenter s lajl ^^ly-
leave the World to judg. One thing, I take it, is
cafy to be dilcerned, that tho oar Adverfary Rowls
in Figures to heighten the injuftice under which He
and Hii have fuffered by Mifreprelentations, yet he
throws the Guilt lb faintly upon the Church of Eng-
landj as ifhe were confcious of being unjuft to us all
the while.
As for the People of our Communion, whom he
complements under the Title of the Mobile^ we may
fay without vanity, that how fcornfully foever the
Reprefenter treats them, we fhall never be afhamed
to compare them with their Neighbours ; and that it
would be a better World for the Reprefenter, if they
were as ignorant and ftupid as lie would have them
thought to be.
But no more of what he has faid in this fit of An-
ger; for l}ere's a fiidden change, and now behold him
tlie gayeft and merriefl: Man alive. He fancies the
Anfwerer left him to wonder who thofe We are that
are not Mifreprefenters ina'flriB and proper notion of
Mifreprefetitingy i. e. who do not belye the Papifts.
Tor indeed he would gladly know who thofe We are, that
he might return them his thanks for this fokindOffice—^
"Did he but know the Men, he would never permit them to
■lye ohfmred under the general name of Wt. Ho, he
■would particularize them to the World Eor why?
are not fuch Men Prodigies of Truth, Honepy, and fit-
Jiice ? — Men that never mifreprefented the Papffts /
Why thefe are admirable Men indeed, and not to be heard
of 'every day! Now really this, with all that belongs
•to it, is allowed to be very well for the kind, and fb
much the better, becaufe it more and morc appears,
tliattho hecan beangryAvithout acaufe, yet a fmail
matter
Jnfwer to the 1{eprefenter*s lajl 6/
matter will pleafe him again. For he is delightei
beyond meaiiire with wonddng who th.eie We are,
znd rvijhes there he /JO miffah mity and makes it hard
to imagine veho tbej^/Qtild be : But I'le warrant him,
he has 'em prefentiy, as hard as it is. For in the ve-
ry next place, he tries, whether the Anfwerer by his
Wej iliould mean We Protefiants. And that is a
pretty near guefs for the Fifft. But then alas 1 wlio
can believe it, tliat We Proteftants jhoitld be no Mifre-
frefenters .? He, for hu pArty would willingly give
Ibmething for the figlit of ti/e Man that thinkt foy who
yj^Q\Ad \/^thQgreat^ Mifreprefinter of AH, in vouch-
ing for the Truth of All that has beminvented againfi the
Papifs thefe hundred, and forty year s^. Why then, fore-
ly, they are not We Protefiants.. But for all that,
upon confideration, he thinks he may take it for
granted that they are We Proteftants. For the An-
flverer vindicates ProteBants,^n6. for himfolf, one may
fmar he s a (lanch True Proteflant, as never fcrupling
at any thing thais for running down the Papifisy tho it
be currying favour with and colloguing the Fanaticks.
And thus the Anfwerer coming crols in his way, his
Fit takes him again ; for he canunot abide the An-
fwerer, and lb there's an end of his Mirth; And now
in fober ladnels we mufi fuppofe that the Anfwerers
We, are We Protefiants. For which reaibn the Re-
prefonter begins the World again, and is refolved to
prove out of the Sermons and Books of Proteftants,
that We Protefiants are Milreprefonters: And fo he
falls to work about it in good earneft through the re-
maining part of his Book. Now I am lb far from
being angry with hkn for this, that I rather wifh
fome merry Youth were to take hkn up here, to re-
K 2 quite
68 M Anfwer to the ^eprefeute/s laji
quite his Railery, and keep up the good humour a
httle longer. And if it fhould come into any Bodies
Head hereafter, who is given that way, to lay the
Pieafant and the Angry Reprefent(S- together, as it
might be done: The Jelf would go rarely forward,
and that to fome Bodies coft too, that may be thinks
little on't.
For, was it not the Reprefenter that would be gUd
to know wiio thefe Men are that do not mifreprefent
Papijlsy thefe Admirable Men that are not to be heard.of
everyday, thele Men, were he bt^t ajfured of the
Being of fuch Men, he jhould begin to think Aftrea was
Returned again ! Did he not wifh to know them, that
lie might particularize them to the World, nay and
have their Names Blazoned in every Sheet upon Pillars
ere6led to their Memory ? Yes Purely, this was the Re-
grefenter himfelf. Why then. Dear Sir, be happy
and joyful, for many fuch Admirable Men, as thele,
are in being I alTure you, and to be heard of every day;
Butbecaufe it will be too great a charge to erect Pillars
for 'em All, I fhall at prelent recommend but two of
'em to your Acquaintance, who are already partieu-
larized to the World, by the Name's of the and
Second Anfwerers to A Papijt Mifreprefented and Re-
prefented. What pity is it that fuch Friends fhould
be obfcured lb long under the general Name ofWe^ and
be no better known to one another ? Thele, Sir, are
the Men whom you delire to honour, as if the^ were
made on purpole for it. For why ? Tho very honell
Gentlemen they are, and their Words may go for as
great a matter, yet they have a notable ^ality be-
fides, never to think of Reprefenting the Church of
Rome, without proving what they lay. Why, Sir,
they
y^n/wer to the ^eprefmter s lajl 1(epiy.
they have been lately tryed upon no lefs than
and Seven Points of Popery ; and have born the Tell
of a fevere, watchful, double-dealing Adverlary ;
and one as vehemently defirous to find falle Repre-
fenters among Protelfants, as you can be to know the
true ones. Now, Sir, judg if thefe two are not
likely to prove Right and True Men : For the Ad-
verlary is to this day roaming up and down amonglt
other Mens Books to get Proteftant Milfeprefentati-
ens for them to Anfwer ; a plain fign, you will lay,
that he has found none of their own to call them to
an Account for. And lb having found out your Ad-
mirable Men for you, I wifh you much joy of one
another.
Now this is too Blunt, I confefs, to go for RaiUry;
but 'tis True tho, and that's almoft as good: And the
Reprelenter may fee by it how another would have
handled him upon this matter,, if he had not by good
fortune fal'n in my way. It is to me a moft unac-
countable thing, why the Reprefenter fliould fearch
for more and more Mifreprefentations, Mifquotati-
ens, and fuch likeifaults in Proteftant Authors, and
•forfake the Defence of his own double Chara£iers, if
indeed he thinks they may be defended: But if lie
does not think lb, it were but an~honeft Mans part
to confefs it, and then I think the Controverfy were
at an end. Certainly the defign of his firft Book,
which he ftill pretends to vindicate, was to give us
an account of the Doftrines and Pra£l:ices of the
Church of Rome, upon which fcore he took upon himr
felf the Title of a Reprelenter. 'Tis true he pre-
tended to diljiute for them too; but that defign fell
to the ground upon the firft Attempt that was made
upoa
Jn Anfwer to the ^{eprejenters
upon him, and I believe he will hardly ftoop to take
it up again. Butthento illuftratethe Repreleiiting
part, he (hewed on the other fide how Prcteftants, as
he lays, have Mifreprefented Papifts, So tliat here
was a Idlemn Controverfy begun upon lb many feve-
ral points, about Rep-efenting aiid Mifrepreienting;
and it was,0ne w^ould think, very feirly carried on by
tlie Firft Anlwerer,* wlio we know went on with the
Repreienter from point to point, diicovering, where
need was, his Ambiguities and Fallacies on both
fides, mending his Characters, and giving a correCl
and plain account of theDoClrinesand Practices of the
Church of RiJwr, inoppofition to tliat lame and de-
ceitful account thereof, which tlie Repreienter had
publifhed. The fum of the performance was to Ihew
how much and no more we ablblutely charge upon
the Church of Rome, and in matters of charge not lb
clear as the reft, how far and no farther weaccufe
them ; every Particular being guarded withreaibna-
ble Proofs and Teftimonies. The fecond Anfwerer
perceiving-into what miftakes the Reprefenter was
^ wandring, by confounding the proper SubjeCt of Re-
prefontation, withSubjeCbsof Difpute, went as par-
ticularly through all the points, and plainly diftin-
guifhed thofe things under every one. Now would
not any Man of common fonfe imagine, that, if the
Difpite were pertinently carried on, the C^eftion
muft be this. Who gave the trueft account of the
Faith and Worfhip of the Church of the Re-
prefonter, or the Anfwerer ? And if it were peiti-
nently managed, that this C^eftion muft be driven
through ail the Thirty Seven Points, as it has been
done once and again on our behalf. . And therefore
to
X
Jn Jnjwer to the l^e^refenter's Ufl y i
to what end the Repreftnter fhoiiid trouble himlelf
to find out new Reprefentations in the Books of other
^ Proteftants, a Man may well wonder for a while,tho
at laft he will fettle upon the true Reafbn, that tlie
Repreienter was Sick of defending his own.
If it be faid, that one part of his bufinefs at leaft,
J goes forwards ftill, which was to fhew,that fbme Pro-
itne teftants have been Mifreprefenters ; I defire it may
be confidered too, whether this was not in order to
the fctling of a clear and indifputable account between
Keft us, what are, and what are not the Dodrines and
Pradices of the Church of RomCf as to the Thirfy/
^ Seve»Foints. For granting now, (and 'tis a good
t kd ' large Grant to be made at once) that the ReprelSiter
did fincerely give in his own former Froteftant
upn thoughts of Popery, and (as far as he could under-
lotfo Rand >them) thole apprehenfions what Popery is,
ccufe which lay in the Heads of the Vulgar; then fo far as
foDa- the Anfwerers confelTed this was not a true Reprelien-
,'erer tation, if Proteftants did thus charge the Church of
was -Romcy fo far Ifay they complied with the Reprefen- -
Hi- ters defign, which was to corred fuch, if there were
isp any flich miftakes going amongfi: Proteftants. But
fiiiifl. fb far as they owned the charge in the Pi'oteftant Cha-
j^oiikl rader to be good againft the>Church.of Rome^ if the
if the -Repreienter difbwned it, he had in this cafe (nothing
ion to do, 'but to confute their Teftimonies, and to fhew •.
fthc that in thofe.particulars as welhas in others,his,
He. was Mifreprefented. And therefore if iie.had been
rti- fincere, ithe Controverfy had proceeded thus ,on his
efl fide; and nothing.could have div'erted him from pro-
xa vceeding in this manner, ifhe had-been able to make
-any thing of it. Bm .inftead.af this, lie has for feme
to time
An Anfwer to the ^eprefenter's lajl ^ply,
time forfaken his Thirty and Seven Chapters^ and em-
ployed hrmfelf in turning over fome Books of Prote-
ftants, to find out fuch Sayings as he thinks there is
any colour to call Mifreprefentations; nay, he is fal'n
fo low as to pick out what Mifqtwtations of Authors
he can find amongft them, and to tax them here and
tliere for Hiftorical Pafiages.
But did ever either of his Adverlaries undertake to
juftify all that any Protellant Divine, or Hiftorian has
at any time faid in oppofition to Popery ? Or, was it
not polTible to give a more honeft account of Popery
than he did, to difcover his fallacious way of repreien-
ting his own Church, and the true ftate of; the Que-
ftions that have been hitherto dilj3uted, without fuch
an undertaking? Nay have not his Anfwerers effeffu-
-ally done it, without any fuch undertaking ? fb eife-
dually that he has forlaken the defence of his double
Charaders under the Thirty Seven Points ? Why then
mufb they be bound to Anlwer for all that every Pro-
teftant has faid againftthe Church of Rome ? Will he
anfwer for all the Popifh Mifreprefentations of Prote-
ftants-, that I can bring before him ? I fhall try him a
little as to this before I have done: And I think with
fbme better Grace, than this Task has been put upon
us withal. For if it be but a mean way of carrying
on the Controverfy, as I confefs it is, yet he has for-
ced us to it by-infifting upon it lb obftinately, that
we have now no other way to let him fee the incon-
venicncy of it, but by turning it upon himfelf. And,
which is fbmething too, we have cleared our Hands
of him as to the Original Controverfy, for he has
dropt tliat quite away, and fb having no Arrears to
be reproached with, we may handfomijly enough talk
with
Anjwer to the %e^rejenter's laji
.with Iiim upon this new Score; and I will vcntiirc
before-hand to hiy thus much, tliatlie is likely to be
as deep in our Debt for this, as he is for his firib deal-
ings with us. Nor am I afraid thus to fpeak my be-
lief in this matter, tho he feems to Iiave taken up a
\fay of writing now, that will not fail him in hafbe ;
for as long as he can but find out any new fevere Say-
ings of Proteftants againfb Popery, 'tis but furniihing
out a new Book with'em, and he may as well call it
by the Title of a Fifth or a Sixth Vindication .of him-
felf, as by any other Title whatfbever. Nay the Vin-
dication will go forward, if hecan but find out a Vul-
gar Head without a Name, to fay that he believes the
Popifh Sermons are in an Unknown Tongue^ or any o-
ther thing as extravagant as that.
But tho it be no part of our bufinefs to bring off e-
very thing that has been laid or done by Proteftants,
yet I fhall a little examine what our Reprefenter has
charged thole with, whom he has fingled out to ex-
pole them to the World. For I am much millaken if
even here, he has not expofed liimfelf a great deal
more than any Body elfe : Since he does often take
the liberty to fill up his Tragical Declamations againlf
Proteftants, by fpiteful Conftruftions, weak Inferen-
ces, and now and then by falfe Accufations, which is
never more intollerable, than when a Man is in the
fame Breath exclaiming againft the Mifreprefentati-
ons of others. For my own part, where his Accuft-
tions in whole or in part fall juftly, there fhall they
lye for me, nor will I make another Man's Fault my
own by going about to defend it. And if he had ta-
ken the fame care not to make himfelf Guilty, by
accufing the Innocent, he had come off better upon
L this
hnfwer to the ^prefenter*s lafi ^ply,
this Theme of Arraigning particular Men, as wild
as it is.
He begins firfi with Sutcliffs Inference from Aquinaey
which I confefs is a very filly one; tho I think it had
been not only for Sntcliffs credit that this matter had
been let alone,but for JquinaiS too, whole Principle
is no very wife one. But I fee no reafbn why the An-
fwerer fhould have been ajhamedto frint it over again^
fince he did it only to fhew that Stttcliff inferred his
Accufalfion by Confluence from what an Author of
their own had laid, but not to juftify the Inference.
And for any thing the Anfwerer has ftid, the Repre-
fenter is at liberty to go on with his charge of Igno-
ranee or Malice againft him that dretv the Confequencsy
• to call him a Fool in this bufinefs, if he believed the
Confequence to be Good, or a Kjtave if he did not.
But I would gkdiy know how theRepref^ter can
clear himfHf from grois Mifreprefentation in the next
Inftance, where falling upon tlie Author of the Re-
frefenting Catechifm for charging them with praying
to Images, he makes it to be a Crime, which his firft
Anfwerer had cleared them fFom,in faying,that we do
not charge them rvHh praying to Images without anyfar^
ther ReJpeSf. For may not a Man pray to Images, and
yet not pray to them without any farther Refpeii ? This
would make one believe that he writes only for the
Mobile, in whole Heads things cannot lye difiin^ly^
But 'tis not ib honeft tho, efpecially in a Man that
complains of Mifreprefentations. But by this time,
I hope, he is made fenfible of his mifcarriage here, by
what the Author of that Catechifm has done to juffily
his Charge. And lb I pals over this complaint, and
come to the next.
Which
Jn Jnfwertothe(^e^refenter*slaft(^ply, 75
Which is of a Sermon that charges them with pray-
ing to Reliques too. N0w whether the Preacher had
any particular Teftimonies that there are fbme a-
mongfl: them who do not only Worjhtp,hut Itkewife call P- 20.
upon Martins Boots, &c. I know not, and therefore
cannot at prelent pafs Sentence againft him; elpeci-
ally fince I am well affured that the Council of "Trent
condemns thofe in general,affirm that the Memories the ConAra-
of the Saints are in vain frequented for the obtaining of <Aion of Eorum
help from their Reliques, and other their facred Monu-
ments, or Remains. Now if Martinis Boots and See Dtftnct tf
Jofepfj's Breeches, &c. are the Reliques of Saints,
then they are not only to be venerated, as the Council p; 2^
affirms, but the Memories where they are, muft be
frequented alio, for obtaining help from them. This,
I think, is no mifreprefentation, no wry Interpretation,
no Imputation i^n them from Ignorance or Malice in
drawing the Confequence.
In the next place the Anfwerer of Catholicks no /-
dolaters, is made a Mifreprelenter for faying, that
the cotnmon Anfwer of Catholicks, that th^ir Adora-
tion of the Eucharifl: cannot be Idolatry, is, becaufe
they believe the Bread to be God, jufas the Worfbippers p ^.o
of the Sun, believed the Sun to be God: whereas the
Catholicks do not believe the Bread to be God, &c. To
which I Idiy, 'tis fb notorioufly known that Papifts
believe (as they tell us) the Bread to be Tranfubfian"
tiated, that if the Anfwerer's Words be as they are
here ik down, 'tis yet a mere Cavil to pretend that
he would infinuate as if the Papifts believed that
which they Adore to be Bread, as we believe it is no
- more. And the Argument is good thus, if their mif-
take, who believed the Sun to be God, did not excufe
L % their
y S M Jnfwer to the 1{e^refertters Ujl ^eply,
tlieir worfliipping the Sun from being Idolatry; nei-
ther will their miftake, who believe what they wor-
fhip to be Bread no longer, but God, excufe them,
if it be Bread ftill. But I fufpeO: the Words are more
clear and fullinthe Anfwerer, at leaft, I make no
doubt that they are fufficiently fecured from the Re-
prcfenter's Interpretation of them, by other Paffages
in Connexion. For the Reprefenter has not referred
us to the Page, where he has picked up this Excepti-
on, which omiflion I believe was defigned, becaufc
he has negleQ:ed fiich reference in four or five Inftan-
ces mere. But tho I have upon this difad\:^antage gi-
..J ven him a particular Anfwer here, yet I do not intend
to ufe him to it. For the employment he has found
out for us at prefent,. is not of that weight, that I
fliould be obliged to turn over whole Books, and fbme
of'em no fmall ones neither, to find out a fingle PaF
fage that he riiinks fit to carp at. And therefore, at
prefent, t will not be concerned with the Vindicati-
on of thofe Dedu^lve Abfurdities^ which Dr. St. would
ferfwade to be Dobtrines of the Roman Church : For
p the Reprefenter here refers to the general current of his
, Difcourfe ; and which is yet more unreafbnablc, has
given me a whole Book written in confutation of the
Doftor to anIwer.For the like reafbn as he has referred
the proof of a hundred and fifty Lyes (without giving
oneinftance)againfl: John Fox's Jlfs and' MonumentSy
to the Examen of John Fox'j Calendar, f. f. 412.
fb do I too. Thus alfo the Arch-Bifhop of Fork mif^
P.22,23,24. quoting St. Thomas and Bellarmine) and old Dr. Willets
proof out of St. Bernard, that the Pope is Antichrijl;
and Bp. Taylor's mifjuotations and corruptions of An-
thors, which feme Anfwerer of his has made to appear
ftali
Jnfwer to the %eprefeniers laji
fliall with all the rcfl of this kind, pais off together
without any further notice. For ftill I fay 'tis too
hard an Inipofition, for the Reprefenter in a few
Lines to oblige us to read over fo many Books ; and
which is by no means to be fubmitted to, unleis the
Fate of the caufe depended upon it, which I am not
yet convinced it does. And therefore once again, I
mufbdefire himto give in his particular Exceptions
againft our Authors in their own Words, if he thinks
fit to go on in this way, and to tell us the particular
Page or Section where fuch Paflages are to be found ;
and then he fhall have my Judgment in the caie: But
if he leaves all upon his own and his Friends credit, I
lliali be fb civil as to do fb too.
I come now to his charge upon Dr. Tillotfony for
abufing Efiim; but whether be not more obli-
ged to Dr. 'Tillotfon than to the Reprefenter, I leave it
toothers to judg, when I have given a particular ac-
count of this matter. I do acknowledg that thole
Words cited by the Reprefenter arein£j?/«if; buttho
I cannot fay whether the Dr. minded them.or not,yet
I believe it will either way appear, that the Reprefen-;
ter had but little reafbn to make tbis an Inffance of
our endemjouring to prove fime Folly upon the Papijls,
out of their own Author Sy and thenhringing in the Au-
thors quite contrary to their own fenfe and words. EJlius
concludes that the which the Apoftle fpeaks of,,
I Cor. F 15' is the Fire of the Day of Judgment yVjhiQh
fhall prove every Mans work, and purge that which is
not already purged. And at length he comes to fpeak
of the Purgatory of Souls i^ter this hifoy which feems -
not only not to be fupportedy but to be overthrown alfo by
this place of the Apojllejince the whole purgation is refert
ved-.i
Answer to the ^eprefenter s lafi ^eply.
vedtothe lafi Judgment. To this he anfwers, that
thus much is manifefi againfi the SeBaries^ from his In-
terpretation of the placCj that in the World to come fome
Sins are to be forgiven^ viz. theirs who fbail be purged
and faved by Fire. Nor^ lays he, does it follow from
the Purgatory Fire of the lafi day^ that no Purgatory of
Souls is left before that day, any more than it follows from
the Purgatory of Souls, that there is no purging in this
Life', which, allowing for the principles of his
Church, is with the reft that follows to this purpole,
a good and folid Anfwer to the forefaid Objeftion.
And this was the Dodor's Ground for faying, that
EJHus contends that it cannot be concluded from hence
that there is no Purgatory. But then he goes on. Be-
fides, we mufi know that as the Scripture often leaves a
particular Judgment to be under flood, under a general
Judgment, and from the lafi day in which all fhall bejudg-
ed, will have the day of every ones Death to be underfiood
in which each Man is judged by himfelf', fo from the
Fire that is to go before the Face of Chrifi at the general
Judgment, and to purge whatfoever at that time remains
to be purged, it leaves a certain Fire to be\underfiood, in
which a particular Judgment is exercifed for the purging
of Souls prefently after this Life. Then come in the
words cited by the Rcprelenter. Wherefore by this
way the Punijhment of Souls in Purgatory is well and fo-
lidly gathered. But how is it well and folidly gathered
this way ? Does Efiius lay that the punilhment of
Souls in Purgatory is implied in, or that it does any
way follow from that general Purging which is to be
at the Day of Judgment ? No, he lays not a word
that looks this way; but only that one leaves the o-
ther to be underlh^, that is to lay, if a Man has a
mind
An Anfmr to the ^prefenter^s laji ^eply. 7^
mind ib to underflrand it, but not elle. For 'tis a
iliame to repeat that, becaufe where the Scripture
Ipeaks of a general Judgment, it fuppofes that we
muft dye firft ; therefore when it fpeaks of a general
Purgatory of Men, it leaves a Purgatory of Souls be-
forehand to be underftood, or well and folidly gathered.
But the Reprcfenter will fay, the Queftion is not whe-
ther Efiiui's way of gathering Purgatory from this
Text, be good and fblid ; but whether Efiipts does
contend for no more than that Purgatory cannot be 0-
verthrown by it, as the Dean pretended. I grant
this to be the Queftion, and it fball have an Anfwer,
if it has not had it already. Whether the Dean made
the fame obiervation that I have made upon this my-
fterious bufinefs, I cannot certainly fay, having never
fpoken with him about it: But I prefiime he did,
becaufe it will clear him from any great matter of
blame, in taking no notice of the Paffage cited by the
Reprefenter. The Cafe in fliort is xKis^Efiius was very
clear in this Point, .that St. Paul does not here[feak
a Purgatory of Souls y hut of that Eire which is to prove
the works of All at the day of Judgment. But then he
muft guard himfelf as well as he could from the charge
of interpreting this place, otherwife than the Latins
bad interpreted it at Elorence] which made it neceffa-
ry for him to bring in his third Queftion, An & quo-
mode probetury wliether and how it can be proved from
this place, that there is a Purgatory for Souls after this
Life, in purfuance of which Queftion he fays what
we have already cited. Now, ^though in his Inter-
pretation of this Text, he could own, as he did, with
great modefty and good reafbn, that he did not foi-
low Bedarminey Lenfxm. Vicm. Bonaventure in all
r J / /
things 7
j{n Anjwer to ti e \eprefenter's lajl %eply.
things; yetwh.en the Name of a Council lay crols to
him, no other kirxl of mcciefty would lerve but Ibnie
appearanceat leaft oflubmilTion to it. And therefore
oblerving that the Latin Fathers thought that Purgato-
ry Wits to be ejtablijhed ufon this piace^ tho the Greek Fa-
thers d/jfented', he alfoit needful to gather it
as iveU and folidly as he could, from this place too. For
by tliat time he had done his hf^Fi^proving was dwind-
led to gathering-, and to fuch a way of gathering tod,
that, the premifes being confidered, I leave it to all
impartial Men to confider, whether fo Judicious a
Man as Efiins was, contended for the point; or rather
if the modeft Efiiusy in the ftrait he was in, did not
choofe to talk beneath himfelf, in compliance with
the Latin Fathers at Florence. So that at laft we have
here an Example of the Servitude of Ingenuous Minds
in the Church of Rome; but not of charging Foily upon
thePapifis out of their oxvn Authors. For this was that
which the Dean declined the doing of; whereas if he
had ^addjNay^All that Eftius contends for from this place
is, that it cannot be concluded from hence that there is no
Purgatory, altho he makes a hard fhift to avoid falling
foul with the Florentine Council; here had then been
no colour for accufii^ him of Mifquotation, it had
alfb done his bufinels as well; only this had been to
charge Folly upon EJlius, and upon the Latin Fathers
too, which it feems the Dean had no mind to do,
I proceed next to his Charge upon the Author of
The Devotions of the Church of Rome. And firft he
acculeshim of quoting Efcobar for that which he does
not fay in the place cited; nay, there is not one word
of it to be found in him there. Now to know whether
this be fb or not, it is but fair to take the whole PaE
fage
j4)\ Anfwer to the ^^refenter s lajl ^eply, g i
^ fagcof that Author, for which he refers us to Efcch
^ bary and not as it is flily gelt by the Reprefentei*.
^ Tiie Palfage is this: They tell us there is a vafi mmber
f" of Sins in their onvn Nature Venial, which are fa very
inconfiderahle that an infinite Number of them altogether,
will not deprive a Man of the Grace and Favour of Gody
or make up one Mortal Sin ; and for the pardon of which
there is no need or occafion for the Mercy of God. Now
Efcobar in the place cited, Trail.2. Exam.i. Chap.Of. in
^11 anliver to thatQueftion, A. 15« Whether many Venial
^ ^ Sins of themfelvesy and formally fpeaking,can make up one
'iW Mortal Sin ? lays thus. No, becaufe innumerable Venial
I IK Sins do not deprive a Man of the Grace of God. But the
wtli Reprefenter will not allow, that there is one word of
lare that Palfage, at leaft, to be found there,tliat for the par-
inds don offuch Sins there u no need, or occafion, for the Mer-
iifo» cy of God. But I am fiire the thing is to be found there;
itk For he lays i. that 2iVenid Sin is that which does
ifAe not render a Man worthy of Eternal Punijbment: And
fk now if innumerable Sins of this Ibrt do not of themfel vcs
ut make uP one Mortal Sin, I think it is plain that take
them altogether, and there is no occafion for God's
l)eeii Mercy in the pardon of them,unleis it be Mercy topar^
lji;l don where there is no deleft of Punifhment.'Tis true,
to Efcobar lays that they are worthy of Temporal Punifb-
vtent: but our Author was not obliged to take any no^
tice of that, becaule that whieh he complained of
Qf was not, that thele Dodrines brought Mens For-
tunes, in this World, into danger ; but that by rea-
^ Ibn of 'em. Men are in wonderful danger of being cheat-^
^ ed in a matter of fo great moment as their Eternal Sal->
J. vation. So that altho the Reprelenter profelfes
: . that this Doltrint is contrary to their Belief yet, at
M leaft,
\
An Anfwer to the (^eprefenter's la/l ^^1).
ieaft, he muft confefs that it was not contrary
to Efcobars ; and therefore that he hath wronged
our Author in charging him here with Mifquota-
tion.
The fame Book fays in another place, p. 56. That
their faying the fame thing fo vften truer ^ in their fefus
Pfalter J is not contrived to help and afjifi attention^ Src.
bat out of pure Vanity and Ofientation, or as it were to
flatter our B. Saviour., or the Saint they pray to. And
this the Reprefenter calls throwing Dirt blindfold^ &c.
and fuch Mifreprefenting, that if the State or Civil Go-
' vernment were ferved fo, there would be a at
the end of it. By which, I guefs, he would be con-
tent that the Author were hanged. But one would be
willing to know^firft what he has done to deferve it.
Why, fays the Reprefenter, This is the Reafon he gives
of our Devotion. What ? that all who ufe thofe
Forms of. Devotion which the Author cenfures, have
no other End or Intention, but pure Vanity andX)flen-
tation or flattery ? fb indeed the Reprefenter would
infinuate : But, as I fhall make appear, the Author's
meaning was that the Repetitions themfefves which
he fpakeof, were purely: and do not ferve to any
good and prudent End: For which he chiefly blames
the Contrivers oVQ,m, as the words plainly enough
fhew. But what reafon he liad to fay this, was laid
down juft before in thefe words. Their Manuals of
Devotion fo full of Tautologies., and vain Repeti-
tions, that they mufl needs come under the cenfure of our
B. Saviour, Matth.d. tho they ufe his holy Name,
for fo in the Jefus Pfalter, at the end of the ManuaT
ef Prayers and Litanies, printed at Paris, in Englijh,
An. 1682. in'a Litany of fifteen Petitions, the Name
Jefu
jfn Jnfwer to the ^eprefenter's lajl ^ply, 8}
Jefu is repeated over above i^o times: And in the
fame Booky in the Litany of the B. Virgin^ they pray to
her by 40 feveral NameSy being only jo many dtjlinof
Praifes of her. Now this the Reprefenter thought
fit to fupprefs, which would have Ihewn that he did
not make Vamtyy &c. to be the Reafon of the Peo-
pies Devotion, but that he charged their Forms of
Prayer with vain Repetitions. And here theRepre-
lenter flx)uld have fhewn, if he were able, that the
Repetitions mentioned do not fall under our Savi-
ours prohibition of vain Repetitions', that they
could be contrived for fbme good and prudent End ;
that they lerve to any thing better than Oftentati-
on or Elattery: Here, I lay, he fhould have employ-
ed his Skill, and told us what are vain Repetitions,
if thele are not. But this was fbmething a harder
Task, than to take a Paffage by it felf, without that
Connexion which would have explained it, and to
reprelent the Author by it as odioufly as he could.
For, I fay it again, he does^ not make Vanity., &c.
the Reafon of their Peoples Devotion, even in ufing
thele vain Repetitions; But indeed he feys plainly
enough, tliat they are lb contrived fbr Vanity, and
Oftentation or Flattery, that they are not Helps, but
Hinderances to Devotion. But however, does not
this Author make Vanity to be the £ Wand Reafon
of their Contrivance, who compoled thole Forms ?
No, not that neither', fiDr tho that Exprellion
of pure Vanity, See.' be, I confels, fomething oblcure,
and leems to look that way, yet it was not his '
meaning, asanyBocR will fay is plain beyond all ,
Exception, that conlults the whole place. For thus
begins that particular to which thhPalTage belongs,
M 2 Seventh-
Jn Jnjwer to the <Bjprefenter's lafl
Seventhly, Tl^eiy Manuals and Books of Devetion,
which they give their People to read tnjlead of the Scrip-
tttre, which they for hid to be ttfed, tho they may
DESIGN THEM AS HELPS, yet I
muft range them amongjl the Hindrances of Devotion.
By which it is evident, that he meant not ta charge
even the Contrivers of thefe Tautologies, with any
defign to lead the People to Vanity, becaule- he fup-
pofes that they might defign them as Helps, and not
Hindrances. The Book which he carps at, is written
with great Judgment, and no lels Modefty *, as one
may difcern by this, that the Reprelenter could
not find a- more convenient Pafiage for his Anger to
work upon, than that which we have leen. But
we muft not forget that he is all this while making
good his Title of a Reprefenter.
And now the Bifhop of Kjlmore is called to account
for mifreprelenting the Papifls, by putting them
upon the fame Pile with Infidels and Pagans. For,
as Delphos worfhipped Apollo, &c. So, in Popery,
England worfhipped St. George, &c. And as the
Pagans had their Gods Tor the feveral Elements,,
for Cattle and Eruit, for fieveral' ProfeJJtons, and fe-
veral Difeafes, to pray to: So, in Popery, they have
one Saint for the Eire, Sec. Now if this be mii^
repreienting at all, 'tis mifreprefenting with a wit-
nefs, i. e. in the Anfwerer's Phrafe 'tis mifrepre-
renting in a ftrilt and proper fenfe, and in the Re-
preienter's Phrafe, downright Lying. For I do not
find that the Bifhop affirms any thing in this,^ *
but matter of FaQ:. But will the R^refenter fay
that Papifts have not Tutelar Saints for feveral Coun-
tries, and feveral Saints to pray to, for their Cattle,
and
j4n Jnjwer to the ^eprefenter s Idfl ^ply. 0 5
dfld the Fruits of the Earth ? ts it trde or falfe thcit
St. Roch is prayed to in cafe of the Plague", St. Peifd-
nelU under Agues, St.AfoHonia againft the Todth-ach ?
1 fhall expe6S his AnfWer to this; and if he dares
not deny it, as I am perfliaded his Modefty will not
fulfer him : I lhall then ask him where the milfe-
prefenting lies ? If it be laid to lye in this, that the
Bilhop puts them upon the fame File rvith Pagdns,
let us fee how far he does ib. He had laid down that
Rule of God^s Word a little before, Fhou jhaltnm-
(hip the Lord thy God, and him only (halt thou ferve.
And then he proceeds to the Compariibn, in which
indeed he mulf be fuppofed to tax the Papifts
with contraditPing that Rule, by their pra^file
of worlliipping their diverfity of Saints, n'o" lefs
than the Pagans by ferving their feveral petty
Gods. But he is fb far from faying, that in all
relpebfs they are as bad as Pagans, which one
would underftand by puti'ng them all upon the fame
File, that he dees not enter upon a Compariibn
of Aggravations, in refpeft to this very matter
of Worfhip; but only fhews that Rule is viola-
ted this way, no lefs than that. Now if this be
a true Charge, I conceive it is no ill manners to
fpeak the Truth in a Cafe of fuch vaflr Concern."
If it be Falle, the Reprelenter had done more
Service to his Caufe, and won more deibrved
Thanks from his own Communion, as well as
ours, by fhewing the difference between the one
and the other, with refpeft to that Command^
ment, than by declining, as he has done,, not on-
ly the Juftification, but very craftily the Confef^
iion too of the Fad upon which the Charge is-
groundr-
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Pag. 2(5, 27
Jn Anfwer to the ^e^refenters lafl ^ply-
grounded: Infbmuch as they />? rvhofe Heads no-
thing lyes Aifiift^lyy would be almoll perfuaded,
that the Repreienter acculed the Bifhop of down-
right Lying, and that perhaps the Papifts have
not their Tutelar Saints, and Saints proper for
feveral Occafions to pray to, as the BiOiop pre-
tended. But any thing in the World fhall lerve
to fwell the Charge, when Proteftants are to be
let out for Mifreprefenters.
As little reaibn do I find for his fevere charge up-
on the fame Bifhop, for obferving that fome place
their whole Worfljip of God in Bodily Exercife; '
' meaning, as I have good reafbn to offer for k,
not AHy but Some Papifts. For the Bifhop pro-
ceeded to lay the fame charge upon the Diffen-
ters ('without any currying I affure you j, nay, to
thofe of our Communion alfb, as any one may fee,
pag. II. And what was faid particularly of the
Externals, in which thofe Papifts truif, whole Re-
ligion runs out into nothing but External Show,
feems to me to note no more, than the greater
danger they of the Roman Communion are in of
falling into this kind of Hypocrify, by reafbn of
the vaft number of Ceremonies and Obfervations
which they, above all other Chriftians in the
World, have brought into Religion. Thefe are
the Paffages which Anger and Ill-will have pick'd
out of the whole Sermon, to expofe the Bifliop to
His Majefty's Difpleafure j by which one may fee
what little caufe the Repreienter had to fay, that
he pretends to His Maje/lics Word for ahufing them.
If the Reader defires to know the motives he had
for Preaching arid Publiftaing this Sermon^ he will
not
Jn Anfwtr to the-^l>refenter's Jaji \eply, 87
not take them, I fuppofe, as they are RidicuI'd
by the Reprefenter, but go for 'em to the Preface
it felf, which declares what they were; and then
he will find that the Repreienter has abufed
Bilhop.
Now whereas he found feme Paflag^s in the
Book of Homilies of the fame flrain with what he Pag. 25,
had noted in the forefaid Sermon; the fame An-
f\ver will therefore ferve for both : And what he
adds befides, in contempt of thofe Divines that
compiled the Homilies^ is as eafijy anf\vered with
Contempt. And fo I come to that hearty Family-
Prayer, which, as he fays, has raifed up Bom Turk
and Pope, defend us Lord, a. Note or two higher ;
in as much as it runs thus. 0 Lord confound Satan,
Antichrifl, with all Hirelings and Papijls. This
Prayer, he tells us, is added to theend of the Singing
Pfalms, in a Common Prayer Book, Printed at Oxford,
in the Fear 168^, in Twelves', by which I guefs
he would bring that Univerfity too, as well as
the forefaid Bilhop, under His Majefties Difplea-
lure. And therefore this Accufation is not to be
paffed lightly over. Now Henry Hills could have
given him abundant fatisfaftion in this matter, if
he had been conflilted. For, upon thebeft Inqui-
ry I can make, I find that no Pfalms, in Twelves,,
were Printed in Oxford before the the Year 1684,
and therefore no fuch IrQpreflion, as the Repre-
fenter means, could be there in 168 j. But this is
not- all: for neither had thofe Printed in 1684,
that hearty Family-Prayer, which he talks of. But
the Truth of the Cafe is this, Henry Htlls, or lie
and his Partners, had Printed thefe very Pfalms, in;
Twelves
An Anfwer to the '^prejente/s lajl ^eply.
Twelves, which the Reprefenter mentions, and
tliat fo a vaft number, as I am informed by thofe
who will make it out, if it be required. Now
if lienrf Hills bound up his Pfalms with the Ox-
foH Common-Prayer Books, the Univerfity is no
more to anlwer for that, than if he had bound
up his own Life with one of them. It is fuch a-
nother Suggeftion the Reprefenter offers at in a
Marginal Note elfewhere, where he makes the
Fire of London to be imputed to the Papifts, in
the Plates of the Common-Prayer Books Printed at
Oxford, An. 1680. For no fuch Plates were Prin-
ted there, however they came to be bound up with
fame Comrnon-Prayer Books Printed that Year at
t|ie yniverfity. I arp apt to think Henry Hills is
able to give as good an account of this too, as a-
ppther. And I believe he can guefs very nearly,
who did not only Print fince 1678, but has alfb
very lately Sold, a certain Confejpon of Faith, as
h^rty as the forefaid Family-Prayer; for there Ido'
laters and Heretfcks, Pafijts and Ana-baptijlsy are
all put together, as Limbs of Antichrifi, Butfbme
Men take themfelves to be priviledged to do thefe
bold things themielves, and to acculfe others of the
like when they have done. I am fure that either
the Repre|enter, or he, is not a little to blame
for thefe unhantome Infinuations; my own liifpi-
cions in this cafe I do not care to tell, and therefore
]| leave it betwixt them Two, to fet the Saddle on,
the i^lght Hoxfcy as the Reprefenter fpeaks upoBi
another occafiion.
Ano-
An Anfiper to the Repfefenter'/ laU Reply.
Another way of Mif-reprefenting them which he com-
plains of, is m laying on the colours with fo much craft on
■ the Papifls Tenets , that though they are the very famet
with what the molt learned Proteflants hold tbemfelves,
yet they Jhall appear fo foul and monflrous^ as if nothing
lefs than a certain Damnation attended their Abetters,
this, he fays, is done in fever al injiances', which makes
me wonder that he chole fo unluc^ty an inftance, as that
of our rendring them fo VnchriJiian, for not allowing Sal-
vation to any out tf their own Church; in a word, for damn-
ing Proteflants. But do we Mifreprefent them in this ?
mark how the Reprefenter makes it out. Dr. Tillotfon in
the fore-mentioned Sermon, inveighing againlt the Vn-
charitablenefs of Papifls — at lalt in a rapture of Charity
concludes, ' I have lb much Charity (and I defire always
' to have it) as to hope that a great many among them
' who live pioufly, and have been almoft inevitably de-
* tained in that Church by the prejudice of Education
' and an invincible Ignorance, will upon a general Re-
' pentance find mercy with God. Now inflead of this,
the Reprefenter expe^ed from the Doftor feme extra-
ordinary piece of Charity loth for the Reformation and
example of the Papifls; and yet, fays he, after all the
outcry and lusjle, he wont allow one more grain of Mercy
to the Papifls, then the Papifls do to them, that is onelj
to fuch who having lived pioufly and truly repented of
their Sins, have an invincible Ignorance to attone for ad
other errours of the underjianding, which is the very Do-
Brine of the Papifls, in refpeB of fuch who die out of the
Communion of them Church. So that we have Mif-re-
prefcnted Papifls in pretending that they do not allow
as great hopes of Salvation to us continuing and dying '
Proteflants, as we allow tothem continuing and dying
Papifls.
N Now
7
An Anfmr to the ReprefentcrV Reply.
Now I ccnfefs I am under feme temptation to
fliew who is the. Mii-reprefenter in the Cafe; but this
is fo good a hearing, that I will not go about to clear
our feives from being Mif-reprefenters upon this occa-
fion, but take him at his word, that here we are Mif-
reprelenters: nay, more than that, I will thank him
for taking all opportunities to report us for fuch Mif-re-
prefenters, to the people of both Communions; for
thus it may be hoped that we lhall never more be
troubled with that Argument to perfwade Ours, and
to confirm His, in the Communion of the Roman
Church, that fince we grant the Papifts a poffibility of
Salvation, and they utterly deny a pofTibility of it to
us, the Communion of the Roman Church mult needs
be the more fafe, inafmuch as both parties agree in a
pofTibility of Salvation in that Church, but they do not
both agree upon fuch a pofTibility in ours. And fince
we are proclaimed Mif-reprefenters upon this account, I
defire alfo that from this time foreward, the Trade of
going up and down with peremptory denouncing
Damnation to all of our Communion, may be at an
end, and never heard of more : And that no advanta-
ges may be made of our charitable hopes and conceffions
in behalf of fome that dye in the Communion of the
Church of Romey(mct itfeems the Dolir'me of thePapiJh
is the very fame in refpeli of fuch who dye out of that Com-
munion: Or at leaft, that no regard be given to thofe
of the Roman Church who lhall hereafter pofitively de-
nounce Damnation againfl us, fince the Reprefenter will
have it that we are as pofitive againfl them, inafmuch as
to fay that Papifts are guilty of fins inconfijlent withSalva-
tion^ is hut to fay, they are damned in another phrafe^ The
Reprefenter I fay, who takes upon him to corred all
falle notions of Popery, and is therefore much to blame^
An Anfiper to the RcprefcnterV laH Reply, p i
if he be ignorant of the Dodfrines of Popery, has declared
to the World, that whether in the way of Hoping, or p, 28.
of Cenfuring, Proteflants and Papifts fay the fame thing
of each other: And therefore I think the forefaid Reqiiefts
are very reafohable ones; fo that this one matter is in
a way of being fairly compounded,and if the Reprefen-
ter likes it, I am fare both parties are well pleafed.
For want of other complaints, he takes up one at
length, which he had dropt fome time fince, viz. That
we rake together fome odd and extravagant Opinions of^-'^^
fome Authors, to fet them down for the received Doctrine
of the Church. Which complaint he fupports by no-
thing elfe but fuppofing that the fo often-mentioned
Archbi/hop of Tork is guilty of this in citing Bulgradus,
&c. and that this is enough to make any extravagancy paf
for an Article of Faith. Now he does not fo much as
make it appear that this Archbifliop pretends the Ex-
travagancies for which he brings thofe Authoritjes,to be
Articles of Faith in the Church of Rome. But how far
their Church is chargeable with the feveral Extravagan-
cies of their Authors, and what ufe we may and ought
to make of their Divines and CafuiRs, ^c. in the Con-
troverfies now on foot, the Reprefenter has been al-
ready told very diftindfly; and when he thinks fit to 57,68, <59?
Reply, he lhall not want an Anfwer. Tn the mean Anfw. to Pap.
time, to convince us of the uowarrantablenefs of this
method, and what a wretched thing it is to charge pri-
vate Dodlrines upon a Church as Articles of her Faith,
he brings in a Popifli Preacher inveighing againft the ill
Manners, and efpecially the difloyalty of ProteRants,
upon one pafiage in the Decay of Chriflidn Piety, ano- 5®'
ther in Sir R. Baker, and a third in Jovian. Now I zz.
fay, Iet,them who do thus argue againR the Church of
Rome, 'as he makes his Popifli Preacher to inveigh a-
N z gainft
Alt Anjipper to the RcprefcntcrV laU Reply.
gainfl: us, let them I fay take the fhame of it. But
tor any thing that he has done hitherto,the men are yet
to be found out: though!do not know but upon ve--
ry diligent fearch fome one fuch or other may be taken ^
amongft us; and when that happens,he fhall go for me,
and keep company with that once Proteftant who be--
iieved the Sermons of the Papifts were made in a Ian-
guage unknown to the People. Now he confelles all
"this Harangue to be a piece of Sophiflry, which he has-
put into the mouth of a T&fijh Preacher: Whicli is e-
nough for me, and I am not at all moved by his pre-
tending this was done to make us alhamed of pra^i-
fing it in good earneH\ as he hzs feen and heard that we
do. For this is a reafon I am now pretty well ufed to,
it being the very fame wherewith he defends that ri- ■
diculous Sermon which he compofed for the Zealous
Brother. And therefore I lhall even pin this Harangue
to the remainder of that Brother's Sermon, that when
one is called for, the other may not be forgotten.
And fo at laft we come to Mif-reprefenting, in re-
lation to fome matters of Fall and Hijlory, and here he
hopes the Reader mil difcover notable things. The
firfl; Mif-reprefentation of this Kind, in which he in-
(lances, was the Mif-reprefenting of the Rich Hangings^
the Ma fy Platen and other things which Adorned the
Altars in the times, before the Reformation , the
Candlejlicks, Crucifixes, and Shrines ; Three Epifcopal
Houfes, with Four or Five Churches,, ^z. For thele
were Reprefented as Superflitious, or Superfluous, and
forthwithwereimmediately blown up. Now a man lliall
not prefently find how this comes to be Mif-reprefen-
ting, the Papifts in relation to fome matters of FaPl and
Hiflory. Fie names but one Proteilant, fpeaking of
thefe things, vh. Dr. Heylin, and he too, is brought
in
i'' Ah Anfmr to-fhe Rcprefenter'/ laU Reply. p
in agreeing with the Reprefenter in charging thofe
doings upon Covetoufnefs, Awlition and Envy; nor is
any other Cited as contradifting him. Was not the Re-
prcfenter full of choier and bitternefs,that he muft needs
' eafe himfelf whether it be in fit place or not ? I fee the
I bottom of this bufinefs plainly enough: If that Refor-
1 I mation of Doclrine and Worlliip which our Church
made, be not blackened enough already, he is refol-
™s ved to charge upon it all the faults of the great Men
that made advantages by the Change. But muft the
Vices of the States-men in thofe days necefiarily affed
Reformation ? Why then muft not the Vices of
Popes affed Papery ? If he has a mind to it, let him
'fdo, reprefent the former ten times worfe then they were,
and when he has done, I will fliew him as many Popes
akia Reprefented by their own Hiftorians as really bad, as
he has made thofe by Fidion, and this too by Hifto-
vbec rians of no lefs Credit amongft them, then Dr. Heylin
is with us. The Reprefenter owes us a good Turn,
'utt- and if he can but bring in the word Mifreprefenting,,
ye lie 'tis all the pertinence he cares for, though it be Mif-
Tbe reprefenting Plate and Hangtngsi
kin- Again , becaufe he fancies that King Henry the P. 34-^
ip, Eighth tnade my for Proteflantifm to enter into the
'itk World (in which however, he is miftaken) he taxes
tk him boldly of Eii/e Extrtrvagancies, the refped that is
'(fjil due to Crown d Heads, no nor the confideration of
feg that Line m which this Prince ftood amongft them,
ud being not able to reftrain him. But where is the
j|l Mif-reprefentationcomplain'd of? Certainly the Popes •
n- Power here might be an Ztfurpation, though the motive
upon which Henry the Eighth threw it quite off, (as
of it had been curbed by his PredecefTors before ) fhould
not prove the beft in the World; But let the Reprefen-
B ter;
An Anfwer to the Reprefcnter'/ laH Reply.
ter here alfo ufe his liberty of rendring him as odious
as he can, remembring all the while that the Faults of
that Prince refled no jefs dilhonour upon the Church
of Rorne, then upon the Church of England, as 'tis
now Reformed: For 'tis certain, that in all other
points he was a Papift, excepting that only of theSu-
premacy ; unlefs the Reprefcnter will fay that the
whole of their Religion is in effed this, that the Pope
fliould be all in all, in the Dominions of every Chri-
Rian Prince in the World.
Luther comes next upon the File for Marrying a Efun
contrary to his Vow of Chafiity. By which he means
a Vow of Calihacy, as if the Marriage Vow, were
not a vow of Chaftity too. But do not their own
Divines fay, that the vow of Continency may be dif-
penfed with ? And has not the Pope difpenfed in grea-
ter matters ? Had Luther marryed wdth his Difpenfa-
tion, he had it feems committed no fault at all. And
we are apt to think that if notwithftanding his Vow,
he had good reafon to marry, he might do it fafelye-
nough without the Popes Difpenfation. But where's
the Mif-reprefentation now? Why, here's a Vow of
Continency Reprefented as a rafli and inconfiderate
Vow, and this is Mif-reprefenting Vapifls in relation to
matters of Fall and Hiftory. And thus alfo honeft vSir
William Mif reprefented Chalices, Crojfes, Images, nay.
Guineas, &c. Into Topifh Trinkets and l^umpery, and
made them fit for /eijure. But I fay neither was Sir
William honeft in doing it, nor the Reprefcnter over
wife in mentioning it here,
His next Fling is at Sir Richard Baker, ho up-
on the Executions of feveral great Men in Queen
Mary's Reign, chanced to fay according to his wonted
Eloquence; Now the Cataratls offeverity will he open-
ed.
An Anfwer to the KepreCtliter's Reply.
' eJ, that will make it rain Blood. Well, but to bring off
honeft Sir Richard for once, he does not fay that this
feverity was Tyrannical or Unjuft, for if he had, cer-
tainly the Reprefenter had brought us all under the
lalh for it: But the ends of thefe great People being
Tragical, he thought good to fet the matter off with a
Tragical, or, as the Reprefenter calls it, a pat phrafe,
without any further defign. And then as for the o-
ther Blood fpilt in Qjaeen Mary^ Reign, which he feems
to charge altogether upon Provocations, Tumults, Se-
ditions, and Rebellions ; he is guilty of the fame fault,
which he accufes Proteftants of, viz. Of Reprefen-
ting things by halves. Were none put to death in
thofe days but for fuch caufes ? Were Cranmer, Ridley,
Latimer, Taylor, and almoft all the 3C0 fpckcn of,
burnt for Herefy or not ? Was not the Queftion con-
cerning the Sacrament of the Altar, the burning
Queftion ? For thofe that were guilty of the Abufes
he mentions, they might thank themfelves, we de-
fend them not. But what colour is there for Repre-
fenting all as fuch ? And why will the Reprefenter put
-us upon talking of thefe things, who hadfaid nothing'
of them, if he had not forced us to it in our own de-
fence.
' But to fee now how much there goes in the telling a
ftory : Queen Elizabeth put to death, as he fays. Two P- 3^*
hundred Perfons upon the fcore of Confcience, without any
'aliual Crime orMifdemeanour againfi the Ancient Statutes
ef the Land. Two hundred Perfons! Truly I do not
know but in her long Reign of about 40 Years,fo many
might be put to death. But I wiih the Reprefenter,fince
he pronounces in general with fo much confidence,had
named One or Two that were put to death upon the
fcore of Confcience, md likewife what point of Confcience
"'\W<
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An.'1540.
Jan. 25.
Anfwer to the Reprerenter'x IM Kep!y.
it vras. However fomething is neceflary to be laid in
general Aiifwer to that Charge which he plainly in-
tends, though he would not plainly fpeak it out. In
Ihort therefore, about ten Years after the Queen came
to the Crown, Pope Pius QmKtus fends over his Bull
•for the Excommunicating and Depofing her, upon
which followed 'the Statute againft the Execution of
it : Which yet did not hinder feveral Priefls and Je-
fuits from trying to have it E'Xecuied, in purfuance
whereof the Queens Life was more then once in dan-
ger. And therefore when no other Remedy would
ferve the turn, all Popifti Priefts of the Queens Sub-
jefts, were baniftied under the Penalty of Treafon,
and had forty days given them to prepare for depart-
ing. This Law was made at leaft twelve years (I
believe more ) after the Popes Breves were fent hi-
Yher; And upon this Law fome Priefts that were af-
terwards found here, were Executed, and fome were
not, who though coming into England contrary to
the Law, yet withal, giving fecurity for their dutiful
Behaviour to the Q^een, were , without changing
their Religion, fet at liberty : For, if we may be-
lieve one that knew thefe things better then the Re-
prefenter feems to do, though our Princes judged it
neceflary Tor their own fafety, that this Law Ihould
continue in force, yet to avoid the doing of any thing
that looked like putting men to deatlvw/w the fcoreef
'Confcience, they qualified the rigour of it by their own
Mercy, where a Treafonable defign did not othetwife
appear. For when Goodman a Jefuit, was Reprieved
by Km^Charles the ift, and the King was Expoftula-
ted with by the Parliament about it, he fignified the
caufe to be this, that Goodman had been found guilty,
■merly as being a Prieft, which was the reafon of the
King's
An Anfmr to the ReprefentcrV laB Reply.
King's mercy, and that in this clemency he didbutfol-
low the examples of his Father, King James, and of
Queen Elizaheth. Now whether we ihould believe
King Charles the Martyr, or our Reprefenter, I leave
others to judge. This general account may fervc for
his general charge; and 1 do not think fit to run out
into more particulars, unlefs the Reprefenter gives oc-
cafion ; but I leave liim to confider better of thefe
things: And when he has done it, he may perhaps feel
a little fhame for having faid juft before in the C^fe of
Queen Mary, one would think to le juH to Crowned
Heads, the Blood Jhould not le expofed alone to the Feo-
pie, hut like wife the Occafions and Provocations given:
And in Queen Elizaheth's cafe I will adde. And the mer-
cy alfo that was lliewn, notwithftanding thokOccaJions
and Provocations tliat were given her.
But whereas he calls the Law we fpeak of a Law of
her own contriving, a Law fo cruel that the like is fcarce
to le found among the Mahometans, who though they
have conquered many Chrifiian Id at ions, yet never, as he
has heard of, made it Treafon for their Natives to profefi
their own Religion, or maintain-their Pajlors. To let pals
theMifreprefcntation he infinuates, of making it Trea>-
fon to profej! their own Religion, it would almoff tempt
a man to learch the Records of old Time, to fee if fome-
thing has not palled in the World as cruel as thi^Law,
if it. had been executed to the utmofl; rigour. For
why ? Ihould Elizabeth, under whofe Reign our
Nation purchafed fome Glory abroad, fuffcr now at
home the imputation of being the moll Tyrannical
Prince that ever was in the World; beyond the ex-
amples of Mahometans ^ and of Mahometans too in
their feverity towards the Chriftian Nations which
tliey have Conquered; why, this is ftrange indeed,
O and
An Anfrver to the Rcprefenterx laU Repfyi
and not to be taken upon the Reprefenters word: For
there are Amals that fpeak of a certain Law, not in-
deed for the Bahifliing of people upon the fcore of Con-
fcience, but the keeping of them at home to be tormen-
ted for their Confcience.. Had they been fuffered to
ufe the Liberty that our Saviour once gave, of Flying
into another Country, when they were Perfecuted in
their own ; it had been a favour in comparifon to the
reftraint; and Death had been a mercy to the Vexati-
ens they endured. The like to this indeed is fcarce to
he found even amongB thofe wlwrn the Reprefenter
fpeak's of: And which made the cafe yet harder, this
Yeople\s2A not deferved ill of the State, they neither
fid'ed with Forreign Powers, nor with Domeflic Re-
bels; nay, they had behaved themfelves fo well, that
there was nothing but their Vertue to make them fear-
ed. But Hiftories fay that thofe of them who efcaped
by miracles of Providence, were well received every-
where, and efpedally by a Prince who was not of their
Religion, but yet to his immortal Glory gave them
Refuge and Relief in his own Countries;
As to the Powder-Plot which he next mentions :
His infinuation concerning my Lord Cecil, has been fo
often expofed, and if it were true, is fb unable to leflen
the guilt of thofe that were concerned in it, that I fee
no reafon why I muft needs enter into that Hiftory:
We do not charge ail of that Communion with it, but
we have reafon vehemently to fufped all that went a-
bout to excufe, and pofitively to condemn all that
thought fit to praife the Traytors. * But if we ftiould
have charged, as he pretends we do, the Church of
Rome with this Treafon, yet I am confident the Rebel-
lion of the IPeB ftands not altogether fo fair to be im-
puted to the Church of Unhand: For furely there was
no
Aft Anfmr to the ReprefenterV laU Reply,
no A£t of this Church for the Excommunicating and
Depofing of the King; but it was the fight of the
Pope's Brief to fuch a purpofe as that, infpired one of
the Tray tors, as himfelf confefled, with thofe thoughts
that at lafl fetled upon the Powder Plot. And I think
it was a Church of En^and Parliament, and a Church
of England Army that fo loyally ferved his Majefty
upon that occafion in the WePt: But let the Reprefen-
ter fliew, if he can, that the Papifts were as ferviceable
in the prevention of the Powder Plot.
We are now drawing to an end of a tedious Com-
plaint, which furely cannot laft much longer, when he
is fain to fpin it out with a ftory of the long d'lvilijh
Knives which Papifls were faid to procure for cutting of
the Protejiants Throats. For I am fo perfed a ftranger
to the lead report of this matter, till I met with it here,
that I can fay nothing to it. As for the Fire of London,thzt
I confefs I have heard of, and likewife that many char-
ged it upon the Papifts; now for thofe that did fo, I
hope I may without offence offer that excufe for their
credulity, which I take a hint of from the Reprefenter
himfelf: It could not be expeded but that the grief of
fo undoing a Calamity in vaft numbers of fufferingPeo-
pie, fliould difcharge it felf in accufing thofe as the Au-
thors of it, who, as they believed, were well pleafed
with it: As for the Reprefenter, what his thoughts are
towards London, he has given us plainly to underftand,
in calling it a Proteflant Sodom, which Heaven con-
fumed. Now I dare fay this was not meant for a la-
mentation over the fins and fufferings of the City:
But if men will go on to infult at this rate, they fhould
however, be lels clamorous againft thofe miftakes
of which the greateft occafions are given by them-
felves.
O -L Then
An Anfwef to the ReprefentcrV laH Ke^fy.
Then as to that which he calls a Mmfxeurs Inventhn:
They that gave credit to it, have this to lay for them-
felves, That Du Moulms public offer to make full proof
of his flory, when Authority Ihould require it, flood
many years, even to the day of his death; which was
no improbable argument that he was provided with
reafonable good teftimony, though it was not thought
fit to call upon him for it. This may be faid to fhew,
that if there were never fo many that fwallowed the
flory, yet this was no reafon for the Reprefenters furi-
ous exclamations: For I am by no means fatisfied that
they who believed it, did fo in defiance to a/I theirSenfes;
for though there were A/iors and Contrivers of the
Murder of King Charles the Firfl, as puhlic as the noon-
light, yet I do not feel any fuch contradi/iion in fuppo-
fmg that fome Contrivers there might be who were not
as puhlic as the noon-light: And when the Reprefenter
thinks of it better he wi'H fay fo too, unlefs he will fay,
that becaufe the Contrivei-s of tliat dark Treafon of the
Toivder Plot, were at lafl as public as the noon-light,
therefore that it was in all likelihood a Contrivance too,
of the good Lord Cecil, cannot be credited, but in defi-
ance to all our Senfes. And yet after all, how does it
appear that we have laid any fuch flrefs upon DuMou-
lins Relation, as the Reprefenter intimates: For my
own part in ail the converfation J liave liad amongft
Proteftants, I can remember nothing concerning it, but
that it has been fometrmes a little wondered at, that he
was never required to prove his flory. And there-
fore I doubt the Reprefenter has here plaid the part of
an unwife man, in reviving a flory to the drfadvantage
of the Papifts, which died with the firfl report of it,
as we thought at leafl; for unlefs the Reprefenter
thought we had fome reafon to believe it, why fhould
he
An Anfmr to the ReprcfenterV laH Reply. loi
he go about to comf^ain that we do believe it ? I think
we have been more Juft to his Party, than he has.
For our fenfe as to this matter is, that fince now the
llory is not capable either of being proved, or difpro-
ved, it is to be let fall, and the World is no more to
be troubled about it; though whiift Du Moulin was
alive, it was not to be expeded but that one or o-
ther would be harping upon it.
At laft he comes to the Garagantua Mifreprefenta-
tion of them all, that is, the Divine Oates with his Po-
pijh Plot. And here, as from a Callle where he is fafe
from all polTibiJity of Aflauit, he bids defyance to us
with all the Rhetoric, that Anger and Scorn can in-
fpire a man withal. But becaufe he lets fly at the Put-
pits for this, and fo makes the Clergy to have given
what Authority they could to Oates his lyes from their
Pulpits, I mull needs change a word or two with
him about that in our own Defence, and tell him that
neither is himfelf of that Credit, nor the thing it felf
fo likely, but that it flood in great need of particular
proofs. I know not but that amongft Ten thoufand
Men, here and there one might deliver the news of the
Pilgrims, and the Black BiOs from the Pulpit. But I
never heard of any that did, and I almofl think that
if the Reprefenter had known a few Inftances of this
Kind, out they had come, if it had been for nothing
but to fupport the Credibility of his general Accufa-
tion. And to go further with him, whereas he confi-
deafly fays, that the WHOLE Plot was received with
that welcome and Credit, that what would have been
queflioned in the very Scripture, was entertained with-
out any fcruple. I will make bold to ask him , by
whom it was entertain d, did himfelf believe the
whole Pk>t, while he was a Proteftant ? If hedkJ, un-
doubted ly
I02 An Anfwer to the ReprefenterV laU Reply,
doubtedly we have not loft one of the wifeft of our
Party, It he did not, neither did any body elfe that
ever I could hear of, though perhaps many might be-
lieve more then was true. But for a more particular
account who believed much, who little, who nothing
at all of Oates his Difcoveries, and the reafons of the
feveral Opinions, he muft excufe me for that; I am
refolved not to be drawn in. Nor havellately fpo-
ken with every Man in the Nation. And 'tis onely
for a Reprefenter to talk of thefe matters, and to pro-
nounce generally without exception, though he does
it alfo without examination of the particulars be-
fore hand.
Thus far I have waited upon the Reprefenter in
examining the Reafons, upon which he pretends that
we ufe I know not how many Methods to Miftrepre-
fent Papifts, though it has been every ftep out of the
way : For if all had been true that he pretends, what
is all this to the Defence of his Thirty-SevenCha^ters>
What is it to his Anfwerers, who had no more to do
then to rid their hands of thofe Thirty-Seven Chap-
ters ? And they have done it fo effectually, that the
Reprefenter has thought good to rid his hands of them
too.
But I think by this time, it may appear that he has
all this while given us juft caufe to complain, that we
are many ways Mif-reprefented by Papifts, though
the Reprefenter without juft caufe, was refolved to
be before hand, in the fame Complaint againft us.
For not to repeat thofe Mifreprefentations, Falfe
Conjlru^lions, and Wry Interpretations of Proteftant
Authors, ^c. which I have Ihewn him to be guilty
of, in examining fome of his Complaints ; it were a
very eafie matter to convift liitn of no lefs untrue then
fpite
An Anfwer to the Rcprefenter'/ laU Reply.
fpiteful infinuations againfl; all Proteftants without ex-
ceptioti in this, and in his other pieces. I lhall at pre-
fent give but one Inftance, and that in this his Jaft Re-
ply, where he fays, that the Froteftant Terfwajtonhas
its Name, Being, and fupport not from what it is in its
felf, hut from what it is not, in defying and protefling <?-
gainfl their Neighbours. 'Tis eafie to fee what notion
of Proteftants fuch Pallages as thefe are intended to im-
print upon the minds of Men. But does the Repre-
fenter in good earneft, believe that our Religion is a
mere Negative Religion, and that we Ihould have none
at all, if we had no Neighbours to defie, and to pro-
teft againfl; ? Or does he believe that our Religion fo
far as it is Negative, is fupported by defying and pro-
tefting againft otiier Men; does he not know that we
at leafi: pretend to fupport it by Reafon, Scripture, and
Antiquity ? Nay, does he believe that there are no
Affirmative points of Religion which we maintain a-
gainft them, and in refpeft of which they do in reali-
ty proteft againft us, though it feems we have got the
Name of Proteftants. If he does believe thus of us,
much more if knowing the contrary, he fays fo how-
ever, Where'^ Truth, Charity, orjuftice? If we take
the Religion of Proteftants, as it ftands in oppofttion
to the Errors of the Church of Rome, it is in many
Points Affirmative , and the Negative is on that
Churches fide. For inftance, that God onely is to be
Worftiipped, is as Affirmative a Conclufion, as that
' God is but One, and that Chriftian people are bound
to read the Scriptures is as Affirmative, as that they
are bound to fay their Prayers, and that the Laiety
have a Right to the Communion under both Kinds;
is furely as Affirmative, as that they have a Right to
One only. Why then does the Reprefenter fay, that
the
An Anfwer to the ReprcfenterV IdU Reply,
the ProteflaMt Profeflion^<iJ its Name, Being, and Sup-
port ; not from what it is in its felf, hut from what it
is not .<? But to let this pafs, what although the Points
held by us in oppofition to the Church ot Rome^ were
only Negatives; yet , why muft we be fo bitterly
reprefented, as if our Perfwafion were fupported by
nothing but pievilhnefs and a Spirit of Contradiftion
to our Neighbours ? Why muft we be brought in as
defying and protejiingagainft our t^eighlours^ As if we
oppoled their Dodrines and Pradices, in defpight to
the Jews, and not rather blamed them for faying and
doing things which we at leaft think are not to be ju-
ftified ? There are divers things furely, which neither
Chriftians nor Men ought to do; And fo far as our
Religion ftands in not doing fuch things, one would
think it is not the worfe for being Negative, nor our
Pradice to be blemillTed for having its Name from
what it is not. And therefore when Men come in
with their Negatives in Religion, and their protefta-
tions againft falfe perfwaftons and evil pradices, they
are not without more ado to be reprefented a& Defying
and Protefling againfi their Neighhours. But leaft of
ail, ftiould it be infinuated, as if our whole Religion
in effed, flood in this Defying 2in6 Protefling: For we
do in the firft place Glory in this, that we are Chri-
flians, though we are not afliaroed to be called Prote-
flants. In our Reli^ous Allemblies, where we con-
fefs our Faith before God and the World; we profefs
no other Articles of Faith, then thofe in which the
Church of Rome agrees with us. By this it is that we
are Chriftians, and it is this that makes them lb. This
Faith which we profels, and into which we were bap-
tized, is the Foundation of our alTurance, that if we
live accordingly, we Ihall be kived,, and of. our hopes
that
An Anfiper to the ReprefenterV laU Reply. 105
th$it thofe among them, who are difpofed to receive
the Truth, and repent heartily of all known fins,
fliall find Mercy with God, notwithftanding their
Captivity to thofe Errors, which if we Ihould profefs,
we could not have the leaft hope for our felves. In
the mean time for our Negatives againftthat Church,
we offer in our own defence, that the Religion which
the Scriptures teach, is fuch a Negative Religion as
ours, they not injoyning, and in fome points forbid-
ding what we do not do; and that the truly Primitive
Fathers neither profefled thofe Doftrines, nor did thofe
things, which the Church of Rome would have us to
profefs and to do; fo that their Religion was not more
pofitive, nor lefs Negative then ours. But if it grieves
good Men in the Roman Communion , that there
ihould be amongft Chriftians, any Proteflation of one
Party againft what is done by another, it is a grief al-
fo to us; only with this difference, that we cannot
help it, but they can. For if they will Reform the
Terms of their Communion by the Scriptures, and
Primitive Antiquity, they fhall foon fee an end of pur
protefting, and that our Perfwafion is not fupported,
as this Reprefenter faith, by defying and protefling U'
gainH our Jdeighhours ; then which he could not have
faid a viler thing againft us, no not if he had put us upon
the fame File with Infidels and Pagans; fince this is in
effeft to fay, That we have no Religion but in crof-
n.efs to other People.
But at this rate we have been ufed all along, though
we have made no complaints of it, onely they force us
to it now, whether we will or no: Thus even in their
Catechifms, where one would expeif plainnefs and fin-
cerity, we find our felves Mil^reprefented in that manr
ner, as if there was no fuch way of making Novices
P faft
to6 An Anfmr to the RcprefcntcrV laU Keply^
faft to their Church, but by giving them falfe notioris.
of ours : For at prefent, to name no more then their
famous Doivay Catechifm, there you (hall find the
Teacher giving this wife reafon, Why Proteflants are fa
Abridgment ^ divided, and damn one another for Mif believers ? Be^
ofchriftian caufe, forfooth, it is the very gromd-worh of Proteflancy
fl^at all men, even the whole Church of God, are fallible
ovpay I 55. to errour. We fay indeed that all men are
fubjeft to errour; but the very ground-work of Prote-
fancy is not as thisCatechiff pretends that theCburch of
Rome and every other Church is fubjeft to errour, but
that (lie hath adfually erred, and that grievoufly too.'
And his Inference from hence is no iefs a Mif-reprefenta-
tion then his principle: So that, fays he, they cannot pre-
tend to Certainty or Infallibility in any one point of their.
Belief So that becaufe he is pleafed^to put Certainty
and Infallibility together, he muft needs teach his
Scholar that we liavenot fo much zsCertainty of our
Faith, nay, not of one Point of it; and which is ftili
more falfe, that we cannot pretend to it. No wonder
that we find it fo hard a matter to get a little Dif^
courfe about Religion with thofe whom they have had
the breeding of, when we fee what an abfurd pretence
to Religion they reprefent ours to be all at once ; efpe-
cially fince they take care to let them know, that 'tis not
M. f. 4s. ^^blpojftble for any two Proteflants or Sellaries to be of
one Religion, every man expounding the Scriptures as he
lifls, and no one havingpower to control the others Expofi*
tion of it\ Which if their Schollars believe, they muft
needs conclude that Proteflants muft profefs as many
Religions almoft, as they are men and Women; fince
it is not well pojfible for any two of them to be cf one and
the fame Religion: And, I think, any body may fee that
this IS taught to difcourage all who are educated in this
petr
An Anftver to the ReprefenterV la^ Reply. lOp
perfwafion of us, from hearing what we have to fay
for ourfelves, fince by hearkning to one or two of us
they are never the nearer, but mull talk perhaps with
3 million before they can underftand the Religion of
ProteRants, nay, and lhall then be as much to leek for
it as they were at firll. For what he fays of every
mam expounding the Scripture as he lifts, no one having •
power to control the others Expofition of it: It is alfo an
untrue fuggellion, if by expounding the Scripture
UH, he means arbitrary and groundlefs Expofitions of
Scripture. Which when the Reprefenter pleafes, I can
prove the Church Rome to be more guilty of then a-
ny Church tliat we know in the World befides: If any
are guilty of it amongft us, there is a power in our
Church to control them, which has alfo been ufed up-
on occafion, unlefs by power he means a Cudgel, and
this we do not take to be Church power. Again,
he lays that all Heretics pretend equally to the Scripture jj,
for their Novelties and Hereftes, (which is not true nei-
ther) no one of them ever yielding to another : Which is
notorioufly falfe; for many of thofewhomTie calls He-
retics, have yielded to the reafonings of others out of
the Scriptures, who are alfo Heretics wish him: And
this plainly fliews that Tome of thefe men care not
what they fay to difgrace us, when they will fo pofi-
tively affirm a thing which 'tis impolTible for them to
know but it may be falfe; nay, which 'tis not well pof
fille'^QS them not to know that it is falfe.
'Tis after the fame way that our Doflrines and Pra-
dices are reprefented by retail; of which I lhall give
you but one in fiance which I well remember, and that
is where the Catechifl: alTuring his Scholar that their
Laiety receive whole ChriH under one kind: Tells him
alfo that this is incomparally more than the pretended Re-
P z formers
foS An Anfwer to the Re|>refenterV la^l Reply. -
id. p. 205. formers have under both, who receive onely a bit of Bakers
Bread, with a poor fup of common Vintners Wine. By
which fcandalous way ot reprefenting our Communion
to a Novice, he would be apt to believe that when we
celebrate the Eucharift, our great bufinefs is to fend to
the Baking-houfe for Bread, and to the Tavern for
Wine; and fo we fall to eating and drinking without
any more ado. If he would be Steeling his Novice a-
gainft us, he fliould at lead have been fo juft to us, as to
let him know that we do not give the people common
Bread and Wine, though we do not pretend to give
them the naturalfubdance of ChriB's Body and Blood.
For that way of Mifreprefenting us by charging the
particular opinions of fome Proteftants upon all: They
have the confidence to do it, even in thofe points where-
in neither Proteftants nor Papifts are of the fame mind
among themfelves: And though the Doway Gate-
chifm reprefents us fo divided that "'tis not well poftible
for any two of us to be of the fame Religion, yet when
again 'tis for their turn to Reprefent us otherwife,
there is not an odd opinion of any Proteftant, but forth-
with it belongs to the Religion of all the reft. Thus
we have been charged for making God the Author of
Sin; and that for nothing but for the fake of thofe O-
pinions held by fome Proteftants, which are no lefs ve-
hemently defended by fome Papifts: In which kind of
Reprefentations no man, I think, has out cfone the Re-
conciler of Religions (whoever he was) printed in the
year 1663. They teach, profane, falfe, and un-
godly DoHrines, as for example: That God is the Author
of Sin; that ChriH defpaired upon the Crof, Which la-
ter Opinions, this man and Fevardentius, and divers o-
thers, as I well remember, faften upon Calvin; and
then talk as if it was the received Doftrine of all Pro-
teftants
An Anfwer to the ReprefcnterV laU Reply, lop
teftants. So fays he, Thy fay that ChrtH fuffered the P- M-
pains of Hell upon the Crofs,, and that this was hu Defceu'
tion into Hell. See Calvin here^VidX. 15". Now I think
Calvin does fay fo: But 'tis fo fmall a matter in Com-
parifon, to charge what one fays upon All, that I
lhall lay no great ftrefs upon it. But that which fol-
lows is admirable: Neither, fays he, are they miferahly
mad only, hut alfo diabolically malitious; for its of meer
purpofe they fay and do thus, lejl that by clear places of
Tradition and Scripture they fhould be conjlrained to con-
fef that there is a Purgatory. Are not thefe rare
Men, thus at once to charge us with what we do not
fay or do, and withal to pronounce concerning our
Intentions in fo doing, and that in this Vile manner,
that no honeft Heathen ever ufed his Neighbour fo ?
Nay, if you will believe this Reprefenter, They that
hear Sellarian Miniflers are not Believers, for they do
not truly believe in God the Father Almighty, nor in Je-
fus Chrijl his only Son. For he knows their Hearts bet-
ter then they do themfelves; and let them be never fo
confident that they do, he will prove that they do not
believe in the Holy GhoB. And he peremptorily fays
that they do not believe the Communion of Saints: And
laftly,That neither do they believe forgivenefs of fins. For
which he brings an excellent Reafon, Becaufe they fay
fay. The Priefis cannot forgive Sins: Though we do
not fay that neither, but only that they cannot for»
give Sins Abfolutely ; which now they would per-
wade us too, to be their own Doftrine. ThusP. i5.
he has made us Infidels almofi; throughout the
Creed, only at laft he grants, that we believe the
Refurreliion of the Flefh, and the Life Everlajling %
which I wonder at, becaufe it was as eafie to invent a
reafon why we believe not this neither, as for all the
reft.
110 Ak Anfwer to the Repre^nterV laU Keply,
reft. But then even in this matter, we are no better
Believers then the Devil. For, fays he, this they he-
lieve, and fo do the Devils. '
No wonder therefore that he cqmes afterward, and
puts us npon the fame File with Turks and Heathens.
As she Turks are divided and fuhdivided among them-
[elves, fo are the Proteftants. The Turks wherefoever
they come, demolijh Churches, deflroy Croffes, and heat
P. 37. dcivn and hreak Altars, and Images ; fo do the Prote-
ftants. The Turks cannot alide Prayingto Saints ; no
more can the Proteftants. The Turks love not Beads
nor Holy Water ; no more do the Proteftants, The
Turks above all things, hate the mojl Holy Sacrifice of
the Mafi, and fo do the Proteftants; ivhkh alone is e-
nough to Jhew that in their Religion or Belief, they are
like Turks and Heathens. This I think may ferve at
leaft, to fet againft the Bifhop of Kilmors Parallel:
Thoughl ought to ask the Biiliops Pardon for making
the Comparifon. For as to that Parallel between Pro-
ieflants and Turks, it is not in every particular true,
for Proteftants do not demolijh Churches wherefoever
they come, nor breaks down Altars, nor deftroy Crojfes,
nor always Images. And as to the particulars that a-
gree to both, how much malice foever there may be,
I am fure there is little Wit in putting them and us to-
gether upon thefe Accounts. For certainly, we are
no more obliged to do any ill things, becaufe the
Turks themfelves forbear them, then we are obliged
to forbear any ufeful or innocent Cuftoms, merely be-
caufe the Papifts ufe them. Had this Reconciler
Ihewn our Agreement with the Turks in fome Pradli-
ces. that we could not but confefs they are to blame
for ; this indeed, had been a (hrewd Inftrucfion to us,
lo amend that in our fel ves, which we cannot but con-
demn
An Akfwer to s laU Reply, in
demn in People fo grofly deceived as they are. Now
this it was, that the Bifhop of Kilmore did in that Com-
parifon of the Tafifls Worlhipping their Tutelar Saints,
with the Heathens Worlhipping their Vetty Gods. The
Papifts do \\ ith us, juftly condemn thefe Pradices of
the Heathens. The Billiop only defires them, being
thus prepared, to look at home. But to infer that in
our Religion, we are like Turks and Heathens, be-
caufe we forbear thofe things, which the Turks
be juftified in not doing; is a Mif-reprefentation of us,
upon fo wry an Inference, that if there be not want
of Wit, to excufe it, it will be found equivalent to a
down-right Mif-reprefentation, which the Genius of
this Author, as it appears, by the particulars of this
Book, makes me fear it is.
And of a great many particulars which I might note,
there is one not to be let pafs, and that is, that he p. ,5.
does in very good enrneH, affirm that we adore the
vSacrament, though the Reprefenter would be thought
to charge us with it, little more then in Jeff. For fays
the Reconciler, Though they fay thus of us, forWorJhip-
ping of fmages, yet they can dijpenfe with themfelves in
Worfhipping their Sacrament. And if tliis be not jeft-
ing, 'tis fomething a great deal worfe; for it is as no-
torious, that we do not Worffiip the Sacrament, as it
is that the Papifts do.
But to go on with him a little farther. Their Prea-
chers (aith he, what are they forfooth ,<? Intruders, Thieves
and Rollers, Hypocrites, Ravenous Wolves, and Mur-
derers; Sons Belial, Falfe Prophets, and Priejis of '
Baal; which is their Herefy, Relellion and Stulhbrnnef
againfl the Church. And if the Preachers le fb,
Wlsat mufl the Hearers le .<? 'Why fure enough, theyfhall
loth fall into the Ditch of Everlafling lurning Brimflone
and;
I f ^
I .1
r' I. ■'+
) ■ ; '
I
, ii
I' '
1
4
•I! 2 An Anfwer to the ReprefenterV laH Reply.
and Fire^ &c. Vnlefi they le Converted, do Penance,
and live in the Church. Now this way of Mif-repre-
fentation by railing at, and damning us, is as crafty a
method, as any they have to imprint upon, weak
minds an incurable prejudice againft our Communion.
For when we are confidently reprefented as damnable
Wretches, that fhall certainly be Damned, if we con-
tinue Protejlants-, efpecially by Men, that at other
times talk demurely, and always look gravely when
they give us thefegood words, it cannot be expefted,
but that fome or other fliould believe there is more
then ordinary Reafon for it, though they are not able
to find it out. We may fay what we will in our own
Defence, let but thefe Men go on to fay flill that we
are Damned, and the very noife and din of thefe words,
and the like, ftiall make them deaf to all the Reafons
we can bring. And therefore every degree of this
dealing, is to be condemned in any party, wherever
it is found , becaufe it is a way to work upon the
Paffions and Imaginations of People; and inflead of
direding, it does but confound their Judgment. But
I muft needs fay, we have fuffered under this injuftice
by thofe of the Church of Rome, beyond any exam-
pies that I have yet feen.
Of which, I will give the Reprefcnter one inftance
fo remarkable, that it may ferve inflead of a great
many. Mr, Harding, who had to do with no Tefs a
Man than Bifhop "jewel, thought fit to ufe us in this
Fafhion, as follows: Te are moved hy the Injlin^ of
Satan; the Devil hath you fafl hound, and ye are the
Children of the Devil: Te are the limhs of Antichrifi,
Our Church, he calls the Synagogue of Antichrifi and
Lucifer-, and we are no better with him, then ?ro'
F.I95. phane Hell'houndsy Wicked Cfms brood, Turkijh Hu-
guenots
Confut. Fol.
202.
An Anfrper to the HepreCetiter s 7aB Reply. fig
guenots worfe then Infdels; nay, he :feys that the Fiends F. 183.
of Hed legat Lutherans and Calvinifts; and that we
would fay if we durH, that ChriH is the Abomination of f. 194.
Defolation, and that Antichrifl is the true God. And F. 225.
then I think he had reafon to fay. That the Devil coming
from Hell, hath carried us away. Thus in his Rejoyn-
der he bids the Hell-hounds of Zuinglius andhvtthQfs „ .
Litter, harh until their bellies break; and calls the 178^^07^
Defender one that is like a mad Dog ; and for all this,
tells him that he will leave his Vile Eloquence to himfelf
[ the Defender. ] He that .hasja.mind to fee more of
this, may find two Pages in Folio fujl of it, juflbe-
fore the Preface to the Bilhops Defence of his Apology.
Now it iseafie to Judge what effedfs.this kindof Elo-
quence will work upon weak minds, efpecially when
he that ufes it, has the Face to fay as Harding did in
the Preface to his Confutation. The manner of writing,
which / have here tfed, in Compartfon of the Adverfi-
Ties is fiber, fift, and gentle., and in 'refpeli of their
heatfbitternefi, and railing, as many tell me, over-cold
Jweet, and mild.
I do not fay, that they never fpeak.of us, but in
this flrain; fof J do well remember that the Apology
for the Papifts which came out about Six or Seven
Years after the Reftoration, treats us after another
manner, I mean "Vs of the Church of England-, for
"then it could call us Men, brethren, and Fathers, and
would fain unite them and us together againft the- Fa-
natics: For why ? then we were fome-body, and it was
not amifs to curry with us: But there was a time when
we indeed were as no-body; and then the Diflcnters
were worth being curried with; irifomuch that Dr.
Holden, who was always efteemed by us as a perfonof
the belfl: temper and trueft moderation among them,
could
An Anfae^ to the ReprefcnterV laU Reply.
could not forbear (hewing the difference he put be-
tween them and us, even where there was no neceffi-
ty at all (o to do, but the mere neceffity of currying:
For to a Difcourfe concerning Infallihility in Religion,
Printed at Amjlerdam i6^z. Dc.Holelen gave his ap-
probation in thefe words amongft others, That the^
Book demonfirated the falfe Foundations of the Preshyte-
rian Confifiory ; of the Socinian Rat'ipcination; of the In-
dependents Private Spirit-, and of the E R RO NE-
ovs, OR rather no grovnds or
PRINCIPLES OF THE LATE PAR-
TICVLAR ENGLISH PROTESTANT
S C HIS MAT IC A L STNAGOGVE. But
why are the feveral Diflenters fo foftiy and gently
touched >. Presbyterian Confiflory, what harm in a Con-
fijlory ? OT va. Ratiocination ^ Nor is* much anger ex-
prefled in giving the Private Spirit to Pae Independents.
Why, furely thefe are all complemented in comparifon
to the Church of England, which is the Particular Eng-
lifh Protejlant Schifmatical Synagogue of Erroneous, or
rather of no Grounds or Principles at all. But why this
difference I fay ? Why, nothing is plainer, it was then
THE LATE Church of England: But when the
Apology came forth, it was then the Prefent Church of
England again. Then was Then, and Now was Now.
Thus we are ufed by fome of the very befl of them.
But to return to our Reconciler, He wifely confider-
ed that we might take fandtuary in the Bihle againft the
hard words and reproaches they perfecute us with; and
therefore to fpoil that retreat, he will not allow that
we have the Word of God amongft us; for thus he
faith, The Prote^ants, or Sellarian Bible is defeliive,
therefore evil, and canfequently not the Word of God-,
for lefides, what we have above faid, almoH every year
An Anfmr to the Reprefenter*/ foH Reply. 115
they corre^ it and mend it^ chop it and change it, as they
do their Almanacks, adding thereunto ivhat theywill^ and
fubtra^ing what they ple^e. This is fuch Mif-repre-
fenting, that I had rather the Reprefenter fliould give
the proper name to it, then do fo my felf: Nay, if this
man were to be believed, we make fuch material alte-
rations in the Verfion or Edition of our Bible every
year, as infers a neceflity of altering our Religion upon
it, the Bible being the ground of our Religion; for fays
he, Neither do they change their Bible onely, but alfo their
Religion and Fajhion thereof grounded on it. If then e- ;
'very following years Bible be better then the former, why
may not the next years Bible be better then this year,
and fo to the end of the Worlds and in the mean time the
Seftarian Bible never be perfebl, or better then a yearly
Almanack; not fo good as an Almanack for Ever; as is
Erra Pater, or the Shepherd'5 Prognoftication, or Sea-
man'i Calendar. Why then fhould it be more the Word
of God then iEfop'r Fables, or the Turkifh Alcoran ? One
would think now that he had done his worft againfl;
our Bible; but he underftood his trade better then fo,
therefore becaufe this calumny needed it very much,
he was refolved to help it with a good fhare of that
confidence, which I obferved before, was peculiar to
thefe men. For as if he had been yet over cold, fweet,
and mild, he mends the matter by faying, that our
Bible is worfe then .dEfopV Fables; it is Diabolical In-
ventions, and Heretical labors, and a Sacrilegious Inflru-
ment to deceive and damn all fuch poor Souls as believe
it, and therefore worthy to be burnt with Fire in the mid-
die of the Market at noon, and let all the people fay Amen,
fo be it. This was a good hearty man I warrant him,
and would not willingly lofe his bufincfs by doing it
by halves.
I
116 Ait Anfmt^ to the Reprefenter / la§i Kepty^
I ftould no^v have done with him, but that I find
l\ini. afterwards impofing upon his Reader with as.
fbatiieful a Dmn-right Mif-reprefentation of us, as ever
P- 59. vvas invented : For fays he (rf our Clergy , All their
Mijfion tviti either the hfpiration of a Spirit they know not
what,or the Commiffion of a Child,or the Letters Pattents of
a Woman, or tl>€ illicit and invalid ordination or mijjion
of or hy one Scory an Apojlate Monk, who ordained the
dtr rf'f Nagg s-headCheapfide, in Qmen'
EHzabeth'i Now I would defire the Repreienter
to confider with himfelf how he would have fet us
forth to the World, if we Ilad' invented tlie ftory of
Pope^Mw, as tliey have done this of the Naggs-head!
Ordination: Why, furely he wx)uld have muftered up
all his Figures to reprefent us as the lewdeft Varlets up-
on the face of the Earth ? But though we have recei-
ved that ftory from their own Authors, and know what
advantages to ntake of it, if we needed them; yet we
are very willing to hear what any learned man can fay
todifprove it, and to allow, all reafonable prefumptions
againft it. Of our Adverfaries we beg none of this
candor, and defire no more of them then not to tell
tales of us of their own invention. As to this Nagg's"-
bufinefs, I ask the Reprefenter two tilings, one is.
Whether himfelf believes it ? the other. Whether they
have not commonly and boldly reported it up and.
down amongft us ? Let him tlien remember how hp
declaimed againft us for creating in the people fuch an
averfion to Popery, which he did not wonder at, be-
Eepiy;.43. caufe he confidered that ten thoafand Tulpits have heen
for many years declaiming againB themi where every^
man has had a liberty ofexpfng them as he pleafed, &c.
Well, but what muft we have exjiedied by this time,
SL fcse, ten thoufand Pulpits haA been ail this while at.
their'
Aft Afffmr to the ReprefenterV la^ Reply, 11 y
their Service, when they have not been afraid to pub-
lifli fuch fcandalous untruths againft us, even whilft
tliey had not all the liberty of doing as they pleafe,,
which he imagines we have taken : If they take this
freedom of telling of Tales, even here amongfl: us,
witliout any colour of proof, and againft the Teftimo-
ny of unqueftionable Records; we may, 1 think,
without Uncliarftablencfs guefs that where they are
under no reftraint, they represent our Do^rhes, as
they pleafe, and charge them veith what Confequence and
Interpretations they pleafe^ and expofi our P rail ices as
they pleafe, &c. And make Harrafjves of us as they
pleaje, and make us as guilty as they pleafe, and have made
Truth and Gofpel of any thing againfi^us as they pleafe.
And when I confider thefe things,! cannot wonder that
in fome parts of Spain (where the Mif-reprefenting
Trade lias gone rarely forward ) they are made to be-
Jievc that we Englijh, fince we tuxn'd Heretics, are
grown Satyrs,, and have gotten Horns and Tails.
I am now fomething.weary of this unprofitable La--
bour,and Ihall therefore add but one thing more, which •,
is. That fome of them are wont to Reproach their Ad-
ver&ries only by their Faults,when they pretend to give
them their whole Chara6fer,and to add what they have
any Colour for, out of their own Heads,and fometimes^.
without any Colour at all; but efpecially when the
manner and circumftances of their dying are to be re-
Jated, for here the Attention and Paflions of the
Reader are commonly raifed very higli. 0/all which
Bolfeds Life of Calvin, is a memorable Inftance : Thus-
when he brings him to hw declining Age, he tells us
the feveral Difetfes which affl'iHed him for many years to ^oifec. vit.
the ktfl Gafp, were a certain and exprefs Token and Tejli- caiv. c. aa.
mony of Gad's angenagainfl him; and anfwers that Ob-
jeaion.
8 An Anfwer t0 the Reprefenter*/ laU Reply,
jeftion againft it, from the Calamities that befel Joh,
by the deliverance God fenthim atlaft: Which kind
of reafoning gives every man to the Devil that dyes
of painful and tormenting Difeafes. But not content
to argue from thofe Difeafes by which Beza laid that
he ended his Life, viz. Confumption, Cholic^ Stone.
&c. incident all of them to Old Age, and efpecially
to Men of a Sedentary Life: Bolfec adds one out of
his own Brain, iVith whkh, as he fays, God's open Ene-
Mies hy his jufi Judgment have been punijhed, viz. That
he had a moH flthy and poyfonous Vlcer about his lower
parts, which were corroded by Vermin. Thus, fays he,
Honorius the Second King of the Vandals. Dyed, af-
ter he had perfecuted the Orthodox Church eight years;
thus Maximianus, the mofi cruel Enemy of the Chrifti-
ans; and thus Antiochus \ and thus Herod, who Vfur^
ped the Honour of God; thus many more Hypocrites and
Enemies of God perijhed, who under pretence and colour
of Sandity and Zeal, had fought againH the Truth, and
after a miferable death in this World, have been thrown
headlong into the Everlafting Torments of Hell. And in
this manner, as he fays, was Calvin marked out; nay,
he affirms it to h^moH true, that the Wretch not being
able to bear his horrible Tortures, called upon the Devil,
and expird with Oaths. Curfes, and Blafphemies. Weil,
but one would expeft now a very notable proof of
fo wonderful a matter as this was, and of all the reft
that he fays upon this occafion : Why, fays Bolfec, they
have given Teflimony to this, who were about him in his
Sicknef to the laH: And therefore let Beza and others
deny it as they pleafe, the thing is fufficiently plain.
Was ever malitious Story fupported/by more teeble
Teftimony then this > It feems we muft take Bolfec's
word, that Calvin s Friends and Servants reported thefe
things:
An Anfwer to the ReprefcnterV laH Reply, up
things: But can any man be fo filly as to think that
if Bolfec liad come to the knowledge of this by any
certain or probable means of Intelligence, that he, I
fay, would have fuffered us to go without it ? But then
if he had pretended particular ' oofs, he had laid him-
felf open to be particularl} baffled: for which reafon
the fafeft way, was to fay a general, Tl;c Servants
faid fo, and the thing is plain, and there's an end.
Thus alfo Cochles reprefents Luther s Death, viz.
That he went to Bed merry and drunk, and was
next morning found dead in his Bed; his Body being
black, and his Tongue lolling out, as if he had been
ftrangled, which fome think was done by the Devil,
fome by his Wife; and as they carried him to theChurch
to bury him, his Body Bank fo that they were con-
Brained to throw it into a Ditch, and fo they depart-
ed. Which is a very pleafant Bory, but that another
tells it fo crofly, that 'tis impoffible but one of them
muB be guilty of Leefing, The truth is, they were
fo impatient, that thefe kind of Tales were told and
fent up and down before the Man himfelf was dead, as
I fliall further acquaint the Reprefenter when he deBres
it.
In the mean time I forhear, as he fays, and wifli
there may be no occafion given, to carry on the Con-
troverfy in this manner. This very little that I have
laid of a great deal more that remains, being defigned
only to Blew them what may be done, if they think
fit to leave the QueBion, and to fall upon us for Mif-
reprefenting them, inBead of maintaining their Do-
dbrines like Scholars and Difputants.
There remains now but one thing more to be con-
fidered, and that is, What Reafon the Reprefenter
had to tax the Author of the Expofition of our Do-
ftrine,
,< llr
Ml,I U\
.!'■ ' -[!"l
I 1,1-
,[%.S
!|IJ:
'Wy'
■ ■'■ : •.^3.
' 11. ,' i: h\' ,;■ ,
vi.-'f'H-'!.'
I ; \l
i ;■
■I ;. ilV!'!*!
I'jff
110
Repty. p. 45
Mn Anfwer to the Keprdfenter J* laH Kefly,
•Elrine, with veijhmgfor Moderation in the deepefl Satyr^
xondemning the want of Civility in others, with the mojl
exafperating Reflexions of his own, and a great de^l more
•to this purpofe; which according to the mofl irnpar-
tial Judgment that I can ma'ke, is 'atl faid without
CaUfe gtven. And the declamation of the Reprefen-
tcrhere upon, fliews only that if he had lighted upon
a fit Subjedl:, the man does not want words to fet it
■outto the Life. -But what has that Author done ? He
charges them with their Art of Palliating, with want
of Fairnefl and Civility, with laying afide Moderation,
and failing into a vein of Light nefs and Scurrility, forget-
^ingthat Religion is the SuhjeX, andChriftiansandScho-
tars their Antagenifis, &c. Thefe things I confels he
lays to their charge : But where's the Satyr ? Where
are the Exafperating Exprefltons ^ The Pen fteefd in
Gall, and the Vncharitahle Expofing, for which he
feetns, to the Reprefenter, hut to make a ferious Droll>
*Tis true" enough, that to accufe men of Palliating
their Religion , of want of 'Fairnefl, oifalling into
'Lightnefl, of trivial Jeftings, and accommodating their
writings to the Genius of Seepticks, who divert them-
felves at the expence of all Religion. This I do acknow-
ledge to be Satyrical, and as the Perfons may be up-
on whom it falls, Exafperating. But then thtSa^r
and the Sharpnef^ lyes not here in Manner of lay-
dng, but in the Truth of what is faid : And I hope
■sthat Author does not deferve ill of thefe men, for
fpeaking the plain Truth of them in Expreffions fo
Toft and inoffenfive, as if he had taken time to choofe
the gentleft : If they do not now reprefcnt their Re-
ligion with that 'Sincerity which one would expeft
from Chriflians, I know a great many fliarper words,
whereby one might juftly exprefs that Fault, but
fcarce
ifril
An Anfx^er to^ the Reprefentei V laU Reply. 121
fcarce one that has lefs keennefs, then that they Pal-
Hate. If they bring, in a Zealous Brother Ridicu-
lt»g our Church, inhead of Defending their own;
could any thing be more cool, then to complain of
want of Fairnefs and Civility, then to refent their Fall-
ing into a Vein of .Light nefi and Scurrility ; and to put
them in mind that Religion is the Suhjetl, and Chrijli-
ans and Scholars -their Antagonijls. If this be turned in-
to matter of Accufation too, we have an ill time of it,
who mud have to do with men that can well enough
endure.to do all thefe things, but cannot endure to hear
of it again, though in the mildeft way of Reprefenting
it: Had that Author, whofe Books the Reprefenter
may be afliamed to acknowledge that he has read;
liad he, I fay, written in the Reprefenter's ftrain, had
he faid any thing like making the King's Capital City
a Vroteflant Sodom, and the Fires of Southwark and the
Temple, our Evangelical Proofs againft the Papids; and
the Preachers Theme the alarum to keep the drowjie Flook
from nodding ; had he fet the Reprefenter any example
of fuch unhandfome levities as thefe are; and which,
to fay no more, are hardly tolerable upon the Rage,
then indeed the jufliceof his charge would not have
born him out in his management of it: But when that
excellent man had charged them with no more then
what he has terribly proved, and that is Palliatingy or
with no more then what is flagrant in their laR pieces,
viz. Want of Fairnefi and Civility, in a word, with
no more then what is true; and this without virulen-
cy or fo much as levity of expreffion, (for which I
leave the World to judge by thofe very phrafes which
the Reprefenter has picked out of his lafl Book) and yet
for this, his Pen muR be faid to be Jieeped in Gall, and
his Antagonifis expofed under the moH odious char.aUet^
u i
A, /ma-.
12 2 An Anfwer to the Reprefcntcr'/ laH Reply.
magmahk. I might well make more, but I cannot
make lefs of it, then that fome men are very much ex-
afperatedhy being (liewn to themfelves.
And now, if \ had a mind to take every occafion,
he has given no fmail one by bringing in that Parable
in the Scripture, Of the Tries chupig ti Khg; to iilQ*
Urate his own fer'toufnef in the Drollhig Sermon he
compoled for the zealous Brother: But I forhear at
prefent, becaufe he pretends ioforhearance too.
For the advice that he has given the forementioned
Author, T do acknowledge that it were very good, but
that it wants pertinence and occafion; and for that rea-
fon looks more like an unjufi: Accufation, then a chart-
table Admonition. But if he thinks good counfel is al-
ways to be received with thanks ; I fay to him what
he fays to our Expofitor, Let h'm turn to fucb of his om
Commmion who have given bad examples in the bufifiefs
of Mifrepreferiting. And let him too that giveS good
advice take it alfo; which though it be not fo eafie, it
will yet be better for him: But above all things, Let
him endea vour that their Arguments and Methods for the
defeating of Protejlants, he not fueh as any few may take
to ftrike at C^hriftianity, and every Athiefi to make a fham
of all Religim. Which advice is lb good, that 'tis pity it
mould be loft upon thofe that need it not; and there-
fore I defire him to recommend it to the Author of the
Parallel between the Do<ft:rine of the Trinity and the
Do(ftrine of Tranfuhftantiathn. Let the Reprefenttr do
his duty well upon this occafion; and I can hereafter
tell himof others wherein his intereft will prevail more
then mine.
But becaufe the Reprefenler is fincerely of our Expo-
fitor's mind. That this way of handling Cont rover fits, doth
rather exafperate then heal our Diviftons, I will tell him
an
if
An Anfwer to the Reprefenter^s IM Reply. 123
an effeftual way to preV'ent it. Let them Reprefent
their Religion like men that are not afraid to let the
people know the bottom of it; and when they •offer to
defend their Dodrines, let them not pretend to go on
with their firft undertaking, when'they leave it, and
fall into Inveftives againR their Adverfaries: for if
they would honeftiy confefs that their bufinefs is to
make us look as odioufly as they can, they fliould, for
me, go on in this way till they are weary, without any
recrimination. If the Reprefenter defires alfo that
thefe Controverfies may have an end, let him per-
fwade hisFriends not to produce teflimonies out of the
Fathers for Popery, without taking notice of the An-
fwers that have been fo often made to them: Which ad-
vice, if it had been given and taken, we had not feen the
0>»fenfi(s Veterum, and the NtSes Tefiium. Let them
not furnifh out Books with Arguments that have been
often offered, and as often anfwered; but take the Gon-
troverfie where it was left by their Predeceffbrs and
ours, and then go on with it if they can ,* which had
been very good advice to Mr. Cknche^ Let them not
begin all over again, to fpin out the time, and to make
our Difputes endlefs-: Let them write and do like men
that hope to gain upon the World by Reafon and Ar-
gument. As for our parts we 'IhaTl be careful to follow
his laft Advice, and to prove our felves true Memhersof
the Church of England> not onely by maintaining the
Truth which She hath taught us, but by praftifing
thofe Principles and that Loyalty which we Preach', that
as we are fenfible to whom we owe the Liberty we en-
joy, fo we may approve our felves not altogether un-
worthy of it, but be always able to give fome good ac-
count of our felves, with refpeft to thefe Controverfies,
both toGod and the King.
r H E B N D.
Advertijement of ^00 KS.
THeDoclrines and Practices of the Church of Rome
truely Reprefented; in Anfwer to a Book inti-
tuled, A Papift Mif-reprefcnted and Reprefented,
Quarto,
An Anfwer to a Difcourfe intituled, Papifts Protefling
againft Proteftant Popery; being a Vidication ofPapifts
not Mifreprefented by Proteftants: and containing a par-
ticuiar Examination of Monfieur deMeaux, late Bilhop
of Condom^ his Expofitionof theDoftrine of the Church
of Rome, in the Articles of Invocation of Saints, and
the Worlhip of Images, occafioned by that Difcourfe.
Quarto.
An Anfwer to the Amicable Accommodation of the
Difference between the Reprefenter and the Anfwerer.-
Quarto.
Bifhop W"tlkim\ Fifteen Sermons, Odfavo,
Sermons and Difcourfes, fome of which never before
printed, the third Volume, By the Reverend Dr. tiU
Ivtfon Dean of Canterbury.
A Manuel for a Chriftian Souldier, Written by E'
and Tranflated into EngUffi. Twelves.
Trinted for W. Rogers.
^^i4tou^tfe THE
APIST
Mifreprefented
AND
REPRESENTED
WITH
A Preface,
CONTAINING
Reflexions upon twoTreatifes,theone
the State, the other the View of the
Controverfie between the Reprefenter
and the Anfwerer. ^
J
T H I K D PART.
ibtti) ^Uouiautt.
LONDON,
Printecfby HiHs^ Printer to the Kite's Mofl: Excellent
Majefty, for His Houfhold and Clpppel j And are fold at his
Printing-houfeonthe2);f(r^-y7Ain BUck^Fryers, 1687.
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THE
\ •
PREFACE,
CONTAINING
Refle£l:ions upon Two Treatifes,
The one the State, the other the View of the
Cojitroverfie betmen the Reprefenter
and the Anfwerer.
,jr ■ I S my Fate always to have to do with Mifrepre-.
w I fenters: Hitherto I have been concern'd with
B fuch, who have moft unjuftly traduc'd and ex-
pos'd the DoSirin and Faith of our Church ; and
now of late an Upftart fort of Mifreprefenter has callM upon
me, who pretends to give an Account of the Prefect State
of th^Contr over fie, as it ftands between the Two Churches,
of England and of Rome. *An excellent Undertaking, had the
Injide of the Book been as Honeft as the Title. But upon per-
ulal, this proves as Frothy as the Title is fair ; and is much
like a Bartholomew-Fair Narrative ?LtthQ QvaPidQ of a Booth^
which gives a promifingand inviting Account of what's to
be feen within; when alals, there's nothing to be found by
thole that make the trial, befides Falfe Cards, Cogging Dice,
and pretty Slights of Legerdemain. This is the Cale of our
a 2 ContrO'
The Preface,
who undertaking to reprefent
theAt^/^of the CQatrQver{ie> do's not take care tafhewit,
as/V but as he wouM have it thought to be. And this, as
far as concerns the R^prefeMery I intend to make appear.
And F'J"A, he matkes his Introduftion by telling his Read-
er, of leyeral Tracks put forth in the late King's time,
to c^vince the Dijfenttrs of the little Realbn they had to
Stpapote from the Church of Engtund; and the manner this
was done in, he fays, was in the PUtnefl and m»Ji Imffenfive
manner they could^ p, This, I fupp€^, he means of the
Method and b'/z/e in which thole Trads were Penn'd, and lb,
for all as Ifcoaw, there was Plain and Inoffenfive Writing ;
but I would not have the Reader miftake this his Plain and
Inoffenfive manner, for Plain dealing with the D-iffenters at
that time, and inoffenfiyely treating them in order to their
Converlion- For I remember. One Dijeourfe was then Pub-
lifh'd, about a Scrupulous Confidence^ to reduce Dijfenters to
the Obedience of the Church of England^ in which a fair
Propoial being made of many Doubts, the Author feem'd
reastjr and willing to an fwer ail farther Scruples that might
arile, and give foil SatisfaOdon. What more Plain and In-
than this ? But mark the end on't. Within Ibme
twne, an Anfwer was let forth by Ek Laune a Nonconformifi
Teacher y and after fomany ProfefTions of Moderation and
Tendernefs for ScrmpulousCodlciences, what could he expeff
but a- Moderate and Inoffenfive Return ? But the next News
was, thax Da Laum inthc Compter, and fbon after Pri-
fbner in fnemgate. This was the manner of fatisfying foch
as would be croubklom with tlieir Scrupulous Conicience,
and cnolelt the Chmch-Guides with Emyuit'es, and putting
OhyeS'icm. Audi yet oxtt Controverfie Stater lets all this on
wich.doing things in the Platnejl and ofi Inoffen^ve manner
they Muld. However, tlus was a Sure way ; for ^tlie Firft An-
fwerer being tlius oblig'd to look for his Satisfafbion in^
Newgate,
The Preface,
Uewgate^ all the other Difcourfes came out after this very cur-
rantly, and fcarce found any Bold enough to oppole them.
Alter this he talks big of the Succefs the Church of England.
had by thefe D-fcourfes upon the Diffenters ; and that their
Churches were foon chared with Converts. Thus he tells his
Story ; as if all thofe of Diffenting Congregations.^ that came
to Church at that time, had been brought thither by the
Perfuafion of thofe Difcourfes. Don't every body know,
there were many other forts of Perfuafves at that time us'd,
befides thofe Difcourfes ; and fuch as were fomething more
Quick and Prefling ? There were Perfuafves by Writ^ by
Summons^ by Seifing of Goods, by Imprifontng.. by Starving, by
ruining Families, by making Orphans and Widows; and 'tis
very probable, that thefe fort of Perfuafves lent more to
Church than the Difcourfes: So that, by what I remember
of thofe Times, had not the Church of England taken the
Lafh in hand, as well as the Pen, the Churches had conti-
nu'd as empty as they are at this day.
Tlie therefore of the Controverfie, to have gain'd
himfelf the Reputation of a Fair-dealing and Honeft Man, and
to have made his Story, that follows, of the Paffs more ere;-
dible'and free from all Sufpicion, ought to have begun more
ModefHy, and made his Narrative, as far as concern'd Dif-
fenters at leaft, more exafl; and not impos'd upon his
Readers with fuch poor Shifts, in a Matter f) well known,
frefh in the memory of fo many thoufands, whofe Sufferings,
yet vifible in their Families and Fortunes, wil not let the
Truth be foeafily forgot, nor let him pafsfora True Stater
of Controverfie, who thus tells the Story by halves. If he
would have been thought Fair and Honeft, he ought to have
related the whole Truth, without Palliating or Comment,
fomething after this manner, viz. That the Church of En-
gland forne Tears fnce pahlifh'd fever at Difcourfes, in the Plain-
eft and moft Inoifenfive manner they could, to jhew Dijjenters^
how
The Treface. -
how little cAufe they had to Separate from her Communion : anci
at the fame time {not to be wanting in any Means y that might he
likely to work upn them^ put the Penal Laws with great Severity
in Execution againfl themDijlurbing their Meetings^ Impri-
foning their Teachersy feifing on thofe that went to hear them;
fending many to the Gaoly mokjling others with repeated Sum-
tnons from Doctors Commons, with a great deal more of this
kindy of which Addreffes, now made to his Majejly for his
Gracious Indulgence, fpeak pretty freely y and of which Perfor-
mances I need not long inffi heroy becauje fo many that have either
been Eye-witnejjes, or had a feeling (hare in themy are able to give
a larger Account of them from their own knowledge. But as to
the Succefs Thefe Means had upon the Minds of rnanyy we that
live here obferv'dy that Our Churches were much more charg'd
than beforey and many declard themfelves abundantly fatisfi'd :
but whether this Good EjfeSl proceeded from 0»r Difcourles, or
the Severity we us'dy we will not be pofitive to determine ; it
being very likely (for fuch is the Frailty of wicked Man) that
more were frighted and whipt to Churchy than came thither by
the force of our Reafbning 4WDifcourfes. If he had drawn
up his Relation fbmething after this manner, he had cer-
tainly won the good Opinion of all his Readers for his Ho-
nefiy and Fair-dealing ; but to tell us of drawing DiJJenters to
Church with Difcourfes without a word of the Whipy is not
like an Honefl Stater y nor do's it favour too much of the Dif-
creet: For tho' fuch kind of dealing out of Relations by Tale
and by ScrapSy might be pafs'd off well enough in a Matter
beyond our Memory and of an older date, as of the Council
of Trent y of Later any of Pope Gregoryy 8rc. yet to come thus
with Half Stories in a Concern of yefterday ; which tho' jufl
out of fight, is yet very fenfible in the Purfes and Fortunes
of many, is too confidently to prefume upon Readers, and to
take them either for very Credulous or very Stupidy to think to
pafs this on them for the True State of the Thing.
The Preface,
Having thus, like a True Stater, made his Introdudion
with the Concern of Di([e?tters ; He now turns dis Difcourle
to the Bufinefs of the Papifis; and tells how his Church-of-
England men feveral Trafts upon the principal
Points of Difference between them and the Papifis. But in
this part of the Narrative, we hear not one word of the Plain
and Jnofienfive manner of Performance, He was too confci-
ousof PtiQ Scurrilous and Bitter Spirit, with which fome of
them were Penn'd : That One againft Tranfuhfiantiation is
Inftance enough ; which treating of a Subjeft, in which ,fb
many Learned and Vertuous Men of the Chriftian World are
nearly concerned, comes fb thick with hisPhralesof Impu-
dence, Nonfenfe, Monfirom Stupidity, Legerdemain, Jugling
Tricks, Impofiure, Hocus-pocus, a Cheat, Senfelefs and Foolijh
DoHrinthat 'tis neither Civil, Scholar Jike, nor Chrifiian j
and is much fitter to exalperate than to reclaim any fuppofed
to be in Error. Neither have we here News of any Succefs
thefe Diffourfes had upon the Parties defign'd, or that the
Churches were now thrang'd with Converts. For I never
heard of any they made. Neither indeed could it be ratio-
nally expefiled, that thole, who with a Chriftian Refblution
had ftood the Shock but Three Years before of a moft Cruel
Perfecution, of being forc'd out of their Houies, of being ex-
pos'd to the Mercy of a Barbarous Rabble, of Chains, of Ba-
nilhment, and of Mercenary Villains; and chole rather to
forego all the Intereft and Covenience of Human Life, than
joyn with a Schifmatic Congregation, lliould be afterwards
brought to Church by a Few Empty Difcourfes ; which, ma-
king no more Converts, than they deferv'd, made, as I can
hear of, none at all.
But the Church Divines had not finifh'd this their Under^
taking, when the Unex^fited Death of our late Royal So-
vereign brake their Meauires ; and therefore for the future
relblving to be only on the Defenfive Side, they publilh'd no
more
Tht Trefate.
fftore Dffvdurfes, being in expeftation what Attacks Thofe
of ihe'C. tiiolic Communion would make upon them. When
behold atrer lome Months came forth a Book Entitled, A
Papfi M'frtprrftnted and Ripref nted, which has made no
little Noiie, lavs our Stater, all over the Kingdom. Thus he
relates, as he pretends, the matter of Faft, p. 4. & 8. And
here the Rca er n ay fee the Confidence of the fsian, who by
this way ofielling his Story,makes me the Aggrejfor pretend-
ing that his I d vines forfboth defignM nothing but Peace, had
laid down their C ontroverfial Arms and in fiience were wait-
ing to fee, whe tl.er the Gentlemen of the Roman Communion
would make any Attacks upon them. And that in this Quiet
the Catholics broke the Peace, and began the Difpute by pub-
lifhing the Papijl Mifreprefented, &c. Now how falfe this is, I
appeal to all the Honeft Bookfellers in Town to Declare, who
tjpon Recolleftion will find, that this Book was not publifh'd
till after the Adjourning of the Firft Sitting of Parliament
1685. and that at the Opening that Parliament the Aflault
was given by Dr. Sherlock in his Sermon before the Two
Houies, in which he made thofe fevere and bold RefleQions,
upon the Catholics,, fit not only for the exafperating that great
Tribunal againftthem, after the Old Plotting-way ; but like-
wife being as Provoking and open a Defiance againff them,
as could well be expeded at that time from a Modeft Man.
And yet notwithftanding this fo public a Provocation -given
to the Catholics, before ever this Book was publilh'd, yet they
are here fet forth as Aggreffors, and Difturbers of that Quiet
which was defign'd by the StatePs Peaceable Divines. But
what was moft furprifing to the Controverfial Divines,
it feems, was, that in this Book there was not the leaft Notice
taken of thofe Difcourfes now mentioned, and not long before pub-
lifpd in behalf of the Church of En2}2Lnd againjl the Church of
Rome. And to fpeak the Truth, It mufl: needs be a matter
of Surprife to any unprejudic'd Man, to fee, when Catholics
had
The Preface.
had now a Prince of tlVvir own Communion, and might rea-
fonably exped his Royal Favor and Protedion, that aher
they had for feme Years moft wrongfully fiiifer'd under un-
juft Cdumnks both in their Lives, Faith and Reputation, in
promoting and encouraging which, the Divines in their Ser-
mens and Books had greatly contributed, that notvvithftand-
ingall this, I lay, and m2iny other Abufive Refl-Mions inlhe:
now mention'd Difcourfes, they Ihould be contented to make
no other Return, than in a Short, Moderate and Peaceable
Trad, to give an Account of their Faith and Doclrin, with-
out any feVere Word or ExprelTion in it, or any Upbraiding
of the Church of England Divines of the Mifchiefs they fuffer'd
from their Hands. This, I don't queftion, mufl: needs have
been furprifing, to fuch efpecially, who refleded on tfte foul
and Horrid Idea had been imprinted in them of the Papifts ;
to find them, after all that Outcry and Noile, of lb Moderate
and Chrijlian a Temper, as to rile thus from under Perjecution^
not in the Spirit of Bitternefs and Revenge, but of Meeknefs
and Charitynot inveighing againlt their Neighbor, but
contented to let their only Vindication be, Shewing
themfelves.
And yet to be plain, I believe the Stater is out here, in pre-
tending fo general a Surprile from the finding no mention of
thole Difcourfes in this Firfl: Book publifh'd in behalf of the
Catholics, nor any Appearance in it of an Anfwer to them.
For this Surprile could be only to fbme Half-witted Men,
who read things without Under Handing, and to whom Plain
Senfe is a RidMe. For any otheft, tho' but of Moderate Parts,
might eafily dilcern, that tho' there was no exprels mention
of thofc Difcourfes publilh'd juft before by the Church of
England Divines; yet that there was Icarce any Controverfial
Point or Matter of Moment in them, but what was Spoke to
and Open'd in this Qm Little TraB. And if the Stattr will
but take the Pains to read over the Lift he has given us of
b thole
The Treface.
thofe Difcourfes, and compare them with the Chapters of
that Treatife, he may find them ail there fpoke to as to the
Subfrance, and fomething to fpare. And therefore, if we
may judge from the Sentiments of Men at that time ; the
TrueReafbnof the Surprife, was not, as is pretended, be-
caufe in the Papifl Mifreprefented and Repr^ented, there was
no Jnfrver to thole Difcourfes ; But becaufe in fo little Room^
and lb Plain a Method, there was enough to Anfwer not only
thole Difcourfes, but a great part of the Books and Sermons
that had ever been Writ or PreachM againd: the Catholics.
There were laid open all the little Tricks and Artifices, by
which the Papijls are moft injurioufly made the Objeft of
Popular Contempt and Scorn: There 'twas leen, how often
Abufe* in PraBice are fhewp to the People, and condemn'd
as the faith of the Church : how often Calumnies are urg'd
idt Truths', Principles 2iXd Miftaken ; DoBrins Confounded j
and Imaginary Monjlers rais'd up to knock down at plealure,
which made up the Bulk of thofe Difcourfes. And upon this-
it was, there was no fmall Noile made about it throughout
the Nation, not for its Anfwering too little, but for Anfwer-
ing too much ; And here the Surprile firft began, that after
the Papifls had been made lb Foul and Monjlrous, both in
Writing, in Preaching, and Swearing : It began now to ap-
pear, that the Papijls were not what riiey had been render'd;
and that there was great realbn to fufpebf, that all was not
Gofpel which Ibme liad deliver'd with the Bihk in their
Hands, no more than what others had attefted with the fame
at their Lips. And many were not afliam'd freely to con-
fels, that they had heard leveral things from the Pulpits,
which they found not to fquare with Truth, lb exadas be-
came that Station : and thkt what they had feen expos'd
from thole High Places, and by foul Difguiles were made to
look like Tigers, Wcdves^n^ Bears, upon a better and nearer
View, was no other than the Innocent Hind,
In
The Preface,
In this Surprife flood many at the coming out of this Book,
it being near the time, wherein was prov'd Perjured,
and the Credit of fbme began to (ink, who had often Freachi'd
up, what Oats had as often Swore, What then was to be
done ? An Anfwer mufl be publifli'd, to check the Current
of the Book, which having in a fhort time run through the
greatefl part of this Nation, was likely to do Mifchief, i. e.
Inform People of the Iruth^ and difcover to them all the Pulpit
Delufions, unlefs fom.elpeedy Courie was taken. For this end,
after the Confideration of fbme Months, an Anfwer is fet
forth, toamufe the World, as the Fafhion is, with the bandy-
ing and toiling to and fro of many School f^ejlions; but ne-
ver coming to the Point, of diiproving the Charafter of the
Papijl Reprefented, or endeavoring to fhew, that the Faith,
as there ftated, was not really the Faith of Catholics: Nay
this was icarce fo much as offered at, except in Two or Three
Points, which yet ought to have been the main Defign of
the Aniwerer, and the only way of giving it a Jufl Reply.
But this was not to be done ; and therefore, after all the vain
Attempts, the Book remaining inks full force ; now at laft
a new one is invented, viz. That the Relief of Catholics, as
there decipherM, is a New Popery. That 'tis not there ihewn
indts proper Colours, anU own Shape, but in a Difguife. To this
Pitch of Confidence, if not more, are fbme Church of England
Divines arriv'd, as thus to pretend to know, what Our Kelu
gion is, better than We. We own and declare Publicly, that
the Doftrin, as it there appears, in thofe very Colours, and in
that very Shape, is the Dobfrin of Catholics. They on the
other fide cry out, that it is not. We offer, and are ready to
accept any into our Communion, that will but embrace and
receive the Dolirin, a§ it there flands, under thofe very Ce-
lours, and that Shape ; owning not only the Suhflance of it, but
Appear an ce,fh2X Shew, foofe. Colours, xFm Shape, to
be Ours j and that both in Suhflance and Shew, We Believe, as
b 3 is
The Preface,
is there Reprefented: They ftill clamor. This is all but a Dif.
guife. Wnat is to be faid in this Cafe ? Is it likely the Jetvs^
can tell better what Chrifi teaches, than Chrijl himlelf or his
Jpojlles ? Is the Faith of the Primiti've ChrtjHansxo be learnt
from the Dottatifts^or from thole Chrijiia»s themlelves ? Can
Protejiants better tell what Catholtcs believe, than Catholics
themlelves ? If the Charafter of a thing is beft received from
Profels'd, Interefted, and Bitter Emmies; then indeed They
may put in for the Beft Informers of our Faith. But will they
like to ftand the fame Trial ? Will they be contented their
Faith fhall be thought really to be, what their Adverfaries
render it ? Certainly if the Church of England were really lb
Vnchrijlian and Deformed, as the Presbyterians and other her
De/erters Reprelent her, none would be Enrolfd a Member
of her. Communion, but thole who take up Religions,as they
do Fafhions, and have neither God nor Eternity in their Eye.
And yet, fince Adverfaries are to be Reprefenters, why may
not the Presbyterian be as good a Reprelenter of the Church
diEngland^ aspretends to be of the Church of Rome?
But this is a Singularity full of Prefumption in the Church
of England, to think to be credited by any in this Cale, ex-
cept fome flich Rejigned ones, as give themlelves up to her,
to be led by the Nole. Adverfaries, every body knows, ^re
not duely qualifi'd to give Characters of their Adverlary :
and when they do, they are fuch as Icarce make fmpreflion,
and prevail little but upon Men of the Party, who hear with
Prejudice, inftead of Indifferency. And the Realbn is plain,
becaule Animoftty commonly fets a Biafs upon the Heart,upon
the Apprehenfion and Underftanding, and inclines Men to
take every thing by the wrong Handlcj to pick out the M^orf
that can be.found of their Adverlary : and then to pretend
that for his Juft Charaller. For this Realbn no prudent Man
gives credit to a Jew, while he's laying open Chrift and
hisDodriaj- nor to 2L Manishean, while he's expofing the
Belief
The Preface*
Belief of the OrthodoxChrifiians. For this Reafbn the Church
of EngU^ddd's not think it Juft, htr Character(hoHldT^dSk^ot
Exit£f and Good as 'tisdrawn by the Presbyterians. And why
then Oiall Iheftand up, and Impofe upon her Followers, pre-
tending thatShe's the only True Reprefenter of the Church of
Rome ? Don't every body know, flie has Proclaim'd her lelf
an Open and Profefs'^d Enemy to the Church Rome ? Do's
not this unqualifie her for a True Reprejenter ?
The Church of England began too early with her fitter
InveQiives and Hyperbolical Characters of the Churh of
Rome y to delerve now much credit in her Reprefenting.
IVlr. Montague confelTes {^Appealto Cref. c, 23.) that her Divines^
in compoling the Book of//o/wi/zej, being to fright the Peo-
pie fro.n the good Opinion of Popery^ do feem to /peak too
hardly, aud Jlretch fome Sayisigs beyond the Dfe of the Church
<?/" England. They fpoke thus vehemently., and indeed Hyper'-
holtcaUy againfithem (the Papifts.) AndJlretchecL their Ex-
hortations and Enforcements, as alfo their Dehortations, fome-.
what hard upon the Tenters. The Homilies ( Cs.ys he ) are all
Popular Sermons, ft ted unto the Capacity and Conditions of the
Common People, to edife them, to work upon them, ever Jlrong
in Paffion, but weak, in Vnderflanding. The Will is more in them
to be edifd than the Judgment. Is not this an admirable Cha-
raCter of the Church of England's True Reprefenting .oi the
Papijls ? She [peaks too hardly againft them ; £he ftretches
Ibme things, exaggerates others even to an Hyperbole ; Ihe .
inveighs vehemently, and ftretches again her Dtjfuafives upon
the Tenters ; Preaches to move the Pajfton of her Hearers
inhead of their Under ft anding-, and yet amidfl: all this her
prejftng too hardly, her ftretchtng, her Hyperbolizing, her rack—
ing upon Tenters, her fpeaking to Paftion, fhe's an Exall
and True Reprefenter. What a kind of True Reprefenting is
this ! And yet fuch as it is, the poor Papifts, it feems, are to
expeCt no better from the.Church of England i For this, as
Mr« Mon-.
■
f-
9.
The Treface.
Montague ib. ftiles it, \.s Godly ' andin Juftifying
the Compojers of the laid Homilies for lb doing, he plainly fore-
tells our Fate. For the People^ fays he, rvtth whom they then
dealt^ w: re by all Means to be prefervd from the taint and tin-
cinre of their (the Papifts) Superfitiom Practices, What can
be more plain and exprefs than this Acknowledgment ?
When the Bufinefs isto preferve People from Popery^ ALL
MEANS are to be us'd. If laying the Truth down to the
Peoples Judgment and Underftandings won't do ; then the
Dire£tion is, Preach to their Papons. If a DoSlrin of the Pa^
pifis be not frightful in it lelf, and will not look Odious to the
People ; then try what you can do by ftretching it. Iffhew-
ing a thing Fairly and Plainly won't do the Work ; enforce it
Vehemently and Hyperbolically^ and make it do. If Their Tenets^
as in themfelves and their own Meafiires, have no Deformity
or Alx)mination in them, put them upon the Tenters^ and
rack 'em into Monfters. For why ? ALL MEANS are to
be us'd to keep out Popery ; Stretching, Tentering, Hyperboli-
zing, all are Good and Lawful Means, to the Saints; all is
True Keprefenting, when Popery is to be fhewn from the
Pulpits.
In this manner did the Firfl: Generation of Troteftants treat
the Papijls and their Religion ; in this manner are they now
bandied by Proteftants ; and yet all muftpafs for True Re-
prefenting ; and becaule the Catholics will not own that to be
their Faith Religion, as it ftands thus StretcPdand RacPd
upon Protefiant 1 enters and Hyperboles, the Cry is now for-
footh, that they are afham'd of their 0/^ Religion, and have
brought in a New Popery. A poor Shift, God knows ; No,
We are not afham'd of oqr Old Religion: We are only for
taking our Religion off thole lentors upon v^hich Protejlants
had faftned it; and tho' as thus reduc'd to its own Meafures
and Proportion, it may appear New to thole, who never law
it but upon the Stretch j yet to us, the Old and the New is
all
T}^e Preface.
all the fame; and all the Newmfs it has, is, that Yis xetp/j
redeem'd from the ProteJlAnt Rack.
But this Cant oi New Popery muif be kept up, to fave the
Credit of the Pulpits. For now Popery, by the Favor of
Heaven, has the liberty of fhewingit felf; it appears fb un-
like the Monfter they had made it, that were it not for this
little Come-off, this poor Shift of New Popery, they would
be eternally blemilh'd with the Fouleft of Imputations, that
of Mifreprefenting , of Calumniating, of inventing Scandals
againit their Neighbor. 'Tis evident now, to thole-tliat look
upon Popery, as it appears here amongff us at this day, with
an unprejudic'd Eye, that it has quite another Face, other
Colours, other Features, than thofc they have leen her Painted
with, for fo many Years from the Pulpits. All that they
have heard of from thole High Places, has been full of Dread
and Horror ; Cruelty in her Looks; Malice and Wicked,nefs
in her Fleart; Blood-thirfltng in her Defires; Tyranny and
Ufurpation in her Government; Oppreffion and Slavery for her
Attendants; Danger in her Convtrfatton ; Infection and Poyfon
in her Neighborhood; Ignorance in her Education ; Idolatry and
Sottifhnefs in her Religion ; Follies in her Preaching, See. And
now fhe has been in the middle of us for Ibme Years, Where
are all thefe Abominations,thefe Marks of the Beaf ? Shew us,
Pulpits, {hew us; Where is her Cruelty, herBloodinefs, her
Tyranny, her Arbitrary Power, you have fb often frighted us
with ? Shew us the Slaves flie has made all this while;
Where are they whom fhe has Opprefs'^d ? How many Throats
has fhe cut ? Where has Hie wrong'd iier Neighbors? Where
is the Ignorance of her ProfeJJors, the Idolatry of her Religion,
the Eollies of her Preaching, the Abfurdities of her DoPtrins ?
Shew us, Where are all thefe things, you have fb often
thrown amongftus; with which you have fb often difbuiet-
ed us, fill'd us with Fears and JealouJies, and made our Lives
unhappy. If youdeliver'd nothing but and fairly Re-
prefented
Tl)e Preface,
frefinted the People and Religion you made us Jealous of,
ihew us now, that the People and Religion anfwer that Cham-
der you gave of thenl. Let us fee that they fill up thofe Mea-
furesyoxx fhew'd us, to our Terror. If you do not, you muft
be contented to pais for Falfe Prophets^ ioi Mi[reprefenter
and the Difturbers of the^ation.
And what Return now do the Pulpits make to this De-
mand ? All the World finds, that the Papifis do not own
that Faith in the manner they had defcrib'd it to the People ;
it is feen their PraSitc's are not according to what they fore-
told ; Whati<t.'z/f then for their Honeily ? Oh ! this is a
New fort of Popery; the Papijls that are here now Diflem-
ble and are weary of their Old Religion, and have taken up
a New one. What we foretold you , had certainly prov'd
True, had not they been chan^d. This is the only Sandluary
'.they have left to retire into, and the whole Foundation on
which their Credit and Reputation ftands. And what
Spreader of Falfe Reports \\2iS there been in the World, that
may not fave himfelf upon the fame Ground ? If the Land
of Promife do's not anfwer the Report that was made of it;
if it be not found to Eat up the Inhabitants^ to be terrible with
Giants and the Sons of Anak, as thofe that went to view it,
reported; what then ? Their Reputation is fafe all the while:
Let 'em but fay that the Land is chan^d, and the People new^
and they are True Reprefenters fiill. If the Altar laid to
be for Sacrifceffjojh. 22.^ upon Examination prove but
an Altar of Tejlimony, the pretending a Change fecures the
Reporters for Good Men and True. If the Apofiles at their
leaking the Tongues of all Nations, do not appear upon a
ferious Enquiry Full of Wine^ as fbme gave it out, but In-
fpir'd with the Holy Ghofi ; the Reporters have nothing more
to fay, but the Apofiles are chan^dy and who then fhallaccufe
'em of Mifreprejenting ?
Jhis is tne true State of our Cafe with the Church of
England
w
The Preface.
EngUnd, Divides: Thefeare they, who pretend to the Peo-
pie, that They have taken a View of the Eapifis^ and fearchM
their Land : the Report they make is, That the Papijis are
a fort of People, Sons of Anak^ A Gemration of Vipers^ rcha
are continually making their way through the Bowels of their
Mother ; who accompltfh their Ends by Secret Confpiracies, and
Open Violence J by Treachery and Falfjood^ by Murders and Ajfafff.
nations: Their Land eats up its Inhabitants, TtuA She Stran-
gks all thofe jhe gets within her Arms. Thus have they Cha-
ra£ler'd to their Congregations the Papijls and their Churchy
and rais'd molt dreadfulldea's of them. But now the Peo-
pie have ieen with their own Lyes the Papifis living in the
raidftof them, and by the Experience of fome Years have
found, that whether in Private Families, or in Public Pofts
of Magiftracy, or Government both Civil and Military, the
Papifis are like other Men, no more for Secret Confpiracies,
or Open Violence, Treachery or Falfhood, Murders or AfTaf-
finations, than Frotefiants themlelves ; but alike Mild and
Moderate, and as Peaceable and Juft as they. How fhall the
Chara^ers of the Pulpits be reconciPd with this Experience
Contrary? Oh! The Papifts dijjtmble their PrincipleSy
and are afhanPd of their Old Religion. And this Pretence for-
Iboth acquits the Pulpits of the Imputation of Mifreprefenting.
f»| And this lame poor Shift is to ferve them upon all occafions:
liJt) If inftead of Eire and Faggots^ as they foretold, the Papifis are
found to lecure to every one their Property^ and give Peace
and Security to all ; This is prefently let out for a New Popery.
The Papifis in their Sermons, Catechifins and Expofitions
declare, that there's no Remidion of Sins for thofe who Con-
fefs to a Prieft, except to their Confeffion they joyn a fincere
and hearty Repentance with a firm Purpofe of Amendment;
Thisagenis NewPoperfy becaufe 'tis contrary to what they
reported of them. The Papifis teach, that neither the Popey
nor any other Power upon Earth, can give leave to fin for a
c Sum
T7;e Preface,
Sumof Mony j This is New Popery. The Papifts fay 'tis Ab-
ford and Foolifh to Prsy to Images ; This is New Popery. They
declare, that whofbever places his whole Religion in external
Ceremonies, in Bowings Creeping to a Crofs, Pilgrimages., &c.
cannot polEbly be acceptable to God, nor a goc^ Chriftian ;
This is New Popery. And thus it happens with moft Points of
©ur Paith^ and Pralices of our Religion: For it evidently ap-
pearingto the World, that Catholics neither Believe nor Doe^
as was Reprefented by the PnlpitSy the only Remedy for the
keeping their Credit whole, is to cry out. This is not the Old
Religion^ This is 2iNtw Popery.
And a New Popery indeed it is to the greatefl: part of this
Nation, who have never had the opportunity of knowing
more of it, than the Pulpits were pleas'd to fhew them.
They who have never heard more of Popery, than its Cruelty,
Bloodinefs, Plotting, Ignorance, Toys, Fopperies, Follies,
Contradidions, Nonienfe, and other fuch Pulpit CharaHers^
muft needs think it a New Popery, which they now fee in the
middle of them ; And a New fort of Papijls they muft take
thoie to be,who now in the fight of all, aflt with io much Mr-
deration. Equity and Jufice ; And indeed, who (hall periiiade
them the contrary ? Who fhall ever make them believe, that
this is that Old Pulpit-Popery, thofe Old Pulpit-Papifis, which
they have fb often feen painted out in their Sunday LeHures ?
Thoie who have Memory enough to compare what they
have fb often heard, with what they now jee, muft needs
difcover, that the Old and the Wen? is not all one. And yet
every Line of difference there is between the one and the
other, flies in the Face of the Church of England, and ftands
as a Dcmonftration of her Infincerity and Mifreprefenting,
whilft Popery and Papijls being really what they now appear
to be ; She in her Pulpits made them fb unlike what they
BOW appear, that the fatiie thing muft be divided from it fclf,
and Popery muft be cut into an Old and a Ww, to preferve
their
The Preface.
their Reputation, And yet how vain this Pretence is, every
Confidering Man may eafily difcover: For is it not evident
at the firft thought, that they are the fame Individual Per-
fbns, who fbme Years ago were reputed as Dangerous to the
Government, and now at this very Time frejerve the Govern-
tnent in its Authority, Power and Prerogatives ? Is it nbtthe
very fame Prince, who was expeli'd into Exile, and now glori-
oufly fits upon the Throne ? Are not they the very fame Men,
who were lately caft into Gaols, driven into Banifhment, la-
boring under all the Infamy of Treachery and Blood, judg'd
neither good Magiftrates, nor good Subjects, And now at this
time hold both the Smrd and tht Scale, (fuch of them at leaft,
whom his Majefty is pleas'd fb to Honor) giving to every one
their own, and maintaining the Libery of the Subject ? And as
thefe Men are the very fame, that were then in Difgrace and
now in Repute, without any diftin^iion of OU and New ; is
not their Religion likewife the very fame ? Do not they Be-
lieve now what then,and Teach now what they did then ? Or
will any one fay, that they have chang'd their Religton and
Creed f Where then is there room left for this Whim of Old
and A err Popery ? The truth of the whole is only this : When
the Pulpits have the fhewing of Popery, to make the Papifts
Odious ; This is Old Popery: and when Catholics declare
wliat they Believe and Profefs ; This is the New. So that
the Old and the New is but all the fame, only fhewn in a dif-
ierent Manner. The Pulpits therefore only do with Popery,
as fbme do with Faces. A Man that has Comely Features and
a Graceful Looh, do's no more than fcrew his Mouth, diftort
his Nofe, draw in his Cheeks, and gather his Forehead into
Furrows, and behold his Face is Old ; He turns his Head, and
lets every part return to its natural Crace ; and then his
Looks are New. Thus do the Pulpits do with Popery; by
fcrewing, wrefting, and violently diftorting it, they make it
prefently look Ol^ Taq Catholics only tako. it out of their
c 2 Hands,
7l;e Treface.
Hands, and releafe it from the Pulpit«rack, every Part com«
to it felf, into its own Place and Proportion, and then 'tis
New agen. 1 his is the whole Myftery of Old and New Popery.
And therefore to fhut up this part of the Controverfie, we
cannot explicate this clearer, than to imagine every Ch'trch-
of-E^ioUnd D/zf/fne that gets up into a Pulpit^ or takes Pen in
Hand, to be a Pojlure-majler in Religion, and that they order
Popery, juft as thein the Pall-mdlAc?% himfelf.
He's a Handfome, Gentile and well-proportion'd Man, and
yet by the hxtoAPofiuring he fb manages himfelf, that ne-
ver Monjlcr was more deform'd; he makes himfelf Wry-
neck'd, Hunch-back'd, Swag-belly'd, Broken-legg'd, Splay-
footed; and fb difplaces every Part and Limb about him, that
Efop is a Beauty to him. In this manner do fbme Divines
handle Popery, for tho' the Religion made odious under
this Name, be fb adequate to the Divine Law, that it teaches
the Love of God above all things, and of our Neighbor as
our felves; tho' it inftruds her Followers in the pradice of
all Vertues, leading them to the Region of Blifs, by the Ways
of Humility, Meeknefs, Patience, Purity, Mortification, &c.
Yet Thefe Spiritual Poflure-mafiers are fo dextrous in making
it Deform'd, that what by ftretching, ftraining, diflocating,
and fcrewing every part, in one half-hour they'll make it
fo Monftrous, that Paganifm is not half fo Frightful as it *,
and next to the being of no Religion, 'tis leaft defireable to
be of this. Popery then, as thus disfigur'd and made dreadful
under thele Artful Hands, is that which is call'd Old Popery,
that is, Pulpit-Popery, or Popery upon a Proteftant Rack. And
as 'tis refcu'd from thefe Sons of Torture, and reftor'dto its
natural State, that is, as Deliver'd and fincereiy Profefs'd by
good Catholics, this is the New Popery,
And this, as thus Deliver'd and Profefs'd, is the Religion
we moft folemnly Acknowledge and Defend ; 'tis to this we
invite all thofe, whom we defire to be Members of our Com-
munion j
Tfje Preface,
munion : This Itislhave defcrib'din the Character of the
PApifi Reprefented, and whofosver affents and fubfcribes to
it as there drawn out, need not doubt being admitted for
a found and Orthodox Catholic. This is our Old and
Popery, and acknowledg'd fo by our Church, if amidft the
foul Imputations of our Adverfaries, they'll allow us fo much
of Knowledge, as to know,What we believe our ielves. This
1 fliew'd formerly, by appealing to the Expofttiono^ theBi-
fhopof Memx,w\iich., notwithitandingallthc Cavils of the
^»/B;erer;)ruchasif own'd of any force, would overthrow
even the Authority of Scripture it ihlfj is fully clear'd by the
Learned VirJkator, and will agen more amply be made good
in his Second Defence ; which (to fee the ill luck of my pre-
fent Adverfary) was then put into the Prels, when he began
to cry out, that the Caufe was given o're..
The Religion therefore we profefs, and have feen Expound-
edand Reprefented, is not Akiv, but the fame we have receiv'd
from our Forefathers. We coin no new Articles of Faith ;
and'tis fb Abfurd amongft us to think of Innovation in our
Religion that New Popery and No Popery to us is all the fame.
If the Profefjion of our Faith were like the Book of Homilies,
and d id only contain a Godly and wholjom Doflrin, and necejfary
for T H ES E Times, as the Thirty fifth Article fays of it, we
might be fuppos'd to alter and change our Religion accord-
ing to Seafons and Times: For what is judg'd wholfom and
nectjjaryfor THESE Times, may not poflibly be fbat an-
other time: and therefore V]r. Montague (^App. to Caf c.2^.J
do's not think it any Reflection upon him, if he do's not alto-
gether agree or fubfcribe to the DoCtrinof the Book of Ho-
milies in his time; becaufc it being a Book fitted for a Seafon,
and declar'd neceffary for THESE Times ; what <'reat
wonder, if what was a Good Dod:nn, and :judg'd neceffary
for the Time of Edward tl\e Sixth, and Queen Eli&aktff^
was not fo in the Time of-rKing Tames and Charles tFt
' ' Firff?
T/;^ preface.
Mrll ? And therefore, tho' he is willing to reft in the Judg-
meat and Ccnfiire of his Church, pafs'd upon it Artie. ^5.
where it is laid in terminif^ It contains a Godly and. wholfom
Vocfrinmcejj'ary for THESE Times, i. e. for the Time
of Queen ElizaEtb : yet he is not fond of Subfcribing to it,
as containing a Dodtrin H^holfom and Necejjary for HIS
Time, i. e. in the Time of Charles the Firft. And thus it
may very well happen with thole, who let out Dodlrins
Tjodly and Wholfom lor TIMES ; in this cale there may
be very well 0/^ and Netv; and thole that live now, may be
afhamM of what was taught Ibme Years before. But 'tis not
lb with our faith and Religion; this is not fitted for Times;
we Teach now what was deliver'd before ; and the Coun-
oil of Trent is as much the Doftrin of thefe Times, and will
be to the end of the World, as it was of thofe in which it was
firft made public.
This I fpeak in reference to the Articles of our Belief: for
as to the Opinions of Schoolmen, Corruptions in Brattice., the
Vices of Rotten Members, 8fc. There may be as great Variety
and Innovation in thele, as there is in Fajhions; or in any
other things, which depend upon the Inclinations, Hunaors
or Phancies of Men. And this is not only the Cale of Our
Communionf but of all other Pretended Religions and Congre-
gations whatlbever ; for there never was, nor ever will be
any Society of Chriftians, however agreeing in Articles of
Faith, but there will be Diverjity amongft her Members in
Matters of : Some like wile will be weak and imper-
fedl in their Way, thro' Infirmity, Negledt, Intereft, or PaT
fton, giving Scandal by their Corruptions and Abules in the
Praftice of their Religion; and others under the Pretence and
Cloke of Sandlity will cover the Fouleft of Villanies and
Abominations : and if any will be lb unjuft, as to pretend
trufy to Refrefent any Church or Religion from thefe pnd Rich
like Tc^ics^ they may eafily rmpofe upon the People by thefe
Sinifter
;toit
77;e ^refaci.
Sinifter Ways, and put them upon bating what they do not
know ; but thofe that carry on the Work, will never prove
themfelves, in fb doing, either Honeft Men or Good Chri-
itians.
And yet this has been the Method chiefly taken up and
purfu'd evenby our Adverfaries, to make VS and our Kelt-'
gion Frightful and Odious to the People their Followers,
whilft in their Harangues to them, they do not lb much in-
fift upon the acknowiedg'd Articles of our Faith, and endea-
vor to difprove them : but inftead of this, forthwith to fall
to the raking together fbme Odd Opiniom out of Private Au^
tborsj Abujes or Corruptions of (bme in the Practice of their
Religion, the Crimes and VtUanies of fbme Profligate Members
of our Communion ; the Irregular Lives and Actions of fbme
of our Chief Prelates and Bijbops^ and what with thefe and
fbme ill Condud in Matters of State, and Confequences and
Inferences drawn by themfelves from our Doftrin, but more
cfpecially from thefe or fuch like Abufes ; they raife a Mon-
fter of Religion, fuch as none can be in love with, but thofe
that arebold enough to embrace Damnation bare-fac'd, and
then this is the Charafter of Popery ; and they call it True
Reprefenting, and, what is worfe, pretend to maintain it too:
when, God knows, if this be True Reprefenting, 'twill fbon
reprefent all true Religion out of the World; and the fame
Method, which has thus deform'd the Catholics into Mon-
fters, will, if follow'd, as certainly make all Chriflendom ap-
pear nothing better than a Den of Thieves; whilfl: the chief
Meads or Topics, upon which this True ReprefentingRm^Sy
are nothing but fb many Fallacies or Sophifms, which are fit
to impofeupon an Auditory with Slights and Dif^uifes, but
wholly unfit truly to State or Reprefent any thing. How far
the Church of England has made ufe of the Afliltanceof thefe
Artifices in her running down Popery, I haye fhewM for^
tnerly intheGourfeof thisControverfie ; and more particu -
larly
TJye Preface.
Icirly I iiiftancM in my Laft Repiy to the Anfiver of the Jmu
cable Accommodation., in which I let down feveral l-'articulars,
to convince the World, that however my Adverlaries pre-
tend claim to true Repreftnting, they have been very infin-
cere in this Point, and to a very high degree, have injurM
tlie Church of Roms, both as to her Faith and Reputation.
And mod: of all, whilll: in their own Defence many of them
Seal upall their unjull: Charafters pals'd upon her, by faying,
All is True they have laid of her. This my Laft Reply had
•a Return made to it, Entitled, A View of thenhole Controver-
jfe, &c. And of this the Stater feems to have fogood an Opi-
nion, that he thinks it has put an End to the Controverfie.
J amalmoft of the fame mind ; for the Author of it has laid
fo little to that long Bill, that was drawn up againft the
Members of his Church, wherein the Crime of Milreprelent-
ing is laid to their Charge, that, befides what he confejfes^ the
very Guilt a ppears fb plainly in the forc'd Excufes he makes for
the reft, that there's little need of any more, befides reading
his Defence, to fee how far they are from Innocent. And not-
withftanding his telling his own Story, in pretending to give
2iViexvofthe Whole Controverfie., and endeavoring toinfinuate,
as if I had forfaken the main Point at firft undertaken ; yet
I don't think he'll gain many Steps in the Caule by this way,
efpecially with thofe, who havetaken it all along with them
from the beginning. For thefe upon a little Confideratioa
will find, that the whole Defign of this laft Anfwer, is no-
thing but the Sound of an Honorable Retreat; and like the
diftrels'd Condition of thofe who finding themlelves drawn
too far into the Heat of a Battel, begin to look back, and fee
if by the way they came in, they may retire agcn. This feems
to be the Circumftances of this Adverfary : He has been
raflily purfuing his Blow, and now on a fiidden finds the
Work too hot for him: he fees himfelf drawn in fbfar, that
it now lies at his Door, to Anfwer all that has beenfaidliby any
Member
* The Preface.
Member of his Church, againft the Church of Rome, and
to acquit them from being Mifreprefenters : and this being
too hard a Task, he's for drawing his Reader back to t;he firft
Book, under pretence of fhewiog him, that I have dropt the
Caufe, and gone out of the Way; but in reality tq put
a flop to this part of the Controverfie, and that he may hear
no farther of the Churcl: of England's Mifrepreftnting. This
I take to be the EngliRi of it ; and 'tis nothing but what we
daily experience , that when Two have been debating a
Point a great while, at length one that finds himfelf aground,
begins to unravel the whole Dilpute from the beginning,
with, You laid this, and 1 laid this, and then you faid this,
and I fiid this, and you faid this; which is a plain Cafe,
that the Refumer has a mind to put an end to the Contro-
verfie by diverting it: and by this Start keeps the Auditors,
from taking notice, that he has nothing -more to fay. Well,
but my Adverlary has been a Civil one from the beginning,—
and 'twill be fbmething rude in me to hold him too fall,
when he's fo willing to retire: I give way to him therefore
at prefent, and not to be wanting in any part of Civility,
I'll keep him Company in his Return to the firft Rife of this
Controverfie. It feems I did not this, as he fays, at the
Requeft of my Second Adverfary ; fo that God knows the
number of my Adverfaries, and how many I have to deal
with : But indeed then I think there was not that reafbn to
look back, when we were but juft fet on in our Way; how-
ever now I'll do it, and let my Adverfary make his beft Ad-
vantage of it.
To go back therefore as far as The Fapift Mihreprefentedand
Reprefented { I formerly publifh'd that Book, to reftifie
fbme of the many Miftakes that were abroad in the World
concerning the Catholics; having found many, as I my felf
^once had been, not only averfe, but even imbitter'd againft
them and their Churchy out of a falfe Opinion of her teaching
d Abfurd
Tl:e Preface.
Ahfuri and K^ntichrifiUn Do£l:rins; and that it was the ge-
nerai Humor of Protejiants (as it had been of St. Augufiin
once, whilft as yet a Manichte) Not to enquire, how this
thing 'is believ'd or underftood by the Church of theC-i/^o-
lies \ butinfultingly to oppole all, as if founderftood, as they
inaagin ; not making any difference betwixt that, which the
Catholic Church teaches, and what they think She teaches.
Upon this Oblervation it was, I drew up that Two-fold
Charaderof APafiJl Mtfreprefented and Reprefented, to let
the World fee how great a Difference there was between a
Catholic foberly and ierioully living, according to the Prin-
ciples of his Chutch and Religion , and a as com-
monly reputed by the Vulgar. In the later defcribing a C^.
tholic as he in the former, as he is thought to he.
Having publidi'd this double Charafter, I thought my
felf oblig'd to be ready (whenfoever calPd to it) to give an
account of both, the' to a different Party : Of i\\q Former xo
Protefiants \ of the Other to Catholics. To Proteflants the
Former ; becaufe in my Introdu^lien I had declarM, that fiich
Notions of Popery^ as there deliver'd, had been, for the great-
eft part, inftill'd into me in my Protejlant Education and
Converfation ; upon which Conffderation I look'd upon
this ChiraUer^ as fbmething relating to them. But the Other
to Catholics \ becaufe in that, undertaking to give a Faith-
ful Account of a moft confiderable part of the Faith of their
Church., I thought that was their Concern to fee, whether
it was Exa£f and True; to approve it, if fo ; and to cenfure
it if otherwife; For to whom fliould the Examination of a
Syjlemoi any ones Faith belong to, befides thofe, whofe Faith
it isFaidtobe? The Book had not been many Months a-
broad in the World, but there appear'd Others zgddnR it, with
the Title of Jnfwers, a Firft, a Second, a Third, &c. But all
thefe coming from Protefiant Hands, I look'd upon them as
ehieSy yejatiflgtothe Former ChearaSer of xh^PapiJl Mifre-
prefented;
The Preface.
prefented; and tho' in my Book there was no Particular Di-
vifion of Protefiants mention'd, and the Church of Eugtaad
fcarce (b much as nam'd in it; yet the Jfijmrs appear'd to
be all from Church-ol-£/2^/W Hands. And they feem'd
much concerned to clear ihemfeives from being thought
Mifreprefcnters ; they therelore deny the Charge ; they charge
the Fapifts xvith Relieving a>id Doing nothings but rvhat They
themfelvts confefs to be their Faith and f rati tee. This was
part of their i lea. Now, tho' I Father'd not the Charafter
of the Papifi Mifreprefented upon the Church of England, but
upon my own Apprehenfions; nor accus'd them in parti-
cular of Mifrcprefenting us; yet when they thus began to
ftand up in behalf of their Innocence, and to boaft to the
World, how clear they were from Milreprelenting the Pa-
fifis\ that they (aid nothing of them, but what they oM'n'd
themfelves ; I thought *cwas time to turn to them,- and fpeak
to 'em in particular, left otherwile the Papijls might be fup-
pos'd to own all tliofe Ridiculous and Abl'urd Opinions, any
of Theirs had charg'd upon them in their Books and Pulpits.
And this it was put me upon that ungrateful Office of look-
ingoverlbme of their Books, and examining into their moft
Malicious, Ignorant, or Spiteful Charges ; and this I have
done now in one or two Replies, laying open feveral Parti-
culars, wherein tlie Papijls have been render'd Infamous for
fijch Pofitions, which inftead of teaching or owning, they
heartily deteft and abominate.
What then fignifies all theNoife of my having forfaken
the Defence of the Thirty feven Chapters in my Firjf Book ? I
have proceeded in my Replies to fhew the vain Pretence of
the Church of England, wliile 'tis laid fb confidently. She has
never Mifreprefented the Papijls. And this I have clear'd fb
fully, that according to the AnfrverePs Advice, we need
urge this Point no farther. For whatfbever the Pretext was
in the beginning, that the Church.of-£;5v/-f/?^.Men never
d 2 wrong'd
The Treface.
wrong'd the Papijls in any Unjull: Charge ; yet now he
feems to give up that Point- Now the Tune goes in the
Anfwer, Dfd ever either of his Jdverfuries u/fdertake to jujlifie
all that any Protefant Divine or Hifiorian has at any time [aid
in oppopion to Popery^ ("Anfw, to Repref laft Reply, p. 72.)—
Miifi they be bound to Anfrver for all that every Protejlant has
faid againji the Church of KomQ? 'Tis no part of our Bufi-
nefs to bring ojf every thing that has been faid or done by Prote-
Jlants, And then agen, for my own part (fnyshe) where his
Accufations in whole or in part fall jujlly^ there Jhall they lie for
me, nor will I make anpther Man's Fault my own, by going about
to defend it. Then it ieems now, there are fbrae Protejlants,
that charge more upon the Papifis, than can well be brought
off, or juftifi'd ; and fbme Protejlants are accus'd jujlly, and
not to be defended, without partaking of their Fault. If this
had beenas freely own'd at firft, we had excusM a great deal
of Paper and Pains, for I had never gone about to prove, that
Protejlants Mtfreprefent Papijls, if the Firft Replier had thus
ingenuoufly confefs'd the Charge. And becaufe it was not
own*d, I therefore found my felf oblig'd to take fbme pains to
prove it.
Well, but info doing, I left, it feems, the Defence of the
Thirty feven Chapters, How fb ? As to the Firjl Charafier in
in all thofe Chapters, I only undertook to fet down fbme for-
mer Apprehenfions of my own concerning Popery, with
fbme little Addition of what I had heard from others. Now
what had I to Defend in this ? Could any one fay, I had not
fiich Apprehenfions, or that formerly, while a Protejlant, I
had not fuch Notions and Thoughts of the Papijls, and of
their Religion, wrought in me by what I had heard from the
Pulpit and other ways 1 And if this neither was nor could
be pretended; what had I to Defend in that Chara£ler
throughout the Thirty feven Chapters If it was never
oppos'd, hpw was the Defence Forfaken ? Tho' therefore
we
77;e Preface.
we have had fo many Books with the Title of Anfwers pub-
lifh'd, yet I have not feen any thing laid direQly againft that
Charafter in any of them. The Firft came with this Quefti-
on ; Mujl the Character now fuppos^d to he common to Protefiants
be taken from hiiMiJtakes ; What's this to the purpole ? Did
I ever fay that it was ? I faid indeed, that Charafter wasac-
cording to the Apprehenfion I had formerly of a Papijl; but
never, that it was common to all Protefiants : and if I extend-
ed it any farther than my felf, 'twas becaufe I had found the
fame in others ; and this was no more to be deny'd'or dif
prov'd, than the other part, as it related to my felf. The Se-
cond Anfwer took another Courfe, and yet was as wide from
the Point ftill; This chiefly laboring to prove, that in that
Firfl: Chara6ter, there was no 7V«e, proper Mtfreprefentation,
which in a firiH and proper Senfe, could be fo call A. And what
then ? Is this any thing againft me ? Whether 'twas a proper
or Miifeprelentation, do's this prove, that it was not
according to the Notion I had formerly of Popery ? And yet
this it was I aflertcd, and this was to have been difprov'd
by the Anfwerer^ if he would have made good his Title. But
to take a great deal of pains, to prove that Chara£ler to con-
tain no Proper Mifreprefentation ; what do's he gain by this ?
It may ftill be call'd the Pap!ft Mifreprefented^ tho' it be not lb
in the ftrideft Senle ; for it is not unufual to call a thing by
a Name^ which it do's not properly fill; as in the Common-
Prayer-Book, a Minifter is call'd a Priefi; tho*, I believe, it
may be mov'd, he is not lb in a proper and rigorous Senfe. 'Tis
enough for my purpofe then, that in that Cnarafter, a Papift
is expre{s'd,and made appear other wile than he is; and that
I apprehended a Papift^ fomething after that manner, while
I was a Proteftant. When this is difprov'd, I have Ibme-
thing to Anfwer; but till then, I can have forfaken no De-
fence \ becaule, tho'muchhas been laid, there's nothing has
been faid againft me, befides Difputing about a Word.
Tf^e Preface.
And as to the Second Cktracfer, what DeFence have I forfa-
hen there ? In that I undertook to give an account of the
Eiith and Practicemy Religion, as 1 was taught it, and as
I had learn'd it by Sixteen Years Converfation with Catholics.
Now in this there is one thing principally fignifi'd : viz,. That
the Religion,, as there delivered, is the Popery I was taught;
that there is cxprefs'd the 1 thenrvas,, at the Penning
that Charafter, and now am. And this I fuppole no body has
difprov'd yet; and fo 1 have forfaken no Defence of it.
There's another thing implicitly figniti'd, viz. That whofo-
ever affents to thefe Do£I:rins as there deiiver'd, may, as far
as concerns thofe Points,be admitted a Member of the Roman-
Catholic Communion: And who yet has laid any thing a-
gainft this, lb as to require any Defence ? If there was any
thing Faulty in this, I expefied to hearof \x.^xom Catholics;
for whilft I pretended to deliver their Faith^ who fhould judg
whether 'twas right oc wrong., but They ? If I had publifh'd
that Charabfer in fbme Corner of the World, where there
had been none but Protejlants, I might expected then indeed
to have heard their Opinion,as being the beft qualifi'd to give
their Senfe of it; but having put it forth here in a Coun-
try, where there are fbmany Catholics all Degrees, and
amongfl: them Men of good Parts, and great Learning, fuch
as have feen what our Religion is Abroad as Profefs'd in all
Foreign Countries; %vho fliould be better able to tell, whe-
ther I had done rveHor ill, than They ? And if they challeng'd
it in no Particular, but approv'd it in every Point,as conform
to the Dodrin of their Church ; 'tis but a Jeft after this, to
hear Protejfants putting in their petty Cavils againfi: it. The
Stater can aifure the Anfwertr, that the Book made no fmall
Nolle over the Kingdom; he would do well to enquire of
him, whether in all its Travels, he has heard of any Catholic.^
that has queftion'd it in any Particular,or condemn'd it,as not
delivering what was fufiicrent for any Member of their Com-
munion:
The Treface.
munion: for certainly in all that compafs, it could not fail
of meeting many, who had Lenrmrtg enough to know the
Doftrin of their Church, and enough not to
bk it; it being no extraordinary thing to Books Cen-
(iir'd by Men of our own Communion, if they any ways In-
novite. or Alter^ in delivering Matters of Faith. And if he can
hear of none, this is Motive enough for any unprejudicM
Man to conclude it to deliver exadly the Dodrin of Catho^
lies. The Quarrels therefore that Protejlaats have againft it
after this, can be no others than Things of Courfe; Their
Followersexpedthey fhould Anfwer, as they caliit, every
thing ; and therefore they muft not let this pafs without fay-
ing fomething to it. But to what amounts all their Some-
thing ? WhQQCatholics agree without Exception, that it is
their Dodrin, the Cavils of Proteflants are no more to the
purpofe, than when All Euglijbmen agree, that this Jjlmdis
their Country, of which they liave been in Pofleffion fb ma-
ny hundred Years; fome confident Dutchmen after this,,
fhould come and pretend, that 'tis none of their Country ;
but that'tis an Ifland lately ftarted out of the Sea. As to
thefe Points therefore, viz. That the Dodrin as there fet-
down, is the Popery I was taught, and the Papijt I am; and
that'tis genuin and found Dodrin in the Church of which
1 am a Member, I believe is unqueftionable to any Reaibnable
Man; and I think fb little has, or can befaid againft it, that
as there has been little Defence requir'd, fb there has been
none wanting. The very Currant pafling of tlie Book, and!
General Reception of it without Exception, being enough to
warrant the Dodrin for Authentic.
What Defence then has been forfaken of the Seven and
thirty Chapters, when here is the Sum of them, and no Bill
appears, that was found againft them ? Oh, there were Rea-
fons given formoft of theDodrins there propos'd, and theft,
itfeems, are not made good. Then it ftems, it is not the
Chapters-
: ,,i ■> HI* ;;'• ijh
■ .i^fl
'V'"i.
' »' 4;
, -Wm
"•' y |'''i iS?
The Treface.
"Chapters OT Ch^ra^ers I have forfaken, but only the Reafons
of thern : and To at laft it is hereconfefs'd, that the DoEirins
•are rightly propos'd, and that I have duely Reprejenteda. Ca-
ibolic\ but that 4 made no Defence of the Reafons. And yet
any one that has but read the Book, will fee that I have not
been fhort of any thing I undertook; for fince I only engag'd,
as is evident from the very Title-page and Introdu£l:ion,to let
fiown. Catholic Doclrins^ andfbmcofthe Reafons which hold
Men in that Communion, 'tis plain I did all only by way of
' Propofal^ or Hiftorically ; and till ibmebody has demonftra-
ted, that the Doclrin^ as there deliver'd, is not of Catholics, or
that thole are not Ibme of the Reafons which hold Men in that
Communion, I have no Defence to make, and lb can have
forfaken none. The Reafonsl propos'd, 'tis true, and let 'em
go as far as they delcrve; I leave them to the Judgment of
the Readers, notwithftanding all that has been faid againft
•them, I think they are Reafons ftill.
Hitherto then, as far as I lee, I have been wanting to no-
thing I undertook to Defend. And as for Dilputing, I lee
nothing offer'd in that kind by any Adverlary, but what has
been Anfwer'd by Catholics Five hundred times over ; and
to what purpole is it by fuch bare Repetitions to make Di-
fputing endlels ? I am of the JnfverePs mind in this Point,
and when he'll bring me the Man that lhall lay fomething
New, that has not been Anfwer'd already, 'twill be time
enough then for me to put in for a Difputer, and in the mean
we'll go on with our Reprefenting, which being done fin-
cerely, cannot be diflik'd by any, but thofe who are unwil-
ling that Truth fliould be known.
THE
THE
PAPIST
i
Mifreprefented and Keprefented,
PART III.
CHAP. I.
of the hyoc^tm offome Particular Saints before
Others, on fome Occajlons.
Mifrepreftnted. Reprefented.
HI S Religion is a Medly TT IS Religion is according to
of all Ibrts of Foppe- JLX the Inftitution of Chrift,
ries. but efpecially of Pa^an P"f ^ and Apoftolical j and has no-
Superftitions; he followsthe S i" ■>. what
u u u II ..u • Calumny and Mifunderltanding
Heatl^ns through all^ their has thrown upon it. He knows the
idle Devotions , and is not Devil has never made ufe of a
willing to be out-done by moreadvantageous Stratagem for
thefe, in any thing that's ab- the deluding of poor Souls, than
furd. See how he doles in by aping the Methods pd Com-
with them in the multiplicity "J^nds of God, and bringing the
of their De.i.O04s, and jo ap. Sftr" Ve^:
pointing every one their fe- Heaven do obferve and
veralPo/r, "^siq Meat hens hzd perform j and that conlequently
' B there
! ti
, rii
^.: I
.,, |l; |;
I' ' r -^; V ;'ri;v;l
■' , ; ■ ■ -s
1
^i|i ,|i
t fi'
1^' 'i
< ) . I
: lt>; >.1
.»• '*1
\ ■
■ ■■ '' ,1! ,:';ip< i!f' ■-"
'1
! ■) rOL 4 r«l
t >
!)«
Sll
pJ ll •' '■ f I'. l f !
iA . u)
2 The ^aftft MifrepreJ^^nted and ^^refented.
a God, whofe Charge it was there can be nothing more unjuft,
to take care of their Eyes, '^han to brand all that with the
another for their Arms. One
God to preferve them from
the Fever, another from the
Plague ; One God for their
Gardens, another for their
Mark of Tagamfm^ which feems a-
ny waystorefemble the Superfti-
tions of the Heathens. Is it Paga-
nifm in Chriftians to have Church-
es, becaiife the Pagans had their
Temples? Oris it a Heathenifli
Houfe ; One for their Corn, Superltition in Chriftians to pray
another for their Wine, and to Gc d, becaufe the Heathens
lo for every thing a different ^ Oeyil? Mnft Mofes
Patron. And have not the
Papifis rarely hit this ? They
have St. Apolloma for their
be charg'd with Magic., for work-
ing Miracles, becaufe by that Art
the Magicians wrought Wonders?
Or was it a treacherous Crime in
Teeth, S.Roch for the Plague, Mary Magdalen to kifs our Savi'
St. Raphael for a Journey, oars Feet, becaufe fudoi kifs'd
St. Nicholas in a Storm, S. Afr-
chael'm the Wars, St. IJidore
at the I'low ; and there can
be no prefling Occaffon , or
imminent Danger , where
they have not their Tutelar
him to betray him ? The Devil
has his Preachers^ his Prophets^ his
Apofiles, his Martyrs \ yet certain-
ly all of thefe Characters are not of
his Retinue. 'Tis not therefore
any Difcredit, much lefs an Over-
throw, to any Chrifiian Practice.,
Dem-God, their Samta-thand. to find fome leeniing Parallel for
And is not this an admirable it among the Pagans: This may
FroteSion, far beyond that of >>= don^ and efpecially in
Enchmtel Caftkl, and beco- P«rent Cafy it being no-
thing but what Theodoret did a-
bove Twelve hundred Years ago
thus Explicate to the Heathens,
Lib. 6. ad Gracos, where fpeaking
to them, he fays thus: Our God
has thrown year Idols oat of the Tern-
pies, and made them give place to his
Martyrs : I'hofe He has rendered vain and out of Credit, and given their
Honor to thefe. Infiead ofyottr Feajls of Jupiter, Bacchus, &c. are note
kept the Solemnities of Peter, Paul, Sergius, &c/ But then to fhew them
the Difference between Paganifm and Chriftianity,^ he tells them;
But
ming issz/ifible ? A rare In-
vention for the letting up
Men into the place of God ?
An exa£l Heathenifh Devo-
tion !
Tlje Mifreprefented arid ^prefented. 5
•BntWe^ O Grecians, do not offer Sacrifices to the Martyrs-^ We Honor
them only as Holy Men^ and as the Friends of God. So that without any
P.efleftion or Scruple, Chriftians may comraendably defire the Prote-
dion of the Friends of God, who are now in the full enjoyment of
Blifs with him in Heaven, notwithftanding the Heathens defir'd the
like Affiftance of their Petty-Devils. And why may they nc-t likewife
make their Addrefles to forae particular Saint., rather than another, in
fome particular Occafions? A like Devotion of the may ferve
indeed to ridicule thisto the Vulgar, but'twill never prove the Pra-
dicetobellnrcafonableor llnchriftian. He confefles there's no di-
viiion of Offices among the Saints in Heaven, but that they may be de-
fir'd equally to intercede for us in ail kinds of Neceffities whatibever \
but ftili there may be fome eminent Vertue in one Saint above another,
fome fignal Grace more refplendent in him while alive, fome remarka-
ble Paifage in what hedid or fuffer'd, which may reafonably determine
the Devotion of tne Suppliant, and be a Motive to him to h^ve recourfe
to him before any other, foh is propos'd to us in Scripture
as an Encouragement to fuffer Adveriity with Patience ; Jam. 5.1 t.
and as his Eminence in that Vertue renders him an Exam-
pie for our Imitation, may not it likevvife incline us to defire his
Prayers, for the obtaining that rmne ? Jacob in. bleffing Ephrxim and
Manaffes delir'd for them the Protedion of that Angel, by whofe AfR-
ftance hchimfeif had gone through all his 1 roubles; The
Angel, fayshe, delyvePd me from all evil, blefs the Gen.48.16.
Lads •, withciiP any .Superftition Applying himfelf to
that Angel aboVe all others, becaufe, as he had been watchful over him,
he had reafon to hope, he would be fo likewife over them. And what
Crime would it be, in cafe of any public Ruin, to beg the Afliftance of
thofe two Angels, who fo charitably deliver'd Lot and his
Family from the Flames of Or in time of Ship- Ge.n. i<).
wreck, to fly fo the Intercefllon of S. Paul, who fav'd the
whole Ships Company from the devouring. Waves ? May not the refle-
dionuponthefe particular Inftances, and fuch like in others, raife the
Hopes of a Chrifiian in neceffity, to exped relief by means of thofe,
whom he fees God has been pleas'd to ufe as Jnftruments for the redrefs
of others in like Circumflances ? Why, this is all the Paganifm then in
thtPapifis: They fee the Angel A'rf/j^^e/proteded yonxi^ Tobias in his
Journey, the Papifis therefore defire his affiftance when they travel.
St. Apollonialmd aHl her Teeth barbaroully llruck out by the Command
B 2 of
4 The (Papift Mifreprejented and ^e^refented.
of the Tyrant, for her zealous Confeffion of Chrifl, the Papifis there-
fore, when in any violent afflidion of that Part, refled with admiration
upon her Patieme^ and beg her Prayers to God, that they may either be
delivcr'd from it, if it (land with his good Will, or obtain Grace to
imitate her in fo lignal a Vertue. St. Rcch was lingularly charitable
in afljfting thofe who were vilited with the Plague; The Papifis there-
fore in time of Infedion, requell of him, that now being in Heaven
with the like Chaidty, he will feck to God for their relief: And fo of
the reft. And is this now fo Unchriftian a Pradice, that nothing will
ferve it, but to be decry'd for Paganifm ? Is it Paganifm to defire that
of a Saint Glorious in Heaven, which no body fcruples to defire of
his Neighbor on Earth ? The affiftance of any Jnjl Man while on
Earth is commendably requefted, and 'tis Chrifiian-hke for any one to
defire his Prayers: But when fuch an one is taken into Heaven, who
foever then defires the like affiftance of him or his Prayers, is no longer
a Chrifiiaojhut a Heathen. And isnotthisftrange now ? 'Tis a Privi-
lege then it feems for a Jufi Man to be here on Earth ^ Here he may be
honor'd without breach of the Commandment, and 'tis acceptable to
God to have recourfe to his Prayers; but to have the like deference
for him when in Heaven.^ and to continue that application to him, is
then Heathenifim and Idolatry j as if to be alTum'd into Heaven.^ were
the fame thing as to be degraded; as if to be in pofTeifion of Blifs.^ were
to be defpoil'd of Charity.^ and to become a Gloriotu Saint, were of a
Man to be made an Idol. No, this kind of Divinity the Papifi cannot
underftand: He is taught to give Honor to whom is duej to
honor thofe whom God himfelf honors, by feating the^ on Thrones of
Glory, and railing them to a full poiTelfion of himfelf: He honors God
from his Heart, as his o«/^ God, Creator, Redeemer, and Confervator;
and he cannot but have great Refped for all the true Servants and
Friends of God, whether on Earth or in Heaven. And becaufe 'tis not
only confiftent, but very agreeable with the State of the Blejfed.^ to re-
Joyce at the Converfion of a Sinner, and likewife to defire it ^ he is
taught that the Blejfed do not only fing Praifes toGod, but alfo pour
forth Prayers before the Throne of his Majefty, which are very acce-
ptable to him, and beneficial to poor Mortals ftrugling amidft the Dif-
ficulties of this miferable Life: They were affifting, while alive, to
their Neighbors in order to their Salvation, and being now in Heaven
they cannot want that Charity, nor Means of putting it in execution.
This he finds conformable to the Holy Scripture, which fpeaks of the
'Prayers
The fapifl Mi/reprefetited and ^epre/ented. 5
prayers of the Saints^ and likewife to the DotTtrin of the PJoly Fathers,
who in their Writings both teach and pradlife it: And the ridiculing
it by a Pagan Simlitade, do's no more lelTen the Credit of it with him,
than the Jews do that Fundamental Truth of the Incarnation, by their
Jeei s and Blafphemies.
CHAP. II.
of Graying Souls out of Purgatory for Mony.
Mifreprefentcd. Reprefented.
TH E Bulinefs of his T ^ E Bufinefs of his Church
Church is Mony and , is ^e of Souls i
Intereft; the moll
t 1 u- rt • n. to Labor in Chrilt s Vineyard, for
things by his Priefts are ex- the gaining Eternal Life for them-
pos d to Sale; Prayers and felves and their Neighbors j and
ATaJJes, and Heaven it felf, are if any of them are fo felf-interell:-
the Merchandize they Trade ed, as to make their Profcfllon a
in ; and thofe have always abufe their Function,
the moft Cuftora, who will ^nd aft cont^ry to the Law of
afford the bell Penyworths. rSn
. /u 1 Church, However, tis not rea-
There s no going to them,but fon that any llionld befo feverely
as People go to Shops, with Cenforious, as to condemn hi!
Mony in hand ; and if there PrieEscfthis Sin, whom-theyfce
be no Peny, there's no Pater- receive Mony of their Flock. For
Nojler. So that the Poor muft certainly agreeable to ReafoH,
e'en get to Heaven as they
can, for they are like to have A
r I rrn. j Faithiul Ihould contn-
noneoftheiraffillance; and btite to tlieir Satenance. Twas
il they chance to make a flip, fo appointed by God in the old
and drop into Purgatory,they Law: and in the New we are in-
muft e'en take up withpati- form'd by the Apoftle, that The
ence, and lie there till Dooms- Laborer is tvonhy of his hire j And
dayy Unleft fome rich Friend ftrveth the Mtar, has
- aright to live by the Jlltar. .Our.-
' Saviour
6 Tk Mifreprefinted and ^prefmlcd
think fit to purchafe a Mafs or Saviour himfelf, when he fent his
two for them, to help 'em on Difciples to Preach, gave them al-
tl.eir way. Whilft the Mo- what was fet be-
tjK/, ^ 'c \ J I u tore them, and at Other times to
ny i icn, if they do but re- .j-j^celve what fhould be given
member to bequeath a Bag them, both for relieving their
or two to the Church at their own Necefiities, and thofe of
Death, are certain to cheat their Neighbors. And none can
the Devil, and with all tlieir doubt, but that when Dhtribution
Wickcdnefs and Debauche- was to be made of the Monies Imd
ties, have Heaven Infnr^d to Faithful at the Apoftles
^1 ' f- Feet, regard was had in the firit
them for their Mony. place to Them. So that tho'Men
of this Charafter ought by no means to make a Trade of their Pro-
feffion, or labor for their Neighbor's Soul, on defign of getting a
Hand into his Purfej yet neither are they to Starve, or want Ne-
celTaries. If therefore any of the Faithful defire their Prayers, and
at the fame time make an Offering to them, 'tis nothing contrary to
ReafonorChriftianity. An evil Eye indeed may take Scandal thence,
and charge them for felling their Prayers; but the unbiafs'd Heart will
underftand the Mony to be an Oblation to God, and a Contribution
for their Maintenance. When Saul and his Servant re-
I Sain. 9.7. folv'd to confult'the Prophet Samud ^ the Queftion was.
If we ^0, what full ive bring the Mm ? ^nd the Servant
an/we/d^ Behold^ I have here at hand the foarth part of a Shekel of Silver
that will I give to the Man of God^ to tell us our way. And
Levit. 7. we know the Priefts of the Jews in the Sacrifices
they offer'd for the People, had fome portion for them-
felves.And yet'tis rafhnefs in any to charge for making Traffic
of his Gift of Prophecy., or all the Prielts for making a Trade of their
Office, becaufe none us'd to come to them with empty Hands. Nei-
ther do's this Apologize for fuch as abufe their Fundion ; if there be
any like the Sons of Eli., who ftrain upon the People, and
1 Sani.2.ii. make a Prey of their Flock, they are Sons of Beliaf and
know not the Lord. They are a Scandal to all good IVl'en
in his Church, as well as to thofe of any other Communion; and he
do's not doubt, but as they deferve, fo they will meet with the reven-
ging Hand of God. But now while thefe Offerings are made to Priefts
for their Maintenance, what Remedy for the Poor, who both living
and
The fap'ifl Mifrepre/ented and ^rprefented. 7
and dying ftand in need of Prayers, and havener wherewithal toofFer?
'Tis the Cuftom in hisChurcli, for the Priefts to remember in their
Prayers, and offer up the Sacrifice of the Body and Blood of our Lord,
for all thofe who dcfire it, either by themfelves or their Friends j So
that whether Poor or Rich, none can want this affiftance, if they let
their NecelTities he known. And as for thofe who on their Death-becl
bequeath large Legacies to the Church, he knows of no Privilege they
have of Being fav'd by their Mony. He is taught, that there's the fame
Lord and Law for all that depart this Life, whether they leave Lega-
cies, or no ^ whether Rich or Poor : If they die in Mortal Sin, without
a fincere and hearty Repentance, no Confeffior, no Abfolution, no In-
dulgence, no Legacies to the Church, no Alms to the Poor, no Prayers
norMafles, tho' faid for them to the Day of Judgment, can prevent
their Eternal Damnation. If they die truly Repentant of all their
Sins, they'll infallibly, whether Rich or Poor, find Mercy. If any torn-
poral Puniihment was due to their Sins at their Death, this Debt muft
be certainly pay'd to the Divine Jnftice: In TlTe difcharge of "which
they may be affifted by their living Friends, in order to their more
fpeedy Releafe. If they left Alms for this Intention to Priefts or to
the Poor, the Prayers of thefe no doubt will avail them.
If they have any like Judas Macchabaus^ to fend Alms 2 Macch. 1 2.
for them, this will likewiie be beneficial to thera. And
if at their Death they left neither Mony nor Friends, yet are not they
without help •, for the Catholic Church, as St. Augupin
fays, makes a general Comn.emoration of all the Faithfd Lib. de Cur.
departed in her Communion,without mention of 'Paritculars j pro Adort.c..^...
that fo thofe that have neither Fatlur, nor Another,nor Chit-
dren, nor any Relations or Friends, tnay have this -iJttfy paid them by their
^iosu and Common Mother the Church. And this iS wiiet is done in the
Mafs, in which there is a Memento for the Dead \ an Oblation being
then made by the Prieft not only for the Soids, that are particularly
recommended to his Prayers, but likewife for all thofe who Hand in
need of his alTiftance, for all the Faithful departed •, which fame Re-
commendation is alfo us'd by every Prrell in their Prayers of Obliga-r
tion Six or Seven times a day. So that there is a Chriflian andChari-
table Provifion made for all the Faithful Deceas'd, of what State and
Condition foever. And now if amidfl thefe Suffrages for the Souls de-
parted, any in particular fhouId bePray'd for, whofe happy Stat6
makes allfuchAddreflesneedlefsj or elfe for fuch who dying withoue
Repen-
8 The ^apijl Mfreprefented and ^prefented.
Repentance, are already Judg'd and Condemn'd l>eyond the reach of
Prayers \ yet are not fiich Recommendations left:: for the Applicati-
on being made to the Divine Goodnefs, the Prayers redound to the
llonov of his Holy Name, and are acceptable to God Almighty, as 'tis
to give an. Alms tohim that asks it, tho' in reality he be no Poor Man,
but a ^Dijffembler. This is what he is taught concerning thofe that die in
his Church, hoping the beft of all, that at their Deaths give Signs of
Repentance, yet not being without great fear of the Mifcarriage of all
thofe who defer this Repentance to the laft; And this is what he fees
pradis'd in their behalf. And now if any through the corrupt Defires
of a carnal and drofly Heart, pervert this Pious Inftitution into a
Mony-Bufinefs, he is fo far from being taught to approve or abettfo
fcandalous a PraQice, that he wilhes 'twere quite thrown out from
among Chriftians, and that care were taken by thofe to whom it be-
longs, for a through Reformation.
C H A
Of the Jefuits in
Mifrefrefented.
HI S chief Bufinefs is to
fow Divifions amongft
Men, and to let Hell into ti.e
World,under pretence of ma-
king way for Heaven. He has
Charity for Men of any
Communion befides his own;
and for all other Congrega-
tions, his Defign is to over-
throw them ; if not by open
Attack, at leaft by Treachery
and Undermining. Let but a
Prkfi or Jefmtget footing a-
ny where^ and lee what Con-
P. III.
*rotejiant Tulpits,
Reprefeated.
HI S chief Bufinefs is to efta-
hlifh and preferve the Uni-
ty of God's Church upon Earth,
fo much recommended by Chrift
and his Apoftles; and he is taught
that no Sin is fo black and odious
before God, as that of making
Schifms and Divifions amongft
Chriftians. Wherefoever there-
fore he finds Men deluded into a
Separation, andfetting themfelves
up in oppofition to the Church of
Chrift, under pretence of main-
taining the Truth, he cannot chufe
but have compaflion for them, and
out of a true folicitude for the
Salvation
The Tapifl Mtfre^refented and ^prefented.
fufions will foon follow : he'll
fee Son againft Father, and
the Daughter againft Mo-
ther, and all forlboth to fulfil
the Prophecy of Chriji, And
has not this been the chief
Salvation of their Souls, endeavor
to undeceive them, and bring them
into the Bofora of the Catholie
Church: This is all the hatred he
has towards any that are.in He-
refie or Schifm, and this is all the
Crime and Treafon of his Triefis
occafion of all the woful Dil- and Jefuits^ who truly weighing
orders that have happen'd of the great worth of a Sow/, areun-
late Years amongft good Pro- willing that any fhould perilh, and
teflants-, who no doubt had do not think much to hazard their
fcrvM the Lord in Unity and 7',?'""'r
tr -w 1 • I J A ^ Neighbor out of the power of
Peace till this Day, had it not pjgu Damnation. And now if
been for the Jefidts coming in the Exercife of this Heroick
into Vrotejiant Pulpits, and Charity, by gaining fome to the
thence throwing Diifention Truth, hence are occaiion'd fome-
amongft the People, inftead times differences between Friends,
of Preaching the Word of and that a Father can now no long-
God.? 'Tis thefe Wolves in whom he finds
cu r-\ .u- X.U .u I tag Salvation from Jefmts. and
Sheeps Cloathmg that have ^ ^
done all the Milchief, and Wife for the fame Reafon i Thefe
unchriftian-likehavedifturb- Dillentions are no-ways to be
ed the Qyiet of the People of charg'd upon them,but upon thofe
God. who by their bugbear Difguifes
have made Truth fo foulaMon-
Iter, and taught their Congregation to bear with any Fice in their Re-
lations, befides that of becoming Cooi/ ChrifiUns. But however, in this
Pious Enterprife he is taught, that no unlawful Means ought to be
us'd} and that notwithflanding the Gonveriion of Souls be a very
commendable Undertaking, yet that it cannot warrant the doing of
any evil thing in order to the compafling it: As for Example, For
any Man to deny his Faith, or do anything equivalent to it, out of a
Defign of gaining Souls. And if any Triefis or Jefuits of his Church
have at any time from a Proteftant Pulpit held forth to a Congregation
of that Perfuafion, 'tis what they cannot anfwer either before God or
Man. With him 'tisfcarcely excufable from a renouncing of Faith,
to be an Auditor at a Proteftant Sermon} but to wear a Mmfters
C Gown,
«
lo The ^apijf Mifreprefented and ^^refented.
Gown, and to Preach from their Pulpits, is certainly as down-right a
Demal of Faith, as it would be in Ttttky to wear a Turbanty to frc-
quent their Moschs^ or go in the Habit of a CMnfti. Thefe Ciramfian-
ces and diEiinEtive Signs, according to the Senfe of his Divims^ pointing
out a Man's Religion, and being as truly fignihcative as any ll^ords
could be. Notwithftanding therefore the pregnant Evidence fome
Men pretend to touching thefe Treaching for his part he can-
not tell which v/ay to credit it, it being a Practice fo wholly oppofite
to the Principles of his Religion •, befides the great difficulty there is
in the Performance. 'Tis not eafie cheating a Curious Inquilitive Peo-
pie, andfuch who do not ufe to hear a Man twice, before they have
learn'd who, and from whence he is. And if there have been any who
have made any Attempt of this kind, he is fure they have out-gone
their Commiffion, and Preach'd without being fent.
C H A
Of the Loofe Opi
Mifreprefcnted.
He Is depriv'd of all Means
of knowing how to
live.Honeftly, Soberly, and
like a Chriftian. The Rules
by which he is to Iquare his
Aftions and Con.verfation
being quite irregular ; the
Authors and Men who are to
guide him, leading him into
all forts of Extravagances.
Let any one but e)i;gmine his
CafuiJlsj his Moral Divmes,
thofe who Explicate to him
the Commandments,and pre-
tend to give him Diredion.
P. IV.
lions of Cafuljis.
Refrefented.
He is provided of all Means
neceflary for his living Ho-
neftly. Soberly, and like a good
Chriftian. He has the Comm^ncT-
ments to diredt him 5 he has the
Examples of God's Saints, their
holy Lives and Converfations to
encourage him ; he has variety of
Spiritual Books laying down be-
fore Mm the Method and Rules
for living vertuoufly and dying
holily, to Inftrufl; him. Books be-
yond Exception, full of the Spirit
of God, and fuch, which (if fol-
low'd) will lead a Man, with God's
affiftanee, to Blifs Eternal. And
belides thefe, in cafe of any diffi-
cult
Tlje ^aplft Mifreprefented and ^prefented. 11
concerning all that is and cult Point, or aiiguifli of Soul, he
and before he has can find, God be thanked, Men of
got through two or three of whom he
L u 5ii may confult} Men of Learmng,
them, he 11 have rea on to charity, Prodence and Zeal, fuch
doubt whether he be in Chn- confider what it is to giveac-
jlendomy or no ; and whether count of Souls, and that if they
he be not reading Ibme Con- mifguide any, 'tis at the peril of
ftitution of the rather their own. So that all things be-
than the Senfe of a Com- ing confider'd, tho'there may be
mandment. Thefe are Men |?"ndforae^ora(./,,whoinpar-
r • . r ticular Decilions feem fcandalous
of rare Contrivance ; fuch „f. j,,
who by the turn or a Hand, thinks the greatell mifchief they
and the Breath of their do, is, that from hence fome Ad-
Mouth, can turn Black into verfaries, who greedily catch at
White \ and know how to anything, take occafionof paint-
rnanage the haxvs of God with !"S out the Morals^ of the Churchy
&ch Art and Dexterity, that
being unalterable in them-
leives, they fhall yet yield and
ply to every Man's Humor
and Intereft. Thefe will teach
a Man to fin with a fafe Con-
the loofe Opinions of thefe Men •,
as if the Judgment and Prafticeof
the Church were to be feen in the
Extravagances of particular Wri-
ters. But God be thanked, care
has been taken for the redrefs of
Icience ; to Swear, Difiem- thefe Evils, firft by the moft emi-
ble and Lye like a good Chri- Clergy of Frauce;
ftian; and honeftly how to tLmftlLyjJSrth/vthl
turn an Hundred into Fifty, and Inmcem the i ith. Not to in!
And now from fuch corrupt fift upon what has been done in
Mafters, who have a way of France towards the rooting out of
proftituting thus the Laws this Cockle, both by Cenfuring of
of God to the abufe of every ®ooks, particularly that call'd Tlfce
extravagant Humor, what ^r%^''^/^handPreachi^^
u r 1 • againlt the Doftrin; a thina fuf-
hopes of any one learning fitiently known to the whole
Chriftianity, or how to live World : The former of the a-
Honeftly and Soberly ? bovefaid Popes,the 7th,
C 2 after
12 The Tapijl Mifre^rejented and ^[n'efented.
after Examination made of feveral Propofitions, fome newly adyan-
ced, and others brought to light agen after they had been bury d in
oblivion,24. 1665. condemn'd 28 of them, and 45 more
March 18.1666. ftridly charging that none fhould prefume to teach,
uphold or maintain them, under pain of Excommunication, referv'd to
the Pope hirafelf, except in the hour of Death, as being contrary to
the Simplicity of the Gofpel, and to the Doftrin of the Holy Fathers,
andonly fit for the corruption of Manners and of Chriftian Conyerfa-
tion. The later, Jmocemm 11 th, purfu'd the fame Defign, and in the
Year 1679, upon a new Survey put forth another Decree, condemn-
ing 65 other Propofitions, and branding them with the fame deferv'd
Mark of Scanddom and Wkhd-, and prohibiting the teaching, or de-
fending them under the f^me Penalty and Refervation. And 'tis to be
hop'd from the Paftoralcare of this Great Prelate^ who has given fuch
fignal Arguments both of his Perfonal Sandlity, and of his Solick
tude for the good of Chriftendom, as have forc'd Admiration and
Love, even from his Adverfaries, that, God giving Life, he will go on
till he has finifh'd fo holy and thorough Reformation. 'Tis not Juftice
therefore that his Church Ihould be charg'd and upbraided with the
tinreafonable and profane Opinions of particular Authors, which llie
isfo far from teaching or allowing, that flie endeavors by her Paftoi-s
to render them infamous as they deferve, in the face of the whole
,World.
CHAP. V.
Of the Wtckedtiefs o/Rome, and the Unexeniplar Lives
of Popes and Cardinals.
Mifrefrefented. Reprcfented.
ILL Examples, he confefies, are
too numcrousevery where, and
that in Men of all Eftates and
Conditions ^ but as to any encou-
ragement of that Vice, which is
faid to be priviledg'd at Rom^ he
knows of none ; this is only fo
much
He has all the encourage-
ment to Vice imagina-
ble ; and that from the Holy
City of Rome it felf. What
can be more Icandalous, and
more for the advantage of
The T a pi ft Mifreprefented and ^prefentedi. r 5
Wickednefs, than what is by much Dirt thrown at the 'Fafal
the Papal Authority Efta- chair. He has been inquifitive in
blifli'd at Rome-, where fhis AfFaii- and is fofar from be-
Whores are allow'd by Com-
. ,-P , c tor preventing thi? Evil, is
miirion , where Stews are really to his great Edification,
pubhckly permitted, and the There he finds Hofpitals Found-
Pope takes Mony for the Per- ed at the the Charge of that See,
million ? Is not this'a rare wherein poor Girls are carefully
Invention for the corruption brought up, provided of all things
of Mankind, that Debauche- "ecelfary for Body and Soul; tlicre
ru ij u.. he finds Diltnbutions made year-
ry Ihould be thus imintain d Holinefs to Three hun-
in the face of the Sun , and jred of thefe now grown up to
nothing diicountenanc d, or WomensEftate, whereby they are
punifh'd as unlawful, which fetled in fome Livelihood, either
is but paid for ? And if we of Marriage or Enclofure, accor-
look upon the Lives of the ^beir own bell liking and
Topes themlelves , as Infalli young
ble as fhev make them and ^aids of tender Years taken from
Dle as tney make the , a d .their poor fufpefted Mothers, and-
thQir Cardtmls ^ as they are by an honorable Provifion remo-
tranlmitted to us by their ved from all occafion of being ex-
own Writers, what lliali we pofd for a Livelihood. There he
find there, but Prodigies of finds a Monaftery well Endow'd
Pride, Ambition, Luflr, Ava- by the fame for the receiving
rice, Hypocrifie, and what ^'bo
not ? And now are not thele
Men rarely fet up for Guides ?
Their good Example muft
needs be edifying ; and thole
that follow them, have very
having follow'd ill Courfes, are
willing to reform their Lives by
a holy Converfion, where they
may Ipend the refidue of their
pays in Piety and Devotion, and
in making atonement for their
ill luck, if they do not attain Offences and where in the
to PerfeaioD. down their Trade, they,
are out of danger of flarving-
This is what he finds praftis'd at Rome, for the preventing and over-
throw of all Lewdnefs and Debauchery. And befides this, care is ta-
ken to difcourage and punifh all thofe who are publickly known to per-
filE
14 The Taptjl Mifre^refented and (J^^refented.
fill in their Wickednefs j for as many as live thus infamoufly, are for-
bid to be prefent at any publick AfTemblies, where Perfons of Honor
meet, as at the Coryb, at Marriages, at Sung Opera's-, they are forbid
to go in Coaches in the Day, and to ftir out of doors in the Night;
they are dblig'd to enter their Names into a publick Lift, and are de-
fam'd for ever, by remaining Whores upon Record ; they are de-
priv'd of all the Sacraments, and at their Death of Chriftian Burial,
their Carcafes being thrown without the Walls into an obfcure place;
and arenot allow'd to make any Will; thefr Goods being all confif-
catedtotheHofpitals of the poor Girls, or for the maintaing thofe
Guards, who are fet to watch and obferve their Deportments. It has
been attempted by divers Popes to root them quite out, and banilh
them the Qty ; but greater Diforders, and more grievous Sins having
enfued thereupon, it has been thought more prudenttolay by that ri-
gor, and without approving the Sin, of two Evils to permit the leaft;
this kind of Reformation fo much delir'd, being a thing impradicable,
and not to be attempted without a more confiderable prejudice to
Chriftianity. That profane Wit, who, upon the promulgation of the
laft Edid in order to the purging the City of this Plague, fix'd thefe
Words upon the Tafquin, Laudate Tueri Dominnm, knew well the ill
Confequences of this Pious Defign ; and as many as duely confider it,
will certainly confefs, that tho' theufing rigor for their utter extir-
pation would be more Zealom, yet the Permiffion, as 'tis now, is more
agreeable to a true Chriftian Prujience. As to what concerns the vi-
cious Lives of fome Popes and Cardinals, he has reafon to queftion the
truth of a great deal that is charg'd againft them; but yet as to fome
part, he thinks the Evidence is beyond Exception. He knows 'tis
very pofllble for thefe great Prelates to offend like other Men, they
have their Imperfedions, and are fenfible of the Effeds of corrupted
Nature, like other poor Mortals; the Chair, the Mitre, or the Cap,
are no Privileges in this kind; all are equally the Children of Zdam,
and 'tis not any ^Dignity whatfoever can exempt a Man from the Ef-
feds of his Fall. There's the fame Law and Conditions for all Man-
kind; 'tis only the Grace of God Almighty can preferve from Sin ;
andwhofoever byabufing, or negleding this Grace, or by God's per-
miffion is depriv'd of it, whether Pope, Cardinal, or other, will un-
doubtedly fall. Andwhofoever dies in mortal Sin without a true and
hearty Repentance, there's no remedy but Damnation. If Prelates
therefore unmindful of their great Charge, become wicked like other
Men,
The Tapift Mijrepr'e/ented and ^eprefented. . 15-
Men, they aretoexpeft with other Men the farrie, or rather worfe
Doom of Eternity. The Great Jndge~hz?, no refpeft for their
ties-^ but as by this Circumftance their Crimes are more fcandalous,
fo will their Punifliment be more feverc. Tho' the Pope therefore and
Cardinals are his Superiors, and on this account challenge frona him a
great Veneration •, yet is he no-where tanghtto have Relpedt for their
Vaiiings, or to talje after their ill Example, when they offend. Sin is-
odious to him wherefoever he finds it, and 'tis no-where fo dcteflable
as in thofe who are to Govern ; inthemit Imsa double deformity: and
as their Duty to God and their Neighbor is much greater tliaji of o
ther People, fo are their Crimes much blacker. But all this he do's
without derogating from their Authority; for tho' lie has a diilike to
their Failings, yet is he never to be wanting in his Refpeft j he is to
Honor all his lawful Superiors^ whatfoever they be, and to receive"
their Commands with a ready Obedience; their Wickednefs may
render them difpleafing to God, but it cannot excufe any Subject from
fubmitting to whatfoever they order in the juft difcharge of their
Duty. Men tho' in Dignity, are Men ftill ^ and he never heard of any
Papifi fo unreafonable yet, as to pretend to an JnfaHihlity for his Pope,
by which he Ihould be priviledg'd from Sin, or fecur'd from offending
his Maker. He do's not doubt but St. Peter himfelf (as the Scripture
feems to intimate) and all the reft of the Apoftles, were concern'd in
that Saying of St. James, Jn many things we of end all-, and 'tis beyond
queftion, that as many ashaveworrr the Triple Crown, have been aii
Sinnersall in the fight of God Almighty,and feme of them even to be
fcandalous to the World too. The Infallibility therefbre the Papifi fo
much relies on, is not any Privilege in the Pope, Cardinals, or Bijhops,
by which they are proteded from falling into Sin; but 'tis, jin Afi-
fiance of the Holy Ghofi, by which the Church ofChrifi is infallibly taught all
Truth to the end of the World fo that the Gates of Hell fhall never pre-
vail againfi her -, nor She teach any thing for the Dodrin of Chrilt,
which is not really fo. This Infallibility Chrlft' has promis'd to his
Church; and in confidence of this, he never fears falling into any Er-
ror of Faith, as long as lie adheres to the Dodrin of this Church.
Neither do's he think this Affifiance of the Holy Spirit to bs withdrawn
from the Church,for the vicious Livesof feme Prelates the Holy Ghofi
was never promis'd to the Church for their fakes only, neither for their
Crimes will it be taken away. God, no doubt, forefaw, and the Ape-
ftle fpeaks of fome, who being to Govern the Flock, would prove De-
ferters,,
16 The Tapifi Mifreprefented arid ^prefented.
ferters, and inftead of being Guides to Heaven, would endeavor to
lead thera to Deflruftion. The Apoflle indeed gives caution to the
Faithful not to follow thera; but never intimates in the leaft, that
God would ever leave his Cterc/? for the fake of fuch Offenders. He
knows God prorais'd to fpare the two Cities of and Comrrah,
if there could have been found but Tew Righteous in them •, and it can
never enter into his thoughts, that he has fo fhortned that Hand of
Mercy to his Church, as to give it over to the power of Hell, in pu-
niffiment of the Crimes of forae Frelates: efpecially fincc thk has not
■an to intercede for it; but the £/oo<^ and of the Lamb^
who ceafes not to be Advocate for it to the Father *, and who has given
. his unalterable Promife, without Condition or Exception, that the Spirit
lhall teach it all Truth to the confummation of things. He do's not
_ doubt therefore, but that the Faith of the Catholic Church remains pure
and unfpotted, notwithftanding the ill Example of fome eminent
Men •, they prejudice themfelves indeed, if they be vicious, and ruin
their own Souls ^ but they can never overthrow the Church : This
ftandsupon abetter Foundation j Heaven and Earth (hall pafs away,
but Cod's Word (hall never fail; He has faid. He mil be with her all days;
and that Hell Jlsali never prevail againji her ; What Devil therefore can
have led her into Error ? Whilft therefore he receives his Faith from
the Catholic Churchy and in his Life and Converfation obferves the
Commandments.^ he undoubtedly walks fecurely. If he knows any to
be Sinners, he'll pity and pray for them \ but by the help of God he is
refolv'd to follow none of their ill Example.
C H A
Of Trocejpons
Mifreprefented.
HI S Church do's not
take To much care in
teaching thofe in her Com-
munion to be really devout, as
to affm fb. Ail her Methods
P. VI.
and XUfciplines,
Reprefented.
TH E chief Delign of his
Church, is (irfl to Inftrua:
all of her Communion in the Faith
and DoEtrin of Chrifl, as it was
Preach'd by the Apoflies, and has
been deliyer'd down by a conti-
nual
TJje Mifreprej
being rather for fheiv^ and o.
ftentation, than to inflame
the Heart with Piety and
Zeal. 'Tis a very Religious
Aft with them, and merito-
rious before God, to go in
Froceffions 5 and whofoever
will but make one of this
Train^ with a grave Look and
a Candle in Hand, need not
doubt but he has glorifi'd God.
fufficiently ; the' his Heart
be never lb deprav'd with
idle and corrupt Thoughts,
'tis no matter for that; all's
good and holy if he was but
of the Number. But if we
look into their Le»f Proceffi-
ons 5 there's nothing more
barbarous and bloody. All
there is Cutting,Slafhing and
Whipping with Difciplim or
Whipcords hung with Row-
els, till they are cover'd over
with Blood, and faint away
under the weight of their
own Hands. 'lis nauleous
and horrid but to look on ;
and nothing can be compar'd
to it, befides the Sacrifices of
Moloth, and the Scarifying
Devotions of the Turks and
Infidels. As if this Cruelty
were well pleafing to God, or
hited and ^^referited' ly
nual SucccfTion of the Faithful in
all Ages: and then to teach them
the true Love of God and of their
Neighbor, and to provide them
of all Means neceflary for the Sal-
vation of their Souls: withal, af-
faring them, that the Seat of true
Devotion is no-where but in the
Peartand that no external Adli-
however feemingly good, can
be otherwife pleafing in the light
of God, than as the Heart go's
along with it: but with this, that
external Adions are acceptable to
him, and nothing fo indifferent in
it felf, but what by an Oblation of
the Heart, becomes commendable
zndChriftian. Whofoever there-
fore go's in Proceffion^ without di-
reding this Adion to the Honor
and Praife of God's Holy Name,
do's certainly nothing more, than
make an idle and vain Ihcw of
himfelf; whenas if he had done it
with a pious Intention to recom-
mend it, it had, no doubt,found ac-
ceptance before God. ProceJfions,he
finds,are a very ancient Pradice in
God's Church, and commonly us'd
in folemn Thankfgivings, in great
Feftivals, in public Humiliations
for the preventing the Judgments
of God Almighty, and appealing
his juft Wrath. 7'ertullian makes
mention of them, Lib. 2..ad Uxor.
c. 4. St. Jerom^ Effifi. ii. ad Eu-
ftoch. S.Bafil.^ Epifi. ad Neocaf. 63.
and the Council of Laodkea in the
Year 314. cap, 7. And St. Gregory
D com-
iS The TapiJ} Mifrcprefented and (^prefented.
requir'd'at th.ir hands, and cdmmanded both Clergy and Lai-
Us if Sins were to be whipt to be prefent in the public Pro.
out of tlie Back, wliich no "f'"'' in teftimony ol the.r Hu-
' 1 rj mility and Repentance, and to
th.ng can wipe out, befides
the Grace ot God, and the ^he removing the blague which
true Repentance ot the Sin- then infefled the City. And for
ner, his part, he cannot fee any thing
in this Pradlice, that can be in rea-
fon offenfive to Chrlftians, but Aat it is to the Honor of God,and edi-
fyingof our Neighbor. If it be commendable in private families to ling
Pfalmsand Hymns totheGIory of God^ 'tiscertainly morecommen-
dable to do it in Public: and if it be Chriftian like to perform it in
Churches,it can be no Heathenifh Superflition to do the like<^ece»t/^and
orderly in the Streets. If the Blejfmg or Calamity be imverfal^v^hy fhould
not the Devotion be as fahhc as the Occafon? Can Chriftiansfeethe
Streets lie open to all forts of Villanics and Crimes \ and yet be fcanda-
liz'djW hen in the fame Place they hear Praifes fung to God's holy Name?
This Devotion indeed mayfeem improper to thofe, who can approve
nothing but what Cuftom and Education recommends to them; but
to an impartial Chriftian it muft needs be plealing,to fee God Honor'd
every vrhere where he has feen him Blafphem'd ^ he cannot like that
God's Empire Ihould be limited, and the Devil's to be without Bounds.
Vcrtue and Devotion is commendable every where; and nothing caa
render it improper or abfurd, but when it cannot beperform'd with
due Refpedl and Reverence. He fees the greateft and moft folemn
Honor weihew to Magiftrates and Princes^ is when the Peers and No-
bility, and their moft Loyal Subjects, attend them in Procefwns^ bear-
ing wirh them the Enligns of their Power and Regal Authority, The
Triumphs of a Conqueror cnnnot be more folemnly perforin'd, than in
this mai ner; and the Laft ferious charitable Office we (hew to our
decex^'d Friends, is to attend them in the like order to the Grave. If
therefore the moft ferious and folemn Honor we give to our Friends^
to Conqiiti orSy and to Kings^ be iu Procejfions^ how can it be ridiculous
to Honor God after the fame way ? ' Lis reafon we fhould give to God
the Befioi what we have, and it cannot be abfurd to Honor him, to
whom all Honor is due, in the moft folemn way. Thofe Pious Di-
fciples who Ipread their Garments in the Way, Marc. 11. and having
CJt down Branches, went before, and folio w'djeyw# as he rode intn-
umph
Ui.
T/;e Mifreprefented and ^prefented. 19
nmphinto Jerufalm^ with the frequent Shouts of Hofanm^ 'Blefjlclis
he that CO met h in the Name of the Lordf did, no doubt, in thisAdion,
Honor Chrifi j and fince He was pleas'd to accept it from them, and
reprehend thofevyho would have put a ftop to the Acclamations, 'tis
not becoming any Chriftian to turn it into Ridicule. What can be
more jullifiable amongft the Followers of Chrifi, than to maintain the
pradtice of fo warrantable an £xample } If it were a devout Adion in
them to Honor the Mejfioi in that way, it can be no Superftition to do
the like now. If it was edifying to True Believers to fee the Zeal of
thofe People, it is capable of being follill, whenfoever'tis done with
the like Intention. All Snperji-ftions indeed and zNbafes are very com-
mendably reformed; but to reform upon what Chrifi himfelf has done,
bethinks is to ad without Commiffion. And now if in Lent Procef-
fions in fome Places are to be feen Public Penitents Bifciplining them-
felves, 'tis not a thing he is much concern'd to vindicate, it being not
a Pradice recommended by the Church, but only a particular Devo-
tion taken up by fome People and Countries. However, he thinks it a
thingnot wholly to becondemn'di if fome Men are confcious to them-
felves of the guilt of crying and heinous Sins, and afterwards touch'd
with a true Repentance, endeavor by their J'ears and Blood to expiate
their Crimes, 'tis nothing contrary to the Laws of God ; nay, this
fort of Penance fpringing from a good Principle, and an ardent delire
of appeafing the Divine Juftice, is undoubtedly very laudable and
Chriftian. 'Tis no new thing to ufe Corporal ^fortifications in tellimo-
ny of a (incere Repentance, and for the preventing the juft Vengeance
of Godi 'twas for this rea]^n.^or^ef<?i and the Jews did and Weepy
and lie in Sackcloth and a^jhesy Efih. 4. For this reafon Job did repre-
hend himfelf, and repent in dufi andajhesy Job 4.2. For this reafon did
the Ninhites with their King proclaim a Faft, lay by their Robes, put
on Sackflothy and fit in Jljhesy from the greateft of them to the leaft,
both Man and Beaft, Jon. 3. And has it not been for this reafon that fo
many of the Primitive Chriftians have renounc'd the World, hid them-
felves in Caves and Rocks, retir'd into Defects, and there finillfd their
Days in a holy Courfe of Fafting and Prayer, of Labor, Penance and
Mortification ? And now fince thefe auftere Methods are not only
beneficial for this end, but likewifc for the reducing the Body into a
due fubjedion to Reafony and curbing it in all its fenfual Palfions, ex-
travagant Appetites and Excelfesj why Ihoulditnotbe allow'd, nay
be commendable amongft Chriftians? If therefore there be any, who,
D 2 to
-2o The Mifreprelented and (^prefented,
to withhold the Judgments of Heaven, will with Jobf Mordecai znd
the Jeirs, Faji and Weep in Sackfloth, Duft and ^flies: If with the NinL
fites, any will cry out to Heaven, and heartily repent in Fafting^ in
Sackcloth and ^pes : If with St. Paidi zny vi'iW chafiife their Body^ and
bring it into fubjettion^ that fo they may not fall from Grace, and be-
come Reprobates, let them do it in God's Name. St. Paul fays of
himfelf, that he did Chaftife his Body^ that is in the Greek, according to
Erafmm^ Mak§ it black.and blew, and according to Bez^, Beat or Bruife
it (contrndo) And 'tis related of St. Jerom, that he beat his Breaft
with a Stone. The Examples of thefe our holy Predeceflbrs are fuffi-
dent to warrant the Method, and to alTure us, that tho' God never
gave Command for fuch Severities, yet as they were acceptable to him
heretofore from them, fo they will be from us; it being no ilrange
thing, that Free-will-Offerings Ihould be well-pleafing to God. 'Tis
certain , the Subllance of a true Converfion is in the Heart; and
the moll perfeEi Mortification is in the inward Man ; and yet if th€fe
through fervor and aeal break forth in fome, and fhew themfelves
in the Body, to the Honor of God and Example of our Neighbor,
what jull Exception can be made ? If fome are touch'd with the
Love of God and a fincere Repentance in their Heart, and exprefsit
by their Tongue in Words, 'tis well •, if others Ihew it by their Eyes in
Tears, 'tis well i if others by their Breafi:, in beating it, 'tis well ■, if o-
thersby their Head, in covering it with yafliesfth well; if others by
their Back^, in wearing Hair-cloth, Sackcloth, or in Difciplines, is it not
well too? 'Tis true, all thefe Ways are fubjeft to Abufe •, and there's
not any of them, but what Hypocrites and..Dijfemblers may make ufe
of as well as true Converts -, but yet if they really proceed from a true
fenfe of having offended God, in an acknowledgment of the Sinners
unworthinefs ^ for the imploring God's Mercy, and averting his
Wrath; they can be offenfive to none but fuch, who lo\''e either their
own Way or Eafe too much. The fame Spirit works differently in
different Perfons; and tho' fome repent heartily in their Clojets, retir'd
from all but God ; yet whofoever quarrels with all open Expreffions of
Repentance, and makes Pageantry of all fuch Devotions as are per-
form'd out of that Retirement, feemsto have but a little fhare of that
HolyMover,and do'snot lefs than defame him whofaid, Let your Light
fime before men, for a necelfary Encourager to Hypocrifie and Diifi-
mulation..
CHAP'
The Mi/reprefented and ^prefented. 11
CHAP. VII.
of keefing the Sahhath-Vay,
Re^refented.
He is taught by his Church,
that all Chriftians are ob-
lig'd to keep all the Command-
ments of God j that whofoever
breaks any one of them, certainly
Mifreprefented.
He is taught to have little
refpeft for the Fourth
Commandment ; keeping a
Day holj in the Service of
God, is out of date in his incurs God's high Difpleafure,and
Church, and Smbdth-breakmg guji^ Qf Eternal Damnation,
with him is no Sin. Call but He is taught, that by the Fourth
an Eye amongft them, upon Commandment, as 'tis commonly
the Lord^S'Day, and you may call'd, he is in Duty oblig'd to
lee it prophan'd without re- Sabhath-Day^ (or,
morfe; all manner of i'emk r
rVr / • u by fetting It apart for the
Wori IS every where permit- ^
ted ; they give no relt either prayer and Devotion, in the per-
to Man or Beaft. Step but in- formance of good Works, to the
to the next Popifh Country, Honor of God, and Benefit of his
Flanders^ and O the Abomi- own Soul ^ that for this end Ser-
nation ! On the Sabbath-Day vile Work js on this Day forbid-
Buyinn, Selling, Carting, J™. « refpea of Man and
TT r >r Bealls; that he who do s contra-
Horling , Travelling , and ry to this Law, is a Contemner of
whatnot. All is Prophana- God, Hands obno-xious to the Di-
tion and Abufe ; all in Con- vine Vengeance, and ought to re-
tempt of God's holy fVord member, with how fevere a Hand
and Ordinance. tbe Tranfgreflbrs of this Precept
were punilh'd heretofore,
J 3 y. This is theDoflrin of his Church touching ,
this Commandment, thus 'tis Expounded to him, J^tech.adTaro,
and all of his Communion, by the Council of Trent,
iifthe Catechifm compos'd & fet forth by their Or- ^
der and Approbation. And in this manner the Parilh Priefts are-.
charg'd
iz The Tapijl Mifreprefented and (^^refented.
charg'd to inftrud the People as to the ot)fervance of this Day. Thofe
Papifis therefore that are zealous for the Honor of God, and defirous
of their own Salvation, do endeavor thtuio Sand fie the Lords-Day ^
being equally felicitous for the due keeping this Commandment, and
of all the reft. And wherefoever 'tis not thus holily and in the feat of
God obferv'd, whether by Papifts or others, there (bating fome Cafes
of Neceflity) it muit be fome great Abufe,or elfe a negled of Chriflian
Duty, at which not only Prottfiams are fcandaliz'd, but likewife every
good Papifis who wifhes with all his heart, that in this Point care were
taken for a Reformation. He is well fatisfi'd, that the Paft >rs and
Prelates where fuch Abufes have crept in, are far from approving of
them; and that fuch as comply with their Fundion, Zealoufly de-
claim againft them, both by Advice and Example encouraging the
People to the Performance of their Duty in this fo weighty a Concern.
Thefe may truly fay inthis,what S.ylHgufiin did in the like Cafe,(/.zo.
com. Fatifi, c. 21.) H^hat we Teach is one thing, what we Tolerate another ;
'Tis one thing we are obligd to Command, another we are bound to Reform ;
and till we can Reform, we are forPd to Tolerate it. And fince it do's not
takeeffed, he can only pity and pray for'em, and wifh that this Day
were duely Sandifi'd in all Places •, not prophan'd by Buying, Labor-
ing, and Traffick j nor yet, by Sleeping in Churches, idle Gazing and
Difcourfing, or making it a Day of Lazdnefs, irftead of Reft. But
alafs ! This is not the only Prcjrepr that fuffers violence, there's fcarce
any Country vihich h^s not its popular and darling rVVc, and where fome
one of the Commandments is not grown unfalhionable with diforderly
Livers: See how little and pardonable a Sin Gluttony and Drunktnnefs
is in fome Placesin others, Pilfering zn^Stealing; in ot\itxs,'Defama.
tion. Lying, Railing and Spreading Scandals, Subornation and Perjury; in
others,5C«ryw;^, Plaguing,Damning,znd Cheating. And thus whilft Chri-
ftianity is the Profeirion, there's no Nation, but where the Loofe and
i«^-rr<2r/w Pretenders make bold with fome part of it, and become a
Scandal to the reft, who always with a deep Refentment condemn that
Extravagance they cfpy in their Neighbors, tho' other ways they are
deeper in themfelves. But all thefe are Abufes, and how far they can
be charg'd upon the Prelates and Overfeers, 'tis hard to determine. As
for whatisobjededof Flanders in ourprefent Concern, it may be confl-
der'd, that that Country has been for many Years a Seat of War, th^t
hence they have had occafion of Laboring in Fortifications, Carriages,
Artillery, of Buying and Fighting on all Days alike j that by degrees
Sunday
Tl)e Mifreprefented and ^prefmud. 15
Suvdays by this means have loft their due Refpeft, and what was Juflffi-
able in time of War, has afterwards been retain'd by Abufe ^ this to any
impartial Man may in fome manner extenuate the Fault, tho' it cannot
altogether render them blamelefs. Other Countries likewife, which lie
under the Scandal of prophaning this Day, pretend fome Apology for
themfelves, viz.. The neceflitous Condition of the poor Country People,
who by their whole Six days Labor being fcarce able tokeep their Fa-
mily from ftarving, can come to Town only on Sundays, and there
areforc'dto provide themfelves of fome Necejfaries for Self-preferva-
tion •, and think it no more a breach of the Commandment, to keep
their and from falling into the Ditch on a than
'tis to pull their Ox or yifs out of it. But how far this Pretence may
be real, he cannot tell. One thing he will never omit to own and de-
dare, That his Church and T^hgion teach him to keep holy the Sabbath-
Day, and approve no Abufes of this holy Ordinance j and in attefta-
tion of this, he here profefles hirnfelf ready to concur to the bell of
his power, for the reforming all Corruptions of this kind, and cutting
off all fcandalous Liberties; and to endeavor that the Sunday be every
where obferv'd with a due Veneration, as (hall be moll for the Honor
of God; not with a Jev tpj Supercilioufne/s, which brings our Blcfled
Saviour himfelf under the Infamy of a Sabbath.breaker, nor with the
Loofnefs of weak Chriftians ; But with a Golden according-to
the Diredion of Chrill and his Apoftles, and as becomes the Follow-
ers of fuch Mailers.
CHAP. Vlir.
Of Attention at Trayers. Of Graying in the Streets
and in Company.
M'freprefented. Reprefented.
He is taught to multiply TTR is taught, that Prayer is
Prayers ; but no-where ^ Chrillian Duty; and that
taught to give Attention to ^ acceptable betore
k.,.- but fuch asareaccompanied
t' J J I with an humble Heart, and a Mind
ver the Words, and let his rais'd up to Heaven. That the
repeti-
24 Th^ Tapift Mifreprefented and ^prefented.
Heart run at random, vet he repetition oiWords isfruitlers,and
has comply'd with his Duty. external 'Devotion vain, unlefs
The external aouearance is puts a value on them,
, , , pp. , and by a ferious Oblation rccom-
thewhoIecareofhisChurch; them to the Throne of
and therefore tho' fhe obliges ood. Whofoever therefore goes
all her Members to hear Mafs to Mafs, and feeks no other En-
on all Sundays and Holy- tertainmentfor his Thoughts, be-
days, yet (lie no-where com- fides vain, idle or foreign Objeds,
mands them to brine their do's no more like a than
Heart and Attention with the that are about h.m ; and
1 VT J • .1 /-. • • inftead of complying with his
Opinion j3m.y before God^ do's moil cer-
of her Divines that wholo- tainly offend him, by making a
ever is but prefent at mockery of thofeMyfleries^
tho* his Mind was never and prefenting liimfelf before his
there, but wholly taken up like a Beafi and not like a
with idle Thoughts, and in 'Jis true, if he was prefent
an uninjrrupted and volun- &SXd''Sn«^^
tary Diftra£tion all the time, church can take no cognizance of
yet he has fully latisfi d his him-, becaufe This, like otlier
Obligation, without theleafl: Courts of Judicature, non judicat
breach of the Precept. And is de interiorihm, do's not extend be-
it not the fame in faying yond what is apparent. 'Tis (jod
their Beads at the fame time is the only Judge ^ Hearts ^nd
mumbling them over, and Sa- "St'unf faJS
, . ° T- • J I US pais not theie Bounds, are not
luting every Friend they queftionable by any Human Au-
meet, and frequently giving thority. Hypocrites and Differa-
and receiving News from bierseafilybafflleall Human Laws,
him with an y4ve Mary ftill And That Church, which obliges
dropping? What is this but its Members to be prefent every
Lip-labor ? 'Tis to pretend ^"p>da.y and Holy-day, and That
toGodlinefs.andIetirallend
* J .. J CI only once a A^onth, are equallv 2t
m Words ; to make a Shew ,
of Rcli^ion^ &" rnake no more charge none with the breach of
ofit, but Froth and Shadow. the Treceft, who do but fhew
themfelves
The ^apift Mifreprefentedand ^epnfented.
themfelves according to Order. And fuch who come to Church for
Confcience-fake, and continue there in a holy Exercife o^Devotion j
and fuch who come there for Intercft, tofave themlelves from the Se-
verity of the Law, with Hearts full of Rancor, Malice, and Con-
tradition, are alike unqueftionable by any Court upon Earth.
Heaven indeed looks upon them with another Eye, and will judge
them according to their Hearts ■, but Human Laws fall Ihort of this,
and reach not beyond outward appearance. However, 'tis the Duty
of Paftors to admonilh their Flock, that they perform all their Devo-
tions, both with a decent compofure of Body, and with their Spirit
and Soul rais'd up to God. 1 his Advice is given by the Council of
Trem, (Seff. 22. de Sacrif. Mijf.) where it ftridlly charges the Priefts,
I. A Sacerdotibus omnem oferam, &c. To perform their Duty with the
greateft Purity and Cleamiefs of Heart fofjible. 2. Forbids them to fay
Mafs, Nifi fritu qui interfm, decemer comfofito corf oris habitu, declara-
"verint fe Mente etiam & devoto Cordis affetiu, nonfolum cor pore, adejfe'.
Till thofe that are prefent have declar'd, that they will alTifl: there, not
only with their .Body, but with their Mind too, and a devout Affeftion
of Heart. By whjch it is evident, that the Church is fo far from
thinking fuch People (viz.. who come without internal Devotion) to
acquit themfelves of the Duty of Hearing Mafs, that could fhe fee
their Interior, Ihe would not permit Mafs to be faid in their Prefence.
'Tis nothing but a therefore to affirm, that his is not
concern'd for any re<j/and fr«e Devotion in her Members, or whether
they bring their Hearts to Church, or no. For tho' fhe cannot punilh
thofe who come thither and leave them behind •, yet Ihe declares to all
in her Communion, that they cannot deceive the All-feeing God, that
he is the Searcher of Hearts; that Lip-E)evotion and going to Church
are not regarded by him, unlefs the Heart go in Company; that all
voluntary Diftraftion at Prayers is finful, and that Hypocrilie and
Diffimulation are moll heinous offences. This he finds repeated in all
his Catechifms, in his Spiritual Books, in the Confeffionary, in Ser-
mons; and the inculcating this into the Minds of the People, he knows
to be a neceflary Duty of all thofe who take Charge of Souls. But when
all this is done, he muff needs with a deep refentment of his Soul con-
fefs, that through the negled and wickednefs of fome Chrillians, (if
they are to be call'd fo) Churches and Chappels are prophan'd with
variety of Abufes, and Men affift at Prayers and Sermons, as if their
whole Bulinefsthere were only an idle Diverlion j as if theydelign'd
£ te
2 6 The ^apijl Mifreprefented and '^prefented.
to be a Scandal to their Profefnon, and to fill with fliame and confufion
as many as t5wn the fame belief with them. He caimoc without grief
and blufliing refledt on the Indecencies and Misbehavior of fo'-'nc in
thofe Sacred Places j how they Talk prophanely, Gaze idly, Glance
lafcivioully. Laugh rudely. Loll indecently, and upon owe Knee feem to
make Adoration to fome Dem-^od. But God be thanked, thefeare
only the Abufes of infenfible and unthinking Chriftians, and not the
Doilrin ofhisCWcfo,whichboth detefts and condemns them ^ aijd owns
that her greateft Calamities have fprung from thefe Slights and Con-
tempts i and that there's none more certainly accurfed,than be,
opM Dei f;eg!ige>ner,who do's the Work of God negligently. And now as
thefe arc jibufes of Churches^ fo there are others of Prayers perform'd
elfewhere, which he isfofar from juftifying, that in this he'il joyn
with the fierceft of ^dverfaries and decry them. For tho' he be taught
by his Church to maintain and abet every thing that is Good and Holy\
yet is he no-where taught to uphold And therefore if any of
ihefe^ through the Impiety, Ignorance, Craft, or Superftition of Men,
have crept into the pradlice of Devotion, he's for having them redti-
fi'd, and will hold up his Hand for a Reformation ^ always provided,
that this be done with a due deference to Superiors, be never at-
tempted by Scbifm or Rebellion., and that the whole Frame of Rel igion
be not overthrown for the rcdrefs of fome Corruptions. However,
amongft thefe Abufes, he do's not think the Pradtice of faying Piayers,
even in the Street or elfewhere, is to be reckon'd but rather that 'tis
a pious Inftitution founded upon that Advice of the Apoitle, W'here
he exhorts us to Pray always. Tis the Duty of a Chriftian to Icrve
his God with all his Power, with all his Strength, and with all his Soul,
and this at all Times and in all Places •, and he that keeps his Thoughts
rais'd to Heaven, and his Heart fix'd upon his Maker with tlte ieafl
interruption, bell fatisfies this Obligation. Whether therefore it be
in the Streets, or in the Fields, or in a Garden; whetlter Walking, Sit-
ting, Standing,or Kneeling; in Company, or alone j whenatLeifure,
or at Work j to Tray is fo far from being an Aoafe., that 'tis in fome
manner a Dutp ^ But this not of necefllty to be perform'd in Words,
,but either in Thoughts2.\ont,ovby anOW<if;owof ourfelves and whatfo-
ever we are about, to the Honor of God. Now this hb do's not think
can be done in all Places, at all Seafons, in all Compar.y, at all Em-
ployinents, without variety of Diftradions. But what then? Are
Akn never to Pray, till they can do it like Angels ? Or is it a Sin to
raife
Tlje Tafijl Mifreprefented and ^prefented. zy
raife a Thought from our Eullnefs to Heaven, becaufe we caijnot carry
icon without interruption? To continue on Prayers indeed am Mil vo-
luntary Diftradions, is but idk^zxA nothing more than an infignificant
Devotion of or Fajhio». Let thofe therefore who make fhew
of Praying while they are Talking, or perhaps Playing, examine
themfelves j if they jell with God,thcy areto anfwer it therafelves,and
neither He novhhChurch need Apologize for their Follies: Butas 'tis
moh: becoming a Chriftian to break through the heat of Recreations,
of Difcourfe, of Bufinefs, with frequent Ejaculations and Thoughts
upon God ^ fo it cannot but be molt commendable to exprefs the
fame Thoughts in IVords. Some may think this to be improper and
abfurd at times, but I fear 'tis only fuch, who are Difiiples of Felix,
and with him do not like to hear of God and Goodnels, but at what
they judge to ha z convenient feafon. Ads 24. 25.
CHAP. IX.
Of Confraternities, Mtraculom Images, and ^lics,
2ldijrefrefented. Ecfrefented.
He has many fair Invita- TTE has many great Encou-
tions to Piety and De- ragements to tme Piety and
votion, but they are only as /"^^^E)evotion,and thoRfo found-
r \ A t <^d upon the infinite Goodnefs of
fo many Dfcoys to draw him
into the Nets or Impoftors, Reward he has promis'd to
fuch who, like Mountebanks, thofe, who live according to his
with their Tricks draw in Law, and perfevere to the end j
great numbers of Devotes to that there can be no more Exce-
bring Grift to their Mill. To Ption againft them, than agairJl
this End they make it their ^hnftianity itfelf. Befides thefe,
•or r • av . ^ , there are others of an inferior
Bulinefs to inftitute new rank, amongflwhichtliacofCo«-
Conlraternities or Brother- fraternities, zs they zvc czWd, or
hoods, procure large Indul- Brotherhoods, is none of the leaft.
gences, and pretend a thou- Thefe being nothing but feveral
Ibd falle Miracles to be done Societies of Men, who purpofing to
E 2 fpend
iS The Tapifl Mifre^rejented and ^ejjyefented,
by their Images to delude fpend their Days in the Service
the over-credulous People. Neighbor, by
A n common Conlent refolve upon
, ^ u • r J f V. •' the conftant performance of luch
bout their //»^^cj,and oi their Good Works : as the
ReltcSy how many Abiurdi- Saying fo many Prayers every
ties do they relate ? The Holy Day, Falling fo many Days in the
Crofs is in Fifty thoufand Pla- Week, Confefling and Receiving
ces; and fo many pieces of it the Blefled Sacrament fo often
are fhewn, that if they were Month; Viiiting the Sick,
all together, they would ferve folTa ®d
to make up a(^ many Tr^s as §-c. And in this he can dif-
were in Paradiie. They Ihew cover nothing contrary to Law or
tVJO Heads oiSt.John Baptijly GofpeU but rather that'tis all
as many of Mary Magdalen, moil commendable and Chriftian.
And thus ftriving to win the He finds amongfl; Men of other
People to themlelves, they Perfuafions, many and ia-
flytolntpoffibles, andbyab-
furd Pretences render them- ^J^ Correfpondew,
lelves Ridiculous to^ all con- a common Allowance for a
(idering Men, and giveocca- Sermonis\^zDinntr. Andmaynot
(ion of concluding their 5ocimedand be as in-
whole Religion to be nothing "ocent and edifying, which are
more than a C heat. ''VJ' 7™=' Ag«emHit, of
trayerSf Fajttng^ and GoodWorkSy
for the encreafe of Devotion and gaining Heaven ? This then is all the
Defignof thefe InfiitutionSy and this the End of all their Rules and
Prcfcriptions. This may be faid to be a Pradice allow'd and ap-
prov'd by his Church, not as to be impos'd on any, but free to all
that are willing to enroll themfelves. But as for any thing beyond
this, 'tis the Concern of Men, andnotofhis And if
there be any fo abandoned to Wickednefs, as to make a ^V^a'eofDe-
votion, and to turn a holy Practice into Merchandife, 'tis becaufethey
are wkk^dy and not becaufe they are Pnpifis y 'tis by following the Sug-
gellionsof their own corrupt Defires, and leaving the Doftrin cfhis
Church y andpe is ho more to anfwer for their Impieties, than a Go-
vtrnment is for the Irregularities of thofe who trani^refs the Lam.
Let
Tbe^afifl Mifre^refented and ^efjrefented. 29
Let them be prov'd againft them, and they will certainly be punilh'd.
As to all therefore that relates to the Miracles^ to the Images^ to the
Edks belonging to any of thefe Confrmrnitks^ox elfewhere,his Church
lays no Tie on him-, and'tisasfreeforhim to-^jf/ewf or difftm in
Cafes, as in Cafe of any other Matter of Hiftory whatfoever : and eve^
ry confidering Man of his Communion obferves no other Method in
thefe things, than to give credit, as far as the Grounds and Motives
deferve. And in this there's no injury done to Truth, toReafon, to
Prudence, or Chriftianity. His Church teaches him no farther in this
Point,, than that God being is as able now to work Mira-
cles, as ever ; and that he do's it whenfoever he judges it convenient
for his greater Honor and Glory: But as to the when and the where,
that's only left to Prudence to judge and determine. And for his part
he has no difficulty in thinking, without any injury to his Faith and
Religion, that as Men arerafliand inconliderate in other Affairs, fo
they may be over hafty in crying up and believing of Miracles •, and
that 'tis poffible among credulous People, there has many a Noife
of thefe been fpread and receiv'd, without any better Grounds than
of Miltake or Imagination. But what then ? In cafe this were true,
and that fome falfe Miracles had been.obtruded through Ignorance or
Delign ; yet do's he not think it Reafon or Chriftianity, that the whole
Bufinefs of Miracles Ihould be thrown by in the Lump ; for this would
be to run into the othe-r Extreme, to exclude an over-pious Credulity, by
making way for all kind of Irreligion zndi Atheifm. For, as in Suppoli-
tion, there have been falfe Miracles; have not there been Falfe Prophets
too, Falfe Apojiles, znA Falfe Gofpels ? And becaufe TW under the'
Name of Sr. Peter, and That of St. Andrew and St. Thomas has been
prov'd Apocryphal and Surreptitious; nniftthofe of St. Matthew znd
St. John be reputed no better ? Becaufe many Preachers have appear'd
in Pulpits, and after a fair Preamble of Hearken to the Word of the Lord^
havedeliver'd nothing but Fadionznd Rebellion-, muftall of that Coat
be branded for Impofiors? And mnfi Chrifiianity be hifs'd out of the
World for a Fable znd a Dream, becaufe for one Chrifi, there hasap-
pear'd Five hundred Seducers ? No certainly; 'tis the part of every pru-
dent Chriftian to make a difference between Good and Evil, between'
TruezxA Falfe : and, as it becomes him; not to deny every Beggar thzt
asks him,becaufe a great part of them are Dijfemblers fo neither can it
he warrantable in him,to pronounce Sentence ,againft any thing
that has relation to God's Honor and Glory, becaufe in fome Tarticu-
iars
o T/;e ^a^lft Mtfreffrefcntcd and ^^refented
lot s he's convinc'd of Deceit. As for Miracles therefore and Relicsj
(v.dthout mention of Particulars) let fuch as have Grounds enough to
deferve credit^ have it •, and for others, 'tis no offence to his Faith or
Religion to fufpend ail affent. If any alfert confidently Miracles or
Retics without due Grounds and Examination, they zre foolijhly Piom
and Rajl): if any cry up to the People jMiracles znd Relics, which they
know to ne none, they arc no better than Impojiors; and as much Mony
and Freinds as they make by fuch Frauds, fo nruch Wrath and J udgmenc
do they undoubtedly iieap up totbcmfelves.- This was ccrtoinly the
Judgmentof the EWkrj in the Council of TVe«f, who for this reafon
took care to reform ail Akifes coiKerning Images, Miracles zud Relics,
aiid gave in charge to all Citrates, Parijh-Priefis and Eijhops, to take care
of preventing the like for the future. And now if (ince that time any
others, either through negledt or defignedly, have crept in amongft the
Faithful, he knows no Papijh, that will or ought to oppofe their due
Reformation. However he cannot think all to be Abufes, which by
fome are thrown into that Lift: he muft needs own, that the alraolfc
innumerous Pieces of the Holy Crofs, are a feeming Contradidlion to his
Reafon, andthatthere'sneceiTity of a Miracle to fupport it. But fince
hefmdsthis Objediontobe of Thirteen hundred years date, and the
Solution as old, he'll rather clofe piou[ly to refped thofe Relics with
Antiquity, than with others, damn them all for an Im-
Ak.^go.^p' pofture. St. Paulinm, Bifhop of fays. That the
ad Sever. Crofs in its infenfible Matter being privilegd with a living
Quality, has been fo divided into almoji innumerous Pieces,
that it is not at all diminijh'd; and that it drank in this laliing F"^rtue from
the Blood of that Flcjh, which fuff'eFd Death without being fenfible of cor-
ruption. And tho' the Sentiment of this Father be not obfigatory to any,
nor has any relation to Faith-, yet fince 'tis no Modern Invention, but
recommended to him from that purer Age of Holy and Underftanding
Men, without the Contradidion of any it feems more commendable
tohim, if not to aflent, at leaft to fufpend all Judgment, till there be
better than that Jewijh Evidence, of How can this be ? to call it in que-
ftion. The more troublefom Difficulty is that of the {zmz Relic be-
ing ffiewn and aHerted in dijjerent Places, and this he muft needs own
bears the face of z Juggle. But however he cannot politively condemn
it as fuch, l)ecaufehe finds Prudent, Pious and Judicious Men Preten-
ders on both lidcs, each producing rational Grounds for what they
challenge. And therefore he is more inclin'd to throw it upon fome
miftake
The Tap'ijl Mifrepn/e}itcd and '\eprefented. | f
miftake in Hiftory^ fome miftake in the Name or in the Per fin. It being
no new thing for fiveral., to put in their claim to the fame thing'. Ana
different Authors being maintain'd by great Hiftorians and Antiquaries,
for the fame Bookoi the very Scripture it felf. As therefore many Ab-
furdities fpring from the difagreeing Reports of Hiftorians in other
Matters, ib likewife in this ^ and till Men come to be like the An^e/s in
Heaven, there mull be always allowances in conlideration of their In-
firmities. Another occafion of many Pretenders to the famcPe/tc he
finds to be, that generally whofoeveris in pofleffion of a Principal or
confiderable/'<?rr of the Garment.^ the Hand.^ the Arm of a Martyr, gives
it no other Name, than of the Garment., the Hand^ the Arm; and fo
the iVhole feems to be multiply'd to an Abfurdity, when in reality
there are not fo many Wholes., but only fo many Pieces. This then is
what he finds and underflands concerning Fratermties., Miracles and
Pelics; what \%good, trneaxidjitfl in them, he thinks no body will be
againft; and for his part, his Church, Faith, or Religion teach him to
be for no more. And if there be any thing otherwifi in them, he will
do Service to his Church, that will difcover it and prove it, that fo it
may be thrown out of doors.
CHAP. X.
Of the manner of hyocation and Titles of Honor us'dtoths
V. Mary and Saints,andfuch as feem proper only to God.
Mifreprefented. Reprefinted.
He owns a God indeed, TTE owns one only^e^ Crea-
but fo that he has in a tor of Heaven and Earth,
manner dethron'd him, or at l^^hfves and puts his tru/t in hingas
kali made the Ftrgs» Mary & his Supreme Sovereign,and only
s.ir.,> equal with him. His
A jj L II • "'tn, or making any thing equal
Addreifes to them are all in with him; that heconfeflesit to
common, and li we may take beamoft HeatheniIh,blafpheraous
meafure from'his own Books, and damning Sin. He believes God
God and the Virgin Mary are be his only God, that every thing
alike to him. Hh external befides hfm, whether in Heaven or
Earth,
5 2 The Tapifl Mifre^nfented and (^prefented.
Si^ns of Devotion and his Earth, is nothing more than a
Words are the fame to both. Creature, and the work of his
■Tis not only Holy M«y Pray Hands; and that there's no more
r^a. u . TT I Ti/ D proportion betwixt Cod and any
for ; but Hrtp «a Mary Be 1,^ ^
otir comfort Mary^ Strengthen than between and
Its Mary^ Enlighten sis OmmpotencyzndWeakmfs^thznhc-
andathoufand llich like Ex- twixt Coisi and his Cre^f«m. This
, preflions , than which no- he is oblig'd to confefs, and that
thing greater can be faid to there's no poflTibility of Salvation
Gr^^himfelf. And then has for any, that believe or maintain
not he our Ladies Ffalter^
wherein the Pfalms in the
higheft Strains of Prayer are
the contrary. But now notwith-
handing this infinit difproportion^
yet he acknowledges that his
Words y his Addrejfesy his Anions
apply'd to the Virgin Mary ; are many times the fame to Cody
the Name of God being every to the Saint Sy and to Men -y if they
where left out, and the Name ai'e taken as dead kind of Motions,
of the Virgin Mary put in the abftradted from his Intention
place ? And what more preP-
fing Argument than that of
the Mafs'Book Printed at Pa-
in which She is defir'd
rts
which animates them, and gives
them their diflinUtion. For as he
fays toGody that he lovesy honors
and refpelts him j fo he fays to
the Saints and to his Neighbor y
nottoTray tOy hut to Command that he lovesy refpelts and honors
her Son ? And now what them. He fays to Cody that he
fignifie all his Proteftations and
to the contrary, fince his own I"""
y.r J 1 Vr - jn fays to his fr/ewd he meets in the
Words, and ^mons, and Pro- g^^eet. He fays to Cody Thou art
ft rat ions and Pr4^errny inthe Father zndComforter, favevaty
very Face of him, as undeni- redeem me, blefs mtyhelp me,ftreng-
then me, and overthrow all my Ene-
mies; the fame words he oft-times
fays to Men. He uncovers his Heady
kneelsy proftrateSy holds aphis Hands
andEyeSy weeps, aikf pardon and forgivenefs of God, and the fame Alii-
o«^ on occafions he do's to Men. And fo likewife of almoft all other
£xprej[ionSy Aolions and Motions: fo that if any one were fo inconlide-
rate.
able and mofl: convincing
Proofs of his Blafphemy and
Proplianenefs.
TI]8 ^^ fifi'cprejented and ^^refented. 5 5
rate, and rafli, astomeafure \m Faith hy thefe^ heraightfoonbe con-
eluded an Atheifl, a Polytheill, a Blafphemer, and what not? And
would notthe whole Chrillian World be calt after him into the fame
Lift? What would become oiiAhraham, who bovredhmfelf toward the
ground before the u4ngel ? Gen. 18. 2. What of Joflma^ who fell on
his fnce, and did worjhip the Angel Captain of the Lord'shofi ? J of. 5. 14.
Would not Abigaif by this Rule, becondemn'd, for making an Idol of
David^ becaufe Ihe/e// /'c/ore David on her face to the ground, and fell
at his feet, and faid, Vpon me, my Lord, upon me let this iniquity be, and
let thine hand-maid, I pray thee, fpeak^in thine audience, and hear the words
of thine hand-maid.—/pray thee, forgive the trefpafs of thine hand-maid ?
I Sam. 25. 23,24, 28. For what greater Expreflions could ftiehave
us'devento (fod himfelf, oiAdoration, Humiliation, Contrifton, Pray-
ing, and asking Tardon [or her Offence? And mult not Daniel be ne-
celfarily branded for u Blafphemer, for uddrclTing himfelf to Ncbuchad-
nexjcjir by the Sovereign l itles of, O King, and King of Kings •, and
telling him that he had a Kingdom, Tower, and Strength, and Glory:
Dan. 2. 37. which are the Attributes exprefly given to God himfelf?
And then, do's not Nebiichadnez.z.tr idolize him agen, who fell upon his
face, and worjhip'd Daniel, and commanded that they flsoald ojfer an oblation
and fweet odors unto him ? at the fame time confefling that Daniel's God
was a God of Gods, and a Lord of Kings; and Daniel not at all repro-
ving him for what he had done ? lb. v. 46. The fame thing did the
Sons of the Prophets to Elijha, who bowed themfelves to the ground before
him. z King.x.\%. Sodidtht Shiinamite,who fell at PWhsiLS feet. lb.iy.iy.
So Judithzdorcd Holofernes-, znd Achior Judith. So that if this hafiy
way of concluding Men Atheifts and Blafphemers be once follow'd, as
many holy Men as have ever liv'd in the World, rauft neceflarily fall
under the Infamy^ and there's no remedy, but fetting up for Ouake-
rifm. But alafs, this way of Cenfuring has more of Paffion in itTThan
Reafonor Chriftianity: and a little ferious Confideration upon what
we fee and hear even from Beggars in the Street, from Men in their
N'eceffities, from Subjedls to their Princes, both as to their Expreffi-
ons, Adionsand Deportment, will eallly inform us, that there's fcarce
any Word, Title, Behavior, or Phrafe us'd to God Almighty, but what
common Pradicedo's fometime apply to Creatures, without the guilt,
or even fufpicion of Idolatry: Thcfe having no pofhbility of being
either Good or Evil but only as they receive it from ihe Intention that
direds them, if therefore wc arc fo Moderate, as to fee and hear this
F done
54 ^^fifreprefented and Q^prefented.
done to one another without Scandal; why fliould we be {ofeverely
Cenforiom^ when the fime is done to the Bltjfed that are in Heaven?
If a Man in his Necefrity may innocently fay to his Meighhor^ Help me \
how comes it to be a breach of his Duty, to fay the fame to the Virgin
Mary^ or a Saint that is in Heaven? If a Man may fay to his Friend^
Frotek me^ Govern me, Direbl me. Defend me, &c. without any offence
either to CTo^/or^XiW; whyihouldit be an inexcufable Blafphemy, to
fay the like to thofe that are in Glory ? A Papifi makes no more a God
of the rirgin Mary, or a Saint, when he thm adddrefles himfelf to
them,than he do's of Man, when he ufes the fame Exprejfions. He knows,
neither the one nor the others are any more than Creatttres-, and he
asks noth^gofthem, any otherwife than in their Degree and Condition
under Godthey are capable of giving him affiftance. Man may be fer-
viceable to him by his Authority, by his Intereft, by his Advice, by his
Learning, by his Art, &£. if God be fo willing: and for this it is he
becomes Petitioner to him •, The Saints in Heaven may be fervice-
able to him, by their Prayers, interceding to God [or him ; and this he
asks of them. So that in whatfoever words heexprelfes himfelf either
to Men or Saints, he means no more, than as depending of God, and in
fubordination tohisblelfed Will they are capable, fo they would con-
cur to his Relief. And in this, vvhere's the Blafphemy? Where the
Idolatry ? Thisisthe Senfeofthe whole Church, and thus 'tis Expli-
cated to the Faithful in her Catechifms and Sermons^ and declar'd in
the Council of Trent •, and none can be ignorant of it, but thofe that
wilt not know. But now for the Mary-Ffalter and the Phrafe of the
Parifan Mafs-Book,, they are indeed extraordinary •, and as fuch repu-
ted by thofe of his Communion ; the latter was an Hyperbolical Ex-
preffion, [\nta\AoX.oiht French Genius, but foonlay'd by as improper,
and now no-whcretobefound, but in the Monuments of thofe, who
record every thing that will ferve to blacken their Neighbor. The
former is a Book the Devotion of a Private Perfon, whoever he
was: And tho' fuch Applications found very fcandalous to foine
Ears, yet not fo much to his •, becaufe he is very well fatisfi'd they
were never intended to TidihoxTio Virgin Mary, or to make her equal
to God; but only tobeaccommodateu to her in an inferior way: fuch
as is frequent in the Fathers, when in their Panegyrics and Orations,
they often apply the words of Scripture to the Saints, tho' fpoken there
of Chrift. And^did not Chrifi himfelf do this, who owning himfelf
the Light of the World, yet faid to his Apoftles, Xou are the Light of
The Ta^tfl Mifreprefentecl ami ^eprefinted. 5 ^
the World, And is it not the fame in the Old Teftamcnt,, where even the
, Sovereign Name of God is given to Prieps ^ £go di.xi DiiejHs,, 1 have
faid ye are Gods, and where in the Cafe of Jojhua^ God is fa id (ac-
cording to the P^idgar Tranjlatiori) to have obeyd the Voice of
Jof. 10.14. And upon a little confideration he cannot but wonder,
how this Are (liould come to be fo fqueamilh in this Point above all
others, it having been blefs'dwith a Generatioa of Men, who could
hear an iln-Soul'd Wretch honor'd, doted on, and maintain d under
the blafphemous Title of Saviour of the Nation,^ and two Pei jarM Vil-
lains proclaim'd for the Witnejfes mention'd in the Apocalyps,^ and lit
down contented with this for a longtime, without Scruple, without
Remorfe, without Contradiction ^ and yet ac the hearing half fo
much given to a Saint injleaven, they are prefently itartled at the
Blafphemy, and their Stomachs turn. And have not thefe Men very
uneven Confciences? But it feems 'tis What you will,, and as much as
you will, excepting only to the l^irgin Marry and ih^eSatnts.
CHAP. xr.
Of the Taptjls hiding their ^ligion from Trofeiites, and
not difcQ'vering to them the Myjleries of tt^ till they
are made fuji.
Mifreprefented.
He makes many Converts,
as he calls tlum, to his
Religion, but 'tis all by a
1 rick and a Cheat. He lays
down fair Propofals, and in-
vices Men in by the weighty
Arguments of Scripture, Rea-
fon and Antiquity ; with re-
peated Proteftations, that his
Church teaches only thus
Eeprefented.
He is very de.Hrous of unde-
cciving poor Souls, & bring-
ing them to the knowledge of the
Truth-, butforthe effefting this,
he is taught, that the Means ought
..always to be proportion'd to the
End; and that no evil thing what-
foevcr ought to be done, for the
compalling this fo good a Work.
The charge therefore that is
brought in againft him of Lying
and Dijfemhling in order to the
F 2 gaining
7^6 The Tapifr Mifrcprefented and ^l>refentcd.
and thus; and then produces gaining Profelytes, he utterly dc-
Catechifms and Books com- nies;,anddeteltsthe Fad withall
pos'd for the purpofe, where-
in the whole Bufinefs is made
out very fair and taking. But
in the mean time fhews no-
his Heart, as moft abominable in
it felf, and odious in the iight of
God, who being the Firji and Ef-
ftntial can approve nothing,
which is fo great a Contradidion
thing of thatconfufion of My- to his very Nature. The Means
fieries^ which lies behind the therefore he ufes in the exercife
Curtain,no,thele are not to be Chriftian Duty, is plainly
difdosM and made known to ^ •
r, ^, , i- n to Ihew It to be agreeable to the
Profelytes^ until they be firft Wordof Cod^ to have been taught
made lafe and fair enough, by the*Apcftles, receiv'd, main-
And thus he wins poor filly tain'd and deliver'd down to us by
People into his Errors, by the the Faithful of all fucceeding Age^
fame Method as the Devil and that 'tis now the fame as it
do's, when he has a mind to always witliout addition
deceive, who fhews himfelf "rtl.mimuion. Th.sf,.«Mieow«s
' , r w ■ 1 J deelardin the Council of irewr,
like an of Light^ and Explicated in the Catechifm ad
holds his Cloven-Foot as lar Tarochos^ in E'erojFsRule of Faith^
back as he can. So that upon in the Bilhop of Meoitx's Book, in
the whole the Papifi has one great numbers of ox\\ex Catechifms
part or kind of Faith^ which fetforth forthelnfbruaionof the
he is to own in Public, and to lg"orant. This Faith he receives
r r fu., .-1,.. J..,,.,,-..., vviththe whole Church, and
profefs for the drawing over hedelivers to Profelytes, and
Converts', and another to teach ■i.ben they underftand and aifent
to this, he has no other part, no
other kind of Faith to teach them.
As-to what therefore is fuppos'd to
be referv'd behind the Cur tain,and
not to be difclos'd,tiil his Converts
are firft made Cfe and faft enough i
'tis nothing but Imagination, a
vain Chimjera, an idle Dream:
'tis nothing but the Report of the
them, when they are in and
lecure: for when he perceives
them once fetled, then it is
they are admitted to a full
fight of their Religion, their
Heads are fill'd with Foppe-
ries, Abfurdities are inftill'd
into them like Gofpel, and
what was before difown'd to jemfh spiTs, (Num. i(, 32.) who
being
TJje Mifreprefented and ^eprefented. 57
to them as abominable, is being rent to view the L Wo/C^-
now taught them for a necef- gave it out, 1 hat however
farv Diirv Picafant and Inviting it feem'd-i
^ yet thofc that enter'd it, would
certainly find it full of Bugbears, and Gums, and to be a Land that
devoureth the Inhabitants, fo todifcourage the'People from going for-
ward, andpofiellingthemfelvesof the Country, God had commanded
them to enter. And really he cannot but wonder at the flrange Con-
fiderceof fomeinthis Particular, who knowing nothing more of his
Religion, belides the Extravagancies of fome of its Profellbrs, that is,
juft enough to rail at it, yet boldly undertake to inllrudl him in his
Faith, and to alTure him, his Church teaches him rW ^vAthu^', that
he'soblig'd to believe fo and fo ; that if he's a Papifi, he mull do thefe
znd thefe things j and fo take upon them to inform him of his Reli-
gion, and to perfuade him, they know it better than he do's j fo run-
ning over all the F'tces, Follies, Excejfcs, Failings, Odd Opinions of any of
his Communion, for fo many Duties and DotJrins of his Church. Which
to him feeras fo great an Abfurdity, that for his part he thinks every
Sputtering Monjkur might as well fet up to teach him the Idioms and
true Pronunciation of the English Tongue : He that never faw more
of the Ocean than IVrccks call upon the Shore, might as well undertake
to Pilate him over it : A Jerv^ might as well pretend to be his A/after
in Chrifianity, and every Scavenger to be Surveyor of the City. For
what skill are they likely to have of his Religion, who commonly look
no farther into it, than to know how to ridicule it •, and who cry up
the Opinion of every Author, for the DoClrin of his Church ? He looks
upon his 'Religion as ofgreateft Concern to him imaginable,as teaching
him how to ferveGod, and worfhip him after his own good Pleafure,
and diredling him to the beft Means for the Salvation of his Soul. For
this only Reafon has he embrac'd his Religion, and for this only Reafon
do's he perfevere in it. And had he been taught by it either at the
time of his being reconcil'd, or after he was made fafe and fall enough
to it, any thing fo Difpleafing to God, fo Prophane, fo Superftitious,
fo Idolatrous, 16 Cruel, fo Silly, fo Unreafonable, as Adverfaries com-
monly report, he acknowledges that he neither could, nor would be
any longer a Member of it. He do's confefs, that were the Dodlrin of
his Church fo abominable and monftrous, as is the Idea and Imagina-
tion the have of ity» or were it really guilty of what Pretenders
of an higher Rank charge againHit, that be would not only fet the
Reforma-
The T-apiJi Mifreprejented and ^eprefented,
Reforwationhzfor-Q it, but even Twcifntj and the Savage Devotions of
the Canmhds *, and that he v'ould mark out as many as embrace it, for
nothing more than Brutes, Madmtn, or Fools. But, God be thanked,
he finds his Rdipon of another Conititution, and, as he is to appear be-
fore the Divine Tribunal^ he profeiTes, that he has been never taught
by hiscWtlj, either at hi^entrance, orany time after, any thing de-
ftrudlive of his Duty he ows to Cod^ or his Neighbor j but in rnofi Par-
ticulars, quite contrary to vviiat 'ti- reported. And that, amongft many
others, it has been to him a convincing Argument of the truth of his
Religion^ to fee by what 'tis opposed; and that firxe he finds
'tisrender'd odious to the world, chieliy by Cahtmnies^ malictoM Exag-
gerations^ Mifinterfretations^ falfe yipplications^ &c. he cannot but con-
elude, that 'tis only the Devil is angry at it. But now upon the whole,
to put the Sum of this Charge to the Examination of comm.on Reafon
and Experience : If it were the Pradice of his Churchy to invite in Pro-
felytes by fair Proporals,and repeated Protcftations, that this is the only
DoUrin of his Churchy and thus 'its to he heliev'd^ andnofarthelr: and when
they are once made fafe and faft enough, then to fill their Heads with
Fopperies, to inflill into them Abfurdities, to inftrudthem in Cruel-
ties, to reveal to them Myfteries of Nonfenfe and iniquity, and contra-
did all the former fo folemn Protcftations: If this, 1 fay, were the
Cafe and Methcd of his Churchy mull not a Man bid defiance to his
Reafon, to think that fo conliderable numbers of Converts fnould go
over to her, and none make dilcovery of this Abnfe-^ that theyfliould
befo bewitch'd, to find and fee themfelves dcceiv'd and cheated, and
fit ftill under the ■'-ham^ without delivering themfelves from the liflpo-
fture, and giving caution of it to their Neighbors ? It is not unufual in-
deed in trivial Matters for Men, after they have been cheated, bydif-
fembling and filence to encourage others after them into the Trap for
Company, as the Gentleman did, who on Chriflmas-night having h-een
deceiv'd firlb himfelf, flood by in filencc to view Numbers crowd-
ing into the Chappel, to fee the Rocking of the Child. But to believe
this of a world of Men, in a Buiinefs of Piernity., in a Concern of Sal-
w/fow, in an Affair of their own 5o«/j, of their and their Ce,
-aeration after them; to think, that u der fhew of Paradtfe, they fhould
be trepann'd into a Precipice of Aft//, thet e voluntarily to remain, to de-
fire no Relief, not to cry cut agairfl the Cheat; but to be well fatisfi'd
with all, toacknowledge it an indfimaMe Blefling of Heaven, to invite
their Friends after them, to beg God's Grace never to depart thence,
but
The Mifrcprcfentcd and ^cprefented.
but there always to live, and there to die ^ this is a thing licyond all
credit, above the power of Nature, out of the reach of all Senfe and
lleafon •, and there needs no more than a bare repetition of it, for the
proof of its being mpojfible ^ and to evidence that the Papiji is not fo
. induftrious to hide any Cloven Foot he has, while he makes Converts •
as others are to borrow (I know not whence; Fifty times more Cloven-
Feet^ than the Beafihzdi Horns in Jpocalyps, and fix them upon the
very Face of "J^opery : by fuch Monfters to fright People from ap-
preaching it, and to Men the numbersof its Admirers.
CHAP. xir.
of Tilgrmages,
Mifrepreftntcd.
TH E Papift is taught to
efteem Pilgrimage<- as a
great Devotion ; and for
nearnefs and fureneE there's
no way with him to Heaven,
like going by 'Our Lady ofLo^
rttto^ Limine Jpoflolornm, or
CompofielU, Thefe Places arc
Antidote enough againft the
blacked: of Sins; and he has
very ill fortune, who leaves
not here the guilt of ail his
Crimes behind him ■> and
comes not as clean out, as
Naaman out of Jordan And
is not: tills a rare Invention,
to teach People Chriftianity
by making them Fagabondj :
to make them undervalue the
Reprefented.
H E Papift do's not quefti-
on but Going in Pilgrimage^
if it be done as it ought to be, is a
Practice very acceptable to God,
tho' not obligatory to any : But as
for the relying upon this^ fo as to
negledany other Chrlftian Duty,
either of a holy Life, or a fincere
Repentance, 'tis certainly moft
abfurd in it felf, wholly deftru-
dive of the Dodrin of Chrift, and
unbecoming as many as pretend
to be his Followers. He is taught,
and believes that nothing is capa-
liic of reconciling a Sinner to
Heaven, befides the Grace of God
Vv'orking a Converfion upon the
Fleart, by a lincere Repentance,,
and a firm Purpofe of Amend-
mendment ; and that to exped
Remiffion of Sin from the perfor-
mance of any external Jltlion^
_ without
40 The Tapljl J^ftfre^refmted arid ^prefented
Prafticeof a Good Life, the , without this inwardcha^ge, is but
OblervanceoftheCommand- uvain Prerumption,andagiound-
,j 1 kfs Hope. He IS taught however,
menis, and a hearty Conver- many externarAaions pet-
lion, by iwellmg their form d out of a real intention of
with the great worth of thele appealing the jult wrath of Hea-
Holy Rambles ? As if God ven ^ or for the obtaining this
did not hear our Prayers in Repentant Grace ^ or in Thanki-
ail Places ; as if a contrite giving for Benefits receiv'd i or
Heart were not as acceptable increafe of Devotion, aie
to God at home, as at Com/,o. acceptable in the
^ „ I T r I light 01 God, and commendable in
Jlella ; and as Loretto^ above ^ Chriftian. Such are the Recital
Other Places, had the Privi- of Focd Prayers^ Tears^ Fifning
lege of reconciling a hardned the SUkj) Comfortptg ones Neighbor
Sinner to the Favor of Hea- w Difrefs^ AccomfaKywg a Corps
ven. He that thinks to expi- See. And may not
ateaSinby going Ban-f'^oF here very reafonably
do's the PenJnce of a Goofe underta-
J , , r 11 r,' ken for the Honor of God, on any
and only makes one Folly the foremention'd Intentions;
atonement of another. But what fhoold hinder the excelJen-
'tis the wondrous Images that cy of the Ettd, from giving a true
draw the Papifts to thefe Pla- worth to the Action, and from an
ees, 'tis to Pray to them they Etdifere-at, making it a Chriftian
gofbfar, notqueftioning, but
by means of ftch Favorites of hh"Mail
,Heaven,they ihall be the lOon- 'Retirements he do's very
er heard. For to what pur- well: if another will go to his
pofe elle do fo many go in Parifh-Church, to perform this
long Pilgrimages to certain Duty, he do's likewife well: And
Images, if they do not hope if a Third, having leifure, thinks
to be better heard for Praying
L P ° fame good Intention ; beiidcs the
* Prayers he's to fay, offering to
God the difficulty of his tirefom Journey, the denying himfelf the Com-
pany of his Friends, the lawful Recreations, and agreeable Eafe, which
' in that time he might, without offence, have enjoy'd ■; do's not he like-
wife
The Tap'ijl Mifrepre/ented and ^eprefented. 41
wife do well ? Is there any fuch Difference in thefe Tkree^ cither as to
the J^fony the Objeiiy the the Intention^ or any Cinmnftance^ that
what the Two former do, Ihould be mofllaudable and conformable to
the Duty of a ("hriftian; and what the Third do% Ihould be Ridicu-
lous, and an idle Superftition ? They appear to him all with the fame
Face i and he fees no other difagreement, than that, to the Prayers
which the Two forrrer {zy., the Lafi zdds feme Pains and ToH and Self-
denial^ which he voluntarily undergoes for the fame End, for which the
Prayers are offer'd. And if for doing this more^ he is to be hifs'd at for
a Loverof Fopperies, then Farewel Chriftianity.
Ifwe are to govern all our Adlions, that are directed to the Honor
of God, by that bare Weight and A'eafcrc, of doin^ nothing more than
needs mnft : Then certainly Judas was in the right, when he condemn'd
St. Mary Magdalen for a Prodigal, in wafting fo much Rich Oint-
ment on ouvEedeemer^ftzt^ for waihing them with her Tears, and
wiping them with her Hair. Jofepb of Arimathea muft be fet on the
fame File, for his purchafe of Spices and Perfumes, for the Enterment
of Chrift's Body. And muft not St. John Baptift come into the Lift,
for his unneceifary Retirement into the Defert, for his leaving his
Father and Mother, and denying hirafelf the fatisfadtion cf their plen-
tiful Table, for Locttft andWild ticny ? And what name muft Z^ccheta
have, for his fo over-liberal and uncomraandcd Proffer of, Lordj the half
of my Goods I give to the Poor? Luc. 19. And then thofe Primitive
Chriftians, Act. 4. ?4. who fold their Lands and Houfes, and laid the
Pricesatthe Apoftles Feet, what better Title can they deferve, befides
of fo many unthinking Prodigals, Enemies of Chriftian Liberty, and
Founders of Popifh Fooleries ? But alafs! Thefe are only impious and
prophane Principles, under the Cloke of Reafon and Religion, and
covertly defign'd for the overthrow, of what openly they pretend to
maintain. Whofoever confiders the infinit Obligations Chriftians
ow to God, and the numberlefs and heinous Offences whereby they
have fo juftly deferv'd his Wrath, can never think they can do too
muchy either in Gratitude for what they have receiv'd, or in Acknow-
Icdgment of what they have committed, or for the obtaining the IV#rcy
they earneftly defire, butarealways««n7on^^of, when they have done
their At the end of our befi Endeavors^ of our greateft Abnega-
tionSf andlhtmo&zxalous mortifying andhnmblingof our felves, we are
RiWVnprofitable Servants. And he that is afraid of overdoing in this
ki>nd,and forbears the performance of any thing he can do to the Honor
G of
41 Mifre^rejented and (^prefentei.
Gody however difagreeable to Flefh and Blood, barely upon the Prln-
ciplcof, Who requir'd this at thy hand f is but a Chrifiian by halves, un-
derftands little of God's Gj^nefs in the Benefits and Blefllngs he haj
beftow'd, confiders not the 'BUcknefs of his Crimes, Ihuts his Eyes a-
gainft thepreffing Example of Chrift, who when he could have abun-
dantly merited our Redemption by one Drop of his Sacred Blood, did
notwithftanding, voluntarily, and out of the excefs of his Charity,
permit himfelf to the mercilefs Rage of his malicious Enemies, to^
dragg'd by them through Scorns, falfe Accufations, Buffets, Scourges,
Shame and Confufion, to the tormenting and difgraceful Death of the
Crofs •, and this for us Men, and for our Exampk, Example^lfzy^hxi:
mvo out dated, it feems, and not to be follow'd but by fuch, who know
how to bear the derifion of Popery and Foolery, and are not afraid of
notwithftanding the foperverted Check o{,Who retjairdthis
at your hmdsf And now, if confidering our Obligations to God, our
own Crimes, and the Precedent of our Redeemer, a Chriftian is out of
danger of doing too nmh, in whatfoever relates to the Honor of God-,
why fhould Pilgrimages be thrown by for Superfiitions, which are no-
thing but Going to Church to PraifeandTray to Coa!, with the additionoi
a tedious Journey, of being expos'd to Hunger and Cold, and of many
Self denials, which only thofc are truly fenfible of, who have gone
through them ? Are thefe too much to be done for God ? Or need a Cbri-
ftian be afraid of coming too near Chrift, in voluntary abnegations and
Suferings ? Can thefe fo defile any Adion, that what is other wife Good
and laudable, is no w by them, render'd odious, and made a Crime ? Get-
tainly thofe that are Afferters of this Doftrin, neither know themfekes,
nor what Cod h, and are fctting up for a New Heaven, tobegain'd
without pains or trouble, and for which thofe uneafie Dodrins, of
Denying our fehes, of For faking all, of Taking up our Crofs and foHovting
Chrifi, are altogether unneceffary, and to be thrown by as the Dreams
only of Melancholy Saints, and the Relics of Popery. But if Ibme think
fit thus to embrace the Method of Abnegation, for the Honor of God,
and in Praifing his holy Name ; whatneceffity of thus flocking to one
Place more than another, lince God is alike in all Places ? Tis true,
God fills the whole World, there's no Place void of his holy Prefence,
and wherein he hears not the Prayers of all thofe, who with Humility
addrefs themfelves to him. And yet'tis evident too he manifefts lunv
felf morepartkuiarly in one Place than in another, and gives moft coo*
vificifig Arguments, that he has a preference for feme Places before
others^
The Mtfreprefented and ^l>refented. 45
ahti others. The Reafon of this may be as infcrutable as his Jud^mems ;
ags^ but however the thing is evident beyond exception. We are certain
hjjf, by ScrtptHre^ he made choice of the Landof Canaan^ before all other
Countries i that in Canam^ Jerufalem was moft acceptable to himj
gJuj. and that the Lord loveth the Gates ofSion, more than all the Dwellings of
jjjQj Jaeob^ QTjaL%-].) And if a Perfon in thofe Times (hould, uponthis
Confideration, have vilited thefe Places, to the Honor of God, and
with hopes of having his Petition there fooner heard, what folly had he
L : been guilty of? If God is fo pleas'd to manifeft his Power and Goodnefs
yj- in Jordan^ 'tis not the preferring of ^bna and Tharphar before all the
M Waters of Jfrael, (2 King. 5.) can be reafon enough to expeft Relief in
thefe, rather tXx^mnJordan. genefareth^ may be 35 good as the Proba-
1 . . tica., and yet the Lame crowd about this, becaufe they find God has
..T made choice of it for their Cure, He was certainly prefent with thefe
? Cripples, while at home in their Houfes; and yet they go to feek him
r"" at this Pond, becaufe he was pleas'd in that Place a'oove others, to
ihew himfelftheir Phyfscian.
And now if in the New Law nnquellionable Hifborics alTure us, that
God more particularly fhews himfelf at the Tombs zwAMonuments of his
Sasms Martyrs-, that there he fends more fpeedy Relief to the
Cries of the Poor •, comforts the Afflided, cures tlie Difealed, and
lijsii vvorks more frequent Miracles than elfewhere are not thefe fufKci-
cnt Motives, to call the Faithful thither, for imploring the Divine
AlTiftance, and obtaining his Mercy ? They were certainly fufKcicnt in
Cm' purer Times of Chriftianity, and efteem'd fo by the Ancient fathers,
WSP who frequently in their Works relate, how the Chriftians, in their
W Times, us'd to flock to the Monuments of the Martyrs,there to Honor
Riiii God in his Saints,zi)d to feek Redrefs for their Neceflities. S. AaonjUn
di aflures us this, fpeaking of the Relics of St. Stephen, (^Serm. gg.eU 'Di-
[ifi verf) A little Dttfi, fays he, has catl'd together f<f great a Multitude-,
'Hff: the AJhes lie hid, but the Benefits arc manifefi. Think, a little, Chriflians,
■£!i how great things God has referv'd for us in the State of Blift, who makes
3Kt the Dufl of'ithofe that are dead, fo highly bcnefcial to us. Theodoret tells
in us at large, {Lib. de Cur. Grac. ajfelB. Ser. 8.) how often the Faithful
Its us'd to aflenible in the Temples of the Martyrs,, there to Sing Praifes
^ to the God of Martyrs, and that by their I nterceflion they had the ,»
is; grant of their Petitions. And then do's not St. Chryfofiom give an Ac-
di count in his Homily of St. Pelagia, Virgin and Martyr, how this one
k deccas'd Virgin every Year drew together the whole City, fuch an in-
$ G 2 infini!;
44 Tapifi Mifreprefented and (^prefented.
finit number of People, and that this Solemnity was never omitted
upon any account whatfoever ? The Learned Author of Jovian (p. 128.)
likewife relates out of Sozjomenm^ how CallMC&farhxiJSx. an Oratory at
jintiochy wherein he placed the Body of Babylai the Martyr; upon
which the Chriftians left the Town to go and Worlhip there, the
Temple of ^/)o//o foon grew unfrequented, and the of Daphm
became dumb.
But the Fathers yet go farther, and do not only relate the Matter of
Fadt, but even invite and exhort their Flock to uphold this fo Godly a
Pradice : St. Bafd 291. ad Pan, Epifc.) fpeaking of Satychm
and Damas Martyrs, tells the Bilhops of Ponttts^ that not only his City,
but likewife the whole Country round about. Celebrates the Memory
of thefe Martyrs, that the Church reminds them of it by him, and ex-
horts them to renew their ancient Cuftom of coming to vifit him,
St. Chryfofiom in his Homily upon St. Bernke^Profdoce^^c. fays thus:
Let m vi/it them not only on this Day of their Feflivaly hut alfo on other
Days } let us Pray to theni^ and heartily hefeech them to he oar Patronejfes:
for the Confidence they had with God^ when as yet alive^ they continue to
have now being dead; nay^ 'tis much greater now, And if upon the fame
Grounds and Motives, Chriftians Ihould at this time vifit thefe Holy
Places, and there offer themfelves and their Prayers to God, need
there beany Apology to vindicate the Pradice ? 'Tis difficult toima-
gin, that what was fo approv'd and recommended for a Chriftian Per-
formance in thofe Primitive Times, Ihould now be no better than a
Scandal.
But however, fuppofing God did not fhew his more fpecial Prefence
at thefe Places than at others, that he heard the Prayers of the Faith-
ful aliks in all Places; yet are not there wanting very Confiderable
Motives to invite Chriftians to vifit the Monuments of the Martyrs-,
thefe being moft certainly Privileg'd above all other Oratories or
Churches, for the increafing Devotion in the Faithful, fortheftrength-
ning their Faith, eftablifhing their Hope, enlarging their Charity,
and encouraging them to the Exercife of all Vertues, and to the choice
of Torments and Death it felf, rather than to fin againft Heaven.
"Tis very allowable even amongft the mofty^«c4/w<yi> of Chriftians, to
pafs by fheir oyvn Parijh-Church, and go to another at a diftance, where
they think they fhall be more eclifi'd: and why not thus in our Cafe •
'Ti-s certain. Places fpeaktothe Faithful, as well as ; and none
move fo effedually as thofe where the Bodies of Martyrs lie. Their
broken
The ^apip: Mifreprefetited and ^eprefented. 45
broken 5o««aud Xe/inareamoft powerful Leflbn to a Chriftian Souh
Thefe touch to the quick, and make the Beholders afham'd and con-
founded at their own Weaknefs and Negled, when they fee what
Thefe have fuffer'd, rather than offend. Their Wounds^ and the con-
fideration of their Tortures born for Chrill's fake, move above the
power of lTor<sf/, and are a moft fevere Reprehenfion to thofe, who
repine at every Trouble \ who cannot ferve God, but when they arc
honor'd, and under every little AfBidion are ready to curfe God and
die. Can any thing fo forcibly improve in us the true Love of God,
as their Example? Can webeafraid of any thing, when we contem-
plate their Courage ? Can we think it too much to forfake our Plea-
fures, in fubmiffion to God's Commands ? when we behold thofe, who
rather than tranfgrefs, thought not much to Jay down their Lives ?
And if a Soul receives thefe Benefits from the Viiiting and Praying at
the Tombs of Martyrs and Saints^ what influence will not thofe Holy
Places of our Redeemer s Tirth^ his Death, Pajfioft, RefurreEtion and A-
feenfion, have upon a Chriflian Soul ? St. Jerom and Melania, with the
reft of the Holy Women, can give fome account of this. And moft par-
ticularly that Devout Pilgrim mention'dby Si, Francis Sales (^Loveof
Cody 1. 7. c. 12.) who having vifited all thefe in order, with great De-
votion and Humility, in contemplation of the Myfteries of our Redem-
ption, and receiv'd Impreifions i{i his Soul, according to the Exigency
of each Paffage *, at length upon Mount GUvet, his Heart being dif-
folv'd inTearsof Gne/and Love, thus addrefs'd himfelf to Heaven •,
O Jefus, my fweet Jefsts, J have note no farther to follow thee on Earth,
grant to my poor Heart, that it may follow thee to Heaven *, And in thefe
fervent Words breath'd out his Soul to his Redeemer. And now if
thefe Places arefo highly Privileg'd above others, for the advantage of
Souls, and the improvement of all Chriftian Vertues in them, is it not
rather a Commendation ihzn a Scandal to vifit them ? Is it cot becom-
ing a Chriftian to feek all Means for his Salvation, tho' it be with
Trouble, Pains, and Self-denials.
'Tis nofurprifing thing, tofee Menexpcfethemfelves to the dan-
gers of Winds and Seas, tofuffer Hunger and Cold in their tedious
and diflicult Travels, totruft their Lives to ravenous Beafts, and to
the Civility of Infidels, Barbarians and Cannibals; and this' only for
fatisfy ing their CmoyFry, or atthebeft, for the improving their Tm-
poral Efiate. And why may not this be done for the Honor of God, and
increafe of Devotion ? Is it not as commendable in a Chriftian, to take
as
4^ The Tapl/l Mtfycprefented and ^prefented.
as much pains for the Love of God and the Good of his Soul, as for any
Worldly Intercft? Or may he do as much as he lifts, for theraifinghis
Family; and be under reftraint as to the gainingSalvation ? Nothing,
it feems, then can beroo muchy fo it be done for this World j here's no
need of Indmation or cxprefs Command from Heaven, but do all you
can think on, and all you are able. But if you turn Heavenwards, and
begin to a<ft for your Soul and for God, then have a care, forfooth, of
over-doing ; if you move a Step beyond Command, you are certainly
Superltitious, and run into idle and unneceflary Fopperies. And is not
this the ready way of fetting the Worldzhove ^od, and the Body above
the Sod ? For his part, he muft needs confefs, it feems fo to him ^ and
therefore in oppofition to this Principle, he is counfell'd to do all
whatfoever in he finds to contribute to the Honor of God, or
for the Good of his Soul, without fear of ovev'doing •, and to approve
of Pilgrimages on this very account, tho' not of the Abafes, fome fcan-
daloully commit underthat Pretence. No, thefehQ heartilydetefts,as
abomiriable in the fight of Heaven; as he do's likewife all others, where
Sacred things are perverted by corrupt Minds from their proper Ob-
}e(ft, to the ferving private Intereft or Ambition, or the more plaufi-
biy carrying on other wicked Defigns. For the Holy PraElices are of
his Church, but the zAbufes of them are of Wicked Men: And therefore
the Obligation he has of rejeding thefe, is equal with that, whereby
he's bound to accept the former.
Here is a full Account of the Motives and Reafons why Catholics go
in Pilgrimage to Holy Places. Now others may go on, and tell their ere-
dulous Admirers, that 'tis to Pray to Images', they may cry out with
Proteftant Haaman,Arenot Abna and Pharphar Rivers of Damafcus, bet-
ter than all the Waters 0/Ifrael ? They may urge that mifplac'd Prin-
ciple. Who hath requird this at your hands ? But all thefe Suggeftions
are but vain and idle, while by thefe they endeavor to difcredif a
Praclice, which was efteem'd Commendable and Chrifiian, above a Thou-
fand years before the Protefiing Dollrin had a Name in the World.
Chemnitius and the Centurifis (Cent. 4. Col. a^<^7.Exam. p. 4. p. 10.) con-
fefs this to have been a Cuftoni amongft the Faithful even in the Time
of Confiantine the Great, and chat his own Mother Helena went in
Pilgrimage to the Holy Land : at which time Protefiants (Calvin,
Pdk) own the Church to have been Pure, and tm yet Corrupted. How
then can fome pretend fo zealoufly to T^eform according to the Rule
and Pradice of the Tr'mit'm Church', and yet with the fame Breath
condemn
The Mifrepnfented and Heprefented, 47
condemn fuch I)e'vono«j,own*dbythemfelvestohavebcen the Praftice
of that fame Church,according to which they fay they have Reform'd ?
This fcems not well to hang together ; but 'tis well enough for the
outing of Popery: What the Papifis do mult not be Chriftian^ the' com-
nianded by the jipoftles themfelves.
GAAP. XIII.
Of Implicit Faith.
Aftfreprefetited.
AS foon as he's within
the Pale of his Church,
he has a BUftd thrown over
his Face, and his Hands
ty'd up. And inftead of fol-
lowing the Command of
Trying aU ihingSj and hold fafl
the beft i and giving to God
a Reajonable Service, he's oh-
lig'd to an Implicit Faith, and
a Blind Obedience, of receiving
all in the Lump : And what-
fbever Articles of Faith he's
taught, yet the Collier'*s Creed
is what he's to fland by, of
Believing as the Church Be-
lieves. So that through the
Whole, he's led by the Nofe ;
and all is but groping in the
Dark: And that Light,which
wasordain'd byC^r^? todi-
re£k his Followers through
all the Myfieries of Faith, as
Reprefented.
None can be admitted v/ith-
in the Pale of his Church,
without making a Profeflion of
their Faith, and expikitlyheFieY-
ing. That there is only One God,
and he a Juft Rewarder of the
Good, and Punifher of Wicked
Men not only in this Life, but
more efpecially in the World to
come. They are likewife expH-
citly to know and believe the My-
fteries of the raoft Holy Trinity,
and the Incarnation ^as alfo all that
is contain'd in the Apojiles Creed
in the Our Father, in the Ten Com-
mandments, ai"id what belongs to
the Sacraments ; and whatfoever
according to the particular Exi-
geney of every Perfon, is by the
Law of God, requilit for their
Salvation. This all Converts thTit,
at the Age of Difcretion, are re-
ceiv'd into the Communion of his
Church, are oblig'd explicitly to
^ozrand believe : and this all Pa-
rents or Godfathers and Godmo-
thers^
4S Tl:c ^apijj: Mifre^rejeyited and (^elnefented.
t!ie P/fUr of F re to the Ifrae. thers are bound to teach theirChil-
htes-, is hid from him, and haptizd in the faid Com-
turn'd into a Pillar of Dark- ""r",' 'i""'
J/ r /• make them capable of receiving
i diid Lontulion. Behdes this Explicit Faith cf
thefe Myflerks^ every IVlember of his Church, at the Age of Difcretion,
has an Obligation of giving h's Alfent to thait General PropoJiti-
on, which affirms, that, yiil that which htt hecn taught by Chr:-f^ atid
reveal" to his Churchy is certainly and infallibly true. Which whofocver
ffioald deny, would neither be of the number of the Faithful nor a
Chriltian. And this is the fo famous Colliers Greedy and the whole
Subffiance of Implicit Faith required by the Church of Rome : which She
chieily recommends as neceflary for fuch Perfo-ns, who either for want
of Time or cannot be inftrudted in every Point in particular,
and fo not in a Condition of giving explicit Aflent to them. But as
for her preferring this Implicit Faido before Explicit, or blinding her
Converts, and hindring them from looking into every Article of her
Faith, and exprejly receiving them; but obliging them to take all in
the Lump, is nothing but a Calumny and Slander. She teaches and
pradlices the contrary ; and whofoever will but c.xamin the Catechifm
ad Parochos, lately Printed in Englifli, and fee there, what Charge is
• given by theCb«»«/of Trm toallCurats and Parifh-Priefts, for the
inftrudling their Flock in every Article of their Faith, and in every
Chriftian Duty. Whoever will but perufe the great numbers of other
Catechifms and Dodtrinal Books, in which the whole Faith of the
Church is exprefly and explicitly propounded, with Proofs from 5cr;-
pture, Reafon, and Tradition o^Fathers, can never, without defiance to
his own Confcience, to Modefty and Truth, maintain, that the Church
oi Rome keeps her Members from the explicit knowledge of their
Faith, or binds them to an implicit Belief. No, 'tis certain fhc takes as
much care for the preventing this, as is poffible •, and no-where requires
it, but where as many as underftand the truth of what flie do's, will
fubfcribe and approve it. 'Tis certain there's no good Chriftian that
has read the Holy Gofpels, and explicitly believes all that is in particular
and exprejly recorded in them,concerning what Chrijl has faid and done;
but has likewife an implicit faith for all the Other things which Jefus
did, the which if they ftould be written every one, as St. John fuppofes,
(Chap. 21. 25.) even the World it felf could not contain the Books that
fmld be written: being in a readinefs of believing them alfo exprejly
and
TJje Tapijl Mlfre^refented and %epnfented, 49
and in^articHlar like the reft, in cafe he could find Means of arriving to
the explicit knowledge of them. And is it not as certain, that as many
as have an explicit belief of all they find written in Holy Scripture by
St. John and St. Pnitl^ would have the fame Belief of what the Later
taught the Thejfalonians by word^ (2 Thef. 2. i^.); and the Former
fpake to the Faithful Face to Face^ (3 Joh. laji F'erfes)^ not being wil-
ling then to write unto them i tho' in prefent Circumllances they
have no more than an implicit belief oi them, and mgeneral? Why this
then is all the Crime of the Church of Rome in this Point. She com-
mands, that ail in her Communion be taught to underltand the whole
Chriftian Dodlrin, touching Faith and a good Life: and for this end
provides them both of Aden and "Books, that fo they may have an Ex-
plicit Belief oi all the Myfteries of their Faith. But if any of thefe her
Members are any ways unqualifi'd, either through want of time, (as
being onlyreceiv'd in on their Death-bed) or for want of Memory, or
Judgment, or through any other Defed or Accident whatfoever, for
the receiving this Inftrudion j they are in fuch cafe particularly in-
form'd of theTrinity, Incarnation, and fuch other Points as are abfo-
lutely necelfary to Salvation, and oblig'd to give an explicit affent to
them i and all other Articles of the Catholic Faith they are taught to
fubmitto and believe m general or with an implicit belief-, and to be in
a readinels of explicitly receiving them, whenfoeVer, through God's
Grace, they fhall be in a capacity of doing it. And this Method, no
doubt, is obferv'd by as many as pretend to the Name of Chriftian,
whether Learned or Unlearned: they all having an explicit belief of as
much of Chrift's Dodrin as they explicitly know: and whatfoever they,
cannot reach to, they embrace with an implicit belief-, always ac-'
knowledging that to be theSo^fm of Heaven, which was taught by
Chrift, whether they underftand it or no. Let therefore the Greateft
and moft Prefuming DoDsor whatfoever, do his bell, yet as Jong as he
remains on this fide the Region of Blifs, he fliall not be able, by all his
Learning and Study, to clear himfelf from this Implicit Belief-, but ha-
ving refleded upon his Obligation of believing ^// to be True that
was Preach'd by Chrift, and Infpir'd by the Holy Ghoft into his Apo-
files, he'll fiill be under a neceffity of adding an Et catera to the end
of his Creed.
H
CHAP.
5© *Thc }Sfreprefented and ^prefented.
CHAP. XIV.
Of the fupposd Fall of fome Popes, Vi;<; Marcellinus and
Liberius, into Idolatry and Herejie j and of the Coun-
ctl of Ariminum.
Mifrefrefentcd. Reprefented.
The PMfi as Mifrem. 'T' HE T^#^/Wrelits
r X J I- „ „ J- "Pon the Authority of the
fented rohos 2 Church, which being diredted by
Authority of a Cw»rff», which Affiflance of tht Holy Spirit^
challenging a right to Infalli- according to ChriJFs Promife, fhall
bility, has betray'd the vanity be taught and inftrufted in all
of this Pretence, by running Truth to the end of the World:
into the grofleft of Errors ; So that the Infallibility he fo much
and madivoid all her Title
^ _ , U-1/XU D 1 of but of the 5wm o/Goi,
to Truthjwhilft her op and ^hofe, who by the Holy
Councils (the Two great bup- Ghoft are fet over the Flock, as
ports of her Security) have Overfeers to feed the Church cf God
fhew'd their Weaknefs, by 20. 21.) As therefore the
falling into the Sink of Herep Jfraelites, without danger of being
andIs it not enough milled, did with Security and
to convince any unprejudic'd *
t- /r r F'f and the Propwew; and as mthc
n ^ New Law, the People, with the
Chief Pajtors , as they pre- like did follow and fubmit
tend, is but a Noify Claim, to the Dolhin and Determinatim
"whilft we find even in the of the jipoflles. Not becaufe Mo-
Primitive Times a MareeUi- M the Prophets or the Apoflts,
»U4 offering Incenfe to Idols ; were more than Men - but be-
a Liberius yielding to the Im- ^ f Spirit of God did in a
^ c n • ^ J particular manner influence thefe
portunities of a Frince, and
SuMcribing to the Condem- wesQ Fallible in themfehes, JnfaSi'
nation of Truth and of Innoi i/U in their Direction, to the veri-
fying
The Mifre^refented and ^prefented, 51
ce^te ? And for their Councils^ rifying of that Promife of our
what more evident, than that Saviour, He that hears you^ hears
their General Council o(Ari- « Wte.W
. r ^ ^ me.(Lnc. lo. 16.) So he believes,
mtnttm^ (^not to mentmn any the Afllftanceof the fame
more modern ) coniiiting or Holy Spirit, the Church of God is
above Four hundred Bifhops, led into all Truth, even at this
did moft treacheroufly fub- day, and Ihall befo to the end of
mit to the Ari&ns^ and con« the World, becaufe God, who is
fent to their abominable Blaf- Infallible, has faid it, and promis'd
phemies, infomuch, tliatthe
" L 1 TTT ij c- cY of the World: Lo^ I am with yon
whole World, as St^.
fays, was amaz d to lee it lelt ( Mat. 28. 20.) He Jhall
become And yet not- give yon another Comforter^ that he
withftanding thele Failings may abide with yon for ever^ even
of Popes^ this Weaknels and Spirit of Truths (Joh. r 4.16.)
Error of the Fathers at Aft- •^tid tis the InfAlibility of this
mimm^ amongft which were
T * , k a-u much conndence; which accord-
the Pofts Legal! ; yet the OriHWiomk, will have
PAptJls have the conndence a care of the Church, and preferve
to build their_ Security upon it from all Error, even unto the
thele Foundations, and to re- end of the World,
commend their Church- and TheFaith therefore as deliver'd
Faith, becaufe Tranflnitted down by this Church, under the
down and Guarded by a Sue- f many Holy and Learn-
celGon of fuch Infallible
Guides as Tnele, .from St. Peter in a Vilible and Un-
interrupted Succeflion, and with the Aflillanee of General Comcils^ he
receives without difficulty or fcruple, as the Doftrin of Chrift and his
ApoHles, and as the Dilates of the Holy Ghoil. And tbo' fome of
thefePnlatesztydiChief Paflors have by human Frailty fall'n from that
Purity of Life as became their Province, into Weaknefs and Error in
Fad; yet thefe their Failings have not in}ur'd the Faith of the Churchy
nor dirainilh'dat all the Infallible Diredionof that Holy Mover^ which
tho'it guidestheCWc/jinto all Tml?, according to Promife, yet no-
where engages to preferve her Pafiors from Sin or Ptrfonal DefeSls.
H 2 An]
e; 1 The Tapijl Mifreprefented and ^prefented.
And thus it was in Mofesy who having the Divine Affiftance in the Pro-
mulgation of the Law, in the appointment of Holy Rites^ and prefcri-
bing the Worfliip of the Lord of Hofts, foas to ground an Infallible
Aflentin his Followers, that they might believe him for ever^ (Excd.
19. 9.) Yet notwithftanding this AiTiftance, we do not find but that he
had \\i%PerfonalFailingsfi\W^ in murmuring againfl the Lord, and pro-
yoking him to Anger, for which he was punifh'd with the Exclufion
from the Land of Promife. Thus too it was with the wjioby
the Guidance of the Holy Ghoftdeliver'd the Faith of Chrifl^ and Go-
vern'd the Church in all Truth, and yet at the fame time their Ljfen-
rwwrand Mifnnderflandings, fuch asfland recorded in the Ads, are evi-
dent Proof, that howfoever in their they were Infallible, yet
that in their Lives and Pradice they were not Impeccable, The Perfonal
Failings therefore of Pafors,thcir Weaknefs or Error in Fad, do's not at
all evince, but that the Spirit of God direds them in Matters 1 elating
to their Charge, and the of the Church, tho'it permits them to
fall otherwifeas AFen: As,it did in Mofes and the Apoftles. And in this
Confideration the Inftances mention'd of MarcellinsM and Liberimzxz
no weakning to his Caufc.
And this he apprehends, was the Senfe of Antiquity, which never
feparated from the Church then in being, nor queftion'd the Faith
then deliver'd, notwithftanding the Inftances now mention'd. For 'tis
very remarkable, that the fuppos'd Failings of thefe Tm Popes, as
likewife that charg'd upon the Council of Arimimtm, happened fome
Years before St. Augiiflin and Optatm Milevitanus and yet thefe Two
Eminent Fathers prov'd the Truth of the'Religion they profefs'd, in
oppofition to the Heretics of their Times, by appealing to the Succef-
lion ofBilhops in the See of Rome, and reciting the Lift of the faid
Bifhops, they begin from Peter, and bring it down to the Pope then
alive, both of them exprelly naming Marcellinus and Liberim, and are
fo far from making any Refleftions upon their Scoi-e j that Optatas
concluding his Lift tells his Adverfaries, They had done Sacrilegioufy
in fetting themfelves in defiance againfl that Chair 0/Peter (lib. 2. adv.
ddarm.) And St. Augnfiin diredlly anfwering this Protefiant Objedion,
fays. That if any Faithlefs Brother had crept into this Order of Bijhops,
which beginniftg with Peter, comes down to Anaftafius, who now fits in that
Chair, yet would not this prejudice the Church. (Spifi. ad Generofj. So
that it feems Optatus and St. Auguflin thought the Authority, the Faith,
the Succejfion of Bilhops in that Church, not at all.to be defeated, or
even
The ^ap'ijl Mifreprefetited and ^cprefented. 5 5
even prejudic'd, notwithftandieg all the Failings of thefe Prelates
but that their Order ofSucceflion in that Chair, was Argument effica-
clous enough to confound all the Heretics of their Times, And if this
pafs'd as good with thefe Eminent Lights of the Primitive Church, me-
thinks 'tis unreafonable at this Time for any to quarrel upon this
fcore.
The like Cor.fideration holds good in the Council of Admimm j for
thistoo was held before St. Time ; and if all that happen'd
to the Fathers of that Aflembly, was not enough with this holy Bifhop
and his Co-temporaries, to undervalue the Authority of General Conn-
cils^ 'tis not jufi; it Ihould have that Effed upon any of this Age. And
how far the Primitive Church was from rejeding General Councils and
their Authority upon this account, is evident from their alTembling fo
many Synods, and (handingto their Decrees and Decifions, even after
that Bulinefs of Arimimtm ^ Three of thofe Four j which are admitted
here in England^ being held after that Time.
What has been faid here in relation to <LAdarcelHnns and Liherius^ is
in fujDpofal of their Fall. Which Eminent Hiilorians however will not
allow of, rejeding all that concerns the Former, asaFidion, and af-
ferting the Subfcription of Liherm to have been only to the Condem-
jiationof Aihanafus^ but not to any Heretical Pojitions of the Arians.
And however this wasa Wcaknefs in complying with the Malice of
the Brians •, yet 'twas no falling into A/ere/e, and in this cafe it (lands
not in need of any farther Apology. But becaufe the Bufinefs of Ari.
7mnHm is urg'd with much heat by fome, I'll here infert an Account of
the Matter of Fad out of the bed Hiftorans..
GAAP. XV.
A fhort Account of the Council of Ariminum.
TH E Arians^ who had been almod crulh'd by the Zeal of Conftan-
■ tine the Great, and the Decrees of the Council of Nice,, began
afreih to raife their Heads after the Death of that Pious Prince i and
were very indudrious to inlinuate themfclves into the Court and Favor
of his Son Conflantm. This Prince was very Pious, but of an undeddy
Temper, and wanting much of.the Spirit of Difcretion, was confe-
quently
54 Tapijl Mifrepr^fented and (^prefented.
?[aently welldifpos'd to bean Admirer of thofe, who could make the
aireft (hew of Devotion, and appear moll zealous for Truth. This
the ^rian Party foon difcover'd, and refolv'd upon making him a
Prey. The Emprefs being a profefsM <iAria}7^ and the moft fubtlc
Woman of her Time, favor'd their Defign \ often recommending
them to ConflantiPti^ extolling them for their Zeal and Piety, and as
the only Pillars of the Orthodox Chriftianity and the Gofpel. By
which means they gain'd fuch Reputation with the Emperor, that
their frequent accefs was not only rendered eafie, but even welcom to
him. The Arians catch'd at this Opportunity, and pick'd out fuch
Men as were fitteft to perfonate that Cbaraiter the Emprefs had gi^
venofthem; which they did fo fully, that within a fhort time, none
were fo acceptable to the Prince as they: And this he manifefted to
the World with a moft convincing, tho' fatal Argument to Chriftia-
hity : ForbeforetheFirft Year of his Reign was ended, he difown'd
the Orthodox Party, and declar'd himfelf an Arian. Such as follow'd
the Court, and had no other Bufinefs but Preferment, foon follow'd
the Example of their Prince j many of the Clergy likewife and Hi-
fhops finding their Religion to be a Difadvantage, made choice of that
Which would moft certainly fecure them in their Emperor's Favor;
fo that within a few Years the Eaftern Court and Church was not on-
ly infefted, but almoft poflefs'd by Arimifm. This change, even be-
yond expeftation, was highly advantageous to the Arians j but to
complete their Satisfa(ftion there was yet one thing wanting, and that
was to have their Dodtrin and Principles confirm'd in fome General
Comcil; for without this tliey knew they could have no Security of
their Prince, who being Pioufly inclin'd, and not willing to hazard his
Salvation, might in time be expos'd to Scruples, and begin to fufpeft
their Religion to be a Cheat, which he did not fee approv'd and own'd
by a (general Ajfembly of the Church. This therefore was the next
Bufinefs of the Arians and to dothis effedlually, there Was neceffity
of ftrengthning their Patty among the Paftors and Prelates. For this
purpofeas many of the Bidiops as in this time had fhewn therafelves
difaffedted to, or hadoppos'd their Intereft,they concluded were.to be
remov'd. Forthwith many Calumnies were rais'd againft them, and
their Reputation blacken'd with a thoufand malicious Scandals and
Forgeries, and fo many pofitiveWitneflesappear'd in confirmation of
thefe Rej^rts, and of many other Villauics and Dcfigns both againft
God and their Emperor, that after a little working of thefe Impo-
ftures
The Mifreprefented^ and ^prefentei, 55
ftures upon a credulous Prince, 'twas not hard to perfuade him to
their removal, which was accordingly done to feveral of theBifhops
and their Favorers 5 and others of the Brians put in their Places. By
this means their numbers being increas'd, Several Synods were call'd,
at Confiaminople^ at Antioch^ at Sardisy at SirmiHm\ but ftill by their
Divifions and Schifms araongft themfelves, and the vigorous oppofltion
of many Orthodox Prelates, the Arims were fo far from compafling
their Defigns, that inftead of propagating and confirming Arknifmy
the whole Church and State was fill'd with nothing but Tumults and
Diforders, 'Tistrue, infome of their pack'd AITemblies the Profef-
fion of Faith came out wholly Arian , and in others many eminent
Prelates, as Ofimand others, were found to Subfcribe to their Do-
drin; but all this was manag'd with fo many apparent Frauds, with
fo much Force and Treachery, that if we coniider their fubtil Intrigues,
their prefling Arguments of Hunger and Cold, of Banifhraent and
Torments, we fhall find their Cowc/A to have been nothing but Cabals
of State, and that the reafon of Subfcribing in thofe Great Men, was
rather Violence than Confent. This they evidenc'd themfelves, by
renouncing their Communion at their firft Liberty j and the Church of
Godfufficiently expos'd to the World thefe wicked and unchriftian
Proceedings and Defigns of the ArianSy by condemning their Dodrin,
and laying open their Diffiraulations and Impollures. Now thefe En-
counters of the Orthodox and Arian Bifhops in their feveral Councils
their hot Contefts in their Difcourfes and Writings, could not be con-
ceal'd from the Emperor, who was Perfonally concern'd in fome of
them, andtho' he on all occafions headed and affilled his admir'd Art-
ansy yet he deeply refented the Diforders occafion'd in the Church, the
great Animofities and Divifions, which feem'd quite to have effac'd^
her Beauty, and almofl; broke her in pieces. To apply a Remedy
therefore to thefe growing C^ntroverfies, he order'd a General Coun-
cil to be sflcmbicd ^ sppointin^ Sclcuct^ in the Plscc of meeting
for the Eafiern Bifhops, and Arimmm in ty£milia for the Wefiern.
In the Year 3 59.'Summons having been fent through-
out the Wejly there came together to Ariminum above Sozom. I. 4.
Four hundred Bifhops; of which number about Eighty c. 16.
of them were profefs'd Arians; the reft were all Or-
Prelates. Among thefe the moft eminent were Snlp.Sev.^
FtncentmBifhop of Capm, and Le£at from Pope Liberm,
RefiitHtui Bilhop of CarthagCy St. Phabadim Aginenjisy and St. Servatim
Tmgrenfts..
5^ T})e ^apijl Mfnprejented and '^e^yefeyited.
Tungrenfis. The chief of the Arians were VrfacifUy Vdens^ Anxentm^
Cerminm^ Demophiltis, Cam. At the firfl: opening of the Council, the
Letters of the Emperor were read, wherein he gave Diredion, that
their firfland cnief Bufinefslhould be, to Settle and Compofe Matters
of Faith, and that they fliould take no cognifance of any Caufe belong-
ing to the Eafiern Bifhops. Conflantm at the fame time had given
private Inftrudions to Taurus Lieutenant of Arin,inHm.pLiQi to per-
mit any of the Billiops to retire, till by general Confentthey had all
Snbfcribed to the fame ProfelTion of Faith. The Emperor's Letter be-
ing read, iJrfacm and F"dens produc'd a Profejjion of Faith form'd a-
bout Seven Years before in apety Meeting of fome ^n^wBilhops at
Sirnmm^ requiring that all other Forms Ihouldbe abolKh'd, made at
what time foever, and this only be approv'd and cflablilh'd by all. In
this Profefion there was no mention of the Son being of the fame Sab-
fiance and Confuhfiantial with the Father t, but only that he was in all
things like the Father : the Words Sabfiance and Confuhfiantial being
thrown out, becaufe, as they faid, they were never heard of before the
Council of Nice., and no-where to be found in Scripture. This Propo-
fal was wholly diflik'd by the Orthodox Fathers ^ not that this Pro-
feffion of Sirmium did contain any exprefs Herefie, as Spiphanm and
St. Jerom note i but becaufe it feem'd to undermine the Authority of
the great A/iccw Council, and to open a way to Arianifm, by leaving
out thofe important Words, which by that Reverend AJfemhly had
been rais'd, as a fccure Fence againft the Invafions of that Herefie, and
all its treacherous Frauds. The Fathers therefore fufpeding, that
this Propofal was not fincere, but intended in favor of the Arians, im-
mediately dcfir'd, thatinfteadofSubfcribing to this Profelfion, Ana.
thema (hould be pronounc'd againft all open and declar'd Herefies, and
that Arianifm fhould be condemn'd with the reft. Upon which Salens
sndVrfaCm foon betray'd themfelves, for with all their Followers
openly and obftinately refufing to fet their Hands to any fuch Condem-
nation, they difcover'd that their Defign was not to eftablilh a Peace
amongft the Profefibrs of Chriftianity, and to heal up its Divifions,
but only to overthrow the Nicene Faith. Upon v/hich the Fathers by
common Confent make a Decree, wherein they approve the Declara-
tionsand Profeflions of the Council of A/ire, and pronounce Vrfacm,
Valens, Germinius, Auxentius, Cdiiu, SDemophilns to be Heretics. This
being done. Twenty Bilhdps are for-thwith difpatch'd with Letters
of the Synod to the Emperor, wherein they firilgive him account, as
St. Atha.
The ^apij} Mifrepnfoited and ^prefented. 57
St. Athanaftui has it, (^Lih. de Syn.') that the Council had refolv'd to ad-
here to the Nicene Faith, as it had been declar'd in the Prefence of his
moft Illuftriousand Pious Father Conftantine, which had confounded
the Arian and all other Herefies, to which nothing could be added
p without Rafhnefs, and nothing taken frpm it without Danger. Se-
condly, they inform him, that Vrfacitu zndi Vakns with their Adhe-
["I®; rents, were Excommunicated. Thirdly, they befeech him to give fa-
vorable Audience to thefe Legats of the Synod. And finally they en-
terle. treat him, that now the Bufinefs of the Council being concluded, they
""■'lii miht have leave to return home, left the Flock, being deftitute of their
'Pi 5t Paftors, might fuffer in their abfence.
The Legats depart with this Letter; but arriving at the Court,
]i I they find Vrfaciui and ytlens had been already there before them fome
days, and had fb prepoflefs'd the Mind of the Emperor, by mifrepre-
I®fenting the Council and all its Proceedings, that he refus'd to admit the
te Bifliops to his Prefence. And after he had detain'd them there a long
fofei time in expcdtation, without their elFeding any thing, at length he
F^pt' writes back to the Fathers at Ariminum by another way; giving them
lis h account, that beingengag'd in an Expedition againft the Barbarians, he
miz had notasyet given Audience to their Legats; but that he had ordered
ti:po/ them to exped him in his Return at Adrianofle; where,
fflffi: having compos'd the Affairs of the Empire, he fliould Socr. lib. 2.
haveleifuretohearandconfiderwhattheyhadtofay to cap.
i him. All this, as Theodoret affirms, was done by the Ad- Theod. 1.1.
y [ij vice and Counfel of the Arian Bilhops,imagining that the
^Orthodox Prelats at Ariminum, being wearied out with thefe Delays,,
, and folicitous of returning to their Flock, would at length be compell'd
to the Repealing thofe Decrees, they had made againft them and their
Herefie. The having receiv'd thefe Letters of the Emperor,
^ foon dlfcover'd the Defign, and that this was a Snare prepar'd for
X " them by the Arians; they write therefore back to Conflantitu, affiiring
him of their Refolution to maintain the Nicene Faith, and that they
would revoke nothing of what had been Decreed; withall Soliciting
him again for Leave to depart from tAriminum. This was fome Dif-
I appointment to the Arians. But they left not the Emperor, till they
® had fill'd him with fo great Indignation, what by this Anfwer, what by
f other Devicis, againft the Synod, that he gave ftrid Command, that
® feveral of the Bilhops fhould be feparated from the reft at Ariminum.,
! 1 and
58 n?€ Mifreprefmted and ^pnftnted
and by force carry'd to Nice^ a City in Thrace^ fo to break theit
Strength by dividing them. Theod. cap. 21.
Several of the Pi-elates being thus by violence brought to l^ve,
they were met there by Men of the Party, who lb far prevail'd
upon feme of them by Thtxrats, upon others by fair Pretences of their
not defigning to decline in the kail from the Nkem Cretd ^ but cmly
lay aiidethe Words Stthftame and Coftfuhfiantkl, which had prov'd
fo great a Stumbling-block to the weaker Chrillians;
Theod. /. 2. that in a Ihort time they perfuaded them all to Subfcribc
e. 21. to a Trofejfion of Faith, wherein the Sonoi God isdc-
Socr. lib. 2. clar'd to be like the Father, without any mention of
Sozom. 1.4. his being of the fame Snhflance or Confubfiantial with him.
«. 18. Tliey had no Iboner Subfcrib'd to it, but'twas forth-
with carry'd to the Emperor, who now fending for the
LegatSy after they had been detain'd feverai Months in an idle cxpefta*
tion, Ihews them this Profefien drawn up at Nice^ kgn'd
S.Hil.Fmg. with the Hands of fo many of their own Biifhops, and
ShI, Sev.1,2. by the fame Arguments of Force andFr^?wrf, compelFd
Mift. Sac. them all to let their Hands to it, then to Conrmumcatc
with the Arkn Bilhops, and to take oft"the Extommmib
cation pronouac'dagairft Faiem and Vrftcmy with their FcBow^at
After they had dbne this, they had now leave to return to
ntwi y where being come, they had but an ill Welcom from the Fa-
thers, who refts'd them Communion, for their prefuming to Sub*
^Icribe to a new Formof Faith, without the Advice, Gonfentor Ctam--
milEon of the Council. They pleaded indeed, that nothibg Of this- had
been done by them voluntarily, but that Fioknce had been us'd oh them
by the Emperor, and that they Wcrecompell'd tot by Force. At this
time appear unexpectedly Vrfaciwj and others of the vAH/a
Party at Armimmt y not now with Obllinscy and Malice in their
Itoolb, butftillof Swcetncfs and Submiffion, and ail flrch Behavior as
was fifteft to recommend them to the Fathers. They exprefi a great
deal of Zeai and Solicitude for theGood of Chrifbend:^, and Peace of
the Church, hi order to which, they fay, thislately fortn'd
at Nice- in Thrace^ containing nothing but ftmnd and Catholic Dofttifi,
was chiefly intended 5 that the Eallern Bilhops had .all'^pptov'd Hi
and if it were but accepted by thofecff the Ww, ^ey tabled not hut
The Taj)ift Mifreprefented afid Heprefented* 5 ^
all Differences would be at an end, and the Church of God be blefs'd
with a happy Union of all Believers in one Faith : withal) adding, that
in cafe this Profeffion of Nice was judg'd by tlie Fathers'any ways defe-
dive, or nottodeclare the Catholic Faith fo entirely and fully as it
ought j letthem make what Additions they ftiould think fit, and they
would all Subfcribe to it. This new Face in the Arians^ and their fair
Propofal was very acceptable to the Orthodox Fathers^ who being now
tir'd out with a Seven-months ftay at Arwimm^ and as long a Banifli-
ment from their iSecf, were glad to fee things tend towards an Agree^
ment. They forthwith therefore apply themfelves to the Examining
this Profejfion of Nice^ and add whatfoever they could think proper
for the condemning all erroneous Dodrin, and eilablilhing the Catho-
lie Faith, efpecially againft all the Errors of tYvzAnans. In a com-
mon Meeting therefore of the Orthodox and Arian Prelates, tyfnathema
is pronounc'd againft all the Blafphemies of Ariusy and againft all thofe
which Vrfacius and Fale»s with their Followers ftood fnfpeded.
Chrifi is declar'd to be the Son of God, Eternal with his Father, Be-
gotten before all Time \ and all thofe Acatrfedy who Ihould fay the Son
God to be a Creature like other Cr eatures, or that there was a
Time when he had no Being. To thefe and feveral other Articles in
oppolition to the Arian Greedy was anfwcr'd Amen by all prefent, and
moft folemnly by Valens •, and the whole Ajftmbly was fill'd with loud
Acclamations of Joy and Satisfaction. Thus Severus',
and likewife S. Jerom at large, who likewife fays. That Lib. 2. Hifi,
if anyfufpeCt the truth of this, let him examin the public Sac,
Writings every whereto be found, and the Archives of In Dial, ad
the Churches, and he will find it all attefted y for that the Lmferian,
memory of the thing is yet frelh v fome are alive who
were prefent at the Synod, and t\^Arians themfelves cannot deny it.
Thus.he.
All the Prelates, both Orthodox and Artatty having Sigrfd this Pro^
fejftoHy the Council is diifolv'd, and they all return full of Comfort to
thar proper Diocefes, well fatisfi'd with the happy Conclufion, as they
thought, of the Synod, fo advantageous to Chriftianity. But this
Joy was not long-liv'd y for as foon as Vrfaciusy Vdensy and the feft of
their diflembling Brethren, appear'd in public, they began to triumph
every where with a ftrange Infolence; divulging it in all Places, that
the whole ComeiL of Arimimm hadembrac'd thorDoCtrin, and Sub-
I z fcrib'd
6o The fapljl Mifre^rejented and (J^prefented
fcrib'dto the Belief of Jiriusi that the Words Subflance and Confufr.
fiamal were quite abolifh'd, and Jmthema pronounc'd againft the
Nicene Faith. That they had no-where deny'd the Son tohQZ Creatnrt^
but only declar'd, He was not like other Creatures; and that in this Pro.
feffwn all the Fathers had agreed with one Confent, and departed in
Gommunion with them. This Boaft of the Arians had no fooner ta-
ken air, but'twas forthwith fpread throughout theChriftian World,
to the Joy of all the Abetters of that Fadion, and to the great Dif-
comfort of as many as adher'dclofeto the Truth, w.ho did not ceafe
tobefurpris'd with a flrange amazement, to hear that a whole Co««-
cil of the Church had been feduc'd, and fall'n into Herefie and Error.
And at this time it was that the World groan'd, as St. Jerom fays,
and wonder'd to fee it felf become Arian. Under this Scandal this
Council and Chriftianity lay forfome time*, till after a ferious Exa-
mination into the Procefs, the whole Bufinefs was difcover'd to be
nothing but a Sham of tht Arians j who cloking their Herefie under an
Equivocation, boafted of the Fathers afienting to it, which they never
thought of, no farther than was neceflary for the condemning it.
'Tis certain in this Pro/ej(/io« of Ariminumy the Arian Herefie was ex-
prefly condemn'd, the Belief of the Catholic Church touching the
Son of God manifellly afliertedjthe Nicene Faith eftablifh'd; and nothing
of Herefie in it, befides a meer Cavil of the Arians. And if the Fathers
of this Synod are not to be thought altogether blaraelefs, for omitting
the Words Suhfiance zxtd-Confuhftantialy by this means expofing them-
felves and the Catholic Faith to the fraudulent Equivocations of the
tArianSy and for which reafon they have lay'd under moll fevereCen-
fiiresof Antiquity ^ yet they cannot in Juftice be charg'd witli the Pro-
fefiion of Arianifmy which they fo exprefly renounc'd in the Council y
where tho' they yielded fo far to thofe counterfeit Chriftians, as to lay
by Words yVi^ovt eonfideration of a common Peace and hap-
fn Dial: ad py Union in the Church; yet they took care, as S. Jerom
Lucifer. fay^ to prefer ve the Setife onxXxz. Non crat cur a Sp-
fcopii de vocabuloy cum fenfus ejfet in tuto. And thus they
difcharg'd themfelves from the guilt of Herefie, in this refpeft.. And
ZitoihztClaufe of the Profejfiony wherein the Arians boafted, thp So«
was not dcny'd to be zCreature; the Fathers foon clear'd themfelves,by
publickly protefting againff, and difowning all fuch meaning of the
Words, calling God to witnefs and ail that's Sacred, that they never
thought
T/;e fapt/l Mifrepre/ented and ^epre/ented. 61
thought of any thing favoring /iriamfm hy thzt Sentence, but under-
^od it in the proper,- genuin Senfe, as it has relation to what go's be-
fore, where the Son of God is declar'd Eternal^ and Begotten of his
Father Jiefore all Time, and confequently meaning nothing more by
thofe Words, than that he was--«o ^re^wre at ail : And forpublick
Satisfadion, that they were ready to Subfcribe to the Condemnation
of this uirian Eqnim^ti°"i and all the-reft of their blafphemous Er-
rors. And by this qieans they purg'd themfelves and the Council from
that Scandal, which had been thrown on them by theinduftrious Malice
of the u4rians. They were foon after clear'd by a whole Synod'at
Alexandria, where the Arian Bi/hops were condemn'd, and the
Others receiv'd into Communion, and reHor'd to their Sees:
not that they could be Bijltops, as St. Jerom has it, who had Supra.
fall'n into Herefie; bu becaufe 'twas evident they had ne-
ver been Heretics. This Sentence was afterwards approv'd'by the
We fern Prelates ^ and fo at length the Chriftian World was deliver'd
from its Confuilon, fnatch'd out of the Jaws of Hell, and the Anti-
chriftian Artifices of the Arians.
This is theSumofwhatpafs'dinthis Council, in which 'tis appd-
rent, there was nothing Defin'd contrary to the Orthodox Faith ; nor
any fuch Mifcarriage, as did any ways leflbi the Authority of General
Conncilsj to whofe Decifions the Chriftian World even after-thi^ fub-
mitted v Three of the Fo«r, which are receiv'd^ here in England, being
held, as is faid above, after.This. . '
For the Conclufionof this fmallTraO:, I can only wilh, thaf there
were more Peace in this Nation, and more Love betwixt all thcrfe who
pretend to be Followers of Chrifi. I am fenfible a great occalion of
our Animofities, has been the ill effed of Ekat and Paffm, efpecially
in thofe, whofe chief Concern has been to make their Adverfaries
Odious. A zealous Prejudice has put too many upon making the worft:
of every thing, and expqfing their Neighbors under foul Difguifes.
'Tisfor the reforming this Abufe I labor, 'tis this puts me upo.o i?e-
prefenting; that fo in letting the World fee atleaft: ^\iztWe.are,
Ibme occafion of our Difturbances may be rembv'd, and a right lln-
derftanding fettled betwixt all thole, who believe there's no Salvation,
where there's no Charity.
F J K ^I- S. ■
r-
\
A N
. If-
: r ')'.\U . "' .
IN D
OF THE
CHAPTERS
J
>
C H A P- I.
OF the Invocation of fame Particular Saints hefort
Othersy on fome Occapons. Pag. i.
Chap. 2. Of Praying Souls out of Purgatory for
Mony* 5
Chap. 5. 0/thejejuits in Proteflant Pulpits. 8.
Chap. 4. Of the Loofe Opinions of Cafmfls. 1 o.
Chap. 5. Of the IVickednefs of Komc, and the Unexem-
^ par Lives of Poj^es and Cardmals. I2.
Chap. 6. Of Procefpons and Difciplines. i6»
Chap. 7. Of keeping the Sahbath^Day. . 21.
Chap. 8. Of Attention at Prayers. Of Praying in the
greets and in Company* ij.
Chap.
INDEX.
Chap. 9. Of Confrctternities J Miraculous Images^^ and
^lics» 17*
Chap. 10. Of the manner of Invocation and Titles of
Honor us'd to the Virgin Mary and Saints, and fuch
its feem proper only to God. 3*"
Chap. 11.0/the ^apifts hiding their ^ligion from Tro-
felytes, and not difcovering to them the Myflcries of it^
tiU they are made fajl, 35
Chap. 12. Of Pilgrimagef 39.
Chap. 15. Of Implicit Faith* 47*
Chap. 14. Of the fuppos'd TaU oj fome Popes, viz.'
Marcellinus and Liberius, into Idolatry and Herejle j
and of the Council of Ariminum. 50.
Chap. 15. ^ p?ort Account of the Council of Arimi-
num. 55.
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ANSWER
TO THE
REPRES ENTERs REFLECTIONS
UPON THE
STATE and VIEW
4
O F T H E
CONTROVERSY.
With a REPLY to the
VI NT) IC AT 0 RV full Anfn^er;
SHEWING,
That the Vindicator has utterly Ruined the
New Defign of Expounding and Repre-
POPER.Y.
^ LONDON:
I Printed for at the Rofe and Crown in
' St. VauH Church-Yard. MDCLXXXVIIl.
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Imprimatur,
Liber cui Titulus, [ An Anfvoer to the Reprefenters RefleHim
upon the View of the ControDerfie^ with a Reply to the Vinii-
cator^s Full Anfwer. ]
H, B."®'in Chrlfto
Jan. 21.1 <587. D; Wilhelmo Archkp.
Cant, a Sacris.
The Preface.
Indeed if he jhould happen to he as good as his xoord^ and
try to Anfwer the Difcourfe of Extreme Undiion, or fall
upon feme frefh Suhjeii the next thing he does^ he will he hut
an ordinary man fo much the longer.
For when thoje men hegin a Controverfie., the) write like
other men^ and fo long 'tis poffihle to Anfwer them ; hut they
have fuch a way of carrying it on, as will wear out the pa-
tience of any mm living. When their Arguments are fpent
without doing any execution, one would believe they mujl of
necejfity yield; hut they never appear invincible till then,
and they bring fuch terrible Referves, when they can Reafoh
no longer, that the heft we can do, is to make an honourable
Retreat.
The Vindicator is much in the fame (late that the Repro'
fenter was in, when his laft Anfwerer plainly fhewed him
that he had dropt the whole Controverfie, and loft his whole
Caufe: For the Vindicator, as I have fhewn in the Reply,
has loft the very fame Caufe another way ; if therefore he
intends to he as famous as the Reprefenter, I exped from
him a Preface, or the like, containing Refledtions upon my
Reply to his Letter ; and if that happens, he may expeli
from me one Reply more, and after that, Ipromife him too,
that, for me, he fhall flourijh all the days of his life.
It was the fame ungrateful work to have to do with one of
thefe Pieces, as with both; and 'twas pity that more than one
man jhould difohlige his hands about it; and therefore when
I had the Reprefenter'^ Performance before me, I needed no
Intreaty to tack the Findicator's Full Anfwer to it; in my
Reply to which Anfwer I have fhown thefe men tooneano-
ther ; and the Reprefenter, I cannot hut fancy, looks like a
Chymifl, that having laid out all he is worth in trying for
the Philofophers Stone, is in the very nick of bis unreafona-
hie hopes, undone by an unlucky Friend, who comes in haPtily,
and by one moments medling,confounds the whole Operation.
The Prefaced
The Reprefenter had been fetting up a goodfuhflantial Po«
for Protefiants to he fond of which was to he found in
the profeffion of Living men, with whom we may change a
word,*as occafion ferves; but the Vindicator who was in with
him in the fame defgn, mujl needs fhow that he could help it
forward by putting words together, in lefs than a years
time J andfo the Popery they have been labouringfor fo long,
is dwindled into a Church-lenfe, which 'tis in vain for men
to expound one to another ; he has made it an Invifible,««-
accountable Popery, and fomething like a Spirit, that troubles
the houfe all night, but no body ever faw it.
This, I take it, muH needs be a deadly difappointment to
the Reprefenter ; and what if thefe two men fhould now ferve
one another, as they have ferved us ? They are both of them
like a pair of Diamonds^ hard and fharp, and nothing can
cut the one fo handfomly as his Fellow.
If they fhould chance to fall foul, it would be indeed a
Comical end of the Controverfie, and not unfuitable to the
Reprefenter, who fludied to make a Farce of it, when he
brought in his Phanatick Sermon.
But let them make what end of it they pleafe, there is i
time when it is decent for us to give over,, that as hitherto
Truth has lofi no ground for want of Argument, fo it.may lofe
no honour by want of Difcretion.
I have given up the Reprefenter, andfhall but once more
trouble Vindicator, which will be more than enough for
him,fince ere long he may expeA from his Antagonift juch an
Account of the Articles of the Bijhop of Meaux, as will he
ejle emed by Judicious and Impartial men, a Final Determi'
nation of that Controverfie.
t . * Tlie
THE
PREFACE.
I Have here hrought together the Reprefenter and the
Vindicator, tvco Friends that feem to have heengreat
(Irangers to one another of late. They have been Jo hujy
each of them in purfuing his own Proper party that they
have had no eye to the fafety of that defign which is Com-
mon to both.
Nothingfeems to require a more nice and exaB carey then
fo to Expound and Reprefent the Roman Religiony as to
gain ProteRants, and yet not to hazard the very pretences
to Infallibility in the Roman Churchy and to Vnity amongfi
thernfelves. And therefore y fince thefe Two were engaged
in this Worky they ought above all things to have proceeded
hy common Advice; and like Two even Squaresy if it were
poffibky they fhould have touched one another in every Point.
But fomething or other has broken off this Correfpondence:
For the Vindicator has undone the Reprefenter, if that
Man can be undone by anothery who had undone himfelf be^
fore. And betwixt 'em Bothy there is a hopeful Caufe lojly
which can never be retrieved but by new Handsy or by a de-
dared War between thefe twOy in which the Reprefenter, if
he cany muji undo the Vindicator.
If the Reprefenter has a better Opinion of his own AffairSy
he is a happy Man; For I dare almojl undertakey that for
the future no Body fhall go about to diflurb himy but he fhall
keep Poffeffion in Peace.
I was for this time prevailed with to come in for one of his
A 3 An-
The Preface.
Anfwerers. He has Jhak'd off two or three already^ and ht
is enough to tire out all the Controvertifls in Town.
To write againfl him is now grown as unprofitable a drudgery^
as to plow upon a Rock^ where there is no Soil to he turned
up. He gives little or no occafion to write any thing that
will anfwer the attention of a judicious Readerand hardly
of a curious one- He may he confuted indeed., and expof-
ed as he deferves to he; hut 'tis hut a meer trial of skilly
which no hcdy is the better for. To Anfwer him now^ will
never pay the charge of a Bo'ok, and therefore he that un-
dertakes it, mufi either leave him, as he was wont to ferve
his Adverfaries, or he content with Pertinence where 'tis
good for nothing.
This is the hejl Apology I have to make for thofe barren
Pages which occur fometimes in the Anfwer to him. And
if the Reader will accept it now, I pafs my Word to. need
it no more. The Reprefenter may from this time, either
carry on the Ch^araOier-Controverfy upon his old Thirty fe-
ven Points, or he may think of fome new Additions to patch
up a Fourth Part out of his firfl Three, as he has compound-
ed a Third out of his Firfl and Second; and he may come
cut with frejh Articles of Reprefentation once a year
as long as he lives, without any great fear of being oppofed.
He may now write with a Privilege, and fay what he
pleafes, if H. Hills will hut give his confent; for I think
no body elfe is like to difcourage him. And if he puts out a
Reply to this Anfwer, he fball do very well, hut then I pro-
mife him he fhall Anfwer it himfelf; and get the Vi^ory by
fighting the Battel on both fides.
The Vindicator is making all the hafie he can after him:
In truth the Reprefenter came firfl toperfellion, by nothing
elfe hut getting the flart of him. For I have no skill at
all, if the next Book that the Vindicator writes in this Con-
troverfy, does not make him a Privileged Author too.
* - Indeed
r f —n
Tlace this betiveen the Freface and the Book.
k ti^
The Contents of the Answer
W h' ,
We« to the IXEPRES ENTER.
'Alt
miwy
Wb:
BUlffti
HIS "Extravagance in di-
verting to the Cafe of
the Dijfenters. k'age I
And his Indifcretion in
upbraiding us with their
Sufferings. ^ if
That the Difcourfe againfl
7ranfubfia7ttiation is not
fcurrilous. 9
His Pretence that we have
written againft Popm with-
out Succefs, is falfe, and
-impertinent if it were true.
lO
'}imjs That tho Tap'fis are to thank
mill the Keprefenter for the Re-
vival of thefe Controver-
y/u
'm, (ii
ri)
«stojii
ismfn
it:
m;
fk
flirt
0
fies. 15
That he now writes to praife
himfelf, and what he had
written before.
■ And preffes upon us with
meer Confidence, and te-
dious Repetitions. 21
That he is a Falfe Reprefen-.
ter, becaufe he has con-
cealed one part of the
Charac^ter of a Vapifi. 28
The Folly of his Clamour,
that we pretend to know
what Topery is, better than
the Papiffs. k'age 29
His Offer to receive us into
the Church of Rome^ upon
the Terms which he pro-
pounds, confidered. 51
That we cannot with
a good Gonfcience ac-
cept his Offer. 52
That if we could, he can
give u.s no Security a-
gainft Old Popery. . 55
That if he were able to fa-
cure us, we have no rea-
fbn to think that he is
willing. 54
His Jnfincerity in telling us
that he detefls fbme Do-
drines and Pradices with
which his Anfwerer char-
ged the Church of Romcy
and in refufing to fay what
they are in particular. 55
The true meaning of thefe
Offers to receive us upon
the Profeflion of his New
Popery. 58
^*And this exemplified by
the Terms upon which the
Converts of the City of
B Orangt
The C O >
Orange were reconciled to
the Church of Rome. P. ?9
That he has abuled Mr. Mon-
tague, by a Falie Reprelai-
cation of his Judgment con-
ccrning the Homilies of
our Church. ^ 45
That he continues his Charge
of Mifreprefentation upon
fome of our Men, without
replying to the Anfwers
made in their Defence. 49
But makes bold to lay,
tents.
that the Author of tie
Vievj confeffed what that
Author clearly diproved.
Rag. 55
His Pretence for declining a
particular Anfwer to the
View.
His pleafant way of proving
that he has not forlaken
the Defence of his Double
Charadters. 58
A brief Rehearfal of the h-
frefenteVs Performances. 66
The Contents of the Reply to the
Vindicator.
That the Apologies of
the New Converts in
France are a clear Evidence,
both that the Diftindion
between Old Popery and
New Popery is generally
underftood there, and that
'tis not a Diftindion with-
out a Difference. Rag. 71
That he ftrives in vain to
fhew the Cafe of Monfieur
^Imbert to be no Argument
more explained. Rag.%\
How Matters ftand between
Mr. de Meaux, Mr. Wih-
felt, and Father Crafet, as
to the Worfhip of theB.
Virgin. 85
The Vindicator's Rule to
know the Churches Senfe
in thele things, by her Gt-
neral Councils, and by her
XJniverfal Rrabtice, conlider
ed. 88
of fuch a Difference. 7^ That if there be another way
Tliat the New Popery Is of- to know the Churches
Senfe in Dodrines of Faith,
befides her Voice in Generd
Councils, and Two Poperies
be made to appear that
way, the Vindicator gets
nothing
tf 'Z
fered for the fake of the
Old one. 8 a
The Good-Friday Service of
the MiJJal as to the Wor-
fhip of the Crofs, once
A^ply to the Vindicator s Full Anfiver. 12^
« any more than he could for that fort of Conjuring,
I which they call Exorcijtng^ and for which he has faid
'never a word 5 and it had not been the worfe for
r him, if he had faid as little for the pom ajjd fignifi-
cmt Ceremonies of his Church in the Confecration of
Crojfes.
lyotj 12. He fays, The Guide in Controverfie remains un-
iMtk anfwered. To which I (hall not think it enough to
iofli, fay what he does to the Catalogue of our unanlwefd
Books, That he Jhould have told us whether 'tis worth
anfwering in particular or no, when all that is faid in
it, is obviated in many Treatifes , tho I am very con-
fident that this is the very Truth. But I fhall add,
■ I. That (bme Parts of the Guide in Controverfie have
fd been anfwered, and the very Foundations of it over-
thrown, in Dr. Stillingfleet's Second Difcourfe in Vrndi-
cation of the Erotefiant Grounds of Faith, (^c. in anfwer
to the Guide in Controverfies by R. H. Imprimatur Sam.
Parker. April 15. 1675, Again, the Fourth Difcourfe
in the Second Edition fet forth 1673, is anfwered in
irO Difference between the Protefiant and Socinian Me-
thods, publifhed about a Year 'fince. And the Fifth
Difcourfe in Vindication of the Council of Trent, was
ifor'i! anfwered in the Second Part of the NeceJJity of Re-
Clioiili: formation. To which we have had no Return. And
ng!,f? we think our felves to be upon equal Terms at leaft
with our Adverfaries, as to this very Book. But,
2. For what wants a particular Anfwer,-I am apt to
^ think that this unleafonable Boaft of the Vindicator
(J will prove an Occafion of depriving his Party even
of that little thing they have to lay in this kind, and
therefore they will tell him, I doubt, that he men-
«| tioned it a little too (bon. For what he lays. That
0 they may be attacked as the other Difcourfes of the fame
^ T Author
^ . 'f
Ato t}?e Vindicators Full Jnfwer.
Author lately pubUJhed at Oxford,. with the -like Mkfor-
tune : I reply, That hitherto the Anfwers have had
the fortune to remain without any Returns 5 which
if it be a Mkfortune to the Authors, 'tis for this only
Reafon that I can think of. That the oftner our Ad-
verfaries write in the way of Replies and Anfwers,.
the more they difcover their own Nakednefi, as I am
pretty fure the Reprefentg: and the Vindicator have
done for their parts.
THE EN
Books lately Printed for Richard ChifwelL
APapift notMifreprefented byProtcftants. Eeirg^ a Rt-piy ro the ReHedions-<
upoti the Anfwer to [ APapifl Mifreprefented and Reprefetited ] 4:0.
An EKpofition of the Doftrine of the Church of Englavd, in the feveral Articles
propofed by the late BISHOP oi C OhD 0 M,[_m his E^tpofition of the Uo->.
ftrine of theCnthoH'l^ Church,'] 4/0.
- A Defence of the Expcfition of theDoflrineof the (burch of ErrgUnd', againfli
the Exceptions of Monj. ie Meaux, late Bifhop of Cordom,3t\d his Vindicator. 4fo.
A Cyl 7"£C ^75 A:/explaining the Doftrines and Pra'flices of the Church ofi
Rome: with an Anfwer thereunto. By a Proteftant of the Church of England.' Svo.
A Papift Reprefented and not Mifreprefented, being an Anfwer to the Firff,.
Second, Fifth and Sixth Sheets of the Second Part of the [Papift Mifreprefented
and Reprefented", 3 and a further Vindication of the C ATE C 77/5 A7 truly re->
prefenting the Doflrines and Praftrccs of the Church of Rome. 400.
The Lay-Chritiiari'i Obligation to read the Holy Scriptures. 4/0.
The plain Afrfn's Reply to the C^iffio/ic^;, Miffionaries. 24.
An Anfwer to t H REE PAPERS lately printed, concerning "the Autho->
ritv of the Catbolkk. C burch in matters of Faith, and the Reformation of the Church
of England, ryta.
A Vindication of the Anfwer to T HK E E PA VERS concerning the Unity;
and Authority of thcCatholiclg^ Church, and tlie Reformation of the .Church of Eng- ■
land. 4to.
Mr. Ghillingworth''s Book, called- [ Th! Religion of Protefants a fafe way to Sal-
] made more generally ufeful by omuting perfonal Contefts, but inferring',
whatfoever concerns the common Caufe of Protejlants, or defends the Church cf
England', with an exaft Table of Contents, and an Addition of Tome genuine
P'leces of Ur. Chillingworth\ never before Printed, vi^. againft the Infallibility oR
the Roman Church, Tranfubjlantiation, Tradition, &c. And an Account of what-
moved the Author to turn Papift, with his Confutation of >the faid Motives.^
An Hiftorical Treatife written by an Author of the Communion of the Church of
Rome, toviching Tranfubjlantiation: Wherein is made appear, Tiiat according to:
the Principles of that Church, this Doflrine cannot be an Article of Faith, ryto.
The Protcftants Companion, or an Impartial Survey and Coraparifon of the>
Frotejlant Religion as by Law eftablilhed, with the main DoHrines of Popery : Where-'-
in is fhewn, that Popery is contrary to Scripture, Primitive Fathers and Councils^ .
and that proved from Holy Writ, the Writings of the ancient Fathers, for feveral ,
hundred years, and the ConfeflRon of the moft learned Papifts themfelves. 4.10.
The Pillar and Ground of Truth. A Treatife (hewing that the Roman Church falfiy
claims to be that Church, sad the Pillar of that Trari mentioncd by S. RrtK/imhia
firft Epillle to Timor A/, chap. 3. rer. 15. 4ro.
A Sermon preached on Sr. Peter^ Day, publilhed with Enlargements.
A (hort Summary of the principal Controverfies between the Church of England !
and the Church of Rome, being a Vindication of feveral Proteftant Dofirines, in,
anfwer to a late Pamphlet, intituled [ Proteftancy deftitute of Scripture-Proofs.] 4/0;
All Anfwer to a late Pamphlet, intituled [ The Judgment and Doflrine of the
Clergy of the Church of Englandconce-tnhg onefpecial Branch of the. King's Pre-;
r»gative, y'\z. In difpenfwg with the Penal Laws. .]
I
' 4^'
■t :
. :t
»r,'
, ' 'i
'' M
i.:. :!1
*!'i i I..
■* A i, il.. ^
A Difcourfe of che Holy Eucharijl in the two great Points of the Real Prefence,
and the Adoration of the Hoft in Anfwer to the Two Vifcomfes lately printed at
Oxford on this Subjeft: To which is prefixed a large Hiflorical Preface relating to
the fame Argument.
Two Difcourfes •, Of Purgatory, and Prayers for the Dead.
Tiic People's Right to read che Holy Scripture afferced. 4fo.
The Fifteen Notes of che Church, as laid down by Cardinal BeUarmin, examined
and confuted. 4fj. With a Table to the whole.
Preparation for Death, being a Letter fent co a young Gentlewoman in France,
in a dangerous Diftemper of which fire died. By William Wake, M-A. 12/no.
The Difference between che Church of England it\dt\\t Church of Rome, in oppo-
fition to a late Book, Intituled, An Agreement betrveen the Church of England ani
Church of Rome. 4fo.
A Private Prayer to be ufed in difficult Times.
A True Account of a Conference held about Religion at London, Sep. 29. t62'j.
between A- Pulton, Jefuit, and Tho. Tenifon, D. D. as alfo of that which led co it,
and followed after it. 4fo.
The Vindication of A. Crejfener, Schoolmafter in Long-Acre, from the Afperfions
of A. Pulton, jefuit, Schoolmafter in che Savoy, together with fom.e Account of his
Difcourfe with Mr. Meredith.
A Difcourfe fhewing that Protefiants are on the fafer fide, notwithftanding the
uncharitable Judgment of their Adverfaries 5 and that Their Religion is thefurefl
way to Hearen. 4fo.
Six Conferences concerning the Eucharijl, wherein is (hewed. That the Do-
ftrine of Tranfubjlantiation overthrows the Proofs of Chriflian Religion.
A Difcourfe concerning the pretended Sacrament of Extreme Vnllion ; with an
Account of the Occafions and Beginnings of it in the Weflern Churcli. In Three
Pares With a Letter to the Vindicator of the Eifliop of Condom.
The Pamphlet entituled. Speculum Ecclefiajiicum, or an Ecclefiaftical Profpe-
ftive-Glafs, confidered in its falfe Reafonings "and Quotations. There are added,
by way of Preface, two further Anfwers, the firft, to the Defender of the Specu-
lum j the fecond, to the half-Sheet againft the Six Conferences.
A Second Defence of the Expofition of the Dodrine of the Church of England,
againfl the new Exceptions of Monfieur de Meaux, lace Bifhop of Condom, and his
Vindicator. The FIRST PART: in which the A'ccount that has been given
of the Bilhop of Afcrtra's Expofition, is fully vindicated ; the Diftindlion of Old
and New Popery Tfi/Joric(«//yaflerted, and the Doftrine of the Church of Rome,
in point of Image-Worfhip, more particularly confidered. 4fo.
The incurable Scepticifm of the Church of Rome : By the Author of the [ Six
Conferences concerning the Eucharijl.'] ^to.
Mr, Pulton confidered in his Sincerity, Reafonings, Authorities: Or a Juft An-
fwer to what he hath hitherto publifhed in his True Account; his True and Full
Account of a Conference, See. His Remark! ? and in them his pretended Confutation
of what he calls Dr. V s Rule of Faith. By Th. Tenifon, D. D.
A Full View of the Doftrines and Praftices of the Ancient Church relating to the
Eucharijl, wholly different from thofe of the Prefent Roman Church, and inconfirtent
with the Belief of Tranfubjlantiation: being a fufficient Confutation of Confenfus
Veterum, Nubes Tejlium, and other late ColleSions of che Fathers pretending to the
contrary. 4fo.
nothing by Councils. P. 90
That if there be no other
way, yet even by this way
it is demonftrated that they
have Two Poperies amongll
them. 9 5
That the Vindicator has
brought things to that pals,
that he makes Councils as
infignificant, as the Repre-
lenter has made the Scrip-
tures to be. I o i
That to avoid Two Poperies,
he has in truth not left lb
much a.s One Popery amongft
PapiBs. , 105
But after all, the ill Language
we have from the Vindi-
cator here, for not grant-
ing that his is the True Po-
pery; and the ill Ulage
we (hould meet with elle-
where, for contending that
it is the True one, is a len-
TheContents.
fible Demonftration o^Tvo
Poperies. J 06
A final Defence of our Charge
againll the Council of Trent
about the Veneration of
Reliques. 107
Of Judging of the Churches
Senle by her Univerfal Pra-
Bice. 110
The Bifiiop of Meaux's argu-
ing againft the Pagans from
their Pradices, ihewn to
be good againft the Church
of Rome. Ill
That the Vindicator has utter-
ly ruined the Reprefenter's
Defigns; ' 13
And at the fame time
betraied the Bilhop of
* A/iJ^r^x'sExpofition too. 118
Particular Replies to what
remains in his Full Anfwer.
120
A
I
A N •
ANSWER
TO THE
Representers Reflections
UPON THE
S T A T E and VIE W
OF THE
CONTROVERSY.
HIS firfl: ReflecJlion thQ Stater, is for
Mifreprefenting the cafe of the Diffenters.
Had the Stater done fo, the Reprefenter
had bufinefs enough of his own, to let them
fpea^^for themfelves. But hehad,a better
opinion of himfelf than fo. Hitherto^ fays he, I have
heen concerned mith fuch who have mo§f mjuflly traduced p/f,
and expofed the DoSirine and Faith of our Churchy and now
of late an upftart fort of Mifreprefenter has called upon me,
who pretends to give an account of the Prefent State^ &c.
Which is jufl; as if he had faid, Have not I for this
" three years and upwards fo mauld the Traducers and
C Expofers
2 An Anfwer to ''the Reprefenters RefleB^ions
Expofers of Paplfts, that they feel it to this very hour?
" How then durft this upftart fort of Mifreprefenter Ihew
" his head, as if there were not fuch a Mar; as I in the
Nation ?
To this tune he begins, which is not feemly in a Man,
whofe Charafter requires more Humility and Modelly
than this comes to: For I am told he is a Reverend Fa-,
ther, which makes me the more forry for him.
I am refolved to be very Civil to the Reprefenter; but
as he has behaved himfelf, I am at a great lofs how to
exprefs it. His falling upon the forementioned Author asa
Mifreprefenter^and the pretence upon which he does it too,
is fo very much out of the common Road of pertinence, ,
that I know not what to do with him. It looks as if he
had been a little unfettled with that overweening opini-
on I mentioned jufl; now; and then that thofe words of
Reprefenting and Mifreprefenting had rung in his Head-fo
long, that while he is awake, he thinks of nothing but
chaftifing Mifreprefenters, and Dreams of it when he
Ileeps, and can find nothing but Mifreprefentat'm in
every Line of ours that he reads f and as if there were
fome caufe to fear that he may happily forget every Name
that he has, but that of a Reprefenter; To pretend, as he
does, that that Author had not taken care to jhew tk
State of the Controverfy as it was; and that he intends to
make this appear as far as concerns the Reprefenter j and
then prefently to fall upon the Diffedfers Cafe, is fuch a
confufio'n of things, thattheremuftbe adifturbanceina
Man's head to put them together. And 'tis flill a worfe
fign, that he fpeaks of that Author's calling upon him:
Now of late^ fays he, an upflart fort of a Mifreprefenter
has called upon me. For what Ihould it be, but the
working of his own Head, that made him fancy that
Author called upon him, where I dare fay, he never fo
much
upon the State and View of the Controverfy.
'W; much as thought of him? For w ho would think that the
Reprefenter Ihould be at all concerned for the true flating
of matters that concerned the DiQenters ?
It muft'lbe confefled that thefe are ill tojeens, when
ilyl:; they come thick upon one another ; for fome fuch dif-
ndyt order as I am fpeaking of, appears in the very firfl; Line
Inn of his Preface; N^'hich is fo much the more remark-
inn, ble,becaufe that which is uppermofl ufually comes firfl:.
fays he, always to have to do with Mifrepre-
itloi By which it fliould feem that this conceit is
ilk out of his Head. If he does but touch a Book
written by any of us, his Imagination prefently tranf-
forms it into a Mifreprefenter : And what is meerly his
luoij own Fancy, viz. That he has always to do with Mifrepre-
m deftined to
be the fcourge of this fort of men. And fo Fhe Pre-
coming crofs in his way,
ictliffl Author of it feemed to him to be an upflart fort of
\ AZ/yrf/reyea/er, as the Flock of Sheep feemed an Army
Iof Giants to the wife Don, who alfo thought himfelf
fl*' called upon to redrels the wrongs that were done any
where in the World.
But I will not peremptorily conclude what the Man
ails J all this, it may I^, is but delign, and the Man
has a ferious meaning, tho'at firft fight one would be
apt to think that he is a little too much fhattered to have
cfc any meaning at all. It may be faid, that there is this
^ pertinence in his matter, that it feems to ferve a General
end, viz. to do the Church of England a good turn,
fl' which he has been owing to her ever fince he fell off
f to the Church of Rome; and this may be all the perti-
fi nence that he very much cares for; only bicaufe 'tis good
to keep to a point, or at ieafl to feem fo to do, theraore
when he has raked up a few more materials, he knows
C z how
i
An Anfwer to the Refrefenter s Reflexions
how to difpofe them under thefe words of Mifreprefentin^
and Representing; and then cut comes a Book. If it
be thus, he was only to blame for flreightnipg himfelf
at firft, and for .promifing long fince that he would keep
to his Reprefenting Poll. He fliould have called that
Book of his which led the way to the reft , The Fir[l
Part of Mifcellanies againfl the Church of England. For
this Title would have ferved him to have written Booh
Part after Part as long as he ftiould live ; And I think
the pertinence of 'em would never have been queftioned.
But what has the Author of the Prefent State laid, to
bring upon himfelf the charge of Mifreprefenting ? Why,
it feems he made bold to fay, that fome of the Clergy
of this City had written Cafes for 'the fatisfatftion of
the Diflenters in the plainefi and mofl inoffenjive manner
they could. But where is the Mifreprefentation ? Was
not the manner plain and inoffenfive? Yes, fays the
Reprefenter as to the Method and Stile in which tkfi
Tracts were penned.^ for all as / knoiv^ there was plain ani
inoffenjive writing. So that, for all as he knows., the Mat-
ter too might be as plain and inoftenfive as the Methd
and Stile of thofe Books ; for I perceive he never read
them. What then can be the Mifreprefentation? 1o
be Ihort, it lies in this. That the Diftenters were at
that time urged with other Perfuafives, ly Writ, I]
Summons, hy Seijtng of Goods, &c. Well, blit did that
Author deny this ? No; but he did not mention it; and
therefore did not reprefent the Hate of the Controversy
between the Churches of England and of Rome, as it is,
but as he would have it thought to he; viz. becaufe he did
not at all Reprefent the ftate of the Dijfenters with refped
to the Laws,wrien the Divines wrote for their fatisfadion.
He that can hale and pull in things in this falhion, will
never wanfmatter ; but to let that pafs, and to wander
along
7ipon the State and View of the Controverfy.
■f • along with him for a while, as every man is bound to do,
. that will keep him company ; I cannot underfland that
it was that^uthor's Duty to make the lead mention of
the execution of the Laws upon the Diflenters, unlefs the
Eeprefenter can prove. That becaufe he either ftudies to
' ^ be impertinent, or cannot help it, therefore we are all
bound to be fo too. The Staters bufinefs was to give
an account to his Friend how the Controverfie flood be-
•^''1 tween us and the Church of Rome \ and he introduced
his Matter by lltewing. That the Divines having written
fome Difcourfes for the fake of the Diflenters, and that
^ with good fuccefs, did then apply themfelves to the Con-
troverfies with the Romanifis: 13ut becaufe he did not en-
m ter upon an Enquiry whether the Laws had not more to
'n/w de in this matter than the Difcourfes of the Divines,
m therefore the Reprefenter talks of that Author's
i upon his Reader with poor fhifts in a -matter fo well known;
■ix! tind that he mufl not pafs for a true Stater of Controverfe^ P.
IK |!; who thus tells the Story hy halves ; fo that unlefs we drag
in matters that are nothing to the purpofe, as he does,.
jjiij) wt tell Stories hj halvesznd no body will be ever able
to State Controverfie right, that cannot forefee what ram-
bling thoughts will come into the Reprefenters head
the next time he writes a Book: But fince he is fallen up-
y on this bufinefs, he may now pleafe to obferve. That
neither t\\Q'Stater, nor any of thofe Divines of whom
he made mention, ufed any of thofe Terfwafives of
which the Reprefenter fpeaks, but faved the Diflenters
from them, as far as it confifled with their Duty, and
x were by fome people called Names for their pains. But I
I,' perceive his trouble is, that the Stater fhould believe
thofe Difcourfes had good Succefs: For, fays the man, 'tis
very prohahle that thefe fort of Perfwafives fent more to
the Church, than the Difcourfes j fo that hy what I rememher
of
it . fj -"il ■' "•!
. 'li' . I'".,!''
i ■,!
: i
Villi
P -
1. 5.
P. 4.
P. 4.
An Anfmr to the Reprefenters Re/eHions
of thofe times^ had not the Church of England taken the
Lafh in hand as well as the Pen^ the Churches had continued
as empty as they are at this day : Our Reprefeqter plainly
infinuates by the way, that our Churches are fomewhat
empty at this day; and this is the very man who upon
the prefent occafion obferves, That altho dealing out of
Relations hy Tale and by Scraps might pajs in a matter he-
yond our memory^ as of the Council of Trent, of Lateran,
of Pope Gregory ; yet to come thus with half Stories inn
Concern of Yeflerday ; oh! that is not to be endured
But whether our Churches are, as it were, empty, is with-
out all doubt a oi today; and for a man not to
tell half Stories of fuch a Concern, but whole Stories the
quite contrary. What is tliat,! pray,-* That fte thinks it
probable that the Diflenters were more wrought upon by
Sufferings than by the Difcourfes of the Divines, I ead-
ly grant; for he knows of a certain Church that has
done more by thofe fort of Perfwafives, than by all that
ever was written in her behalf; as all Europe and both
the Indies can bear her witnefs. Doubtlefs there-
" fore he thinks it probable that our Church was a gainer
by the execution of the Penal Laws at that time; but
whether it was fo or not, is another Queflion: I ffnd that
where he mends the Staters Account for him, he would
have had him to fay. That it was very likely f for juch
is the frailty of wicked man 3 that more were frighted mi
whipt to Churcb, than came thither hy Force of our Reafon-
ing and Difcourfes. By the way, he ffiould learn to be
more grave and ferious, than to make fport- with the
Frailty of wicked man^ which is a thing that a good
Prieft ought to lament, and to remedy what he can, by
his DoiRrine and Example : When he has to do with his
Adverfaries, if he finds that any of them grows exceed-
ingly impertinent,sLnd when Argurhent forfakes them,fall
to
7ifon the State and View of the Co?itroverfy.
to Ridiculing^ or that they ufe Tricks to' cover their
Convictions^ and do but difcover them fo much the more.
Jet him lay it on handfomly without fparing, if lie Jilces
' this way of Corredbion befi: But for a Trieft of the living
God to rally with the Frailty of wicked man^ when he
' 1' means nothing by it, but to help out a Lampoon u^ton ^
fingle Adverlary w hom he does not love, is very unpriejl-
like^ and a more likely way to make AtheiHs^ than to
mend that w hich 4ie, - it fecms, can make merry withal,
^ C the Frailty of wicked man.
Well : But 'tis not fo certain, that when the Diffen-
rer/were under the execution of the Law s, that then, I
'Htf. fay, human Frailty wrought that way which he fpeaks
^eii: cf^ for it might work the quite contrary way; and the
Jglitii: Orders for that purpofe coming from above much about
w, the fame time, the offence which they took at that,
■chk might prejudice many of them againft; all that the Di-
bys/i vines could fay, tho the Divines had no hand in it; for
mankind is apt to be provoked, as well as to be frighted;
and to adb inconfiderately in one, as well as in the other
H'lij: cafe.
jt tim; But there is this Reafon to think that they were rather
the Difcourfes than the Penalties , which filled our
^ jj Churches, That the Profecutions have been at an end a
(lifi good while ; and 'tis therefore to be hoped that the
virtue of the Difcourfes did the good work at firff, and
^o it ftill; for whatever the Reprefenter fan-
1^. cies, the Churches are as full at this day., as they w'ere in
^ thofe times,when he pretends the Church of England took
PneLafh'm hand : They are fo full, that a Reverend
Father may come to fpy and hearken,and think to efcape
in the Throng without being obfervjed; and what if the
Reprefenter has been upon this Miffion himfelf Then, i
' fay,he fhall Repr.efent for thofe that will trull; him;but for
^ me:-
An Anfwer to the Reprefenters Reflexions,
me and my Friends, never whilft he breathes.
As for his Story of one Mr, de Laune^X know nothing
of it. The Reprefenter fays he wrote a Book, and was
fent to the Compter; but he does not fay it was for wr/'t/f^^
that Book', tho he would inhnuate fome fuch matter,-
from which modefly of his, if there be any truth at aJi
in the ftory, one might venture to conclude, that he
knew the man was fent to Prifon for fomething elie,
And yet if he were fent to Prifon for the writing of that
Book, but if neither that Divine whom he wrote againll
nor any of the reft, contributed tout fo much as bya
wifh, the Reprefenter ftings us not by this RefleBion.
Of this I have told, him fomething of my own know-
ledg already.
For what he fays of fome that were ftarved, and of
Orphans and Widows that were made fo by the Penalties
inflitfted upon theDilfenters , it is to be hoped that our '
Reprefenter over-does the bufinefs ; and rants fomewkt
too Tragically: For my part, I have always thought that
the ufe of CtioieRerfwafi'ves which he talks of, does at
the long run, more mifchief to a Church than good;
and if I may fpeak my own experience, I do not find
this Spirit of Moderation to prevail any where fo mucli
as in the Church df England. But the Reprefenter brings
over the' Sufferings of Dijfenters for nothing elfe but to
prejudice them againft us. I will not here enter into an
Enquiry what reafon there is for it; but this one thing
I will fay, That I am no Ids ddirous than himfelf, that
tiie Diflenters lliould be very often told of their Suffer-
ings in thofe times; only if a man will be telling them,
then as the Reprefenter fays, it would do well not to
tell the Story hy Ijalves ; but if he does, then (] to return
him fome of his own wordO I do not think, that witk
all his poor Jhifts, his ReMers will he impofed upon in &
matter
Hij upon the State and View of the Controverfy, ]
matter fo well known. And therefore I, no le/s than the
ff„ Reprefenter, defire that the Dijfenters would think of all
^2 that is paft, as long as they have a day to live.
i5f„ As to the Trads that were foon after written againft
the Papifls., the Reprefenter obferves that Two things
were not mentioned by the Stater upon this occafion,
which we had upon the former ; Not the Plain and In-
letie manner of Writing ; nor any Idews of Succefs
which thefe Difcourfes had upon the Parties defigned.
For the former he fays, That the Stater was too con- P. 5.
I ^ fciotts of the fcurrilous and hitter Spirit with which fame
.^\of them were penned ; that one againfl Tranfuhflantiation.
heing Infiance enough. By which he would infinuate,
^^that others of them too were written in the fame man-
ner ; How hard is it for fome men to be fincere in any
"!\hing ! I remember indeed fome of thefe Exprellions in
^ that Difcourfe which he produces, fuch as Impudence,
ff^hTonfence, Monflrous Stupidity, and the like. But I would
of the Reprefenter, whether there can beanyjufl
®]bccafion for letting thefe words loofe ; and to the Senfe
®MndReafonof Mankind I may appeal, if there can be
i occafion more juft than this; for 'tis impoflible we
1 ^;fhould have greater Evidence that any thing is true, than
fi®We have that the Dodrrine of Tranfuhflantiation is falfe;
([(f'md then I may ask the Reprefenter^ whether it be not
igfee greateft abufe that ever was put upon mankind ?
eriThis Argument therefore would bear a little more quick-
temefs than was thought convenient for the handling of
iiaf.'he reft : But here lies the fting of the Reprefenter s
tteCharge, That Tranfuhflantiation is a Suhjehl in which fo
fliimanj Learned and Virtuous Men of the Chrijlian World
\i'are nearly concerned'. To which I anfwer. That'tis fo
[5'much the worfe for the Chriflian World, but not for the
1^' Author of that Difcourfe : For if indeed Learned Men,
f D and
An Anfwer to the Reprefenter s ReJIe^fions-
and Firrtuous Men, efpoufe fuch a Monftrous Doctrine
as that of Tranfuhfiantiation-^ there is not lefs but great-
er caufe to exclaim both againft them and it: If the
Reprefenter thought that the Learning and Virtue of the
Men fliouid have gained fome more reverence for the
Caufe, than that Author had for it, he may think fo
flillfor me ; I will not go about to queflion Learn^
and the Virtue of many tltat hold Tranfuhftantiation, but
'tis Tranfuhflantiation ftill: I think it is no queftion but
there viQXt many Learned and Virtuous men in Egypt\i\[o
were nearly concerned in the bufinefsof making Gods of
Things that grew in their Gardens, and yet he had not
been too blame that fliould have faid it was Impuhct^
Nonfence, and Monjlrous Stupidity, to Worfliip, and to
teach others to Worlhip Leeks and Oiiyons.
Now for the Second Obfervation, That we have m
news of any Succefs thofe Difcourfes had upon the j)artiej
dejigned. I fay, if they had indeed Succefs, tbei'/J-
ter was the honefter man not to fay they had any, thok
fcaped here very well,that he was not made 2,Mifrepre[e»-
ter for not confefling that they had none. But upontfiis
occafion the Reprefenter is very angy : It could not, fays
he, he rationally expelled that thoje who ^ chofera-
ther to forgo all the inter ejl and convenience of humane life,
than join with a Schifmatick Congregation, fhould k after-
wards brought to Church hy a few empty Difcourfes, whkl:
making no more Converts than they deferved, made, as!
can hear of, none at all: But why Schifmatick Congregatl
on,znd a few emptyDifcourfestVlh&n men keep what their
Adverfaries would get from them, and when they have
difappointed all their defigns, they ufe to be pleafed, and
in good humour; and tho perhaps they may laugh hear*
tily at their Antagonifls for lofing their pains, yet 'tisnot
fo natural to rage againft them, as if themfelves were the
Uftn'^
upon the State and View of the Controverfy]
■^ofers: I begin therefore to fufped: that our Reprefenter
' knows of (omt Succefs thofe Difcourfes had, which he is
. not willing to own. But be that as it will; as we did
not think the better of the former Performances, for
their having had fome Succefs, fo neither fhould we think
the worfe of thefe if they have had none, which may
, perhaps be imputed to the prejudice of the perfons for
HE whofe good they were defigned, rather than to the pre-
tended Emptinefs of the Difcourfes themfelves; uniefs
the Reprefenter s word may be more fecurely relied upon
^or Empty Difcourfes now, than for Empty Churches be-
fore : We are forty that is proves fo difficult a matter to
(fori recover thefe men; yet 'tis fome Confolation to us that
^ we have loll fo very few out ^of fo great a body as the
ki Communion of the Church of {England makes: And
fnti therefore if Difcourfes are to be judged of by their Sue-
rf, cefs, the Reprefenter^ and fuch as he, ffiould have a care
idinn; of hoajiing at this time of day. Our defign was not on-
aW ly to recover thofe that are deceived, but likewife to
Botr keep thofe from Error that are in the way of Truth; and
'ciiil therefore it may be reafonably prefumed, that cur en-
^ deavours have had good Succcfs upon the greateft part
of thofe whom they were defigned to ferve, thonotup-
L on all.
But when I have told this man what perhaps, himfelf
f- knows, that by thefe Difcourfes we have gained fome
from Popery to the Reformed Religion ; I will alfo tell
J- him, that if we had never gained fo much as one, it had
been no difparagement to our Arguments^ fince they have
^ ways of fixing their Profelytes, which we abhor ; of
which I ffiall give this one. Inftance : It is their Ru/e
^ C let otherr judg whether it be their PraSice } to require
f a dreadful Oath of all whom they can gain, not to be •
/ prevailed withal Quocun^ue Argumento^ by any Argument^
D ^ to
An Anfwer to the Reprefenter s Refieciiom
to forfake the Communion of the Roman Stt; This Oath
is to be feen in the Pontifical under the Title of Or do ad
Reconctliandum Apoftatam, Bceretkum aut Schtfimaticum;
and if the Reprefenter be importunate, he fliali have it
next time at lengthTo doubt only of any Point which
the Church of Rome teaches , is a fin that muft come
under Confeffion, by which the Pried is fure to have
notice when the Spirit of Truth begins to work ; and
upon fignal given, to extinguilh the lirft Motions of it .•
We have a hard Task, who are not only to oppofe
Reafons to Rcafcns, and to the common prejudices
of men, but to produce Reafon againft particular En-
gagements and Oaths never to hearken to any Reafon
at all.
The Reprefenter gives out himfelf to be a Convert,a]id
may therefore be prefumed not to be ignorant of tkfe
things, but to be himfelf intangled by an Oath to be
moved by no Argument whatfoever^ to return to this
Schifmatick Congregation , as he calls it; and therefore
in him it was great forgctfulnefs to afcribe the Steadine^
of the Englilh Romanifis to nothing elfe but a ChrOi'm
Refolution, when he could not but know of fome other
Engagements that are amongft them, which are not alto-
gether fo Chrifltan : Which I had not obferved here, if
his Severity to the Stater liad not led me to it j for it
was but the very Page before, in which he fet upon him
with all his Eloquence for imputing the fulnefs of our
Congregations to the Reafonings of the Divines, without
mentioning the execution of the Laws. If I had been a
Reprefenter^ that Page, I think, would have kept me in
fome awe, and hindred me from doing that in the very
ncxt,^ which he calls telling Stories hy halves,
-t AS
lift
upon tJ)€ State and View of the Controverfy. 13
As for the mofl cruel persecution^ which, as he fays,
thofe of his Communion fufiered lately, for not joyning
^iivith ourSchifmatick Congregation, he defcribes it fo ter-
ribly, and alligns the Caufe of it as pofitively, as if
jjuj this was a matter hey end our memory, which he knows it
jgj^is not. But when a Man has a mind to exercife his Stile,
I one Subject may fervehim as well as another.
But to return to xhoTrefent Statethe Author of it
, ' dther made but very fmall faults in drawing it up, or he
' s very much obliged to the Reprefenter for letting the
■J^reat ones pafs. His next quarrel with xkio Stater is, for
^naking the Roman party" the Aggrellbrs; and the Tapijl
^yMifreprefented, &c. the beginning of this Book-War.
, ?"or this Man will have the Onfet to have been given by
'"'"'Or. Sherlock, in his Sermon before the Houfe of Com-
^"^nons, which was publilhed as near as I can learn, about
iti ;c^ro Months before the Reprefenter came forth. The
^ toiuthor of the Agreement, &c. concurs with him in this
^^)bje(3:ion, as he does in Humour to admiration, tho'
■52"Jiey have their feveral ways: For one of them proves
iCmhat we are Agreed with the Church of Rome, and the
DOfJther that we Mifreprefent the fame Church, and yet fo
leutike one another, as if the fame Planet govern'd them
dboth. But, as to the Dolor's Sermon, I do acknow-
i/iedg that there was one paflage in it that grated upon
phe Papifls. And I have two things to fay to it: Firft,
Stater allures me that he did not think of thatSer-
^nion at all, when he was at work, and could therefore
iv^ave no defign in omitting it; but withal, now that he
jjis told of it, he cannot grant that a fingle Refledion in
; a Sermon, that was afterwards Printed at the defire of
the Houfe, ought to be efteemed the beginning or the
occafion of thofe Controverfies. And he believes, that
^ if we had publilhed fuch a l^c Book for this Church, as
An Anfwer to the Reprefenter s Reflexions
the Reprefenter did for his Party, and one of their Ser-
mons had been not long before publifhed by Command^
v/ith a like Reflection upon us, they would for all that
have thought us to be the Agreflbrs. He fays farther,
that he fpake only of Difcourfes that profefledly treated
of thefe Controverfies ; and therefore that if he had
thought of that Sermon, he thinks it was not his Duty
to take notice of it; and he wonders that the Re/ir(.
/enter fhould be fo overfet with a Cavilling humour, as
not to obferve thofe words; that from the Death of m
late Royal Sovereign^ our Divines thought fit to he of tk
Defenfve fide^ and for fome time puhlifhed no more DIS-
COVRSES OF That KHTD^ hut waited to fee^ &c. In
the next place I mufl tell the Reprefenter my thoughts,
and leave others to judge of them as they fee caufe. I
fay then, that the Reprefenter publifhed indeed his ^ook
about two Months after the Sermon; but, if the Trutii I
could be known, I would venture all that little lam I
worth, that the Reprefenter had been hammering out I
that Book fome Months before that Sermon was made.
For not toinfift upon it, that he has taken moretimeto
write Books that are a great deal worfe ; for perhaps he
was otherwife imployed, or gave himfelf fome conve-
nient Relaxation: This, I believe, all confidering per-
fons will grant me, that to reprefent Popery in a kind
of Protejlant drefs, is fo nice, and withal fo dangerous, |
tho' now, it feems, fo neceflary an undertaking, thatno
performance can require greater Art and Application of
mind. Between the danger of giving up a point, which
the Church mufl not quit under the penalty of forfeit-
ing her hifallihility^ and the danger of guarding it too
plainly to the offence of Protejiants^ the Undertaker is
obliged to have his Eyes about him, and to look on eve-
ry fide. Every expreffion muft be exactly weighed: It
upon the State and Vierp of the Controverfy.
will fometimes happen that but one will pleale, M hich
will not be thought of till many others are tried and
rejedcd : Sometimes again, when the firft of all is not
Y' liked, after the rejed:ing of many others that are found
^3 more liable to exception, the firft muft be taken with all
its faults. So that here wfill be much altering, and fome
reftoring, and not a little fining and fuperfining: And
when one Man has done what he can, one Man's judg-
t!: ment in a Caufe fo perillous is not to be trufted; It
muft be revifed by others; and becaufe faults will come
in one upon the neck of another, where every place is a
place to let them in, it muft be revifed again and again;
as the Bilhop of Condom can tell this Man, if he needs
that any body fiiould tell him. Now, tho' the Fapiji
/■/iir Mifreprefented and Reprefented does not rife up to the
Spirit, and the Art of the Expofition of the Catholick
iJcei! Faith; yet confidering the untradablenefs of the Matter,
ifti'it was no ill-wrought piece of work; and excepting that
itliti blunder of his, that when hQV/SiS a. Protejiant, he belie-
mt ved the Sermons of the Papifts to be in un unknown Tongue^
as well as t\\€\x Prayers^ and two or three lefs confider-
jjiiDf able misfortunes, it was conveniently Contrived for its
end, which was to amufe lefs thinking people. In a
jjjjdj word, it appears to be a work of fo much labour and
ujjjji time, that I believe few will queftion, but tho' the
Dod:or's Sermon was firft rigg'd out, yet the Papifi
Mifreprefented and Reprefented was upon the Stocks a
tik 8°°"^ while before. And then the Reprefenters Con-
. f. Icience Ihould have forbidden him to»rtnd fault u ith the
% Stater^ for intimating that the Gentlemen of the Roman
^ Communion were firft guilty. of breaking the Peace.
This I think is enough in return to a fmall exception;
but whether it be or not, the Stater is refolved to put
I himfelf upon the mercy of the World for the future,^
. • ratlien
•TIWI
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• 1 i'.
I
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I I
I /
p. 7.
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i iJli
16 An Anfwer to the Reprefenters RefleWiom
rather than he will run out into any more Apologies up
on fo llender an occafion.
To proceed; it was faid in ^cPrefent State, that ue
were furpr 'tzed to find no notice taken of the former
Trads againft Popery, in the ReprefeMteds firft Boot,
This he turns well enough, confefling that it mufl neei
le a matter of furprize. That the Papifls now enjoying
the Royal Favour, lliould after fo many provocations, k
contented to make no other return, than in a jhort, moi(.
rate and peaceable trabt, to give an account of their Faith
and DoFlrine, &c. And fo he takes occafion to praife their
Meeknefs and Charity.
To all which it might be enough to fay, that fo long
as it does no body any hurt, other men may be fafciy
allowed to commend themfelves; and let them coniider
whether it will do them any good: But that if it were
not more diiBcuIt to Anfwer fome Books, than to give a
Reafon for not Anfwering them, in all likelyhood we had
heard the Vi(ftories of thefe Writers more celebrated at
this time, than their Meeknefs and Charity.
But whereas he magnifies the Good Spirit of his /erf,
moderate and peaceable TraFl, upon this fcore. That there
was no upraiding the Church of England Divines in it,
notwithflanding Abu five RefleFlions,S>cc. he does ineffed
Vkw. p. <?5. confefsof the firft, what was proved of all his Books but
the firft. That the Church of England Divines were in-
tended in them, as we were very furethat they were.
He has for fome time loft that warinefs, which fuch a Re-
prefenter as he feR up for, ihould be always provided
with. Well; but however the Tradt was moderate
peaceable, without any fevere Word or Exprejfion in it, or
any upbraiding of the Church of England Divines of the
mifchiefs they fuffered from their hands. Now inaeed,
the Tradt does not call them Knaves and Villains, but
only
3; %.
/ npon the State and Vlevp of the Controverfyl
only inrmuates from one end to the other, that they had
abufed the people, and made them believe that the
i tk- Church of Rome owns thofe things which flie utterly
r's| difowns. Which haw Moderate 2X\d^Peaceahle a Charge
:«(!, it was, I might almoft appeal to himfelf, or to the
no\?{ Agreement-makarj when I have put him in mind, that
ovocat called Mifreprefentathn^ after his anger
ujlf had made him fpeak out, he bluntly calls Lying andC^z-
iy^fumny^ and what not? Now this I acknowledg to be a
ffltOR fhort, but fure it is no moderate and peaceable way of
' managing Controver/ies: And this was fome reafon for
^ wife men to be a little fuprized at it. But this was
[ not all: For there was no colour ( whatever the Re-
^^^prefenter pretends} for negledting thofeTradrs againft
Popery, and beginning a new Reprefentation of it. For
^ ' they proceeded upon the old and received Reprefenta-
fijtions of Popery, and fuch as had been allowed by
' ,, Eellarmin , Becanus, Harding, Stapleton, and all the
^ renowned Champions of the Pop'ip} Qhmch for an Age
. and half before us; whom this Man does by neceflary
"""I; confequence Arraign of Mifreprefenting Popery, whilft
he accufes our Divines of doing fo; altho their Difcourfes
iDm of j.^as agreed to
Wm' by thofe old Difputers.
IK Had thefe Books been written in their days, we
IVffif fliould have had no Representations in return to 'em, but
down-right difputing upon the feveral points as they
are Rated there. For to give them their due, when our
ff Divines came up to their own fide of the Qyeftion,
thofe Gentlemen came up to theirs, and maintain'd it
h' as well as it could be maintain'd. But our Friend the
ki Reprefenter has taken another way, which is in peaceable
rit and moderate terms to give us the Lye, for calling that
iiis Ropery^ which we difpute againfl^ and which they dif-
putedTi?/-. E Having
18 An Anfwer to the Reprefenter s Reflections
Having thus commended Himfelf and Mf, for their
Meeknefs and Charity, it came prefently in his mind to
fay fomething in praife of his Book, tho' it did not
mention thofe Difcourfes : Which he fays could be no fur*
P- 7' prize^ but only to fome half-witted men^ who read things
without underjland/ngt and to whom plain fenfe is a Riddle^
not ^0 any others^ tho' hut of moderate parts. And
thus in pure kindnefs to his Book, he does in the firft
place take the fizc of, our underflandings by it; and
from this time forward, whoever ftiall queftion the
pertinence of his Book, muft go for a halfwittedmas^
and one that has not fo much as moderate parts. So
that our bufinefs is prefently done; and then the Dif
courfes are brought to the Teft of the Book, as you lhall
hear. There was^ fays he, fiarce any controverfial Point,
or Matter of moment in them, hut what was fpoke to, mi
opened in this one little Trad: And they mull needs be
in an evil condition, if there is fcarce any Point of theirs
but what was fpoken to, and opened in fo dangerous i
Piece as that one little Trad. But it were well for 'em to
fcape fo, if they might; For by and by the Stater istoW,
that if he will compare thefe Difcourfes with the Chapters
of that Treatife, he may find them All there fpoke io as
to the fuhjlance, and Jomething to [pare. Now, if after
fcarce any point was omitted, the truth is, that All the
Difcourfes were fpoken to, and fomething to.fpare; then
it is like to go very hard with 'em. All the comfort is,
That tlie Difcourfes and the Points are as yet faid to be
but fpoke to; For there are divers ways of /peaking to
things, and fome of 'em harmlefs enough. And there*
P. §• fore now comes the killing frroke: The true Reafon of
the furprize was, that in Jo little room, and fo plain a
method, there was enough to ANSWER thofe Dif
courfes. Nay, he affirms, that there was a Noife about
npn the State and View of the Controverfy. j
it throughout the Nation , not for Anfwer/ng too little^
hut for AnfwerzKg too much. So that the Difceurfes are
gone beyond redemption, for there was enough to An-
j jwer them ; and if that would not do, they were An-
I' fwered too much: And which is more wonderful, there
ivas enough to Anfwer^ not only thofe Difcour/es, hut a great
pWi, Booh and Sermons that had ever been Writ
s in t oy Breached agamjl Catholicks; to which if he had but
I' added, or that ever jhallhe Written or Preachedagainfl
Catholicks; he had made an end of his work once for
■® all, and his one little TraSi had made a pretty Triumph
mjt oyer Ages paft, prefent, and to come,
tk Were I fo happy as to grow upon an Adverfary in the
k ^ way of Reafoning, as this Man does in boafting and
'ivii prelling forward with new and- greater confidence j I
fjicltii ftiould not yet take my felf to be a match for him:
wh For I now perceive that he carries fuch Invincible Force
lint oi in his Face^ that no modeft man, tho' fortified with the
ikti§(Confcience of Honefty, and the Advantage of a Good-
I'dlfofCaufe, can always bear up againft it, but muft at
length let his Countenance fall,and turn away from him.
As to every Article of this fo much magnified FraH,
(j( |)i he has been twice difl;inc3:ly Anfwer'd, and the World
has feen that he neither replied to the particulars of the
firfl, nor of the fecond Anfwer, but that at length he
fj« fairly dropt the defence of his Charge upon every one
of the Thirty feven Points he began with, as the Au-
thor of thehas fiiewn beyond contradid:ion. But
jL what cares the Reprefenter for all this? Still he goes on .
y proclaiming what Execution his Trail has done upon us:
There^ fays he, are laid open all the Little Tricks and
Artifices., &c. There'twas feen how often ahufes in pra- p. 84.
d like were condemned as the Faith of the Church, &c.
I Here the furprife firji hegan, &C. It hegan now to ap-^
E % pear
'An Anfvper to the Repefenters RefteBions
pear that the Fapijls were not what they had heen render d
&c.Suppofe now,that another View of the whole ControDer-
fy were taken, and it were difcover'd yet more particular-
ly,if that were poffible,that there were no fuch fights
ie feen in his Book as he proclaims; ftill it would hold
good, that Tricks are laid open there, that there it my
be feen how Principles are mijiaken, DoBrines confounded
and Imaginary Monflers knocked down, and that that is
the Book which can Inform people of the Truth, ani
difcover to them all the Pulpit-delufions. For by what I can
fee, he intends to talk on at this rate as long as he lives,
if any Man does but give him occafion; and for his
part, he defires no better occafion, than to have it
Ihewn him that there is not the leaft ground for all
this boafting. We have a comfortable imployment, to
be engaged with fuch a Writer as this ; for if you con-
fute his Charge and his Arguments, he falls a commend-
ing himfelf and liisBook as fall as he can; and if you
make it plain that you have confuted him, and that he
has nothing to reply, he takes occafion to write another
Book, and. to commend himfelf the fafter for it; and
to rant as much or more than he did at firft.
Which makes me almoft wifli that the Defenier
had not promifed an account of thefe Refleiftions.
Fcm- the Man's Confidence will ferve him feven years
hence, as well as it does now, and I doubtj fomething J
better; for his Force eticreafes, as that of Anteus did,
with his Falls. 'Tis impofiible that ever he ihould want
Matter, for ^he can repeat the very fame to the Worlds
end, if he lives fo long; and tho' it has been confidered
by his Anfwerers never fo particularly, 'tis all one for
that, he is grown paft taking any notice of fuch things.
For a little variety , he has no more to do but to
iludy fome ridiculing Harangue^ and to gather Flowers
•' upon the State and View of tjye Controverfy. 21
? from Bartholomew-Fair^ the Tall-mall^ the Gaming Houfes, P. 1, 8, 17,
the Hind tund Panther^ and fuch like, for the adorning
'i? of his Characters, and fo he is compleatly furniihed
f for a new Book: To which we can have no more to fay,
than to that which we had juft before it, unleis it
be to admire the man's Confidence, which we have
admired fo much already, that when we are a lit-
, J tie more ufed to it, we fliall not admire it at all.
J" That he has hitherto behaved liimfelf in'this manner,
J"'- is whathimfelf and all the world knows, that has taken
notice of this Controverfy; or at leaft he has been very
careful that they Ihould know it now, if they could be
ignorant of it before : The Author of the Fiew had de-
jrom duced the whole Difpute from the beginning, and it was
made exceedingly plain, that this man had dropt the De^
>n'fi fence not only of every Point he began with, but of
s COL thofe very pretences upon which he did fo ,• and the worft
M oi all was, that the fame Author had made him, as it now
appears,fick of his laft Reply too,where he had diverted
rati himfelf with fo many things that were nothing to his
;r fori firft bufinefs : This now was a very great ftreight, and
jjft there was no other way to be taken, but either in Pru-.
tiief rlence to fit ftill, and fo let the world forget what was
j paft ; or with exceeding Modefly to confefs that a man
jjjji; may be miftaken, and fo forth; or with the exccfsof
jf l the contrary quality, to do as the Reprefenter has now
done : For now he has taken up a pretence which he
dropt the Defence of, but in his Second Reply, viz. That See View, p.
^ his Anfwerer did fometimes appeal to private Authors, 24.
and fo all that he has faid ought to go for nothing.
AnAn/iver, fays he, is fet forth to amuje the World, as
j, the fa(hion is., with the handing and toffing to andfro of ma-
ny School-Quejlions., hut never coming to the point of difpro- P* 9-
U, 'ving the Chara^er of a Papift Reprefented, or endeavour-
; , t H '
■ i
l-uMiiirf'i
jlj'ftjp
- -".! il
li'- d J '
' ;■' ■'• ■ ■
2 2 An Anfwer to the Reprefenters Reflexions
ing to fhevo that the Faith as there flated^ was not redlj
the Faith of Catholicks; nay, this was fcarce fo much as
offer d at, except i» Ttvo or three Points, which yet ought to
have heen the main defign of the Anfwerer, and the onlj
IVay of giving it a juji Reply. ^
Thus he prefles upon us with mere confidence;ln which
the polfibly he might feel no checks from his own Con-
fcience, yet'tis fomething ftrange that he fhouldnot
fear his Readers Knowledg j for that Author had fuffi-
ciently difproved the Charafier of a Papijl Reprefentci^
if to Ihew from Point to Point that it was no fmcere
Character, be to difprove it. He made it plain, that a/-
moll: every where too much was put in, or too little, as
might belt ferve the defign of fetting the Papijlovxim-
ly to the people : The Reprefenter Ihould have ibewn,
that the Anfwer came Ihort of that Account which the
Fiew gave of it. That every Queflion was particularly ml
exafllp JicttedThat the Senfe of the Church Rome
ahout it was Jhewn ly the Decrees of their Trent Council,cr
their Roman Catechifm, or their puhlick Offices, and tkir
moji approved Divines and Cafuijts, as the matter reqmrd,
Andhy the way, all the falfe Colours of the Repn-
jenter were taken off, where he thou^t it for his purpofe to
lay them on too Foul on his Mifreprefenting, or too Fair onhn
Reprefenting fide. If this was done as it was faid, and
fo done, that the Reprefenter has long fince dropt his
Two or three Exceptions againfl it, and never from tfie
firfl: ventured upon a particular Reply to it, fureiy he
has been rubbing hard ever fince, to come forth now,
and think to put us off with faying that the Anfwer ne-
ver came up to the Point, &c. Indeed he brings over
Two or three Particulars again in this Preface, which he
Reprefented upon in his firft Book : But is it to compare
his own Chara(3:ers with his Adverfaries Anfwer, and to
't Ihew
'■ -fc »I.
■1 7ipn the State andVievo of the Controverfy.
ihew that he had not come to the Point ? No fuch mat-
filter, I aflure ye; but only to let us know. That when
^K.theyreprefcnt themfeves right, we call it Neiv Poyery^
"inl which he would make the world believe is all that we
now have to fave our felves from being accounted Ca-
't^lumniaiors; which he purfues with fuch noife in faying
liiscthe fame thing over and over again, that if Repetition
ae|of little Matter, and more Words, Were an Argument
fe of Truth, he would be the moft convincing Writer that
flp.iiver fet up for the Caufe.
iTsj For, fetting afide the Prophets that cried from Morn-
'^..ng to Noon, 0 Baal^ hear us ; I think no man has out-
ortjjdone the Reprefenter in this kind of Eloquence, efpecial-
/Jy when it came into his head to be revenged on the Pul-
hjp/ts, thofe Highzplaces the Pulpits^ for all the mifchief
j^f^hey have done to Popery, and to inveigh againft that
unlucky di{lin(ftion between Old and l^ew Popery.
He tells us, Hhit feveral things were heard from the ^
''^^fulpits which were found not to fquare with Truth ; and
' ;hat from thofe High-places^ the innocent Hind had been
'pmde to look like Tygers^ Wolves^ and Bears.
' ' All is true Reprefenting when Popery is to le fhown from p. x j.,
tthe Pulpits. In this manner did Protejlants treat Pa-
^^'fifls i in this manner are they now handled hy ProteHantSy
^^^and yet all mufl pafs for true Reprefenting : And hecaufe-
^^the Catholicks will not own that to he their Faith aud Re-
'^^ligion, as it flands thus (iretched and racked upon Proteflant
V^'Tenters and HyperholieSy the cry is now; forjoothy they are
^ afhamed of their Old Religiony and have brought in a New
Popery. A poor fhifty God knows! Noy we are not ajhamea
of our Old Religion. ' —To us the Old and the New is
^ all the famey &c.
a But
i
I ; " .
/i!
24
p. 13.
rr-
I•
■. t
' 'V
'IM
V. ■
J* H
P. 14.
T' .r:
p. 15.
•■11.
h i' ". ■ .1
if* 'Ifi*:' ■■ "
• Tt i„ i
.. 4-
An Anfver to the Refrefenter s Repaions.
But thisCMt of Itm-Pupery k kept uptefmt
the ere Jit of the Pulpits-f""-"
little come-off.^ this poor fhift of New-Popery,_ they would
he eternally hlemifht with the joulefl of Imputations^ that of
Mifreprefenting, of Calumniating., of inventingfcandals
againft their neighbour. 'lis evident now to thofe that looi
upon Popery as it appears amongfl us at this day., with an
unprejudiced eye., that it has quite another Face., other Co-
lours, other Features, than they have painted her with for
fo many years from the PULP ITS : AH that theyhatt
heard of from thefe HIGH P L AC ES , has ken
full of Dread and Horror, Cruelty in her Looks, Malice
and Wickednefs in her Heart, Blood-thirfling in ber
Defires, &c.
If it be poflible, he will make the Pulpits hear of all
thefe things again,- and therefore he goes on, PFhereare
all thefe Abominations, thefe marks of the Beafl ? SHEW
US, PULP It S, S HE W Us : Where is her Cruel-
ty, her Bloodinefs, her Tyranny, her Arbitrary Ponr}
• — How many Throats hathjhe cut > Where hosjle
wrongd her nei^hours } Where is This, and When is
That, and Where are all thefe Things ? S HE W VS.
And if none of thefe things can be fliewn, then tk
PULPITS ihujl pafs for Falfe Prophets, Mifrejrtfen-
ters, and dijlurbers of the Hat ion : And what Return nmo
do the PULPITS make to this demand ? Oh! /hsis
a New fort of Popery. The Papijls are weary oj
their OLD Religion, and have taken up a NEWone.
Now this is admirable, if the man had but known
"when he was well -, but he has not done yet by a great
deal • for having obferved that the Papills are found by
experience to be very good men, the Pulpits are fure to
hear of it again : How, fays he, fhall the Charallers o/
the PU LP ITS be reconciled with this Experienced
^ Oh!
upon the State and View of the Controverfy. 2
"(i Oh! The Tapifls dijjemhle their Principles, and are ap^amed
'"f' of their OLD Religion ^ •z.nA this forfooth acquits the
I PZ> L P ITS.—And the Jame poor pift is to ferve them
ifi*. upon all occafions ; or elfe what would become of the
«'.t| Pulpits ? If the PapiHs do this good thing, this is pre-
Ucfently Jet out for NEW Popery. The Papifts declare
fi(;ii,this Dodbrine. This again is NEW Popery. The Pa-
ice, pijls teach that Do(9:rine, and the other Dod:rine. This
tibij"all NEW Popery. ■ ■ ■ And it evidently appearing p ^
Itliii'o the worlds That Catholicks neither believe nor do as * ' '
'JS reprefented by the PV LP IT S, the only remedy for
f ]jjhe keeping their Credit ivhole, istocryout^ This is not the
fljlp LD Religion, This is a NEW Popery. And indeed
t mufl: needs be a NEW Popery tothofe that kneiv no
^^^fore of Popery, than the P V LP IT S fliewed them.
For they who never heard more of Popery, than
'/fVLPIT Charablers, muft needs think the prefent
j'popery 2. N EW Popery. And who pall ever
■ ^ 'ake them believe that this is that OLD PV LP IT
^2^0P ERT, thofe OLD PVLPIT PA P IS TS,
Jhich they have Jo often feen painted out in their Sunday
^'..e blur es.' ■ ■■ For the Church of England in her PV L'
Sfli> ly made Popery and the Papifs fo unlike what they
W appear, that Popery muji be cut into an 0 L D and a
•V'/E W Popery tofarue their Reputation; i. e. The Repu-
^•'^tion of the Pulpits.
And thus he runs on for five or fix pages together, p
^'fying out, PVLP ITS\ PVLPITSl OLD TO. p ^7-
ERTl NEW POP ERT\ Pulpit Popery! Prote- p/ J J;
Wt^^ant-Rack-Po'g&Yy \ Sons of Anak-Po^Qxy \ Wry-necPd,
\TLunch-back'd, Swag-bellied, Broken-leggd , and Splay-
ifooted Popery ! which is the fimilitude he took from the
fPoflure-Mafier in the Pall-mall, as he did the former out
J^Df the Scripture.
F Certain-
An Anfwer to the Reprefenter s RefieSiion^
Certainly, if one of us had anfwered him in this
manner, and he had got a Companion, it had been the
mod entertaining fort of Controverfie that ever was
written; and the world will never care for the handing
and tojling to and fro of School-Queflions any more, after
the benefit of tofing a few Exclamations to and fro, as
he can do it, fliall be well underflood.
Now one would be glad to know what the meaningof
all this is; and I think 'tis this; he had obferved, that
after all the vain attempts , his frB Book remaining k
its full force, now at laH a new one was invented, viz.lk
the Belief of Catholicks as there^ deciphred, is a New fn-
pery. And he thought that this new force which we
had raifed againfl: him and his Book , was fo con-
temptible, that he had nothing to do , but to Hiout
it out of the Field. The truth is, after he had per-
fwaded himfelf that all the Attempts upon his Book wm
vain, he might eafily believe any thing to his own
advantage; and if what he faid of his Book, that it
remained in full force, had been faid of himfelf, noboJ/
would have wondred at him. I have already difco-
vered fome fear that all is not well in his head;
but if it be fo , his diforder inclines the right way,
and to make him happy j for if a man has a ftrong
fancy that he has won Battels, and conceits hifflfelt
a very Emperor, and another Julius Cazfar, or perhaps
Ccefar himfelf, it may be, as fome fay, an unkind part
to bring him to his true imderflanding.
But if the Reprefenter Ihould merely affed: this
way of writing , and be fenfible all the while how
the matter flands; I pity him with all my heart,
and fo much the more, left any of thofe that have
not read what was written againft his Firft Book,
ftiould believe that it stands in its full force, becaufe
'' upon the State and View of the Controuerfyi
he fays fo ; for there are men in the world that
^ believe implicitely, and this Gentleman mufl reckon
for thofe that believe him fo, as well as they for
themfelves. If his Livelihood comes in by Writing
® Controvcrfies, he Ihould confider that there are ma-
^ ny honeft ways of getting a Livelihood, and none-
ceflity of taking this. I will here take occafion to fay
MiK a good word of my felf, and that is, that rather than
frevarkate'm things of this nature, I would make ve-
"ry hard Ihifts: If it were too late to apply my felf to
""■•Y Handicraft Trades, yet may be I could ///g, or the like;
(''■ but if I could not dig, I would not be alhamed to
Perhaps I might get fomething by turning my
, i«Pen another way, and writing of things where I had
temore liberty, as by writing Almanacks or any fuch thing,
T k where Miflakes will be committed in abundance, and
lislare forgiven in courfe, and will be fure to do no body
fo.any hurt: But to impofe upon men in Books that
bltreatof Divinity, is one of the laft dilhonell things
would take to; I fhould think of that, and of ta-
Staking a convenient Hand near the Town, much about
IdJthe fame time ; and the reafon why he that does the
^ p one, does not the other, is becaufe all mens Abilities
^ do not lye the fame way.
The Reprefenfer, 1 imagine, will fubfcribe to thefe
Notions, and perhaps bid me apply them efledlually to
my felf; which if he does, I will heartilty thank him
for it, and promife to take all the good Counfel he fliall
give me, as well as 1 can, and to follow good Examples
where they are to be had.
In thefe Reflections of his, a man mull have very good
luck that meets with any thing that is worth anfwering;
but if he cannot find what he would, he muft learn
patience, and be content with what he can get.
Fa k He
li
28 Anfiver to the Reprefenter s Reflexions
I. He would make us believe, That the o«p way,/
P. aivin^ his firfl Bock a jusf Replh ^vas to Uve jhem tkt
the Faith as there Hatetl, was not really the Faith of &
tholicks Now this indeed might have been the Ody
according as the Reprefenter might have drawn hisCba-
raders - but as he has ordered the matter, tis not the
only waf for he has for the raoft part told Hones hy hahes
in the Charader of a Papift; and furelyone
Mifreprefenting Trick is difcovered on his fide, if itfce
fliewnthat the Faith of a Papifi as hated under this or
P 15 that Article, is not his Faith, but that it feems there
' was fomething concealed which was too bad to be Ihewn,
Forinftance, The Reprefenter takes occafion to bring in
this Charader of a Papift under the head of hdulgenctu
The Papifts teach, that neither the Pope nor any other
Power upon Earth can give leave to fin for a fum of mmey.
Nay, in his lirft Book, the Papift believes it damnMeu
half that any Power in Heaven or Earth can do it. Now we
will fuppofe this to be the Faith of a Papift. But then to
reprefent him as he is, he fliould have added thus wvch
atleaft ; 'That he does not believe it damnabletOiWs
' that an Indulgence or Pardon of fins can be obtained for
' a Sum of Money after they are committed, nortk
' the Tax of the Apofiolick Chamber, which fets the
' pardons of the moft horrid fins at very reafonable rates,
' is a Damnable Scandal, nor that they who truftin the
' Popes Bulls for plenary remifiion of fins, are damnS^
' deceived ; Now all this is concealed ; and yet I doubt
it will be found to belong to the Charader of a Papift,
with refped to the matter of Indulgences and Pardons;
and in all like cafes to diew what the Reprefenter cofi
cealed, is a Jufi Reply to his Char all ers; but whether it
be a juft Reply to Him, is a point wherein he is more con-
cerned than we need to be.
t II. He
upon the State and View of the Controverfy.
II, He feems to lay great weight upon this, That
j:", this pitch of Ccnfidence if not more^ are feme Church of
A. Di'vines arrrued ^ that they pretend to know what
the Religion of Fapifls is^ letter than they.——Is, it
y likely., fays he, the Jews can tell letter what Chrifc teaches.,
'f: than Chrifl himfelf or his .A^ofiles t Can Prote-
''f, ft ants tell letter what Catholkks lelieve, than Catholicks
themfelvrs t If the CharaRler of a thing is left received
^pftotn profeffed, inter eft ed and litter Enemies, then in-
f deed they may put in for the left Informers of our Faith.
m'MucH more he fays to this purpofe, jufl as he cried out
f-Pulpiis and Popery, without adding any thing of new
;®';matter. Now, where no Anfwers are needful, I am fure
^%hefe that follow may fufhce.
itM J, 'jis falfe, that I ( for inftance } pretend to know
"kvhat the Religion of Papifts is, letter than he, the Re-
"sidmrefenter.: But for all that, his true, "that unlefs he
iJ^ihends his CharaAers of a PapiB Reprefented, I do
I teretend to reprefent Popery with more honePty than he
leitHoes. I cannot tell what this Man lelieves, letter than
milm does ^limfelf, nor fo well neither; but I can tell as
(ofovell as he, whit' their Trent Council, their Catechifms,
[ta( -heir Pontifical, their Mijfal, their Breviary, and their
jl^iflablilhed Oftices fay. Are thefe Mylteries that no Man
jfojOiufl pretend to underftand but a Reprefenter, and fome
icr/ew befides? For,
gl: ^. Why mull: we be brought in as pretending to
(ff,;know what Popery is; letter than Papifts know it?
^■jWas Eellarmi'n f with all thole of the old flrain} a
jj^/Proteflant ? Is Father Craftet a Protellant ? or Cardinal
/^.Capifucchi, who approved the Billiop of Condom's Ex-
I pofition too ? Are they Protellants in Spain or Italy >
^ Do we reprefent their Worjhip of Images fo grolly
as that very Cardinal does? Do we reprefent Po-
I P^ry
A?i Anfwer to the Reprefenter s Reflexions
pery otherwife than as all thefe have and do profefs and
pradife ?
3. It had been an Impudent thing in the Jews, to
pretend that they could tell better what Chrifl taught,
than Chrijl himfelf or his Apojlles. Andyt was filJy
in the Reprefenter to run to fo high an inftance, un-
lefs he would infinuate that we are as it were Jews,
and himfelf a kind of an' Apoflle. I would have bk
obferve, that we are not fo fenllefs, as to think that
we can tell what a Reprefenter and an Expftw
teach, better than themfelves; but in many things we
can tell as well as they; by the fame token that
they teach fome things for CathUkk Dodtrines, whicA
in their Church have been accounted little better than
Herejies; and fupprefs others, which their predecellors
fcorned to fupprefs. But tho' fome Romanifls do now
think fit to palliate their Religion in this manner; yet
Chrijl and his Apojiles did no Tuch thing, and wereM
therefore liable to that Reproof which thefe men inuft
bear in fpite of their hearts.
4. For what he fays. That Bitter Enemies are not
to be believed in the CharaRers they give of others;!
Anfwer, That neither are defigning and felf-interefted
men to be believed in the Ckaratlers they give of
themfelves. Animofity, fays he, fets a Biafs upon tk
Heart. And is there nothing that does it befide?
What thinks he of the Defign, to reconcile a Natioi!
fo averfe to Popery as this is ? and of the feveral con-
veniencies that will follow fuch a Change ? Nor is k fo
certain that we are their Bitter Enemies, as that they
are very great Lovers of themfelves. I am fo far froffl
being a Bitter Enemy to the Reprefenter, that I affl
now doing him the O/Hce of a fevere Friend, by telling
him the Truth, which he cares not to hear; but, k
may
up7i the State and View of the Controverfy. ' 31
may be, I may bfing him to blufliing, which he feems
. , , to have taken his leave of; and he may in time thank
^: me for it. I tell him, that in this place he talks wretch-
TOrn ediy, and I defire him to refleil upon himfelf, before
y he pretends to make any more Refletiions upon us.
every body know, fays he, that the Church of Eng-
^'^' land has proclaim d her felf an open and profelled
wulf gnemy to the Church of Rome.'^ Does not this unf^ualify
>i'&\!]\Jjer for a True Reprefenter ? Now admitting our
^isJChurch to be as open and profeffed an Enemy to his,
iiiraras Ihe is to the Errors and Abufes of it; yet who does
'iwt'.not know that this can only unqualify her for a Re pre-
^MrTenter, to he believed upon her own word > Butllie may
dMReprefent truly ior all that: Which is fo plain a Cafe,
tlieirpthat this Man, if he was in his right mind when he
Rimijiwrote thofe things, could not but know it. The molt
tliijmfherefore that he could honeftly make of this fuppofed
jg^ jjfl'fnmity of our Church againll his, is, that we are not
nWeu-O be trufled with an implicit Faith ; which we
lefire not to be ; but rather to be believed in thefe
natters fo far as we prove what we fay, and no
farther: And if he be trufled no farther, we defire no
in. fFe offer, fays he, and are ready to accept any
our Communion , that will but embrace and receive
^fhe Dobirine as it there (lands [ in his firfl Book ]
^fjunder thofe very colours, and that fhape ; owning, not
^^^„only the fubjlance of it, but even that appearance, &C..
;^"'Now this he hath offered twice or thrice before, and
'^'® ,his offer has been as jaften anfwered, but he will not
J take the leafl notice of it. He thought at firft no
, doubt, that here he had nicked the bufinefs; but tho
'''' he has had fo.me reafon to fall in his opinion of the
* Propofalj,
Au Answer to the Reprefenter s RefleSiiom
Propofal, yet lie comes over with it, as if this too re-
mained in its full force. I will try, however, if it be pof.
fibie, to oblige him to refied: upon what we have to fay
in this matter.
I. Then this ought to be eileemed no otherwife
than a Ludicrous one, made without good Faith, and
with no other meaning than to put fome colour upon
his own deceitful Characters of a Papijl; becaufe he ks
been told, and indeed could not be ignorant of it be-
fore, that we cannot fwallow Popery even as he has
fmooth'd and gilded it for us. He has in the firft An-
fwer to his Book, our Reafons againjl Popery.^ as hy hm
Reprefentedwhich he did not, and I imagine durib
not reply to. And fo long as our Reafons are good
again ft that which he confeffes to be Popery, he offers
a vain tryal of his fmcerityabout that which he/em
to be fo; becaufe he knows, that as the Cafe ftands,
'tis impoilible for us, if we will keep a good ConfcieHce,
to accept the offer. And therefore this beloved ofer
of his, which he intended for a Farnijh to fet off hi?
Charaders, will to all men that can ufe their Eyes,
give a juft occafion to fufped they are falfe-, and
that the fincerity he has ufed in his Reprefentation^ is of
one piece with that which he has Ihewn in his frn-
pofal.
To which I may add, That if we are very fere tkt
his Chara.ders are Deceitful^ if we fee that himfelf de-
dines the defence of them, and that no importunity
will provoke him to undertake the vindication of
them, and that he writes time after time to excufehini"
felf from it; we cannot have juft caufe to believe that
he is not deceitful in the offer he makes upon fuch Cha*
raders.
J'J upon the State and View of the ContfoVef/y. j ^
Vii; 2. Suppofe that we could accept, and Hiould beac-
^ cepted here upon the Terms he propounds, yet we
have no fecurity that when we are in, this Reprefenter
either can, or will if he could, fave us from being
prefled to profefs and pradife that Popery which he
K conceals. On the one hand we are very
certain that the prevailing part of his Church holds
That, which he either rejeds from his Faith, or fays no-
'thing of; and (if-we underftand any thing) that they
.'^.'declare agreeably to their Councils and Fublick Offices.
I .'"^Dn the other hand, we have no realbn at all to believe
I .f"' lis Authority in the Roman Church to be confiderable
P^mough to carry on his Reprefentation when the turn
toloiii 5 f^rv'd ; or to fecure us from being ferved in due
^Wiime, as Monfieur Imbert has been, who was bafely
^'^eft in the lurch by theBifhop of Meaux, after he had
tieGlleclar'd for worfhiping not the Woody but Chrift, not
'fXxICoihe Crofs, but him that fuffered on it. • Where the In-
^\^%iiftion is fet up, could this Man, that talks as if he
liltofev'ere fomebody, govern the proceedings by his Cha-
life feffers ? If he thinks that he could, that's a new Rea-
are fibn to fufpeft that his Wits are letafide by felf-conceit:
w/ft'if that he could not, what Confcience could it be in
jpiaiim, to try if he could draw us into Snares? and by
lis New Popery wheedle us into a fiibjedion to the Ro-
.^yan See, and fo into a neceffity of being ufed as
0\e Phyficiaii at Goa^ was, who fuffered under the Relation de
^jjp-nquifition for two things, whereof one was, no more I'lnquificicn
^ghan his declaring, as his Accufers faid, that an Ivory
j,jjr;Jrucifix was a piece of Ivory, which, I ftiould think,
igmay as dafely be faid according to the Rules of New '
jTopery, as what the Reprefenter offers might be
"done, viz. to burn an Image or a Crucifix if that
will fatisfy us that he has no Superftition in thefe
G things.
Jn Jnfwer the (^eprefente/s '^efleBions
things. For, as I remember, he talks at that rate.
But then again, if the Reprefenter were a Man of
that Figure in his Church as to be able to have us in a
time of Exigence, we have not yet any good reafon to
truft him that he would be willing to do fo, for he has
not given us realbnable alTurance that himfelf rejefls
that Popery,which he knows we call lb. I flaall therefore
take the lame liberty with him, that he has done with
us, and put him upon a Teft, which I think he can-
not honeftly refule. He has taxed his Anfwerer with
charging the Determinations of Schoolmen, and the
Sentiments of private Authors, and fome PalFages in
Old Mijfals and Rituals, upon the Church of. Rome,^'^
if her Do£lrine were to be concluded from thence. I
will not here repeat what has been laid in anfwer to it.
But this, I fay, will the Reprefenter be content to go
through his Thirty [even Points as they are confidered
by his firft Anfwerer, and make his Mark upon every
thing which he rejefts, and which he fays we falfly
charge upon the Church of Rome, and declare before
the World upon his honefl: Word, what it is that he be-
lieves to be impious there, and ought not to be faftened
upon Ifis Church ? This perhaps would be fbraethmg,
and we who are not a little difpoied to hope well of
other Men, might then conceive our felves obliged to
think that he means honeftly. He has more than once
or twice offered, that his Church flmll receive us upon
his Terms, and he has been anfwered. But, as I do
remember, he has been asked whether he would vefufe
us if we defired to come into the Roman Communion,
with that which we call Old Popery. But I do not re-
member that he has anfwered to that. And yet I will
alfure him this was a very material Queflion; and
which I will make him take notice of here if I can.
the State and Vieuf of the Controyerjy, ^ j
ikx: Will thq Reprefenter take us by the hand and prefent
5!^ us to his Church, if we fhould come with the Lateran
tO fe Popery about depofing Sovereigns for Herefy, and with
jooiiei the Popery about the Worfhip of Images, as it
Ibjo!; is underftocd by BeUarminCy or rather by Capifucchiy
limieli and as it is praftifed by the Tar tuffs of the Roman
lyitk Church, and with all that old Popery which the An-
fwerer gives an account of ? If he will not under-
take for us upon thefe Terms, let him do two things
15 Mw which may fairly be demanded :
1. Let him go through the 57 Heads, as I faid
/(ffiefii before, and tell us particularly what the Anfwerer
[in-yi charges upon Papifts, which we do well in rejeding,
but ill in imputing it to them. And,
2. Let him fay plainly to every particular where he
thinks there is juft occafion to fay fo, The Church of
•arcoj receive you if you come with this Be-
, licf, or with this Pradice, which yet you prefume to
'r call Popery.
\ But if the Reprefenter will undertake for us upon
, f thefe Terms, even of Poptrj> as 'tis reprefented by that
titists ^utiior; then I muft beg of him to tell us what he
meant by fuch ExpreiTions as thefe. If you have truly
Id KM reprefented the Doctrines of the Church o/Rome, I would
as joon be a Turk as your Papift. That Imaginary
ilres^ Monjlers are raifed up to knock down at pleafure: That Prf/p. i.
we raife aMonJler of Religion ffuch as none can be in love
tCCiR' with^ but thofe that are bold enough to embrace Damnation Pa? ii
bare-facdy and then this is the CharaBer of Ropery. And
much more to the fame purpofe which he fays up and
fC®-' down in his Replies. Nothing is more familiar with
S' him than to fay, we abhor, and detejl, and abominate
df that which is tharged upon us. But I befeech you,
cf - Sir, is your Church fb Cathelick, as to take in Men
n 't ' G 2 who,
M Jnfwer to the (^^refenter s ^jleSi'ms
who fay and do fucli things as part of their Religion,
which you detefi and abominAte, who come with a Mon-
fier of Religion that none can be in love rvith, but the
JLovers of baTefac*d Dawnation ? Or does it take in
Turks ? for you would as foon be a Turk as our PapiJ}^ as
you toid us long iince. Here I am apt to think you will
need all the improvement of your Confidence, and it
will not help you neither. You have been thus long
dancing in a Net, and if you are not fecured that way I
have fo often hinted before, you will now begin to fee
it. For I pray obferve, if the Characters that your firft
Anfwerer fet a Papift out with, are black enough to
make a Man look like a Turk^ nothing could have been
more eafie to note than thefe Characters; and you kno\V
Monfiers are very remarkable things, and may be
fhown with a Finger. And therefore we doexpeft
that you would now at laft point them out, as they
lie at large (for fo you fay they do) throughout tk
Anfwerer'j Book. And when you have done this, it
will then come upon you to declare whether with thefe
Monfters you will prefent us to your Church, and
undertake for our Admittance, or not. If you will
not, pray lay fb, and by the way think of giving fome
account how thole Schoolmen, and private Authors
came to be the celebrated Members, and thofeO/i
Rituals and Mafs-books the ftanding Offices of your
Church; for you do not accufe your Anfwerer for
leeking any where elle to find thefe Monfters. But, to
come clofe to the Point, if you will take any Man
that comes with thefe Monfters, have we not great
reafon to fupeft that if we Ihould come without them,
you would not ex pole your felf to defend us from them,
if it Ihould be thought fit to let them Icole upon us?
I hope therefore that we fhall be troubled with this
offer
uj^on the State and Viem of the Qontroverjy. ^ y
offer no more, of coming into your Church u|X)n
your Terms, till you give us Ibme better reafon than
yet we have had, to believe that you are willing to
lecure us from thofe Terms, which in general you
fay are monftrous, but which you have not yet told
us what they are in particular.
Here therefore I challenge you to declare
WHAT THOSE PARTICULARS ARE, THOSE MoNSTERS,
those Doctrines and Practices which you do
so detest and abominate 5 and if you refuse so
to do, I fasten upon you the mark of Insince-
rity and Juggling, for offering that we shall
be received into the ChURCH of ROME with-
out them.
For, oblerve me Sir, if for fear of falling foul upon
thole of your own Party, you dare not declare in parti-
cular what thofe Monfters are; tho this be neceffa-
ry to gain us to your Communion; how much lefs
will you ftand between us and them when once we are
gain a ?
Nor muft you think to give us the flip now, as hi-
therto you have done. It will no longer ferve your turn
to*feign Churaciers of a Paptfl Mifrefrefented for us, and
to raife up Jmagimry Monfters^ as you fpeak, to knock
down at pleajure. Remember to take your Anfwerer's
Charafters of a Papift, who has fbdeicribed yx)ur Re-
ligion, that you would as loon be a Turk as his Papift.
This you know is to be done for our fatisfaftion, and *
therefore our Charafters of a Papift, as we defcribe
them for our felves, not as you defcribe them for us, are
to be marked by you. Remember again, that you go
from Point to Point, and tell us all along as you go,
what-
Jn Jnjwer to the ^eprefente/s ^efleilions
what it is in his way of ftating your Religion, which
you deteft and abominate ; for we fliall take it for gran>
ted, that you do not deteft, or at leaft that you do not
fay that you deteft, what you let go without any note of
your Indignation. In a vvord, this is but what you
ought to have done all this while, and the Reprefent-
ing Controverfy had been foon at an end. But now it
is neceflary for you to do it, that we may at leaft know
what your Popery is, and what reafon we have to truft
your Offers.
Whether I fhall hear from you upon thefe Matters,!
cannot forefee ; but in the mean time I do not mucli
care if I give you my Thoughts concerning the bottom
of this Bufinefs; I queftion not but you are willing to
receive us into the Roman Church, upon our making
the Profeflion of your Papijl Mifreprefented', and, I .
have fome reafon to think, upon much eafier terms of 1
Profejjiony for which I fliall by and by give my Reafon. |
If we would but do as you do, we might for fome
time put what Interpretation upon it we pleafe. If
we would ftiblcribe Pope P/ui his Creed, we miglitde-
liver in a Proteftation of what fenfe we pleafe; if we
would but adore the Cro/s, and worftiip the Sacrament
as you do, we might declare what Intention we pleafe".
But in Matters of Religion, Infmcerity and Diflimiila-
tion are fuch odious things, that we who dare not pte-
varicate with our own Confciences, can neither have
a very good Opinion of thofe who would help us to do
lb, nor of the Cauie which needs it. We cannot but
fee that the fecret meaning of all is this, that wemuft
fubmit to Romcy and do as they do at Rome; and till
better care can be taken, we may be allowed to com-
ment upon what we do even as we lift, and while we
take our Rule of Faith and Worfhip from Papifts, we
may
Upon the State and View of the ControVerJy,
may, if that will content us, go on to talk like Prote-
ftants. And I doubt not, but that if this were honeft,
we might make better Conditions for our felves, than
the Reprefenter has made for us. One thing I am fure
of, that the Converts of the City of Orange^ were re-
ceived upon fuch eafy terms in point of Declaration,
that if SubjeQ-ion and Communio'n had not been to
follow, one would have look'd upon the whole Tranf-
aftion, as a folemn Jeft between the French General,
and the Bifhop of Orange on the one fide, and the Citi-
zensof Orange on the other. The Pafiage is very re-
markable and inftrufting, and therefore I fhall not
think much to fet down the Articles of Reconciliation,
as 1 have received them from hands of unqueftionable
credit.
I.
The Citizens of the Town of Orange that are un-
der written, confidering that it is the Will of God
(_ of which Kings are the principal Interpreters)
that all Chrijlians ihould reunite themfelves into the
fame Church; To teftify their fubmiffion to the Or-
der of the Divine Providence, and that which they
bear to the Holy Intentions of the King; do intreat
of his Majefty, that his Troops commanded by the
Count de Tejfe, fhould depart from them ; and that
the Expence which has been, or fhall be made by
them, be levied upon the whole State, without di-
Rinftionof Religion.
We Order the Execution of the prefent
Articky according to the full Tenor
of it.
Tefse.
19
."They
*
jfnJnfwerto the ^^nfenter''s ^fleSlms
2.
' Tliey declare that they do reunite themfelves to the
' Catholic Apoftolic and Romm Church,.after the man-
' ner which that Church do's ufe, to believe and to
' profels all the Chriftian and Onhodox Truths con-
' tained in the Holy Scripture, which God hath mani-
' fefted to the Prophets, Apoftles, and Evangelifts, fol-
* lowing the Interpretation and Senfe of the Univer-
' fal Church, and renouncing all Errors and Herefes
' contrary thereunto.
•
* That for their great Conlblation and Edification,
* every Smday before the Service, there fhall be read
*a Chapter of the Holy Scripture, of the Old and
' New Teftamcnt in French, according to the Tran-
* flations approved by the Church; and that all the
' Divine Service which is performed in Lac/ny fhailk
* explained in French by the Paftors of the Church.,
4.
' That they fhall invoke no other befides God the
* Father, Son, and Holy Gliofi:.
5-
* That they lhall not believe that it is necelTary to
' Salvation to have any other Intercellion and Media-'
tion, than that of our Lord Jeft^s Chrift towards
' God the Father, -
6. That
upon the State and Vkw of the Qtntroyerjy, ^
6.
< That they fhall not be obliged to render any Divine
' Honour to Images which fhall be in the Church.
■115VU
Tnin. ■ -
«lkl,
- < That they Ihall adore Jefui Chrijl in the Ettchariji^
'who is Really, Spiritually, and Sacramentally con-
115 tain 'd in that Adorable Sacrament.
.
' That this Confblation fhall be given to the Faith-
i Ed' ful, that they fhall communicate in both Kinds, if
Ml i' the Univerial Church fhall think it convenient.
tSe 0
totk Do/fe at Orange the i ithof Nov. 1685.
Ittei
*-VJQjames Obeilh, by the Grace of God Bifhop
jClit' of Orange, Abbot and Count of Montfor, Counfellor
' of the King in all his Councils, have admitted thefe
' whoarecounterfigned, to the Reunion of the Ca-
' tholic, Apoftolic, and Roman Church, upon the Con-
ditions expreffed in the Eight Articles above writ-
' ten. Done at Orange this I'^tho^ Novemh, 1685.
John James Bifhop of Orange,
The Reprefenter may, I think, fee in this Example
l|,, that he is out-done in his own way, and that there, are
in the World more mild and inofenfive Rcprefenta-
tions of Ropery than his own and fbme provifions for
J H laving
Jn Anfwer to the ^^refenter s ^eflefi'ms
faving the Confciences of the Reformed, which him-
felf has not made. But I would know of him whether
he do's believe that thole who united themlelves to the
Roman Church with thefe Cautions, can be reafonably
judged to have proceeded with fatisfaftion in them-
felves, and about what they did : Or rather, whether
there be not all the Signs that one can have in a thing
of this Nature, that being diftreffed between a trou- j
blefome Confcience on the one Hand, and Count Telh
Troops on the other, they eapifuUted as well as thej |
could for their own quiet, and granted what they did, i
to be deliv^ered from the ^uldiers ; and no more thac 1
what they did, if by that means they might pacify f
their own Minds. A very milerable Cafe moft cer-
tainly ! And that which is yet more to be lamented is,
that thefe things fhould be done by Chrifiim, upon
ChriftUns. Let the Reprelenter take it into his feri-
ous Conlideration, and I believe it will be one of thofe
things that he will always forget to put into the Cha-
rafter of his Papift Reprelented.
But why muft the Minds of Men be racked in this
manner? Why muft they be brought under the moft
dangerous Temptations to cheat themfelves,and for the
gaining of reft from outward Mileries, to betray the
Tranquillity of their own Confciences, and be con-
ftrained to play fuch Tricks with them, as if one Man .
fhould chule to put upon another, he would be ac- 1
counted no better than a cunning Knave ? He that can- j
not fee the true Reafon of this unmerciful dealing,
and that too by this very Example, can fee but little.
It is Vnion^ that is to fay Submijjion^ to what they call
the Catholic^ JpoJloliCj and Roman Cimrch, that muft
be, by thefe means, or by any means carried on. This
we meet with at the very head of the Provifions, and
ti^on the State and Ftew of the ControVerfy,
S- Bifhop's Certificate; '
nfj!' Nor are any of the Reformed to expeft otherwife but
^ that this fliall be exprefly infifted on.
But becaule the poor People knew that Union to that
Church carried dreadful Things along with it, there-
fore they ftrugled, and k feems they gained one of the
„ prittiefl: Limitations of that Vnion that ever was heard
Ijip'ofs viz. To believe and to profefs all the Chrijlian and
^ ^ Orthodox Truths.contained in the Holy Scripture., which
J God hath manifefied to the Prophets, Jpoftles., and Evan-
gelifts. But then this Limitation would make the
'Vnionvttj infignificant: for thus one may be united
to the Turk, viz. to believe and to profefs all the Chri-
ftian and Orthodox Truths contained in the Holy Scrip-
ture. And therefore fomething muft be added to that;
akif and certainly greater Artifice on both fides, fhall fel-
JiE dom be feen, than what is fhewn in putting in thefe
kon words,after the manner which that Church dos ufe; which
It into may indifferently refer, either to reuniting or believing.
The People may underftand it of being united to the
:fii' Roman Church, after the manner it ufes, till the Bi-
imdsr fhop teaches them to underftand it of believing the
Chrifian'Truths of tho Scripture, after the manner of
to it that Church. AudTohy underftanding the Scripture^ af-
^ ijj ter the Interpretation and Senfe of the Dniverfal Church,
the Bifhop has his meaning, and they have theirs as
long as he will fuffer them. Th§ moft jealous Princes
never treated more nicely for their Honour, than thefe
■jjhl poor Proteftants did for their Confcience,and their Ma-
fters for the Church of Rome. And confidering that they
had but two hours allowed them to unite to the Roman
g Church, before the laft Extremity fliould be ufed upon
^ .refulal ; and that there were Difficulties on both Sides;
|j tl^ Proteftants confultcd for their Confciences as much
H 2 as
Anfwer to the ^e^refente/s ^efleBions
as it was poflible for Men to do, who law Milery be-
fore them, which they had already lb deeply taft^ of,
that their Hearts were quite funk with the apprehen-
lion of what was juft coming. But is this dealing for
the Credit, I will not fay of the Managers, but of
the Caufe they ferve, and of the Method that is now
taken to ferve it by Expofitions and Reprefentations f
Why, if no more fmcerity were ufed in Fairs and Mar-
kets, than this comes to in the Concevns of Everkll-
ing Salvation, Men had better live alone, and make
what Ihift they can each one for himfelf, than to have
any thing to do with one anotlier. I was going todef-
cant upon Ttvery one of the other fcven Articles; but
to fhew the Intrigue of diem, though never ib gravely,
would look fo like a Farce, that I count it decent to
forbear, left I lliould feem to make fport with the
Sins and Miferies of Men. I fhall only give theRea-
der this Note, that the Relation only fays, there were
Difficulties on both Stdes, but that by the wording of
the Conditions, it appears very probable that the Citi-
zens had brought them in another Form, whenthe
Capitulation began ; but that this was all they could
obtain ; and now that they are reduced to this Form,
the fagacity and watchfulnels of one fide is no lefs dif-
covered, than of the other. But, OGod, to what a
pafs is the State of Religion brought amongft CIm-
fiians !
I have here given the Reprefenter an Example of
reconciling Protejfants to the Church of Rome, upon
Terms much after his own way, only 'tis fbmething
finer ; though the Application I confels was more rug-
ged, the Principality having felt the Dragoons to the
ruin of it; and the utmoft Extremities being threat-
ned in two hours, in cafe of refufal to fubfei'ibe.
upon the State and View of the (jontroverfy, ^ ^
£ .
Thus much at leaft they gained, that they might
not be obliged to go to Mafs for three Months, nor to
be prefent at the Offices of the Church ; which was a
k
:V£r
g ^ plain demonfiration that thefe miJerable Perfbns had
jL fubfcribed with, an unlatisficd Mind ; and that Vmo»
^and Sahmiffon was the thing aimed at by the Reconci-
lers: hut whether it was done upon the Conviflions-of
the Citizens, what cared they ? I can give no farther
' ^account of this Matter, but mail only put the Repre-
^ fenter in mind of one Paffage in tiie State of the Con- State, p. 23,
troverfy^, which he cared not to reflefl upon, viz.
'^'^' That after the Bifliop of Meaux had treated of a Re-
" conciliation upon Terms more moderate than his own
Expofition, while the Dragoons were at the Gates ; he
came in three Months, and treated them now as Perfbns
F■■ Reconciled ; and without any regard to his own Pro- ■ -
gitt miles, or to their Coiifciences, let the Dragoons loofe
s,iaupon thofe that refufed to compleat their Convibtion
£ ij; by going to Mafs. Tlie Reprefenter may from all this,.
to spick out fome Realbn, why he ought to be aftamed
in, tof his Offer, that we fhall be received upon the Terms-
Itliflof his Book,
oi
it. - IV.
(Of
5^ I come next to his Qi^tatioii of Mv. Montagu^
from whence he would prove that the Church of Eng-
jjr land began too early to Milfeprelent Papifts ; to deferve
jy mrv much credit in her Reprefentings. But what flaall I AppelloCsO-
^ call our Reprefenter here ? Not the modejlr-ft thing in
ij. Nature ; for Mr. Montagu is moft vilely abuled by
. him, while he makes him bring in tlie Homilies as re"
i prefenting the Papifts. That which he fays of tliem
is tliis j ' That they contain certain godly and 7vhole-
d" ^ fome
\An Anfwer to the (^pre/enter s ^{efle^ms
' fome Exhort Attorn to move the People to Honour and
* Worfhip Almighty God, but not as the puhlick E)og.
* ntAticAl Refolnttotts confirmed of the Church of Eng-
*■ Und. And again, They have not DogmAtkd Pof
' tions or DoBrine to be fropugned and fubfcribed in
* all and every Point, as the Books of Articles and of
* Common- Prayer have. Then follow the words which
the Reprefenter begins with. They mzy feem fecondly
to [peak fomewhat too hardly., and jlretch fome Sajingi
beyond the ufe and praBice of the Church of England,
both then and now ; which laft words the Reprefenter
mentions not, nor thefe that follow immediately;
* And yet what they fpeak, may receive a fair, or at
' leaft a tolerable conftrucHon and* mitigation well e-
* nough. For you have read peradventure, liorv
' ff rangely fome of the Ancientefl Fathers do fpeak,
*.and how they hyperbolize fbmetimes in fome Points
' in their popular Sermons, which in Dogmatkd Dc-
* cifions they would not do, nor avow the Dodrine by
* them delivered refolntive.
Now the occafion of all this was that Mr. Mouuiv,
wascharg'd by his Adverfari^s for granting an allow-
able ufe of Images, contrary to the Homilies of the
Church of England in the Sermon againft the P(ril
of Idolatry, which feemeth to inveigh againft all ufe of
them. To this Mr. M. anfwered as before, produda^
the Homilies not as fpeaking of what the Papifls do,
or not do, but as univerfally condemning the ufe of
?. 262. Images in Churches. And he gives this account of
it more fully, than I need to tranfcribe, viz. That as
the Fathers fpake againfi Images with fome tartnefs ani
inveighing fort, left the Chrifttans, who had been Pagairs
themfelves, and now lived amongft Pagans, might
learn to worfhip Idols. So our PlredeCeftbrs coming Uk
out
* upon the State and View of the QontfoVerfy. 47
out of Popery, and converfmg with Papifis, and knowing
that Images ufed to he crept unto, incens^dy worjhipped
and adored amongjl them, might, if they were fuffered
to fland as they did, induce them to do as they had fome-
time done and therefore in a godly Xsal fuch as moved
'4 Ezekjas to defiroy the Brazen Serpent, they fpake thus
vehemently, and indeed hyperboltcally againjl them. For
the People with whom they then dealt were by all means
I't to be preferved from the taint and tin^ure of their Super-
^"4 Jlitious Practices,
This is the whole truth of the bufinefs, which the
'■ ic Reprefenter did not think fit to fhew,but witliout taking
ifei: the leaft notice of the occafion and fubjedt of this Chap- -
dgJE ter, runs away with a few Phrafes, that he pick'd out
te from the reft, as beff fit for his purpofe; fuch as hy-
fik perbolizing, (Iretching upon the Tenters, by all means, and
mil the like; and would make as if Mr, Mount ague con-
Dfa feffed the Church of England regarded not how fhe
[i£|li reprefented Papijls and Popery: Which wretched
dealing is according to no common Honefty but his
[Ijf own; and whoever goes on at this rate, will write
himlelf out of all Credit, and there will be no need of
1^^ anfwering his Books.
'Tis to the fame purpofe that he brings in Mr, M. pref.^, 19.;.
again, not thinking it any Refieciion upon him tf he does
' „ not altogether agree or fubfcribe to the Doclrine. of the
'[ Book of Homilies in his time, becaufe it being a Book
ft ted for a Seafon, and declared necejfary for THESE
Times, what great wonder if what was a good Doclrine.
1 under Edward VI. was not fo in the time- of KJng^
" James, &c. For thus he would perfwade us that we
, alter and change our Religion according to Times and'
Seafons, which is whatwe.jufHy charge upon them,^
The Compilers of the- Homilies and Mr. M. meant.
the.
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\An Anfwer to the ^prefente'r''s ^efleSi'ms
_ • the fame thing, which this Man may fhew a fault
in, when he can, vijc. that more Care is neceffary at
feme times to fecure People from Image-worjhip tlan
at others, though our Religion, which will not allow
us to worfhip Images, be the fame at all times. If
he thinks that the Homilies fcretcli their Hyperkles
too far, let him compare them with what Clemm
Alexandr 'tnm., Tertnlliany Mmutius Felixy an;! other
Antients fay of the lame Subjcft, and then rell m
more of his Mind. But fince, as Mr. M. ludicn .-If
obferv'd, their fevere Refleftions agamif all ufe of
Images whatfbever, are to be interpreted b\
danger of being feduced to Idolatry which the Chnlti-
ans were in mthofe Times', fo may the lefs hyperbo-
lizing of our Homilies bear a good Conftrudtioo with
reference to Thefe Times, in which we are fure Images
are worfhipped by certain People that the Reprefenter
can tell of, with no leR Devotion than the Pagans wor-
fhipped theirs.
The Reader, I hope, wilt now excufe me, for takmg
no more notice of his protefting againfi: the diihnfticn
of Old and New Popery, his declaring that their Be-
lief is afways the fame, and his lamentable Complaints
jrtf. p. 20, Mifreprefenters, and tliat we r^ke together
21. Opinions out of private Authors, See. that the
Heads upon vthich our Reprefenting Jlands are fo manj
Fallacies and Sophifry, 8cc. For if a Man, after the
Particulars of his Book have been particularly an-
fw'er'd, will ftill betake himfelf to general Out-cries,
and makes as if he intended to go on in this way as
long as he lives, he ought to know at laff, that he may
do 10 without any more difturbancc, and that no body
will go about to anfwer him.
'' 'V; ; is
jj*' Si;
' upon the State and View of the ContnVeyJy.
\
A
t And fo I come to confider his Reflexions upon the
* Vieiv of the whole Controverfy, with the Anfwer to his lafi
tin feems the Stater as Le obferves, had fo good
n an Opinion of it, that he thought it would put an End
to the Controverfy. The Repreienter fays that he is
'almOii of the fame Mind. And I fay that I am alto-
f get her of the lame Mind; And fo there is one thing
An which we do all of us almojl zgvte.
b But why is the Reprtfenter almofi of that Mind ?
Becaufe the Anfwerer had faid fb little to that long
Bill which was drawn up againft the Members of
his Church, wherein the Crime of mifreprefenting
' is laid to their Charge; that befides what he con-
fejfes, the very Guilt appears fb plainly in the forced
Rxcufes he makes for the reft, that there's little need
of any more befides reading his Defence to fee how-
far tliey are frOm being innocent.
So that by his own Confeflion, he brought in a long
"^tflill againft fome of our Church, wherein the Crime
kc;f mifreprefenting is laid to their Charge. And the
uijuth is, it was long enough oonfidering that it had
;fcieither Truth nor Pertinence, as it was particularly
^ifhewn him in the AnRver to his laft Reply.
For I muff add, that the Anfwerer brought in a
^pnger Anfw'er of about 28 Pages to the Particulars of
Te Reprefenter's Bill, not omitting any one Charge
'j|5j.pon any one of our Authors, where there was di-
i).e£fion to the Paffage by Page or Chapter.
5, And I do affurethe Reader, that thole fix or feven "
,y.ines of his which I tranfcribed juff now out of his
ju'reface, is all the Reply that he has given to that
infwer. And I defire the Reader to remember and
:onfider, that that tedious Charge of his, the Defence .
I of
An Jnfwer to the ^eprefenter's %efle[ims
of which he now fo vifibly forfakes, was manifeftly
brought in to fupply the place of defending his jy
Points of Reprelentation, nay and of defending his
very Pretences for forfaking them : And yet that now
at laft he forfakes the Defence of thofe Imputations
upon particular Authors, by which he hoped to diveit
the Reader from an expeflation of Replies pertinent
to his firft undertaking.
Now therefore I apply my felf to the Reprefenter,
and defire him to take as much notice of what I fay^
as if there-was a Finger againft it in the Margin:
That becaufe he was lo very modeft, as not to oi
the leaft particular Reply to thole Anfwers to his i
Charge ; therefore his continuing that Charge is the
greater Impudence.
With all my Soul I wilh that the Gentlemen of the
Church of Rome would imply other loft of Men to
write againft us, for this Man carries on the Contra-
verfy not only to the difparagement of their Caufe
in particular, but to the dilcredit of Religion in ge-
neral.
But fince I have liich a Countenance to deal with,
I mulf not think to let even thofe fix Lines go with-
out Ibme particular Anfwers to them : For the he an
with a good Grace, drop his own Challenges and
Undertakings one after another, and as he once hid,
p^aveiy turn over I know not how many P^ges of oiks,
without offering a word to any one Paiticular that h
finds there, and never change Countenance for the
matter : Yet we are to watch every Line of his, and
unlefs we intend to have another Book from him, ^
muft prove that the Sun lets before Midnight, if ^
fhouM happen to deny it.
* u^on the State and View of the Contr&verjy,
He pretends that his Anfwercr (aid fo little to his
I long Bill, &CC. What flioald I fay to this ? Should I
- print over again here the 28 Pages which were
^ taken up in refuting thofb Cavils of the Reprefenter ?
^ Or is it not enough, that I do now forbid him to
make any Replies to the Particulars of that An-
^ fwer?
He pretends that the Anfwerer confeffed fomethiug,
Bejides what he confeffes, fays he. So that if he may be
h believed, the Anlwerer has confeffed that fbme of thole
a whom he mentions, have mifreprefented the Church
sr of Rome. But this is adding Sin to Sin: For he con-
{^fefs'd no fuch thing, and I will add that he had no
Ckcaufe to confefs it.
Thefe words indeed I find in the Anlwer. Did
ntk*' ever either of his Adverfaries undertake to juftify all
that any Proteftant Divine or Hiftorian has at any
Ij/'timefaid in oppofitioii to Popery? Or, was it not
polfible to give a more honeft account of Popery
ijjjj" than he did, without fuch an Undertaking ? And
' "again. " Tho it be no part of our bufinefs to bring
off every thing that has been faid or done by Pro-
. " teftants, yet I fhall a little examine what our Re-
J " prelenter has charg'd thofe with, whom he has
finglcd out to ex pole them to the World—For my
own part, where his Acculations in whole or in part
fall juftly, there they lhall lie for me, nor will I
make another Man's fault my own, by going about
to defend it.
J But is this confejjing, that Mifreprefentation was
proved upon any one Author that was charged with
it ? The Anfwerer it leems was relblved, as became
him, never to wrangle qither for a Friend, or againft
an Enemy j and he found in the long Bill one or two
I 2 filly
51 'Jn Jnfwer to the (^pre/enter's ^efleSiions
filly Sayings of Proteftants, which this Man called
fdifrepYefentatioiis j for inftancc, a very weak Infe-
rence of Sutclifs from as weak a Propofition of J.
quinoi. For this reafon the Anfwerer thought fit to
declare, that he would not juftify what he thought
was to be blamed. But if this IV^n wasrefolved to
call what he plealed a Mlfreprefentation of his Church,
by his leave he fhould^ have asked the Anfwerer'
whether he would call it fo too, before it was lawfui
for him to bring in the Anfwerer confefiing I know
not what,, of our mifreprefenting the Church of
Rome. For my own part, I am refolv'd, that if anj
particular Authors of ours have in any one Point
mifrepreiented Popery in the leaft degree, I will not
do it for Company, nor defend thofe that have done
it. But I am not a little pleas'd to find that when the
Reprefenter forfook the defence of his ^7 Chapters,
and diverted to the bufinefs of tranfcribing all thofe
Proteftant Authors, where he hoped to find feme In-
fiances of our mifrefrefenting; he fiiould yet come in
with fb lamentable an account on his part, and not be
able to produce any one clear Inftance to fupporthis
Charge.
When I had read his Charge, I was fbmething a^-
maz'd, that confidering how much has been written
againfi the Errors of the Church of Rome fincetbe
Refgrmation^ by Men of different Abilities, he fiiould
not have been able to make better work of his laft
impertinent defign than he did. And it will be to
all impartial Judges an Argument, that the feveral
Writers of our Church have upon the whole matter,
obferved a Arrange exadneis of Truth in charging the
Church of Rome^ when this Man was able to produce
' no
upon the State and View of the Qontro'Verfy, ^
no more than he did for a colour to accufe us of the
contrary.
But what do we think the Reprefentcr concludes in
another place from the Anfwerer's declaring before-
hand, that he will not be anfwerable for every thing
that has been [aid or done in oppofition to Popery ? Why,
lays he, then it feems now there are fome Protejlants Pref p. 26..
that charge more upon the ^'apifis than can be well brought
ejf or jujiified, and fome Protejlants are accufed jufifyj
and not to be defended without partaking of their fault.
What, of mili eprelenting the Church of Rome! But
the Anfwerer did by no means confels that he had
brought any pertinent Inftances of that. There may
be fuel] for ought I know, and if there are, let them
bear it as I laid before; but as I lay now, the Pro-
teftants have been very honeft and careful as to this
bufmefs of Reprefenting, or Purely we fhould have
had one or two clear Inftances of the contrary from
this good Friend of ours j unlefs we fhould lay 'tis
all one to him whether his Inftances be good or bad,
becaule he has a certain quality that will make them
do whether they will or not: Which I believe will
be acknowledged by every one that confiders thole
words of his which immediately follow. If this had
been as freely owned at frjl, we had excufed a great deal
of Pains and Paper ; for I had never gone about to prove
that Protejlants mifrepref^nt Papijls, if the frjl Replier
had thus ingenuoujly confefs^d that Charge, jind becaufe
it was not owned, I therefore found my felf. obliged to
takeforne Pains about it, that is, in my long Bill that was
drawn up, &c.
W ell! He ha now done His worft; for the
next ftrctch beyond this will break him. • I confels
that the Anfwerer did ingenuoujly declare againft abet-
A 25.
F. 22.
t
ting
Jn Anjwer to the ^e^refente/s ^efleCiions
ting any Man's Miffrefentations: But that he did /»-
gemoujly confefs that Charge againft the Authors that
were produced, is, what 1 hope no Man living this day,
excepting the Reprefenter only, will have the face to
fay. He I know took fome pains to prove the Charge,
and the Anfwerer took a little Pains too about the bu.
fmefs; but furely he was as much befide himfelf, as
fometimes I would for Charity fake^ imagine the Re-
prefenter to be, if he was all the while ingenttoafly con-
feffing it; for I verily thought, and do think ftill,
that he was all the while plainly and honeftlyw/j,
fitting it.
But becaufe upon this occafion I would be glad
to underftand with what Caution a Man muft write,
that has to do with one of the Reprelenter's Conffi-
tution ; I have feverely examin'd what occafion this
Man fliould pretend for the liberty he takes. I find
that as to one or two Inftances the Anfwerer acknow-
ledged a fault where the Charge was laid, but he did
not confefs that it was Mifreprefentation. Sutclifs
was the plaineft, whole Inference from Jquinas he
acknowledg'd to be very filly. But as to all the reft,
he fhewed that the Reprelenter's Charge was either
falfe or very foolilh: And that this Man was for the
mofl: part an egregious Milfepreienter in ufing thofe
Authors of as ours he did. So that 'tis Sutcli^s Cale
that mufl: bring in the Anfwerer for that fame inge-
nuous Confellion, And the Reader is bound to be-
lieve that if we had at firfl: confcffed that Sutdiff made
a filly Inference from as filly a Principle of Jqmnas^
here had been a great deal of Paper and Pains exeitfei,
and this Man had never gone about to prove that Prote-
fants mifreprefent Papijls.
I
sin
tWi-
lits
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WW:
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HJtWi
wots
am
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w.
00:
upon the State and View of the Controyerjy, j ^
And yet after all, his firft Anfwerer would not T)optr. andpra-
undertake for all that any Proteftants had laid cf 5^"^
Popery, but appeaPd to the publick and eftablilh'd '
Doftrine of the Church of EngUnd.
Laftly, he pretends id thofe fix Leaves, that hefides
rvhat the Anfwerer confefs^d^ Guilt appears plainly in
the forced Excufes he made for the rejl. Now if he
made but forced Excufes for them , he had, I con-
feis, done a great deal better, to follow the Repre-
fenter's Example, who, when fbme Popilli Authoi-s
were charged for mofi: vile and fcandalous reports of
us and our Religion, was fo very prudent as to make
no Excufes at all for them.
Which gives me occafion to fay here, what the
Truereafon was of the Anfwerer's putting together
thofe few Inftanccs how we have been ufed by thofe
of the Roman Church. We hoped' this at leafi: from
the Reprefenter's Firft Book, that it would occafion
fuch a clear and perfeft ftating of theQueftions be-
tweenus and the Church of Rome, that the People of
both Communions would be well prepared to under-
ftand afterwards the pertinence of the fcveral Argu-
ments and Anfwers that fhould be brought on ei-
ther fide. Nor could any Man of Senle and Ho-
nefty imagine that his Book was good for any thing
die, but to Sead to that. With this purpole the Lear-
ned Author of the DpBrines and Practices of the Church
of Rome truly Reprefented; complied in his Anfwer to
the Reprelenter. But it was none of the Reprefcn-
ter's £>efigns, that People fhould kftow the True ftatc
of the Controverfy, bm that they fhould believe his.
Repre-
1
■If,
§6 M Jnfwer to the (l^eprefenter's ^ffleEims
Reprefentations; and therefore he has ever fince, by
one Wile after another, declined clofing with his An-
fwererj and at laft by raking for Inftances of Prote-
fiant Mifreprefenters. This Lefign he largely purf jed
in his long Bill. The Author of the View having fliewn
him that he was foully to blame in charging even thofe
Proreftant Writers udiom he Tingled our,_ took a courfe
to divert him for the future, from this wild and unpro-
fitable way of proceeding, and that by letting him fee
that if he was refblved to peiTift in tiiis way, he would
lofe by it; fince he m ould not be able to excufe his
own from .thofe Faults, which lie had without juli
caufe charged upon our Men. And fb he Ihewed by
a few Inftances, how Proteftants had been ufed by Pi-
pifis. Now one would have thought, that at ieaii
he fhould have reinforced his Charge upon our Men,
and defended his own againft the Anfwerer, if he
was ftill refolved to continue his Clamours of Mifre-
prefentation. But what has he done ? He has taken
about a Years time to confider of the Matter, and at
laft replies not to any one Defence that had been
made for thole whom he had put into his Long Bill,
and do's not offer the leaft Syllable for one of thofe
that the Anfwerer had put into his Slforf One. I con-
fefs, he fays, that the Anfwerer made but Forced Ex-
cufes for our Friends. Now as the Reprefenter has
behaved himfelf, I think my Credit may be good e-
nough to encounter iiis. I lay therefore, that the
Anfwerer made no forced Excufes, becaule for the
moft part there were no Excufes at all, but down-right
Vindications. And as for the Excufes , that are there,
if there be any fueh, I do not delire the Reader to
take my word for them, if he will promife not to
ufyon the State aJid Vmvi)f the (jmtroy>erfy, y/
take the Reprefenters neither, but to go to the View,
and Judg for himfolf.
After all, the Reprefonter is to he commended for
one thing, that he lays the A.n^wtrt'c drew him back to
his frjt Book—in reality to put a flop to this part of
the Controverfy, and that we might hear no farther of
^ the Church of EnglandV Mifreprefenting. For though
he meant this to the Anfwerer's Difgrace, yet 'tis true
that this was one part of his Defign, for he law the
Reprelenter was got upon an Idle Haunt, and there-
iO; fore Ihewed him that it would turn to no better ac-
count for him, than any Body elle. But this was not
he! all, for the AnRverer would have drawn him to his
en it Firft Book, that he might either like an able Man de-
tk fend his Charafters, or like an honelt Man confels
poDj that he could not; which had been Ibmething to-
fwet wards the lettlement of the State of the leveral Que-
our; ffions; Though I think they muft be acknowledged
yeli to be well letled by the Learned Anfwerer that hrli
appeared againil: him, fmce the Reprefenter dares
[g |j not go about to ftir them. But whereas he thinks,
he was fetched up to his Firft Book, under a pretence
of ftiewing him, that he had drop'd his Caule, and
gone out of the way : I confels all that too, excepting
the word Pretence; For his Anftverer did the Bufinels
^ lb eftcHually, that I forbid the Reprefenter lb much
, as to pretend to vindicate himlelf againft thole plain
I and particular Proofs of this thing that were brought
J.; againft him. For that he is well relblvcd againft any
. llich Pretence, is plain to me, from the Similitude
wherewith he has fortified himlelf againft alLthoughts
j of any thing like a Reply to the Fiew. For, fays he,
this is nothing but what we fee by daily experience, that
K when
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5 8 Jnfmr to the ^eprefenter^ ^efle[ims
when two have been debating a Point a great whiUy at
length one that finds himfelf aground, begins to unra^
vet the whole Dijpute f rom the beginning, with pu
faid this, and I /aid this ; and then you /aid this, and
Tref. p. 23. / and you [aid this. I hope the Reader
will not fo much as {iifped that I have abiifed him
in this ; but if he. thinks it incredible that a Man in
liis Wits fhould put fuch filly ftuff into a Book. I can-
not help it if he takes him to be out of his Wits; but
as for thefe Sayings, I am fure he may find them in the
Preface to his Third Part; and though the Pages are
not numbred, he may find them in that Page to wliicli
I have referred in the Margin,, if he will pleaie tonunir
ber them himfelf.
And yet after all, he would not have it thought
that he is afraid to go back as far as to the Paffi Mifi
reprefented and Reprefented: Which he does for a no
table Reafbn, viz.. to give us an account once moreof
his Defign in writting that Book, and of his /\kivt
to it. His Defign was to deferibe a Catholic as he u, and
as he is thought to be. His Motive was an Obfermioti
of his, , that his Catholics fuffered very much by Pre-
tefiant Mifreprefentationsi
But that which follows is rare, that he did notfiiink
himfelf obliged to give an account of both his Chara-
Q:ers to Protejlants. Indeed, as for the Charaftet of
a Papijl Mifreprefented, he looked upon that as fom-
thing relating to them. But as for that of a Papifi R(-
prefented, it belonged not to Protejlants to meddle with
that at all, but only to his pretended. Catholics, fnr,
fays he, to whom fhould the examination of aSyjlemf
any ones Faith belong, be fides thofe whofe Faith it is [dd
to be I \ thank him heartily. It feems we are to take
from
?.-2
24.
Wll,
l\i
vii^
tki
ali
iti!
upon t1?e State and View of the ControVerfy.
from him a Syftem of Popery, without examining
whether it be (ashefpeaks) exa^ and true, or not;
and the reafbn is plain, becauie as yet "'tis pwt our^
Faith, and therefore the examination of it belongs not
tc us. But when we are become Fapifls upon his
Terms, then if we pleale we may examine whether
it was wifrly or foolilhly done of us, to take a Syftem
of the Popilh Faith upon his Word. And therefore
he could not be obliged to juftify his Character of a
Papijl Rreprefented, after we had fhewn it was not
f ' a fincere Character, becauie we meddle with a Matter
belonged not to us, and was none of our Con-
P'® cern.
But for one thing we are not a little beholden to
larei that though in truth we were biify where we
nothing to do, 'vise, in the Firjl, Second, and
ik FJjird Jnfrvers tohim, yet he mended the Matter for
intCtus, by looking upon ihok, AnFwtxs as chiejly relating to
^i^the Character of a Papijl Mifrepre/ented, in which he
luliii confeffes we had fomething to do : So that though
211 d thole Anfrvers chiefly related to one, as we thought,
niiii yet he did but look upon them, and forthwith they
chiefly related to the other. And fo care is taken for
;ii: the CharaQier of a Papi/t Reprefented.
gih We will go to the other Charadler prelently, when
{s: I have given him a necelfary Item upon this great Oc-
ijgi Gallon, z'iz. that when he draws any more double
j/, Charafters, he would take very great care, that his
Papift Mifreprefented, be drawn very honelfly, that
ijIj we may the more ealily fwallow what he lays of a
Papift Reprelented; left if we find, as hitherto we
have done, that he plays tricks in a Bulinels that does
belong to us to examine, we fhould have the left rea-
K 2 fon
59
6q jih AnjiHY to the ^eprefmter's ^eJleStiom
fon to take bis word for a Bufinefs that does not be-
long to us to examine, till we have taken his word
for it.
And now for the other Charafter ; he obferved, it
leems , that the Anfwers appeared to be all from
Church of England hands., who feemed much concernd
to clear themfelves from being thought Mifreprefenters;
and therefore they denied the Charge, which as he fays,
rvas part of their Flea. But therefore it migltt be ex-
pefted, that he fliould either make good his Chara-
fters againft the Church of England-^Qu, or hold liis
hand till fbme other Proteftants came forth to clear
themfelves, who had Mifi'eprefented Popery, juk as
he pretendedProteftants at leaft to have done:
But being relblved to write on, and not being able to
faften any of his Firft Mifreprelentations upon the
Church of England, he fell to ranfack Ibme Frotefist
Writers of our Communion, for new Mifreprefenta-
tions. And fb the Mifreprefenting fide of his Ciia-
rafters was left to fliift for it lelf, as well as the
other.
But why were not his firft Charafters of a
Mifteprelented, either proved againft us, or charged
upon Ibme Body elfe, or confeffed to be impertinent
and foolifh, as the fecond Anfwer fhewed moil: of
them to be ? What excufe has he for troubling
the World with a Book of two Columnes, neither
of which he thought it his Duty to defend ? Why,
he tells you that he Fathered not the Characier of a
Fapifi Mifreprefented upon the Church of England, hut
upon his own APPREHENSIONS. So that
he
^ upon the State and View of the (yntro'verfy,
'5 he wrote half a Book againft hit own Jp^rehenftons;
^and as long as he was fure that his own Apprehen-
Jions would not write againll him, he was lecure al-
fbthat he fhould never be obliged to defend his Cha-
rafter of a Papiji Mifreprefented, againft any Body,
Y and therefore not againft the Church of Englmd.
Kill)
f'? Indeed he tells us, fbme time after, that he fet down p_
^^fome former ApprehenJIons of his own concerning Pope-
with fome little Addition of what he had heard from
others.
And again; I [aid, that Character was according to
'^■the ApprehenJIons I had formerly of a Papifi —and
Popt//' I extended it any farther than my felf^ it was hecanje
toki had found the fame in others. But he is as fecure
)t!idfom being called to account by thofeoz-^fr/, as by his
mformer Apprehenfons. For if thole others be fome Bo-
mldy-, they mull needs be afliamed to appear in this Bu-
j^f fineis; nor do I think they are capable of writing
(5l Books, who charge the Coniequences of what the Pa-
jjj^pifts hold and do upon them, as their declared and a-
vowed Doftrines and Praftices. But if thole others
be No-hody^ then there is No-body to hurt him. He
^ij'|Underftood his Advantage in all this perfeftly well...
.^For, lays he, Th^, i.e. that he had heard the lame-
'■from others, was no more to be denied or difproved tha/t
^fhe other part., as it related to himfelf. ^Tts enough^
^^fayj he, for my purpofe, that in the Mtfreprefenting
Character, a Papift is expreffed and made to appear other-
wife than he is, and that I apprehended a Papijt fometbing
^ after that manner while I was a Proteflant. When this is
difproved, I have fomething to Anfwer, but till then I
J, can have forfaken no Defence, becaufe nothing has been
fid againfi me, See. If this Man can forbear dif-
proving
M Atifwer to the l^^refenters
proving himfelf, all the World can not touch him,
whatever he makes bold to write. But let him a-
lone, and he will in time do his own bufinefs, as he
has begun to do it here. For now he tells us that he
apprehended a rapift fo?Kething after that manner.
Something is a dangerous word in this place. For if
he did nbt apprehend a Fapift altogether^ or verj
much after that manner, I wonder who is to anfwer
for the reft. For I reckon that his fomething^ and
the little Addition he heard from others, will hardly
iave half his Charaders from being an Impofture, if
we judg of it by his own words.
But, fays he, what then Jignifies all the noifc of mj
having forfaken the Defence of the thirty [even Chapters
in my frjl Book ? I know not truly what elie it fliould
fignify but an undeniable Truth that he has foY\aken
it. For he has forfaken the Defence of the Vapill
Reprefentedy becaufe that belonged not to m to meddk
with, but only to his Catholicks. And he has for-
faken the Papift Mifreprefented too, for though this
CharaTer fornething related to us, as he once thought,
yet upon better confideration, tliat belonged to us no
more than that other, but .only to his own Jpprehm-
fwnsy and to ibme others in the Clouds, that are never
likely to give him any difturbance.
Well; but he has fhewn however that the Church
of England has miii'eprefented Papifts, though pet*
haps not according^ to his firft Characters of a Papih
mifreprefented. Now though this be a Charge which
we miglit be concern'd upon other accounts to con-
•fefs againft thole particular Men, that are arraign'd
by him, or to difprove it: Yet ftill it remains true,
tilfon the State and View of the Qontroyerfy, 6 j
that he has forfaken the Defence of both fides of his ^7
Chapters, as the Author of the K/Vn? has unanf^'erabiy
proved : And in his wretched way of fhifting it off, he
' has confeifed it as much to his fhame, as a plain Con-
felfion of it had been fomething for his credit. But
I then I add, that neither is it true that he has proved
his new Charge of JVlifreprefentation either upon the
Church of EngUnA^ or upon Church of England-M^tn.
For hft faying that the Author of the Veirv feemed to
give up the Point, and that he freely owned it, and the
^ like, is a ftretch beyond what is at any time done for
Mony. For the World lees, that on the other hand,
that. Author pretended to fhew that the Man was in
this alio an egregious Mifreprefenter of our Writers.
And one would think it was done efiediually : for the
liatel Man has dropt alfo the Defence of that his lafi: Charge
:lids againft the particular AnFvers that were made to it;
:e oft juli as he dropt all before, only with this Addition of
• tit: E'aee now, that the Author of the F7Vm lud freely owned
Audit it,, 2ind ingenuoufly confefsd it.
fork
e®. If this Anfwer of mine fhould fall into the hands
liojja: of any of our Communion, that have not read.thefe
his RefleBions, I mufi: once more confefs my felf a
jlyfi little afraid, left they fhould think I banter him in
this account of his fliuffling off one thing after ano-
ther. And therefore I do Ibiemnly affare the ReadeVj
that he does not lay thele things onc|, only, but he
comes over with tliem again. And becaule 'tis an ex-
traordinary cale, I muft tranlcribe him; and firft
'J where he fpeaks olMiis Charader of a Papijl Mifrepre^
fented.
Wed,
^4 Arifwer to the ^^rifenter^s '^efleSikns
JVe^y fays he, Ifut m fo doing, i. e. in proving his
new Charge of Mifrepyefentation, I left it feems the
Defence of the thirty feven Chapters. How fo? As to
the firji CharaBer in all thefe Chapters, I only undertook
to fet down fome former Jpprehenfions of my own con'
cerning Popery, with fome little Addition of what 1 .hd
heard from others. Now what had I to defend in this?
Could any one fay 1 had not fuch Apprehenfons ? or, tkt
formerly while a Protejlant, I had not fuch Notions mi
Thoughts of the Papifls, and of their Religion wrongk
in rne by what I had heard from the Pulpit and other-
ways ? And if this neither was nor could be pretemied,
what had I to defend in that CharaBer throughout .the
thirty feven Chapters ?
Then as to the fecond CharaTer. What Defence,
fays he, have I forfaken there ? -— / undertook tofvc
an account of my Religion as J was taught it.—
Religion there delivered is the Popery I was taught]
there is expe*ejfed the Papijt; I then was at the penning
that CharaBer, and now am. And this I fuppofe no hdj
has difprovedyet, and fo I have forfaken no Defence of it.
So that this Charafter was written too according to
bis own Apprehenfons: And unlefs a Man can prore
that he had not thofe Apprehenfions of Popery, fmcc
he became a Papilf, and when he wrote his Cha-
rafters, it is t^j no more purpofe to write againft this
Reprelenting Charafter, than it is to write againft
the Mifi-epreienting Charafter, unlefs one could prove
that he had not thofe other Apprehenfions of Popery,
when he was a Proteffant. Never was Man fb fecure
againft being confuted. I do not wonder at his Con-
fidence
' f'te
"fid
Upon the State and View of the Contt'oVerfy. 6 j
fidence at all, for he has reafon for it, .and fuch as I
believe no Man ever found out before him. And I
jj[, exped that in his next Book he fhould with no little
J' TJ t-nof T /^rvnrofc Kim 4-r\
Jul]
I Triurnph tell the Reader, that I confefs him to be
f L Invincible.
of
nflOlll'
But I muft not forget that other Reafon, viz. of
this Character not belonging to '^Proteftants to examine.
He fays. If there voas any thing faulty in this, 1 ex-
. felled to hear of it from Catholicks, for rvhilf I pretended
p i" to deliver their Faith, who fhould judg whether it was
' y fight or wrong but they ? And at this rate he goes on
ulih for almoft two Pages together, concluding, that the
turrant pafjing of the Book and general reception of it
without exception, i. e. among Papifts, was enough to war-
rant the Dolirine for Authentick.
Wk
ktd And now he had nothing to account for, but for-
it., faking the Defence of his Reafbns for that Popery
\ m which he owned. _ For the truth is, he forfbok all,
as the r/w undeniably fhewed. Only there is one
fiJi Quality which God grant he may forfake, but I
fear he never will. I will not give it the Name here,
J but leave the Reader to do that, when I have given
^ one more Inftance from our Reprefenter of the
Popfff confefs^d
that the DoHrines are rightly propofed, and that I have
^ duly reprefented a Catholick, but that I made no Defence
of the Reafons. He had before brought in the Au-
® thor of the View as freely owning and ingemoujly con-
Charge of Mifreprefentation. And now at
lafl to make one fide hang even with the other, he
" J' brings him in confeffing that he had duly reprefented a
* L / ' ' Catho-
Jn Ar^mr to the ^eprefinter's ^efkli'ms
Catholick too. This Man has confidered Mdchiavth
Rule, that he that wilt thrive by the left-hand way,
muft never look towards the right one.
Well, he tells us now for a clofe, that he hat not
been (hort of any thing he undertook. Not of any thing ?
What is then to be laid for forfaking the Reafons]
the Defence of the Reafons ? Why, he has a tricic
for that too, and becaule it cannot be mended, the
old one fhall lerve the turn. Says he. Since I only
engaged to fet down fome of the Reafons which holi
Men in thai [the Rcraan] Communion, "'tis plain I
did all only by way of propofal or hiftorically, and till
fome body has demonjlrated that thefe are not fome cf
the Reafons which hold Men in that Communion, I have
no Defence to make, and fo can have forfaken none. That
is to fay, his bufinefs was not to Ik down Reafons,
and make them good afterward, if any body {hould
be fb crofs as to let upon them," but his bufine£ was
to fhew Ibme Reafons for his Dokrine, luch as they
are held by, but whether they were good Reafons or
bad Reafons, what was that to us ?
At laft we have a Reafon why lie was not for
Difputingy viz. becaufe nothing has been ofered in tkt
kind by any Adverfary, but what has been anfwerd ly
Catholieks five hundred times over. Now fvehnnkd
is a good, round even Number, and he was loth to
make it irregular by adding more to it; for then it
muft have be faid^ henceforward, that we had been
anftvered 501 times over. This I take to be as good
a- Reafon, as any we, have had from him yet, or are
like to have from him in- hafte.
f. To-
'"fei upon the State anu View of the ControVerJy.
To come to a Conclufion: He began with his douh/e
Characters, and forfbok the Defence of them.
He gave us Reafons and Reflections, and he for-
fook them too.
Ifl He made a Fanatiek Sermon, and great defiance there
iis: was about it; but the Sermon was undertaken, and
we hear no more of the Sermon.
® 1® He tried what was to be done by drawing up a new
■®si Charge of Mifreprefentation upon ik>mzProte(lant Wri-
ters. The Charge was anfwered; and he takes no
farther care of that Charge ; if it will ftand upon
its firft Legs, well and good: if not, what cares
inn. he ?
triM The Author of the View gave him a lample of
mtK fbme Fop/fl Mifreprefentations of us and our Religion,
jitfg And he does not ofter fb much as to excule them, no
not by a word.
What is to be done next ?
Even let us once more begin the World again, with
'^fifteen new Chapters of a Papifl Mifreprefented and
Reprefented; for the worft is pafl:, we may fpeed
^' better next time; but 'tis impoflible for us to
, come off more fhamefully than we have done al-
7 ready. '
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R E PL Y
T O T H E
■ ViNDIC atorV Full Anfwer,
The yiftdicator has exprefs'd fbme contempt T.
of the Defenders laft Book. If I had been
in his cafe, it had been fbme temptation up-
on me to do the like : And therefore I will not aggra-
vate this Matter againit him.
Some Anger alfb is exjprefs'd, for being told by the
Author of the Difcourje (dKkerning Extreme Vndliony
that the Bifhop of Meaux and he might now go and'
put words together, efpecially becaufe another Tear
was given them. I perceive he ftorns to have it
thought, that he either needs the Bifhop of Meaux's
help, ova. Tears time to put words together. And fb
about- a Month after the Second Defence, out comes a
Full Jnfrper of his own.
As for the Bifhop, the Vindicator has faid nothing
for him : And I think the Bifhop is beholden to him
for it, who is in this one thing happy that his Vindica-
tOr has left him to fliift for himfelf.
When I faw a Sheet and half come forth for a FuQ
Jnfrver to the Second Defence, I prefently underffood,
the Man's meaning to be, that the Defence had little
©c
U
A (]{epl) to thef^Mcato/s FuH Anfwer,
or nothing in it. For fbme fiich thing as this, the Dc-
fender 4ttfittmtcd of the Reprefenter's taft Boole, by
calling his Poftfcript, a Full Anjwer to it. But now tlic^
Reprefenter has been anfwered more largely in the
foregoing Part,, and therefore we might expe£t in Ho
nour a'more Full Anfwer " than this Sheet and Half to
the Second Defence. But we exped no fuch thing for
all that: For tho as the World goes, fbme Men are for-
cedtofay much againft Nothing^ yet others finding it
very painful to fay much for Nothing, have ha4 the
Face to call an^ fnoh thinp F«// Jnfmers to
fuch Books J as if their more Learned Predeceffors were
now alivo, they would have given us, we are apt to
think, what weight they had, and at leaft equal aea-
fure in Return for them. ^ ^ ^
To this FhU Anftter of his, J intend to give a Reply
more Full than his Anfwer is, which flips over many
Confideratioiis in the Defenders Book, for wlikl] I
am fu.re he cannot pretjewjip the ReprefenterV ftta%
that they have been anf^red five hundred times
ver,.
;^e d^cf^res ottfe for alf he is refolved nuft io H
inj of thf Pefi^^rs fmended Proofs efcafe, or
thin^ that hfiks. like- 4 folid Anfwer fafs
Whtoh Dej;^Iara.tiQU was the more fit to be made om.
for all, becaufeit would trouble a Man's CQnfciencea»
gain tP nfiafee it th^.fetond time : or at leaft it wwli
ftartle the Re?4?r often as it was tpade.
But i,n fjtrfttAt of this Intention as Ite fays, and it
may be to make goo4 his own Title of a Fm Anfmr,
he falls, in the hrft place upon the Defender's
; where he wppld have had the hook called, A
of tife Matter of FacI in afthoTfmdfcatofs
Excep
*A t<y the Vm4tc4t9r s FuU An^mir. f\
V' lE3tt^pti»m. The Defen^ey, I ir» fore, rtekhcr pre-
tended to frove nor to anfwer in his Title Page. Bat
they are often bufy, whete rio need is, who are idle
jp^ where their Bafinefi lies. However I fhall remeiS-
ber this, and defire to know what there is in the
Book to make it deferve the Title of a tree Confef-
fiofi, &■€.
In the mean time I obferve, that he and the Repre-
(enter are agreed to rid their hands of this Contro-
verfy, by affirming now at laft, that freely confefs
; jfbmething or other, which they have all this while la-
J boured in vain to prove.
j' ,' But before I have done with this Full Anfwer of his,
I may perliaps convince them both, that they did not
, lay their Heads long enough tc^ether ; and tliat while
J?*?" they were agreeing what to make m confefs, tlieyfor-
fP' * got a more material Point, and that was, now in lb
y great a ftrait as the Reprefenting Controverfy was re-
^uced to, to agree in what <hey fhould confels them-
lalfEi lelves.
The Firfl: Part of the 'Defence whicli he pretends"
m to anfwer, is the Hiftorical Findication of the Diftin-'
ijf. Uion between Old and New Popery. For the Defender
oblerving how much that DiJ^incfion was dijtiked by
m this Man, told him, that he found it in efeB' made to
[jiii his hand in fosne (f the Bijhop e/Meaux'^ own Converts^
it< and in Books which are faid to have undergone his parti--Def. Pref.
cnlar perufal Before they were permitted to come into the P. 3.
World.
But the Vindicator declaits, that in- the proof of
\li this, when he came to examine it, he feund nothing to
■a the purpofe. Which is more than I lhall fay of his Ex-
|) ceptions to it, for I think fbmething will be found in
ii them
to the ^indicators VuU Mfweri
them to our purpofe, how little fbever there may be to
his own.
The Firft Inftance of the Converts is Monfieur
Brueys^ who vehemently exhorted the Proteftants to
return to the Romm Communion by this Argument,
That the Do^rine of the Church tvas fo expounded, 4i
none of their Forefathers underftood it. Of which, and
much more to the lame pur pole, the Vindicator fays,
I fiand in need of your Spectacles, ■ Sir, to fee how k
f Monfieur Brueys^ proves that there was New and Old
Popery any where, hut in the Conceit of our Adv erf arks,
their Forefathers, as he calls them. Which certainly is
none of the wifeft Anfwers that ever was made, be-
cauie it grants a New and Old Popery Ibmewhere,
though it be not lb honeft, as to confefs it where it is.
Becaufe he was refbived not to find it where Mr. Brue^s
did, and where it is to be found, he would find it
where it never was, viz. in the Conceit of our Fore-
fathers. But neither dos Mr. Brueys arguing fuppofe
that our Fore-fathers had any fuch Conceit, but the
quite contrary, nor is it in it felf true that they had;
For there was no luch Diftindion going in their Days,
Hor occafion for it. The Reaibn why our Fore-fathers
never underftood Popery, as it is now underftood by
Monfieur Brueys and the new Converts, is, becau^
the Bifhop of Meaux's Fore-fathers never explain'd it,
as 'tis explain'd now by him, and fbme few others that
Iiave taken the hint from him. And this New Expofi-
tion muft have made a New Popery according to that
Gentleman, becaufe the whole Force of his Argument
to perfuadehis Old Friends to turn Papifts lies evidently
in that.
He
•f
A ^ply to the Vindicator s Full Jnfwer,
He fays indeed, That if their ProteJia»t Forefathers
had belie'ved things to be as in effect they were^ and are
now prof ofed^ they would never have feparated from the
Communion of the Church. In which words 1 acknow-
% ledge that he leflens the Difference between the For-
'Wit ixjer and Later Expofitions of Popery, as much as ^ver
' he can: Which no Man will wonder at, who confi-
ders that he is a Convert. But 'tis plain that he makes
" j« the Difference to be the Reafbn why on the one fide
their Forefathers went off from the Church of Rome,
and why on the other fide themfelves ought now to
1^1 return to it. And this I am fure is in effebi to confefs
rw: an Old and a Nero Popery 3 and not only a more clear
erjSi and intelligible way of expounding the very fame
dsiti things, which the Bifhop of Meaux has got above all
iiere) that were before him: Unlefs the Vindicator will fay,
: wo; That their Forefathers, as, welf as ours, were fo ffupid,
that they could not fee, either the one what Dodrmes
rgi; they held, or the other what they rejedfed 3 but were
jDcei; flill playing at Blindman's-buff about Notions which
tk: tf'cy could not make one another underhand, becaufe
ijljui they were not able to exprefs them as they ought to
have been exprefled : Which I am confident
Mr. Brueys will never fay, and perhaps not the Vindi-
J j, cator neither 3 tho, without faying it, he muft in fpite
U of his Heart find a New and Old Popery acknow-
ledged by that Gentleman, and that there was nooc-
cafion for that diftinftion till thefe happy Days of ours.
■j.j But for the Vindicator to find in Mr. Brueys s words
T a New and an Old Popery charged upon the Conceits
J of our Forefathers, is fo very ridiculous, and utterly
inconfiffent with his Argument to perfuade us to put
Matters into the fame State in which they were before,
by reuniting to the Church of Rome 3 that any one
M may
74 Vindicators Full Jnfwer,
may (ee he was hard put to it to make this Teftimony
nothing to the purpofe, becaufe, rather than fail, he
would make Nonfenfe of that Gentleman's Arguing,
where his Purpofe is as clear, and his Senfe as intelli-
gible, as a Man would defire if to be.
He anfwers next to what was obferved again from
Father CraJJet j but we will confider what belongs to
him by it felf, and in the mean time go on with the
Converts.
The next produced was Monfieur Ranchin^ who
confefled a New Popery more boldly and roundly
than Mr. Brueys did. The Vindicator therefore flurs
?ag.4. off his Teftimony with faying only this: The Defefider
has jhexrn of what Credit ftich a Perfons Authority ?/,
who weighed things fo little^ as to fell hk Religion for
Money and Preferments.
But this is not fo eafily to be fet afide. For, if he
fold hk Religion^ as there is too great reafon to fear
he did, yet his Teffimony to the Diftindion between
Old and New Popery is a very good one, andanun-
anfwerable Proof of what the Defender faid. That
the Diftinftion was not of his own making, but that
in effect he found it made to his hands amongft the
Bifhop of Converts.
Men often change their Religion for Worldly Inte-
Jeffs ^ but I think they never fay fb, and that becaufe
they would ffill keep their Credit. For which reafon,
if they pretend fiich Motives to the Change they have
made, as are Matters of Faft eafie to be judged of,
they will notbefb carelefs of their Reputation, as to
pretend thofe things which the World can bear wit-
nefs againft. Therefore fince Mr. Ranchin laid his
Change upon the great Difference between Old and
New Popery, there is no reafon to queftion, but .whe-
ther
Jd^ply to the ^indicators FullAnJmer.
ther this was the principal Caufe of his Converfion or
not, yet fuch a Difference was commonly believed:
nay, and that the Alteration in the Bifhop of Meanx's
way of expounding Popery, from what had been in
former Times, and from the Belief and Praftice of
the Tartujfs^ and the People that now are, was indeed
notorious. For other wife he had taken a better way
for his Reputation, to pretend that he had been con-
vinced by Old or by New Arguments, of the Truth of
that Doftrine, which the Church of Rome conftantly
and univerfally held, than to fay that he was enlight-
ned by a New Expofition, no lefs needful for the Sa-
ving of Catholics^ than for the Converfion of Prote-
jiants. For whether fuch an Expofition made any no-
table difference in Doftrine from what went for Po-
pery before, is a Matter that they can eafily difcern,
who perhaps are not fo good Judges of a Difputation
for Popery or againft it. If therefore Monfieur Ran-
chin was as careful of his Credit, as he was fbllicitous
for Means to live like a Perfon of Quality, he no
doubt was very fure that the World was fiifficiently
aware of a notable Difference between the Old Pope-
ry of the Church of Rome^ and the New Popery of
the Bifhop of Meaux: And it was frivoloufly done of
the Vindicator to refufe his Teftimony, becaufe the
Defender was afraid his Worldly Interefts had too
great an Influence in the Change.
Really if thefe Men ferve their New Converts in
this fafhion, it will mightily difcourage them. They
have fweetned and gilded Popery for them, to make
it go down the better, and yet they will not allow
them to fay what it was that made them fwallow it
with little or no ftraining. Tho Eafe, Honour, and
Wealth did effedually determine them, yet theylhould
Ma be
J ^ply td the Vmlicators Full Anfiver,
be permitted to tell their Friends what made the
Change fomewhat eafie, 'viz, that which thefe Men
defigned (hould do it: Or elfeour EngliJJ) Reprefen-
ters and Vindicators may fpoil thdr Market here, be-
fore they have well begun to bid for Converts. And
this Inconvenience may prefently follow, that thofe
who have yielded to them upon New Terms, will
begin to fufpeft that their Inftrufters mean to bring
them into the Condition of the Tarttip and the ho-
fie in due time, fince they will neither themfelves ac-
knowledge that there is fuch a Difference, nor fo much
as fuffer their Converts to make any words of it, but
fall to reproaching them when they do fo.
The fame Reply may ferve to the Vindicators Ex-
ception againft Mr. Pawlet, who becauje he mde hk
Confcience comply Tpith his Intereji^ is m fit Mm to k
brought in as one of the Defenders Witneffes for fnch m
odious Accufation. So fays the Vindicator. But Mr. P/m-
let was not the lefs fit Man for that: For altho Infin-
cerity does by no means qualifie a Man to be a Wit-
nefi^ yet there are Cafes in which the TefHmony of
an Inlincere Man cannot reafbnably be refufed 5 that
is, when his Intereft does manifeihly oblige him to
fpeak the Truth. Such is the prefent Cafe. For had
there been no good ground for this Diftindion be-
tween Old and New Popery, as thefe Men would
now perfuade us there is not, Mr. Patvlet^ by ufing
that Diftindion, could not but know, that in (lead or
covering his own Infincerity, he had more openly ex-
pofed himfelf for a Knave.
He calls this Charge of an Old and a New Popery
an Odious Accufation, as the Diftindion it felf but a
little before was That Odious Difiin&ion. But he for-
gets that this Diftindion, as Odious as it is, is ufed
by
A ^ply to the Vindicators Full Jnfwer.
J by thofe of his own Communion, and who being
Converts, their Teftimony is fo much the more re-
markable. They cannot be prefumed to diftinguKh
J thus for the prejudice of their Converters, nor to
L nuke the Diftindion a matter of Accufatien againft
them, as the Vindicator very poorly infinuates. They
ule it to defend themfelves againft tlie Expoftulations
of thofe whom they have forfaken 5 and the nature
A :' of their Defence implies not only that they believe
what they fay in this Cafe, but that they had reafon
>0 believe it. For if it were altogether a Dream of
j. ' Theirs or ours, that there are two forts of Popery in
!the Communion of the Roman Church, they might as
indK jjayg defended their Revolt by pretending that
f" the Church of Rome requires not the Veneration of
Images, or the Invocation of Saints in any fenfe at all,
or any other fuch thing as notorioufly Falfe as that
M would be.
>r ate As to the Inhabitants of Montaubanyh^it became Con-
itolt verts too upon M. de Meaux's Principles, he fays, That
Tcfe their Ackporoledgment is no convincing Proof that there
■etijf; was truly an Old and New Popery , excepting in their
,[^1 Imaginations. But their Teftimony, and the former
jj Teftimonies, are I hope a convincing Proof, that the
Defender did not make this Diftindtion, but that it
Ifj: was in effed made to his hand even by the Bifhopof
Meaux's Converts: Which is the thing this Man fhould
',ij have fpoken to, but that every Mans Cafe will not
bear Pertinence in his Anfwers.
But I have fhewii him by the way, that thefe Tefti-
monies are a Terrible Argument of the Things und that
j( there is caufe for fuch a Diftinftion as this, which, be-
fore I have done, I fhall make as evident as the caufe
^ of another thing is, viz. Why the Vindicator is not able
to bear the mention of it. His
yl j^^ly to the Vindicators Full Anfwer.
His harping upon the Odioufnefs of this Dijim&i/fn
and of this Acctifation^ does but give us juft occafionto
fay that becaufe it was neceflary in thefe times for
forie of them to bring in a New Popery, they muft
needs count it an Odiow thing m us to put them m mind
oftheO/^one. i r- i . .
But it feems that if we had faid nothing ot it,they had
been little the nearer 5 for the Converts themfelves
have proclaim'd the Odiom bufinefs 5 who, altho they
were to be feduced by the inviting Appearance of a
New Popery, and fome other New Fopery-Motives, not
altogether fo Sweet and Gentle, were not yet to befo
far trufted with the Secret of this Affair, as to be told
that they muft conceal it from the World. ^
Thefe men, no doubt, could have wiftied, that the
Converts and we had kept their Counfel, and lefttkm
• to be the Firft Difcoverers of it, after that happy Work
was done every where, which they call Converfm. If
they expeded this, it was a vain prefumption. M
whatever they imagined at firff, they cannot endure
to be told now, that the Trick was invented too late,
and difcovered too foon to do all thofe Wonders, which
they defigned by it. And fo much for the Vindication
of the Diftinftionof Old and New Popery, by the
Teftimony of the Converts.
The Defender touched upon Monfieur Imkrh
Story, which alio clearly fhewed the fame Diftinftion
going amongft Ronsan/Jis themfelves, before the De-
fender iniifted upon it.
The only Queftion,as to the evidence of this Inftance,
is, whether Mr. Imhert was oppreffed by his Diocefaii
the Archbifhop of Bourdeaux, for following Monfieur
de Meauxs Expofition, in declaring that not the Wood
of theCrofs, but C/6r/^ who fuffered upon it, was
•tr. A^ply to the Vijidicators Full Jnfit^er. y ty-i
to be Adored in the Good-Friday Service. The proof
has been made of this is fo good, that the Vindica-
tor denies not the Faft, but contents himfelf uot to con-
fefs it. He faies indeed, The Bijhop tells of Extrava-
then- gMcies committed in the Church by Monfenr Inibert 5 and
Jfuppoje, if it were worth while^ he could prove them to
liii you. But, in Confcience, was it wot worth while to prove
them, or at leaft to name them, and to fay what they
were? Was it not Mr. Imbert, who, in his Letter to
.\^ the Biihop of Meaux, appealed to the Procefs againft
him,and defied hk Enemies to reproach him for his Life and Defence of
•enotp fanners., or for any other Do&rine than that of his Lord- Exp. p. i2£..
fair It F"P ^ he not publifti a FaTum of his Cafe all to the
fame purpole ? And can any other reafon be given
ffiM ^ confuted in the Face of the World, but
/I , becaufe it cannot ? Sure I am, that if it could have been
I , done, the Bifhop might with lefs pain have difproved
j,. it, than it hath coft him from time to time tofhuffle it
, off, in which labour he has fo vilibly added Infincerity
' to Infincerity. Can the Vindicator think, that it was not
) ® worth while for the Bilhop to defend his Reputation a-
OTc: gainft his Inferior, as Mr. Imbert indeed is? But the
llodt Bilhop is now brought upon the Stage of the World for
tich this matter, andlmufttell his Vindicator, that
'(pj: being not only the Bifhops Inferior, but a man oppref-
led too by the Authority of the Archbifliop of Bourdeaux,
lisr' the Bifhop of Meaux'^s Friend, the World does more
kCc undoubtedly believe, that he delivered nothing but
fe: plain Truth in his FaTum, becaufe if he had in the lead:
fwerved from' it, he had thereby expofed himfelf yet
iiiii more to the power of that Greatneft which opprefi'd
ii'ft him, to add to his Sufferings now withfbme Colour of
!: Juftice. Whatever was at firft infinuated by the Bifhop,
at it now appears that Imbert was no Fool, unlefi in be-
cj lieving
A to the V'm^icdtors 'pull Anfwer.
lieving that the Bifhop was in good earneft in his Expo-
fition. But the World will forgive him that, when it
will not fo eafily forgive the Expofitor.
What Ihould I fay more ? the Vindicator himfelf has
in effe£k acknowledged, that it was worth while to
make the pretended Extravagancies, of the unfortunate
Imkrt appear: For he confelies that the fevere Refiexi-
ens which the Defender makes againftthe Proceedings
of the Archbilhopof Bourdeaux^ jujily enough
if Imbert faid^Ae rvholeTruth^ andmthingbut the Truth',
which is as much as to lay, that it was xvorth vphik,^ to
(hew that the World ought not to* think fo feverely of
tlie Ardibifhop, as it certainly would, if Imbert were
believed. But the Vindicator's Confequence is as abfurd
as poffible, that thk will mak§ unbyafs'd perfom thin{
that Imbert was not jujl in the delivery of the matter; For
becaule one Story is good till another is told, unbyafid
Perfons muft think that Imbert was very juft in the
Relation ^ fince it fo nearly concerned the Archhiikj^
to have it difprcved, and yet he never went about it.
As for the Bifhop of Meanx^ it concerned him mucli
more, who has not only forfaken this poor Man, tlut
fuffers for nothing, but conforming to the Bijbops Expo-
fition^ but has alfo endeavoured to take away his g(X)d
Name 5 and without offering any colour of proof, has
added Reproaches to his other Afilidions.'
In fhort, the Bifhop has, in all appearance, faid for
himfelf what he is able ; But the pretended Extrava-
gancies are yet to be named 5 unlefs the Vindicator will
infift upon that, for which the Defender has brought
Cardinal Capifucchi, to acquit Monfieur Imbert and to
condemn the Bifhop : Which I defire the Reader to
take fpecial notice of in the Anfwer to the Bifhop of
Letter, /?. 41.42. But I forbid the Vindicator
ever
^ply to the yindicato/s FfdlAnfwer.
ever to fay one word about it, or to offer the leaft
Reply to what I add concerning it : That 'tis fuch a
. blot to his Bifhop, and to his expounding Defign, as
;; will flick upon them, till they are fb happy as to be for-
But the Vindicator was fo fenfible of the Evidence of
^^Iwbert's Story, that he thought fit to make an If of the
main part of it, and fb to fpeak to the Suppofition.
the Curate^ faies he , fried out as Imbert accufes him^
'The Wood, The Wood, he was as much in the wrong
as your felf meanir^ the Defender : That is, the Cu-
™xate miftook the meaning of the Church, as much as
Idjitktiie Defender did. But the Vindicator fhould have
jueilttigone on thus; And if the Archbifhop of Bonrdeanx
^js hcsiuled Procefs to be made againft Imbert for crying out
lejtlxtNot the Wood, Jefus Chrifl^ then the Archbifhop mi-
ristoliflook the meaning of the Church as much as the Ch-
verj vate. And if the Bifhop of Meaux abetted the Arch-
edtkbifhop and forfook Imbert, he was more to blame
verw-han either the Curate or the Archbifhop^ not indeed
)(^,for mijiaking, but for betraying the pretended Do-
jjjrtKj^rine of the Church, which he hadfb publickly own-
,0ed before.
ilienBi; Now, not to enquire by what Authority the Vindi-
ijjjAcator pronounced the Curate to be in the wrong, fince
^ the Archbifhop of Bonrdeaux thought Imbert to be in
^j^the wrong, and the Curate in the right* This at Icaft
u ;is enough for the Defender, that there are two forts of
.^Popery amongft them, as to this matter of adoring the
^\Crofs; One, that of the Curate and the Archbifiop 5 ano-
lather, that of Imbert And the Vindicatorbetween both
which, the Bifhop of 'Meaux, hath, by this Unhappy
accident, been conftrained to play fafl.and loofe.
Here, therefore, if I had the Reprefenters Talent, I
' N might
im
\isc^
&
A to the Vindicators Full Aufwer.
might cry out, where is the Calumny ? Where is the
MiF^pi^^fe^tation^ Where is the Falfhood in chsrging
the Church of Rome with two forts of Popery, when
the matter of Fad is fo evident, that Rrocefs has bctn
iflued out by the Old Popery againlt the New in the
Proceedings of the ArcMtJfjop againft Imbert.
But the Vindicator Cries, That the Curate was in tk
xrrong, for crying out, The fVood, The Wood ; and
whatever the Bifnop of Mcaux himfelf faies, his Exp.
fition muft fay what the Vindicatordoes. But now poor
imbert faid the fame : And yet, tto they all agree in
faying the fame thing ; fuch is the hard Fate of feme
above others ^ the Bifhop and his Vindicator flourilli
and are applauded, for faying what Imbert faid 3 but
Imbert fuffers for faying no other thing than wfat the w'-
Bifhops Expoiition faid before him, and his Vindicator |
after him. /
Upon which, -no nnlyafi dmi^ci can reflecl, but be |
niuft acknowledge, not only that there is a Tvew and
an Old Popery amongft them 3, but withal, That the
New one is fet up for nothing but to decoy us into the
Old one. For let the Vindicator tell me, why/wkrt
has been fo feverely treated for faying that the Curate
was in the 7tT0/;g,but that he feemed to be in good earncji,
and in truth, would not have the JVood to be Adored.
And if others fay the fame thing, and are yet approved,
what other r&fon can be given for the Difference, but
that they are underftood to be in JeJi., as to the mattei
which they affirm, and in earneft only, as to the end
they aim at 5 which is, in good time, to make ns A- k M
dorers of the Wood, according to the ftrain of Old and r :or,
True Popery. The Expofition was framed to catch I tead,
Protejiants : It was////^erfs miftake, to think it defign'd |lyl):
for the Reformation of Papijis. For which rcafon,
Monfieut
h
1m
tk
A
Mn
ftyst
iavitf
kfFs
3a.
A '^ply to the Vindicator s Full Anfwer.
%• Monfieur Ranchin would be advifed to have a care
liow he talks of the Expofition being no lefs needful
, for the Inftrudion of the Catholics, than of the Re-
'•"I''formed.
The Defender (aid, That Imbert^ Cafe was enough
'te, to clear him from the Charge of Caho^ffy and Fdjifi-
iii»V<rr7(9/7, in that Accomtt he gave of their Good-Friday
lis? ^Service ^ and in TranQating thofe words, Ecce Lrg-
CrvcF^ Vcnite Adoremi(sBehold the Wood of
teuthe Crofs, come let us Adore It. For.^ (ays the Dc-
fender, not only theO/rrfre, h\xt tht Archbifiop thought
Wf$/;ere was ??o Calumny in it: And he would not be (b
Vicfiiauncbaritable as to wifh the Vindicator the like Con-
Itjfflwividion of it, that Imbert has met with. But (ince
ikhis Man goes on ftill to cry Calumny and -Faljification^
\ may without breach of Charity wifh Monfieur Im-
>erf out of Durance, and the Vindicator in his room,
;3[]ff|vho without qucftion would get out again prefently.
The Vindicator fays, Thay the Falfe Tranjlation is fa
that he ?ieeds not make any more words of it.
fay, lf_there were nothing to jufiifie the Defenders
jj^ jTranflation, but the Antiphonc'w. in its full length,
yhat were enough. Belsold the Wood of the Crof, upon
F which the Saviour of the World did hang: Come, let us
jjf^dore. Adore what ? It, fa3'^s the Defender; Him,
ays the Vindicator. Now in Common Senfe the ^lire
'^^-jnvite one another to Adore that which the Priefi
'^ihews them with a Behold. Surely he that fliould (ay.
behold a Hou(e by the Wood-fide s come, let us go in :
^'ar, Behold a Dinner upon the Table, come, let us
" J;at: or. Behold Virgil amongft the Poets 5 come, let
^.us read 5 would take it ill to be underftood of any
l^.thing,-"but going into that Hou(e, or eating of that
'JOkiner, or reading. of that Book. But if indeed
N 2 there
$4 ^ to the Vindicators Full Jnfwer. _
there were any thing in that Service to oblige a Man
to depart from the common Ccnftrudtion, as to thofe
• Words, and to apply the Adoration not to the Wood
which the People are called to Behold^ but to him
that fuffered upon the Crofs, whom they cannot be-
hold, then the Defender would be in an ill Cafe. But
if the Rubric upon this occafion does exprefly make
the Wood the Objeft of Adoration, then the Vindi-
cator is. in a worfe cale, who has both the natural
Conftruftion of the Words, and the Circumftances
of the Place againft him.
Once more therefore, and but once, the Reader
fhall by fome part of the Rubric judge of the Mode-
fey of this Man 5 and the Vindicator fhall have the
pleafure of imagining all the while, what the Reader
muft think of him.
Afterivards^ z. e. after thrice finging of the Mi- /
phone, and the Pcoftrations of all upon thrice Ihewiug
the Crofs, the Prkji alone bears the CroJ^ to tk phce
prepared for it, before the Altar, and kneeling he kjs it
there. By and by putting off' hk Shoes, he mm tii
ADORE THE CRO SS, thrice bending hk Knai
before he hjffes it.^ After a while the Minijiersij
the Altar, and then other Clerks and Laics, with thrkt
bended Knee7, as was now faid, ADORE THfil
Miffale Rom. CROSS. In the mean time, while the ,4 DORA I
FION of the cross is made, MeExjrf 1
lations and other Hymns are ffng which follow, either ||
or fome of them, as the greater or leffer number of Aek U
rers requireth. One of the Antiphones fiing in Commn |
is that which begins, WE ADORE THT CROSti,
0 LORD. And to make all fure, the Rubric t!a^\
clofes this Ceremony, and pafles to other things, be-'
gins thus: Towards the end of the ADORATION 0^
m
A ^ply to the yindicato/s Full Anf wer. 8 5
THE CROSS^ the Candles are lighted upon the Altar
Ifet lays the Vindicator, Let us Adore IT^ is a
Falfe Tranjlation 5 nay, 'tis fo manifeji^ that he needs not
make any more words of it. That it is not Falle as to
the Scnfe^ is fo manifeji both by the Antiphone and the
Rubric 5 nor as to the Words by the ufe of our Eng-
tiff)., which requires the repetition of the thing by a
Pronoun, more than the Latin does: This, I fay, is
fo manifeft, that I will never make any more words
about it with the Vindicator, or any one elfe in his
behalf.
And this is the Old Handing Propery of the Roman
Miflal 3 by which any body may fee, that the Curate
had reafon to cry out. The Wood^ the Wood 3 and the
Vindicator none, to lay, that the Curate was in the
wrongs unlels by the help of that odious Diftinftion,
which indeed will fet all right: For the Curate was
in the wrong as to New Popery, but very much in the
right, with relpeft to the Old.
The Defender again juftified his Diftinftion by The
wholefom Advices of the BleJJed Virgin to her indif reet
Worfippers^ and by the Fate which that Book met
with. For thofe Advices did not only of themfelves
intimate that there were fome in the Church of Rome
who needed them, but by the Oppolition that was
made againft it, they Ihewed too, that there were
Tome Pradtices condemned there, which the prevail-
ing part of the Roman Church could not bear the
Condemnation of. The Vindicator indeed would
make us believe, that the Church is not to anfwer for pag, ^
the Extravagancies condemned in thofe Advices, be-
-caufe Jhe has always taken care to injiruB tht People
better. But he regards not what he lays. I pray what
care did Ihe take to inflrnti them better^ when Monfieur
Widenfelty
A %eply to the VincUeatgr s Full Jnfwer.
WidetffAt^ who took a little honeft Care about it, was
ferved as Father Crajfet aflhres us he was ^ when the
Holy See condemned hiWr, when Sj)ain banifhed hirn, and
forbad the Reading and printing of his Bopkh and in a
word, when the ^Learned pf ail Nations wei'e faid to
condemn him i, and all this but for advising the Pec,
pie better ?. 1 he Vindicator calls this a Scandalous h-
jwimtion., and lays, that the Defender k^iovas it to be fuch,
and talks as if he had proved it, without laying a word
where he has done fo. And yet Father Crajfet pub-
lifhed it no longer ago than in the Year 1679. in the
VteitiQQXO.lm La Veritable Devotion^ d>'c. What ftiall
we do with this jVkin, who grows rude when he has
nothing to fay to ahe Argument, and will- tlten liave
us.to fjx^ak againft our Confciences, when he cither
does fo himfeif, or talks of things without knowledge ?
He lays, tiie Defender has givem ns in another phce^
it may be thro forgetfnUtef a Jljort Aftfwer. to flui
" They who oppofc that Book of wholeforn Advices,
are not therefore Enemies to every one of thofe
Particulars. ■ But how is this an Anfwer to it ? For
they mud: oppofe it for fomething or other that M. ck
Meaux is bound to anfvver for. For M. Widenfelt al-
lows as much to the Bleded Virgin as M. de Meaux
does 5 and M. de Meaux would be thought to den/
all that Widenfelt denies to her. When Crajfet is at
leiliireto tell us what thofe Particulars are, which
and the Pope^ and the Learned of all Nations do con-
demn, we fhall then know more particularly, what
we are undoubtedly allured of in the general, viS"
That Crajft brings the ZJniverfal Church againft the
Expofititn of the Bilhop of Mea^x: Tor I fty k
again, M. Wide^elt allows as much Honour to the
Blefted Virgin, as the Bilbop's Expofition docs. ''
The
J to the V'tnAlcator s Full Anfwer.
The Confc<5uence of all this is clear, if the Eifhop
has expounded Papery to us, as they fay he has ^ and
; ^ if for all that the Eifhop's Expofition be, as F^xhacCmF
Jet aflurcs us Wide//fJ(h Advkts iiTQ^ an;0////V^c to.t:hh
jjjj' whole Church 5 then of neceffity there muft be two
Poperies among them, and thefe not only different from,.
j((j^ hut oiitru^eonjly, contrary to pneapother.
And here I will take notice of the Vindicator s Ex-
ception to Crajjet's Teftimony for an Old Popery. Fa-
Ijj/!: thQr Crajfet^ flies he, is agam brongbt nyon the Stage^
for dejendifig what he himfelf does not ackfiowledge to be an
',' Article of our Faith^ and thereforeFelongs not- to what yon
call Popery at all. ■ ■
This Man would fain fay fomething, if he knew
"Mi wJiat ; Do^suotlimgxlciQU belongto Popery at alf whlxcti.
liilK Father Crafiet does not ackftowledge to bean Article .of
nm^ Paithl \ am fomewhat fure that Father will
not acknowledge-it to be an Article of Faith, That 110
eto: more Honour is to be given to the Virgin-than what
OK t Mr. Widenflt^ or M. de Meanx allow to, he given toher 5,
tftoi nay, inftead of defending., we are very fure, that he
ifftk has bppofed that Doftrine. And does not.the Bi-
® ihop's Expofition of the Catholic? Faith, in this point,,
11,i/ belong to Popery at all?
jh But letting this pafi: at prefent, Fa. Crajfet. defends
'ill in grofs what Widenfdt condemns, and does withal,
defend it as the Doftrine of the Univerfil Church, .to
gp what he took Widenfelt'i Book to be an Outrage. And
;.r if believes what he defends, not only to belong
to Popery, but to be the true and genuine Popery ,of
- the Church, this Man hurts himfclf, and not us, by
IJ doing all he can, tQ prove that s Doftrine cannot
belong to Popery at all. This is what we fay, that fbtne
of them call that Popery, which others deny to be
fo„
A ^ply to the VmJiicators Full Anfwer.
To, and that what was heretofore univerfally maintain-
ed as Popery, and is fo maintained by the moft con-
fiderable, as well as the moft numerous Party of the
Roman Church now, is by fome others that we have
tO ' do with, rejefted, as not belonging to Popery at all.
Which makes good what the Defender faid, that 'tis
not in our Cahmnies^ that tjois rejiecfing Dijiin&ion is to
he found., but in the real difagreement ofthofe of their own
Communion.
But becaufe thefe Men are always flying to the Churcks
Sence., to make them and the Old Papifts One., though
all the World fees that they are divided about this
Qiieftion, What is Popery ? therefore the Defender was
defirous to know, vohat at laji this thing called the Chur-
ches Sence is., and how we may come to the knowledge of
it.
To both parts of this Queftion, the Vindb-
tor condefeended, tho with fome frowning to return
an Anfwer.
Firft, faies he, the Churches Sence in our Cafe, is tkt
■which f/je delivers as a Doldrine of Faith, or a necejfur)
PradicE. I; fhould.be too troubiefome to him, to ask
upom this: occaGon, what he fhould mean by thofe
Words, In our cafe, and by fome other Expreffionsthat
occur ill the Interpretations of this Anfwer. I (hall
therefore take his Anfwer without any exception to it,
that Churches Sence, in our cafe, is what foe deliver!
>as it Do&rine of Faith, or a necejfary Prahdice.
But how fhall we come to the knowledge of
this Sence > To this he anfwers 5 By the Voire of
the Church, in her General and Approved Councils, and
by her univerfally praBifngfuch things as necejfary'•) That
is to fay,
I. We
A ^ply to the Vindicators Full Anfwer.
^ I. We are to know what (he delivers as a Doftrine
of Faith, by her Voice in her General and Approved
Council?.
2. We are to know what (lie delivers as a necellary
% Praftice, by her univerfally pradifing fuch things as
4- necellary.
fe This I take to be his meaning, and to thefe two Par-
f ^8 ticulars, fome little I have to fay, with the Vindicator's
good leave : And firft of the former.
I,®; I. Where I defire him not to take it ill, if I ask
feOt him one Qneftion or two, with fome under Que-
Kiti: ftions which cannot be (pared j for if He has no
eD^ mind to anfwer them, he may let it alone. The Que-
fjli; ftion is this ?
fie ^ ^ " Whether there be no way to know what the Church
" delivers as a Dodrine of Faith, but by her Voice in
" her General and Approved Councils.
The reafon of the Queftion is this, Becaule if there
' be another way, and if the Gentlemen of the Old Po-
r: pery ihould chance to prove their Dodrine to be the
f '' Churches Sence that way, the Vindicator will be at a
lofs again, and the Sence of the Church in Council
® will do him little Service in thofe Points, where, it
may be. Councils are filent, if the Sence of the Church
out of Council be plainly and loudly againft him and
his Party.
7*^ If the Vindicator then fhould fay,That tho the Church
has a Sence of Dodrines of Faith out of Council , yet
5 that Sence cannot, or at lead is never delivered but
by her Voice in General Councils. Then I have one o-
ther Queftion to put, which will break out^into a few
f more, but which he who hath confidered thele things
^ very weli, will make no difficulty to anfwer.
O
This
A<^ply to tk Vindicators FuUAnfwer.
This Qiieftion is, " How the Churches Sence carae»
" to be known concerning Doftrines of Faith, be-
" fore any Gemrd and Approved Councils delivered them
" for fuch ?
Which Queftion will appear to be a very rea-
fonable one, if he will pleafe to read thefe that
follow.
1. Whether Do^rines of Faith be not the fame now
that they were from the Beginning
2. Whether the Sence of the Church concQmmg thefe
Doftrines has not been always the fame?
3. Whether the Church therefore had not the fame
Sence of them , before they were delivered hyher
Voice in General and Approved Councils, thatlhchad
afterwards ? Or, Whether (he had one Sence, and de-
livered another ? And then, as I (aid at firft;
4. If (he had the fame Sence before it was fo deli-
vered, that (he had when Ihe delivered it, and after
fhe delivered it j How came that Sence to be known
before ?
This, I think, is plain enough 5 but if it be not, 1
will try to make it plainer. Therefore,
1. We fay with the Ron/aniji^ That it is a Dodrine
of Faith, that The Son is of thefame Subjiance with tk
Father. But this Doftrine was never delivered in a Ge-
neral and Approved Council, before the Firft Council
of Nice 5 ask was impoffible it fhould, becaufe that
was the Firft General Council. I would know of the
Vindicator, whether the Churches Sence concerning
that Doftrine, was not to be known before, andhoW
it was to be k nown ?
2. The Romanijis fay, That 'tis a Doftrine of Faith,
That in the Euchariji, the Subjiance of the Bread^ is tuY'
md into the Subjiance of Chriji's Bodj/^ and the Subjiance
" A^ply to the yhiiicators Full Anfwer.
r,, f/" the Wwe into the Suhjimee of his Blood, But this was
!■ r never delivered in any pretended General and Approved
Council, as we are very fure, before the Council of
Later an^ under Innocent III. I would know of the Vifl-
y dicator, whether the Church had the (ame Sence of
® this Tranfibjiantiation before that Lateran Council,
which 'tis faid to have had fince ? and whether
that Sence of the Church was known ? and if fo, then
how it was known ?
I have given the Vindicator two Inftances, One of
a Dodrine of Faith, for which we contend no left than
the Roman Church 5 and as we think, to better pur-
"'it! pofe ; Another of a Dodrine which that Church
lays is of Faith^ tho we fay, it deftroys All Faith,
:Seffi and thefe two in behalf of all that are Real, and of all
tfcii: that are by them pretended to be Dodrines of Faith,
itwi For till I am better informed by the Vindicator in
d it.! anfwer to the forefaid Queftions, I fay of all the Do-
etol( drines of both kinds, that there ihould be fome way
to come to the Churclres Sence about thefe things, be-
|j[l fore fhe delivered her Sence of them, in the Voice of Ge-
neral and Approved Councils.
ujjf This I fhall prefume, till he acquaints me otherwife j
and if he does not yet underftand which way thefe
Queffions drive, I will now tell him. Let him keep
to his Principles, and fhew me, by what way the
^ Churches Sence came to be known concerning Dodrines
ofFaith^ before they were delivered by the Voice of
General and Approved Councils 5 and then let him
. leave it to me, to fhew him by the fame way, that Old
Popery, as we call it, has been the Sence of the Church
/ of Rome^ till thefe expounding and reprefenting Days of
ours : Nay, and that Father Crajfet fliall prove by the
fame way, that it is now the Sence of the Roman Church,
O 2 whatever
I
J ''^ply to the J^mdicato/s Full Anfmr.
whatever fohie few Men of that Communion may pre-
tend to the contrary.
And when 1 have <ione this, the Vindicator (hall by
me be never contradifted, while he on the other fide
proves the Senfe of the Church to be quite different
from what Father Crajfet in his way proves to be fo;
For moft undoubtedly he thereby does our Work for
us, and enables us to prove, that there muft of ne-
ceffity be two Church-Senfes betwixt them, and con-
fequently two forts of Popery, an Old Popery, and a
New popery.
Whereas therefore the Vindicator fays. Till jm
fan prove by the exprej? Words of a General Apprmi
Council^ that what you term Old Popery was delivered m
a. Dotirine of Faith all you fay will avail mtbh^,
I would be glad to know what the Vindicator would i
have faid in behalf of Tranfubftantiation, fo feme fucli i
Man as Rabanus Maur/fs^ or Bertram^ or Berenimus^ jj
if he had lived in their Times, and they {houldWxt i
faid to him, (tho I think in my Confcience none of ;
'em would have talked fo infipidly) Till you can pm i
by the expref Words of a General Approved Council, tk
what you term the Catholic Faith concerning Chrijl's ?n-
fence in the Eucharife, was delivered as a DoBrine of
Faith^ all you fay will avail nothing. Here I will not
allow that the Vindicator fhould bring in the Dohs ::i
and Saints of the Church, who might be pretended |
to bear Teftimony to the Churches Senfe in this Point. |
For he has foreclofed himfelf as to this Relief, nnd i
that by giving the Defender a notable Reafon, why
all he can fay will avail him nothing, if he brings not
the exprefs Words of a Council. fays be,
bring only the Sentiments of Private Men , which other
Members of the fame Church condemn.
I have.
J to the Vtndkators Fidl Jnfwer. 93
I have urged this Matter further than I intended at
firft , for I meant not to prefs for Anfwers to the
foregoing Q^ieftions with much Importunity. And
now I fay no more, than that I fliall take it very
kindly of the Vindicator, if Jte will pleafe to admit
thefe things into his Confideration, and enlighten me
with his Thoughts about them.
II. I proceed in the fecond place to fiippofe a very
'ftrange thing, for fear the Vindicator fhould affirm it 5.
and that is. That nothing is to be taken for the Senfe
of the Church as to Dobrims of Faith^ but what (he
declares by her Voice in General Approved Councils.
For if we take the Caufe by this Handle, the Diftin-
ftion between Old and New Popery will I believe go
on as roundly as it did before: And fome Inconveni-
ence too will follow in the Clole, to trouble the
Vindicator no lefs than this Odious Diftindion between'
Old and New Popery.
Becaufe I would lead hirafairfy to the Bufinefs, I
ask him in the Firji place. Whether his Church hath
delivered her Senfe concerning thofe two Points, which-
he mentions upon this occafion, by her Voice in Gene-
ral and Approved Councils, or whether Ihe has not ?
The two Points are the Dodrine of the Invocation of
Saints^ and the Dodrine of Worjhipping Images.
If fhe has not done it, then in the Church of Rome
there can be no Dodrine concerning thefe two things,,
which can be called a Dofrine of Faith. The Vin-
dicator therefore will fey, I hope, that £he has deli-
vered her Senfe by her Voice.
And fb I ask him in the Second place, Whether by
the Dodrine which the Church delivers, he under-
ftands only fo many Words put together, and not ra-
titer.
A to the Vindicators Full Anfwer.
therthe Senfe of thofe Words, which Voice of the
Church ufes, that is, which her General and Approved
Councils have put together to exprefs their Meaning
by? This is a Queftion which the Vindicator niuft
needs underftand, becaufe I do in effedt but borrow
it of his Friends: For the like Queftion has been of.
ten put to us by them, and particularly by his good
Friend the ReprefefUer, and, it may be, by hinifelf,
viz,. Whether by the Scriptures we underftand the
Words or the Se^/fe .<? So fay I, by the Doftrines of
Faith which the Vindicator fays are delivered by the
Voice of the Church in her General Councils, Does
he mean the Sertfe., or the Words only of her Councils?
I will for once anfwer for him , That he means the
.Scw/c, which is contained under the Words.
I ask him therefore the Third time. Whether the
Senfe of thofe Words, which his General Councils
have put together, be not, as he (ays, what trul^ we
ought to mean by Popery .<? If I may be bold to anfwet
for him once more, he muft needs grant, it. For if
the Churches DoTrine of Faith be the fame with the
Senfe of her General Councils j and if that which we
ought to call Popery, and to mean by Popery, be the
Churches Dodtrine of Faith 3 it will go very hard if
Popery be not the Senfe of her General Councils.
And now the Odious Diftinftion clears up apace, in
going this way to work. For if that part of Popery
which is made by Dodrines of Faith, be neither more
nor left than the Senfe of General Councils concerning
fuch Dodfrines as we Protejiants diftlaim, it follows
prefently, that the Senfe of thofe Councils is what m
mght to call Popery. And therefore,
I. I humbly conceive, that if there be two Parties
in
the Vindicators FullAnJwer.
!'■ in the Church of Rome^ that are not agreed what the
Senfe of her General Councils is, it follows out of
hand, that fo tar they are not agreed about Popery-j
and that for this very good Reafon, Becaufe the Senfe
f of her General Councils, and the Faith part of Po-
pery, akccording to him, is all one, and indeed but
■ ^ two Expreffions of the fame thing.
2, It follows alfo. That in what Senfe foever .either
thofe Parties takes the Words of the Churches
Councils, that Senle is, and muft neceflarily be that
ifet Parties Popery, becaufe the Senfe of her Councils be-
^ing Popery, that which is to one Party the Senje of her
rflmt Councils, muft likewife be Popery to that Party.
Jt be: 3. If therefore one of thoie Parties takes the Words
ordi of her Councils in one Senfe, and another takes the
le, \hlame Words in a contra^idory Senfe 5 then becaufe
leneralthe Senfe in which the former takes thofe Words is
s, irkthe Popery of or to that Party, and the Senfe of the
flatter is its Popery, it unavoidably follows, that there
ijj)ti,,are two pretended Poperies betwixt thofe two Parties,
.jjj]j;which are inconfiftent with one another.
■jjjjjuj 4. If the Senfe of one of thefd Parties was that
p which prevailed without Controul ever fince the
Council of Trent, till very lately, and the Senfe of the
, other Party is therefore but of yefterday, then of
thefe two Poperies, the former muft needs be the Old
'^fPopery, and the latter the Islew Popery.
5. So much Reafon as we have to believe the Old
Popery to be the true Senfe of the Chtirches Councils,
rather than the New one 5 lb much reafon alfo we have
believe, that the Old Popery is the Trne Popery,
"' and the New to be but an Impofture, or a Miftake of
thofe of the Roman Church that have of late brought
''^it up.
6. And
A to the VmdkMor s full Anfmr.
6. And laftly, If Proteftants did not make thofc
different Senfes for them, but each Party in that
Church made them for themfelves, then this Diftin-
£fion of an Old and a Ncvp Popery is no Mifreprefenta-
tion, Falfification, or Calumny of Proteftants, but a
Diftinftion grounded upon the Pveal Difagreernent of
Papifts about Popery, ^uod erat demonjlrandnr/t.
But I think that Men were never put to it as we
are, tO makefolemn proof of things that are fo evi-
dept, that they need not to be proved at all.
The Council of Trent determines. That we are to
fly to the Prajiirs^ the Help , and the Ajfiflance oftk
Saints. If we would know the Councils Senfe in this
Matter, the Old ones will tell us, that the meaning is,
we fhould have recourfe to them for other Aids beitdes
their Prayers. And as one would verily take this for
the meaning from the Conftruftion of the Words
themfelves , fo the Terms of Invoking the Saints
which were then ufed in their Offices, and ftill ate fo,
do manifeftly favour that Interpretatipn. But our
New Expofitors come and tell us, that they refin
m other Aid and Ajfiflance from the Saints than tkir
Prayers j and the Vindicator intimates, that if they
did, we fhould have fomething to fay againfl theLya-
fnhiefl of what they praTife. If Popery therefore be
not fo much the Words of the Council, in whicii I
acknowledge they all agree , as the Senfe of the
Council, in which they do not agree, how is it pof- ^
fible but that here are two Poperies in this matter ad- i
vanced amongft themfelves, one againft the other?
Again, The Council of Trent affirms. That due Ho-
notir and Veneration is to be given to Images. And
therefore what one Party in that Church takes to be
that due Honour, is Popery to them, bccaufe 'tis the
Senfe
A ^ply to the Vindicators FullAnfwey. pp
mi Senfe of the Church to that Party. And what ano-
ther believes to be fo, is their Popery. And here I
itife; am fure if we find a Harmony, 'tis made up all of
et Difcords. Indeed one would have thought, that the
Council, by Due Homnr and Feneration^ had meant
that Worfliip which was at that time given to Images
in the Roman Church, which their Offices required,
and for which their moft celebrated Writers had con-
tended. And this way of coming to the Senfe of
(j^jthe Council, mull:lead a Man to the Popery of giving
J the fame Honour to the Image, that is due to the
jjjIjjPrototype, or at leaft an Inferior Honor, by which
at^th^ Image might be faid to be truly and properly wor-
A dhipped. For the former Senfe, Cardinal Capifucchi
."^■'does at this day earneftly contend, and very fairly
|.\rgues it againft all Oppofers, from the Words of the
® Council. But the Bifhop of Meaux, and the Repre-
o^ fenter, and the Vindicator, are as crofs to that Senfe
as downright Contradiftion can make them: They
tatioC; fay, cc jjaat in prefence of Images refpeft is paid See Second
ttat&eto the Perfbns whom they reprefent ^ but Images Def.p-^i,
themfelves are not to be worfhipped. No, God
lie, forbid 3 but only ufed to put us in mind of the
Original. Thus they explicate the Language^ i. e. give
1 iji^us the Senfe of their Church in her Decijions of Faith :
aicBut fb, I dare fay, as it was never explicated before.
fSiiS Howevety if thefe Gentlemen believe the Senfe
liciif the Council to be as they fay, I wonder how it comes
jiiiUto pafs% that the Vindicator fhould not acknowledge
•ikfit to be Popery. For he muft not forget, that Po-
pery is the Senfe of the Church, which fhe delivers by
her Voice in Councils, and therefore that the Senfe of
li' the Councils Words it truly Popery : And confequent-
g ly, v/hat He and His Party take to be their Senfe, they
P muft
1 ®o A ^eply to the VhAicdtor s Full Anjwer.
muft, mfpite of their Hearts, confefs, to be their Po.
pery, nnlefsthey care not how inconfiftently they talk.
And then I would ask the Vindicator, whether it be
poffible to reconcile his and the Biftiops Sehce with Car-
dinal Capifucchi's, and thofe of his way.
The Truth is, the Vindicator has given up the
Caufe 0 for by faying, that we hrmg only the private
Sentiments of Men, jvhich other Members of the fame
Church condemn^ he confefles, that they do in thefc
things condemn one another : Which perfedly acquits us
from the charge of raifreprefenting them, when we
(ay, that there are two forts of Popery amongft them j
by which, we never meant any thing elfe, than that
one Party of them, and that the greater, does ear-
neftly contend, that that is Popery, which the other
utterly difclaims, and does therefore let up attother
Senfe of their Councils, and their publick Offices op-
polite to that of the former.
As for his calling the Sentiments of the oppofitePar-
ty ^Private Sentiments. If he means that they keep their
Perfuafions to themfelves, and do not trouble the
Church with them 5 He is to know, that as the Men
are not private, but of great Note and Authority in
the R. Church, and the number of their Followers
far more conliderable than of theirs who condemn
them ^ fb their Sentiments are not private neither, but
as publick as Dilputing for them, and cenliiring and
punifhing their Oppolers, can make them.
But if I can underftand him, by private Sentimnfs,
he means, the Sentiments of Men out of CounciU
fothat no mealure is to be taken of the Dodrine of
their Church, by wha t is delivered by fuch Men, tho
they be Bilhops or Cardinals, and their number never
fb great, and their Declarations never fb publick and
7 no-
t I
A l^ply to the Findicator's Full Anfwer. I o i
notorious, and their Ceafures never fo fharp againfi:
thofe that oppofe them 3 for ftill they are but the fri-
. - Sentiments of Men out of Council.
YVj^y Reprefenters, or the Vinclica-
. tors, or even his Lordlhip the Bifliop of Meaux's Senti-
ments concerning the Dodrine of the Church, go
jwlpi foj. any other than the private Sentimerits of Men ^
"wi Pqj. their Expofitions have been neither made nor ap-
in General Councils. Muft Cardinal
the Archbifhop of Bourdeaux, and Father Crajfet with
igtb,: his Holy Bilhops and Learned Dodors, nay, and with
fiJKj the Learned of all Nations, - be faid to deliver only the
iflgi Sentiments of private men'-y whileft a few Teachers,
jreato, that arofe in this Age, whole Party is despicable, who
, wliict labour under the marks of Infincerity , whofe Do-
irefej drine being profefled in good earned, is perfecuted by
that Church, whofe Faith it is laid to be 5 whilft thole
Men, I fay, muftbe thought to deliver the True and
Genuine Dodrine of the Church ?
But if neither the one fide nor the other fide delivers
jpj jj the Senfe of the Church, Who knows what the Senle
jjjjjj, of the Church is, and how (hall I come by it > The _
Vindicator direfts me to the Exprefs Words of General
and Approved Councils. But then, I njuft needs ask
him. Who is to be Judge of the Senle of thofe exprels
Words } I fee exprefs Words indeed, and I am very
apt to think that I do underftand the Senfe of plain and
exprels Words. But if I may be allowed to underftand
exprefs Words, why can I not as well underftand luch
Words in the Scriptures,^ as in their Councils ? For the'
Words of the Scripture feem to me to be very expref-
^ ly againft many things that are held in the Church of
' Rome. And here I have been told, that this is not the
K Senfe of the Scriptfure, but mj private Senfe, that the
P 2 Scripture
tkl.
irk
02 A to the Vindicator sVullAnfwer.
Scripture is a Dead Letter^ till the Churches Interpretati-
on gives it Life and Serffe ^ that private Judgment is
Fallible, and therefore not to be relied upon ^ that
the fame places feem to be exprefs to one'Man for this
thing, and to another Man for that thing f that foma-
ny private Heads as there are, fo many Bibles there
will be ^ that after all our aflurance, that we under-
ftand plain and exprefs Texts of Scripture, there is no
certainty to be had, but by fubmitting to Authority,
and receiving Doftrinesof Faith, not from the Scrip-
ture-, but from the Church-
Well, Ifubmit to the Church, and ask. Where, or
by whom (he delivers her concerning Dofrrinesof
Faith ? A^f. By her Voice in her General and Approved
CoMncils. But where is that Voice to be heard? A/;f.In
the exprefs Words of thofe Conn cits. I go therefore to
thofe Councils; God help them that can't. Here in-
deed I find exprefs Words, if a Man could but tell how
to come to the Senfe of them 5 for I thought my fell
very fure of the meaning of exprefs Words of Scrip-
ture : But it feems I was miftaken then. What affu-
raiice have I that I am not miftaken now ? For exprefs
Words, are but as exprefs Words in the Councils, as
they are in the Scriptures. And if my Sence of fucli
Words in the Scripture, was but a private Sence before,
my Sence alfo of fuch Words in the Councils is no more
now. And therefore if I muft truft to my own pri-
vate Sence, I fhall beforely tempted to go back again,
and to make as good a fhift as I can, with my private
Sence, and the Scriptures together, rather than follow
thofe who tell me my private Sence is not to be truffed,
and yet leave me to it at laft.
For when all is done, the Churches Sence, accord-
ing to this Man, is a mere Notion of a thing that is
no
A 1(epl) to th Vindicators Full Anfwer. 103
HO where to be found 5 for the feverai Sences of her
Words in Council, are but the Sentiments of private Men ^
which this Man oppofes to the Sence of the Church,
to fave his Church from two Poperies. For inftance,
if I go to Cardinal Capifucchi and his Party , to ask
them what the Churches Sence is, of that due Honour
and Veneration that k to he given to Holy Images , they
tell me, the very fame that is given to the Perfonsre-
prefented by them. But what am I the nearer .<? for
this is but the Sentiment of private Men. I go to ask
the Bilhop of Meaux and his Party, and they cry, God
forbid^ the Church requires no fuch thing. But I conceive
his Sentiment is as private as the Cardinals 5 and fo is
every bodies elfe that I can fpeak to 5 and, which is
worft of all, I muft not judge between thefe different
Parties, which of them fpeaks the Churches Sence,
becaufe I am that way Infallibly thrown upon my own
Sentiments.^ which are as private as can be.
In this State, there being no Council fitting, I have
no living Judge upon Earth to help me, and I am fure I
muft not be a living Judge for my felf 5 fo that I have
no Oracle to go to, but a few Dead Letters., which
cannot fpeak , and I have no reafon to expeft, whilft
I am doubting, whether the Words mean or
De Meaux s Sence, that the Letters fhould difappear,
and other Letters rife in the room of them, and make
Words plain.€nough to end the Difpute. And there-
fore I think we muft do as the Vindicator gives leave,
and fufpend our Judgment, at leaft, till the fitting of the
next General and Approved Council, that (hall be cal-
led, to interpret the laft. Tho I do not lee how that
could end the Controverfie ^ becaufe the Words of
that Council too muft be interpreted by private Sence,
and fo to the Worlds end 5 till Councils have found
out
*.
<< :
»»'
' ^
f
with-
one Way
104 J Vtndkator s Full Anf \»tr.
out a way to determine Controverfies of Faith
out any Words at all. There is, I confefs,
left; to come to a certainty of the Churches Sence, if
we had it, and but one and that is, for every Body
to be Infallible ■» for by the fame reafon that they would
take us off from the Scriptures, we have not any
fecurity by Councils, unlefs we had an infallible Spi-
rit to interpret ^ and then, I fancy, there would be
no need of Councils at all, for an Infallible way of
interpreting the Scriptures, will excufe any Mans de-
pendence upon Councils that has it.
Now after thefe Men have vilified the private ufe
of the Scriptures, and have in effed, made nothing of
them, for this Child of the Church to come now at
laft,in his diftrefs, and make as little of General Coun-
cils, is a juft Infatuation upon him ; Who does not fee
► that to get off the two Poperies which are fo notorious,
he will allow nothing to be Popery but the yevyexfrefi
Words of their Councils } which indeed have a Sence,
that this Man calls the Churches Sence ^ but then you are
to ask no body what that Sence is: For whoever he is
that you ask, he gives you but his own Sence, or his
private Sentiment. And at this rate, I confefs, it will be
impoflible to find out two Poperies in the Church 5 be-
caufe Popery is nothing but the Churches Sence. But
then you will not be able to find fo much as One Pope-
ry in the Church, and that, it may be, the Vindica-
tor never thought of. FOrwhilft every body gives his
own Sence to the Words of the Council as they fay
every one of us docs to the Words of the Scripture,
indeed no Man can be certain that the Churches Sence
is. not reached by any of the private Sentiments of Men i
bnt who has had the good luck to reach it, the Lord
-knows -3 for 'tis a Happinefe, which no Man tliat has
it,
A ^ply to the Vindicators Full Jnfwer.
by an Authentic Papift I am called a Milreprefenter, a
® Falfifier, and a Calumniator too: Which are hard
Words, and I would not willingly deferve them. I
would therefore know what is the fincere Popery in
this cafe 5 and I am told, That Images are not properly
to be worfhipped, but the Perfons reprefented only,
in prefence of their Images. I ftand correfted, and
defire to know what Rule I am to go by in judging
what Popery is in all other Doctrines, that I may not
be miftaken again as I was before. The Vindicator
h tells me. That what I can prove from the exprels
111! Words of the Churches Councils, and what they have
Q: pofitively defined and declared, that is Popery as to
,01: Doftrines of Faith, and nothing elfe. Well, I am
a; now furnilhed for a Journey into France, or Spar/i^
or Italy^ becaufe now I know what Popery is, as a Man
Jl ought to do that ventures into thofe Parts. There,
1™ for inftance, at Sevil or at Bonrdeaux^ I am apt to
jjjjj talk as other foolilh Men have done before me. Cru-
cifixes^ fay I, are upon no account vphatfoever to be ho-
noured with Divine Worfinp. Images^ fay I, are not
properly to be Worfinpped : No^ God forbid. The Church
requires it not^ and fo forth. But I foon find that this
Englifi} Popery (for fo I muft now call it) does not
' agree with thofe Climates, and that my Propofitions
. are Heretical there, and fince the Definition of the
f Council of Trent., intolerable. I pretend truly that I
f had my Popery from a Man that admits nothing for
■■ Popery but what is proved from the exprefi Words of
' Councils. They laugh at me, and aflure me, that my
Propofitions are to be found in Councils, neither in
exprefs Words, nor by any good Confequence. I
defire t'o know if my Propofitions be contrary to the
exprefi Words of Councils. They tell me, that they
are
to the Vindicators FullJnfwer,
arc contrary to the Senfe of the Council of Trent ^
and I find, that unlefs I could Ihew where the Coun-
cil does exprefly define againft what they call Poperj^
I (hall have but little comfort of infiftjng upon my
Englijb Rule, That nothing is Popery but what is
exprelly defined inCouneiL For at >Sevil I am forced
to retraft my Propofitions as Heretical, and at Boxr-
deaux I am Imprifoned ; andbccaufe I am not a Mm
of Renofon^ my Lord the Biftipp of Meanx will not
break with his Friend the Archbilhop for fo fmall a
Matter as the Ruine of a Man of no Renovon. And
this I get by learning Popery from the Englijh Vindi-
cator of the French Expcfitor. Now if this be not as
clear a Demonftration of two Poperies as any Diffe-
rence in the World needs to have, a Man muft be for-
faken of hisReafon, and bereft of his Senles. For if
I lay this thing zr Popery here in England^ I am a Uij-
reprejenter, a Fatjifier^ and a Calummator too. If I go
into a warmer Sun, and lay in the limplicity of my
Heart, concerning the very fame thing, that it n not
Popery.^ there I am a Mijreprefenter^ a FalJ/fer, and i
Calnmniator too^ for faying lb ; And, which is fome-
what worle, if I do but hold my own, they will not
only lay that I am a Mifreprefenter., but they will ufe
me like one too, or rather like an Heretic.
Now if on the other fide a Man has but apprehtn-
fion enough to underftand when one thing contradifts
another, as for example, that to lay of a certain Do-
ilrine concerning lmage4Vorfdp^ That it is Popery, is
a Contradidtioo to laying of the very lame Dodrine,
That it is not Popery, and that the contrary is Popery
And if, on the other fide, he has fenfe enough to un-
derftand when he is rail'd at by thole that lay 'tis not
Popery, for faying that it is j and worfe than railed
A ^j^ly to the Vindicators Full Anfwer. 107
at by thofe that fay 'tis Popery, for faying that 'tis
not: I will give the Vindicator leave to write a Book
as big as Aquinas his Suntms^ and as full of Subtilty,
to prove to the lame Man, or to any Man ehe, that
for all this there are not Tvpo Poperiet among Papifts.
This of Image-Worlhip is the Cafe about which
the Vindicator called the Defender all to naught 3
and concludes with this remarkable Saying: What I
have faid in this Cafe., is applicable to all others. With
all my heart, for fo fay I too 5 What I have faid in
this Cafe., is applicable to all others 3 viz. where we pre-
tend this Diftindion to hold between Old and New
Popery.
I ftiould now leave this Point, bnt that he ftill in-
fifts with an unparallell'd Confidence, that the Defen-
der is a falle Tranflator of that Paflage in the Council
of Trent, which concerns Reliques. I (hall therefore
once more go. our Fallible way to work , to vindi-
cate his Tranflation, and thereby to (hew from the
exprefe Words of the Council of Trent, that the Old
Popery was to feelt^ the Aid of Reliques.
The Council having eftablilhed the Invocation of Scff 6.
Saints, proceeded alfo to eftablifii the Veneration of
Reliques, in thele Words. " That the Holy Bodies
" of the Holy Martyrs, and of others who live with
" Chrift, which were the Living Members of Chrifl:,
" and the Temple of the Holy Ghoft,. and to be railed
up by him to Eternal Life, and glorified, are to be
" venerated by the Faithful, By which many Bene-
" fits are from God beftowod upon Men.
Ita Ht affirmantes San- " So that they who af-
Horum Reliquiis, venerativ " firm Veneration and
onens atque honorem non " Honour not to be due
deberi, vet eas aliaque facra to the Reliques of the
monumenta
A %e^ly to the V'md katcrs full Anwfer.
MonumenU a fidcUhus in- " Saints, or that thofe and
ntiliUr honor ari ^ at que " other Sacred Monuments
EORVM opk impetrand£ "are unprofitably honou-
causa San&orum ntemorias " red by the Faithful 5 and
fntjlra frequent ari, ont7jmo " that for the obtaining of
dantnandos ejfe. '''THEIR. help,the Memo-
" ries of the Saints are in
" vain frequented, are to
"be condemned.
This is a Literal Tranflation 5 and I fay. That by
THEIR Help we are to underftand the Help of Re-
liques and other M.onuments , not as the Vindicator
would have it, of the Saints. To put fome Colour
upon, his own TranOation, he inverted the Order of
the Words as the Defender.accufed him, and he has
faid nothing to it. But Their Help muft be the Help
of Reliques and Monuments, becaufe otherwife the
Conftrnftion of the Latin is Falfe, and againft Rule,
For had the Council meant what the Vindicator fays,
the Words muft have run thus.
Vel eas^ aliaque facra mo- Or that thofe and other
numenta inutiliter honorari Sacred Monuments are
atque SANCTORUM opk unprofitably honoured 5
inmtrand£ causa , E 0- and that for the obtaining
RUM memoriae frujira of the Help of the Sai fits,
frequent ari. Their Memories are in vain
frequented.
The Relative Eorum had this way been determined
to the Saints, and fb it had been placed, if that had
-been the meaning 5 becaufe otherwife Eorum would,
according to the Rules of Latin Conftrudtion, fall to
the fhare of Monument a , and this tho Eorum does by
chance agree in Number and Gendiev with SanAorum
that comes afterward , but which comes out of place
there,
X
A to the Vindicators Full Anfwer. 109
■' there, for Eorum to be referred to it, becaufe this
^ Relative had a very good Antecedent of its own be-
® fore. This therefore I fay. That he who Tranflates
" a Latin Sentence according to true Latin Conftrudi-
; on, is no Falfe TranOator, but a True one 5 efpecial-
■ ly if that Sentence be part of a Work where the La-
?' tin is every where elfe very good, and that Senle
^ which the Cbnftruction makes, agrees with all that is
in connexion. And, i. it agrees very well with the
' mention of thofe many Benefits which Reliques are laid
to be the Means of. And, 2. It holds with the Dif-
' ference between the Matter of this Period, and that
of the foregoing one, much better than the Vindica-
^ tor's Senfo does. For he would have the Help of the
® Saints to be mentioned here ; But let him obferve, that
this was abundantly taken care for in the Provifion
lie that went immediately before ^ and therefore if it
jc were Indifferent, as it is not, which way the Con-
ii; ftrudion fhould be carried according to the uie of
Latin^ this fhould carry it for ours, that here the
a Council was engaged in a new Matter, not for the In-
K vocation of Saints^ and the Benefits of that, which are
; provided for before j but for the Feneration of their
^ Reliques^ and the Benefits that come that ,way, which
j; is the Bufinefs of this Period. And now the Vindica-
,, tor may confider, to whom of right the Charafter of
a Falfe Tranfiator belongs^ of a Falfifier^ and a Cakmni-
I ator too.
Certainly Controverfies about Religion were never
difgraced by fuch mean Bickering as thefe 3 but who
can help it, that has to do with fuch Men as this Yin-
dicator and his Friend the Reprefenter ?
So much for knowing the Senfe of the Church by
her Voice in her General and Approved Councils.
Again,
*
A to the Vindicators Full Anjivtr,
Again, We are to know what the Church delivers
a necejjary VraUtce^ by her tmiverfally praSifing fnch
thwgi as necejpiry. I ask therefore,
1. Did not the Church intend her Public Offices
for Rules of Univerfd Praftice > and are they not
therefore one Means by which we are to judge of fucfi |
Praftice ?
2. Whether thofo things are not necejjary . to be
done in the Roman Church, which her Public Offices
require >
g. Whether (he does not praftice thofe things x
necejjary^ which fhe praftifes in conformity to her own
Public Offices > or. Whether it be indifferent for the
Children of the Church to obferve her Rules, or to
refufe to obferve them ?
The Vindicator underftood himfelf to be fiableto
thefe Queftions, and therefore when he comes to ap-
ply this Means of knowing the Churches vSenfe in ne-
cellary Praftices, he adds a new Limitation. D«Ie/,
fays he, you can prove, That vphat you term OldPo-
pery teas delivered as a Rra^ice neceffary TO SALVA'
TION^, all you fay will avail yon nothing. For the
Church is to anfwer for nothing which fhe requires not
as necejjary to Salvation. And tho Jhe obliges all her Chil- \
dren to worfhip the Wood on Good-Friday, and con-
demns thofe that refufe, as Schifmatics, as Imbert knows
to his Coft 5 yet 'tis not the Churches Senfe that they
fhould do fo, becaufe the Rubric does not add that
this is Necejjary to Salvation. So that if the Church
had commanded us to worfhip Moloch, that had not
been Popery or the Churches Senjc, unkfs fhe had in-
ferted that Reafon for her Command, That 'tis necejfa-
ry to Salvation to worfhip Moloch.
A^ply to the Vntdicators Full Jnjtper,
In a word. The General Praftice of the Church of
ifrtiii*. Rome in the Service of the Virgin^ the Invocation of
Saints^ and the Worfiip of In/ages, is notorious to the
M; World. And no Man that knows the authorized
d aifi Pra&ice, can doubt of the Senfe of the Church, nor
aj\ih be ignorant that inthcfe things the Biihop of Meanx
has delivered not the Churches Senfe, but his own, if ■ ,
indeed it be his own. The Defender produced an
Author of the Roman Communion, who concluded
that the true and only Means to free their Religion from
icctjft the Exceptions of Heretics, vcns to Jhew that it does not
jjjjjjjp' tolerate any thing but n>hat is Good, and that the Pub^
lie Worjhip, the Cujioms and Do&rines Authorized in it,
\ are JuJi and Holy. This Author had good Reafon for
■ what he faid, efpecially againft the Bifhop of Meaux,,
... , who imputed to the Pagan Religion thofe Abujes which
were publicly committed amongfi them, and laughed at
nnecd Expoftions of the Philojophers, that would put a
rcb k gQod Senfe upon their Abominable Worlhips. The
mm Vindicator fays, he admits the Parallel, but he is cer-
ttain that it will never mak^ any thing for us, till we cam
ID Jhew that the Church does or did mahe ufe of Rack/ nnd
Gibbets, and all forts of Tortures, to oblige People to
ifeic believe and praUife thofe things which we call Old Po~
ifi pery, as the Heathens did to mah^ them worjhip Idols..
^,1 That is to fay, He does not admit the Parallel, tho he
fays he does admit it. For the Bifhop of Meaux was.
brought in charging Paganifm with a Barbarous
lUKi: and Idolatrous Worfnip , upon the account of their
jflfj Notorious and Authorized Praftices, without regard
da! to their Cruelties upon thofe that refufed to comply-
I with them. And therefor^'i( th£ Parallel be admitted,,
jg; we may conclude an Old Popery from a like general
Practice, without enquiring whether Racks and Gibbets,,
aadi
Ill A^ply to the Vindicators Full Anfwer.
and all forts of Tortures were ufed to enforce it upon
the people.
But the Vindicator has required a wife condirion to
make the Parallel hold 5 for he fays in efFeft, that be-
fore Chriftianity appeared againft Heathenifm j and till
the Pagans had fome people to hang and to torture, Vn.
ganifm could not be charged with a Corrupt and I-
dolatrous Worlhip. And yet if this were neceflary to
be added. Old Popery has not been behind hand with
the ufe of Racky and Gibbets and all forts of Tortures-^ to
fpeak all in a word, it has had, and to this day it has an
Inquiftion to uphold it.
As for what he fays that the Defender muftJhew,
that the Church allows fuch wicfed Pra&ices as correfpond
to hk Authors example of TCilling and Robbing, and are
as dangerous to the Church, as thofe are to a State. I re-
ply, that the Queftion is not here , how dangerous
thofe Doftrines and Praftices are, which we all Old
Popery , but whether indeed they are to be charged
upon the Church of Rome. And the Similitude was
brought to (hew. That it is to as little purpofe to
defend the Church of Rome againfh our exceptions, by
pretending that no decifion of Council can be pro-
duced requiring that Service and Worfhip, which is
nniverfally given to Saints and Images, as to acquit a
City where they rob and kill without contradiftion,
by faying, that there is no Law commanding Men to
rob and murther one another.
As for the danger of thofe Doftrines and Praflices,
which we call Old Popery, 'tis another Queftion, in
which I am pretty confident, that Good Man the Re-
prefenter, is bound to appear. He and the Vindicator
therefore fhall agree about it, at their leifure. I
fhall do my part to bring them fairly together, and fo
A to the Vmdicators Full Anjwer, 11 j
let them compound the matter betwixt them as well
The Vindicator felt himfelf born down with thofe
lenigj; Teftimonies of an Old Popery, which the Defen-
der plied him with, and by what appears now, he
ftruggles at laft with all his might, to make this fame
Popery, if fo we miift call it, to be not the Popery of
the Church, but a Popery rather m the Church ; and
becaufe 'tis of fo large a Spread,and ismanifeftly upheld
mi '^y Authority of the Great Ones 3 therefore fome
good Words were now to be given it, to five the
lefenie- ^^P^^^-tion of the Church 3 which elfe, will be in great
' danger of the Similitude of a City that permits to Rob
I n |r' and Kill without contradilKon 3 or rather of a City,
IJ that rewards Robbers, and punilhes Honeft men.
Wherefore (ays the Vindicator, Every thing, I hope pag, 7.
' , ^ that any one fancies to he ill, is not therefore to be repro-
And is it come to this at laft > We had been in
re to K good hands, I fee, if we had come into the Church
eSiBof Ji^ome upon the Reprefenters Terms. For was it
little f not the Reprefenter, that (aid, He would as foon be a
iireicG TV RK as the Anfwerers Papiji / Now the Anfwerers
'jidlct Papift was the-Old Papiji: And therefore it was no-
oif,' tably and boldly faid. That he would as foon be a Turk^
yWsLsOur Papift. For one would at leaft conclude from
tio® thence, that the Expounding and Reprefenting Party
ifei would have ftood (loutly by us, if we had come in
rejefting all that Popery, as we u(ed to call it, which >
juifcthe Repre(enter had fo bravely rejeded. But if we
QiiSS had taken the Bait, had we not been finely angled up ?
ladi For what (ays our Reprefenter's other felf, the Vindi-
ft cator ? Why truly. Everything, he hopes, that any one
ft Fancies to be iU, is not therefore to be reproved. It (eems
then,' that the Reprefenter did but thofe things
R to
114 ^ Vtndkators Full Jnfwer.
to be ill, which (not he in his mifreprefenting fiJej
but) the Anfwerer charged upon them as Popery : Or,
Ihall we fay, that thefe Men underftand one another,'
and that he did net fanfe them to be ill, but for the
prefent thought good to fay however that they were
monftrous ill things 5 and that he would as foon be
a Turk as the Anfwerers Papifl > But I rather think
they did not lay their Heads together upon this Eufi!
nefs, but that in the defperate eftate, to which the Vin-
dicator sCaufewas reduced, by the clear Teftitnonies
cf fuch a Popery amongft them, as the Keprcfenter re-
jeds with deteflation, he found himfe-lf obliged, for
the credit of his Church, and perhaps for his own fafe-
ty, to remit of his Rigour j or rather to take oiThis
Difguife a little,without asking the Reprefenter s leave j
and fo I'e hopes that every thing that any one faajies to k
.11, is not therefore to be reproved.
But the Reprefenter has the lelk reafbn to be angry
with our Vindicator, becaufe this Gentleman has made
as bold with hirnfelf, as with his Friend. TheVindi-
cator too once fanjled, that it was an ill thing to Worpif
the Image of our Saviour or the Holy Crofs with Dkiiit
Worfoip, upon any account whatfoever. ■ But Cardinal
Capifucchi came in the way , and fo every thing thattk
\\nT\catoi fanjted to be ill, is not therefore tok
reproved'.
Nay, he was not content to let the Old Popery get
up again, but he has been pleafed to fink the Nes? one
as much. For tho Cardinal Capifucchi fays fo and fo,
yet feeing others of the fame Communion rejeH this, dA
are NOT CENSVRED BT THE CHVRCH=>
fag. 7. plainly follows that his is not the necejjary Dodrim of
the Church. And what he fays in this cafe is applicable f"
all others. Alas for New Popery 1 for it declines apace;,
■we
A ^ply to the VindicatGr's Full Anfwer. 11 j
V we had thought it had been (hewn us for the True^A/za-
ezzt,Standing Sezzce of the Church. And now the niofl: that
canbefaid for it, is, xhntitvi not cenfured by the Church.
It feems then, that thele Expounders and Reprefenters,
are but a Tolerated Party : One ftep more backwards,
™t makes them not to be fo much as Tolerated., and the
oiidi: next news we (hall hear, is, that they are Lztolerable.
'dijj; But, by the way, what Church does the Vindicator
mean, by faying that he and his, are zzot cenfttred by the
Church^ Ifanfie he means, thelnvifible Church which
cannot now be feen, becaufe no Council is fitting. The
tliek; Fathers that fate at Trent^do not ftart out of their Graves
Mel; to declare thele Gentlemen Heretically inclined ; and
ipsfoij the Books of the Council do not rife up and fly in their
tier tr; Faces. For if we mind what the Authority of the now
^eprdk Livingymd Vifible Church declares in this cafe,we fee that
luij fii they who rejeft this Old Popery., as we call it, are cenfnred
Py the Church : and, to mention ^ no more, the in-
ftapce of JEgidiz0 Magzjiralzs, Canon of SevH in Spai/z,
j&k Conviftion to the Vindicator of fomething that I
will not name. For he was forced to abjure thefe
(rih
\ilitt Propofitions as Heretical., i. That the Imagez of
it ^'
T,
""'l'* f y Inftance being produced by the Defender out of
Saints are 'not to be adored with the fame Adoratiozi with
, which the Prototypes are adored. 2. That the Crofs is to
^ be worjhipped only with an Lzferiour Adoration. This ve-
Capifiicchi, who left it for a Caution and a ConviTion Pfef.p.xiv.
. to fuch Men, as in good earneft maintain our Vindi-
'f". carors Doftrine 5 for the Vindicator to mention Capi-
Jucchi's Doftrine, and to lay in the fame breath, that
they who rejeft it are not cenfnred by the Church, is of a
E piece with his Sincerity every where elfe. Well, but
'f' let that pafs, and let us confider what will come of
this, if it be true, that they are not ce/zfured by the Church.
I R 2 Really
■0
A to the Vindicators Full Anfwer.
Really this is but a fmall encouragement to take Po-
pery upon the Reprefenters Terms; For that which is
fwt novp cenfured by the Church, may in good time be
cenfnred by the Church. Perhaps you will fay there is
no reafon to fear it: But in my mind there is 5 for, as
I faid before, the Credit of this New- Ropery has funk
extremely in a Month ^ for in truth the Vindicator
has degraded it from being Ropery, as we oblervedfome
time fince. Now if it be not fo much as Ropery, itmay
in a little time grow to be Herefie, and then the Cen-
fures of the Church will follow as faft as can be;
In the mean time , it is not Ropery : And fo fare-
wel to the Rf prefenter s Undertakings, which are 0-
verthrown beyond all recovery 3 unlels he faces about,
and recovers his Credit, by beating the Vindicator out
of the Field with his own Hand.
The Reprefenter at firft gave us a two-fold Charader
of Popery : One was of That Ropery which tk Pafijis
own and profefs, as appears in the Title Page ofhisYttft
Part. In his very firft Article of Rraying to Imp,
the Ropery which the Rapijis own and profefs amounts to
this, That properly they do not fo much as Honour I-
mages, but only Chrijl and his Saints. This is the Vop-
ry of the Reprefenting fide.
What now fays the Vindicator? He very honehly,
acknowledges that there is a private Sentiment in the
Church againft this, that will have the Image of Chrif
worjfdipped with the fame Worfoip as Chriji himfelf'-, anl
what does he conclude upon it ? Why, that any om
may hold which Jide they pleafe as an Opinion,or fufpendtkh
Judgment, but neither Jide is truly what you ought to mm
by Ropery. And therefore I conceive that if neither
fide be Popery, the Reprefenters fide is not Popery,hut
a private Opinion,which the Church has not yet cenfurd
as the Vindicator fays. Now
A ^ply to th Vindicator s Full Anfmr. 117
Now what the Vindicator faid in this Cafe^ is appli-
cable to all others ^ where the Anfwerer plainly fbewed,
that the Eminent and Leading Men of the R. Church
were of a different Sentiment from the Repreienter.
Whereas therefore the Reprefenter either promifed or
threatned great matters in his Introduftion ; Til endea-
vour^ fays he, to feparate thefe Calumnies a?id Scandals
from what is REALLT THE FAITH AND
DOCTRINE OF THE CHVRCH Til take
off the Black, and Dirt which has been thrown upon her^
and Jet her forth in her GENU INE Complexion.—
ril Reprefent a Papijl whofe Faith and Exercife of his
Religion is according to the DireHion and Command of
the Church : The Vindicator has on the other hand
knocked him down at one blow ; For, fays he. So
long as the Church determines not the Difpute.^ any one niay
hold which fide they pleafe as an opinion, but neither Jide is
truly what you ought to mean by Popery.
This (hews that I was not much out of the way, when
I noted the great hazard of thefe Expounding and Re-
prefenting deiigns. The truth is, it was fo nice a.
work, that in prudence they ought to have commit-
ted it to one hand, and the Reprefenter fhould have
been the Vindicator. For while they are two, and
and each of them driven toftraits, one of them being
prefled -on one fide, and the other on another fide,
the danger was great, that each of them would fhift
for himfelf a feveral way, and be expofed to the Re-
preaches of one another.
Thus it happened, that the Reprefenter being prefled
by his Advcrfaries, for not having fairly Reprefented
Popery, was fain at laff to make a Rule to know the
Churches Senfe by, which might ferve his turn 5 and
what fhould that be, hutths Currant pafmg of his Boo^
amongji
A^^ly to the Vindicator s Vull Anfmer.
AMongji Catholics: for this, he thinks, was enough to
ftiew, that the Do^rine of it was Authentic.
But Vindicator hc\i\% prefled with the Oppofition
that is made iii the Ron/an Communion, to the Do-
■drine of the Expojition, and perceiving that Cwrant
fuifing would not ferve his turn, he, I fay, comes out
a Month after the Reprefcnter, and will not allow any
thing to make Dextrine Authentic.^ under the expref
Words of a General Approved Council, and he has ut-
terly undone the poor Reprefenter's Rule of Curnnt
pajjfng, which he thought was enough to fhew that his
Doftrine was Authentic.
Nay, the unfortunate Vindicator has blown up the
Expojition of the Bilhop of Meaux^ as well as theC^^-
racers of the Reprefenter 5 which indeed could not be
avoided, becaufe one muft necellarily follow the Fate
of the other. For the Bilhop's wasfolemn-
ly pretended to be. An Expojition of the DoUrm sf
the Catholic Church in Matters of Controverjiej that is to
lay, AnExpofition of Ropery. ButtheBifhop hasev
pounded many things for the Doftiine of the Catholic
Church, which other Members of the fame Church con-
demn 5 and fo long as the Difpute remains undeter-
mined, neither Side k truly what you ought to call Po- .
pcry. And therefore the Bilhop fhould have called
his Book An Expojition of hk owtt Private Sentiment con-
cerning the Doldrif/e of the Catholic Church: I fay,
he fhould liave called it, or elfe he fhould have found
out another Vindicator.
Nay, becaufe the greateft Grace that his Dodrine
feems now to have from the Church, is. That it k not
cenfured by the Church : The Title fhould have been a
little more wary, by running thus: An Expojition of
the Bijloop's Private Sentiment, which the Church has not
yet
A ^piy to the Vindicators Full Anfper,
yet cenfnred ^ coNlxrmng the JOhcfripe of the Ctitholis
Chnrch.
But' becanfe in truth the Living Church has begun
to cenfnre his Do&rine, and they who have cenfured
it, are not cenfured for it: The Title"fliould have
been yet more v/arily contrived, thus .• Ait Expoftiotr
of the Biftjops Private Sentiment^ which Sentwient is not
contrary to the expref Words- of a General Approved'
Council. Then perhaps the Vindicator might have
done fomething in difcharge of the Duty of a Vtndi-
cator. But as the cafe hands, he ought hencefor\vard
to change his Name, and to write himfelf the Betray-
er of the Bifhop of Meaux'-i Expofition , but by no.
means the' Findicator of ir.
Which himfelf fo well underhood, that he thought
fit to paf over all the Letter of the Defender to the
Bifhop 3 and he gives this fubftantial Reafon for it,
Becaufe the Letter concerns not him^ the Vindicator,
nor the Doldrine of the Catholic Church which he is to
vindicate. In good time ! But the Letter forely con-
cerned the Bifop^ and the Doctrine of his Expofition ^ pag.
and therefore if it does not concern the Vindicator,
you are not to wonder at it, becaufe there have been
great Changes of late, and now the DoHrine of the.
Bijhop's Expofition is one thing, and the Doldrine of the:
Catholic Church is another.
I may without breach of Modefty fay, that hither-
to I have given the Vindicator a Full Reply. And L
believe the Reader would be well fatisfxed that I
fhould drop him here, and leave his following Cavik
to be confuted by any one that will take the pains to
compare him and the Defender together. But then
this would be a Pretence for another Book, and for
fbrae boafting tliat he is not anfwered.. A little there^
fore.
A to the vindicators Full Anfwer.
fore muft be faid to what rem:^ms. And,
I. By many of the Roman Cafuijis allovaing the De-
famation of an Adverfary by falfe Accufations^ as tl>e De-
fender {aid 'm\i\sTable^ it isfo plain by the Book, that
he meant no more than that they maintained it to be
but a Venial Sin^ that the Vindicator himfelf has not
qaeftioned it 5 and therefore it was a mere Cavil to
tax the Defender of Falfifying in this bulinefs 5 the to
incourage the Vindicator to do well another time,
thus much he is to be commended for, that he limi-
ted his Accufation to the expreffion of Al/owin^^
which he found in the Table, This, Sir, as yon hen
word it, is a Falfe Imputation. Even where he cloes
ill, I am glad that he does no worfe. But to Ipeak
to the thing, They that make one of the bafeU
things in nature to be but a Venial Sin, cannot tea-
fonably be otherwife underftood, than that they in-
tend to make it eafie for their own Party to commit it:
And tho they flourilh never fo fairly with that Me,
that No Evil is to be done that Good may come of it ^ yet
there are fo many little ways amongft them of clear-
ing themfelves from Venial Sins, that when fo foul a
Wickednefs is made kit Venial, it can be with no other
defign than to encourage men to it ^ and I think I may
put it to the Vindicator, whether an Encouragement to
fin, be not equivalent to an Allowance of it. He grants
the Pope condemned thefe Propofitions, and fecras to
make fome advantage of it, as if they were now ne-
ver more to be told of them , becaule the Supreme
Fajior has condemned them. But before he infinu-
ates any fuch Conclufions again, I would defire him
to inquire of F. IC. what became of the Popes Brief
to that purpofe, in France , tho I believe there are
fome Fathers nearer hand that can inform him, if he
knows it not already. As
A ^ply to the Vindicators FullAnfwer. 121
As for his endeavour to clear himfelf of denying
j'^Vhathis Adverlary proved upon this occafion, let him
j^^oelieve that he is come well off if he can : I will
,'iot purfue him as if it was hard to get him at an Ad-
JJhantage.
" 2. He lays the Defender far exceeds him in giving pag. 9.
Vyhliging Titles^ otherwife called Hard Words. The Pag. $4,
,defender putthofe together which he complained of,
'^^ndthey are a pretty Company. The Vindicator'refers
^*' 78 to the Defence from Pag. 49 to 54. to (hew how he
'!"'-as been ufed ; I have read over thole Pages, and I
'' nd the Defender there preparing himfelf to encounter
^^^hidenefs and Incivility Pag. 49. ejieeming it TJnchrijliaft
return his Adverfaries Revilings^ Pag. 50. (hewing
le ofa him the marks of a Calumniating Spirit^ and that he
w, Oi an unft Witnefs to he credited againji an Adverlary,
inthag. 51, drc. Itleemshe (hould have (aid that the Vin-
ytoaicator was a very Civil, Moderate, Fair-fpoken and
#t»oneft Gentleman, that had abufed no body. If we
foaf^'o not commend thefe Men ^ as much as they com-
(jjatjiend themfelves, we milft be thought to rail at them,
fjjgjjs much as they do at us. For my own part, I have
^jOt Complemented the Vindicator, but I have fpared him,
[jjjjnd he ought to thank me for it , tho I do not much
,^^re whether he does or no, unlefs withal he intends .
p deferve well for the time to come.
5. To his Cavil at the Defenders arguing that the
^jjp* of Meaux's We fuppofe^ or as the Vindicator ren-
,.^ers him. We believe, or as the French may berendred,
pe ejieem, is no Argument of the truth of that Do&rine,
-Vhich he (b propounds : I reply, that the Defender
lid not thereupon infer, that the Bifhop had no o-
her Argument to produce. By the way, I tell the Pag. 9-
Vindicator, that he cannot produce a better for that
' S Dodrine
Ml A to the Vtndkdtors Full Jnfwer.
Doftrine that was in queftion. But for him to fay^
Def. p. 57. Defender fees he cannot now deny that thg
rvas a Faljification , the in Truth he would not al-
low it fo much as to be ti MiJiake^ is to give us more «.
and more reafon to conclude that we muft have done 1'
with thefe Men, for why Ihould a Man under reftraint
go on to argue with another that feels none ? '
To his other Cavil, that the Defender brings in the
Bilhop '•'cbferving that St. Paul' concluded that Chrift I?
" himfeif ought not to be any more offered^ without put- ?
" ting in the following Words, up to death form, {
reply, that the Defender by Offering,^ meant offerini ts ''
deaths as he faid in his laft Defence, and that without ,j
fuch a SuppofitionArgument was lof. Butofthi i
the Vindicator would take no notice. I add, that there
was no need of repeating thofe Words that were 0-
mitted, becaufe Chrift was fpoken of before iszViSin
offered for fin. Nor was there any need of faying this,
but that I do in my Confcience believe, that we have
to do with filch a Reprefenter and a Vindicator, as
are not this day to be matched within the Lines of ,
Communication: If wc go any further, I think I bow j
of One that will fet em hard. ;|
4. For what concerns the Tranflation of theBifbop -j
Letter, it was certainly but juft in the Defender to ji
anfwer Mr. de Meaux's Senfe, and not his TranflatOB |1
Blunders. But now for that wife Remark which tie n
Vindicator has made upon that Paflage, ii. hthid '1^
done much more prudently to have confidered wkt ■
the Defender told him. That really he is not Matter
enough of the French Language to pretend to turn
in it, than to have given the World fo evident a ,
Demonftration ofit. Every one knows that is at all ac- 1
quainted with that Tongue, that Cartons do not fignifie |
in I
injsi Vindicator s Full Anfwer.
0(\^ in general my Leaves, but fuch Leaves as are put in-
tilai to the room of others that are takeiTout of a Book,
so(i and therefore to add Cartons to a Book, is as the De-
to if fender truly rendred it^ to take otit fo;ne Leaves ani pit
mt; in others in the room of them.
oiHil; 5. The Defender named thofe Accufations of the
,110a Vindicator againfthim, which he could not know to
oioiljbetrue, and gave fome Reafons for laying fo. But
-y,; the Vindicator charging the Defender with the like,
^(l^ihas neither given one Reafon, or lb much as one
«),ji,Inftance.
„ As for this Mans accufing the Defender, of things
^Lzew to be evidently Falfe-, the Defender in-
ftanced in the Vindicators charging him with Faljifying
Cajctan upon the Queftion of Extreme UnQion 3 tho it
' was moft evident, that he had not falfified Cajetan, as
he (hewed in his Second Defence. Upon this the
125
:e. \i
ilotdi
^ Vindicator declares in the Prejence of God,— theAveft- Pag i».
^(taUggrof all wilful Crimes, That he never accufed his Adver-
hc f^yy fff thing, hilt what he thought (nay had proved^
him evidently guilty of : And he thinks he has now
fatisfied the World, that in that very injiance, the
Iff, I Defender is a Falfifier. And for this he refers in the
Margin to his Letter to the Author of the Difcourfe con-
MS cerning Extreme DnBion. Well, the firft ule I make
ail of this, is to Adore the Mercy and Patience of the
a; Great God to whom this Man has appealed : I lay , no
ftrefs at prefent upon the obvious right in this matter 3
but as far as I can recoiled, he could not but have leen
that Authors Anfwer to his Letter, before this Full An-
fwer of his came out of the Prels. And then, the
Lord have mercy upon him. One thing I am fore of,
that he either wants that Conicience or that Under-
(landing which are required to (wearing in Truth and
S 2 Judgment,
-- -
A ^ply to the VtnAmtors Full Anfmr,
Judgment, who can after fuch a Conviftion, declare in
the Prefence of Almighty God, that he has proved the
Defender a Falfifier of Cajetan.
6. As to his Scandalous Refle&ions upon the Church
of England , he refers us for a proof of whatever he
has faid, to a late Book called Good Advice to tk
Eulpits'^ whichif it does prove thofe things againftns'
which it pretends to do , does not yet juftifie one
quarter of that Reviling which he has difchargeda-
gainft us. But whereas he fays, that Book alone is (.
nough to make ojir Farty ajhamed^ I muft tell him tbt
his Boaft is a little unfeafonable, fince his Party nuv
have in a little time fope caufe to be aftiamed of the
Book and the Vindicator in particular, for having
boafted of it. I have a ftrong Fanfie that the God
Advice is the Reprefenters own But the Vindicators
good Words of it, will not;, I guefs, make amends for
undoing the Reprefenter in his main Chance.
7. For that Parallel which the Defender reayiired
to the account of things in Elizabeths time, for
which Dr. Heylin is quoted , this Man fays no more
than to this purpofe, That if it were not for fome
hot-headed Spirits, thefe brastgles about Religion migh
be ended. Which is as much as to fay, that he in-
finuated fbmething, which his Superiours have forbid-
den him to own. It feems that it was to be infinuated, '
but not fpoken plainly. But becaufe he forbears I foall
do fb too, and refer my felf to the World, if he k
not now made Nonfcnce of the Application of Bip
lins Account.
8. As to his being a Spy upon the Defender, his
Vindication of himfelf, is the very Mafter-piece of bs
Anfwer: For no Man that clofely attends to his Words,
can tell whether he denies or confeilb itj tho to a
Super-
A ^ply to the Findicators Full A'lfwer. 115
Superficial Reader he feems to deny it. His Words
are elaborately put together, and tho I am in very
great hafte, yet I muft needs let the P\ eader lee them.
If I rcjie^ed upon your preachings it xcivsfrom meer report
(but he might be at Church, when he did not refieft
upon the Defenders preaching) for I ajfure yous Sir,
■what you ■were told of ttiy being fometirnes a part of your
Auditory s is like many other Stories rvhich you abound
■with in all your WritingSj I fuppofe too from hear-fay.
But if the Defender were net told of it, but faw him
at Church, then this comes not within the Cafe, be-
caufe he had it not then from Hear-Jays but from Eye-
fight. Again, if the Defender were told of it,
then indeed he had it from Hear-fay, but he might
hear the Truth for all that. The Vindicator was
afraid of Proof, and I advile him to be fo ftill.
That which follows is juffc fuch another pleafant
Strain 5 it concerns the Sunday Night Conferences, but
the Reader fhall go for that himfelf, as he likes the
other.
But whereas upon this occafion of the Defenders
Preaching, he bids him ask his Confcience, Whether
they who acknowledge only One God whom they muf
adore can be guilty H fuch a Horrid Crimes as to give
Divine Worfip to Saints } I have asked the Defender
about it, who has alfo asked his Confcience, and in
the name of his Confcience, he lays. That they may
be guilty of that Horiyd Crime. And more then that,
he intends to give thele Men fuch Reafons for his
Conclufion, as he is in his Confcience perfuaded,
cannot be fairly anfvered. In the mean time, I will
give the Vindicator a Queftion for his Qpeftion,, and
defire him to put it to his own Confcience, '£ Whe-
" ther a Woman who acknowledges only one Husband,
" to
116 A to the Flndicators Full Jnf per,
"to whom (he muft pay Conjugal Duty, can be guil-
" of fuch a horrid Crime, as to give her Husbands
" Bed to another > And then let him ufe a little Con,
fcience in the Application.
9. For what next follows, That he would not be
thought to have abufed the Defender's Auditory ^ that
the Defender had better give up the Caufe 3 that he
gave ill Language and juftified it 3 that he believes
every idle Report of the Bifhop of Meaux^ rather than
■Pag. II, 12. Vindication-^ and his explaining of the Word J??.
veries 3 this fhall all pafs off quietly.
10. And fo fhould his next Reflexion too, but that
he is fo warm upon it, that he muft not be neglefted.
The Defender had affirmed thole Expreffions of
St. Germane^ St. Anfelm^ and the reft of 'em, concern-
ing the Virgin, which CraJJet had tranfcribed, to be
horrid Blafphemics. This the Vindicator could not en-
dure. The Defender therefore tranftribed them m
of CraJJet^ and left the Reader to judge. What now
fiys the Vindicator ? Why truly he knew not well
what to lay: To confefs plainly that they were BUf-
phemies^ would be to vindicate the Defender: Tode-
ny it plainly, was yet a little too foon3 for thoNew
Popery was drawing on, it had not yet breathed its
laft. He took a middle Courle, and thus informs the
Pag. 12. Defender. Had you only faid that Father Crafletlxid
colleted fuch Rajfages from thofe great Saints, as if td-
kgn in that firift and dogmatical jknfe he brought them
fi}\ might be called Blalphemies, that Father mufi only
have anfvered fir them. This Man has a notable Gift
of Speaking, and faying nothing, which does him
great lervice at a pinch. He does not lay, That if
thofe Paflages were taken in that firiH and dogmatical
fenfe for which Craf/et brought them, then they might
A ^ply to the Vindicator s Full Anfwer.
be called Blafphcffiies, for this had been to bring Fa-
ther Crajfet upon his back, with all thole great Saints,
which Crajfet had already raifed up againft Widenfelt.
And yet he does not lay, That if the Defender had
[aid what he fuppofes for him, that Father Crajfet could
have brought himfelf off: No, he anfwers more wa-
rily. That that Father muji only have anjwered for them 5
which, it may be, he could, and-it may be, he coulcl
not. Now here he Ihould have ended: For Crajfet
may take himfelf to be lacrificed in what follows. But
to lay them to thofe Holy Saints Charges^ to call them Sn-
ferjiitious Men^ their Exprejfions horrid Blafphemies^—.
is what truly pious Ears cannot hear without Indignation.
For Father Crajfet is in an ill cafe, if to lay the Holy
Saints Expreliions in Crajfet'^ fenle, to the charge of
the Holy Saints, be what tridy pious Ears cannot hear
without Indignation. But I beg the Vindicator s Par-
don 5 for now I fee how Crafet may be brought off
again, or rather the Vindicator. For perhaps that
which pious Ears cannot hear., is not every Particular
by it lelf, but altogether 5 i. e. pious Ears may hear
thofe Paflages laid to the charges of the Saints, even in
Crajfet's fenle, but that therefore thofe Saints fhould
be called Superjlitious Men, and their Expreliions Hor-
rid Bldfphemies., as they were, not by Crajfet., but by
the Defender 5 this is what truly piom Ears cannot hear
without Indignation.
Now after all this dexterity, he has not offered to
fhew that thole Paflages which the Defender produced
are not horrid Blafphemies., or that they are capable of
a good lenle. If the Reader has forgot them, he may
go to the Defender for them, p. 8p, 90, &c. and then
he will be fatisfied that all this Ihuffling comes to no
more than this j that the Vindicator cannot bear any
thing
1-27
A ^ply to the Vindicator s Full Anjwer.
thing that reflefts difhononourably upon his Great
and Holy Saints, but his pom Ears can hear Expref-
Hons from them that do blafphemoujly refleft upon At-
.niighty God^ without any Indignation at all.
II. The DeFender produced thofe Prayers and Ce-
remonies in the Confecration of a Crof^ which to him
leemed to be M.agical Incantations rather than Prayers,
The Vindicator, to b'e even with him, fays. That we
n/e the like Prayers and Ceremonies in the Confecration of
Churches and Chappels. Now if we do, then I for my
part will (ay. That our Prayers upon that Occafion
look more like Magical Incantations than Prayers, But
why did not the Vindicator produce the likp Prayers
to thole which the Defender produced ? Will any
Man think that his good Nature would not fuffer him
to Ihame us fc grievoufly ? Or does the Vindicator
think that he is of fuch Credit, that his Word mud
be taken for any thing he lays? He refers indeed to
Sparrows Colledtion of Canons, p. 375. But why not
a few Lines tranfcribed from thence, to match the
Defender's particular Allegations ? Even becaufe the
Place would not alFord them. I grant, that we fet
Perlbns and Places too apart for the Service of our
Maker, by Prayer and Ceremony^ But do we pray
that tlie Stones of the Church may be a faving Remedy to
Mankind^ as they do that the Wood of the Crof may
be fo ? Do w^e pretend to derive any Virtue upon
them, which is afterwards to be derived from them ,
or that by the Holinels of our Churches we may l>e
redeemed from Sin,^ as they hope to be by the Merits
of a Conlecrated Crof; for lb they pray at the Con-
fecration of it ? This, and the like, is that which
Iccms to be Magical Incantation: But for which he
cannot find an appearance of a Parallel amongft us^
any
w,
A
1
■jmul,
llidlto;
tl)ittPr«
ttorfe,
R E P L Y
T O T H E
DEFENCE
ulffllk
in Pre.
tklilf:
edMF.
.nafjE
tkft
lis \h
fersk
O F T H E
//:
EXPOS iriON of the DOCrKIN
O F T H E
Ciitttcti of CnsknO:
Being a Further
VINDICATION
tOB
aliffiB
[, tki
jnitl O F T H E
,k .Bifliopof CONDOM'S Expofition of the
Doarinofthe C^THOL/C CHUI^CH;
I'tf
f(0 With a lecond Letter from the Bifliopof Meaux.
0 ^
0
si ^ermiffu Superiorum.
llw-
i LONDON,
Printed by Hefjry Htlls, Printer to the King's Moft Excellent
Majefty, for His Houfhold and Chappel; And are fold at his
Printing-houie on the Ditch-fide in BUck-Fryers. 1687.
THE
PREFACE.
RT"- HEY who confider ferioufly tlie mifchief §. i.
M which Herefie and Schifhi bring along
S with them, not only to the individual
§ perlbns that are guilty of them, but alio
to the Nations in which they are propa-
gated, will certainly commend the endeavors of thole
Sons of Peace who labor to Eftablifh Truth and Unity,
and condemn theirs who leek all means polTible to ob-
fcure the one and obftruQ; the other.
They alio who caftan Eye upon the Controverfies a*
bout Religion which have been agitated in this and the
laft Age, and the miferable Broyls, and other worfe
confequences that have attended them, cannot but de-
plore the unhappy fate of Europe, which has for fo long
time been the Seat of this Religious War. And they"
who will but impartially confider matters, will find, that
Catholics have upon all occafions fought the moft ad- thS'mSns
vantagious meansto procure this Chriftian Peace, tho' to obtain
to their grief they have ftill been hindred from effefbing
this good work, by the ignorance offbme, and the malice
or felf-intereft of others.
The Defender tells us in .the beginningof his Preface,
thatleveral lyfethods have been madeuleofin our Neigh-
boring Nation to reduce the pretended Reformed to the
A 2 Cath(4ic
Tag 4.
§. 2.
We neither
decline par-
ticuJars, nor
Tl)e Trejace,
Catholic Communion; but that this of the Biflicpof
was looked upon as exceeding all others, in order
to that end. This fhews indeed the great Zeal thofe
perfons had for the Salvation of their Brethren.
tho' the Defender ispleaftd to call thole excellent Djf.
courfes of the Perpetuity of the Faith, and the JuJl Pre.
judices agai^Ji Ccilvimiks, and M. peaceable
Method, &c. Sophiftical, and toreprefent M.
Expofition, as either palliating tr perverting the Dolfrk
of his Church ; Yet feeing he only alferts the former
without going about to prove it, and has been 16 un.
fuccesful in the later charge CasI fhail fully fiiewinthe
following Treatile^ I hope the judicious Reader willfuf.
pend his Judgment till he has examined things hi'n:felf,
and not take all for Golj")el that is faid with confidence.
!'e tells us alfo, that the C-reat defign of thefe fevent
Methods, has been to prevent the Eniring upon prtnuhr
Difputes ; And pretends it \\ as becaufe Experience hd
taught us, that fuch particular Difputes had been tklafi
favorable to us of any of them.
But the Truth is, we have never declined fighting
with them at any Weapon, nor refufed upon occalion to
enter upon each particular ; neither need w e go to Fnna
xrefufeto fight fQj- Inftanccs, we have enough a home.
with Profe-
ihnts at their
o n VVeap-
ons.
We Appeal
to Scripture.
Some even amonglf the lirT pretended Reformers, ap-
pealed to Scripture only ; neither w uld they adn;it of
Primitive Fathers nor Ciouncils ; and tho' rliefe very per-
fbns, who were for nothing but W'hat w as found in "crip-
ture, were convinced, by the follow ing vt£ls, that their
Reformation was defeftive if Scripture alone wasto be
the Rule of Reformation ; every Year a'moft, (incethe
firfl Revolt, producing Ibme new Reform of all thofe that
had gone before; And t! o' Catholics might juffly de-
dine to argue from Scripture oiJy, till Proteftants had
proved
T7;e Preface.
proved it to be the Word of God by fbme of their own
®'V: Principles; yet were they not afraid to joyn lifue with
them all, even in the Point of icriptures clearnefs for our
Doftrins, abftraQiing from the Primitive Fathers and
Councils. And thereupon,lefides {QvtxdXCattchifms, the
Catholic and other excellent Books, twoTrea-
tiies were publiflaed here in England^ and never, that I
heard of, Anfwered. 1 he firft,
"t - An Anchor of Chrifitan Do£}rifi, rvherein the principal
fe'j Points of Catholic Rtligwn are proved hj the only Written
felt Word of God. in 4Volums in 4°. Anno 1622.
fiily": The other,
sltii A Conference of the Catholic and Protefant Doclrin
dt'ijs T^dtb the ecKprefs tv-.rds of Scripture, being a fecond part
itlicc: ofth-CatholtcRallaiice. Anno 1631. 4°.
'sif in which was fliewn, that in more than 260 Points of
vift, Controverfie, Catholic- agree with the Holy Scripture
; both in words and Senfcjand Proteflants dilagree in both,
y'lj. Other Frotefl-'nts perceiving they could not maintain §
feveral Tenets and PraQiices of their own by the bare ^ers^Ld^'
words of Scripture, and defpairing of Fathers and Coun- councils in
1 cils of later Ages, pretended at leafh to admit the firfl: all Ages,
four General Councils, and the Fathers of the firfl: three
or four hundred Years. But how meer a pretence this
was) appeared by the many Books Written abroad
upon that Subjeft, as Coccius bis 7hefanruSf Gua/terns bis
■ ■ Chronology and others ; and at home Dr. Pierce found it
too hard a task to make a reply to Dean CrecyT Anfvaer to
■■■■: hk Court S rrnon \ and the prefent nibling at the Nubes
Tedium., fhew'how hard a taskthey find it toeliidetheir
plain expreflions.
^ A third fort of Proteftants ventured to name Tradition §• 4-,
as an ufeful meanstoarriveat the True Faith ; but many SropteT'
excellent Treatifes have fhewn, that no other DoSlrins Tradition.
will
ill?; II
!'■'if I
'*1
Iff
' . . '•M' " t*'f
:.y. ^ .y ^
|lA '
4 ? '•
r s
f>. ^ ■ ; f
..
. . 11(11 ; . I . : "i-h
1 n ' V'.' '" ' ' f '1./
)'•* M. H- . i. t'.' -•'t.>
Iji. 59 :oj I J.
The Preface.
will bide that Teft, biit fuch as are taught by the Catholic
Church. : Por Novelty ( which is a dihindive mark of
Error) appearing in'the very Name of Reformation^ an
uninterrupted 1 radition can never be laid claim to by
them who pretend to be Reformers. And indeed tbe
exceptiorts which they ufuaU'y make, and the General
Cry againft Fathers , Councils'arid Tradition, fhew
how little' they 'dare rely upon them.
Nay there has not been anything like an Argument
produced againh our Faith, Or to juftifie their Schiftn
but what has'been abundantly Anfwercd and refuted;
and yet the fame Sophifms are returned upon us as Cur-
rent Coyn, notwithftanding they have been often
brought to the Teflr^' and could not fl:and it.
I ^'Moreo\''er,' Catholics'have fo far complyed with the
infirmities of their Adverlaries, that they have left no
Stone imturned to reduce them to Unity of Faith, and
that by raeeknefs, as well as powerful reafbnings.
!They have-not only coedefcended to fatisfic the curio-
fity of them who have moft leifiire, by Writing largeVo-
]urns upon every particular Controverfie, proving what
they hold by-Scripture, Councils, Fathers, Realbn, and
all other ptelling Arguments; but becaufe mod perfons
cannot'get timeto perulieTucli vaftTreatifes, they have
gona -fhorter Way to work, and lome have manifefted
the Truth ofour DoQirin from the un'errable Authority
of thoChurdi of Chrift, againfl: which he had promifed
that the Gates of Hell (hduldmt prevail: Others fhewed
it from the nature of Trrith and Error, and the iaipo!^
fibility that an Univerfal Tradition could fail, efpccial/y
when God 'had pfomifedy that'thc words he wou d put in-
to their Mouths, fhould not depart out of th ir Mouths, nor
out of the Mouth of theiy Seed, nor out of the Mouth of their
Seeds Seed, from hencefoyth and for ever. Others again,
as
H TT^e Preface.
fe.. . - " V J . n 571.'?
t ';as the Protefimt Apology, proved the innocence and An-i And (hew the
ij tiquity of our Doarin from the Teftimony of Learned dSSL
; Proteltants themielves, of whom one held one Article Proteftants
J ^!"and another another; from whence they hoped at leaft to Concef-
Jmake our Doarins be looked upon as lefs oftenfive.
' But Proteftants finding it a very difficult task to elude §.
Puch ftrong Reafons as have and might be brought for But Prote-
• ^I'the neceflary and unerrable Authority of the Church ; panTcuiar dir-
J'ftill as if they were uneafie, by all means endeavored to putes; and in
fjffiuffie off fuch Arguments as would make ffiort work the
pbfthebufinefs, and flew out at every loop hole to.parti- netsofschoot
pbular Dilputes, and the private Opinions of the Schools, men.
" .vhere they knew they could enlarge, and talk fblongj
®F:hat Years might pals before they could be filenced, dur-
^fl^ng which time they hoped the Readers as well as Writers
litjd'would be tired, and by that means they might get their
afoniEsnds. . ■ :
anifei And whereas Catholics all along defired them to in-
'ritiiijbrm themfelves firft, what the Church held to be ofne-
I, piF^eflary Faith, before they entred into Difpute or Writ a- ^
^Jgainft us, and thereupon to take their Doftrins from the Andattheiaft
ifegCouncils and Univerfally received Fraftices, and not to down right
Ij -from Private Dodors, or adions of particulars ; it was
,ff rimpoffible to obtain of them to do it with calmenels : but
jIj iwhen ever any Argument pinched, they fell to railing,
Ig^-and b^an to blacken our Faith jj to mifreprefent our
^jj Dbdrins, Caluminate our Pradices, and Ridicule our
ijjCererhonies.
jjL Apd, as the World go'snow» he that could Rail the
Jji.moft,. being looked upon as having the better end of the
. Staff, and.^alumnies finking deeper into the Memories of
the Vulgar than iblid Reafons, Catholics grew by de-
grees to be looked upon as bad as Devils, and their Dod-
' tins as the Didates of Hell it lelf.
Hence
6.
Therefore a
plain ESiwfi-
tion of our
Doitrin was
thought necef-
fary.
I Tiix. 4.
The Preface,
Hence it was, that others again thought it necefTary to
l!lSI
I
Ici,
oitt
Ftoci
ito
Ron
H
o\
7-
A fBrief ac-
count of the
lleligion of
cur AnceRors,
from the firlt
deliver our Doftrin according to the Genuin and approV-
ed Senfe of our Councils, and abftradling irom the private
Dilputes of School men, infift only upon thole Uoftrins
which were univerfaily and nececeifarily received;Neither |i)rdii
was the Bithop of ConAom the firfl: or only Man that did it.
Vtrron had preceded him in Frmce^ and in the beginning
of Queen ^^Arys Days an Expolition was Publifhed here
in EngUnd much what of the fame Nature, the' in a
dirterent Method.
To thele 1 might add the Catechiftti of the Council of
Trent^ and many others Publildied in every Country.
So, that we may juftly fay, we are now fallen intofucli
like times as thole which were foretold by St. in
whicU^People will not endure found Doctrinfut^hdvingitching
Ears after Novelties^ choofe to themfelves Teachers xuoriirtg
to their own Dtfires. Only this is our comfort, that we
have not been wanting in our Duty, we have fmchd
the Word of God, we have been infant in Seafon, uni. out
of Seafon, we have reproved, we have rebuked, we have
^xhorted, with all long-fuffering and DoBrin; but they
have turned away their Ears from the Truth, and believed
Fables. We have ufed all the means we can to calm the
minds of People , that being United in one Faith we
might prove our felves to be the followers of Chrlft",
but hitherto all has been ineffeUual through the igno-
ranee of fome whole credulity made them believe every
Cry againft Popery ; and the malice of others, whofeia-
tereft prompted them to defame us.
The Truth of which will appear more clearly, whiHH
give a brief account of our Controverfies in gene-
ralj and of that betwixt the»Defender and me in particu-
lar. In order to which I hope it will not be looked upon
■11
TO(
l\l^'
Se
tk
Chi
whk
tliefe
de)
UUa'
itc
Converfion of aS tOO tedlOllS
this Nation,
till //.tliegtw,
Schifm.
Religion of our Anceftors.
if we caft an Eye backwards upon the
It
The Preface.
^ It Is not denyedby our Adverfariei, but that the Chri- Catholic Re-
ftian Religion took very early Root in this Nation, and ESiiSin
tijr,,' fome Remains of it were found when St. Augn^m the Be- our Nation.'
nedidin Monk was Tent hither by St. the Great,
to reduce the Pagan Idolaters to the Faith of Chrift. St.
ju who Writes the Hiflory of his coming, tells us,
Jp there was carried before him a Banner, with the Effigies
, of Chrift upon the Crofs; and that he came in with a
'■ Proceffion, Singing the Litanies, &c. He tells us alio,
M that notwithftanding the long want of intercourfe with
' ly and the Members of that Communion, occaficned
'hi hy great Oppreffions and Perfecutions during the Reign
w'te of Pagan Kings; yet had there not many Errors crept
into this Chrihian part of the Nation : for St. Auguflin
'M'' onlv found two Cufioms amongfl: them, which he could
not Tollerate, the one their keeping Etfitr2Lt a wrong St.Auguflin
* time with the QutLrto-decimani; and the other fbme Er- and the Brit-
?£krors in the Ceremonies of Adminiftring Baptihn: thefe SuhSbu"
ifeitwo he earneftly follicited them to amend; but they keeping
iiiki. were obftinate, and would not Puffer any Reformation in yemonks
thoPe two Points, till God was pleaPed to Teftifie his Mif- about Bap-
Pion, and the Authority he came with, by the Authentic
^51 Seal of Miracles.
d Our Adverfaries alfb do moft of them acknovvdedge,
gj that when St. Augufiin came into Efigland^ he taught
moft, if not all, the fame Dodrins the Roman Catholic
Church now Teaches, and introduced thofe Pradices
which they now are pleafedto call Superffitions; But
thefe Dodrins and Pradices, were either then Taught
and exerciPed by the Eritiffi Cliriifians alfo, or they were
not; If they were not taught by them,certainly we Ihould
not have found them fbeafily fubmit to Puch Pradices
and Tenets as our Adverfaries cill plain and down-right
i' Superflitions and Idolatries ; and if they were then
a taught
§ 8.
This fame
Faith was de-
livered by
continual Sue-
ceflion, till in
thefe later
days, it was
weakned by
//. the Bihs.
Schifm.
MiUin dejit umtt
"Templorum ii-
firuit ann:ts. ■
"Eivoxri the
6ib.
The Preface.
taught alfoby the BrittiOi Chrifl:ians,they were certainly
of a much longer ftanding than St. AHguJlinsiimQ', and p
our Adverfaries, who pretend the realbn why they fepa- \\«
rate from the Church of Rome is^ becaufe fliehas Intro- p
duced Novelties in matters of Faith, may be from thence 1
convinced of the Antiquity of thofe DoQirins they i;o\y |l
call Novelties; and muft either grant they wereintro- fl
duced by the firft Preachers of the Gofpel here, orfhety ||
evidently fome other time before St. when this |
Church embraced them.
ThisFaith and thefeExercifes Taught and Praftifd i
by St. Augti^m, were propagated down, even till King
Henry the Stbs. time; whole Luft and Rapines as they
were infatiable ; fo were the Adtions, which he did in
order to the fulfilling of them, unparallelled.
Every one, who has Read any thing of our Hiftories,
knows that his firft breach with Rome was, becaufe Ak
Holinefs would not allow him to feparate from his Law-
ful Wife Queen Catharine, that he might Marry Am
Daughter of Sir Tho. Bullen ; and that having oncecaufed
this Schifm, he propagated it by Sacrilege, pulling down
Religious Houfes , turning the Inhabitants to the wide
World, giving their Lands and Revenues to I^rliament-
men and Courtiers, by which rewards he gained their
confent to what he defigned.
It isfufficiently known alfb, that he approved not of
the new Dodirin, that was brought in by during
his Reign, neither would he permit fuch a pretended
Reformation, fb that the whole conteft during that time
was only about the Supremacy of St. Peters See. Butas
Schifm is moft commonly followed with Herefie ; fo in
King Edward the 6/Aj-time,the Protestor, who was tainted
with ^inglianifm^ a Reform from Luther, endeavored
to let it up here in England; and from that time the Ca*
tholic
^ L
The Trcjm.
tholic Dodrin which had been taught by our fir ft Apo-
ftles and propagated till then, begun to be rejefted and
j[^ accufed as Erroneous, Superftitious and Idolatrous, and
they who Profefted it, Perfecuted.
f ■" But this Kings Reign being but fhort,Catholic Religion Q.u««n
begun again to bud forth under Queen Marj'; but that
Bud being early nipped by her Death, 'Queen ElizAbeth^
, by the advice of the new Council which fhe chofe, and
to "fecure her lelf in the Throne, relblved todeftroy the
^ Catholic Intereft, and let up a Prelatic Proteftancy
which might have the face of a Church; but other pre-
tended Reformers oppofedher Prelates and called their
il|: Orders Anti-chriftian, and would needs have the Rags
and Remnants of Popery,as they called 'em, taken away,
'dci!. telling them, that if the Word of God was to be the fble
^ofc Rule of Reformation, fuch things as were not to be found
rod in that Rule, werecertainly tobe rejeded.
tek From that time this Nation has been varioufly agita- Tiie firft pre-
ik 1: ted with Dilutes, and tho' they could not agree amoiigft ^ers^'accuftd
jiuji themfelves, yet they let up unanimoufly their Crys a'- the Catholic
gainftthe Catholic Church, as if fhe had been the Com'- church with
if mon Enemy ; and they were looked upon to be the beft imagSie/
Subje£fs that could bring the moft plaufible Arguments
againft her DoQirins; or move the Common People moft
' to re'j( Q; her Pradices.
^ During this time the Pope was accufed as Anti-chrift,
the Church of Home as the Whore of Huhylon; neither
, was there any thirlg committed by the Heathens worthy
reprehenfion, that was not laid to the charge of the Ga-
7 tholic Church; fb furious was their rage againft the
^ Truth.
But things growing caimer in King James-, and'king mSSdhn
® CWe/the fir& time, fuch Calumnies and Accufations w£^a.&K.
* Were looked upon by the more Learned party as the ef- firfts
a 2 feds
/>■
1 (*
, n I. '
r " ■;
• 'I' i i ^ " '
'^li •
' ft''.
¥'
^ '1
King Charles
the fecond.
^ r. ■??;!;:: ^.!ali^
The Preface.
feels of PafTion, and Moderation taught them to acknow*
ledge the Church of i^cwe to be a Mother Church, that
Salvation was to be had in her, that many of thofe accu-
fations which were brought againft her were but the
Dreams of diftraded Brains ; and the more moderate
perfons begun to look upon her with a more favorable
Eye^but Bill the averfion which the Vulgar and lefsknov..
ing People had imbibed, from folong continued Slanders
could not be taken away ; and the arifing FaSlions in tlie
State blew up the Coals afrefh, and pretended this Mode-
ration was nothing but an inclination to Popery, wliidi
fo frighted the Mobile, that they were ready to joyn witii
any party that pretended to lupprefsruchaMonller, as
they thought it to be ; from hence came Rebellions and
the horrid Murder of King Charles the firft.
After which the Prelatic Party here in Engiani were
as much run down as the Catholic, and underwnr a
common Banifhment, during which they entertained a
fair Correlpondence ; the Proteftant finding by txperi-
ence,. that Catholics were Loyal SubjeSls, confcientious
Dealers, and conftant Friends.
This fair Correfpondence abroad was the caufeofano
lels pleafing Union after the happy Reftauration of
King CW/w the iecond, during the beginning of whole
Reign,Catholics were nototherwife much molefted by tlie
Governing party, but only kept out of Employments;
till Shaftsbury and his Adherents invented a malitious
Calumny, laying a pretended Plot to their charge, by
which they put the Nation into fucha Flame, that Papiiis
were become the moft odious People in the World, and
Popery the greatefl: Crime.
But the Truth of this Sham-Plot being deteSed by a
fublequent real one ; the Innocent fuTeringsof Catho-
lies raifed Compafiion in the more moderate Church of
England
>;•' I
■li» . i- , s
The Preface,
Enghni\Ae,x\^ and they feemed to be willing they who
had fulFered lb unjuftly fliould enjoy (bmething a grea-
ter liberty ; but ftill the Laws eriaSted againfl: them be-
ing in force, there were perlbns enough ready to put
^"''1 them in Execution.
In this pofture were Affairs, when .it pleafedGod to King,?am«
taketo himfelf his late Majefty : No fboner was his pre-
lent Majefty Aftended upon the Throne, but he declared
himfelf a Caiholic, _ to the unfpeakable joy of the Catho-
lie Church, and grief of others, who did not ftick to af-
firm , that they faw nothing wanting in his Majefty
raJj: fitting for a King, but only (as they thought) a better
ifiidi' Religion.
imis Athis coming to the Crown, his Majefty was plcafed
fiill, to declare, that he looked upon the Church of EngUnd
reiufi as proceeding upon Loyal Principles, and that he would
jii(jjprote£ther ; this (as it might well) gained the hearts .
u, jj of that party, who little expected fuch a gratious Decla-
yjj; ration from one, whom they had always looked upon as
gj a Member of the Catholic Church, whole Principles
' they h.ad been taught were too cruel to makeufeof liich
, Lenitives; and this being again Repeated at the opening
' of the firft Parliament, had fo much Tower upon the
minds of the Loyal party, that notwithftanding the
* conclufion ofa Sermon Preached before them, in which Hu Sherhcs
'f® it was declared, that an Englijh-man might be Loyal^ but Sermon^
not a Papijt ^ that Parliament teftified it's Loyalty to
fuch a Degree as will never be forgotten; and would, I
'•"J am confident, have proceeded in the fame manner, had
notfome fafbious Spirits animated the Pulpits Zeal, and
I'® thrown fears and jealoufies into the minds of thofe who
, were bigotted in their Religion.
® Indeed, this Sermon to the Houfe of Commons was §• o.
f the occaflon of our following Contro.verfies, as being
the Controverliei.
The Treface.
tbe firft thing, that appeared in Print againft Rortiafl
Catholics, (tho' the Author of the Prefcnt State of the
Controverfies, would not take notice of it.) And they
whoferioufly confidered the timing of it, the perfoiis to
whom it was fpoken, the feverity of the accufation, and
the manner of Publifhing it,made their conjectures then
that it was like a throwing out the Gantlet, and bidding
defiance'to^all theCatholics in Englmd.
Some fhort remarks were made upon this Sermon, ina
Paper called a Remofifirmce by rvay of Addrefs from the
Church of England to both Houfes of Parliament, This
cccafioned the DoCiors reply, in which he not only en-
deavored to vindicate himfelf, but threw all the dirt he
could upon the Catholic Church, laying all the faults of
particulars at the Churches Door, after fuch a manner,
as fhewed him neither to underhand our DoClrin, nor
the Principles we go upon.
It appeared from hence, that nothing wastobee^-
peCled but clamor, infincerity, and milfeprefeiitatioti
and therefore tho' an Anfwer vt^as prepared and approv-
ed of, yet was it thought fit (by thole who were to be
obeyed) "tolettheControverfie dye, rather than ftirup
a lleligious Litigation, upon a Point, which not only
the proteftations of Catholics, but their FraCtices had
juftifiedthemin.
However, feeing the Doftors Vindication as well as
air the other Books Written fince the Pretended Refer-
mation, had been chiefly filled up with miftakes ormif-
reprelentations of our DoChrins, all which were ta^n
upon truft, as Real Truths, not only by the Vulgar; but
by many, who tho' pretending to Learning, had (as
appeared ) never Read any but their own party, or at
leaft but iiiperficially ; Charity prompted a good Man to
fhew our DoClrins truly as they are in themlelves, with-
out
71:e Preface.
out the Mixtures of the particular Opinions of School-
men or the Practices which are neither univerfally nor
'N'i necelfarily received.
And in order to this he Publifhed a Book under the p^f^nted
icaz; Title of a Papjl Mifreprefented and Reprefented, in which Reprefeni
the Judicious and Learned Author fhewed in one Col-
^V'^umn what was commonly received amongft the Vulgar
as the Do£lrin of Papifts ; and in the oppofite the true
Doftrin of the Catholic Church was reprelented with all
the lincerity and candor imaginable.
All moderate perfbns, who would give themielves the
iikx liberty to Read and think, acknowledged that Catholics
wjltand their Religion had been ftrangely milfeprefented,
Jijtlt and were apt to lay great faults upon their Leaders, who
afcthad, even from their Pulpits, leconded the common Cry.
iiir Dt But that party being loath to be thought to have any
faults, could not endure to be looked upon as Miffepre-
p^fenters, and therefore notwithhanding they could not
,Ldeny, but all that was there expoled under the Title of
Mifreprefenter, was at leaft according to the common
Notion People had of Popery, yet was it not to be called
jj^^Mifreprefenting ; and tho'they could not deny but all
p Catholics believe according to that Doftrin which the
. .J Reprefenter exprelTes, yet mull: this pals for new Popery
and wemuftbeacculed as if we receded from the Faith
, of our immediate Predeceflbrs, whilft we affirm that
^ any change from the Faith delivered by a continual Sue-
ceffion from Chrifl: and his Apoftles muft needs be dam-
f nable.
This occafioned feveral Tart Anfwers and Reply's,
'* till at lah the Controverfie dwindled into nothing but a
Verbal Difpute, whether telling the World that Popery is
Idolatrous, Difloyal, bloody-minded, &c. be properly
* fpeaking a MifreprcTentation or foineotlier word?
' During
The Treface.
During tins difputetwo Books were Publlfked, with
the fame Charitable, and as was hoped, inoffenfive in.
tention. Thefirftthe
Afls of the ; /,e Cjtntrd Ajftmbly of the French Clergy inthg
tmhly! I^^5- concerning Religion, together with the com.
pUintof the ftid General Ajfembly againjl the Cdumnks
Injuries and Falfities which the pretended Reformed havt^
and do, ev .ry day p/tbl/fh in their Books and Sermons agiinjl
the Doctrin of the Church.
The Defign of which Book was the fame with thitof
the Papift Mifreprefented and Reprefented, with this
only difference, that in Reprefenting the Tenets of Ca.
tholics, it made uie only ofthe words of the Council of
Tre^fand the Profeflion of Faith extradited out of it;
and in Reprefenting the Calumnies formed againft our
Dodtrinsobferved Religioufly the expreflions of Prote-
ftant Authors, whole very words were cited in the Mar.
gent.
This was fo clear a proof of what the Reprefenter kd
faid, that'tis fippofed his Adverfaries would not think
fit to conteft it longer againft fuch plain and ample Te-
Ifimonies.
The Expofl- The other was the Bi/hop of Meaiix^s Expofsion (f til!
Doclrin of the Catholic Church in matters of Controverf,
A Book received by all perfbns in the Catholic Church
of all Ranks and Degrees, as containing nothing in it
butt'ie Orthodox Dodrin of the Church. But all tlie
Repeated Teftimonies of his Holinefs and the Cardinals,
Prelates and Dodforsof the Church were not enough to
make our Adverlaries believe it to contain our Dourins
truly; fb ftrangeiy had they been Mifreprefented to them.
And therefore out comes prefently another
Expofuion ofthe DoHrin of the Church of Crc.
In the Preface of which Book the Author pretended
to
J he Preface,
iU's to fhew that the Bifliop of Meaux*s defigh was only to
palliate or pervert the DoQrins of his Church, bccaufe
(forfooth) his Manufcript Copy (or if you will the
tl[;, Real firft tho' not Authenticated impreifion) differed in
jj, Ibme points from what was Printed and allowed of as
;ji. the firft Impreflion.
But let us fuppole for a moment, if he wil', that what
he fays were true; that the Bifhop of Msaux\ Manufcript
was defeftive in fome points, and differently exprelTed
from what it is now in others ; fuppofe the Biihop had
permitted an impreffion to be made, or (as Cardinal
Ptron is faid to have done, and which it may be was all
ijM, the Bifliop did) had caufed a dozen or fourteen Copies
to be Printed off, to fhew them to his friends before he
would put the lall hand to his Book; nay (if you will)
let us fuppofe, that fome of the Doftors of Sorbonne
were of the number of thoie friends to whom he Com-
municated thofe Copies, and that they had made fome
Correftions, Obfervations or Additions ; what is all
that (as the Bifhop fays) to the Book as it is at prefent ?
woti vVe fend them not to the Manufcript, nor to the Hrft Im-
ui preffion (if a few fuch Copies could be properly called
an Impreflion) but to the Book as it is now Printed and
and approved of, as containing the Dodtrin of the Ca*
ffr tholic Church.
0 As for the Refutation of all the Defenders Arguments
id upon this head, I fhall refer my Reader to the Bifliops
: own Letter Publifhed in the Appendix ; Only whereas
iC the Defender in his Preface to the Expofition , page 2.
infinuates, that the late Marefchal de lurenne did not owe
ffl his Con verfion to that Book, but to fome other perfbnal
t Conferences or Pa pers to them unknown; I mufi: tell him
the Marefchal has more then once expreffed the juft e-
1 fteem he had for that Book, as for that which firft opened
* ' b his
ft
The Preface.
his Eyes and gave him fatisfadion, and did frequently
recommend it to others, affuring them, that if they con-
fidered it with diligence, it would work the fame effed
in them. If the Defender doubt of the truth of this,
the Right Honorable the Lord 'john BelLffife, His Ma-
jellies Commiflioner for the Treafury, will alfure him,
that he had it from his own mouth.
%. 10. In the Body of the Book he runs through all the Points
The contro- mentioned by the Bifhop, ftill laying Huch DoQirins to
theViSica-' our charge, and backing them with fuchweak Reafons,
tor and the and falfified Authorities, that I thought it my Duty
Defender. ^ having Publilhed the Bifhops Expofition in our
Englifh Tonguej to detect the fallacies and lay open the
fallifications ; this I did in my Vindication Ihewing him
upon all occafions, that what he oppofed as our Dodrin
either was not at all our Doflrin, and the Authorities he
brought to back his Affertion falfified or mifunder/lood;
orelfeifit wasthe Do61rin of fbme particulars, yet was
it neither univerfally nor neceffarily embraced by tbe
Church, and therefore not efteemed by us as ofCatholle
Faith.
To this he has made a Reply in his
Defence of the Do5ir in of the England.
In which they, who Examin nothing but the bold Af-
fertions of an Author, will think that he had much the
better of it, and that the Vindicators Arguments were
but ftlly^ and that the falfifications , &c. lay at his own
Door: But they who will either take the pains to ex-
arnin matters throughly, or Read this following Reply
without prejudice, will 1 hope, fee the matter cleared,
and that, notwithftanding all our Defenders pretences,
he has not fb much as vindicated one of his falfifications,
nor brought any one Argument, but which is merely a
fallacy, againftour DoSrin.
The Preface,
If J
. J I fhall not go about to prevent the Reader by running §. n.
p j through the whole, but it will not be amils to fliew him
L ' wherein the chiefeft difficulties of our Controverfies ly ve^fieiiipar".
w [ that he may pals over when he Reads any of our Adver- ticuiars.
faries Books ('of which there is fo great a glut j what do's
not make againfl: us , tho* it be never fo plaufible or
J,,, plcafing ; for I dare be bold to fay, that if our Adverfa-
ries would but take care of this, and write againft no-
" ^ thing but what is truly our Doftrins, our Controverfie
would be quickly at an end, and all the large Volums
' that are now Written would dwindle into finglefheets.
How do ibme People labor to prove, that we Adore §. 12.
Men and Women, Stocks and Stones in the utmofl: pro- Honor due to
priety of the phrafe, andfhewa great deal of Reading
125® and an excefs of Zeal in fpeaking againft Idolatry and
eAii Superftition, whereas it is no where to be found, but in
fflife their falfe accufations.
cii^ For we affure them, that we Adore none but God in
li!)nc the utmoft propriety of the phrafe i but if you take Jdore
isjsd for Honor in an Inferior Degree, we acknowledge that then?not!
the Saints and Angels may be honored with fuch an In-
ferior honor, nay all animated Creatures whatever ac-
^ cording to their Dignity. If you deny it to be lawful to
Uji; give this Inferior honor to the Saints, prove it and you
jgi; write againft us, otherwife all your labor is but fpent
HE i"
.f) As to Images, we fay, that what we call Veneration j,
1 for them is no other than an honor pay'd, where we Images.
^ truly owe it, to thofe for whole fake we ufe fuch things
otherwife then common things. We have a Veneration
^ for Images as for Sacred Utenfils Dedicated to God and
^ the Churches Service, and that too in a lefs Degree
J, than for our Chalices, &c. every one being permitted
to handle an Image cr a Crucifix, but not thofe Velfels
b 2 which
The Preface.
which have been rendred venerable by touching the Sg.
crament of the moft pretious Body and Blood of our
Redeemer. We look upontheni as proper Ornaments for
a Sacred place ; as beneficial for the inftrudion of the
ignorant; and helps to keep our IVlihds from wandring,
or our AfFedions from being cooled. In prelence of
them we pay our refped to the perfons whom they Ke-
prelent ; Honor to whom Honor, Adoration to whom
Adoration, but not to the Images themfelves, which can
Challenge nothing of that nature from us; becaule, as
St. Thomas fays, inanimate Creatures are not capable of
any honor. If you diflike this, produce your Arguments
and you fhall be heard. But run not to any hard expref-
fions of the Schools, as of Ahfolute and Relative Lum,
&c. if you be Sons of Peace; all which tho' they may be
perhaps defended in the Senfe meant by them, yet ought
not to be the Subjed of our prefent Controverfie, which
Ihould be only upon tlK)fe Points which are univerfally
and necelTariiy received Our pofitive Anfwer there-
(<i)pref. tai.io. j)efenders Queftion (abftrading from the
School Language which he calls Gtbberijhy and contain-
ing our ielves in the neceflary Dodrin and Language
(i) See this proy. of the Cliurcli itt liCF Councilsj is, that the (h) Ima^eof
the Saviour or the Holy Crofs is upon no account rvhatfoivtr
he Worjhipped with Divine Worfhip : Tiiat Worfliip
J. 4* being only due to God. Ifay however, thefeexpreffionJ
of the Schools may be eafily defended when they expli*
cate their own Senfe, if we confider alfb what they ac-
knowledge to be necefTary Articles of our Faith.
Thus in this particular our neceflary Dodrin is. that
God alone is to he Adored with Divine Worship^ This all per-
fbns confent to .• When therefore Scholaftics fpeak of
Adoration given to Images, their expreflions are to be
interpreted, fb that they fhock not this their firft Prin-
ciple.
Tlje Treface.
ciple. They tell you indeed of a Relative Adoration, but
when they explicate what they mean by it, it is no more
K than what our Defender himlelf muft Prafliife ; for cer-
tainly when he makes an A£l of Adoration to God or
ifijeliis Chrift, he Forms an Idea or Image in his Mind
f:? (for he will not I fuppofe fay, he has at thofe times the
W Beatifical Vifion) but that Image tho' it be only a faint
iitorReprefentative, yet is in it's Reprefentative nature one
a,T,with the Objed which it Reprelents, and the Adoration
s;if}which he pays to God he pays to him as Reprefented by
ojithat Image, without making at all times a refledion of
Dm; the difference betwixt that Image and the Objed that it
Uj^Reprefents; and that Homage which he there pays is
Ufjj,, Divine Adoration, not Abfblute to the Idea or Image,
^Y,but Relative in Prefence of the Idea to the Objed which
^ if Reprefents: And thus, fay they , we may Adore
^^jjefus Chrift in Prefence of a Material Image, neither is
^ I there any other difference betwixt the Idea and this
a Material Image, than, that the one is in our Mind by
/fbmething which was formerly in our Senfes, and the
• other is in our Mind by fomething which at that tiqie'
>f. ftrikes our Senfes; but the Adoration which is there
performed is neither in the one nor in the other to the
Image, but to God whom it Reprefents. And this is all
that Scholaftic Divines,and that Cardinal means
^ in that paffage which our Defender cites from him, which
f give you entirely in the Margent * whofe Senfe is in o- *
^ ther &■ more intelligible words what the Bifhopof Menux
I' fays, that rve do mt fo much honor the Image of an Afofile
i or Martyr as the Apofile or Martyr in Prefence of thelmage.
I ..... . nibvts denegari,
G-^tiles txhihent, dc proitide Latriamillam interdict qu/e Itftdghibus in feipfis&'propter ipfisexhi~
htum, quinue Iinaim-s f v Numitii ant Vi-uhiitd/emcontiventia more C'tn'ilium colanluf, de hujmmodi ettim Lttria
Cont'owrjUeraicumJudai' & Heereticii qui hac ratknems Imagines colere ajjerebaat. C^terum de Latria ilia qu<*
Iniagmibus S. Trhitaiis, Cbrifti Domini am SacritiJfsmtK Crucis exhibetur, ratione reipereasreprtefentalsr, & quatcnttt
cumrere 'a^entatiummfum lit ejji repTiei'nMivo, nuUamque Divirtitatem Imaginibui tribuit, autfuppnit, nuUaun-
ium ^uit am ejje le'.uit Comrcverfia. WambujuJmjdi latria Imaginibut Exkibetur tsoit propter fcipfas, rtec in ipfis
Tk Preface,
r£Srsrs
Kc^. quatenu,eft rfrbi, & «nlm aHJium cw»yerfina
r"""rl iL & Jm cum chrifll, adoratur eadm Morathut qua adcratur drL
Ima^o Chrtjf quia in ^JJe repejentativo ejt unum O cum s.ui jj* > ;»«/.
Belies.
Juflification.
14.
Cotrc, Trid. Stjf,
6. cap. 8.
A^erit.
^€,,, 6t
am. 55
If the Bifhop chole rather to fpeak in fueh
intelligible terms and according to the Language of the
Church in her Councils and Frofeffions of Faith, leaving
the harder exprellions of the Schools, it do's not follow
that he and Cardinal Capifucchi differ in the true mean-
ing, neither is it a mark, that Papijls f'ashe lays) think
it lawful to fet their bands to and approve thofe Books wkft
Principles and DoBrinsthej dijlike. I have fhewnhim
in what Senlethat may be true, (tho' it feems he did
not underftand it^ that is, when the Principles intbofe
Books touch only probable opinions, or Philofophicai
conclufions, they may approve what they diflike: Butl
told him, that in matters of Faith, they do not think it
lawful to let their hands to or approve the Principles
they diflike; neither can our Defender Ihew one In-
fiance without wrefting it to a Senle not intended by
them.
What I have laid of Images may be laid ofRelics..
As for Jufiification 5 if per Ions would but rightly
underfiand things, there can be no Controverfie betwixt
them and us, the Council of Trent having declared fo
plainly, that we are JuJlifed Gratis, and that now of
thofe Acis which precede our "juflification whether thej V.
Faith or good Works can Merit this Grace ; but if after
fuch a Declaration they will not believe us, we can only
pity them and Pray to God to make them lefs ob-
fiinate.
Again, for Merit of good works done after this Jufti-
fication, we fay with the Council of 7>e/?r, that Me
majf expe^ an Eternal reward from God thro ugh huMtrcdt-,
TJ;e Preface*
And the Merits ofJefusChrifi^ if they ferfevere to the end Tliejuftmay
doing good and keeping the Commandments. But the for their
Council telsus nothing at all of the Sohool queftions, as good works
whether thisiMerit be of Juficeor Fidelity otCondignity Grace,
or Congruity^dind therefore they ought to be excluded from
'^Sour difputes as being nonecelTary matters of our Faith.
7- As to Satisfactions for Temporal punifhments due to Satisfaaion.
fcfisrfin; it is not of Faith fas appears by the Councils filence We fatisfie
^'^■in thole Points^ that our fatisfaCtions are of Condignity
W-Qi dicongruity., hy jufiice^ or by mercy: But it is of Faith,
-'if'-that through the Merits of Chrifl we fatisfe for fuchpainsSejf, 14. fas, 15,
I that by f^fus Chrijt we fatisfe for our fns by the help
0' l\cf his fatisfail ions, which Merits of Chrifi proceed meerly
\\dfrom his mercy towards us. Oppole this laft then only and
, oritur Controverfie Vill be Ihorter.
tliefa What a deal of fluff have wefeen of late concerning §. 15.
leyjj^^urgatory, even by thole who acknowledge, that all the Purgatory.
(HjtPouncil of Trent deter mins is, that there is a Purgatory
or middle flate ] and that the Souls that are detained
are helped by the fuffrages of the Faithful, but prin-
:ipally by the mojl acceptable Sacrifice of the Altar. It is
ry not what Bellarmin looks upon as Truths, that we ought
jj;o maintain ; but only what is of neceffary Faith, and
jihat is defined by the Council. It is therefore no Ar-
icle of necelTary Faith ('without the belief of which we
"1':ut our felves off from the Communion of the Faithful^
"'' hat there is a Fire in Purgatory, neither has the Coun-
''^:il of Florence defined it, thooa late Pamphlet lays it ofche^Prin^l^a'
'i - lid. It is not defined what the pains are, norhowgrie-
i'^'v^ousnor how long they lhall lafl. Had thole Authors
i^therefore let thele Points alone, and only Written a-
gainfl fiich a middle flate, the Printer would have got lels
^i^bythem, but the People more.
Separate alfo what is not of Faith from Indulgences,
and
Indulgences.
§•
Sacraments.
The Church.
17.
The Rule of
Faith.
The Preface.
and the Controverfie will be brought to this; whether
the Power of Indulgences hxth been given and left in tht
Church by Jefus Chrijl, and whether the ufe of them k I;.
. neficialto Chrifiian Peo/>/eorno ; fb that we fhould have
nothing to do in our difputes about the Treafureofthe
Church, nor about Indulgences whereby the punift.
ment due in the Court of God to fin remitted may be
taken away, or the pains in Purgatory; but only about
a Power to remit to Penitents fome part of their puW/c
Canonical Penances, if their life and laudable Converfa-
tion Teemed to deferve it.
We affirm only, that there are truly and properly Stm
Sacraments in the New Law Injlituted by "Jefus Chrijt, td
necejfary for the Salvation of Mankind^ tho' not d to everj
one. And our Adverlaries fay, there are two only getterdy
necejfary to Salvation.^ but dare not pofitively exclude the
others from being a kind of particular Sacraments.
And feeing the Scripture mentions not the number ei-
ther of three or feven , why fhould not the voice and
conftant praftice of the Church be heard before parti-
cular clamours ?
As to the matter of the Euchariff, if People would but
once take a right notion of what we mean by a Real Pre-
fence, and rightly underftand what we mean by the
Terms Corporal and Spiritual^ we fhould not have kh
large Volumns Written by thofe who pretend to believe
all thatChrift hasfaid.
And in our difputes abtout the Church, and it'sAutho-
rity, what perpetual miflakes are their commiftcd for
want of confidering what we mean by the Roman Ca-
tholic Church, and by her Infallibility ?
In a word, would People take notice, that we affirm
the Total and only Rule of Catholic Faithto which all
are obliged under pain oTHerefie and Excommunication,
to
7he Treface,
to he Divine ReveUtion delivered to the Prophets and Apo-
files ^ and propoftd hy the Catholic Church in her General'
/ , received Councils ^ or by her univerfal Pracliee as an Ar-
tick of Catholic faith ^ and that if either this Divine Re-
y'; velation to the Prophets and Apoftles, or this propolal
I by the univerfiil Church be wanting to a Tenet, it
ceafes to be an Article or Doftrin of Faith ^ tho' it
T" may be a truth which it would be temerarious to
deny ; would they ^ I fay ; take notice of this, ffingiTfh^be*
P- and then examin what are thofe Doffrins which twixt faith
we hold to have been thus taught and propofed , we op^nfonr"
fbould not only find our Controverfie broaght into
v""' a narrow Room ; but all the odious Charaffers of
h ](' Popery and the Calumnies that are thrown upon us, with
the ill conlequences of fears and jealoufies, c^c. would
-fffi'be removed, and we might hope for Peace and U-
oiifivtnity.
ticiik Whereas by the methods by which we fee Difj^utes But prolong
Dotinow carried on, one would think our Adverfaries had no ^ipoa
ifflCOtherend in all their Controverfial Books or Sermons;
ki but to cry down Popery at any rate, leaft they fhould
fuffer prejudice by it's increafe, which they are confcious
ijfeit would do, if what is of Faith were leparated in all
their Difcourfes from Inferior Truths or probable opi-
rj^nions.
And becaufc I am not willing to prolong difputes, I §. i!?.
^ do here declare, that if the Defender do hereafter medle Which the
with fuch points as thofe which are not of neceffary Faith, dS*
• I fhall not think my felf obliged to anfwer him, tho' ciine.
after that he may perhaps bo^fl how he had the laft
ij, word.
But if he pleafe to anfwer any thing pofitively to thofe
jfi DoQrins acknowledged by all Catholics to be of Faith,
II c or
Pefcnce
n.
The Preface.
or to the Argiiments I have brought in the XXIII. and
and XXIV. Articles to prove the Church in Communion
M'itli the Biftiop of Rome to be the true Orthodox Catho.
jicChurchj .and that the voice of the Church in every
Age is the beft way to know what is Apoftolical Tradi-
tion, upon finifliing which two laft difputes all our Con-
troverfie would be ended ; he fhall have a fair hear-
ing.
But I may be bold to foretel, without pretending to
be a Prophet, that nothing of all this will be done; and
that if he vouchl^fe an Anfwer, he will as to the firllei.
therftill fly to the private Tenets and Pra 3: ices of Pat-
ticulars, or Miffeprefent our Do3:rin ; and as to the
others either fob my Arguments off with fuch an An-
fwer as he thinks isTufficient againfl: MonCiQur Jma/A
Prtt Perpetuity, that is, callmg it a Logical which
wants only Diogenes'j Demonfiration to expofe //'r Sophi-
firy.y pretty quirk indeed, were the cafe parai/ei, or
that itcould be made out as clearly, that the Church
has erred , as it could be fhewn that Diogenes
ttlt. what iS;the Point in Queftion muff be always fup-
poled ascertain in oUr Defenders Logic ; or elfe he
will, feud US to .his beloved friends Monfieur
or Monfieur Claude, as he has upon the likeoccafions;
or laffly endeavor to cxpofe us by feme contemp-
tible Rail|e;"y , as he has done the Bifhop of MeAux.\!s
the Defenders,own confufion amongft thinking Men.
For
V It is not enough to Men of Senfe to fpeak contemp-
tiblyof felid Arguments , excellent Difeourfes, or per-
fens of known integrity. Monfieur Arnauld'.; Ptrpetui-
ty of the Faith, : th& jiifi Prejudices againfl the Cd-
vinifts will not loofe their efteem among If the Learned
and
M
lOc:
The T'reface.
and Judicious becaufe our Defender tels us tliey
"h:: have been out-done by Huguenots ; neither will the
Bilhop of Meaux's credit be any ways impaired, or his
Expolition lefs efteemed becaufe the Defender, and
avei, fuch as he, have endeavored to traduce him, and make
the World believe him to be Infincere or ig-
Mji^norant.
ii'U; But fuch things as thefe are now a-days put upon
the World without a blufh , and they who are this
lipji^day ingenious, Learned and honefi: Men, fhall be to
morrow time-iervers, block-heads and knaves if they
chance but to call: a favorable look towards Popery ,
and hated, abhorred, and oppreffed with injuries
, 1 riiuii euiiuiuuc iius rrciacc witii negging paraon of
my Readers for the length*of this work which willl fear
%'deter fome from the perufalof it, but I hope, they who
are defirous to fearch for the True Faith, which is but one
amongfl: fo many , and without which /> u impcfftble
to f leafe Gody will not think it much to ipend a little-
fel- time for their fatisfaftion ; which if they do;
fe I hope it will open their Eyes and they will fee how
much they have been hitherto kept in ignorance by
i(8 thofe who pretend to be their guides, but fhew them-
lelves by their Writing either to be blind , or,. which
Ei, is M'orfe, malitious. For if they know our Doflrins and
(jK yet Mifreprefent them to their People, they mufl: be
//!■ convinced of Malice; and if they know them not, we,
are ready to inform them; if they think we palliate
h, or pervert our Doffrins to gain Profelites, it fhews^
how little they underftand our Tenets ; For when
C 2
they
■ =1.™
sn
. 11
iil'i
I,
.:;
'W pi''® '"*
- V-.fi ■ -i
'■ -r' ' i! pf""'
'1 ' *fei It I ' ' Ms * *
iilL b' • >• "■ t.
£:!:. ■ ifS.
i" i 1
ti ■ V'"'ii'' ''
" , --'-kf -it:"
' ' ;v ■ V ■ i' '
"»• . i' . f '
« • -J- M ■•, •'
' ♦i V t I-
i, "-ft • < i . ■! » . - »
•I ; r ,4 \iL I
i-'-j "i ■ -f •
' I'ImI-'W
.ifeiij'?!' !'•"
#*' i' ii"tr»
« ^ i . t: ■
,
71:e preface.
they lee us ready to lole our Eftates, our Liberties,
and our Lives, rather than renounce one title of our
Faith, how can a reafbnable Man be perfuaded we
would renounce it all to gain a Profelite, who, the
very firft time he Ihould lee us Praftile contrary to
our DoQirins, would be fure to return and expofe our
Villany ?
BEcaufe the Defender has been pleafed to ask this Que/honin
the clofe of his Difcourfe, pa_^e 84. Where are the Vnfmcere
dealings , the Falffcations ^ the jiiuhors Mifcited or It^fit^iied?
I thought it might not be amifs to refer the Reader to ferae of
them, as they arc deteded in this following Treatife. And tie'
the Defender had not the fincerity to acknowledge thera, yet I
dare refer my felf to any unbyaffed'Readers judgment "ra tk cafe
betwixt us.
32, 36, 47.
31' 37» 5^1 54> 62, 70, 126, 155.
pag. 42. 48.
Calumnies, pag. 3.
Falfifications, pag.
Falfe Tranflations,
Unfincerities.
Uncharitable Accufations.
Wilful miftakesof our Dodrin.
Affeded Mifapplications of Equivocal words.
Falfe Irapolitions.
Authors Mifapplied.
Plain Contradidions, p^g. 46. 86.
In al*
moftt-
very
Artide.
'» L It'
si
Kk
ih
A
CATALOGUE
O F
f/iitii
tc
Trc
AUTHORS
Cited in the following
BOOK,
With their Editions.
•1^
A
Cts of the General
AlTembly of the
French Clergy ,
E^^/. 1685.
S. Ambrof. Bajika, 1567.
AquinAtis SummaTheol, fol.
VarifiiSy 1652.
S. At h ana. Ex Officina
Commdimana^ A ft. 1601,
S. Augufiini Opera Baftka^
1569.
S. Augufiini Opera Imperf.
Cont. 'Julian.
B
S. Bafilei Opera Parif.
1618.
BelUrm. <k Scrip. Eccl. Colon.
\6I2,
BelUrm.
A Catalogue
Bellarm Opera Lugdttni^ 15^7*
Col. Jgrip. 1619.
Biblia Sacra vulgat.
Englifh Proteftant Bible.
Bibliotheca Vatrum ColonU.
1618
Brereley Proteftant Apolo-
gy. 1608.
Liturgy of the Maft.
Col. 1620.
Breviarium Monajlkum
Parif. 1675.
c
Card. Cdjetan in D. Thorn-
am Venetiu.) 1612.
Card. Capifucchi Capit. Theol.
Selec,
Cajfandri Opera Varif. 1616.
Ejitfd Con(f(ltatio.\id. Grotii
via ad \^acem.
Catechifmus Romanus Ant-
verpitz ex Ojficina Vlant.
\6o6.
Chemnitii Examen Concil.
Trid. Franco/. 1574.
Sti, Chryfo/lomi Epifiola ad
Cxfarium.
StL Chryfojl. Edit. Comme-
lian 1596. item
-^—^Frontoduc. 1616.
The Book of Common-
Prayer, London^ 16SS.
of Authors!
Summa Conciliornm Baii^l
Par. 1675.
Concilia Binii Parif. \6iS,
Concilia. Gen. & Provinc.
Colon. 1578.
Concilium TridentinHm^ix{%
1674.
Crejjy againft Dr. Vimt\
Court Sermon, i66j.
Sti. Cypriani Optra Pans
1648. '
Cyprian Angl. 2d, Edit.
D
Defence of the E^pofidon
of the Doftrin of the
Church of Enihui,
1686.
Dionyf. Areopag. Ecclef,
Hierarch. Paris, 1644
Durandm in Sententias. Lui
1569.
E
r
Expofition of the Doftrin
of the Church of Eag-
land., 1686.
S. Ephrem Edit. Ger, Voffii
Colon. 1616,
Error Non-pluft, 16"]$.
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arum Partjiis^ 1672.
Eufehii
A Catalogue of Authors.
■P»;
I f:
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Baji/ea.
The Guide in Controver-
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1615.
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Dm "1616. ;
\i . ...
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rK
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1615. item Edit. Commel.
M95-
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turn,
' M
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Mijfale Romano Monafiicum.
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N ■
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. 2! .^:nioD
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. • V
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1686.
Art. I. JT. I-
^
1]«.
REPLY
T O T H E
Kin,
DEFENCE
O F T H E
(,k Expofition of the Do6lrin of the
Church of England.
if
4
ART. 1.
introdvction,
^'Hat he who accufes another of Great and-
* Heinous Crimes , ought to take all pru-LV n t
dent care not to be guilty himfelf, of thofe *
* Faults which he condemns in others, is certain:
But whether this Author of the Defence, or I,
have governed our felves by this Maxim, is to
be cleared j and I fuppofe the Judicious Readers will neither
take his nor my bare allertion for a proof; and therefore to
avoid more words 1 commit the whole to their Examen in the
following Articles. B • I
§. I.
Idolatry and
i^uperltition
Prot. Cry and
CaluranieSj
atprefent
yackfoffy Dr.
F'thi, Arch-
Bifhop Laud,
Dr. Heylwy Mr,
Thornlik^, Dr.
Hivntnond, Hie.
Other Prote-
ftants thought
the charge
unjull.
TTiornJilie Jnfl
"•ei;.;hts and
•"eafures,
Chap. 1. 2.
Chap. I, J.
Chap, 2. p. p.
Ocfance p. 8g.
Introduction. Art. I. jT. i
t
r fhall pafs by alfo what he fays concerning the Authority
of an Imprmatur Carolus Alfton, &c. which he equalizes to a
Permiffu Superiorum (the' I hope he will not contend with thofe
Telbiinonies which are given to the Expofition ) and proceed to
the Point in queftion.
If Calumny and Vnftnccnty be now the Catholic Cry, it isbecaufe
Idolatry., Stiperjiition, and I know not what more harih names, are
now the Trotefiants.
There was a time fasthis Author knows) in which the genuin
Sons of the Church of Sngland excufed the Roman Catholic
Church of that odious Imputation of Idolatry, and acknowW-
ged the Doitrin of the Church fas to that particular) to be
innocent. He knows too, that fome perfons (never Excorama-
nicated nor cenfured by the Church of England for it) have
maintain'd, that the Sons of the Church of England cannot dc-
fend the Charge of Idolatry againft the Church of Rome, with-
out denying that Church to be a true Church, and by confe-
quence, without cpntradidling themfelvcs without going agaiaft
the intention of th® Reformation, which was not to makeawn?
Church, but to rcftory a Sick^ Church to it's Soundnefs, a Corrupted
Church to it's Purity, without calling the Sin o/at their
own Dores, and beinganfwerable for all the 111 confequenm
Nay more, that he who takps the Pope for Antichrift, and tk T<!-
pifls for Idolaters, can never weigh by his own Weights, and mm
by his own Meafures, till he hate Papifis worfe than Jews or Mahn-
metans-, of which the Presbyterian and the Puritan have been
guilty, but the Clergy and Gentry of the Church of Enghd
have been hitherto more Chriftian.
I would gladly therefore know how it comes to pafs, that at
this time f when he acknowledges there was. never more caufe to
hope, for an Union, and wifhes that all fuch tilings as heighten
our Animofitiesmight on all fides be buried in eternal Oblkion,)
An Expofition of the Dodrin of the Church of England fliould
be ulhcredin.w ith that odious Imputation of Adoring Men ad
Women, Croffes and-Images, &c. Where do's he find the Church
of England in her Thirty Nine Articles or publick Teftimonles
of her Dogmatical Doclrin, charging the Church of Rome with
fuch Idolatry? We find indeed that their Twenty fecond Article
tells us, that the Invocation of Saints is one of thofe Fradiccs
which
Art. I. S- I- iKtrodnciion. 6
It * • "
which are fond thin^s^ vainly invented^ &c. but it proceeds not
f fo far as to call it IdoUtroHs. And if the Homilies ( to
which he flies upon other occafions when he is preft to ihevvthe
Dodrin of his Church^ be more fevcre, he is little verfed in his
own Dodrins, if he be ignorant that feveral Eminent Divines of
his own Church do not allow that Book to contain in every part of Bifliop
it the piiblkk. Dogmatical DoUrin of the Church of England, tho'
„ thev be all obliged to fubfcribe to it as containing a wholefome
Dodrin.
- I wifli then there be not ibmcthing more in the bottom of this §• 2.
- than what appears at firft light. Lr.tells us, 'that when
' Qiieen Elizabeth beheld the Pope as her greateft Enemy in refer- aunin'^nueen
NE *ence to her Mo|;hers Marriage, her own Birth, and confequent- £,7^". t^g.
* ly her Titl^othe Crown of England^ Books were filled with
y ' bitter Revilings againft the Church of Rome and all the Divine
iai ' Offices^ Ceremonies and performances of itbut that in the next
li,t *■ Agcsthc dangerous confequences of the Charge ofupon the ^ ^ n .•
1)E; ' Church of Rome^ began to be more calmly and maturely conlidered j chlriet
Xt5 ' in fo much that Arch-bijhop Laud thought it neceflary to en- thelirlt's
' dcavor roith diligence to hinder the reprinting of thofe Books. And time.
ptf what, muft the fame Apprehenlions be now again raifed in the
Peoples minds ? Muft the Pope pafs now for our greateft Enemy ?
And muft the common People be taught to hate Taptfis rvorfe
■J. than Jews and Mahumetans, that the Pulpits ring again with fuch Renewed at
horrid accufations, and every Book (tho'pretendi^ moderation) prerent to
brings now the charge of Idolatry along with it? u this Author
" had not this defign, (fori dare not accufe him of being a lead- '
ing Man) he might at leaft have forefeen the ill confequences
which would follow in the Nation, and for which I fear He and
^ Thofe that fet him on, will one day anfwer before the Tribunal of
the God of Peace and Unity.
' But he thinks himfelf clear at leaft of Calumny^ if he can fhew defence 2.
that our aluthors allow all that he has charged tu with. Not too r inmn'
fall: I muft inthisalfo beg his pardon: The confequence do's not
follow, thatbecaufe fome particular Members of the Church of
Rome may have taught fuch Dodrins, therefore the Church is guil-
ty of them. He has been often told (and that according to all
reafon) that we have nothing to do here with the Doflrin of the Schools-.,
that he muft take our Dodrins from the Councils, which contain
B 2 the
IntrodHttion. Art. i. 2.
the P«Wic, Anthentic and Vniverfally received Definitions and DecL
fions of the Church; otherwife he touches not the nccejfary terms
Def.Pref.p. rj,. of Commmion. Buttho^ he acknowledges this to be my Catholic
Diftin^ion^ yet he takes little or no notice of it throughout his
whole Book, but flies ftill to particular Authors to maintain his
charge.
But what if our Authors allow not thofe things which he charges
them with, will he then acknowledge himfclf guilty of Calummi
If he cannot bring any ofour Authors that fay, Divine IVorJhip is
to be given to the Blejfed Firgin and Saints departed (unlefs their
• cxprelfions be miferably diflorted) or any perfons that dopra&j
it ^ if our Miflals and Pontificals do nor command us to adomii^
Crofs taking the word Adoration in that ftrid Senfe; and if ] ftev;
him in the following Articles that hemiftakes the'oodlrin of the
Council of Trent zhont the Sacrifice of the Mafs, and the Churches
Tenet about Merit; I hope he will befo ingenuous as to confefs
that we deferve not fo ill a Charader; andifhe befofenlible of
C'o'e pag. 8^., the accoimtwhich muji be given for idle words^ 1 hope hewililik-
wife confult the Salvation of his Soul, and repent and make fatis-
faiftion for thofe which are injurious to the reputation ohChurch,
to which (if he be.what he profefles) he rnuft acknowkdg heowes
■fome obligations as to a Mother.
HnGncerltf. Blit I charged, him alfo with Vnfincerity in flating the Queftion
betwixt Catholics and Proteilants, and this alfo touches his re-
putation. I muft confefs I would willingly be tender of it; but
where fo gre* a concern as the reputation of an Innocent Church
is joyned with his fingle Honor, I think I may be excufcd, if I let
the dirt fall where it ought, when by wiping it off from one, it
muft neceffarily ftick upon the other.
5* 5* That which I condemned in his ftating of the Queftion was,
fira tha"p^o reprefented us as allowing them to hold the Antient and m-
teflants hold doubted Foundation of the Chrifiian Fai'h. I told him that we do
notall.Funda- not allow that Propofition, efpecially if he mean all Fundamen-
mentals. tals y and that tho' the Bifliopof Meaux hasa Sedbiontofhew,
Pag 24 Pretended Reformed Religion acknowledge the Ca-
tholic Church, to embrace all the fundamental Articles of theChrijl^^
Proteilants Religionyet it do's not from thence follow, that .Catholics reci-
grant that procally grant them alfo to hold the fame. And what, I pray,
an Funda- Is his anfvver to this ? That whofo Jhall plcafe to conftder Monfitnr.
SBentals.
Art. I. 5. IntrodkEiion. 5:
dt Meaux's arguing from Monfeur Daille's Concejfions^ as to this
^ Tainty will find it dear enough^ that he did', if the Foundation con- Difcncepa. 4..
fiji of Fundamental Articles. But really I have again and again
^ confidered what Monfieur fays in that Sedion, and can
find no fuch thing in it •, but that his is only Argumentum ad ho- M. ds Menuv
minem, an Argument drawn from the Conceirions of Monfieur lenfe perver-
't. Dailli, and from what is manifeft to every one, viz.. That we be-
' i lieve all thofe Articles which Protefi-ants call Fundatnentalt- P\it he ^
neither fays, nor infinuates, nor fo much as Ihews it to be his Exfor. sea. i.
Opinion, that the Proteftants holdall thofe Articles which Ca- p®s 3-
tholics call Fundamental: But he who can find That in the Bilhops
Argument , can find alfo that I my felf confefs that the Articles xhe Viniica-
ifU which we hold and they contradid, do by evident and undoubted tors TenH; per-
ill confcquence defiroy thofe Truths that are on both fides agreed to be verted by the
zi: Fundamental. I know not with what Spedacles he Reads, but
TOj I think any judicious Reader will grant that I never faid any '
lies: fuch thing. 'Tis true, I tell him , that were the DoElrins and vindk.pa. 23.-
11;^ PraQices which he allcdges, the f lain and confcjfed DoQrins and PraEl-
3J2J ices of the Church of Rome, he would have reafon to fay they con-
jgjj tradiil our Principles: But I tell him alfo, that we renounce thofe
jjjiDodrins and Pradices , that we deteft the very Thoughts of
them^ and that we fee no more Connexion betwixt the Confe-
. . quences of Idolatry and Superftition, which he draws from our
Dodrin (if he take it in it's right fenfe) than there is betwixt Catholics no >
the fame Confequences which Diffenters draw from their bowing moreidoia-
to the Altar and at the Name of Jefus, ere. But he takes no tecs than i^ro-
® notice of this Parallel, when given him in fuch modeft Terms,
r and ftorms at the Method of giving it in the Diflcnters Language,
which fiievvs he has little to fay to the Juftice of the thina it
felf.
But he tells me, that I have miltaken the Queflicn betwixt Pag. 5. ■
f him and me : For his biifinefs was only to give a true Expofition of
the DoEtrin of the Church of England. Indeed had he followed
i- that Defign according to the Title of his Book, and kept himfelf
t entirely to it without thofe wild Excurlions againft the Dodrin
ji and Pradice of the Church of Rome, or only abRained from-
mifreprefenting them, Ifhould not have undertaken to Vindicate
the Bifhops Expofition. But perhaps he will fay that he dicl it
with Charity znd.Moderation, and that if he had k^own any. thing-in.
1 bis-
■*6 Religious Worfbip terminates in God alone. Art.
1^' ^ooKt rvithoM dijfenibling the Truth might have been on.it.
it.pa.i . he fmcerely frofejfes he would mofi willingly have done it. jf
•Protelfant Charity and Moderation to begin with an accufation of
Charity and our adoring Men and Women.^ Crojfes, Images and Rclujues,
Moderation. Or as if this and the like did fo belong to the DoUrin of the Chunh
of England, that he was necejfitated in expounding her Doclrin to
fix them upon us, and could not omit them without dijfmhlm
the Truth. If he had confulted the Learned of his own part"
they would have taught him more Charity and Moderation.
ART. II.
That'Religious Worfnp terminates ultimately in God alone.
O'
llr Author of the Defence tells us, he is but little concern din
this Article j neither is it ( he fays) his bufinefs to c.vamin
p^s^- whether I have truly difiinguiJJjed hemixt that /:foKor which we
pay to God, and that which we give to Saints. But really 1 think,
confidering the ftrefs he has put upon the word ADORA-
A neccflaiy TlON, in his following Difcourfe, he ought to have taken
diflindHonnot notice of the dillindtions which I here gave. But he hew tht
ofb'^"tiie^'D Quotations out of our
fender.'^ would haveiignified juft nothing; neither could he have made
fo plaulible an excufe for his Calumnies and Falfifications, and
therefore he thought it better to leave the true Explicationof
the Terms, and the neceflary diftindbions betwixt Honor andHo-
nor, Workup and Worjlnp, Adoration and Adoration, &c. to o-
thers, and make ufe of them ftill in his own confufed Senfe, as
if nothing had been faid to redtifie his miftake.
I fee then I mull be forced to open the matter a little more
plainly; Which having once done, I hope the Judicious Reader
will.take notice of whatliay, tho'he who oppofesraemay not
think it for his purpofe.
And firll I mull again tell him with Monfieur de Meaux,t)!ali
feeing in one Senle Adoration, Invocation, and the IlxM of
Mediator (I might add Jufiification, Prayer, &c.^ are onlyfofcr
to God and Jefus Chrift, it isnohardmatter to mifapplythofe letmp,
whereby to render our Dotbrin odiotss. And I mult here conjure him
not
h
b. Art. 2, jT. 4. Religious Worfhip terminates in God alone. 7^
'fe not to obftruc!!; the hopes of a more Chriftian Unity ( which
®j?he thinks is now in a fair way to come on) by a future raif-
-H application of thofe Terms: To prevent which, I mufl deiire
"liihim to confider,
Kit, Secondly, Thattho'we would willingly appropriate peculiar
itk,Names or ExprelTions to fignif.e the intention with which we
ffc do ouradions, calling that Honor which we pay immediately to Adoration,
.'■w God, Divine Adoration, or ^ That which we pay to Men Veneration,
upon account of natural or naturally acquired Excellencies, only are equi-
^ and that which we pay to Saints, Angelsand Holy things, ^'ocal terms
Doitlia^ or a Religiom Honor ^ not in the ftrideffc Senfe of the applied the-
word, but becaufe it has a reference to Cod who is the Center of Drfender.
i))i; all Religions Honorto whom it ought finally to tend, and in
wljom it is ultimately terminated; yet the Terms, RefpeSh^ Ho-
(ji^wor, H 'orjlnp^ Service^ Adoration^ Veneration^ &c. have been fo va-
;[j|jjrioufly ufcd by our fore-fathers, both in our Native, and in
jjjj the Sacred Languages^ that it is impoflible to make them fpeak
uniformly. Tnus at this very day, tho' we affirm that 6Wis
j^ij|!only tohelVorpiped (meaning with Dmne JVorJIdp ) yet in the
uProtcftant Common-Prayer Book, in the Ceremonies of Mar-
Triage, the Man fays to the Woman with my 'Body 1 thee iVorjhip.
"And our Language teaches us to give the Titles'of Worjhipful
® or Right-War(hipfid to Men of Quality. Thus in the Sacred
7^Scriptures Abraham isfaid to Adore the Childrcrt of Heth, Jofiie-
''.'Tin Angel, Cfc.
What I havefaidof words is likewife to be underffioodof the §.
exterior adions of the Body, Bowing^ Kneeling^ Proftrating ^ Bowing;
i^.KiJfing^ &c. all which arc not fo appropriated to Cod^ butthlit -
S^they are and have been in all Ages made ufe of to tcffiifie our re- (jc, a^e'varl-
fped to our Kings, Parents, orMagiftrates. oulivufed.
i Lafily, I mufl defire him to confider with us, that this Bow- §■ 6.
iting^ Kneeling^ Profirating, &c. thefe Terms of Adora- The Honor ^
^;ttonl IVorjhip^ Honor ^ &c. tlio'fo promifcuoufly ufed, arc yet orVfti-
cliflinguiffied according to the Excellency of the Object on which ons is diHin-
Sthey arc Terminated-^ for if the Excellency he Natnral ox Nat it' gullfiedby the-
( rally acquired, as Beauty of the 'Body or Vertnc of the Mind; Objedt.
yea,or Extrinfcal^ as Nobility^ Riches or thelike, the Honor which
is due is only Cnil^ or Human-. But where the Excellency is
Supernatural we term the Honor Religious.^ that is, fuch an Honor
as
S Religious JVorJhipterfni»ates iuGodaloue. Art. 2.
■as Faith and Religion teacheth. Now Faith and Religion teach-
■eth us alfo to make a diftindion in Religions Honor, according
as the Supernatural Objeds themfelves are diftinguKhed, For
the Supreme Independent Being is to be Worfhiped with a
Sovereign unlimited Religious Honor, and this Honor which
Divine honor (when we fpeak ftridly ) we call Latria^ is only due to hb!
onTd bellows his Supernatural Gifts upon his Creatures,'
Gol lome in one degree fome in another, fo is there an Honor due
to them according to their feveral Degrees and the' this
Honor may be properly called Religious, becaufe of its Religious
Inferior honor Motive, and becaufe it has God for it's Ultimate Objed, for
mavbegRen' ^hofefake, and upon account of whofe Gifts we Honor them-,
to Creatures. it in a Degree Infinitely Inferior to that which we pay to
^ody becaufe the Objed which it Regards is Infinitely Inferior
to him. This Inferior Honor we ( when we fpeak in proper
terms) caW DouHa, for Hyperdoulia lignifies nothing bura higher
■ is acknowledged'' Degree of this Inferior Honor, the highelt Degree bearing ihli
nln^toha"vr no proportion to that which vie call Latvia, the one being pay'd
its urc'Vo/)!,/, to an Infinite increated Objed, the other to a finite Created Be-
&c. ncih'mg bin- ijig-.
^crs tiem o'
to be as
voidsojartufetobetuieniofignifiefccdiar conceltkas inChnjIianhy. Tharndik^, Epilogue lit. jc.
7' This Inferior Religious Honor isfometimesalfo pay'd to tai-
mate things. As in the Oldl-^aw to the Ark, to Mrons K(Ay
d"c. and now in the New, to the Sign of our Redemption, tothe
Bible, to the Altar, C^c.
If this diftindion betwixt Supreme Religious Honor or Wor-
Ihip, called Latvia, and inferior Religious Honor or Worlhip
called, Dodia, and that which we call Civily do not pleafe him,
but that he will admit only of the two Extreams, and rejeftthai:
Middle inferior Honor, I muft ask him what he will call tte
Honor which was payd tothe Ark in the Old Law, before which
aiKfg. ij. King • 'David Danced, for the touching of which was flain,
b I Rfg. 6.\9, and the ^ "Bethfamites to the Number of 70 Men and 50000 of the
c pfu. $8. i Populace for having only looked into it ? and which was Cora-
compared with manded by the Royal Prophet to be Adored. Nothing of Re-
the I fflM/.js. J. ijgjQjj here? Nothing of Reverence ? what will he call that Re-
verence which God himfelf Commanded to be done to his San-
duary
hv: S'l' ^'^^^S}o^^WoT^i^ttrmtnAtesinGod,dontl 5
:, duary, Levit. 19.30. Muft it not be called Religious ? Certain-
ly the Church of SngUnd^ as I take it, implies at leafl as much,
when amongft her Canons ftie enters this as one, That Churches
■ be not profaned: Seeing, nothing can be profaned,but what hath *
a Religious Refped. What will he call that Honor which
o& :; *Jofne paid to the Angel after he had told him that he was only ^
Trifjce of the Army of the Lord^ when his own Tranflationfays, AdoranTl'it.
tes he fell on his Face to the ground^ and WORSHIPED? I will 5- '4-
'3S', v not urge their Adoration before the Altar, nor their Kneeling Protcftants
i(tr at the Communion, becaufehewill perhaps fay, they Reverence jnfe-
Uias not the Altar, but God, and Honor not the Elements of Bread and Honor^to
feji- Wine, but Jefus Chrift reprefented by them: However, tho' mereCrea-
otteii they are loath to confefs it, for fear of giving advantage j yet tares,
kisli thsy muft needs allow a Religious refped to both, feeing 1 hope
he will grant, that both the Altar and the Elements may be pro-
faned: Is this Refpcda Religious Honor, or is it only Civil?
Ifhe cannot for fhamc fay it is only Civif nor dare not fay it is
the M admit of a Middle fort of Honor, which how he
r will Term I know not, ifhe call it not Religions in an inferior
Degree.
Thefe Notions being Cleared, 1 hope where ever he meets with
^ J the Words Worjhip ov Adore^ he will not immediately judge
God or an Idol to be the objedofthat Cult, or that a Sovereign
and Divine Honor is meant by thofe Words ^ but that he will
aitstlsj give a right diftindion, according to the different objeds, to ^ihtntdijun.
which thofe Words and Adions are Appropriated : which if he
do, I hope I ihall eaiily make him underftand our Dodrin in the
following Articles.
ys^ What 1 have here faid, Clears MdldonaPsExpveSion Cited in fo.
the clofe. And as to what he tells us from the Index Expnrgato-
(j)«s r;«/, that it has ordered thefe Words that ^od only is to be Adored,
and that no Creature U to he Adored, to be Blotted out of St. A-
thanafiHs and other Authors in which they do occur; I wifli he
'iff had Weighed and Examined well what he Writ: For tho' I
'0s have not feenthe Index ExpHrgatorm which he mentions, yet I In librisautem
fflp have Confulted the Rules Appointed at the end of the Council of
Trent for the Corredion of Books, and the ^th §, de CorreHione
iof orders, that nothing be Corre^ed in old Catholic Authors, but where
d' amanifefi Error has crept in, either by the deceit of Heretics or the
f-r •' ;• aJnifelttu error
10' Trnjomion of S<thts. Art. 5. g.
Si quid auttm negUgemt of the "Printers: And the Books of Origen and T
Si^c. which are Printed by Catholics without any Cafti-
TunlTiicTa'ti S^tions, are a plain proof of our Integrity j and therefore f
novis editionibus, doubt not but that our Defender is either out in his Citation,
"lyTr-""' vford More is taken by them in a lefs ftrift Senfe,
TdMarei'el'L and Only inferted in the Margent or Indexes of St. Athanafms^
pimisadhibiu contrary to his Senfe and Meaning.
diligentu, an etc ^ ^
Doiiriaa, Uc'fque collatu, ejufdem audms ftntentitt difficilhr illujirari, ac mini ejus pitelut ex^licaripfu.
ART. III.
Invocation of Saints,
'"l^His being one of thofe Points in which (as he fays) he has
X promifed to Jhew, that we adore Men and Women by fuch m
Invocation^ 04 cannot pojfthly belong to any but God only; and that
we make the Merits of our Saints to run Parallel with the Merits of
Chrifl 5 it will be neceflary, that I (hew him wherein his Miftake
lyes, and the injuftice of that Imputation.
Prayer, In- Jq order to which, as in the lalt Article I fhewed. That the
are^eqdyoS' Honor, Refped, Worlhip, Adoration, &c. weteequi-
terms abufed vocal j fomufl 1 here alfo Firft premife, that the words PrAp,
bytheDe- Invocation ^calling upon, Addrefs, &C. are (as Mr. Thorndiksh'Si-
fender. feif fayg^ whofe Teftimony I all along alledge, not fo much (as
oftl^"L7iiir7f Biihopof Condom tays of Mr. Daille) toconyince them by the
the Church'f.30. Authority of their moft Learned Minifters, who were never, that
J.55- I heard of, cenfured by their Church, as becaufe what he fays is
in it felf evident) or may be, in fpite of our Hearts, equmcd-,
that is, we may be conftrained, uniefs we ufe that Diligence, which
common diftretion counts fuperfuous, to ufe the fame words m fgtiifj-
tag requefts made to Cod andto Man neither ate they /o f")*
per to God, hut that whether you will or not, every Petition to a
Prince, or a Court of Juftice is necejfarily a Prayer, he tkt
makes it, Invocates, or calls upon that Prince or Court for Pavor or
for Juftice.
t v. 2. imuftalfb with the fame Mr. Thorndike lay, that to difpv^e
Satfiftmay be whether we are bound to Honor thofe whom we call properly Saints, or
Heaored. difpute whether we are to be Chriftians, and to behove
thH
'Art. 5. iT. 9» Im/ocAtion qf Saimn, j i
this-, or not\ For if God hath faid, I will Honor thofe who Honor
me, it becomes us certainly to Honor them too. ' And that whe-
* ther this Honor be Religious or Civil, becomes difputable only
' for want of words, vulgar ufc not having provided proper
'terms to fignifyall conceptions which come not from common
3. iCippofe Mr. Thorndike (as in them) fpoke alfo the fenfe of Samtspray
his Church, when he tels us, and proves it from undeniable
Texts of Scripture, and (^)pairages of the Fathers, That jhuilfJst
it is mt to he doubtedy that the Saints in Haffmfs fray for the Whether
Church Militant and that therefore whatfoever may be difputed, they be our
•whether Saints or Angels in this regard may be counted Mediators, j^fg^ce^rs
IntercelTors, or Advocates between God and m, will be mere con- or Advocates
tentions about wordsy which I intend to avoid, if I can, in all con- is only a con-
troverfial Difcourfes. tention about
words.
(i) jlpc.v.%.vni,%. Gc», 14. Uxd. Kxxii. Deut. I ii. Ji, 35,3^. *1,. 4,
» Kingiviii. 19. xix. 34. **. 6. EfiLxxxvii. 35. iKiitgt xviii. ^6. \ Chron. xxix. l8.
(fr) St. Cjjritn, St. Jerome, Sc. Uugxftm, Sc. Let, St. Gregorj, and many more which be could bring.
So that the difference betwixt Catholics and moderate Pro-
teftants, is not Whether Saints or Angels are to be Honored
with an inferior Honor, or whether they fray forwy but Whe-
ther it be lawful for us to Pray to them •, not in that Senfeas if we
intended by that Prayer to do that to themy which they do to God
for for that as the fame Mr. well obferves (ftill really ihn-pg-ite.
and actually, as the fame Author notes, apprehending themto be
creatures, which prevents Idolatry -y") could not be faid without Ida- .
latry-y but Whether it be lawful for us to befeech orintreat them
to pray for MS. And the quellion betwixt the Defender and us is, We may de-
Whether fuch kind of Addrefles as thefe, are of fuch a Nature fire them to
as to make Gods (as he calls them) of Men and Women j a very for us.
difrefpedlful Term, for the Saints who reign with God, whom
we acknowledge to be our fellow-creatures, however exalted
to fuch a glorified State.
Perhaps he will here tell me with the fame Mr. Thorndike, §. 9.
That there may be three forts of Prayers to Saints. The firft, Three forts of
of thofe that are made to Gody but to de fire his ble^ings by and thrp^ Prayer to
the Merits and Interceffion of the Saints. The fccond of thofe Saints ac-
Prayers which ar^ . reduced to an Ora pro jtsbis; j^^nd the third, Mr
C z when md.
InvocAtioH of Saints, Art, J, J*. loiii,
when one defires immediately of the Saints the fame Blejfmgs Sti-
Ibid is7' Temforal^ which all Chrifiians require of God-. That as
to the firft, he acknowledges it to be utterly agreeable with ChrijU.
Page 10. anity-j Tho' he cannot go fo far with Mr. Thorndit^^ astoallovy
of the word Merit in thofe Prayers, which he thinks makgs tie
Merits of our Saints run Parallel with the Merits of Chrifi; Jjjgj
• This is Mr. the fecond had the beginning in the * jhurifhing times of the Church
SnTwho afc^, Conftantine, but that they were rather Innocent Wijhes and
thit the lights f Ehetorical Flights than direSl Prayers ; and that in them theyfem
to depart from the prallice and Tradition of the three eyiges before
Nawanzenj ' them. But 35 to the third, that he has fufficiently fhewn in Ais
Appendix to this third Article, that the Church of Rome's Devo-
Aiiguftin, chvy- tious to thc Sulnts are fuch, and that therefore Ihe adores Men
cS'. Theodl and Women. Toall which I will as briefly as I can, givehimpo-
ret, Fiiigcnuus, Utive Aiifwcrs, and examin his grounds, becaufe he taxes me
cyXVom.'re, wlth ncgligeucein that Point.
er nnhtr all ape
that ximtat I , ,
ihm Ihtde{dg, 358.
§. 10. And Firft, As to what he fays, that Monlieur Tfaille himfelf
had the fame Notion he has of the Expreffions of thc Pnmitivefa-
thers of the Fourth Age, viz.. that they were rather Inment
wijhes and Rhetorical flights than Prayers.^ I do not doubt of if, but
I think the Rhetoric lies at his door who flies to fuchapoorlhift
It feems thefe were fome of the Duriores loci, more difficult
palTages which fome only nibledat, others could not difgeft, and
he only Ihifts off under the notion of Rhetorical flights or no-
velties. And therefore Monlieur wasnotout(asthis
Fjpofit. Sea. 3. Gentleman feems to Infinuate) when he faid, that Trotefiami in
4- General (obliged by the ftrength of Truth) begin to acknowledge the
Proteflants Cuftom of Praying to Saints.^ and Honoring their Reliques.^ wasEftd-
grant Pray- Uped even in the Fourth .Age of the Church j or that M. Ddte
ing to Saints grants as much j For certainly, his acculing the Fathers of tiiaf
^ 'i^yebecn ^ge of altering in that Point thc Dodlrin of the three foregoing
the fourthmincing the Boldnefs of his AlTertion by his Neque
eum d vero longe aberraturum pHto\ and his/m funt hujus generis.,
ftiews that he could not deny, but that many of them could not
Btfenee pa. 7. pgpg f-Qj.
S» i\. Howeverthe Defenderisof Monlieur Religion in this
point,
il; Art. J. JT. ii« Invocation of Saints,
point, and tells us, that thsf Addreffes were really of this
' and proves it firft from two Exam pies of St.
: and from the opinion of thofe Ages, that the Saints departed were
not admitted to the ftght of ^od immediatly upon their Deceafe.
But his firft Argument is altogether infufficient: For ' fuppofe
that Father had at two feveral times made ufeof an Apoftrophe, tiveFatherr*
Muftallthe other Addrefles, which he and the reft of that Age to Saints were
make, qeedspafsforfuch? What Rhetoric was the Vir- notRhetorlcal
gin guilty of, when in danger of being feduced by St. Cyprian^ flights onlv.
then a Heathen, as the fame Gregory Naz.ianz.en fc relates jije %- a iftyfuppofc,
Kllis gedofthe F'trgin Mary to help her a F'trgin inthe niidfi of danger l with leave
Was the Addrefs with which he finiflied that Oration only a piece sL&ft^'theVr-
of Rhetoric? Look down on m from Heaven with a propitius £ye-.^ tide i/dos not
Ie^; guide oar Works and Life., feedthts Holy Flock_, govern it with as, do"b^ bw°rath«
)!Qi direSting others as far as is pojfihle to what is heft. Caf oututjportune takes it for gran-
and trowlefomeWolves that cavil and catch at Words andSyllables,voach- pUce,^'st. Gr«.
fafing HS the perfeSl and clear fplendor of the Blejfed Trinity, with g'o inftcad of,
whomthoH art already prefent. Was that Addrefs which he makes o^cOTft^ntine'''''
in the end of his Oration upon St. Athanafim of the fame kind? Of'h^u ^ojihe^r
J J But thoH ({kysht) lookjeponas fweetly from on High, and direB this Author'''
f this Holy People, Adorer of the Blejfed Trinity, who is feenand would have him,
" Worjhipe din the Father, Son and Holy Ghoji •, and in cafe of peaceable —lutTkKm''mt
times Rule and Govern this Flock with me •, but in cafe of trouble, fhed-er thou deft
reduce or ajfume us, and place us with thy felf,and thofe who are like un- tLTcai'mJithad
to thee, thai what I crave be great. becnfpoyfed.
;i How much rather
,, then may we fup-
QlL pole that the Scnfe of this Father was, Hear us^fince rte are ceruw thou dtji) Hear 0 hspfy Sainty if thou haft any regard
: ittur afairs, (as we are fure thouhaftj iffuchbethehoierdonebyGedtotheSpritsofHolyferftmstobavea Senfe
l^r cfour concerns (as we are fure it is) acccp of our Funeral Oration ;»Jl, ad of many Funeral Rites done thee; And dius the
ui u pitticle If is taken both in prophane and Sacred Writ, as might be fhcwn by many Examples.
'f™ ^ Keti rtw mi^'ivov^ Maj/cti' mTidncm. 7nx(.^iyu ttsyfvyd/x'cni. — y/K£ ^ to?-
icr. ^'yosj y/M-m/ o £a.i/CMy. Greg. Naz. Orat. in S. Cjpr. Tom.i. Om 18. p. 279. D. 280.A.
0.'' tTroTTivo/s dyaSiy "iMas, xeti f ny.iTigoy fk^dyo/s ^oyoy, xeti ftioy, Keti A
^ nro -mufzyioy zroifMiyotSi h isvfzrroifzaivois, ']d t5 £KK<t Mu'yay m odv n tjoj75'
dzmmfxTmixtvos, Wsfusiv-m'f mty tsv^MCSy , ^ toi/ coKKi^iay , it ^
7HS etytctS T^iAtf^QS > tiS yi'p ^eAf^OTtgatJ' T£ KAi hAU^PQTipuy tlfkUy
0 y^etp/^ofZfyof. Ibid, in fine pa. 286. B.
Lj. f 'Avfi etytiSfy ijfMS ijuiT^iVo/s "iMas Xcti Ay Moy AyA Ai^dyois Til.eiov, tiKHetS
L 'STgotrxvynrUsj, As iy TPXrgi ^ v/£ d-ftca ■zryotJ/Mfn ^ugnuiyvf it tst€o[jdvns, it
5 yfM.s, H tfy etglwixZs, nfiTnifNtvcf • f j 7n)Rifux£s, fTnmydynsn Trpso-Aaf^fct-
a nctuTv ^rmy h&cw, xfy fA'ja.n.A airifityoy. Id.Orat.ai. Greg. NiZ, in
fnefig.-^<^-j,B. Lmet.P{in(iorun,AnnQi6o^.foh
t That
14 InvQCAtion of Siints. Art. u";
So> ^ H.uaf alfo to St. Bafl^ O Divine and Sacred Head, behold ui
l-mT-nvoif A- fromahove^ and the inftigation of our Flejh given us as anlnftrnUm
v6>^v, S ■d-eiet, from God^ either ajfvoage with thy V RAT ERS^ or move m to btitr
^ and direct all our life to that which is mo ft beneficial;
^ySv receivem alfo after our departure out ofthitlife there in thy Takrnada,
trxoKom tUs
empxif tLuu w rM«w/S tais eriovns '^picSeiais, n ardmc
j^T Ttdvia. filov nfiv S'n^dytt, ■^pis "ri honTtKi^wtf • eiJi tAi^o xiIm-
Sty r/aas -mis naun cxtivxti, (Sc. Idem. Ont, 20. in hudemf S. Bafil. in fnf. Tom,\,
pag. 373. A*
Were the AddrelTes of St. Ephrem, who lived Anno
Hier.nb.de Script, and whofe Writings, as St. Jerom Teftifies, were of fuch rem?
s'ennm.^de' they were publickiy Read in Churches after the Holy Script
Script. Ecd.p.n. turej were they I fay, only Innocent wilhes or Rhetorical flights;
or rather do they not equal any Rornan Hymns or Antiphonsi
e Sedtejam ncs, ® We all (laysJie) fall down before thee, we all implore thee. Free
fJZ'XdeZiHe Oundefiled {y'lvgxn,'} from all our necefifities, from all the Temp,
benediha Virgo, tations of the DcvH: Be thou our Reconciler and Advocate in the
^nive'rform^ue "/ Judgment : Deliver us from future Eire and Dark^efs;
£>ei miter incut- Andvouchfafe fto obtaiu for] O rirgin, the Clorpfthy SoB.
finlfanw/idaf' SceWs whole Sermon in praifeofthe Mother of Godvavjhich
dftrantium ' he Dot ouly praystoher, but gives her almoft all tMe Trd?s
'toTaffm7.&i] which are now mentioned in her Litanies.
M gritii plcnif-
fime ben-dicimuf,
itue Chrijium genuifli DtumtiVbrntlnem : Omnes tibi procidlmus: Omnesteinvoctmus, & auxilium tuumimplmtti'
£ripe nos, O Virgo Sintia, atque intemerati, i quicunjue nectffitate ingruertte, &" a cunllis tetttationibtn dijiiH.
Hefira conciliatrix & advocata in bora mortis, at^ue Jttdicii efto : N(tfi[t<e itfuturo'infxtinguibiliigne, & teoibtii ten-
rioribtfs libera: Et filii tui nosglorjt digu.ire^ 0 yirgo^ &'7Jiater dulcijfitna ac clememiffima, Tujtquidem micixfHi
JOeum Chrifiianorum, fpes neflra esfecurijfima, & SintiiJJimi. Cui [ Deo ] Gloria & hotter, deem atjut vajer'tm
in Sempiternafeculaficul.vum, Amen, S. P. Ephrxm SyriThreni (i. e.") Lament. Glor. Virg. M. MuiK/"}!'I'/'
Jione Domini in put pa. 4gZ. Bdit.Ger.VojpoColonix, 1616.
What were thofe Expreflions of St. r !F<«//inhls Homilyif-
TioTfes^Mrm, ojj thg forty Martyrs, who calls th«n not only the Patrons®"
of their Country, but exhorts thofe xoho are inTrdiiila-
o S/jCofitSif)©-, fhem ; them who are in joy to have recourfe to tbent •,
^ Tiif Tioxet' thofe, that they may be freed from their trembles 5 and thefe, tlwttlw)
may be preferv'dm profperity. Here, continues he, the Tions
found Braying for her Children, the Wife here asks
e tupQUVO- •' J eS J .. > .J
rt,l;
Art. 5*. 12. Invomioa of Sninn. 15
"f!: return for her abfent HHshand^ and health for him that is fick. Let ^ 'tf
I"";/ ymr Prayers be made together with the Martyrs.
m'myivpv jby^fuy, o 3 iva ipvka^^n euj-rri -m iv t(w^ ^WJH
v'fTOCl'fi' if^-jA^Aiji.Sein'mt, dvS'ei rluu iTnivoJhv eur^iM«i Appa^cmv rUJ
auTHexdUi (WttpTOpw y.vi^ TA cdrhpiAlA um^. Bafil. Tom. 1. HOW. in 40* Xriirt^u
,|,^£row. 20. pa^. 534-
1,1^ ^
What were thofe of his Brother St. Gregory Nyjfen, upon the
fame forty Martyrs, as alfo thofe in his Oration upon g St.
Theodorm Martyr ? But I think" what I have here mentioned is io^yc
r rr- • 'srpitt-
lb; Sufficient.
TrareiJ"'©"
if;.or^S'ny wivlv ^amhAA. Greg. Nyflen. Tow. i.L St. Tlieod. Mart, pa. 1017. c.
lyc;
He knows very well, that I might bring him a multitude of
<11
Examples of this nature, and fuch, that if a Cardinal 'Bona or a
' Father Crajfet had exprefled themfelves in the fame manner, he
would have made them pafs for Adorers of Men and Women-, but
'f I fuppofe the refpedt he bears to thefe great Saints and Lights of
Antiquity, will make him pais a more favorable Sentence of them;
1"".^ and he is loath I remember to cenfure them, he is the wifer.
As for his Argument drawn from the Opinion of the Fathers, §• i2«
That the Saints departed were not admittedto the fight of God imme- Fathers heW
daately upon their deceafe, 1 did not think it of fuch force as to SaintYdepart-
require being taken notice of For firii, I am neither engaged as ed were ad-
a Catholic, nor as a Controvcrtifl:, to defend every Argument mitted to the
oar. that Bellarmin or Smrez. brings, (tho' he make it pais for the God>
Churches reafon) efpecially when many of our Polemic Writers pe^feft^Biirs
* think them unconcMve. For, fuppofing, not granting, it were tiiltheday of
true (as he from Blondel and affirms) that St. "Bafil, St- Judgment-
Ambrofe, St. Chryfoftom and St. Aguftin were of this opinion,
That the Souls of the Saints departed do not enjoy the Beatifical Doa!"o°tHe°
ffi- Vifion till the day of Judgment 3 yet feeing it is true, and con- of £7^.
3 • felled by the molt * ingenuous Proteftants, that they alfo held ^^hemnhiw
it it lawful to invocate the Saints, that they not only prayed to
them themfelves, but exhorted others to do the fame 3 and this ss.voaius dr/p.'
T; without ever giving them the leaft caution, that their Expret l^opMei
!(' fions were only Rhetorical Flights.^ it neceltacily follows-, that commendsBidiop
Bellarmins Argument would have been of no force with thpai, as ""dor.
indeed
i6 Invocation of Saints. Art. 5. jj '
was not with St. Jngnfiin, who the'he durftnot de-
to'allow Invoca- cide, whether it was the Saints, themfelves who appeared fome-
ai^dcwforeX' times at the Memorials, and who heard the Prayers, ortbeyln.
.Anirews for de- gcls for thcm j yet made no difficulty to pray to them himfelf
to record the many benefits which others obtained by Pray!
c.4.«.2. ingtothem, as may be feen throughout his whole zzd. Chapter
rr fa/imhu of his 8fih. Book, Dc Civitatc Dei.
Kejoynd^r to *
Srifioiv-
Ufalaienfis Kefub. Eccl.l.'j.c. la- ».2J. affirms the fame of St.Auguftin and feveral others. Thefe are cited jw
S.C, in his anTwer to Dr. nerce's Court Sermon, fag. 132. igi. if}. See alfo thorndih^ cited before fv.f
But it feems our Adverfaries are forced to great Straits, wIkq
they are conftrained to catch hold of every little Argument
which the}^ think ill Managed; and rather than not maintain their
Novelties, call Dirt in the Face of all the Antient Fathers, and
accufe that Primitive Church it felf fwhofe Purity they profefs
(4) This is one of imitate, and according to whofe Dodlrin they fay they
tiie protedants have Reformed) not only of fuch grofs Errors as are con-
tomakrsr!"!!!*- traty to cxprefs Texts of Scripture j but of fuch Ignorance, that
quarrel they held Opinions, not only incoherent, but even (a)m'
tradidory to feveral other expreffions in their ovrn Writings.
with st.chryfi. How much more Chriftian like had it been for him to have \m\-
xT) turn 1^3ted ( ^ ) Sixtm Senenfis ( whom he cites ) who after having re-
apiu^rifcos Ec- latcd the feveral obfcure palfages of the Father , af&rming
Souls of the fHfi to remain till the day of Judgment in the jhnies
animas vivere ant of Tar adice^ under the Altar ofGod.^ or in hidden receptacles ex^iBi
^rad^fi' she Future Reward of Glorytels us. We muft not prefently imapn,
jutrn De''^'^ intend oi if the Souls enjoyed not the Beatifical Fifion, hut
in abdhisme^- s>nly that they did not yet pojfefs that entire Felicity which they ex-
after the RefurreBion of the Body.
gloridp I'Ycemia j
onfisitim fufyicerh animas San&orum cartre div'ini iniuims Gloria*. Soi inteUigteas nondsm fotiri perfecta &C6*'
ptmtnasailla fiflicitattySjuani fcfi ccrforis refurrectsonem txpectant, Bibl, Sancta I»'b, jfnnot.
What if fome of the Fathers believed that Saints departed
were not admitted t6 the higheft Heaven immediately "poi
their deceafes ? Do's not our Lord himfelf tell us, there are
many Manfions in his Fathers Houfe; and Saint ?<?«/, that as the
Stars do differ in Glory, fo do the Saints in Heaven? We need
not enquire how one may be fubordinate to another, as thede-
Art. 5. 13 ,i 4. UvocAtion of Saints, 17
grees of Angels are \ Let us let that alone till we come thether.
However let Moniieur Daille and this Gentleman take heed,
left while they deny any Invocation of the Saints, they ftumble
not upon Purgatory. Certainly what ever fenfe may be put
upon the Primitive Fathers Writings, the conftant pradice and
Tradition of the Church (hews, that (he always believed fome
perfons to enjoy the Beatific Vilion immediately after their de-
parture out of this life, tho there remains a further comple-
ment of their Glory at the general Refurreition, when Soul and
Body (hall be united.
Another piece of the like Veneration for the Antient Fathers
follows , where he accufes thofo of the Age of departing caiurt,."
from the practice and Tradition of the jiges before the/Hy and en- niatedbytlic
deavours to prove it from the profound Silence of the Fathers Defender,
of the Three firft Ages, from whom he challenges me to bring
him any one Inftance of fuch Interceflion.
Had he confulted his Brethren the Centurifts of Magdehurgy pj-f* gj-t .;
he would not have made fo bold a Challenge *, for they acknow- Safnts'^ wi°hin
ledge that Origen who lived Anno 226. (*) Prayed to Holy Joby the ijl. 300.
and admitted the (d) Invocation of Angels ; they affirm alio, years,
that there are manifeft fteps of the Invocation of Saints in the
Doftors of that Antient Age. Had he alfo confulted Cardinal ^
Terrony whom he cites, he would have feen that the Fathers of
the Age were fo far from departing from the Prafticeand Cent. 3, col.ii.
Tradition of the Ages before them, that they make men-
tionof that foregoing practice. Thus St. Gregory Naz.ianx.en ill Beaiejob, or a
his Sermon upon the Aniverfaryof St. Cyprian y who flourilhed
in the year 2 5 o, not only prays to him, but relates a Hiftory how 5. line 2^.
St. Juftina being in danger of making Shipwrac of her Chaftity
by the Magical Art of St. Cyprian y before he was converted to
the Catholic Faith, had recourfe to the interceffion of the BlelTed
Virgin Mtryy begging of her to affift her, whofe Virginity was in
danger. By which relation, whether he was miftaken in the Cy-
prian he mentions, or no, it matters not; he at leaft plainly (liews, fcriptis non cbfcu-
that thepradicedidnotarifein his time, but was the common
Cuftom of the precedent Age. rum. Jipii
^ tcjlant ^folooy
Ir.i feti 3.
fxldy p-tg.p^ ;■« OTiJgiat n. 17, 28.
D
What
InvocMton of Saiats. Art. jT. 14,
What then if the few Writings of the Antients of the Firll
300 years, which remain,be filent in this particular ^does it follow,
that they approved not the pradice? or is there nothing now to
be believed in the Church, but what mult be found in their
Writings? This indeed might be a Socinians plea: but I did not
think thofeof the Church of England (as by law Eftablilhed) would
have flood upon it, when an Ad of Parliament obliges them
itat. lEiiz. c, 1. ' to Venerate the 4 firfl General Councils, fo far as not to judge
' any matter or caufe to be Herefy, but fuch as have been con-
' demned by the Authority of the Canonical Scriptures, or by
*the firfl 4 General Councils: and when fo many of their
Bp. jctpii, Writers endeavor to perfwade the People, that they are ready
Cr.p/mtj&c. tofland by the Fathers of the firfl 400, 500, nayfomeof thera
600 Years; that is, till the 4th General Council inclufively.
But it feems our Author acknowledges, with Dr. Fnlk, and others,
the vanity of that Claim, and therefore will only fland to the
firfl 300, which I believe he will atlaflalfo beforced toquitfor
the Purer Proteflant plea of Scripture alone.
Had this Cuflom of praying to Saints been only introduced
in the ^th Age, and been fo dangerous as our Moderns endeavor
to perfwade the World it is, certainly the fucceeding General
Councils would have taken notice of it, or fome one of ik Fa-
* Ptaviannf foji thers would have written againfl it: But on the contrary, we
MZ'yV'rl'mbi, ^ 4th General Council allowing this Invocation in the
tTeK 'cor7c'cbf Perfon, wbofe words are thefe. Let Flavian he had in ever-
•M.I I. n.1. lafiing tpemory: Behold Fengeance^ [i. e. on. his Murderers] Behold
XJit. Co/an.the Truth! Flavian lives after ^eath. Let Flavian, Martyr
FO-K vs.
cr But that which ieems to me the moft extravagant, is, that
Tcril^i'c. It. Ptoteflants fhould thus demand us to fhew thera fome Tefti-
, . monies of the Fathers of the firfl 300 Years, who lived undet
Perfecution, whofe Writings- are lofl and deflroyed; and yet
tejedl the Fathers of the 4th Age, who wrote, when the Church
/4(. ©TctWp.- begsn firfl to be in a flourifhing condition. Can any one Imagiu,
'^TM 7w (TM- that the Church, when in Grotts and Caverns taught ore thing,
(MTuheli/x and when fhe came into the Light praftifed another ? Can we.
think, that when * St. Chryfofiom tels us, that the Emperor vho is
dj^v, dhe lun TS^TtuJou t (rulujoTTbix , dhUtui,
■WJMTWV, dfiTcU O TV thdchlpui Cemmtlmi.
f loathed.
nw
Art. 5. jT. 14. I»vocxiioftofSaf»fs.
cloathed with Purple^ takfs a Journy to vifit thefe Sepulchers^ [^of
St. Peferand St. Paul^ and laying afide his Pompy prefents himfdf
to make Supplications to them^ to die end that they may intercede to
God for him-y he whofe Temples are encompajfcd with a Diadem y
prays to a maker of "Tents and Pipermen^ as his ProteUors: Can
we, I fay, think that this which was fo publickly performed in
his time, even by the Emperors, was not privately done in Grots
before by other Chriftians?
Were ourQneftion, Whether the Saints prayed for us or no j
or Whether it were not lawful to beg of God to hear their Pray-
ersforus, ( which is all we do in our Liturgies) he (I fuppofe)
knows that I might furnilh him with many Examples out of the
Antient Liturgies, and Fathers, even within the fir ft 100 Years:
But I know he will elude that, and fay he called for exprcfs In-
vocations of the Saints themfelves. To comply therefore with ^lon. Amp,
his dehre, I will not cite St. Denys the Areopagite, who is ex- f 7. §
prefs, becaufe he will not, it may be, allow him to be Author of
that Book. He will nor, it may be,think St. Jaflin the Martyr to Uwov
Ipeak plain enough, when making an Apology for the Chriftians 7^,1^ k
who wereaccufed in his time, as Athiefts, by the Heathens, be-
caufe they did not Adore their Gods i he tells them, that we do
not only 'Adore Gcdand his Son Chrift Jefus, and the Holy „
'Ghoft, who taught thofe things j but venerate in Words and
* in Truth all the Army of Good Angels, and thofe that follow him, I Jo-
' and teach this, as we have been taught, to others. He will alfo,
it may be, find an evafion for the expreflion of Sc. * Irenaus in the
fame Age, who tells us,that thcrirgin Mary was tnade an ADVO- ^
C ATE for the Virgin Eve ; but however let him take care in
his Expolition , that he eftablifh not Prayers for the Dead.
f ^ , o ' <S>P \ \ r * -ZSgJirWUUSiOV,
ly AWHO. rtArs-ns, >y Tmni fsai-w, a;
Tci. S. Jii/t. hlSLtC./tpol. ttd/Intoninum Pium fntp. twn longe ab ixitio. pn -^6. B. * ^ictit ilU
jeduBucflt uteffugsrct Deum: Stc h^cfuajA iil obtdlre Deo, uU Fbginis Eva? Vitio Maria
Advocata. Iren. lib, 5. c. 19. pig. 464. A.
But I fuppofe he will not deny, that Origen.^ who lived Anno =• pip.
216, prayed formally to his a Angel Guardian to recdre him then
fervion-" cenvofun
sh errcje-pr/fli:ios, a cioctr'ma Vemonmum^ ah in'viuitate in ahum Lquente &'fufcipiens eumyquafimediati hontK io-.u.vt,
infticiie; parvitlus ell, hodir nafciturfenex rt-pusrafcens: E'A\x(c\pc trikucns ei baptifmum fecund^ mpgnt aiumU,
^ advoca tibi alios focios miniftcrii tui, k( cuncl'pariter ees, qni aliquMio dtcepti funt, erudiatis ad fidcm, O'c. Orig.
iicm.i. in Ezcch.JcA 133. b, circa. med.lit.E. a.
D z converted
40 Invocation of Saints, Art. S. 15.
converted from his former "Errors and the DoSirin of Devils — to
comfort and firengthen him like a Good Thyfician and to call to-
gether there]} of his Companions in that Minifiry , that all of them
together might inflru^ thofe in the Faithy who had been deceived. I
b OBeatejob, hope he will not deny, that he begged of Holy Job to pray for
«m'"pJdD7um& That he made his AddrelTes to <= all the Saints in generaly
viUjrpermamm and particularly to ^ Ahrahamy in the midlt af his forrow and
Ora^ro lamentation for his fins.
nobis mifcris: Vt
ttiam mi tmiWii Dei mifericordiaprctegat in onmibm tribulntionibiit, & eripiat ab cmnibm optrefionibm nidigni; gi
tonmmeret mscumjuflii •• Dt confcribatms cum kit qui falvipunt •. Et requiefcere mi facial cum illkin regno fiuluhi
ferpttuo cum fatiiiis illis magnificmus ilium, lietn. lib, 2, ]ob. in fine Tern. 2, fol. 55. a. C. c intipm,^
genibus profternere, <&>" deprecati nniverfos Sanftos, ut mihi nan audtnti petere Deum propter n'msietatem pucui
fuccurrant. OSanaiDei, voi lachrymk & fietuplenodolore deprtcor, ut procidatk mifericordm ejus pro memiftrl
jdemin Lamento. Tom. 2. fol. 158. b.init. d Heimihi, Pater Mirakam, deprccare pro me, ne dr Sinibtv iti
eiUener, Ibid, circa finem. pag^ i jj, b.
mmf77d%77n]' Ncithcr wIIl hc, I fuppofe, deny = St. Methodms Addreffes
mfir7utni7'Dei to our Blefled Lady and Holy Simeony to be as formal as any in the
cenitrixVirgo-.ad Btevlary, nor fay he lived not in the time he limits. lamcerta/n
IVr^iZa -Difefii if he had found fuch, or the like Addrefies, in our Prayers, he
'u mldmnT^ti- would havc put thcm upou the ftretch, and perhaps have made
7uffe"hjiffima' them pafs with his Lcamed Auditory for little lefs thanBIalphe-
rTteTlmnkVa- But It may be hc wlll have fomc refpeft for Antiqmty, atvd
crifich pinguedo ; give a more favorable conftrudion tothefe Fathers Expreihons-,
ajiiZ'lftTaitTrc when he has once learned to do, I hope he will in Charity
Salve amorh Dei extend it alfo to the Church, which accuftorqs her felf to
fiiv^fin'ifr^a'ge- Ip^uk the Language of Scripture and Primitive Fathers, and
mahumanum is not willing to changc her Exprefiions, which may be taken
jklL^sInmfptl in a good fenfe, becauie fome few find fault with them.
titt mont irtumrn.
irate.— Pnpierea te dtprecamur pteftaniijjtmam omnium, matrifque konore lihere gloriantem, memoriom if
defmen'em noflri refine , fanSifftma Dei genitrix j mjla, inquem, qui in te ornamur , hymnkqut divinU mttotrhm
tui nulla tempore dejlturam, fed perpetuovidwam, celebramui. Tu etiam fcnex honor ate Symton, pixnoHrte religmt
'prime fiifcep'or, refurriHionifquefidelium ejtarrator, intercede pro nobis apud Deum & fervatorem , quern ulnU fi
excipere dignin juifii. apud Mag. Bibltoth. PP. Method. Epifc, Ucw. in Fefio Purif. B. M. pag. Jtfl. F.
j. 1?. His next Argument is, T\\ztthe Maxims of thofe Antient Fathers
Defence p. concerning Prayer were fnchy as are utterly repugnant to fuch an If'
vocation j feeing , they defined Prayer as due to God only j and made
it their great Argument to prove our Saviour to be God, becmfi
was prayed to. This Argument arifcs, I am afraid, from anaf-
fedted mifapplication of the word Prayer: So that tho' the De-
fender know it well enough, yet Imufttell the lefs. circumfped:
Readers,
k
Art. ^ S' Invocation of Saints. ii-
!f Readers, that Prayer is a word which may be taken in a double
"J""-Senfe: In one, it is only due to Gody and in this Senfe it is, that An affected
iui defines it, Elevatio mentis inDenm^ an Elevation of mifapplicati-
^the Mind to God j fuch a Prayer as this being always payd as a player
«S Blefled Saviour ^ it was a convincing proof againft:
I, ,^'^the Arians^ that he isGod \ and is fo to this day againft the So-
But taking Prayer, Invocation, &c. in another Senfe,
it is only due to Creatures •, and of this nature, is that which we
addrefs to Saints, defiring them to Pray for us help or afftfi us
, J .1 • T. c._ ^L:..j^rn Jii::
lasfornEl'
by their Prayers, &c. A kind of Prayer, fays'the Bilhop of
P ■ rvhkh by it's oww nature, is fo far from being refervedbyGodtohim- ^
felf, roho is an Independent "Bein^, that it can never be Addrejfed to
him: For we cannot withoutinjury toGbd and Chrift, Addrefs
our felves to them with an. Or a pro nobis.
I cannot think, but that this Author knew this well enough,
but it ferved his turn to make a Cryj and becaufe I did not then
Anfwer fuch frivolous Objections as thefe, he was willing fome
of his Learned Admirers ffiould think them unanfwcrable. An-
fe, la® other piece of the like Artifice is his bold pretenfions of what-
they have to fay forthemfelvesj indeed (as he fays) they have
ittlelefu repeated things fo often, that the World grows weary of them, fee-
^forA; ingthey are nothing but what has been Anfwered and Objected,
le Fatte; ObjeCtcd and Anfwered, every year almoft fince the pretended
Ikofd*''- Reformation.
scofe: But fince he pretends they have fuch clear proofs from Scrip- ^
"riiiirefc ture and Fathers j he would have done well to have brought fome Proteiiants
ifiic: convincing ones from either of them j fuch I mean, as fay it is, deftituteof
ijlfitil-- unlawful to defire the Saints who Reign with God, to joyn Scripture
Prayers with ours-, and not to affirm, that every Text of Scripture, proofs againft
that appropriates Divine Worjhipto Godalone,is a Demonftration a- invwation"of
aW"" 2S if we gave Divine Worpip to the Saints-, (which if Saints.
hewouldfpeakhisConfcience,heknowswedonot, tho'hefome-
times, as I hear, tells bis Auditory we do :) Nor bring us paf-
jgj(^ fages of Scripture , which make nothing againft us, unlefs he
,ggi;-s will always take Prayer, Invocation, Calling upon and Believing,
in that ftriCl Senfe in which they are Duties, only to be pay'd
fSf to God, To fay, we muji Pray to God and God only, is a true
Propofition, if we take Prayer in that ftriCl notion ^ and fo it
is to fay, wemufi Worpip God and God only, Serve God and him
■ II
t
' A' ■ A
>■/ ' ,■
r- J
K
I
ti
■ ..i'
If
Pis- It-
i',1
,; ,f.l
'2-2 InvocatioH of Saints. Art.
only^ Honor God and God only., Love God and God only^ Fear God
and God only., but feeing our Defender cannot deny, but that we
may Worship, Serve, Honor, Love, Fear and Obey., our fellow
Creatures, with an Inferior Degree of Worjhip, Service, Honor
&c. why may we not alfo make Inferior kinds of AddrefTesto
them, fuch as are far from robbing God of one Iota of his Pre--
rogatives ?
What I have here faid,will be enough, I hope, to filence all thofe
cavils, that are raifedagainft our Dodrin; but if nothing will
do but Holy Writ, let himlhewus thofe plain Texts he pre-
tends, till then we are in Poflelfion. A Polfeflion by his owi?
and our Adverfaries acknowledgment of above 1300 years, and
by confequence a Polfeffion which no Man in his wits would re-
linquilh his right to, becaufe this Author does not know how to
diltinguilh betwixt thofe Prayers and Addrefles which are
made to God, and thofe Petitions which are made to his Ser-
vants.
What follows in the Appendix , is grounded uponthefarae
voluntary fixing the words, which are Equivocal to an Univocal
Senfe. If the Gentleman, who pretends fo much to be a Ckfm
and a Scholar, had only like either of them, taken notice of what
Monfieur de Meanx has faid in this Article , and repeated in
his Advertifement, that in what Terms foever thofe Trxjtn kM
we jiddrefs to Saints are coMched-, the intention ofthe Church, md
of her Faithful, reduces them always to this Form, PRAT FOR
VS, he would have faved himfelf the labor of amafling fucha
are reduced to Specimen, and the Reader the trouble of perufingit toaslittle
znorifTQno- purpofe: For what if the Church in her Hymns, Jntiphons, or
Ferfides, make her AddrelTes to the Saints for Protedion, Pom
iwainft our Enemies, help, ajfiftance, &c. do's it not appear mani-
feltly to any one, who is not wilful in his miftakes, that tkfe
are reduced to a bare Or a pro nobis, and that (as the BilhopweW
obferved) it is a kind of ^id. Succor and Proteilion to recommend
the AFiferable to him, who alone can comfort them. This J^Uthor
however, needed not to have quarrelled with thefe, or the like
expreffions j he knows well enough (if he would be but fo ingenu-
ous as to acknowledge it) thatfeveral of the Fathers of the firft
4C0 years, fome of which I have before Ihewn, had as afFedive
expreffions to the Saints, even in their Sermons, and Catechifti-
cal
Art. 4. pag. 5.
All our Pray-
ers to Saints
bit.
Adveit. pag. II.
Art. 3. ,jr. 17.18. Invocation of Saints. 2 j
Difcourfes, as any now ufed by the Church, even in her
Hymns, and if he can Interpret them to be in the Antient Fathers
only. Innocent wijhes^ and Rhetorical fights^ why can he not In-
terpret the Hymns after the fame manner, wheretherchas been
always more Poetical Liccnfetaken?
ifoKlo;-. Neither are thefe expreffions fo coirtrary to the Scripture §. 17.
phraile For tho' our Blefibd Jefus be our only S^t'ior and Re- The Church
ip5,to^ deemer^ the only Rock.znd Foundation of his Church ^ the fole
3l»tiis;and only of the and the Dead-^ our Hofe, our Jo;', phrafeinher
i^\oxix Crown of Glory., &e. Yet we find » Orkwe/graced in Holy Prayers to
^Mfer Writ, with the Title of Savior, Aloyfes called a Redeemer and Saints.
atimti]--a « Mediator: SX-.Tad tells St. d Timothy, that by doing thofe ^ ^ ^
inkht:-things which he prefcribes, he fall fave himfelf and thofe that b 7.;;.
irdoesK: hear him: « St. Peter is Termed the.Socitand Foundation upon \
i Adctti' which God would Church: The f Apoftles and others e Ma'.i, 16 it.
ilUTjuj Ihallyif <«i J«^e/withChrilt:, Judging the Twelve Tribes o/Ifrael. f
And St. Paul calls the e Thejfalonians, his Hoge, his Joy, his g
Eroctde; ('lory. Grace and Peace are the Proper Gifts of God j
woo!" Seven Churches in Alia, (frace be h ^p.-c 14. This
!•„ 1' unto you, and Peace from him which is, and which was, and which is equals a wojc«»,
. to come, and from the S E FE N SPIRITS, which are before the
h. Throne. Nay the very Name of Co^i which is peculiar to the Al-
mighty, is in Holy Writ given to the PrieHs and Rulers of his
iCTty' People •, Ego dixi Dii.efiis, Thofe then, who Reading thefe ex-
^ P preffionsin Scripture, can by a moderate Interpretation reconcile
them, with that Duty which we owe to God alone 7 would do
iliora fi wellalfo, if in a Spirit of Charity, they would not put all our ex-
if peri; preffions upon the Rack, to force them to a Senfe, which neither
Hft-i the Church nor her faithful have intended.
I for-w As for thofe extravagant kind of Exprefiions which he confelTcs
Bellarmin and fome others are afhamed of, It may fuffice to tell
him, that if they crept into fome corner of the Church , they
1^(23:-' are now expunged, and therefore. 1 hope he will not have the
vtSa-' whole to be anfwerablc for them, at this day.
fej I; His next Cavil is at the word Alerit, which we ufe in our §., 18.
public Prayers} defiring God by iht Merits of his Saints to Merit.,
2nt us our RequeRs, or accept our Sacrifices and this he thinks
ito" to be of fuch a_nature} that it mak§s the Aderits of our Saints run
laili' iarallel with the Merits of Chrifi. Is the word Alerit. never to
be
■^4 Iwvoc&tion of Saints. Art. 5*, 18
The word Me- be ufed,butit mult Cgnify that we do by our own natural force
rit equivocal, aio^e deferve the reward of Grace and Glory ? or muft Catholics
ajphe^bv'the always reprefented as taking it in that ftrid fenfe ? Ifindeed
Defender. Word cannot be taken in any other fenfe, he has reafon to
accufe us; But if the Word may be taken othcrwife, fo that we
intend no more than that the IVorkj of Chriftians may be fajj
to Merit, becaufe they apply the Merits of Jefus Chrifl to hs, acd
are the means by which we attain eternal life, in vertueofthe
fromfes of God and Merits of our Blefled Redeemer ( which even
Lsuc/i^'v^or Thorndiks acknowledges to be the fenfe of the LatinFatkn]
the Covenant of what Injuftice is it to impofe another fenfe upon us, whereby
^""07?"render us odious to the mdiflingmfoing Multitude ? The mode-
ration of the aforefaid Writer, would, me thinks, have fuited
him much better,whotelsus. That as concerning the term of
thellm of°^ perpetually frequented in thefe Trayers j it has been always mammi
thecharch. by thofcofthc Reformation, that it is not ufed by the Latin Fathm
The° which they allow : Therefore the Canon
moreantient (faith he truly and judicioujly) and probably other Pray.
than the ers which are ftill in ufe , being more antient than the greateft pan
greateft part of the Latin Fathers; there is no reafon to make any difficulty of ad-
of the Latin mitting it in that Senfe.
^ufouh ca- further fee the Injuftice of this Cavil, let
vii. " us confider thofe Prayers, which are all of them reduced to this
Form, that God would be pleafed not to regard our unworthinefs, k
(the Merits of our Redeemer prefuppofed) refpeS: the Meritsf his
Saints alfo, and for their fakes hear our Prayers, or accept our Sacrijicti,
folemnly concluding with what I told you, was prefuppofed P£R
HOMINVM NOSTRVM f ESVM CHRJSTVM,
FILIVM TVVM QjpI, &c. in which ftyletheyal-
ways end. So that this is no more than to beg of Cod Almighty,
that he would vouchfafe to call to mind the glorious ate
and fufferings of his Saints, performed in and by his Crsa,
and upon thofe accounts accept our Sacrifices , confonant to bis
wurd revealed \Yill in that matter, or hear our Prayers: For that this
Prayers con- Prayer is conformable to Holy Writ, is manifesto any
forinable to that is pleafed to obferve how God tels Ifiaact * that he will
the language blefs him, that he will give aU thofe Countries to his nay,that
of Holy Writ, all Nations of the Earth fall be blejfed in it', and what is therea-
"Gin. 16. 4,5- ijyj Becaufe Abraham obeyed my voice and kept my charge, my
Commandments
Art. 4. i8. Images and Reliqitesi
Commandments, my Statutes .and my Laws ? He again tells him,
that he wiW multiply his Seed., for his Servant Ahr^hzms faks- Then
did not (yL)Moyfes pray to God for the People, deliring him to
remember Abraham Ifaac and Ifrael, and not to look^upon the flub-
bornefs of the Teople, nor to their wickidnefs, nor to their Sin ?
Did not God fhew mercy to (h) Salomon iov his Fat her. Davids
fake^ znAbecaufe fagain) he kept his Commandments andhisStatutes ?
So aifo to the City of Juda * Jn another place ? Were not the fame,
<tAbraham, Ifaac, and Jacob mentioned by (c) Elijah, in his Prayer
at the Evening Sacrifice ? Certainly, from thefe Paflages the fame
Thorndike concladesthus: a4s our Saviour argueth well,that Abraham
Ifaac and Jacob are alive andJhall rife again, becaufe God is not the
God of the Dead : fo is the confequence as good, that what God doth
for their Sak^s, he doth it for their Mediation or Intercejfion Qmay
add, for their Merits J urdefs he mean to fet that on their Score which
they defire not [I may fay, deferve not] at his hands. But of this
more exprefy in its proper Article.
2S
Uerf. 14.
(a)£*aJ. 31. 11.
Dtut, ty.
(b) ^Reg. II. 11,
3J. 34.
* 4Rp|.S.I9-IJ,
34-10.6.
l"- 37 35.
W 3 18. 35.
T >rnditfe lib. 3.
of the Laws of
the Church
cr- 30■ 3S;.
ART. IV.
vi'
Images and Reliques.
HHaving already Ihewn in the ^d Article, how l^efpeB, Ho-
nor, Worfhip, Service, Adoration, Veneration, &c. are equi-
fometimes ufed as only belonging to God, andfometimes
peculiaronly to Creatures: Having alfo (hewn, how the exterior
Adions of the Body, as Bowing., Kneeling,Proftrating, Kijfing,^c.
are of the fame nature: And further , it being certain, that
Catholics as "Catholics are obliged only to acknowledge thofe
things to be of Faith, which are delivered down to them, either
by univerfal Tradition and Praltke, or the exprefs Definitions of
their General Councils, and not every thing which is exprelled
in z Rubric by zScholafiic Term, I might pafs over this Article
without any farther confideration : But the Defenders intention
in this being to Dem.onftrate us to be Idolaters; and he having
takeufucha Method in it, as will be apt to circumvent the Vul-
gar, whofe Applaufe he courts; I mull be^necelfitated once more
E to
Pas
Images andRtti^uts. Art 4. 5*. 19.
to clear the difficulties he propofes: In order to which I will
Ihew in fhort,
§.19. Firft, the benefit of having Images and Reprefentations in
Churches.
^ly. That there is now no danger of Idolatry in that Pra-
dice *, and then
3/j. Examin our Authors Objedions.
I, And firfl, Ifuppofe he will not deny, but that Piduresand
The Benefit Images are very ufeful to inform the Ignorant j they being by
of Images. the antient Fathers teamed, as every body knows, rk Books of
' irrium thc mlearficd, where they learn by the Office of the Eye in one
Mmiu's dtmijja momeut, and without Difcourfe, that which is more * floffiy
%al!"qZ'fin inftill'd by the Ear, or gathered out of Books,, by a longer and
more ftudious Survey.
^ ''' 2."" zly. Thefe filent Orators are no lefs apt to encreafe in us the
Love of God and hisSaints, and blow up the dying Coals of our
7- syn. Affedions into a Flame of Devotion. Thus the 'jth Synod wenti-
fag.'Gregory Niflcn wm room to weep when he bad looked
lib 7, iifon Abraham Sacrificing^^ Son Ifaac; and thus St. Gregory the
if- 55- i'^s- "f- Great fent the Pidure of our BlelTed Saviour to thQ Abbot.Sem'-
dinns , telling him, I kpow thou longefi for our Saviours Image.^ that
looking on it thou tnayfi burn the more with the Love of thy Lwd,
^ly. Thefe Reprefentations of Holy perfonsand of their glo-
rious adionsj.do, by their powerful Eloquence, inflame us toward
the imitation of their graces and vertues; a Truth undeniable by all
but the Obftinate j for as immodefl: and uncivil Pidures are apt
to raife unchaft and wanton defines in the fenfual Breafts of Li-
bertihekj fo do devout, and pious reprefentations move the
holders to Piety and Devotion, and to Copy them in their liw5
stnd cohverfation.
j^y. They renew in us afrelh the memory of the perfons whom
they reprefent, which mull needs be no fmall benefit; forcer-
tainly whillt we daily call to mind our Blefled Saviours (offer-
ihgs on the Bloody Crofs for our Sins, we cannot butdeteft tho(t
Sins which were the occafions of his bitter Paffion. When we
fee him reprefented as an innocent Lamb led to the Slaughter
out opening his Mouth..^ how can we but admire his Meeknefs and
refolvc to imitate his Humility and his Patience? And when we
feethe Effigies of ourJ, who have traced out unto
BS
Art.4.ir. 20. Images arid Reliques. 47
us the way to Happinefs, by a good and Holy life, how can we
but rouze our felves to a pious ioiitation of thofe whom God
raifed up for our Examples ?
And laftiy, when we fee thefe Pidures, they muft neceflarily
raifeinusa Reverence and Refped for the perfons they rcpre-
prelbnt j which Reverence and Refped are not terminated on the
Pidure, but pafs from thence to theOni^w/j/, to whomthe Ho-
nor, which is done to the Pidure, doesr^ound; For as St. ^mbr.snm.m
hrofe fays, Hewhocrowmh the PiBure of the Kingy does Honor to
the Kingy whofe Image it is: And when our devout and Vidorious
King Canutns took the Diadem which he ufed to wear, from his
own Head, and crowned therewith an Image of mr Crucified
Savioury which was in his days kept in the Church of St. Peter
and St. Paul at Wtmheftery never after permitting a Crown to
come upon his Head} it was not to the Crofs it felf, but to his
Crucified Lord he payd that humble Reverence. 5^4-
But 2/7, all thefe Benefits which thefe helps to Piety afford §. 20.
thedevouterChriftians, are now by the fubtiity of the Devil il.
{who hates any thing that excites Devotion) branded with danger of
the horrid note of Idolatry ; and Catholics are everywhere re-
prefented as if they payd the Ad of Adoration to the Images ©f images,
themfelves. A Calumny fo black, that l wonder it can enter
into the minds of Men of Common fenfeto conceive it polTible, The nature of
that in the clear Light of Chrijiianity , where all perfons, Chriftianity.
are taught there is but one God to whom Adoration is only
due, any perfons who are capable to under Itand the abltru-
fer Mylleries of our Faith, as the Trinity, Incarnation, Real
prefence in the Sacrament, &c. ihould yet be fo dull and blockilh,
that notwithllanding they read the contrary obligations in their
Catechifms, and hear them frequently explicated from the Pul-
pits, they Ihould yet fall down and adore a Stock or a Stone, and
pay divine Honortoit.
I fay then, it is almoft impoffible any perfons, v/hoare capa-
ble of being inftruded in the common Articles <T our Faith,
ihould fo wilfully and grofly err after fuch inftrudion, as to
give divine Honor to an Image, or to think any divine Vertue an-
nexed to them, for which they ought to be adored. The diffe-
rence betwixt Chriftians at this day and the antient Heathens, or
former Jews,is fo great in this matter,that there is no Comparifon;
E z for
sS Imagts and Reliques. Art. 4. jT. 2r.
for the Heathens were brought up in-a Belief of a plurality of
Gods i and the pradtice of adoring them was fuch in thofe days,
that the Jews (who were apt to look upon nothing but an ex-
terior Happinefs,) feeing thofe Nations profper, who adored
thofe fained Deities, were ready to imitate their pradtices, ho-
ping by that means to obtain the like temporal Bleflings. But
now fince plurality of Gods hath been banifhed from the Worid
the Jews themfelves, formerly fo addidtedto Idolatry, findnot
the Icaft Temptation to it. And for any one to think, that the
moll flourifhing Chriflian Church fiiould be guilty of it in her
conllant Pradlice, is fuch a contradidtion, that none but they
who are willing to let themfelves be perfwaded of any thing, fa
it render the Papilts odious, can be guilty of it.
§• 21. Yet the perpetual Clamor is, that Roman Catholics XmJ and
Tray before the Crmfx and /wa£es of their Sams,and
to them, and that mull needs be Idolatrous. I wiih they w'ho ac-
cufe us in that manner, knew what rafh judgment is, or refledted
upon the punifhraent which God has referved for thofe who are
guilty of it i Rafli judgment, I fay, which from an exteriorin-
nocent adtion judges the inward intention to be wicked Iwilh
ThdNature alfo they would refledl upon the nature of Idolatry, andconlider
of iciolatry., that three things are required to make that Honor, whichwepay
to any thing, become Idolatrous. Firll, the Underllanding mult
acknowledge an Excellency in the ObjeA truly Divine, andwor-
thy of Adoration in the llridtell fenfe, where really there is no
fuch Excellency. Secondly, the Will mull have a propenlion and
inclination to it, as fuch, and pay that Honor to it^ And laltly,
the Body mull pay the exterior Obeifance of bowing, kneeling,
prollrating, kilTing, &c. in purfuance of that interior Love and
Knowledge. , Now no Man can judge of this interior AjfeSlion to,
or apprehenlion of the ObjeBs Excellency, the exterior acim\
becaufe thofe exterior adlions being common to many Objedts,
do noponly fignifie a dilFerent Refpedl, according to the dignity
iLgment to oftheObjedlj biitmay alfo be ufcd as well in ligns of mockery,
accufeCatho- as in tellimony of our Honor : Which we fee they were when the
lies as Idola- Jews -Adored our Saviour, faying , Ail Hale, King of the Jews.
ters. From whence it follows,, that they who accufe Catholics of Ido-
latry, as Adorers of Images, mull either pretend to know the
Secrets, of their hearts, when their manifell Declarations pro^
Art. 4. 22,23. Tma^es and Rellques, 2ft
fefs the contrary, or be convinced to pafs an uncertain, nay a rafh
Judgment againft their Fellow Ghriftians. _
3, No w the Arguments the Defender brings againfl: our Doctrin, §• 22..
''''f are taken from St. Thomas of ^quin^ the Pontifical, the Good-
Jf? Fryday's Service, and Hymns of the Church ■, to zW which I gave y^nflvergd.^
■ ^ him fuch Anfwers as have been fatisfaftory to all, butthofe who
have a mind to cavil v. but notwithftanding thefe clear Anfwers,
he again proceeds to enforce the fame Otyeftions by only ampli-
fying the DilEculties, without taking notice of any Diftindions
F ■■ which I gave y fo that I muft be forced to repeat them here again,
and fhewhim, that they are full, and (if he will but take notice
of them) unanfvverable.
And firlt as to St. Thomas, Ipremifed wewerenotto defend ,
CsE: every Scholallic Opinion j wawere only toanfwerfortheOod- su'lhmts^-
Sail: rinof the Church, and not of the Schools; fo that had St, Tha-
Iwii; mas erred never fo much in his Opinion, Catholics, as Catholics
KDtii, were not toanfwer for it. But withal I intimated to him, that
Ifor: if lie would calmly interpret that great Dodpr, and take his
froaii Argument entirely, he would find the meaning of his ConchifioH,
otes! not. to be fo Heterodox as he reprefents it. What new Argu-
lojjtfv, mentdo's he now bring againft what I faid, but only to repeat
this Doftors Conclufion in words at length, and tell us, it is.
Ua!'' and pofitive, and neither to be reconciled with the F'mdicators
|j j)i. Fancy, nor eluded by his Sophiftry? He would have done well to.
h.z\iconfider dzlio, that other * Schoolmen (and thofe Difciples n
of St. Thomas^ have as plain and pofitive Conclufionsto the con- dtp. T,.'
'trary, viz,. That the Crofs of Chrifi is not to be adored withLatria
or Divine yldoration. He would have done alfo jiiftly to have con^
■ fidered, how it is that his Followers explicate their Mafter.,
; fhewing by other exprefs * places that his meaning could not be, . ^-he n.me st.
that the Crofs it feif was to be adored, but that the Worlhip ft mjs upon
which is pay'd before the Crofs is Divine, becaufe, itispay'd to of^hc'HeW^,
- kft. ?
...■ at thele_words , .^doravU fafiigium virge t]w , after foine other explications , fays thus". Vd fi
c". adoravufajttgtum, idem eji fenjta , quia aderavn Chriflitm figmjicatum fer vtrgam iltam, ficut &■'ms adora-
C^udjixum iT Criicem ra'i-.-ae Chrijii faj/i i:i ipfa. Vnde froprie non adoramus Crucem , fed Chriflum Cruci-
in;J)fa. And in Cap. 3. adCoUoff, led^ i, upon thcfe wordv,tH liolorum fervitn$^\\z fiicws that there
may be Idolatry m Worlhiping an Image. Idohlatria ejl quwdoqiw exbitet ahcui Imigm't hMorem dibitum Peo.
in Ic isnoc then to be thought, that by his Conclufion in his Sum.n, he either contradicted bimfcU, or profe{rcd
r what he here dcc]ar*.s to be Idolatry 3 but that be intended only to exprefs chat the adoration which we pay bctorc
the Crofs is truly Divine, beciukitU wt properly to the Crofs, but to Chrifi rohofufered upon the Crojs. Item. a. a.
)if S'J- 8_i. arc. j. ad qui efi in imagymm prout efi tnugo, non confifiit in ipfa, jed tendh tit id atjui eSt
I/man. ■ - d r
'JO Images and Rtliques. Art. 4. ^-16,
that Dirine Objedt, which isreprefented by the Crofs, theCrofs
being no other but as a Perfpeft ive to bring the Objed more clear-
lytoour Apprehenfion, and through which the Adoration paf.
crtatKT^ irrni. fes tothe Objedwhichit reprefents. So that the Crofs, as St.
cnaiimfccfi. himfelf here fays, being an infenfibie Creature, deferves
(teniae fiort debe- ^ r ^ *n .. . i
tur <tbt:o-;iheaii- HO Hoiior, but only as It reprclents Chriic, or is in fome man-
ner one with him; in which manner the Honor which is pay'd to
autLcruxfhrifti it, ispay'd to Chrift, who is one with it ^ and by confequence,
w Honor, as being due to Chrift, muft be Divine. Howmucb
ch,i:tJ"hcmr"'ur morc Chriftiau and Scholar like, had it been for him to have
fearch'd into, and, according to Reafonand Religion, explicated
ecjem henore qus the words of thls Holy and learned Dodtor, whofe Writings
c^'diciaT^n'tio admired and reverenced by all the Chriftian World,
libro. li'. 1.2. ' than fo ungentilely to accufe hint of Reveries he calls them?
3d Defender had not iinderftood how the Image is efteeraed
Def. pa. t(. to be one with the Objed reprefented, or thought it to be a new
Sofhifiical Invention, he might indeed have been excufed,
Cifhe had confefled as much ^ but when we find that explicating
another Myftery f after his Mode) he tells us, the KING
his IMAGE , are not TWO but ONE KING, one
would think it fhould not be fo difficult a thing for him to under-
ftand alfo, how Jefus Chrifi and his Image are but one Ckijf,
and how the Adoration, that is Paid to them, is but one Mtrstj-
on to one Chrifi. Hear his own words In a word, intheH^I*-
tical Vnion tho' there be two difiinit Natures, God and NLat,jt
there is but oneVerfon, one Son made up of both. So, In the Hd]
Eucbarifi, tho' there be Two different things united, the "Bred mi
Chrifis Body, yet we do not fay, there be two Bodies, but one myfiicd
Body of Chrift , made up of both-, as the KING and hit /-
MAGE, to ufe the Similitude of the Antient Fathers,are not TWO,
but ONE ifi>^,&:c. Which expreffion is the very ground why St.
Tiow<«, Cardinal Capifucchi, &c. maintain that Dodrin,as appears
by the words of the Cardinal cited by the Defender, witli the
reafon annexed to it, which bethought not fittotranfcribe, but:
which I have mentioned in the Preface.
This Dodlrin taken in this fenfe, as paying nothingto the
Image it lelf, but only as it is one (inrefpcdofit's reprefentati-
on) wlth the perfon whofe Image it is; or if we fpeak properly,
with St. Thomas taken not as if we adored the Crofs,, but only
W I I ^
Art. 4. iT. 24. Images MdReliques. J-i'
Chrift Crucified upon it^ and making ufeofthe Grofs only to help
us to call him to mind, and form in our Imaginations, the Image
of him whom we ought to adore j thisDodtrinI fay, thus taken,
^ is innocent, and they who hold it, are no more guilty of Idola-
1 try for making ufe of that material Image, than they who form
1®" one in their Imagination ( either according to the Picture they
faw laft, or theDifcourfe they heard or read) before which Idea
they adore Chrift reprefented by it, not diftinguilhing him from
■ that Idea it felf, which is in fome fenfeone in it's reprefentative
" nature with him whom it reprefents. What neceffity then is
there that St. Thomas^ whoasit is manifeft intended that fenfe,
or the Pontifical, which fpeaks in the fame manner, Ihouldbeac-
cuftd of Idolatry? ButthisScholaftic nicety is hot eafily under-
ftood by every Dodtor of the Populace and therefore they rauft
Kb be made to believe. That Catholics hold the Grofs it felf (abfo-
lutely and in the grofleft manner) is to be adored as Jefus Chrift j
ita othcrwife they could not fo eafily make them pafs for Idola-
sEadi ters.
;ii5,il This then may fuffice concerningtheDodlrin of St. Thomas, as 24.
HE I aJfbin Anfwer to that Expreflion taken out of the Rubric of the The Pondfi-
Jiijifd Pontifical, where it is mentioned, th^ttheLegats Crofs muft taks
-ju: place of the Emperors Sword ; becnafe f Relative] Latria is due ^
„ jjj thereto', yea alfo to that of the Mejfienrs duTort Royal, wholpeak '
of adoring the Holy Thorn j In all which we may fay with St.
Thomas, asabove, that there is fome kind of Impropriety in the
J ■ Speech, but fuch as clears it felf by the application of the pre-
mifes.
His next Argument is taken from the Potttifical^ in the Cere-
mony of the Benedidtion of a new Crofs. I told him he had mu-
^ tilated a Sentence, and left out two little words. Propter Deum,
for Gods fake, which would have fufficiently anfwercd his Ob- 4
jedlion. He cannot deny the Fadl^ but fays, he left out others
^ alfo as much to the purpofe asthefe. I am forry,tbat he did. What
amends does he make in this Defence ? He troubles himfelf to
give us an Abridgment of the Ceremony, andhereand there picks
, upexpreflions which may feem fcandalous to thofe, who, like
mortal Enemies, are refolved to wreft every word and adtion of
their Adverfaries to an odious fenfe, and at laft magiftdrially
pronounces thofe pious Ejaculations to be rather magical Jucanta-
mm
■ I ■"
' 1 :
I '
If*
Pag. I?. I J.
An Unchri-
IHan and Un-
fcliolar-like
Calumny.
uons.
Images And. Reltques. Art. 4. 5*. 24.
than Prayers, and the Ceremony of this Dedication ({jg
Ihoul'd have faid BenediBion') to be Sitperjiition, not to fay worfe.
But pray, Good §ir,caU to mind the two words you made a fiiiftto
leave out, Propter Deam. Is not all that is here done, done for
Gods fake? Are not the Prayers addrelfed to him? Arenottlie
Cercmoneis, as well zsthc Crofs it felf, which is blelTed, or-
dained to put us in mind of the Benefits of our Redemption, of
the price was paydforour fins, of the Obligations we have re-
ceivcd upon that account, and to excite us to perform them?
What is it then you find in thefe Prayers, or in this Ceremony
fdefigned for the Honor and Glory of God) deferring that
chrifiian and Vnfcholar-like exprefllon of Suptrftition or ma^Kd
Incantations ?
The words you cite that God would hlefs this Wood of tk
Crofsy that it ipay he a faving Remedy to Mankind ^ a means for the
ejlahlijhing our Faith , for the encreafe of good Worksy for the Fe-
demption of Souls; and a comfort and ProteBion againfi the cruel
darts of onr Enemies. What is there I pray amifs in thefe
words, unlefs you wreft them to a Senfe the Church never in-
tended ? Does not every pious Preacher beg the fame for the
Difcourfe he is about to make to the People ? May not every
Author of a devout Book beg of God, that he would A%ef
fing to his Labors , that what he writes may be a faving Remdy to
Mankind^ that it may efiablifithe Faith of his Readers ^ excite them
to the performance of Good worksy aidthemto work-out their Redetu^-
tion, be their Comfort and Confolationy and arm them with Argumentt
of defence againfi the Suggeftions of their Enemies? What Magic is
there in all this ? And why, I pray, may not we then beg the fame
-for thefe Books of the unlearnedy thefe Emblems, or if I mayfo
call them Dumb Sermonsy which as they are naturally apt to put
us in mind of the price of our Redemption y will no doubt of it, bf
theaffiflanceof Gods Grace, which we implore, animate us 10
perform thofe Duties which are required of us in order to the
application of our Ranfom.
But the Bifhop blelfes the Incenfe, Iprinkles the Crofs with
Holy Water, incenfesit, and then Confecrates it in thefe words:
Let this Wood be fanBifitdy^c. And after a long Preamble (if the
Crofs be not of Wood J befceches Godthathe would SANC'^
TIFT to himfelf this QROSSy dee. What is it he here again
quarrels
jf
quarrels at.? Where is the fod^ tht notoriopu Idolatry ? Is it the
Incenfe^ or the fprinkling with Holy Water ? Certainly he will cenfe^and
f not condemn the ufeof thofe Creatures fandifiedby the Word Holy-water
^ ; of God and Prayer, a Pradice fo ancient and unhrerfal in the Tcryantient.
r^tinrrh that iirrnrrlincr fo St. y4uffulHn\Rn]e. we muft ne- r.
ttl
They who would eftablilh a beginning of the ufeof Holy Wa-
^,5 ter, tell us, that (b).Alexander the Firit, Bilhop of Rome (who (fc) ^qutm eitiKi
lived, you mu ft: know, Amo 121 ,fo near the Apoftles) commanded
fc:, itto bepradifed: But they who read his firfl: Epiftle, will find, mut, ut ea cunSi
that he did not command it as a new thing, but as the antient
dif- .Pradice; unlefs they will have him to have inftituted the Obia- far ; qufd O"
•tm. tion of the Body and Blood of Chrifl:, and healing of the Sick, I'^'MThuffad.
which he there alfoferioufly advifes the Priefts tocelebrate often endum
^ q and devoutly. Now if this be Incantation with him, he may exw.''
u [, pleafe to learn, that the ^qua bexediEla^ as Baronius tells us, dif- T'- '■ ^'ncu.
folves all Incantations and Magic frauds rather than intro-
duces them, being famed for fundry Miracles which God hath
I • pleafed to work thereby in feveral Ages, witnefs SpiphaniHi,
S. Hierom in the Life of S. r/;eo^ioref and others.
' And as for Incenfe, which is a Teftimony of the (c) Adoration f
which is due to God, of the fervor with which our (<i) Prayers" </T^Z''kfeTm'Z
ought to afcend to him, and of the good (e) Life we ought to lead,
I fuppofe he will not defie * St.Dionyjiui the Areopagite^ nor St. Am- (a)Dhigjti,r
broje^ nor other Antient Fathers, who upon occalion make men-
ic tion of it,nor condemn them and us oifod Idolatry^ or Wichcraft fpeSu t«o,
C- i. e. Incantation for the ufe of it. Neither can he, I hope, condemn
s- the folemn ufe of thefe Creatures in this particular: For what odor Jwim Dto.
doth the Church intend thereby, but by the Water to ftiew the
ji. Purity and Holinefs of that Sacred Utenlil, as it relates to our Eccu/.Hd.c.^.'
Blefled Redeemer, the Lamb of God offered upon the Altar of the stimbrof.
» Crofs? And what by the Incenfe, but the precious fweetnefsof 1-
j3 that Myftery (as I may call it) the Church being willing to ex-
# prefs her Devotion to her ever-bleffed Redeemer by fuch Tefti-
H monies i* And he who likes them hot, 'tis feared would not have
F
liked
34 IhtAges And Reli^ues. Art 4. ^.24,
liked the Venitcnt Jld^daleu's Spikenard poured out on the Feet
of her Lord. Neither can any man of the Church of England
reafonabiy queftion the nfes of thefe things which were in pra-
ftice, even in the Jewifh Synagogue, feeing the wifdom of the
Church has beyond all exception thought fit to retain feveral
of their folemn ufeges i Sacrifices and Sabbaths being excepted.
Well, but it may be that in the ver 3^ Prayers this/o«/ andno-
torioM Idolatry is couched. Certainly he dare not afiirm that,
feeing they are immediately addrelled to God himfclf, to be®
of him a "Elejfing upon that Creature, and that he would impair
the fame 'Benediction to this Crofs that he did to that upon tvhkh he
fufered, and grant that they who pray and bow down hefm
this Crofs F RO PT E R D EV M-, in honor of him who fufeni
ftpon it, may fo call to mind his Paflion, that they may find health,
both of SohI and Body throngh the fame J ESV S C H R IST,&cc.
Oh, but after this Bencdiftion the Bijhop, and as many as •
TV.ill of thofe, that are pre fen t, hpeel down and devoutly ADORE it
and kjfs it. Here i fuppofe is the foul and notorious Idolatry: But
let him confider their Intention. Is not ail this, as well as the
other, PROPTER DEVM, FOR GODS SJKE?
1. Is it foul and notorious Idolatry to kneel down before a CVop-
or hjf^. it in honor of that Cod and Man who ftjferedm it for
our Salvation? 2. Or is it Idolatry to adore the Saviour of the
world in prefence of the Crofs , if we fpeak in a more proper
fenfe and according to the Ecclefiailical Ilyle? 3. Orlaftly,can
he call it Idolatry to adore, that is, venerate (unlefs he will always
fix an univocal fenfe to an equivocal word) that which reprefents
unto us the Bleifed Author and myfterious manner of our Re-
demption? This would certainly render us Enemies of the Cro/i
of Chrift', and condemn them who kjfs the Bible, or kf^d to
their Tarents, ox Modi's vicegerents much more thofe
of the Church of England who Adore God before the Altar in
their PublicDevotions and Communions,
But he hasone Quellion yet to ask of M. de Meaux, and that is \
If the Church, of Koxnc looks upon the Cxo& only as a memorative
to what end is all this CQXtEcscx2iX.\0X{, fo many Prayers, jh-iH
Jor rather magical Incantations.'' and how comes it to pafs,^
that a Crofs, without all this ^do, is not as fit to cz\] to mind'S
Jefts Chrift who, fuffered upon the Crofs, as after ali this.
buperftition
Art. 4. iT. 25. Images and Reli/ptisl, j 5
A**.: Superftition, not to fay any mrfe in the dedication of it ?
.Pray, Good Sir , call to mind what you fomuch pretend to
^ be, a Scholar^ and a Chriftian. As a Scholar change a little your
Medium, and fee whether your Argument will not fall as heavy
upou your felves as upon us: And as a Chriftian remember that
you muft anfwer for every Idle word, much more for every
^abllfive term or fcurrilous mi freprefentation of another. Do not
you your felves ufe to fct apart feme Perfons, Things or Places
to the Service of Almighty God, which were of themfelves after
a fort proper for that purpofe, without fuch a bufy Cerehtony ?
"I""' and would not you, if a Dillenter obferving your Ceremonies in
Confecrating a Church, or a Bifhop fliouid tell yoii that what
you do is Snperftition or magical Incantation ^ would not you,
I fay, efteem fuch expreffions little lefs than Blafphemy, and
5 look upon fuch accufers as Ignorant and Malicious, not knowing
what they fay, or of what they affirm? If a CLuaker, I fay,
-s- fliouldask you what need of fo many Trayers and Formalities, td
mk blefs aplaceforthe JS«m/ofthe Dead? as if any Piece of Ground
tfe,:Tvere not proper enough for that without fuch Superftition^
jOD. fliould he call your Crofs in Baptifm, your Ring in Marriage, and
JoR your other Formalities, magical Incantations, I doubt not but
IQ ^ you would blefs your felf from his Ignorance: And yet all this
jtjif'j which you condemn in others who oppofe you, you applaud in
J j,,, your felves when you would render us odious.
,, J Turn then the Argument upon your felf, and retrad this un-
'J' chriftian Ccnfure, and grant that, tho'a crofs Barr in a Win-
_ dow, or a Turn-ftilemay put us in mind of the Inftrument of
f, -our Redemption, yet the Figure of the Crofs may be juftlyfet
apart in order to bring thofe pious Thoughts to our Mind, which
of it felf, perhaps remotely, it is apt to do.
His Argument, was from the Good Fryday's Service. I 2-.
had here alfo fhewn hisunfincere tricks in adding and diminilhing Pag?'i9.
words to make our Church fpeak as he would have it. Do's he Goodprydays
deny the Fad? No, but yet calls my Challenging him, a Cavil, Office.
"r and after giving a larger account of that Ceremony, he tells his
Reader, that he refers it to any reafonahle Man, to confder
V: whether he had reafon or note apply, as he did, the Adoration to the
• Crofs-, and whether he had not fome caufeto fay then, what he can*
' wf but repeat here again, That the whole fokmnity of that Days
'' F 2 Service
I
5 <5 Images and Reliques. Art. 4. 5". 25^, i
Service plainly JherpSj that the Roman Church do's tyidore theCrofs
in the utmoll pjop.itetp d£ P^?afe. The Accufation runs
high, and had need to have good proofs to back it, if the Jury
A Calumny, be not packt But he knov/s he fhall have zn Ignoramus^ if
Vulgar be called in to give their Verdids, and he has learnt a Ma-
fortiter cdurnni- cliivelian trick, to keep them from feeing what is as clear, asthe
Sun, by calling fo thick a mill of Calumnies as can fcarcebefo
'* fuddainly diffipated, but. that he, may. in the mean time, gain
hisetids.
What is there I pray in all this Ceremony, ( unlefs wrelled by
fuch Calumnies) whichisnot onlygoodand holy in it felf,bat
wonderfully efficacious to ftir up in all thofe who are prefeut
a true Senfe of our Blcffed Saviours fufFerings upon that
Good day for Us? What Chrillian can call to mind the ignomi-
nious Death his Redeemer that day fulfercd for the love of him,
and not be ready to profefs his gratitude by all the exterior Signs
imaginable? Whoisthere, I wonder, that has any Senfe of his
own former mifery, or grateful AfFedion for his Redemption,
that can look (efpecially on this day) upon the RefembJance of
his Crucified Saviour, and not feel his heart melt with compalTi-
on, love, and a grateful acknowledgment for ihefe Mercies?
And at, that time, what offence can itb^e, for his fake, to Klfs,to
Embrace, to Reverence that Sacred Inftrument, which calls
thofeBleffings to our remembrance? He, that Kiffes the Pifture
o.fhisWifein herabfence, teftifies the Conjugal Affedlion whidi ,
he bears her, but is no Fool nor Idolater; and muff: he that Kiffes
the Crucifix in Tellimony of the Love he bears to his Lord and
Mailer, needs pafs for either ? He who Kiffes thp Bible in Vene-
ration of the.Truths, that are there contained, will be rational-
ly interpreted a Pious Chrillian y and mull he be counted an I-
dolater, that Kiffes the Refemblance of him, who is the great
Mediator of the New Tellament ?
The words, that are Sung by the Priefft in the firll part of the
Adion are. Behold the Wood of the Crofs, upon which the Saviiisr of:
the World did hang. And the whole Quire Kneeling down Sing,
Let Hs .Adore., not theCrofs intheutmofi propriety of the fhrafe as
o,ur Calumniator would have it, but theSavioar of the World, toho
httng upon it. Behold and fee our Idolatry !
Theathe Tr/ej?, having layd the Crofs npon a place prepartdki
' Art. 4' 2 5. Images and Reliques. 37
fore the jiltar^ goes and futs off his Shoos^ and Kneeling thrice Kiffes
^ it: And the reji of the Clergy and Laics^ two and two do the fame :
v; Thefe are uncouth and unufual Ceremonies to Men, who have
been eftranged from Devotion. But what is it here, the putting
■ off their Shoos, or the Kneeling, or the Killing, that he brands
with Idolatry ? Yes, he knew all thefe exterior adions might
■; eafily be reprefented to the undevout Vulgar, as containing in
•K;. them Horrid Super ft ition and Idolatry, and therefore his Argu-
ment muft be managed witharefpedtothem.
iir But pimy, good Sir, confider, what our Intentions are by thofe
exterior Adions ? Are they not to pay our Adorations to the Sa-
'vioar of the World., who this day hmgufon the Crofsj (words which A Falfifica-
;:r: you left out in your Expoiition, and would now have to be ufe- tion.
O'l: lefs, to explicate our intention, tho' with as little Juftice?) It
for-, is evident, that by puting off our Shoos fa Ceremony which
jji2 God Commanded once, and never repeal'd as yet, a Ceremony
jg"; which fpeaks an ardent Devotion, but no Superftition) It is
evident, by Kneeling and by Killing of the Crofs, we intend
j no more to Adore, that material Crofs, .than Moyfes intended to •
. Adore the Holy Groundon which he ftood^ or the fews inten- j. j.,
^ r '■ ded to Adore, the Arkj, when they bowed before it j or than
' 5 Proteftantsthemfelves, intend to Adore the Bible when they Kifs
it i or the Name of Jefus when they bow at the hearing of it 5-
or the Altar when they bow toward it. But our intentions pafs fur-
ther, as that of A/qy/e^did toGod, whofe prefence hallowed that
Ground •, as that of the Jews did to God, who, tho' he dwell
id- not in Tabernacles made with hands, yet would have them
215: there make their Addrelfes to him after a more peculiar' man-
ner.
p Hewillnever havedone; For our Rubric calls this an ADO-
ij; RING of the CROSS', and one of the Hymns which-is Sung
»: by the Quire begins with thefe words, WE A DORR THT
CROSS O L OR D ■, and therefore this fhews, that we Adore
.(•(> the Crofs it felf in the utmofl propriety of the phrafe. As to the
s: Rubric, if he be not fatisfied by what I have faid already, I defire
him to p:rufe de ImaginibM SanUormn, Cap. 22. 23,
24, 2j. who will tell him, that if he take Adoration, in a (triO:
l(t Senfe, it is not, properly fpeaking, given to the Image, but to fefus'
Chrijt reprefented that Image, And as for that Hymn (as he<
calls
^8 ItHAges AndRdiques. Art. 4. 25.
By the Ciofs calls it j the very * next Sentence ftevvs, that by the word Crojs
is meant there is meant the P^Z/iOw 0/owr Saviour^ as St. ''P'««/did, when
Chrilts at- j glory in my things hut in
the CROSS of our Lord JESVS CHRIST. The words
a crucem lunm are, We Adore thy Crofs^ O Lord: ^nd praife andglorifie thy holy
j behold by the Wood (that is becaufe of thy fuf.
rlfunedion.yii fcrlng upoii the Wood) joy is come to the miverfal World,
^<7^'"oh0Z'us'- reafonableMan confider, whether he hadcaufe
EccVemm"roi'ter to repeat Ifis fitft accufatlon, thatr^e rvhole folemnity of this dit)s
lignum venit g lu- plainly [Imvs. that the Roman Church do's Adore the CRO'st
iZZ"""" ktheVTMOST TROrSJETr OfTHS PHRJsl
b Gaut.6.1^. no, here is no Idolatry, if the Primitive Chriftians, if the A-
poltleswere to be Judges^ for St. Fad looksonit as no Superfti-
tion to fall on our face in the Aflembly and Worlhip GodjiCor.^,
25. Which if any fhould pradtife now it would be counted Popery,
tho' no Image were in fight. But the cafe is this: As the Church
of England in general for Gravity and Reverend behavior exceeds
the Conventicles, or other Reformed Churches, fo the Cache-
drals of the Church we confefs are more Solemn than the Conn-
try Churches, the Catholics, as 'tis fit, far beyond the Englifh
Cathedrals. And what is the iffue ? The Churches of Engkni
are cenfured as Superftitious by the Kirkmen and Conventklers •,
the Cathedrals are cenfured as fuchby the Parifh Churches-, and
the Catholic is cenfured alfo by the Reformed Cathedral: Still
the more Solemn and Devout Church is cenfured for Idolatrous
the lefs. I fhall fliut up this with the following Story, whillt lask
ra y Antagonift this Queltion. Suppofe he had been prefent in the
c s^.^th»n. He City of ^ 'Berthus in Syrta.^ in St. Athanafim his time, and had
7opnj.chni"- fcen the Jews (as the fame Saint relates) ufing all the Indigni-
quai UT crucijixa tics to a Ctucifix (whlcH a Chriflian had accidentally left behind
«rfc"?«i"Bathus him whilft he removed from his Lodgings ) that their Predecef-
dicitur, Tcm, fors had done to our Blefled Saviour himfelf; would he not have
p. 17. c. I. . looked upon thofe aftions as intended againlt our Blefl'ed Saw-
our, and not terminated in that Wood? Would he hot have
condemned thofe Jews as guilty of the fame Crimes they were
who Scourged him, Buffet^ him, and Nailed him to the Crofs?
Would he have excufed them, becaufe they did thofe adieus to
an inanimate Being ? Or would he not rather have interpreted
theif intention,as pafling from the Crofs to ourBIeflcd Saviour,
who®
f.!
^rt. 4. jP. 2(5. latAges aHdReliques.
'«iv whom it reprefented? Ifhe cannot deny, buttliathe flionld have
'u been concerned atthefe Indignities, or the like, which, as it is
f, \ reported are done by the Renagado Chriftians when fubmitting
tothe Aicaron, they ihoot at the Pidure of our Saviour j I fee
no i-eafon why he fliould not in like manner interpret thefe exte-
[(iff, rior Teilimoniesof our refped, not to terminate in the Crucifix,
gij-v. but to tend to him who fufFered upon the Crofs.
Indeed in our Days we have feen fuch contempt fhewn to the Wien sir \m.
jjjjV Images, even of our Blefied Saviour himfelf in the publick Eye
[jj : of the World, that the Enemies of Chrillianity blufhed forChri-
ftians, crying fhame upon thofe, who acknowledged him to be
their God, and yet treated his Refemblance with fuch difrefped.
Now comes his laft Argument, taken from the Hymns of the
Churchy and becaufe I faid, he fiad been often told^ that there were §.16.
, Poetical Exprejfwns in thofe Hymns ^ and that the word CtOff, by The Churches
' a Figure fujficiently known to Poets ^ ftgnifes Cruet'
, ® fed, to whom we pray in our Hymns j he is brisk and confident,
, I- and has a mind toexpofe our Literature as well as our Idolatry^
■p'and tells me, he will not ask me by what aiuthority / fend them to
^oeyot f/^g Poets for interpreting the Churches Hymns: But if I pleafe to
uW inform them what that Figure is^ which in the fame place makes the
Crofs , to fgnifie Chrifi ^ in which it difiinguijhes Chrijl from the
riUlC Crofs^ and who thofe Poets are, to whom this Figure is fujfciently.
IhICc^oww, J frail oblige them. Nay, he tells me, they are amaz^ed .
aife at the very report of fuch a Figure, and believe it next a Kin to
pi Ccatifubflanttatia^.
|l)(jr In anfwer to this, I hope it is not a Crime in me to fend him ,
jjii; for the interpretation of the Church Hymns to the Poets, that
made them. Poets I fay, unlefs he will be fo far an Hypocritic,
as to deny Prudentim and Fortunatus to be of that number.: But
ifhe look into his Corpus Poetarum^ he will find them to have a
Jjjj. place amongftthe other Poets j and if he look into their Works,
he will find this very Hymn he boggles at j and it may be, if he
.. call an Eye upon the Title of it, he will call to mind what Figure
it is he there lifes fforl do not pretend that there is only one.
Figure in all the Hymns i fometimes we find Metonymias, fame-
times Profopopeias^ and fometimes others:) his Title is not de
'f of the Crofs, but de Pajfione Domini, of the Paflibn of our"
n Lord.: And if under the term Crofs he underllaod. Chrilt and his ^
fufferings.s
/
Images and Reliqites^ Art. 4. 5*.
fufferings upon it, our Defenderneed not be amazed at it; nor
endeavor to make the Figure by which it is done, fo ridiculous:
He will find it very familiar to St. Paul; I have told him already
how that Apoftle, when he gloried in Chrifi and his fufferings
Gd. 6. 14. faid, god forbid I jhould glory, faving in the Crof0 of
The Crops ta- which the World is Crucified to me, arid I to the World. And I may
^nforCbrift, now bid him look into the firft Chapter of his Epiftleto the Co/.
lojjlans, V. 20. and he will fee that he calls the Blood of our Re.
demption the Blood of the Ctofe •• Into the third Chapter to the
Philipfians 1;. 18. where he calls the Enemies of Chrift, the Ene-
mies of Ctof5: Into the firft Chapter of his firft Epiftle
to the Corinthians, v. 17. and 18. where he calls the fruftrating
of Chrifts Palfion, the makingvoid of his the Preaching of
his Gofpel, the Preaching of his Crof6.* And into the lixthoftlie
Galathians, ver. 12. where he calls the Perfecution, that
was fuffered for profeffing the Faith of Chrift Crucified, the
Perfecution of the CwfB: As alfo into the twelfth of the Afekro,
v. 2. Where fpeaking of our Bleffed Saviour's fufferings, he fays
he endured the CtofS- Yet thefe are things concealed from him,
he is amazjed at the report of fuch a Figure, and believes it next a
Kin to Tranfubjlantiation. 1 hope if they be fo near a Kin, when
he becomes a Convert to St. in one of them, hewiW alfo be
in the other. But what dos he mean by Vs and bVe all along,
as when he tells us, that this noted Figure has been fo long concM
from tKij? Do's he vouch for his whole party, or only for him-
felf? Notfurely for his.whole party; for if he do, they will
i-Reyn.c.t. bcghis patdou, atleaftfomethem, and in particular Mr.'IJei-
divif. J. pa. 412. (if my Author cite him truly) who tells us, that Pad
after a Figurative manner of fpeech by the Crofs meant Chrifi Crmi-
fied. Nay I may fay, all thofe of the Church of England as\tj
Law Sfiablijhed, will certainly deny themfelves to be of his con-
federacyj otherwife what I pray means their goffc. Canon in
b imospiritus which their Church acknowledges «> that the HolyGhofididkytke
Mouths of the yipoftles fo far Honor the Name of the
Ctach nmen odious tothe Jews^ that Under it they did not only comprehend
ilvijtntZ'ujqu' himfelf but the force, effeCls, and merits of his Death and
ttUeo honoravHi ut
nan moda Chriftum ipfum Crucifixiim fub eodem comprehenderet, fed & mortis ac pafianU Chrijii vires, eft3us, 4C
merita, umcumfUtiis,fruWbus, M pomijps univerfis ntue nos ex eifdem ant perctpinms, autinficturumexpeii'm-
Sparows Canons, pig.
Pajfiotif
\
Art. 4-iT. 26. ImAges and Reliijuesi 41
Pajfion^ with all the comforts^ fruits and fromifes ^ which we receive
" or exfeU thereby. But if by U)C and us he only mean himfelf, and
f' define me to oblige him fomuch, as to inform him what Figure
that is, which makes the Crofs fignify Ghrift, I muft fend him to
the afbrefaid Canon , which I fuppofe he underftood when he
• entred into the Miniftry of the Church of England^ tho' he has
now forgot it.
Neither let him fay that he calls iot a Figure which in the fame
flace makes the Crofs tofgnify ChriJ}^ in which it difiinguijhts Chrift
from the Crofs-, for he will not find our Hymns any more guilty
of that, than the exprelfions of St. Paul before mentioned, in
which he will find the foregoing, nay in fome of thetnthe accom-
lis.:; panying words diftinguifting Chriif from the Qofs, and yet ac-
Ie: cording to his own thirtieth Canon, the Holy Ghoft under the word
£ fc Crofs did comprehend, not only Ci(;:tff crucifitS, but the fo;CS,
Cbiii and metit0 0/his ^eat^ and &c.
vei;: But to examin more particularly this Hymn which he inJftanr
ifslf ces. He formerly bogled only at the Stroph O crux, ave, fpes unica,
Hail, O Crofs, our only hope, &c. In which fas I then told him)
^1 it is manifeft the Church makes her addrelles to the Crofs with Chrift our
jjjjj, Cdsrift, that is, to Chrift Crucified upon the Crofs, as the words only Hope,
L fpes unica fufficiently demonftratc "for he will not have us cer-
tainly tohaverwo only Hopes-, neither will others furely fwhat-
r foever he does) think us fo filly as to make a formal Prayer to
an infenfible thing. But in vindication of himfelf, he brings
St. Thomas acknowledging the worfliip of Latria due to the Crols,
and proving it (as he fays) from this Hymn (to which I have
already anfwered , and lhall not here repeat it again) and picks
out at pleafure three other Strophs of that Hymn, in which,
as he fays, the Crofs is diftinguilhed from Chrift. What if it be
in thofe three Stanza's, does it neceffarily follow that it is fo in
2-' this too? For my part I fee no fuch confequence. And muft
• r certainly conclude, that if theInfpirat ion of the
Holy Choft comprehend ^"d all the benefit of his PalltOn under
the word CtflCs, the Church, which isalfo taught by the fame
" Holy Spirit, ought not to be cenfured for the feme.
fm
a Of
42
Imigti and Kdi^uts,
Art 4.
% 27.
No Prayers
to ReHques
or Monu-
Mienfis.
Of Reliqties.
AS for Rdiques •, we are called here tea Verbal Difputation.
And becaufe reneratiortyWorjhipznd^doration^ are frequently
confounded in our Authors, he endeavors, from feveral of them
tojuftifie his Tranflatingof the Word refierari in the Councii
of Trent^ by fVorJhip in his Expofition. I do not love to pro-
long Difputes, and therefore (hall readily give him leave to ufe
the word Worjhip^ upon condition that he take it in thefenfe
of thofe Authors who underftand no more than an Honor or
Veneration, which we pay to the Sacred Remains of thofe Saints,
who were, once the Temples of the living God ^ and not a Worffiip
or Adoration taken in its ftridl fenfe. Only I mud tell him, that
■we do not feek^to thofe Sacred Monuments for the obtaining of thm
Help and ^pftance, as he very falfly inlinuated from the Coun-
cil, and now, to juftify himfelf, makes ufe of as great a piece
of Scholarfhip as can well be paralleld.
I told him, That the Words of the Council were, That they
■who affirm that m tKcntCatton or is due to the ktlitpXS of
i&a(nt£l; or that thofe JUellqutS, and other (irt
mprofitahly by the Faithful; or that they Qthe Faithful^ do'm
vain frequent the of the ^a(nt5, to the end tbeynueyohtm
aiC (the aid of theSaints, EG RV M) are wholly to be conkm-
edj as the Church does now ^ and has formerly condemned them. But,
alas ! it feems I did not underftand the Latin.^ or elfe I had a mind
to Cavil; for he tels his Reader, my Citation of the words of the
Council was only a Trickjo deceive thofe who under ft ood it onlymnq
Tran/lation^ that J tranffiofed the Latin., on purpofe to raije a Duft
to deceive the Reader., the true Order being plainly as he before renirti
itfo that they who (ha/l affirm, That no is dm w
the Reliques of Saints; or^ That thefe and the like Sacred Monuments
are unproftably honored j and that for the obtaining of their Helf(ilst
A falfeTran- Help of thofe Sacred Monuments., EORV M) the Memories of the
flation. Saints are unproftably frequented, are to be condemned. Certainly
this was a great Crime, and my throwing thefalfe Tranftation
upon him, one of the rcafons I fuppofe, why he gave me
Preface *w. pjQjjg Admonition j Intreating me by the common name of Chriftt-
an., and thofe hopes of. Eternity, after which he believes we would
40
^ Art. 4. 27. Imges and Reli^ues] 4j
all of Hs be thought fmerely to contend^ to confide^' bone dangerous
this way I have taken^ is-, what mifchkf it will hrwg^inthe Ofinion
of all good Men f of whatfoever perfwafon they be, to the verycaufe
that is maintained by fuch Means: In a word, what a fad pnrchafe it
will prove in the end, if to lejfen the reputation of an unknown, obfcure
Adverfary, IfhoHlddothat which fhall lofe me my own Soul. But
really 1 mull defire this Gentleman to call once more his Eye
upon the Latin, and fee whether of us two have rendred it
'i^'right in Englifh. For my own part, in his own words, I thank
'l^-.Cod my "Religion needs not fuch Defences, nor would I ever have iHJ.
■Z.Hfedthofe means, toajfertit, if it did. I was always taught that
. no evil was to be done tho' for a good end; nor was I ever brought
1,": up in any Schools, that efteemed the Interefl of the Church fo Sacred,
'Id: as to be able to fanUify the worft of Means, that can be made ufe
tk- of to promote it: I have indeed heard fome Roman Catholics
latii; accufed, as if they taught fuch Dodrins; but I always found the
>gf. Calumny Hand at the Accufers Doors, whofc Art was only to cry
Whore firll. And as for the Defender, I hope, if he be convinced
,jg[ he has done me and the Council of Trent, I may fay alfo the
Catholic Church, an Injury in this, he will perform his Promife,
-..and think.himfelf indifpenf-bly obliged to maks a public Atknowledg-
r. ment of it, and thankjhe tlHiinUtCat02 that has called him to fo tlCCtlTarp
<i2)utp- I appeal then to any jury of Scholars in the World,
Whether when I Tranflatedthcfe words, Ita ut afflrmantes
E O RD M opts impetranda caufd memorias S AN C TO RV M >
fruflra frequentari, omnino damnandos ejfe, after this manner;
fo that they who affirm the Memories of the Saints are unprofitably
frequented for the obtaining tj^cit ^id, that is, the Aid of Xht Saints,
are to be condemned-, fixing Eorum to its Subftantive SanHorum,
»' which follows in the fame Sentence -, rather than to Monumenta
)t- in the foregoing; from whence it is feparated in moll of the
jf ? Editions I have feen, by a Hyppocolon; I fay I appeal to any
It Jury of Scholars, Whether! did not give the true fenfe of the
Sentence , and whether the Defender be not Ihort in his Tranfla-
. • tion. But if he have a mind flill to purfue the Cavil, ail I can
r/ do is to wilh him a clearer fight, or to fend him to the Words
iiii as they are Printed in "Sails Summa ConcUiorum, Sefs. 2 5. de
^ Invocat. Venerat. &c. pag. 701. E. Where he will find the
s Word Eorum quite left out, which will!hope fatisfy him, that
sf 0 2 we
44f Images and Reliques, Art. 4. 5*. 28,
we neither make our Prayers, to the Monuments, nor to the Re-
Ktl'quih vene- liques nor Memorials of the Saints. The Council then, as appears
ra^hmv, atque plainly by the words of it, condemns three forts of perfons ■
rT'^'^dtls tiiu- Thefirft, thofe who affirm, that Veneration and Honoris not
que fjcra Mont- due to the Rcliques of Saints^ The fecond, thofe who affirm
Tnu'nnertl^Zi That Reliques and other Holy Monuments are unprofitably
a:que cpis im- honored \ and the third, thofe who fay that the Memorials of
the Saints are in vain frequented in order to obtain the aidand
r,:or,a,fr<fira affiftance of tliofe Saints; and they who give anotherfenfe
iSvwT wreftthe Words, and impofe a Doftrin which never any Divine
of the Church of Rome held; nor any that I have met with but
the Detender, accufed them of; and yet this mull be again re-
j>L-numcnu^ire peated iu his Clofe, a^a piece of old Popery ^ but he ffioiild
therefore ifrather have Called it new Calumny, and a fearful Blunder of his
iu a been referred owu. They who doubt Whether Ifpeak truth or no, maybe
mem! orMcmo- plcafed to Read the Council itfelf, and fome Lines further they
riahjcoiightto fj^d that it profeffics it does not believe that any Divinity or
fhmMne sender' Fcrtue kin Images ^ for which they ought to be worjhipfed^ orthat nty
in that fentencc, thing isto be asked of thcm^ or any trufi to be put in Images', and I
think the.fame cafe holds in Monuments. ,
idufs,
tS<m quii crtditur "' 'H* 'hqua in Us D'lvinitai, vel v'm,a , f ropier quam pnt colctie, vet quod ab tit jii iliqu'd
fcltidum, vel quodS'^"*fit Jigenia, Uc.
§. aSii There remains one Objedion from DeUarmin^ concerning the
Veneration of Images mentioned by the Defender in his Clofe,
Be'Jtrttt. dt Irnag. which is, Thathcaffirms the Images of Chrift and his Saints ann
lib. ai. be Venerated., not only by accident and improperly., bat alfo by tbm-
^ch.^/v. Ncnejpe fdvcs and Droperly j fo that the Veneration is terminated in them dt
dicendum,^iotj. gjjgy confidercd in themfelves., and not only as they are the Refre-
fuit'm utng. fentatives of the Originals: But had he looked into his Explication,
c.b.imtgittet he would havc found that the Veneration he there fpeaksof, ib
'mZtns*' only fuchas is given the Book of Gofpels or the Sacred Utcnfils
t:'P bcnorari ofthc Church. And the Titles of his three following Chapters,
a'^^^i'tatginet and the Concluhon he draws from them in the fifth, fliewthatthe
jerfe tsr froprk Vindlcatot and he didjiotdiffer in their Faith.
mn ejfe coknaat
eo cuhu s
txemiU'ipfum tolitur. Ch. ly Hutnti c<i>>elufio. C uUm qui per fe, & proprie Jebetur lottpinibitr, ejl Culm qu'e
Sum imperftiim, qui analogice, 0- rtdu&ve ftrimet ei.! . fpeciem ejiu, CmJim qui debetur. exemplatu
art.
k:
Art. 5. ir. 2(f. 45:
ART. V.
Of
♦
^He Defender is very free in his Accufations, but very unfor- §. 29.
_ lunate in his Proofs. He teis us of ftrange abufes with which
the true DoEtrinof Jujtifcation was over-run at the beginning of the Re-
fortnation, and wonders at my confident denial of it without any
Proof; when at the fame time he brings no other himfelf, but a
bare affirmation, that he muft be very ignorant, in the Hiftories of
thofetimes^ &c. I muft confefs wefliall find in thofe Ages ftrange catholic
Acculations of the Catholic Dodrin; but who ever perufes the Church falfe-
Aifts of'our Councils, will find they were only mere Calumnies ly accjifed.
and, Mifreprefentations; I need not fend our Defender further
than to the Acfts of the General Aflembly of the French Clergy-
in the Year 1685 : Where he will find thofe Cahmnies, Injuries
2nd Falf ties ^ proved out of their own Authors.
But what our Defender means now by the true DoHrin of Jn-
ftification is not very eafie to Guefs, unlefs he State it in Calvins
way,or the 11 th Article of his Church: which yet he knows (tho"'
he have a mind to keep counfel) is difavowed by the beft and ho-
nefteft Divines of the Englilh Church; I fpeak not here of Mr:
Thorndikf^ but of many others , as- Dr. Taylor^ Dr. Hammond,
Mr. Bull, and, who,muft, be fet by himfelf, Miv Baxter: Nay *
Report too fays, that the Pulpits alfo (as many as do not perfe-
vere in Calvintfm) do direiftly declare againft it; and that with
all the reafon in the World; that Men may. no longer periffi by
wrefting St. Pauls difficulter expreffions to their own Damnation-,
which 'tis believed (<?) St.:Peter points at, we are fure (^)St-. (<>)■!■ Pet.i.ts.-
James doth. Yes,-yes, time was, they tell us,- that theChurch
of Rome was loudly accufed of Erring in Fundamentals, becaufb
Ihe taught Juftification by Faith and Works^ without which Faith
is but Dead; but now the Fundamental Error is found tolyeelfe-
where ( God be thanked J and yet Juftification muft ftill remain
(for fo goes the Game) a Bone of Contention. Want of Charity
will always keep us afunder, and tho' we be agreed, yet the fpite of
it is, we will not agree. The Defender knows upon what Po-
litic motive&things are fo managed, and who are to be gratified .
at-e
46
* See the Ad-
■ vertKinent to the
ai Cn.tomi
Etpodtion.
}ai. 8.
Fxpoficionof
the Doftrln of
the Cliurcli of
Eng/and. piig. 11.
§. 30,
Sandtification
and Jultifica-
tion.
Expof. fig. If,
Tig. JO.
Contra^idti-
ons.
'^uJlificAtion. Art. 5. 5*. jo,
at this Jun^hire , left there fhould appear a pofiibility of union
* with that Church from which they feparated themfelves
cifally ftpofi account of our DoSirin of Juftijication,, tho' they now
adventure to fay, that trere thtn^s clearly ftatedand diftinguijhed one
from another, the difference between us^ conftdered only in the Ide^t,
would not he -very great: and that they can fafely allow whatfoever
Monfieur de Meaux has advanced upon this pointy provided it he well
and rightly explained. And he has advanced nothing but what is
the Dcxftrin of the Council of Trent.
The Expofitorand 1 were agreed in moft things; only I told
him, I thought he would be hard put to it to prove the Diftindtion
betwixt Juftification and Sandification to be the Dodlrin of the
Church of England: and that he impofed upon us, when he af-
firmed us fo to make our Inward Righteoufnefs a partofjufiification,
that by Confequence we [aid our JufHfication it felf is wrought by om
good IVorks.
To the firft, It appears indeed he is hard put to it, when heis
forced to a Dedudtion (how clear let others judge) from their
iith and 1Articles: and from the Homily of Salvation,
which, as he cites it, calls the forgivenefs of fins, Juftificatmi but
does not fay that Jujiification is culpf^c Remijfion ofowfins, which
was his undertaking. But had I told him of the littkkfs than
contradidions he fell under in that place, he would have feen the
difficulty of getting clear. For having told us before that the^
confefs with M. de Meaux, that the Righteoufnefs of Jefus Chrijiis
not onlp finpiltCD , but altually Communicated to the Faithful: He
here tels us. They believe their fins are pardoned Ohlp through the
Merits of Chrifi tmputCD to us. Nay tho' he tell us their Church
by Jujiification underfiands only the Remijfion of fins', andbySanhli-
Jication the Produltionofthe habit of Righteoufnefs yet with-
in two lines he tells us, that this Remijfion of fin is only given to thofe
that Repent, and that they who Repent are thofe in whom the Holy
(fhojl produces the Grace of SanHiJication, for a true Righteoufiefi
and holinefs of Life; which is juft as much as to fay, we dtfiin'
giiifn Juftification and Santlification : But no man can be Jufti^ed
unlefs he be alfo SanHified. That our fins are Pardoned only
through the Merits of Chrift imputed to hs : but that his Merits
are not only imputed, but aHually Communicated to tis. He will
oblige us, if hepleafe to tell us how thefe agree; as alfo how
the
ArtJ. iT. jr. Jufiifcatioit. 47
the Dodrin of their info. Article, that we are Jafiified by Faith
cnly^ isconfiftent with what he tells us, ^ag. 19. of his Expofi- fore God only,
tion, that none ofthofe things which precede our fufiificationy whe- 0°*;. §[.
ther our Faithy or our Good worksy could Merit this Grace : And what viourj. chrift b,
hefummsup 21. That Chrift diedy and by that Death fatis-
jiedthe Jufticeof God, for us. God therefore through the Merits of w irks and defer-
his Sony freely forgives us aU our Sinsy and offers us a Covenant of wtre
Mercy and Grace. By this Covenant y founded only upon the Death juttifiei by Faith
and Merits of Chrift y he fends us his Holy Spirity andcalls us power-
fully to Repentance, gf toe atDSfee anD anftott tljta call, then God very full of com-
by his free Goodnefs juftifies us-, that is , he pardons our Sins pafty
gives us Grace more and more to fulfil his Commandments from time
to time -y and tf toe pCrfttete tn thw (Cehrnant, Crowns us finally
with Eternal Life: Thus far he. But, Is awaking and anfwering
to hisCally is per fevering in his Covenant no good works ? And if
tliefe be neceflary to have God freely Juftife uSy and Crown us
with Eternal Life , how- are we, I pray, Juftified by Faith
onlp ?
As for the other part in which I told him, he impofcd upon §. ji.
USy as if we made our inward Righteoufnefsapartofour fufiificationy
and fo by confequence faidy that our Juftification it felf is wrought a ctr
alfo by our Good works-. Doth he think, thatltoldhimheimpofed
upon us, when he ^affirmed, that we comprehend under the notion of
Juftificatiouy not only the Remijfion of SinSy but alfo the ProduElion of
that inherent Righteoufnefsy which they call Sanclification ? No, the
Impofition did not lie in that part of the Propofition, but in the oariudifi a-
confequence which he drew ^ viz.. That we fay our Juftification is tion is gratis,
wrought alfo by our Good worh. This was the Impofition, and.if Gratis autemjujii-
'Jlr. he had remembred what he had Copied out of the Biftiops E*x- S %fThii
y,.-. pofition, and the Bifhop from the Council, he would not have eorum qur juttiJU.
4- goneabouttojuftifie his Accufation. For the words are thefe:
ufcfg believe with him [the Bilhop of Meaux 3 That our Sins are iyfim
fteelp forgiven by Godsil^ncp through £l)M. and that none ofthofe
things which 3[uftification, whether our Jfaltfj, or our goOD
too/b8, could merit this to whichvery words the Council ZZVffirZ ,
of TVmadds thisreafon^ for if it [ Juftification3 heaGracCy KAlioquin., ui iJem
proceeds not from Good Wor^s 'y for otherwifeas the fame Jpoftle faysy 'cZffifuZlTn'eJ'
Grace would be now no more Grace. cwia. Conc.
Well, how do's he juftifiehis Impofition? By a Canon of the Jidtif, up. 8.
Council.
yufttjjcatioft. Art. 5. 5*.
f Council forfooth, which has not one word in it to his piirpofe;
but it feems he either did notunderftand it, or elfe had a mind fo
to blunder it in his TranHation, that they who underftood not
the Latin might take it for granted to fpeak his Senfe. And by
I Icnow not what negligence of the Correftor, fuerit was Printed
inftead of fin>7t, fo that even thofe who didundcrftand the Lan-
^ guage could not find out tho^rror, without confulting the Coun-
cil it felf. _
Si qu'n dixerit
The Council fpeaks of perfons already Jand tells you
their works ferfor y/d through the Grace of Gody and Merit]
d7niDei"u\ £,n of Jeft*s Chrtfi, whofc livpigMembers they are^ do trniy Merit In.
4 andJEatfnal Life j and that they are not fo thepfts
fotrita-, autnfKm of God^ hut that they orc alfo the good Merits of the famejujhki
how do's all this prove, that the good works of a
per Dei Gratiam petfon who is uot Juftified, Merit his firft Juftification? There's
medmm?S Point. We fay indeed, that it isneceflary the free Will Ibould
%inim membrum co-operatc with the Gtace of God, and that aperfon Ihould be
wi m»"en"aug- difpofcd by convenicot preparations to receive that Grace; but
nentum Grariae, ftillwe fayitisa Grajce which is given us G"r<«w, andas/faidbe-
if^7itT7urZ fore from the Council, which neither Faith nor good works ■whicls
r/' •" gw- precede jHfiification could Merit for hi.
tit dtcejjerit) cm-
fectaif'cm, atque
cittm Glv'ue tuimmum j Antiktmt Jit.
Afalfe Tran- His Tranflation is amifsinthis, that he renders thefe words,
nation. jppfffj Jfffiificatum, bonis operibsti^ &c. Thus, Or that he be-
ing faftifiedby good works do* snot truly Merit increaje of Grace.,kz.
As if he were Juftified by his good Works: Whereas the Senfe
ismanifeftly this j Or whoever Jhall fay, that he who is Juftified do*s
notjby his good works, — which are perfortned by him through the Grace
of^odand Merits of Jefus Chrift, whofe living Member he is, trdj
Merit increafe of Grace and Eternal Life let him hi Ana-
thema. That this was the Senfe of that Canon hefeemstoksre
underftood, when.in the next Page he exprefles it thus, that our
Doiftrinof Merits in that Canon is. That Man being Jappd by
the Grace of God, and Aleritsof Jefus Chrift^ do s then trd) Merit
both encreafe of Grace, and Eternal Life. So, that it appears ma-
nifeftly (tho'he would difguife it) that we do not fay our Works
done out of the Itatc of Grace, are meritorious of Grace or Sal-
vation:
Art.^.l. p. Of Merits,
vation: But we fay, thatthofc good works which are done in
the ftateof Grace, do Merit anincreafe of Grace, and if they be
perfever'd in to the laft, the reward of Glory. If he deny this,
let him fpeak plain j but let him take care how he thwarts the
many exprefs Texts of Scripture which prove our Dodrin.
at:
. A R T. VI.
KC;
Of Merits,
TT Told him upon this Article, that the Niceties of the Schools, ,§' .32'
'f* i as they make no Divifion in the Church, fo ought they not
Iki to make any amongft Chriitians : But yet for all this, our Defen- cet^eiVo'^b^'"
fc der mull have recourfe to them, for want of better hold. The avoided.
Itki Opinions of Fafquez,,^ ScotHs,^ &c. mult be brought
ita^ again, and their words quoted in the Margent, as if the whole
eire: ftrefs of the caufelay there. But would he have conlidered what
•ia,: he was forced to acknowledge , that 'BelUrmin is againll Scotus-,
Vafcjuez, againll BelUrmin, &c. and have fefleded, that all of
them were Catholics united in the Principles of one Faith, tho'
dilfenting in thefe School Quellions: I fay, would he but have
confidered thefe things, he would have faved himfelf a great deal ■
of pains i and his Readers much trouble: But he fays,
^ not to the Niceties of the Schools^ hut to the Ex-poftionsofoHrGreateft
Mei; 5, whofe names were neither lefs , nor lefs defervedly celebrated
. it} their Generations^ than M. de Meaux'j, or the Ftndicators (for-
*1? iooth) can he notf). No doubt thofeperfons Names were, and are
defervedly Celebrated in Generationihm fats •, and whatever pro-
portion the Bifliop of may Challenge in the elteem of the
World amongft thefe Celebrated Writers, the Vindicator de-
^ lires only to reft inhis obfcurity. But to fay, he recurred not to
the Niceties of the Schools,, but tothe Sxpofitionsofourgreateft Men^
is what may pafs in Difcourfe or from'the Pulpit, where no
body contradids him i but Ihould not have been .expofed to view
% in Print, becaufe it will not abide the Tryal. I never heard that
® thefe perfons writ dired Expofitions upon the Council it felf,
r tho' they make ufe of it for the eftablilhment of their private
opinions. And to fay, he recurred not to the Niceties of the Schools,
H when
JO of Merits. Art 6. 3^.-
when he had recourle to Merit de Condigw, and the various
opinions of Catholic Divines upon that Queftion, isfuch apiece
. of Boldnefs, that cannot pafs the honefl: Readers cenfure. What
the"*I have already obferved of the various opinions of Catholic Di-
three opinions vines fummed up by thofe Authors he mentions in the refpeiliTe
Jennone"d^and Chapters, is afufficientproof ofwhatl lay, and I lhall not trouble
lejeaed the firft jnv Readers with any other.
and third, tho^ he ■'
affirnned them to
be far from Hcrefie, fays, he looks upon the middle Sentence ro be the more probable. KohU meiii fentnth p>
bMher efc vUelur, dejuftT.lib v. c. 17. A. pa. 1122. Ti* very Titles alfo of the Chapters cited by the Defender,
Ihesv, that what Vafjuez. there difputes of, is only a Scholaftic (ireition. It eptribus juBtrum ma eft mtritta
fimfltcittr, aut condigmfm vit.e ^tern,e, Scktlajiki docuerunt. Vafqucz 114. difp. 213. cap. 3. Tit.
See alTo the Titles of the i, t, 3, and 4. Chapters of his next Dilputacion.
5. 53. But the Council of Trent has fhe lays ) Jpoken fo uncertainly in
this point, - as plainly jhews, either they did not know themfelvts what they
would eftablijh, or were unwilling that others fiould. How great pity
it is fo learned and fincere a Cenfor as this Defender is, lived not
in that Age, or all; fled net atthat very Council! Whatisittfcey
did not know ? Was it the Dodrin of the Church concerning
Merits? Or was it the Dodrin of the Schools? Neither tie one,
nor the other. But this he may fay, and that truly, that they
were not willing to enter into the particular difputes of tkSchooh,
nor to mi.x uncertainties, tho^ of the higheft probability with
what they had been always taught to be of Faith: No woiider
therefore, if they fpeak not fo politively in thofe differences he
propofes, feeing they are not Dodrins of the Church, but the
opinions of our Schools. I fay therefore to him, that if he
like not f^afquez., nor the Cardinals opinion , pray let him
follow that of Scottts, and he will be ftill a Catholic as to that
point.
But Mddonate comes in : The Defender fays, my Exception
againft his falfe Quotation is Impertinent. Why fo, good Sir?
A matllation. To tell you, that you mutilate Sentences atpleafure, andgiveu^
what you pleafe, for the Senfe of our Authors ? His needs
were — JVe do as properly and truly, when we do weS ,
tlt;( (B?aWOf ©00, Merit a reward, aswe do Merit,punijhrx>it when
we do ill tott^out tt: And is it Impertinent to tell you, youtead
the Author in haft, or copied the words from fome other,
which made you leave out thofe words togetberwith the Grace of
Cod? Yes, fays he. It is Impertinent as to them who (hfpKte net the
Principih
Art.6. 3^' Of Merht.
5*
Trimifle, but the Merit of Good Works. Pray, who evermaintam-
ed that Good Works had any Merit, or were acceptable unlefs
joyned with the Trincifle^ the Grace of God? And if you will
not take the Principle together with the Adion, which is there-
fore Meritorious bccaufe joyned with that Principle, you dif-
pute not againft us, no more than they would do, who to deny
the power of Water in Baptifm to walh away Original Sin, ■
fliould fpeak nothing of the Power of God annexed to the Sa- '
crament, or tell us it is impertinent to mention it, &c. St. Pad
faid. Omnia pojfam in eo qui me confortat, that he could do all in
him that ftrengthened him •, he tells us, that he labored more
than all the reft; but yet not he, but the Grace of God with
him j Jam non ego , fed Gratia Dei mccum. Nay, our Blefled The Churches
Saviour tells us, that we can do nothing without him j fine me nihil Do<Srin.
pteftis facere. Will any one fay, that St. Pad did nothing all comemmrn ip/e
this time ; becaufe if he had not had that Divine Alliftance he Chrifimfefm tan-
could not have done it ? Or would it have been to keep tt^TI"&tan.
fuch Difputants to the words of the Text ? They who would fee fuavj vitiaiti pal-
our Dodrin upon this Point, need but look into the Council ^'fiX'oVfu'un'
of Trent ^ where, notwithftanding all the Obfcurity he pre- vnu^em mjiuati
tends, they will find it clearly expreifed, that we only there-
fore think the Good Works of Jufiified prfons to be Meritorious per antecedit, &
and -Acceptable to ^od^ becaufe being performed in the Grace of
Jefus Chrift ( who at all times fiowers down a Powerful Influence ""Bo paUo
upon Jufiified perfons, as the Head upon the Members, and as the
Fine into it's 'Branches^ which Powerful Influence proceeds^ accom- ipfit fftificnit
panics^ and follows all their atlions) they want nothing tomd^them Sam
truly Meritorious t, feeing our Lord himfelf has told us ^ that if any '" '"^wpteneiUit
one drink-of the Water that he will give him, he Jhall not thirfl for
vaior mjitr atcat j jt quw pwern ex aqu^^ quam tgo aaoo «, non Jrttet in sternum 5 JedJm in eo fom aquce faliemis
invh»m«cttirtatn. Cone. Trid. Scff. 6, de Juftil'. cap. l(.
H 2
ART.
OfSAtisfaSiions, Art.7. J*. j4^
ART. VII. SECT. I.
Of Satisfactions.
34* A Fter having given fo full an Account of the Dodrin of the
Oftencc p. II. Council of Trem, from the Council it felf, in my Vindicati-
on •, I little thought any one would have charged me and Mon-
iieur de ^JMtaux^ with going contrary to the Council, without
any further proof of the Accufation, but a bare citation in the
Margent of the very Chapter I had almoft entirely rendred into
Englilb, and the Canon exprelTing that fame Doftrin. He would
have done well to have fhewn in what place the Council afcrhi
to our Endeavors (quatenm ours) a true and proper SatisfaQm, This
would have been indeed proper to his Bufinefs. But to fly again
to Bellarmin and Fafquez.^ and bring them in, as affirming us to
make a proper Satisfaction for our fms^ and that in fuch Difputes
as they themfelves only call probable, avails little. Hadhe/hewn
us, that any Council of the Church; nay, I may boldly fay, any
NoSatisfafti- approved Divine had faid. That Man of his own felf f without
on without the Grace of God accompanying his aftions, and without being
Grace of jaftified brli by Gods free Mercy znAGoodnefs ) can properly fatif-
rit^'of ChrilT he would have had reafon to condemn fuchDoftrin.
But when I have (hewn him, how the Council fays exprefly. This
Satisfaclion which we makg for our Sins^ is not fo ours, that it is not
Jefm Chrifts ; for we, who of our felves can do nothing, can dodl
things with him who jirengthens us, &c. And he himfelf having
taken notice in the Margent how thofe Authors, whom he cites,^
mention thofe Works only to be SatisfaCory ^ which are done <«/-
ter the guilt of fin is remitted, and the Sinner juftified and received
into Favor-, and that the Works which are SatisfaCory muft be
done alfo together with the Grace of God-, methinkshe might have
fpared his pains in this point. But perhaps he will tell me,kdi'
fputes not the Principle, but the Value, &c. as he told me in his
lad Article: If fo, I muft again tell him, if he feparate thePrin-
ciple from the Adtion, he Difputes not againft us, but his own
Chimera's.
sass
Art. 7. jr. 35. Of Satisfanions. _ 5J
As for his firft: Quotation from Bellarmin, I wonder how he
would have had me to feek for it, when he grants there was an
Error in the Prefs: And I doubt not,but all thofe who read his Efig- riatt I
A]/j,and compare it with the Latin he now cites in the Margent,will
excufe me that 1 did not find it: for really he mull be a more Chrift'i Satii-
. skilful Man in than I, that can find that Pofition, as
he words it, in the place he cites: It would have been more in- v.u,d. whereas
®®' genuous to have given us the words of the Author at length, cUesTomMar-
■^2! than by fucha turn as he has done, to make the Propofition as ntin are very dif-
'j't, it lies, neither Bellarmin s Senfe, nor tenable. fweUn-ian
jeaion, thatif
CKi' Chrifts SatUfailion be applyed to us by our Works, either there are two 5atIsfaaions joyned, or but one , (S'c.
' He hysjirji tvith fomc DLv'mcs,tfcere it but ate SitisfiUion, and that Chrisis'atd that ire do not poytrly fatiify. z. IVitb
Others-, that there are tvco Satiffaiihtisy hut one depending 01 the otker^ But the thirds fays \\e^vtdetur PROBjiSILlJK^
tkt P it 0 B L Ey that there is only one aHual Satisft^iony and that ours 5. neiiber is Chriji or his Satif~
. fjciioH excluded by this j for by his Saisfaiiian vre have the Grace by vrhich we fatUfy : 'And after this nianter- is is
ffiC: tba^ Chrijis fatisfatiion h faid,tobe a.pliedto uSy not that his Salification does vnmediately takfi aw ly the terttporal pain
. ' which is due tow, but mediaielyy that is , in as rnuib as from it rce receive Grace, without which our SatisfaciiotP
'■ * would havtnovjlui. How does this third Anfwer agree with our rclcnders Propofition ?
1,2:
at in: I know the Dodrin of Satisfadions, was not the fole pretence §• SS*
ittlt. of their Separation, tho' it was reprefented as one of the molt
mf: necellary •, But if it be proved, that this alone was fo far from
own being a Sufficient ground, that it was no ground at all, and foof
aai; all other particulars; we mull conclude, that all of them put to-
gether could give nojuft caufe for fuch a Rent or Rebellion in the
Church: I told him, that he ought to have given us feme better
Reafon for his Aflertion, that wliewi/er God remits the Crime, he
remits the Punijhment, than we thinks foot we are perfwaded ■, efpeci-
ally, feeing this Dodrin is of fuch concern, that it gives more to
a Sinner for laying a bare Lord have mercy upon us^ than all the
Plenary Indulgences of the Catholic Church : But this I perceive
puts him on the Fret; and therefore he calls it a jhameful Calumny,
and tells me, he is confident I did not believe it my felf: Pray, Good
Sir, Is it not your Pofition, That when ever Cod forgives the Guilt,
he forgives the Punijhmenti Is it not your Tenet alio. That Cod
is ready to forgive the Guilt, whenever a Sinner truly repents ?■ Tell
me then, fuppofe a Great Sinner is fo fuddenly taken out of the
World, that tho' he was truly forry for his Sins, yet had only
tinie to exprefs his Sorrow by a hare Lord have mercy upon me •,
Will you fay fuch a Man cannot reap the Benefits of God AI-
mighties
)E
in.
6)1:
')*■
• es
Si^
i;'
xr-
'in ^
k
Proteflants
grant more
efficacy to a
Lord have^
Mercy upon
us, thanCa-
tholics to a
Plenary In--
dulgence..
*
54
§. 3<5.
A Falfificati-
en.
Pa?" ?4-
ITe fuppofe
is no Ar^u-
inent againft
us.
Of SAtisfdHons. Art. 7.
raighties Favor, or havethe^«?/?of his Sin forgiven him? If yon
dare not fay this 3 tell me your opinion. Whether doeshegoi
If you fay, To Heaven ftraight; I fay, yoti give more to a bare
Lord have mercy ufon we, than we dotoa Plemry Indidgence: fora
Tlenary Indnlgence remits the Penalty due to hin only upon Ac-
count of feme other Satisfactions in the Churches ftyle: But you
will, it may be^tell me, this is not a hare Lord have mercy upon me
but is, as I now fuppofe, accompanied with a forrow for his Sin!
I grant it 3 and fo mull the Perfon who gains the Indulgence be
not only forry for his fins,but confefs them,refolve to amend item'
quit the Occafionsand make fome other Satisfactions, notonly
to the Perfons whom he has injured, but to God, by Prayers,
Alraes-deeds, or Falling.
In the laft place, he finds fault with my Remark upon his Re-
flection upon the Bilhop of for bringing only m fuppoft^
to eftablifh this DoCtrin, when yet very often he did no more
himfelf: But he takes no notice, that I told him he had falliSed
M. deMeaux in that very exprelfion j for his words were we
believe, mus croyom, which words were conformable to his delip
of an Expofition, not of a proof. However he teis me, kklieves
J can hardly find any one In fiance where that is the ml'f t/Irgnment
he brings for their DoBrin. In anfwer to which, I date confident-
ly affirm, that ftriphimofthe Calumnies, Mifreprefentatvonsof
our DoCtrin, and Falfifications, he has fcarce an Argument in
his Book, of greater force than his we fuppofe: And to Ihew he
thinks it to be ftrong, he lays a ftrefs upon it in this place, and
tells us , that pojfibly it would not be very unreafonahle to lookup
that as fujficient not to receive our Innovations, till we citn mi
them fome better Arguments to prove they ought to epuit their Suppfii-
on. Nay, he puts us upon the proof., and pretends that they cannot
itnd any Footfteps of our DoBrins, in Scripture or Antiquity, Mibsi
good reafon bytheweak^fs of our attempts to believe there are not 0^-
Certainly the Defender is not fo ignorant in Controverfy,^or fo
little read in Polemic J3ivines, as he here fhews hmfdf to be.
What 1 do our Authors never fliew him any footfteps of our Do-
Ctrins in Scriptures, or in Antiquity ? Are our attempts to prove
our DoCtrin fo feeble, that People have reafon to think a mere
Suppofition will mine our Foundations ? No, no! the Defender
certainly did not believe himfelf when he writ this, tho' he vyas
willing
^ Art. 8. J*. 37- of Indulgences, 55
(C;willing others fhould believe him. Have we not, befides our
j=-lbringing the Authority of the Univerfal Church; befides the laft-
,L ing poireffion which we enjoy j befides the Exprefs Definitions
v,..of Councils, acknowledged to be General, not only by all the
L ' Bilhops in before the Reformation, but by all Chriften-
L^domi befides the exprefs Sentences of the Fathers in all Ages j
j^'^have wenot, I fay, befides all thefe Proofs, offered alfo the plain pofl-e(j,on, and
'fl-l.','-/* • . 1 /^1 11 1 .i.,fl.MfV»'4i^ ■*. —
ff., Tiuch as onepofitive Text for their Negative belief, fo much not to quit it
-■ isone Father funlefs wrefted contrary to his intention) on their for bare Sup-
'"^de, or fo much as one Council for any ofthofe Points in which poudons.
^^they differ from us ? And would it not be a folly for any one
to quit a poffeffion grounded upon fuch Proofs, for a bare we
i^fufpoje the Contrary? They who doubt of what ifay, would do
well to read our Books, and compare the Arguments of our Au-
' fethors, and fee whether Scripture or Antiquity will fliew the foot-
[iii tftcps of our Dodrin or of theirs. And as for Antiquity, if they
orfcwill not believe us, let them believe their own Proteftant Authors,
tloovho are fo little confident of the Fathers being on their fide, that
a'liethey accufe them of Errors, not only in the Point of Satisfa-
(((/dions, but in almoft all the Points in Controverfy, as has been
tiiAfuliy (hewn by iBrere/91 in his Proteftant Jpdogy^ Firft Part, and
ijjithy feveralothers. And as for Scripture, amongll many others,
f3,,det them read the Anchor of Chriftian Dodrin, and the Catholic
J.; Scripturiff.
cir
^ ^
■ Of Tndutacnrfii. ' .
tAi
"jg.
(fi!
jS?
ART. VIIL SECT, 2.^^
.1 1 'I'-07
Of Indulgences.
WHat I faid before,! fay again. That if any abuiis, either by §. 5-
negligence of Paffors, or Covetoufnefs of inferior Offi- Councils have
cers, have been Pradifed in Promulging Indulgences, our Councils, redrefled the
not only defiring that they may be redreffed, b^ut having made fuch
.«! 1 : > T . - 1 e- ^ » them.
fevereand wholfomLaws in order to it, I wonder perfons {honld
from thence take occafion to quarrel with us. I fay alfe>, tliat i Tndem. Sef
; wiOnotundertaketodefend Pradices which are neither neceffa-
rily
5^
We defend
not practices
which are'
neither necef-
farily noruni-
verfally re-
ceived.
§. 38.
Ourneceflary
Tenets.
Trtp ff. of Faith,
Vifp. 10. Selt. 3.
Fxfofit. fag, it,
§• 59-
No buying or
felling of In-
dulgcnces.
Proteftant
Indulgences
fold in their
Spiritual
Court.
Of Indigence. Art. 8. S*. ^8,^^
rily nor Univerfally received as of Faith. But then the Defender
asks me, Whether it be not fiecejfarily nor univerfally received,, to he-
lieve that Indalgencos fatisfie for the Tetnpral pain of Sin ? Jf )]j
fpeak of pains' due in the Court of God, I muft with reran in
his Rule of Faith, Chap. xvi. tell him, That it is no Article of
our Faith, no Council has ever Defined it, and feveral approved
Divines deny it, and have not been cenfured for it.
All that we are obliged to believe, is, that the power of
gences has been given and left in the Church byJefttsChriJl^audtkt
the ufe of them is very beneficial to all Chrijlian people,
fame Feron (hews, that feveral Approved Authors, as St. Iblmm
St, Botiaventure^ Cajetan, &c. cited by Suarez,^ held, that "By Inkl
gencesfwhich arenow grantedy there is no remijfion of Pain due tofn,
in the judgment of God,, but only of the obligation of performing tk
Sacramental Tenance, that is, remiffionof fomc part of thofefe-
vere Canonical Penances, which our Author acknowledges were
impofedupon Offenders in the Primitive Church, and fonieDmes
remitted or Indulged upon an Excellent %epentance, danger of
Death, or when fome Martyr Pleaded in his behalf.
But then, fays he , Do you not put up Bills over your Chmch-
Doors and Altars , almoji every Sunday, to Fend thm on this «-
count? No, we do not vend them upon this account, tkteis no
buying or felling of Indulgences in our Churches, or at onr Altars;
on the contrary, if any thing be given for' them, they lofe their
force, and are no more Indulgences. But this however mull be
faid ad faciendum populum, arid his Learned Auditory wiO ad-
mire his Learning and applaud his Eloquence. But, good Sir,
re fled upon our Dodrin, as freed from Scholaflic opinions, and
fee whether you do notPradife as much as we. Have not you
your Spiritual Courts ? are there not Canonical Penances there
inflided, nay remitted ? and thofe Rcmifftons Vended too, which
is more than we do ? Is there not one Penalty for Curling, another
for swearing, another for Fornication, c^c. and whoaretfiere
amongft you that cannot buy off his Public Penance for afum of
mony ? Are not thefe Indulgences ? and are there not greater
abufes crept into this your Reformed Court, by the negligence
or covetoufnefs of Officers^ than any you can find in the Church
of Rome I
But
Art. 7.i''4o>4** Of Indulgence. 57
But you do not make his Holymfs the Churches Treafurir- ^ §. 40-
No, hut you giyo; every one of your Minirters more po\yer thun They ^give
bis Holynefs Challenges. For you (at leaftasm^y (if frSTMinr
endeavour to make People confefs their Sins to you) in giving ibr, than Ca-
Abfolution, do not only pretend to forgive the guilt of Sin,-hut thoiics.as Ca-
by that forgivenefs all the Pain that is due to it, even in the thoiics.gireto
Court of God: Whereas all that is Univerfally received as of Faith
in the Church concerning Indulgences, is, tbut the Supreme Pallor what is Uni-
has power to Difpenfe with Canonical Penances, and tfat only verfaily re-
uponfome juftaud fufficient motive. As for the other part, the ceiyedasof
remifhonof the Temporal Punilhment due for the fin, as an of-
fence to God j tho' we have reafon humbly to hope it may be
mitigated, by our Confelfion, Contrition, Almes-deeds and
other Penitential Works enjoyned by thofe Indulgences; yet is
it not of Faith to believe they are taken away. And feeing this
is pioully believed, tho'not commanded as of Faith, and that we
know the pradlifing thofe penitential Exercifes, if they benptBe':-
neficial as to that Point, yet are they llill acceptable to God
Almighty; therefore we deny not but the endeavoring to gain
Indulgences by thofe Religious adtions pre-required in order to
the remifiion of the Pain due in the Court of God, may alfo be
grateful to him. Thefe things being confidered; and it being
raanifcll, that what is of Faith in this Difpute, has been the
pradlice of the Primitive Church, I mull again put the Defender
dnmind of his Promife, that he make himfelf ready to receive fuck The Def.
■an Indulqence asM. deM^avx has defcribed, and as thofefrfi Ages Promife.
of the ChHTch albowed of: and if he be a Son of Peace let him own as
much in the Pulpit, otherwife Words are but Wind.
Now to Ihew himfelf a Traveller, he tells us News, that his §. 41.
Holynefs has lately fent an univerfal Indulgence throughout the
whole Churchupon fuch and fuch llrange Condition?, which he
repeats.; And when thefe things are conlhlered (fays he) f dodt it
will little avail the If indicator to fat, me in- mind of my fromife.
Pray Sir confider, what it is you fo find fault with': Would it
not really be a happy Day to fee all the loofe People in England
joyn with the dcvouter Party, call therafelves at their Minifters whataTubi-
feet, and there confefs before God and him, their Sins and E- le is.
normities, with a true hatred and detellation of them, and all for
the love of God, with a refolution of never committing the like
1 again;
of In^ulgemes. Art. 7" 5*. 41,
again; yea, forfaking the occafions that induce to fin, making a
fatisfadion to all thofe whom they have injured, and forgiving
thofe who have injured them ^ after which, having alfo by a three
days Faft, with humble Prayer and Alms-deeds begg'd of God
Almighty to avert his Indignation-, would it not be to you a
ravllhing Sight to fee them all in this Equipage go and receive
theBlefied Sacrament,and joyntly pray with Fervor and Devoti-
on for the common Concerns of Chrilfendom, and the propaga-
tion of the Holy Catholic Faith \ would not this, I fay, tc a
happy Sight? Certainly you cannot but wifh thatfuch dayswere
again in England^ and fuch practices reftored. And fhould you
live to fee the Church of England pradifing fuch Devotion,
would you not be offended at any one who fhould refufe to ab-
folve in the Court of Confcience, themofl enormous, if peni-
tent. Sinners or to remit the Canonical Penances upon fuch a
general account in order to their better life ? Nay, further 1 may
lay, would you condemn any of yours, if to excite fuch perfons
tothefe pious pradices, he fhould affure them, that if they per-
form them with true Sorrow for their fins, and a llncere Re-
pentance, God will reftore them to the fame flate they wereHrll
putintoby Baptifnii that is, free them, not only from the Guilt
of fin, butthePunifhmentalfodueto it? If it be your Principles
that God never remits the Sin,but he remits the Punilhmenf, why
do you put it in the Margent as an Objedion, that the Arch-
Bifhop of Paris fhould promife fuch Remifiionto a Repentance
accompanied with fuch pious Exercifes ? If then it would be
looked upon by you as a bleffed Day to fee fuch Devotion in this
one Nation, if you be in earneft, what Joy muft it be to every
pious Soul to fee the whole Chriftian World proftrate them-
felves before the Throne of Grace, and by fuch pradices endea-
vor toaffwagehis Anger? Such a time as this we call a jMe,
and fuch a bleffed time it was when the Pope Granted that pie-
nary Indulgence you mention, ^no 1683.
) ncni-!
f Hi, t.
SECT.
Art. >7 iT. 42. Purgatory. 59
SECT.- 3.
, . Turgatory.
HAd our Defender reflefted upon the ftrength of that Argu- §. 42.
ment, which I hinted at from two general Councils, he Proved by
would not have made fo flight of it, nor called upon me for two Gene-
reafomble proof for the Falfentfs and /wperrwewe of his Aflertion, "'Councils,
that the Primitive Fathers in praying for the Dead had feveral
other intentions, but not that of aflifting them, or freeing them
, from Purgatory.
Tho'the eldefl: of the Councils I mention, was 1400 Years af-
ter Chrifl: i yet if he confider that it was before Proteftancy j that
both the Eaftern and Weftern Bi/hops in it confented to that
Decree; that the Adtsofthis Council were received by the much
Major and Superior part of the whole Chriftian World, as con-
formable to a Pradlice delivered to them by their Fore-fathers, as
of Faith j And withal, that this Council was feconded by another
as General as the circumftances of Time could afford j I fay, if This proof
he refledt upon thefc Heads, he will fee that I was not hard put comprehends
to it for Arguments, but that Icomprifed them all in one, and Scripture,
fending him to the Councils, I fent him at the fame time to
Scripture, Fathers, Tradition, and the Univerfal Pradice of univTfal"
Gods Church , upon all which their Definitions were manifefl- pradice.
ly founded.
They who have been hitherto deceived by the Defender and
thofe of his Coat, and made to believe, we have nothing tp fay
in defence of our Tenets, would do well to perufe our Authors,
and read the * Fathers ^ If fo, they will find that weeftablifhour "rhcAmhorof
Dodrin upon the Primitive Pradice, not only of the Church of hjf/Xard"
Chrifl:, but of the Jewifh Synagogue \ and'that we have both fomcofche many
Scripture and a fufflcient number of Fathers on our fide. Nay,
they will fee alfo, thatit was neither/^/ye nor/ooA'//; which Ifaid, read th.m, will
That JiKce the Prallice of all Nations and the Tcfiimonies of every
jige confirm the Cnflom of Praying for the Deady that they yC'- die Incentions
mentioned by our
Author, and not rather for their help and alTidancc : they will fee alfo that the Fathers deliver it asanApoltolic
Doar 11, and therefore left it not to us to believe, or not believe, a: plcafuic.
I 2 eeive
6o
Vendic. jj.
No Fathers
nor Scripture
againit it.
Of the Sacraments inCenerd Art.S,9.
ceive help^ rchat can we fay to them who make a Breach in the Church,
and condemn Antiquity, upon no other grourids than a hare Suppoftigyi^
that it is injurious to the /Iderits of Jefus Chriji? a Suppoftionvrhicb
yet has no other Proof, hut their vain Prefumption. How often have
we called upon them to (hew us one fole palTage of the Antients,
or one fole Text of Scripture pofitively affirming there is no Pur.
gatory ■, or that the Prayers which are offered up for the Faitfi-
ful departed, availthem nothing? But if they cannot (hewthis,
it is neither foolijh mcfalfe to tell them, they go yy^onhmSxf.
pofttions and their own Prefumption \ whilft Scripture, Fathers, and
Univerfal Pradice are for us.
PART II.
ART. VIII.
Of the Sacraments in General.
§■ 43> "f F our Defender have a ihind to fee how we prove all the
I Sev^en Sacraments to have Outward Signs of an Jiward^me,
and that they were inftituted by Chrifl, he may be plcas'd
to call his Eyes a little upon our Divines, where he will find it
amply proved: But to fay. That not one of our Church has yet
been able to do it, is fo manifeft a Falfity, as will app^r alfo in
the Sequel, that it does not need any Endeavors to difprove it.
But however thefe things muff: be faid, left People fhould open
their Eyes and fee the Truths and they who pretend to be
Lovers of Peace and Unity, refolve to multiply Accufations, to
hinder fuch goodefteds: Where lies the Sincerity ?
ART. IX.
Of Baptifm.
$ 44. '~p^He Difputein this Article is ameer Cavil, proceedingfto^
X the want of a right underftanding of the Bifhop
and
^ Art. p. .IT. 45. Of 61
U' and a willingnefs to fhevv at leaft fome kind of Oppolldon to eve-
ry thing that is faid.
Roman Catholics, Proteflants of the Church of England^ and Tlie Church
,jf., Lutherans are agreed as to the Abfolute Neceffity of Baptifm,
znAthzX. feeing mare all conceived and born in Sin, none can enter
into the Kingdo/n of God, except he be regenerate and born anew of abfolutely
ii.;; Water, and the Holy Spirit. This the Defender in his Expofition neceffary.
tells us is the Law of Chrift, which the Eternal Truth has cfia-
hltjhed; and whofoever jltall prefume to oppofe it, let him be Anathe- '
ma. From this received Principle the Bilhop of deduced,
That Cl3?7i^re« dying without Eaptifm do not partake of the Grace of jiierefo'-e
Redemption, hat that dying in Adzm, they have not any part in Jefus children dy-
Chrifi ; and the reafon he gave for this his Aflertionwas, becaufe ing without
Children cannot fapply the Want of Baptifm, by ASls of Faith, Hope, it. havt no _
and Charity, nor by the How or Def re to receive this Sacrment. Now, '"Chri!!..
becauferay Opponent argued againft this Confcquence, deduced
from the abfolute Neceffity of Baptifm, telling us, that we
our felves acknowledge the Defires, &c. of Perfons come to
d Years of llnderftanding, to befufficient to fupply the wants of their
Actual Reception of Baptifm j and that the Defire of the Church
WK, for Children that dye without it, may in like manner fuffice y
uof r I anfwered. There is a vaft difference betwixt the ardent Defire of
Jilt; thofe who are by Age capable of receiving Baptifm, and the Defre of
jjjijj.; the Church or Parents : the one proceeding from Faith working by
^gr; Divine Charity, already infufed into the Soul of the Vnbaptizxd
,.j.- Ferfon, will no doubt of it prodnce a good EffeEb, if he extinguijh it not
by the negleEl of a Precept: but the other , being wholly extrinfecal
to the Child, cannot affe^ the Soul of the Child, unlefs by the appli-
y cation of that Sacrament which Jefus Chrift has inftituted as necejfa-
ry to wajh away our Original Guilt: Againft this Argument he had
H nothing to fay, but that, he is not concerned whether it be better than
his or no., tho, he thinks, lam very much: that is, juft nothing.
^ But however the Biffiop ofmull be rundown, and ex- -
pofed as a man talking with great raffiiiefs, &e. But to clear the
Biffiop, I mull defire it may be con(idered,that tho' we and the
Lutherans are agreed as to the abfolute Neceffiity of Baptifm j
yet the Calvinifts accord not v/ithus: For they do not only fay,
that they cannot determin v/hether Children dying without Ba-
; ptifra may not be Saved by the Faith of tlteir Parents i but
'' pofitively
6a
The Calri-
nilfsoppo'e
this necefTity.
TriA if'! 0] Com-
mwim, under
both
2d. Part.^. 6,
/ 'ifc.c.xi., rt.'J'.
Objeru,
The Defender
miftdkes flie
liilhop of
Condom and
the Argu-
ment.
17
A Falfificati-
on.
Of BaptifM. Art. 9. §. 4^.
pofitlvely affirrn they are Caved by that Faith, and thatBaptifm
isnot neceilary, infomuch that, as the Bifhop of Memx exprelTes
it ih another of his Books from their Difciplin ^ mthing gms
them more trouble than the vehement dejire they fee in Tarems, to
make their Children be Baptiz^ed when they are Sick, or in danger of
Death. Thii Biety (fays he) of the Barents is called by their Synods m
irfirmttp. h is ^ toeabnEffl to be concerned left the Children of the
Faithful fhould dye without Baptifm. One of their Synods had con-
defcended.^ that Children in evident danger of Death fhould be Baptifed
contrary to the Ordinary cttftom. 'But the following Synod removed
this tDeabntfs i -^nd thefe fortified perfons blotted that Clauft out,
which Jhewed a concern for fuch danger.^ btcauft tt OptnfO a toap tO
tlje opinion of tljcncceditp of iBaptiCm.
vSo that the Difpute betwixt the Bifhop of Condom and the Hu-
gonots, was concerning the Neceffity of Baptifm., and not the Cos-
fesjuence of that Necefiity, as our Defender would gladly have it:
And his Allertion is, that both Catholics and Lutherans are ajlo-
nifised, that fuch a Truth as theabfolute Neceffity of Baptifm, fbonldk
denyed, which never any one before Calvin durfl openly call in
it was fo firmly rooted in the minds of all the Faithful, Had our De-
fender rightly taken this Difpute, he would have fpared him-
felf the pains he has been at to fearch Hooker, Bramhall, Cafan-
der, Grotim, and the Authors cited by them ; Some of whkl\,it
may be, thought not the Confequence drawn from the Belief of
the abfolute neceffity of Baptifm, fo clear as to be an Artide
of Faith", whilft others fefpecially Gerfon) were willing toper-
fvvade themfelves, that God Almighty, notwithfhanding his en-
limited Decree, might extend his Mercy to fuch Children: Bet
that his Decree being for all in General, we ought to Pronounce
according to that Decree^ becaufe without a particular Revela-
tic)n we ought not to make any Exception from that Rule: But
neither they, nor any elfe before Calvin, denyed the abfolute
neeeifity of Baptifm, as the Bifhop Afferts: And our Defender,
if he had any thing to fay againft him, fhould have oppoki
that part, and not have corrupted his words, and told us, that
he affirms that this tenpalof ^albatton to infants bring liJnbaptfv
cc, was a Truth which never any one before Calvin "durfl ofcnly call
tncjueflion. No, no ;the Bifhop knew well enough, that ^fffons
Piety had made him call an Eye upon the Mercies of God, which
he
Art. to. jr.4^. of Confirmiition. 65
he was willing to think, might in feme cafes make him difpenfe
with his Rule, and thwart the neceffity of the Dedudlion j He
knew that Bkl and Cajetan were willing to follow fingular opi-
nions, and therefore might be of the fame mind j He knew alfo,
no doubt of it, that Gm'm had cited St. Gngory NazJianz^enzTiA.
St. Angnfiin for this opinion, tho' they who look into thofe Fa-
thers will find he was miftaken j neither did St. Augnflin in his
cooler thoughts differ from hirafelf, when provoked by Tdagm,
tho'our Defender, after Grotm , dare argue that he did: But
neither they, nor any other openly denyed the necejfity of Baptjfm^
as the Calvinijls do ^Nor do the Authors he mentions, affirm any
fuch thing \ and therefore it was needlefs for him to call them in
to his help,or to tell me, I had wholy paft by what fcemd the moft to
deferve an anfmr.
Upon this account one may fee, it was not fo ridiculous as he
would make it, to tdl him, If hehad been a Hagotm or a Pari-
tan it might have feemed reafonable to juftify a Breach with the * rhe cMi
Church 0/Rome,/or a Docirin which they condemn: 'But that I was Englandf/«
aftonilhed to fee this. Argument, and to hear the Church condemned i
^ % I • I t r 1 r i t I 1 of the dead, ranK^i
of Uncharttablenefs^ by one of the Church 0/England, wbjcw (as he h,vp^ver^ urtba'
fays ) has^ it feems^'^ Determined nothingof it.
But if he do not (as he owns) juftify a Breach with us upon dye Exco'nnftt.ii"
this account ^ why, I pray, does he ftart theOifpute to keep it
open, or make it wider by fuch finifter Defences ? u^onth^mfdiei.
ART. X,
Of Confirmation.
IF our Defender had, fas he profeffes) feveral of our own §. 45.
Party on his fide, perfons who denyed the Divine Inftitution
of this Sacrament^ he would not, I believe, have conceal'd their
Names ; but would have been as ready to have fluffed his Mar-
gent with them, as he was in the precedent Article mthCaffander
and Grotius., whom he would make his Readers believe, were of
our moll approved Authors, tho' the firll was cenfured for his
ra(h attempt in the Interim.^ and the other lived in oppofition to
the Church, tho' it be thought he dyed in Communion with it.
Surely.
64 Of ConfirmAtioH, Art. lo.
Surely our Defender was fadly put to it, when he was forced to
fly to the filenceof the Council of Trent^ and of its Catechifm-
and to argue, that becaufe neither of them offered any thin?
to prove this Sacrament, therefore forfooth, it cannot be proved
Was it not fufficient for thofe Books to explicate our Doftrm^
Proved by -j-jg p^^ely the Bufincfsof a Council to prove, but to M«t
our Belief: And whether the Catechifm has been wholy fef
■ in this, let the Readers Judge ^ as alfo, how bold and raU fome
perfons will be in their Aflertions.
Catech. Rom. ' The Chatechifm tels us, that the Church has alwayuaujlnt
Ti.'f. * Jind acknowledged, that all things that belong to the Natmeand
* Eifcnce of a Sacrament are found in Confirmation; and proves
C3)Epii}.ad 'it from many Antient and Holy Popes and Fathers of tk
^tdecon/ef' ^hurcli, St. Mclchiades^ who lived Jnno ^ 13. St.Clemm^
jjiyj. 5. cap. ' Anno 102. Alfo from (c) Pope Vrhan^ Anno 232. Fahmm
EHfebm.^Anno I. Nay,itlhews us moreover,that
i-an. dr jui. " '■(d) St. Denys the Areopnpte does not only fpeak of Confimntm,
exprelles the very Ceremonies.^ and the manner of malting
(.d)'pe Ecci.Hier. ' the Chrtfm 3 and that (e)£Hfebins of Cefarea, thought thatAV
17,'Lib. 6. Hift ^ '"to Herefy for neglefting in his Sicknefs lobeCon-
Ecciej.c.ii. 'firmed.
Andtho'our Defender inhisformer Treatife was not fobold,
but only affirmed that the Council and Chatechifm did not go
about to prove, either Chrifts Jnftitution, or the outward vifwk
Sign., or the inward Spiritual Grace by Scripture 3 yet this Ca-
it) Jmir.mfin. tecliifm flicws, that (f) St. Ambrofe and (g) St. Auguftin were
myjt. inTu&lib.:,. both of them fo perfwaded, that no one could doubt of the tmh
^sy:ramtmis.c.i. of thjs Sactament, that they both of them confirmed it from
many Teflimonies of Holy Scripture 3 as one of them from
emra. lit Petii. 30. affirming thefe words. And grieve not the Holy Spirit of
Gdid rwhereby ye are Sealed, tobe meant of the Sacrament of Con*
firmation 3 And the other •concluding that the Pretious OintniwO
Tf. 152.1. of which the Pfalmifl fpeaks, which being poured forth upon Jarons
Head, ran down upon his Beard and the Skirts of his Garment 3 as alfo,
Kom. J. 5. Bad, where he tels us, that the Love of Goditp(^'^^'^°^^
in our Hearts by the Holy G ho ft, who is given unto us, to be referred
to Confirmation. And certainly tlie belt w-ay of provingthings
from Scripture, is to bring the kterpretations of Fathers, who
lived before our Difputes arofe. Tls true, the Catechifm after
this
V
Art. I o. jT. 47' Confirmation.
this general Proof of its Antiquity and its being a Sacrament,
defcending to particulars, choofcs rather toufethe plain Teili-
mony of* Councils and Antient Fathers, as of (a) St. Fabianus '
Pope and Martyr, j St.&c. Cto which might be added,
- (c) St. AHgufiin, (^/) Sc. Ambrofe,(e) znd St.Cyprian, &c.]] than the '"".Epiji._
words of Scripture alone, which it knew would be contefled by Vyielitfnm'u
them, who make it their bufinefs to oppofe the Church, and make (ondt .ircwui-
the Scriptures fpeak as they would have them : Eut, as I faid,
the bell way of proving things from Scripture, is to Ihew that
Antiquity underltood it fo. v'm.
v.p.et lib.ii.de
Trin.c.zS. (S) .Anihr. in Ff. iiS. (c) C)pr. Epiji, yo.
As to the Argument I brought from his own ConcelTions; tho'
it was not fo fully concluding as it might have been ■, yet let him
anfwerrae. Why they now continue the impohtion of Hands,
if it was not left by the Apollles to be continued in the Church;
and if it was left by them ; for what end did they leave it, if
not for the fame, for which it was inftituted, the giving of the
Holy Gholt and Grace to confirm and flrengthen us in our Faith ?
And if the Eucharilt it felf do not certainly and infallibly give'
Grace to all thofe that receive it, but only to them that receive
it worthily; I fuppofe he will not expedl any more frpm Confir-
mation. Let him therefore tell me, Whether, if a perfon duly
prepared come to receive this Impolltion of Hands, the Grace
o/ the holy Ghofl does not certainly defcend at that Holy Rite,
for thofe great ends the Prayers delign ? If thefe things be, as I
think he can fcarce deny them, he cannot deny alfo, but that this
looks fomewhat like a Sacrament. But if (as he fays) this'be
only a metr indifferent Ceremony, continued only in imitation of the
e^poftles^ a-fidto rohichno Bleffing is afcribed.,that may not equally be
allow'dto any other the like Prayer., VVhy might not this Prayer
he reiterated as well as others? Why mull this Ceremony be
only allowed to be performed by Bifliops ? and why are per-
fons fo much exhorted not to negledit?
But if he think not this a fufficient Argument, I woulddelire
him to conlider that 1 might (by only making ufe of BelLirmin)
have nievvn him from plain Texts of Scripture (at leall looked
upon by the Fathers and Dodors of the Church as fuch; that Im-
K pofition
§• 47-
Be'ia 'm.de Smr.
Con inn. lib. 2,
H''':
66 Of Co»firmatioft. Art. lo. 5*. 48
polltion of Hands, which we call Confirmation, is a Sacredfign
of an Interior Grace, given with the Holy Ghoft to the Faithful;
I might have Ihewn him Ten Popes, the laft of which was no
lefsthan St. Gregory the Great, all of them affirming the Holy
Ghoft, or his Gifts, to be given by this Sacrament; fomeof them
calling it a great Sacrament, and others mentioning both Chrifm
and Impofition of Hands : I might have Ihewn him no lefsthan
three General Councils, and eight others on our fide; fomeof
them very antient: I might have (hewn him alfo nine Greek
Fathers, and as many of the Latin,of which St. John Damafm-sA
St. Augufiin^ are the laft; all whofe Teftimonies are fo full, that
our Defender will be ill at eafe to give a civil Anfwer. All this
he knew I might do, befides many others, which joy ned with the
perpetual pradice of the Church, and the unanimous confent of
Chriftians, before the Pretended Reformation, are certainly
good Arguments in our behalf.
DcF. psg.40. But he tells us, it is wonderful to fee with what Confidence thofe
of the Church o/Rome urge the Apoftles Impofition of Hands for
proof of Confirmation, when this Impofition of Hands is refolved to
he hut an Accidental Ceremony, and accordingly in our prance wholy
laid afide. It is a fign our Defender did not look into our Ponti-
fical, when he Writ this ; nor confidered what he cited from
Eftius in tljp Margent: For we have not left off Impofition of
Hands, neither does Eftius affirm it; but only that the neceifity
of it is ceafed, as if the words he quotes be true.
§. 4S. 'But our Bifhops (fays he) Lay on Hands after the Apoftles Ex-
ample ; hut yours, Anoint, snake Crojfes in the Forehead, tye s
Fillet, about their Heads, give them a Box on the Ear, &C. /or
which there is neither Promife, Precept, nor Example of the Apoftles.
Such an Argument as this might a Diflenter from the Church of
England bring againft the feveral Ceremonies ufed in their Ordi-
nation; and what our Defender would anfwer to him, 1 defire he
The Ceremo- would apply to himftlf. Several Ceremonies he knows are oEed
niesExpli- to ffiew the efFedls of the Sacraments; and if he do not knoffthc
catcd. meaning of thefe, let him look again into the Catechifm of the
* Council of7>e»f, and he will there find, that Oyl expreffesthe
* plenitude of Grace, which by the Holy Ghoft flows down from
Tf '■ OQV Head Chrift Jefus upon ail his Members-, from whofe fd-
; he being anointed with the oyl of Glad-
' rtcfs
Art. II. jr. 4P. Of Penatice. Sf'
' nefe above hu Fellows. He will find alfo there, that Balfom puts us
' in mind, that we ought to be the (jood Odor of Jefus Chrifi-, and i ly-
' keep our felves from all Putrefadion and the Contagion of Sin.
If he alfo fearch into the antient Expofitors of Scripture,* St. *~ArAr- I'h.se
brofe., St. Anfelmfz) Theodoret and others, he will find that both
this Anointing and this figning with the Sign of the Crofsinthe 4.PV4V-
Forehead, are plainly exprelled, or alluded to in Scripture,
where the Apoftle St. tells the Cormhians^ that it was God li) di cammeif
who ccnficmct) tfietn with him in Chrifi ^ that it wat God who
anointth thrtn, CgnttI tljcm as with aSeal^ and gave the |0letige
of the (Il51j0ft in their Hearts. I need not, I fuppofe, tell him
that this figning with the Sign of the Crofs in the Forehead,
fignifies, that we ought not to be alhamed to Confefs the Faith
of Chrift Crucified, as the Church of England exprefles it in the
Office for Baptifm; that the white Cloath, or Fillet (as he
calls it^ is to put us in mind of the Purity we ought to maintain,
and keep the Garment of Innocence, which we received in Ba-
ptifra, unfpotted; and that the Blow on the Ear, is to teach us
that we ought from thence forwards to fuffer patiently all In-
juries and Perfecutions for the Faith. Thefe and fuch like fignifi-
cant Ceremonies we ufejand tho' he and his partybe pleafed to joke
at them, yet having fuch Teftimonies as we have of their Antiqui-
ty, and Apoftolical Inftitution, we choofe rather to glory in them,
than under the pretences of a Reformation, to Renounce them,
and the Pradicej yea, the Communion of the UniverfalChurch.
ART. XI.
Of Tenance.
CErtainly, the Defender never read what I offered \ other-
wife he would never have faid, that I had not advanced any
one thing to anfwer his ObjeEiions.
- He fays, he proved at large, that Penance was not timly and
properly a Sacrament, nor ever efteemed fo by the Primitive
Church. How did he prove it? By many bold AlTertions, with-
out any Warrant. And if 1 affirmed the contrary without Proof,
I had his Precedent for it.
K 2 The
S" 4?*
Delence pa*. 41.
i}8
18. IS.
John 20. 23.
Ex^o/.p. 18.
Vindic.pag. 6^.
Vindic. png.6^.
Zxfof. VoS.
Church of Eng-
lend, 43-
Of Vennnct, Art. ii. 5*. 49,
The BiOiop of Condom had proved the Sacrament of Penance
by the Terms of the CommifTion granted by our Blcfled Saviour
to the Apoftles and their Succeflbrs, of remitting and retaining
fins; tho terms (fays he) of which CommiJJion., are fo general^ that
they cannot withont Temerity he refrained to public Sins. Our Ex-
' pofitor's Anfwer to this was, that the Primitive Chriftianshad
' interpreted thofepalTages of St. Matth. and St. concerning
' Public Difciplin, to which,he fuppofes with them,that principal-
*■ ly atlcaft, if not only, they refer. I defired him to fhett who
thofe Primitive Chriftians were, and where they taught t\\ofe
pallages to be only referred to a public Difciplin. But to this
he would not vouchfafe to give an Anfwer.
* He objeded, that if Penance had been anything more than
'a part of Chriflian Difciplin, the Antient Church would not
* haveprefumed to make fuch changes in it; nor NeBarim have
* begun to-weaken it in his Church of Confiantinople^ nor his Sue-
* cclfor St. John Chryfoflom havefeconded him in it. In anflrer
to which, I told him, that Public Confejfion^ [fuch as that which
NeBaritis znd St. Chryfoflom took away] was a part of Difciplin,
and therefore alterable at pleafure ; hut that either Public or Private
Confefflon vpas always necejfary , becaufe it was always ueceiTaty,
a Judge fhould know the Cafe, and a Phyfitian the Diftemper,
before the one can pronounce a right Sentence, or the other
prefcribea wholfom Remedy: But he thinks it a fulficient Re-
ply, to fay, he cannot take this upon my Word.
fie had laid Scandals upon our Dodrin and Pradice, or at
lead infinuated them ^ and therefore I looked upon ray felf as
obliged, togivemy Readers a fhort Account of both; and after
I had don^t, I told him thofe were our DoBrins and PraBices con-
form able to that of the Aritient and Orthodox Churches; and that I
was aflonifloed why they fhould he rejeBed, and no better ground brought
than toe fuppofe , or we beg leave with AJfurance, to fay, that fuch
Dodrins are direBly contrary to the Tradition of the Church, ad
to many plain and undoubted places of Holy Scripture. One would
have thought in anfwer to "this, he fhould havefhewn fofflchet-
ter Proofs, and have brought Teftimonies of that Tradition, or
at lead have produced fome one of thofe plain and undoubted
Texts of Scripture •, But alas, he could not do that, and therefore,
he pafles it off by calling it Stuff, and with a fulfome Joke, upon
my
k'l
Art. II. jr.50. OfPenanae. 6<)
oiiiSf,, my Jjlml^iment^t&Wmgvaz-, that if ever I get fo well out of it as
litb; - to come to my Reafon again ^ and voill undertaf^ to prove Fenance to
, eil\, be truly and Troperly a Sacrament, &c. 1 Jhall have an ingenuous
fsHit'jf Reply to my Arguments.
JI12JJ 1^1. ■ In the mean time, fay I, let him and his Church be fo ingenuous 'Jo-
rijjq,:'''as to reftore the praftice of Confeffion and Penance, which they
tlii;^a,.feemfomuch towifh for in the Apt-rvednefday OPUcc., atleaftthat
publick (not to fay any thing of the judgment of all the fober were re-
,^^,'perfons, evenamongftthemfelves, who wilh well to all Salutary ellablilhed.
•^^/"Methods, which Chrift: has left in his Church, and particularly
p to this) and then we might find a happy opportunity of pro-
^ poling Arguments.
In Confirmation yon make a fhift to deny the Sacrament, but
have not renounced the Pradice; it may be for Epifcopacy fake :
f'j^^-butin Penance the Pradicehas followed your renouncing the Sa-'
j®''®='crament. And call you this a Reformation, which feenis to be
.edfcmore careful of the Dignity ofthe Pallor, than of the Salvation
ft').:: of the Flock ? 1 think the Defender would do well to confider this^
1 wjf-'and perhaps he will be aftonilhed attheirown proceedings.
tttit'ctrh I told him, this Dodrin was eftabliihed in England., together
i: u alrwith Chriftianity, by St. Auguftin and the Benedidin Monks; and
'hjiM-' that if he would have us to relinquilh it, he mud bring us, either
S®ecci,rome manifefi: Revelations or demonftrative Reafons, for nothing
j^jj.elfe could induce us to quit a poffeffion of fo long Handing:
But he knew this would be impolfible for him to do, and there-
.|jjj^pforeherefolved to keep at diflance, and put us upon the proof:
/A proceeding which would not hold in Law,where' an uninterrupt-
f'ed Pdlfeffion is a fufficient Evidence: What I have faid of Eng- See Mr. Rkiut's
f. ;W, I may fay of all other, both Eaftern and Weftern Churches,
.who unanimoufly held, at the beginning of the Reformation,
that Penance was a Sacrament, and looked upon the Dodrin
as coming from the Apoltles, they having an uninterruptedPof-
^;^feffion of it.
ftk.
tkfi-
'S .. ■ ■ art.
70 OfExt-reamVn^tion. Art.i2. jj;
ART. XII.
Of Extream Vn^tion,
TF the Defender had rightly confidered the Queflion betwixt
The Defender X us, he would have fpared a great part of the pains he ias
mifiakes the taken in this Article, and have let alone the pretended Proofs
Quelhon. brings from our Antient Liturgies, as wholy
Tho' he could not deny, but that in Extream Undtion ikre is
both an outward Vifible Sign, and an inward and Spiritual Grace
annexed to it •, yet becaufe he was to oppofe the Catholic Churdi,
he would have this to be only a Ceremony made ufe of in the Mi-
raculous Cures of the Apoftles : And to prove this, he alErmed,
that the Antient Rituals of the Roman Church for 800 Yean
after Chrill, fhewthe pradice to have had the primary refpeft
to Bodily Cures, and that Cardinal Cajetan himfelf freely con-
felled the words of St. Jams could belong to no other; and
from thence concluded, they had reafon to leave olFthis Extream
Undion, becaufe Miracles are now ceafed.
AFaKification jn anfwer to this, I told him; Firlt, that Cardinal C«jeti«i
of Ciieun. pofitively fay, as he affirmed he did. But whatii khad]
Would it be fufficient to rejed a pradice coming down irom the
Apoftles, and from Age to Age, vilibly continued in all Chrilto
Churches, both of the Eaft and Weft for 800 Years, as he himfelf
confefles, notwithftanding that the Gifts of Miracles wereceaf-
ed ; and this upon the Teftimony of one Mans affirming, that it
cannot be proved from that Text of Scripture? What if itmaj
be proved by the UniverfalPradice and Tradition oftheChuich,
is not that Pradice and Tradition the belt Interpreter ? mnft
that be laid afide, becaufe a Cajetan, or fome few perfons in
thefe latter Ages, think St. Ja?nes in that palIage,hadanEyetothe
miraculous Cures of the Apoftles, when it is moft likely, tk
Undion mentioned by the Holy Evangelift St. Mark^badi re-
fped, at leaft as a Figure, to this Sacrament ?
§. ^2. 2. As to the. Antient Rituals, I told him, that oursalfoagree
It has a re- with them, that this Sacrament has a refped to bodily Cures, as
fpeift to body- ^gll as thofe of the Mind; and therefore I told him, that unlefs
y Cures. could manifeftly prove, that the Undion mentioned by
St. Jam
Art. 12. jr. 5?* Of ExtreamVpiSfion. 71
St. James^ and pradlfed by the Primitive Church for the firft
800 Years, had no relation to the Sicknefs of the Soul, as a Sa-
jj crament j but only to the Body, in order to miraculous Cures: He
would prove nothing againlt us, who acknowledge, that the
u,. ^ Sick perfons do many times by it obtain health of Body, when
.1? it is expedient for the Salvation of their Souls. Butthishefaw
^.'^ was impoffible: However fomething mult be faid, tho'to no
^"^iRipurpofe i and therefore to make the unwary Reader think he had
^»iiK;-^uch the better on it, St. Gregory s Ritual, and the other antient
'^l^ormsufedinthe Greek and Latin Church for 800 Years, raulb
'"•w jirbe quoted at large, and all the paflages in them, that tend to
t'Jteis.the Cures of the Body^ varied in a different Charafter; but
'^'Wiiwhere the is concerned, the ordinary Charadter muft ferve;
•ilf^ri-and thence as wild a Conclulion muft be drawn, that this
HafeUndtion had more than a bare reffeSt to bodily Cares-, nay, that
2ifeE;:it was efyecially, or ( as he faid before) frimarily defigned for
1 Cmztbem.
d fe. How ! did the Greek and Latin Churches for the firft 800 §. ^3.
foatolsYears pradtife this Undlion ^ and do Proteftants, who pretend
jafjj to reform according to the Primitive purity rejedt it? Yes, but
:jjjv ji-They praftifed it with a primary refpedl to Bodily Cures, and
;we to thofe of the Soul. No wonder if we call Sandlifying sandlifying
j^j^jdGrace, Afiiftance againft Temptations in the laft Agony, and Grace, Afllf-
|. Reraifilon of Sin, the primary etfedls in Dignity, whilft the cor- tance againlt
'/uj?oral Cure may be the primary in Order, and only with refpedt Temptations,
l^rtothe other. But how does he prove, that the Undfion ufedby
"®?;the Primitive Chrillians for the firft 800 Years, refpedted mira- Primary
ae it&^ulous Cures only ? All the Prayers and Ceremonies, fays he, fhew Effedts.
^T'lt. And do they not alfofhew a refpedl to thofe of the Soul?
iincqg there not mentioned a Tntiamen mentis, as well qs Corporis, in defence p.^e.
iW^the Benedidtion of the Oyl? Does not the Prieft pray/or the Ejufquedimite
(Hf Bemijfion of his Sins, a delivery of his Sod -, that the Power or Fertue i^cccata. iba.
Chrifi: the moft High, and of the Holy Gho(i way dwell in him ?
'W- He prays alfo, tho' the Defender did not think it convenient to
I a '-tell his Readers foin Englifh, That the interior of his Heart and
St! Cogitations may find a remedy, that God wodd heal the Diftempers
iklof the inward parts and thoughts-, that the corruptions of his Ulcers cOTdUmrTmerna
^takand f^anities may be evacuated-, that God would skjn over the antient
Hiil' Scars of his Confidence and Wounds; that he wodd take away his cogitacionum
* mighty
72 Extream UnUion. Art. 12.
tumq^puwlr Taffions^md Pardon all his Sins-, and fwhich is worthy
nescvacua; Con- our remark ) does not this Prayer end, with begging that ffc
l'4^«TpTa"'rmm SttO'ntWS expidfion of his p-efm Sick;
oWsiia "cicatri- ncfs and Infirmity^ and the defired jUemifftOn, 0/ all bls fejitj
0^^ Lord Jefm Chrift^ &c. '
ve Paffionte;
CdYiii* at. Satj-u'i'
n.'f mrerhm ref.rma , D £ L IC 10 Rv M E cunftorum venJam rribiie .fiat ill} h« O/ti f •
peninftto, morot & lan-uorh pr«tjentis expK/Jify aiqUt FECC^ TOKV y*. otnniuni 0 P Rt:AffT
^ lOt Ter Dom. tag. ^O. ^
Again i How had thefe a refped to miraculous Cures only,when
the Fathers of thofe Times tell us, that fuch Miracles ceafed
prefently after the Apollles Times? Does not their pracfifingof
this after the cefiation of thofe Miracles, (hew that they expedd
an interior Ajfiftance of the SohI^ rather than a miraculom Cm
of the Body?- Well might I therefore tell him, that his fenfe
of the words of St. James^ and of the intention of this £x'
tream Undion, was contrary to what we were taught by all Ami-
quity.
§• U- 1 told him alfo, that the-very words of St. fames evinced k.
And I have heard of fome Proteihant Anabaptilhs, that think fo,
Luther. and therefore ufe it. However he knows who they were that
threw off the Epiftle, partly upon that account, hfnmm (jmw
The words of in vobis.^ fays the Apoltle, If any one.^ or whoever is Sick^amon^^
fames words belong to all Cbriftians: But if he had fpoken
vince It. miraculous Cures only, he needed not have invited them ^ their
own Wants would have perfwaded them fufficiently to fend for
thofe who had the Gift of Miracles, as the Centurion fent to
our BlelTed Saviour.
Indticat Preshyteros Ecclefta: Let hi/n bring in the Triefts, the
Clergy, the Ordinary Handing Rulers of the Church, of which,
as I told him, .All had not the Gift of Healing-, and fome,who nw
not of the Clergy, had it. 'Tis manifeft then, the Apolhe
have faid, fend for thofe who have the Gift of Healing, bethey
Clergy or Lay perfons, had he fpoken of miraculous Cures only.
But fays the Deiender, if all had it not, Tis very like St.
meant. They (hould be fent for that had it^ whereas firft, thisis
clear againlt the Text, which fpeaks at Large, fend for the
Priefts,
•ii
Art. 13. jr. 54- Of Extream VnEiion. fi
Priefts. Secondly, It would have been to no purpofe, feeing by
his own ConfelTion, they who had the greateit meafure of thole Defen:!: pug. 4^.
Gifts, could not exercife thent when they would, but only when
the Spirit of God inftruded them. And laftly. Seeing he aflures
us, that they never attempted thofe miraculous Cures, but when
the fame Spirit taught them , that the lick perfon had Faith to
, . be healed, and that it would be to the Glory of God to do it ■, I
defire he would at his leifure let us know how it came to pafs,
that the Primitive Chriftians exercifed this Extreara Undtion (if
. , it tended only to miraculous Cures j after Miracles wereceafed:
^!®./For it is manifeft, that if they never did, or if it were unlawful
for them toufethis anointing with Oyl for miraculous Cures,
• wr: but when the Spirit of God didated to them that they Ihould be
healed ^ this Extream Undion mentioned by St. and ge-
S nerally pradifed for the firfl 800 Years, molt of which Time
re teii there wasfewluch Miracles wrought, cannot bethat miraculous
f the 12 Undion of which he fpeaks. When therefore St. James adds,
them Pray over him^ amintiny^ tsirn in the Name of the Lordy
he fpeaks of an ordinary difpenfation, and gives us hopes of the
)rtls of 5; cfFed.
[.tea ^ ^old him. Miraculous Cures were wrought in the Lame and the
- Blindy but the Apoftle includes not them. Here to Ihew his
Learning, he tels us, that the Greek word may include them al-
But does the Apoftle fpeak of fuch as are well and Heart-
. whole, as we fay the Lame and the Blind maybe, fuch as do not
keep their Beds y or does he not rather fpeak of Decumbents in
Sicknefs in your own fenfe ? for they only can be raifed up.
I added, that the Power of Aiiracles was not tied to Undion
25only. From whence it followed, that if the Apoftle had only
fpoken of miraculous Cures., he would not have limited them to
^ ' that Ceremony. But the Defender thinks this was the ordinary
sf Sign, the moft common and frequent amongft them; and grounds
his thoughts upon St.Marias. 13. But the Evangelift only tels
us there, that the Apoftles did anoint many Jick. peopley and cure
ttotl''them; But feeing the fame Holy Evangelift, C/j. 16. v. 18. tells
lirM us, thatChrift promifed, that thofe who believed in him, Ihould
gfujl lay their Hands upon Jlck^people and heal them; why may not this
ifAr® Impofition of Hands be looked upon as no left common and fre-
Pit,;; quent y nay, more frequently uied in thofe miraculous Cures,
L than
i
H] .
■"ir ■
of Ext ream VnEiion. Art. 12. jT. ^4.
than Undion, becaufe, more ready, and eafy to be performed
upon any.occalion? And if fo, had the Apoftle intended only to
invite perfons not to negled thofe miraculous Cures, by our
Authors Argument, he Ihould have mentioned that Impoiition of
Hands.
I told him further, that^// thofc that were anointed^ mre m
cured. But this he fays, is falfe and dijhomrakle to the Sfkit L
which they aEted. How ! were all thofe that were anointed for
the firft 8co Years cured ? If not ^ let him tell us when thofe
miraculous Cures ceafed, and why the Spirit of God, which, he
fays, taught them when they fliould anointand when theypmld not
did not alfoteach them to difcontinue the Pradlice of it, when
the Church needed not Miracles to confirm her Dodtrins; and
how it isdChat Proteftants are become fo learned at prefent, as
torejedit after above i6co Years perpetual praftice.
Moreover, I faid, that all thofe who were cured by them that hd
the Cijt of Healing, had not an ajfurance by that cure, of the For-
givenefs of their Sins. This again, he fays, is falfe. From which
and the foregoing Alfertion it would follow, in our Defenders
fenfe , That no perfons either died or were damned, that had
this Extream llndion given them, till the Spirit ofGod left the
Church, andfhe fell into an Error, ufing it with a primary re-
fped to the Soul, when God had inftituted it only for miracu-
fous Cures. And therefore I had reafon to tell him, that if
St. fames'"s expreflion ( the Prayer of Faith fhall fave the Sid,
and the Lord ftall raife him up) had been meant of bodily Health,
thofe only would have died in the Apoftles Time (I might have
added, as long as the Church underftood that pallage in his fenfe,
which he thinks was for 800 Years ) who either neglefted this
Advice, or whofe Deaths , prevented the accomplKhment of this
Ceremony. An argument, which becaufe he could not anfwer,
he was willing to throw Dult in his Readers Eyes, by retorting
of it, and telling us, that if it were to be underjlood of the Souls
Health, it would follow, that none were damned, either then or
but they who negleEt this Hdvice, or whofe Deaths prevent the acconi'
plifhment of this Sacrament: Of the Truth of which he defiresrny
Opinion. I anfwer him, That it is a Truth never doubted of
in the Church, that all thofe who receive this Sacrament with
due preparation, and in that ftate which is required, as neceffary
Art. TJ. iT. 55' Of Marriage. IS
by the Curhch, and fall not into new mortal fins before their
Deaths, are faved. Andifhedobut confider, that the Church
requires the perfoii who rightly receives this Sacrament, fhould
be in the ftate of Grace, it being one of thofe which only aug-
ments Grace, but does not reflore it when loft, he will reft of
this Opinion.
ART. Xlll.
Of Marriage.
THe Biihop of having told us, that Jefm Chrifi has
given a new Form to Marriage., reducing this Holy Society
to two ferfons immutably and indijfoliibly united ; that this gifh'op of
infef arable Union is the Sign of his eternal Union with his Church ; Meaux and the
and that therefore we have not any difficulty to comprehend, Defender
how the Marriage of the Faithful is accompanied by the Holy
Chofi and by Grace *, And the Defender having told us in his ChufLh cf tn.'-
Expofition, that for the Point of Marriage, Monfieur de Meaux 4S-
has faid nothing , hut what they willingly allow of-, ^ was in
hopes the Difpute would have been at an end j becaufe as, I
told him, we require no more. And to clear the Point further, I We demand
told him, thattho' Catholics efteem Marriage to be a Sacrament,
truly and properly fo called, yet not in fo ftrid a fenfe as he
would bind the word Sacrament to ^ that is, it is not a Sacra-
ment after the fame manner as Baptifm and the Holy Sucharif are;
nor generally neceffiary to Salvation. The Reafons he then brought,
why it was not ftriftly a Sacrament, werefirft, becaufe (as he
laid^ it wanted an outward Sign, to which, by Chrifls Tromife a
"Bleffing is annexed: And fecondly, becaufe the Church of Rome c • "•
denying it to the Clergy, did not efteem it generally neceffiary to
Salvation. Asforhislaft Rcafon, I fay 1 acknowledged it was '
not a Sacrament in that ftrid manner ^ but as for the firft, I '
told him it might eafily be evinced by the whole Torrent of Fa-
tilers andplain Texts of Scripture, as interpreted by them ^
and now indeed he feems to grant that this Reafon of his was -•
f'lly, and throws it upon the Vindicator, as if it had not been
his own.
L 2 But
'J6 Of Mitrriage* Art. $6,57
Yet new (^- gut notwithftanding all this, new Difficulties mull be raifed
laifeT by this pretended Son of Peace j and being beaten off from the
outward Sign, which is fo apparent in Scrip'-ure and Fathers,
he flies to the Inward Grace, and tells us, that C^/Wer affirms'
that P. Lombard^ and DurmdM denied that Grace was confer-
red in it.
§ But they who diligently view T. Lombard, will not find this
not den '^bey will find indeed, that he does not efteemit a Sa-
Grace^to be cramerit, ^s Baptifm is, which is not only a Remedy againif Sin
given in this hut conkts Graitam adjutricem •, whereas Marriage is onl^ infti-
Sacrament. tuted as a Remedy. Bat he docs not abfolutely fay, that Mar-
A. confer no Grace, ( for the very Remedy be men-
tions, implies a Confcience of the Divine Law, otherwife 'tis
uling the Woman not the Wife) but only not in fo large a
degree as Baptifm, as not being primarily inftituted for thatend.
Stcyameitum efl This will appear much more clearly , when we confider, that ■
'bis Mailer of Sentences, having a little before defin'd a Sacra-
raent to be a Fifible Sign of an Jnvifble (frace •, and that it mult
'"■ hcfoa Sign of this Invtfible Grace, that it mult bear the 1mm and.
$,!crameititm pro- , ■>. r r ■ tt - ir ii c c > ,
prie dictur, quod bt the Catifc of tt j Huving alfo told us, irom St. Angujm, that
Gra't£''o!t& difference betwixt the Sacraments of the old and Ntw Law, con-
invijibiih GraM fifted in thts, that the Sacraments of the old Law only fromifed and
'•> of the Ncw give S/r/viiriow; He tells us often
gtrat, &-caujk hcre, that Marriage is one of the Sacraments of the New Law,
ua'pnmu'ebam, i^ oucof the old ^ from wheuce it manifeftly follows
tMtum&fig- ' in his fenfe, tliatasit didfgnify before the Fail of Jdaif,
'kirlutcmdant i^ ^oes uow conftr it, whil ft it confers a Remedy. As for
stintem. ibid. Darundtu, the only man he can name, if the defire he had to be
If Durandus much cfteemed as St. Thomas of Aquin, by oppofing him,
did, he is of- has made him Angular many times and given to Paradoxes, who
ten Angular, can help his Infirmity? Butfiich as he are the only Authors our
Defender can bring againft us.
§. He tels me I vainly boafted of what! was not able toper-
form, when I fpoke of a Torrent of Fathers on our lide-,
rfnVthe fir'ft could only bring fix or feven, and thofe nothing
Four General to the purpofe, nor very antient neither. But had he told bis
Councils ac- Readers, that the Fathers, the Cardinal brings, are no other
knowledge it than St. Leo, St. Chryfofiom, St. Ambrofe St. JaguflinfSt. Cyrff,
to be a Sacra- popes Syricitts and Innocentm, all of thetn living
within
—-y
Art. I J. ^.58. Of Marridge. 77
within the time of the firfl Four General Councils ^ Had he told
' them alfo, that thefe Fathers do not only call it a Myftery^hutz
Smumm^ and tell us, that it {jC) exprefles the Union betwixt
(d) VnJt cum So'
Chrift and his Church j Had he told them, that they call the
violation of it, not only a Jtn againfi (y od, and a breach of his Law, jiitutafit^utfne'
(b) bvit a dijfolving of Grace, zlofmgthe Confertoi a heavenly Sa-
crament, and a {c') SacrHedge: Had he toldthefti, that St. rn in fe Chriiti
Cyril affirms, that Chrift did not on\y fanblify Marriage, but
prepare Grace for it, that our entrance into this Life might be biwn non e-'/, eata
ble/fedi and that (eSst. j^mufiin frequently tells us , that Mar-
■ r rr , I r ! y I ^1 I ■ I'trfnere ad
riage amongft Heathen f, and thofe that are not of the Church, ts trwunium, in qua
only a Tye or civil Contraft, Vinculum, but that it is a Sacrament dxeturnufuau
. y . it , ,1- I I I 1 lAt nn jtufje
tn the Church-, they would, it maybe, have thought theAutho- st.
rity of thofe Fathers not to be fo conremptible, and fuch plain
expreflions, fomething to the purpofe, tho our Defender thinks mnjem E^ij'co-
otherwife of them.
Chr^Jt. Hem. lo.
in ad Efhtf.
(i) Sui fic egerit, peccat in Dcum, cujta legem violat, gratiam folvic : Et idee quia in Deum peccat, Sacramenti
Cceleltis amittic confortium. ^mbr. Lib. I. de .^bratam^ c- 7- it ex Comment, in c. ^.ad Epbef (c) Sjricins
Papa.EpiJi. I. cap. 4. {d) Cyrillm, lib. a. injoan.t.iz. (e) In Cwitate Domini inmentt Santioejus, hoc ej,
in tcclfii nuptiarum, non folum vinculum, jed Sacramentum commendttui. Lib. de fide & optribus.
But let him tell us plainly j Is Marriage nothing but a civil
Contrad? and that of perfons unbaptifed, of equal perfedion,
and as indiffoluble as that of Chriftians ? Upon what account is it in
the Law of Grace made Infcparable, and tyed to one and one, if
it neither fignify the Union betwixt Chrift and his Church; nor
have a Grace annexed to it to enable perfons to overcome the in-
numerable difficulties which attend that flate,andpofrefs their Vef-
fel (as the Apoflle fpeaks) in Sandification and honor, and not in
paffion ofLuft and Ignominie, to preferve Conjugal Chaftity in
Sicknefs and neceffary Abfence, to fweeten cohabitation, and to
enable them to bring up their Children in the Faith and Fear of
God ? For our parts v/c acknowledge Gods Mercy in giving a
Grace in this Sacrament for thofe great ends : But it has &en oh- Marriage is
ferved by fome learned Men, that in this little timefince Matri- grown con-
mony was difowned for a Sacrament, there has been more Bran- temptible in
gles, Difquieyides, Adulteries, Suing for Divorces and Alimony,
and more Petty Treafons, (that is. Murdering of Husbands) &c. , saSa-
in England, than was to be heard of many hundred of Years be- meat.
fore.
of Marriage, Art. 15. 5^.
fore; and what other, doyouguefs, fhould be thereafon of this
but the negled of that Grace which God is ready toconferup-
on thofc who prepare themfelves aright for this Sacrament
and the looking upon it only as a civil Contrad. '
There is one thing more the Defender is angry at, that is, that
I fhould fay , we have flam Texts of Scripture for m as interpreted
' by the Fathers. I need not bring any other than that of St, Paul
who having exhorted married perfons to love one another, as
Chrift loved his Church, and becaufe they are two in one Fief,
them, this is a great ^acramcrtt, hut I fpeah^in Chrift andin the
Church, which wordsfltewplainly what I have alreadymentio-
ned, that Marriage is truly a t-acramentf in the Church and in
Chriff, tho' it beonly a civil Contrad out of it. It is a Sacn-
ment inflitutedby Chrift to reprefent the indilToluble Union be-
twixt him and his Church, and therefore has his Grace annex*
ed to it, tliat it might truly reprefent that Union •, for an un-
comfortable Marriage/does not well reprefent it, nor one that
may be diflblved. But here the modern Innovators, after Srafmus,
cry out the word Sacrament is a falfe Tranilation, the Greek
word being Myflery: But this is only a Trick of Proteftants, who
as they were wont in their firft Bibks to leave out the word
Church, whereever they met with it in Scripture, and put in
Congregation •, becaufe the Greek word 'EKrxma, would beat that
fenfe: fo here, becaufe the Greek has no other word butps'^foi' to
exprefs a Sacrament and a Myfttry, therefore it muft be rendred
Myftery, left their People fhould with their Forefathers under-
ftand Marriage to be properly a Sacrament. But certainly they
who are not willing tobeimpofed upon, will rather follow the
Interpretation of all the antient Fathers and Commentators up-
on this place, who unanimoufly agree, that St. Pauls fenfe was,
that Matrimony is properly a Sacrament, and that a great one,
becaufe it fignifies the Vnion betwixt Chrift and his Spoufe, the
Church, than thefe novel Criticks.
Indeed where perfons have a mind to cavil, there is no Text
of Scripture fo plain, but may be wrefted to a different fenfe v
and therefore we are forced, upon thofe occalions, to fly to the
Tradition of the Church, and the unaninions confent of thofc
Interpreters who lived before that Difpute arofe.« And thus it
is no wonder, xhztEftm fhould fay, we have not any Text of
Scripture
Art. I J. JF. ^0. Of Marriage, 79
Scripture thatand proves this Dodtrin, without
having reconrfe to the Tradition of the Church. But when this
Tradition is fuch, that not only the antient Fathers, as St. Hierom^
St. Chryfoftcn.^ Theodoret.^ TheophilaSI:, St. Aagaftin.^ St. Anfelme.^
and generally all Commentators, till Erafmm., agreed in it ^ but
alfo the whole Churchy both of the Eafi and Weft , confentedto
it, as appears, not only by the general confent of all their Divines
for thelaft 600 Years, but by the Definitions of Councils held
fince that time *, and particularly that of Florence, where the
Greek and Latin Fathers were agreed upon this pointy as alfo
by the Teftimonyof Hierimias Patriarch o( Conftantinople for the
Greekswho in his own name, as Cardinal "Bellarmtn obferves, murmin. de
and in the name of all the Grecian Bifhops, declared againft the
Augaftan Confejfon o( the Lutherans in this point of Marriage, b.
being a Divine Sacrament, as he did alfo againft all their other
Innovations j I fay, when this Tradition is lo antient, clear and
univerfal, what a madnefs muft it be to rejedt it, becaufe the
word ciif/oc, fignifies a Myftery as well as it does a Sacrament ?
One thing more remains, which has been thought a witty
Objedlion againft the Church •, that Ihe makes Matrimony a Sa- Marriage not
crament, and yet denies it to her Clergy-, for z Sacrament neceflary for
they) muft be Generally necejfary to Salvation-., But this is plain- one.
ly a forced Principle, taken up upon begging the Queftion about
the number of the Sacraments ^ and befides is not fo heartily be-
lievedin the Two which Proteftants pretend to maintain ^ For
the Sons of the Church of England (for any thing yet appears) ■
are not much perfwaded of any fuch great nccelfity (I fpeak not
of what they call Superftitious VnSlion., but) even of the Sucha-
rift it felf for dying perfons: For unlefs they can get company
to Communicate befides the Decumbent, he muft lye in his Ago-
ny, and venture into the other World without his Fiaticum,
As for the Churches fcrupling Marriage to her Clergy, it
is a difficultj^ to thofe who confider not the Sancftity of Prieft-
hood : If there be any ftate more perfeft than another, I
hope it belongs to the Prieft \ but the ftate of Marriage is more
iraperfed than the ftate of a refolved Virginity, (as you dare
not deny) (hall "not the Church than give leave to her Hierarchy
(who are, or ought to be the moft perfedl) to degrade themr
felves araongfl: the conjugate, when fhe always maintained aii^
order
So of Holy Orders. Art. 14. 61]
order of Virgins even in the weaker female Sex j or rather may
Ihe not dired them to follow the Evangelic counfel of being
Eunuchs for the Kingdom of God ? But I will not dilate upon
' this. The Church appoints her Sacraments where they are pro-
per. She does not appoint Marriage for all, nor Extream Unftion
to the Lufty, nor Holy Orders to every one. You make a profeffi-
^ on to fcruple the ufe of Marriage at fome folemn times (if you
dilTemble not; J and the Church upon the fame reafons fcruples
Marriage it felf to fome certain Orders of Men.
ART. XIV.
Of Holy Qydtrs.
§. 61. TN this Article, as well as in thelafl, the Defender hath Jhenrn
X us, how much he is a Man of Peace, and what hopes we may
have of compofing Differences. He gave us indeed, a fair Over-
ture for an Agreement in his Expofition, and I told him I was
glad of it: But what will his party fay, if he feem toclofe wich
Rome^ and therefore all his fair appearances, and conceffions
raufl be now call off; and of a doling Friend, as he thenappear-
ed , he is now become an open Enemy ?
If the Vindicator^ (fays he) be agreed with me in this
what then? he does not fay, I am glad of it, we draw neer to
Unity; no, that would be to incur the Cenfure of thofe who
live by breaking the Churches Peacebut he fays. If we be agreed,
he mnft renounce the number of his Seven Sacraments. How ? For
my part I thought he hadfpoken his mind fincerelybefore, and
the fenfe of his Church, whenhe told us. That Jmfojition of Hands
in Holy Orders ^ being accompanied with a Bleffing of the HolyChoft,
Jlbwd It perhaps upon that account be called a kind of particular
be a Particu- rramcnt \ and therefore I told him, that we faid no more, and ttat
lar Sacrament, we denyed it to be a Sacrament common to the whole Chttrch^asBa-
ptifm and the Lords Supper are , and fo far I found no difftrcnct fce-
twixt us. One wouM have thought upon this account, that he
had rather renounced his number Two, than I my Seven Sacra-
ments V feeing, ineffed,2he allowed Holy Orders to be a third-
Art. 14. jr. 6 2. Of Holy Orders. 81
Oh, but he only faid, perhaps it maybe called a particular Sa- §. 62.
crament\ and being now far from agreeing to any thing which Hisnew Eva-
has once been efteemed by them a difficulty ; he therefore fays, aniwer.
he denyed there was any Si^n inftituted by Chrift to which his Grace
is annexed. This indeed he tels us in his Defence \ "but in his Ex-
pofition he was far more moderate. The outward Si^n of it (fays
he there ) we confefs to have been Impofition of Hands.^ and as fuch
we our felves ohferve it. From whence a lover of Peace in the
Church would have rationally enough concluded, that the
Church of England., was agreed with the Catholic in this Point,
when he fays, they ufe Impofition of Hands as an outward fign
of it J of what? of the Particular Sacrament ? Yea. But itfeems
I was out in my conjecture, for he intends not to contribute any
thing to the healing of the Church in any PunCtilio ; and there-
fore, tho' we be half Friends as to all appearance, yet foraenew
Scruple mult be thrown in the way to quafli all hopes of Accora-
modation. (aJfVe do not read^ fays he, that Chrift inftituted that W
fign, much lefs tyed the promife of any certain Grace to it. Qo) All (b)i)e/. jj.
the Authority Impofition of Hands has in Scripture, is only the Ex-
ample, of three or four places, wher^it was praSlifed indeed, but no
where commanded. See how fbme Men can digeft any thing. Are
not three or four places of Holy Scripture (hewing the Practice
of it, a fufficient Teitimony that it was commanded? Were
the Apdftles forwill-worlhip, uncommanded Rites and Ceremo-
nies; did they things on their own Head without their Lords Or-
der or his leaft Innuendo? My Adverfary thinks, itfeems, that
nothing is commanded, but what he can read commanded } No
unwritten Tradition now with him. At other times perhaps heed
grant there may befome; But now we read not; Therefore, Ctc.
Whereas we read not any Command by Ghrifl for the obfervati-
on of the Lords Day, only three or four Examples of the praCtice
of it, that is all the Authority, &c. If Scripture be his rule of
Faith, let him (hew us a greater authority then the example of
three or four places contradicting our Tenets, and he will have
reafbn to Difpute with us.
As for thofe of our own, who (as he fays) maintain that Impo-
fition of Hands, is not elTential to Holy Orders; if they be not
worth his naming , they are not worthy my concern: We are
nottoanfwer for the particular Sentiments of Scholaftics, as I
have often told him. M But.
82 of Holy Orders. Art.14.
But the Grace conferred is no JaflifywgGrace\ nor by confeqnence
fnchasis reqnifte to niake a true and proper Sacrament. Thus our
Defender : Whereas in his Expofition he acknowledged, that
Imfoftion of Hands in Holy Orders is accompanied with a Biejftng of
the HolyCjhofi. A 'Blejfing do you fay? and why not a Gr^e
i Tm. I, (J. feeing St. Pad exprefly calls it fo, admonilhing St. Timothy to fiir
up the Grace of God^' which was given him by the Jmpofitm of
iTm 4. 14. his Hands-y and in another place exhorting him not lonegkcltle
Grace in him , which was given him by Prophecy that is, accord-
ingto the particular revelation made to St. Pad concerning him]
with the Impoftion of the Hands of Priefihood ? He goeson. 1{ it
ibid, may be called^ a Grace, yet not a Grace common to all CbrijH-
ans bm only a feparation of him who receives it to a fpecidEm-
ploy: And therefore we think it ought not to be efieemed a commn
Sacrament of the whole Churchy as Baptifm, and the Lords Snji^ir
are. Pray Sir, who everfaid, that the ^race^ which is given in
Holy Orders ^ is a Grace common to all Chriflians ^ or that it is
a common Sacrament of the whole Church?. Is it notfufficient/or
a Sacrament that it be the vifible fign of an invifible Grace be-
flowed upon fome particular perfons-, fegregated to a ipecial
employ for the benefit of the whole Church? mud all per/bus
be Deacons, all perfons Priefls, all Bilhops, or elfe Holy Orders
no Sacrament? Oh, but it is not ajuftifying Grace. What do
youmeanby a Juftifying Grace? Is not this Grace given inHoly
Orders, a Grace that renders the perfons who receive it ac-
ceptable toGod Almighty, and enables them to perform the fun-
dtions to which they are called ? Does not this Sacrament confer
at leafi: an increafe of Sanctifying Grace, tho'it benotinflituted
to confer the firft Grace of Remiflion of Sin? If you will have
nothing elfe to be a juftifying Grace, but what isinftituted pri-
marily for the Remiflion of Sin, I am afraid you will hereafter
conclude the Eucharift to be no Sacrament, becaufeit does not
primarily confer fucha Grace.
Thus you fee, the whole bufinefs of our Defender is nothing
but Shifts. If it may be called a particular Sacrament, yet
it not common to the whole Church j If a Grace be given m it,
yet not a fanCtifying Grace, a Grace common to all Chfiftinnsy
If we find three or four places in Scripture mentioning Impofiti-
on of Hands in order to the conferring of fome Grace what-
ever
Art. 15,8fC. JT. 70. Of the Euchariji. 8 g
ever it be ^ yet we do not find it commanded. What is all this
but puttings off, and a begging the Queftion, by fuppofing, that
nothing can be truly a Sacrament, which is not General to all
Chriftians ? But I am afraid 1 have been too long upon thefe par-
titulars, feeing the Next great Article challenges an exaft
Examen.
A R T. XV, XVI, XVII, XVIII.
Of the Eucharifi.
IT is not a little Aflonifhmentto fee what an Agreement there 6}-]
is in all Antiquity, concerning the Senfeof thefe four Words, j
This is my body j and what various Interpretations have been feyg^al fenfes
made of them in this laft 150 Years, when our Reformers left putupon thefe
every Man his Liberty to interpret Scripture for himfelf, with- four words
out any controlment. (f)Clandm Sattbtejinshzs collefted no lefs tbhisny body,
than 84, (b) others 200 various Senfes put upon thefe four plain to.
Words, which before this new pretended Reformation begun, -An^.GMiter.
were generally underllood in a literal Senfe. Every one con- fafui.
tends his Senfe to be the beftj and feeing, as the Bilhop of(b) cera.
well obferved, they all of them fly from the literal and adhere
to a figurative, it behoves them to (hew the neceffity of taking
the Words in that Senfe ; whereas we who find nothing inthofe
Words obliging us to quit the literal Senfe, need no other reafon
for our fo doing, but that we follow the plain and beaten Road, ^ve follow
. But our Defender thinks he has found fufficient reafons to ob- the beatea
ligeus toacquiefce and quit our High-Road for his By-path. But Road,
firft, before we confent to him, let us view both ways, and
weigh the reafons which move us to continue in the one, and the
Arguments he brings to make us quit it, and walk in the other.
To effedthis, let us divide this Article into three Sections •, In
the firft of which I will fhew what is the Dodrin which we
maintain, and what our oppofers hold; In the fecond, I will en-
deavour, according to my Ability, to hint at fome of the many
reafons, why we perfevere in that Dodrin •, and in the lall, I
intend to examin his Objedions , and fhew the Fallacies of his
Arguments.
M 2 SECT.
§4
Of the Eucharifi^, Art. 15 ,&c. S. 64.
SECT. I.
Our and our Adverfaries Tenets^
§. (54- T 7Hen we fpeak of Jefus Chrifl:, we fpeak of one who
Chriltmuftbe V V is both God and Manj and when we fpeak of his Pre-
either really, {gi;,ce jn a place, we mufb either fpeak of the prefence of h/s
rath"eh'pre. Manhood, together with his Divinity, by a real fubtoiai
fent in the Sa- prefence j or we inuft fpeak of his prefence in a figurative man-
crament. net •, feeing there cannot pollibly be a Medium. For either Chhft.
who is God and Man, is there Body and Soul and Divinity j or
he is not there.
If then he be prefent in the bleffed Sacrament, he muft be
either really prefent, which cannot be, unlefs his Body and Bleed
and Soul and Divinity be there really and fubftantially j or he
muft be there only morally or figuratively, as fignified by the
exterior Signs of Bread and Wine, and by them beflowing up-
onus the benefits which he purchafed for us by taking our Na-
§, 6^. tures on him.
He may be Now Jefus Chrifl maybe really, efTentially andSubHantialfy
reaily Fcfent prefent in a place, after different manners. For he rendredhimfd
ma^rs vifible and palpable, and fometimes not: yet was his
Body effentially the fame, when he was irivifible and not to be
felt, as when otherwife. His Body was /own a Corruftihk Body]
hut is now ralfed a Spiritual Body j yet is this Spiritual Body
effentially and fubftantially the fame with that which was once
corruptible, tho'it was never to fee Corruption.
§ (55. All Perfons, both Catholics and Proteftants, acknowledge that
All agree that Jefus Chrift is morally or figuratively prefent in the Sacramentj
Chriit is mo- that is, that the outward elements lignify his Body and Blood;
that a lively Faith apprehends him there prefent i and that he
^^^tows upon the worthy Communicants the Graces purchafed
Catholics and for us by his becoming Man, and dying upon the Crofs. Bptt
jjftheraKs tbit Catholics and Lutherans^ agree further in this, that Jefus Chrift
he is really (that is God and Man, FleOi and Blood, Soul and Divinity ) iS'
prefent, but Qjjjy rnorally there, but alfo truly , really and fubfbautiaWy
naturaTmL- preftnr in the Bleffed Sacrament ^ tho' they both of them deny
ner. ' intu circurnfcriptive as thebchools call it, that is, ii^
his.
Art. 15,8fC. jr.67. Of theEucahrifi. 85
his Natural Body after a natural manner, with refped to place.
Their chief difference confifts in this, that the Lutherans will
have hini to be fo prefent, that Bread is alfo prefent with him
(which Catholics deny) and tho' they pretend to fubmit their
Faith to the acknowledgment of his real prefence, which they
do not fee 5 yet will they follow Senfe fo far, as to judge, be-
caufe they fee the appearance of Br6ad to remain, that it is
3]"4tal: really Bread alfo; when theSubftarice of Bread is as invifible,
sijs5r- as that of the Body of Chrift. The Zuinglians^ Socimans^ &c. The
Xtji; admit nothing at all of red here. The prefence which they .
fpeakof, is only figurative, fignified by the Bread and Wine: gurath" Iv
fo thatasthey fee the Bread broken, eaten, &c. and the Wine there,
poured out, &c. fo ought they to call to mind, that Chriffs
Body was Crucified and torn, &c, for us which whil'fl they
refled; upon and receive, they are by Faith (or a ftrong Fancy )
made partakers, as they think, of the Benefits of that his Death
and Paffion, theBleffings which the offering of his Body may
procure.
But Calvin perceiving, that if hefiid no more, he fliould find §- _67.
. , it an infuperable Task to anfwerall the plain expreffiohs from
Scripture and Fathers, wouldfeek a midle way, where there
's lor# ^ ggj therefore no wonder if he fell into fuch a con-
cradidtion, as is that of a reaTprefence, and no real prefence.
sraix; Sometimes he affirms Chrifts Body to be only in Heaven-, anr,„
jnsil- and fometimes to be truly in the Sacrament. Sometimes/>«' cum fSflonLm
«tbi (c) Telling us, that it is a Myftery that we cannot comprehend, l^fyerfinc^T
idv- much lefs explicate, that Chrifts Flefh and Blood Ihould- come to co'ym
npE us from fuch a diftance and be our Food •, and at other times
i:ts,r- tellingus, that this Manducation is only by Faiths and the like bumfaiut^nm,
'eai;;: Abfurdities and Contradiftions, fome of which may be feen in 'arvtl/SjiV^
liji;; Cardinal Lib.i. deLuchar. Sacram. cap. i, fafcumnr anime
tit vere
K- ^ ^ -n . ttnum eficiamur'
trtcap,i6. Malth, (c) Fcrro de modofiquis me interr^gety fateri non pudehhy fublimrM. t-fc area-
ttum, quamulvtl men ingenio cemythend', vet emirrari vcrhitqueit. Id. lib, ^ jy/jt. e. 17. S. u. (d) Innrint
jjJti, vtro banc not aliam (ffe,quamfidti manductnitnem, fitemur: utnuUaalia Jingi ptejt. Id.ibid
,0, This Dodtrin of Calvin being thfe moft agreeable to the Poli- §
; Citizns in King Ldwards Reign, and to" Q_ucen£/i?,«to^V Intereft, Agreeable to ^ ,
lay who were delirous to accommodate a Religion to all parties and pSit^rSs
Fadtionsj no wonder if-they embraced it: And therefore left
Catholics
Of the EuchArifi. Art. I5,8fc.
Catholics or Lutherans fhould have any juft caufe to renounce
their Communion, for want of a Real prefence, their Catechifm
tels us, the Inward part, or thing ftgnified in this Holy Supper, is tk
See the Church IBoDp anhUBlODD cfCt)?ta, which are mn imezntainandre.
■nec.ijm. ceived by the Faithful inthe Lords Supper. But left if this ftould
be underftood plainly, as the words import, the Sacramentari-
ans fhould be againft them, therefore their 28 Article has taken
care of them too, and tels 'um, that the Body of Chrifi is given, taken
and eaten in the Lords Supper onlp after a §)picltual 8115
manner ; and the means by which this is done, w jfattlj. But then
again, if this Article be a Faithful Comment upon their Cate-
chifm, how fhall the Primitive Fathers be arifwered; and what
will the Calvinifts fay? To have an evafion therefore and to gain
them, this prefence muft be fomctimes called a realprefme,
and fbmetimes only a fpiritual. 0 fptrttual Frefence not onlj «
Defence I. the manner f for the Defender thinks it is a plain Contradidm,
that a Body jJtould have any exifience, but what alone is proper ton
"Body, i. e. Corporeal) but as to the nature of the thing it felf, km yet
A Jargon. it is rtal too. What kind of Jargon is this ? and what Abfurdi-
ties muft needs follow from fuch palpable Contradift/ons?
Pa"^'«5^ne, i^ pfefeM (fays the Defender) in the Sacrament,
"" " in as much as they who worthily receive it, have therdi) ttallp ton-
veyed to them our Saviour *and all the "Benefits of that IJBOUJ
and 3I5I005, whereof the Bread and Wine are the (JUtibat5 &igiW;
and therefore it is mo?e t^an a mccr Ifigure. One would think
this enough. Oh but his "Body is not there. How !is Chrifi iktt,
and not his Body? Yes, his Body is not there after the manner thnt
the Papifis imagine j there is no corporeal Prefence of Chrifis natml
Blood for his Body is only in Heaven, and it isa^ainfi
nion office?""" the Truth of Chrifis Natural Body to be at onetime in more placet
than one. How is it then, that he is there? will you acknow-
cifMh Epiji ad James the Firft, that you believe a Prefence no
Card. Fcraa.' kfs true and real, than Catholics doonly you are ignorant of the man-
ner? If fo, tell US, and recal what you have faid, that if
Contradiction, that a Body fhould have any exifience, but wh/it alone
is proper to a Body, i. e. Corporeal (\ fuppofe you mean with all
the qualities of a natural Body ) feeing it may be there after
a manner which you are ignorant of. No, this would be to
give up the Caufe to Catholics. . And further, the late Church
Rubric
Art. I5)S^C. Of the Euchariji. 87
Rubric, whofe Fate has been fo various, and the *Tefl, con- The Church
tradid the Religion profefled in that Kings days \ for now at
leaft you know (by a new Revelator) that the Body and Blood
of Jefiis Chrift is not there by Tranfubftantiation; otherwifeyou
would not impofe the belief of it upon allperfons in any public the tuft-tune.
Employments, and make them fwearand fubfcribe toit» under •!.*«. Dofe-
fuch forfeitures and penalties.
prorrfs, ttftify *n(5 decUrt, thil I dobtliwt iImk in Uie SiCtliwitJit ot itie S«ppW thttt ts ar.y
Tran(ubftjn:iacion of the Brtid and Wine into the lV>dy and Blood of Chrift. at, of alttt the Coftieefttimt
thereof, by any perfon wlutfocver j and that die Sacrifice of the Mali , a, it ia «»ow UCd ta UiS •ChjjWfc M
time ^ iaSupctftiuoua ant IdoUoroua. }o Ctr. a.
This is the Doctrin we are invited to believe, which how ^
inconliftent it is with it felf, appears to every one who rightly
apprehends the Terms of Real and SpiritHol and Figurative. Let
us now fee what is the Dodrin of Roman Catholics.
The Council of (a) Trent tels us, that hecaufe Chrifi our Re- §• 7o»
deemer did truly fay., that that xoas his Body which he offered under Roman
the /pedes of Breadtherefore it was always believed in the Church of ^
God,-^ and this Holy Synod does now again declare it., that by the Con- (.i)Se^ 13.0.4.
fecration of Bread and Wine there is made a converfon (or change^
of the whole fubfiance of Bread into the fubfiance of the Body of Chrifi
and of the whole fubfiance of Wine into the fubfiance of his Blood-,
which change is conveniently and properly called by the Catholic Church
Tranfubftantiation.
And the fame (h) Council pronounces an Mathema again ft all i.
thofe who Jhall deny the Body and Blood together with the Soul and l)i-
vinityof our Lordjefpts Chrift to be truly, -really , and fubftantially
contained in the Holy Sacrament of the Eucharift, or that Jhall ajfirm
it to be there only as in a Sign or in Figure or Vertue.
Thus we believe a true, real, and fubflantial prefence of
Jefus Chrifi in the Sacrament, that is, of his Body and Blood,
Soul and Divinity. The Lutherans agree with us in it, but will
have Bread to remain too, which we deny. And the Calvinifts
feem at leafl in words to confefs the fame, but will hare the
prefence to be Spiritual, by which fas I told them) if they in-
tend only that Chriils prefence is not there after a natural, cir-
cumfcribed, corporeal, extenfive manner, we admit of it; but
if they mean by this fpiritual manner, that Chrifi, who is both
God
of the Eucharifi. Art. 15,8fc. S. Ji,
God and Man, is not truly, really, eflentially, fubftantially pre-
fent, we deny it.
They who affirm , as we do, that Chrills Body is really pre-
fent in the Sacrament, Propofe feveral ways by which they
^ tiiink it may be done, all which may be reduced to Three.
" Firft, that his Body may be prefent together with the Bread"
as Fire is together with 1 ron,when red hot,VVater with Afhes,^f'
Secondly, prefent fo as that the Bread remaininig Bread, isslfo
the true Body of Ghrill;. Or Thirdly, that the Subftanceof the
Body, of Ghrilt fhould be there , the Subftance of Bread cea/ina
to be. As to thehrft, the words of the Inftitute areapnft
it; For if Ghrill had rendred his Body prefent after that manner
he would not have faid A/oc eft corpus meum^ but Hie eft corjiu'
mum. Here is my Body. The fecond manner is acknowledged5y
Englilh Protcftants to be wholy impoffible, as implying a mani.
fell Gontradidion, that it Ihould be Bread and not Bread, the
Body of Ghrill and not the Body of Ghrill. The third is the true
Catholic Dodrin, and is called by the Church Tranfuhftmtimon,
that is,a Gonverfion of the whole fubllance of Bread into the true
Body,and of the whole fubllance of the Wine into the Blood, as
I have mentioned from the Council. And thus Chri/l is really
prefent in the Sacrament.
Now this exillence of GhriUs Body in the Sacrament, Is not
after a natural, corporeal, extenfive manner, becaufe it is nei-
ther vifible nor palpable : But yet for all this the famefubltan-
tial Body may be really prefent after a fpiritual manner in the
Sacrament. We have Examples of this from Holy Writ; For
if we doubt not, but that he could free his Body from being
vifible, palpable, and heavy, aud could make it fo fpiritual as to
pafs from his Virgin mothers Womb, without breach of her Vir-
ginity, and through the Doors when Ihut, can we doubt his
Power in rendring it prefent, without local extenfion, or the
other qualifications of a common natural Body ? And tho' this
prefence cannot be called fpiritual in a llrid fenfe, yet may it
be fo called in that fenfe which St. Faul ufes, when hetelsus,
that the Body is fawn a corruptible Body, and is rai/ed a
Body.
As tothofe feeraing Gontradidions of a Bodies being prefent
in more places than one, ei c. Firll we affirm them to be no
Gontradidions 5
Art.'i jr. 7^* • of the Enchirifi, 89
Contradictions; A contradiction being an Affirmation and Ne-
gationof the fame thing in the fame time,place, manner, and
and all other circumftanccs, but fuch an Affirmation and Nega-
tion are not made of Chrilts prefence in feveral Holts. Andfe-
condly, all thofe who affirm a real Prefence (as the Englilh Pro-
teltants feem todo) have the fame difficulties to overcome ^ and
none but the Sacraraentarians, who affirm the prefence of Chrilt ^
in the Sacrament to be meerly figurative , as the King is faid to
be prefent in his Piftiire, Coin, or Charter, are free from them.,
Having thus explicated our Tenets with refpeCl to thofe of
our Adverfaries, we come now to fhew upon what Grounds we
believe them..
SECT. 2.
Seme Reafons for our DoBrin,
THe DoCtrin of the true, real, and fubflantial prefence of the
Body and Blood of Jefus Chrilt in the Blelfed Sacrament, an Ardcte
and the ablence of the Subltance of Bread, is fo certainly a of Faith con-
revealed Truth, that there is fcarce any one Article of Chrilti- cur for this,
an Faith that Chrilt feemsto have taken fo much care toeltablilh,
as this. All the ufual Arguments that are brought at any time to
confirm us, that a Truth has been revealed,occur here, and
by an united Force confirm one another, and Itrengthen our
Belief beyond exception. If we calt our Eyes into the Old Tefta-
tnent, we there find the (.?) Figures of this Unbloody Sacrifice, ( 0 The Bread
which mult neceflarily exprefs fomething more excellent than ed
themfelv'es. If we look into the (!») Prophets, we find their ,8.
Prophecies cannot be fulfilled in a Figurative prefence. If we
come to the New Law, we find notonly anexprefs ('c)Promife ,• .
^ ' The Bread which
the Pr.ipher C/i-w having eaten by the command of an Angel walked in the ftrcngth of It forty days to
Mountairtof God, fireb. } Re^. ip. The Fajih'l l-amb, S.xjd.i2, The Bleed ef the Tefinni'tit, Exe4- 14. 6,
Heb. 9. 20'. Matis, Exed. \6, compared with Jehn 6& i Cer, 10.2. ]f any one doubt whether thet^
were figures 6f the Kucharift or no, let them read St.Qpr/iW, St.^itbrofe, St. Jereme , and the ochcp^ AuUeiii;
Fatheis cited by Cardinal BeilarmiH^hb.i.deEuchar.c.}. (b) I/jits z$. 6. Zacb. >0.17. tVtalae,,i' 11.
i. SI- The Bread which I will give w my fUJh for the life ol the world.
N from
9o Of the Eucharift. Art i5,8fC.
from Chrift himfelf•, but (fi)Three Evangelifts, and (e) St. Twl
relating the Inftitute in fuch words, that many of our Adverfaries
themfelvesconfefs, that iftheymuft be taken literally we have
thkhmyBody. gained' our Caufe. If we look into Antiquity, and the Writings
(/) Primitive Fathers of thefirft6oo Years, we find the
meitt tfhich Jl'iU manifelb ) Practice of this belief: If into the later Ages, jyg
above (h) loooYears fuch an Uniformity amongltaJi
wftanTsdeaderhJ Ghriftians, that fcarce one perfon, who deferved the name of
which paftor (that is fcarce one Bifliop^ either in the {i) Greek
or Latin Church, but embraced it. There is fcarce any Nation
B^d World in which a Synod has been held fince this laft
which ulftn 600 Years, that is, iincQ Berengarita begun to broach the con-
trary Error, but has declared their conftant belief of Iran-
whence'^°the fubftantiatioo. And the moll (k) general Councils that thofe
conckde^"no" could afford Iiavc confirmed it by their Definitions, and
only the'real Condemned the contrary Opinions with their Anathema's. So
'"re^ce as'a'L Councils, both national and General have any Authori-
trifice. Altho ty i if the confent of all Churches for a 1000 Years, have any
h"[s Brea?' Weight j If the clear Writings of antient Fathers long before
yet h isW our Contefl, have any force; if Scripture it felf, both old and
fn°-t'ohir"^* new, when thus interpreted be of any moment j vie mull neceffa-
words. Let
Faith confirm thee, judge not by Senle. After the words of ovtr Lord let no doubt rife in thy mini. Cjril,
My^sg. 4. Of the verity of Fleili and Blood, there is left no place to doubt; by the profcflion of our Lord
himfelf, and by our Faith, it is Flelh and Blood indeed. Is not this true } To them be it untrue, who deny
Jefus Chrift to be true God, Hilar, lib. 8. dt Triaii. vtrf. Jo This is the Chalice, the New Teftament in
my Blood which [Chalice] ftiall he [or is] (bed for you 7^ Trolttf/Oy 7^ MyfJvbMl/oy, ft appeared to Itzi b
clear, that if it was the Cup or Chalice tiiat was (bed for us, it muft contain in it truly the Blood of Chrift
and be properly a Sacrifice , chat he could find no evafion but to call it a Soloucifm or Incongruity of Speech,
or clfc that the words (which yet he confcffes to be in all Copies Greek and Latin) were thruft into the
Text out of the Margent. See his Annotations upon the New Teftament. i;;6, (e) iCcr. la. if. n._ 14.
(f) See Nuhes Teawm, from pag.p9.t0 150. Cinfcnfm veterum , And the many other Books formerly wrhtw
upon this Subjca, as Cualitrs Craruhgy, Coccii Tbejaurus, Sic. In which you may fee aColleftion of the plain
Teftimony of Fathers and eminent Writers in every Age from the Apoftles time to our Ages, not only con-
ceming this Article of Tranfubftantiation, but moft others now in Controverfy. (g) AU the Antioit Liturgies
are a fufficienc Teftimony of this, in which as £/e»deI himfelf, thoa Hugonot, confefTes, the Prayer in th^on-
fecration of the Elements was to this purpofc , That Godcaouldby hh Holy Spirit JanSifie the Elements, nmiiy
the Bread may he made the Body, and the Wine the Blood of our Lord. The Adoration alfo which was paw to
our Blcffcd Saviour there prefcnt, fliews their Belief. Sec $t.^mbr.defpir. 12. and St.
*yho uponthefe words Morate fiabellum pedum ejus, tels us, that Cbrifihasgiaen hk Flefi to betstesbita w
»ur falvttiott : Nospb. man eats this except he firfi .Advre it. And moreover, fays he, jve do not only "J*
sdtrist' twl we Jhould fin if roe did not adore it. See Confiderations upon the Council of Trfas, eiih 3' V"
2)irref.$. to. &c. PMo Protejiant .ApoJogy, FraS.t. St3. 3. Subd. t. (A) This has been fufficiently fhwn by
theaforcfaid Authors, and Monfieur .Arnoldat hisFtrpttuitt dela foy, and the Plainconcelfionof Ptoteftants, as
may be fcen in the Frotejians .Apology. (» ) As to the confent of the Greek and Latins, fee the Guide in Ciwi W'/y,
dijt. j.efi. 8. (k) Guide in Cmtrover/y^ift, ucb.S. §.57.
rily
"^1 Art. 15,&c. ^.72. Of the EuchAriJ. "91"
rily conclude, that Jefus Chrifl gave his Difciples, truly, really,
and fubftantially his Body and Blood under the appearance of
Bread and Wine in the Sacrament.
Had we not fuch clear proofs from Antiquity, yet certainly
the Confent of the much major and fuperior part of Chriftians
for this laft 600 Years, would be fufficient to any reafonable
^ mind, who would but confider, that if it had not been taught by
toi: Jefus Chrift, thofe perfons who introduced it and thofe who
"fittit followed them would have been guilty of Idolatry (as the
M®(! Tell and fome Proteftants now accufe us to be ) and by
confequencethe whole Church which taught and pradlifed it da-
sw:: ring that time, wo:dd have erred in Fundamentals, and taught
tc.1 a damnableDoftrin, deftrudive of Salvation, contrary to the
aKr Promife of Jefus Chrift, that the Gates of Hell JhaU mt prevail
tisri againft her: But when we find, that the Council of Lateran^ and
tlitjc thofe others in Berengarms time, were fo far from pretending
{rjit that they introduced a new Dodrin, excogitated by themfelves,
,55;: or invented by fome of their learned Predeceffors, that they freely
fjj, and fully declared, that it had been delivered to them as a Do-
jjjjj drin taught by Chrift and his Apoftles, that their predeceflbrs
in their feveral refpedive Countries had taught them the fame
'' and pradifed it, that all their Hiftorians and antient Writers had
confirmed it \ when we confider alfo how impoffible it is, that,
tiifr if the figurative prefencehad been once the eftablilhed Dodrin
of the Church, the Dodrin of the real prefence could have
gained fuch credit, that all Chriftians in all Countries Ihould
It:: confent to it, and commit manifeft Idolatry wilfully, againft
ff, their former belief, no one of the Many Learned, Pious, and
Couragious Bilhops,who were vigilant in oppofing thefmalleft
^ growing Errors, ever fpeaking of this as an erroneous Dodrin,
m: or as a novelty; I fey, when we confider all thefe things which
have been fo fully and fo often proved, that nothing but Impu-
dence can deny them ■, how can we have the leaft Difficulty in
believing this Dodrin to be, that of Jefus Chrift, or his words
ijot to be literally true ? Thus much for our Grounds, I come
now to Ihew the weaknefs of my Opponents Arguments againft
'it them, and our Dodrin,
at'
^ N 2 SECT.
of the Eucharif. Art. 15,8rc. 73,
SECT. 3.
§• 73-
Catholics be-
ing in Po(kf-
fion are the
Defenlers.
Proteltaiits
the Aggref-
lots.
Proteflants
mull therefore
bring clear
an<l undeni-
able proofs
again'l our
PofleiTion.
Arguments
from Scrip-
ture anlwer-
ed.
§• 74-
Firft objedli-
on, From the
words of the
Inllitiite.
ObjeBions anfvccrcd,
BEfore I begin to anfwer my Adverfaries Objedions, I muft
deliremy Reader to conlider, that Catholics are in PolTeflion
of this Belief of the real and fubftantial prefenceof Jefus Qri/t
in the Sacrament, and that Proteftants who would throw vs oat
of PoflelTion are the aggrellbrs. Now as a Polfeflbr of an eftate
time out of mind, is not condemned, if he proceed upon afoppo-
lltion that the Deed of gift by which his Anccflors firft polTelFed
thateftate, was good ■, In like manner muft it be with us: We
believe that Jefus Chrift pronouncing thofe words it my Bodj,
changed the Bread into his Body; we received this belief from
our predeceiTors and they from theirs we therefore, who are
in PofTeflion and are to defend our right, cannot be condemned
if we fuppofe our Belief to be true. But as on the other hand,
an Aggreifor, is not to be heard, if he only fuppofe the Deed of
gift to be void, and argue from thence that the PoIihUon is
unlawful: So ought it alfo to be with them who oppofe us. if
they only fuppofe our Blelled Savior did not change tk Bread
into his Body by thofe words, this is my Body^ and argac
merely upon that fuppofition, they ought not to be heard. They
are to prove he did not make that change^ and not only to fup-
pofe it. They are to prove his words cannot poffibly be taken
in a literal Senfe ^ and not only that they may be taken figura-
tively. They are to prove that we are obliged to take the words
in a ^urative fenfe ; and not only to (hew they they may lead
us to it. Our PolFeifion is a manifeft proof againft their fuppo-
lltion, and we need no more.
This being confidered, let us now weigh my Adverfaries Ar-
guments. And firft thofe from Scripture.*
His firft Argument is reduced by himfelfto this Syllogifin.
* If the Relative This in that Propofition This is my Body^
' belong to the Bread^ fo that the meaning is, This Bud is my
'■Body J then it muft be underftood figuratively, or 'tis pkkly
' ablurdandimpoflible.
* But the Relative This in that Propofition This is my Body,
' docs
Art. 15,See/jT. 74- Of the EuchjiriJ}. 9^
' does belong to the Breaii\ forafrauch as Chrift/oo.^ and
* blelled Bread, and gave Bread to his Difciples, and therefore
* faid of Bread, This is my Body: Therefore
* That Propofition, This is my Body, mull beunderftood/^«-
*rativelyi or tis plainly abfurd and Impofllble.
The Major or firft Propo-lition, hetelsus, is our common
Conceflion.
In anfwer to which I fay, If he iinderfland the Major in Ln- •
thers fenfe, as Bellarmin and Gratiando, whom hecit.es for it,
that is, that the word This in that Proposition, This is my Body,
fliould fo fignify Bread that the meaning of it is, This truly
Tvheaten Bread , remaining fuch, is alfo truly the Body of Chriji •,
I.grant it *, for as i told him before , from the Cardinal, it
implies a contradidion : for it cannot poUibly be, that one thing
Ihould not be changed, and yet fhould be another } becaufe it
would be that thing, and not that thing.
But if he mean by his Major, that the word This in that Pro-
pofition, This is my Body, has fuch a reference to Bread that the
meaning is This Bread is my Tody, that is, this fubftance of Bread
which 1 take in my hands, I do by thefe words change into the fub-
llance of my Body, I deny it, neither is it our common Conceffion:
for in that fenfe it is neither an ablnrdity nor impoflibility to
underlland the Propofition literally.
So that you fee Luther will have no change, and will yet havo
the words to be underllood literally j and we call that an ab-
furdity. ^
Catholics admit of a change, and fo underlland them literal-
\j , which is far from being either impolfibleor abfurd.
We argue that the Propolirion in Luthtrs fenfe admitting of
no change, is falfe, abfurd, and impolfible, unlefs it be taken figu-
nativelyBut in our own fenfe, admitting a change, is true
and genuine, and need not be" taken figuratively.
His Minor or fecdnd Propofition, he telsus, is Bellarmins own
grant, nay what he contends for. Is this Learned Cardinal then
fo great a Blockhead as to maintain that, the words ought to.
be taken literally, and y^t at the fanie time to contend that the ~
word' r/jAftTfUll rcfbr'fo Tread, ,;aiid thjat if'it refer to Brea:d
the- wordk m'ull be'taken figurati'^ely or 'elfe, it is plainly ab-
furd and impoinble ? No no, the Cardinal uhderitood better
things
94 Of the Euchariji.
things than to make fiich blunderings and contradiftions; And if
our Defender had read him a little farther, he would have found
that what he contended for, was, that the words of thelnftitu-
tion are not Speculative but TraSlical^ or, as the Fathers call
them, operative , performing what they fignify •, and that the
word This does neither demonftrate Bread nor the Body of CW
but that that that fuhflance^ which is contained under
the fpecies: lb that the fenfe is. This fiibftance, under thefe [pecks
is my Body ^ or as Guitmundus long fince explicated k Thu
Ctill this" prefent, Bread] is Cnow] my Tody. Not as if it
remained Bread, and the Body of Chrift too ; but thath^j the
force of thofe operating words, that fubftance of Bread was
changed into the fubftance of his Body.
So that you fee by this, his fecond Propofition rauft be
alfo diftinguilhed, as having two fenfesj in one of which it is
true, and in the other, falfe.
The Relative This.^ in this Propofition, This is my Body, re-
fers to Bread: I diftinguifh the Minor, if you mean, that it fo
refers to it, that that which was Bread is now no more Bread
but the Body of Chrift, the fubftance being changed, /grantit 5
and this Cardinal Bellarmin contends for: But if you mean that
the word This fo belongs 'to Bread, that this Propofition is true,
This trulywheaten Bread, remaining Bread, is alfo tmlpht'Boi'j of
Chrift, I deny your Propofition for, as the fame Cardinal con-
tends, it is a contradiftion that one thing ihould remain un-
changed and yet ihould be another.
In proving the Minor you were to fhew that Bellarmin con-
tended for this laft fenfe, and that we all confented to it, if you
would have had a Logical conclufion. But that you know is con-
trary to our Tenets j However fuch a piece of Sophiftry asthis
is enough to blind a great many well meaning, tho'illiterate per-
fons: But the fallacy of it once detefted, I hope they will fee
clearer : and this may be done by changing the Medium, For
your Argument is no more than this following, and concludes no
better.
If the Relative This in this Propofition, this is my Body, refer
to common and unconfecrated Bread, fo that the fenfe of the
Propofition Ihould be, this common and unconfecrated Bread is
my Body, we muft needs fay that Chrift gave common and un-
confecrated
J Art. 15,Sec. jr. 75^ OftheEucharifi. 9$
confecrated Bread to his Dlfciples, or elfe the Propofition is
plainly abfurd and impoflible.
j,v; Bat the word t'^>winthis Propofition, Thuii my Body^ does
^ belong to common Breadfor Chrift took conMUOii and uncon-
(jk' fecrated Bread, and of it faid, this is ray Body.
i. * Therefore he gave common and onconfecrated Oread to his
Difciples, or elfe the Propofition is plainly abfurd and impof-
fible;
Who does not perceive that this Argument is like another
' 'V which the Defender has been often told to be unconcluding, viz..
What I bought in the Market, that I eat j
But I bought raw Flefli in the Market:
Therefore 1 cat raw Flefli.
For the change that is made is fupprelTed in all thefe Syllo-
i gifms, or fuppofed not to be, which is the main point which
we defend.
»)i< But to fhew the unconclufivenefs of fuch Sophifms as thefe, give
ij. me leave topropofea parallel cafe, which may in fomemeafure
diss clear the difficulties.
einjD e^. has an eftate, and having a great kindnefs for. B. gives §. 7^.
B: him this eftate by thefe words, This is your eftate. B. enters A Parallel
tliij into poireffion of this eftate, and his heirs after him for many cafeanlWenng
ij;, Ages ^ fo that after 1600 Years X, the fucceffor of .5, is found
pofTeirmg this eftate, with a tradition from L. M. N. and his the real pre-
L' other immediate predeceflbrs for loco Years, that it was given fence,
to^.his Anceftor by u4. ufing thefe wordsat the giftTfcw is your
, eftate. But h. and fome others pretended fucceflbrsto en-
^. deavour to difturb X. and throw him out ofpofleffion, and there-
® upon one of them pretends.
I. That the eftate was not fo given away to i?, but that it re-
mained -/4'jtoo; and therefore was both B's and..^V, and he be-
i-; ing the fucceffor of j4. ought therefore to be joynt poireflbr
with X.
I''' 2. Another pleads,that the words This is your eftate,meant onl y,
this fignifies your eftate, orthis refembles your eftate, or wheij
you fee this eftate it will put you in mind of yours, &c. ,
3. Others again make many various interpretations of thefe
^ four plain words.
But X. defends himfelf againft them all by his and his Prede-
' , ' ceffors
of the Eucharift. Art. i kc.
celTors undiflurbed Pofleffion •, and feeing he can find one time
in which All the Tedants to that . ellate afierabled together
declared it to have . always-,belonged to his Predeceflbrs, he'
thinks that faffidentj tho it iriay be he has loft many, teftimo-
nials which his hdverfatics require him to fliew for his Anceftors
PolTefiion of it in the fitft ^-c o Years after the grant. And in an-
fwer to their Arguments,'
He tels the firit, that his claim is abfurd j becaufe it is itn.
poffible the eflate Ihould,remain the eftate of and yet be-
come the eftate of A ^ and that therefore, if the word 714/; fn
that Propofition, This is your eftate^ did fo refer to the eftate of .<4
that the fenfe fhould he. This efiate of yl, remainw£fnch, is the
eftate of B j either the Propofition muft be taken in a figura-
tive fenfe , ,fo,that it only lignifies or reprefents the eftateof
B, or elfeit is plainly'abfurd and impo.fuble.
But h. being a Subtil Sophifter, 'produces this Argument in
open Court.
if the Relative This in this Propofition, This isyonreftate,do
refer to the eftate of fo that the fenfe of it is, this eilate of
^ . is ^our eftate, then by your own.confent, it mult be under-
flood'figuratively, or tis ^ainly abfurd and impoflibie.
But the Relat;ive This in that Propofition This is fw eftate,
does belong to the eftate of ^ j forafmuch as J, fpok of his
n own eftate, pointed to his own eftate , gave his own eftate,
and therefore faid of his own eftate. This is your eftate,
r:-Thcrefore that PropofitiOn 'This is your eftate muft be nn-
derftood figuratively, or e.lfe ft is plainly abfurd and im-
poffible.
Would our Defender, if he had been judge in this cafe, have
given the eftate to fi. for his witty Sophifm? Or if he had been
in cafe would he have quitted his Foflcffion, forced by the
irrefiftiblcncfs of a quibble ? Who dqes not.fee the unconclu-
fivcnefs 'of this Argument in fuch temporal concerns zstbete}
and muft the world needs be-dcceive-d .with them wherever-
nlty is at ftake ?
But 'fi. .-will not acquiefcc, a'rtd notwitbftanding that all Courts
Inferior and Superior have Condemned him., yetwillhelfftlp'^'^
in' his claim 'and never ceafe'caiumriiating both X and the Courts
of Judicature that gave Sentence- aaainft him 1; ftill inventing
■ \ i . J. ■ • ■ . new
Art. I ^,Src. S'- 7<^. of the Euchxriji.
new Cavils, and pretending that X. * begs the Quellion, fup- 'Thisis the De-
fiir poling there was a changp of Dominion made by thofe words,
t:- Thisis yonr eft ate ^ and that his PredecelFors underftood it fo ;
but that for his part, he fuppofes the Contrary, and he can sotTom's turning
ffc find fome perfons, even in the firft ages, that faid the eftate of
ji. did refemble the eftate of B. And he does not fee but that ukcwordTTili.
„ his fuppofition is of as much weight as that of X's. and his the weak-
^ • r y ri j- ncfs of which puc
interpretation as found; and leeing all Courts or Judicature offwiiiappear
are fallible, dnd thofe words of A. are the rule hemuft^go by,
feeing he cannot perfwade himfelf the words ought to be taken deration a'thc"
J any otherwife than figuratively, he will not acquiefce to any
Court: Would not any one think that fuch an obftinate So- '
jjf, philter as this ought to be thrown out of Court, and forbid ever
to put in his claim to difiurb it?
'This is truly our cafe : I leave the Defender to make thcap-
' plication , and the Reader to judge whether obftinacy in Reli-
. gion be not a greater,crime than in Law ; and whether a Su-
®';' preme Court of Ecclefiaftical Judicature has not more reafon-
to pronounce an Anathema againft thofe who difturb the fetled
peace of the Church, byoppofing her received Doiftrins; than
a High Court of Juftice to condemn a litigious perfon as a
iiffli common Barreter? Thus much to his firft Argument.
Kt2 It feems 1 committed a fault before, in not taking notice of §. j6.
our Authors fecond Argument drawn, as he pretends, from our Second ob-
ii: Saviours intention : An Argument which he tels ns has been jeeiion. From
x:- urged chiefly fince Bellarmins time, and therefore I had nothing oHh"Te\r
li;; to fay to it; (a great fign of its force and Antiquity:) An Defence,
Argument ufed by the Jews againft Chriftians; and therefore Darin
.u fit to be taken up by our new Reformers. Let us now therefore ckl'ch of Eng.
jj'. fee it, 'As in the Jewifli Paflbver (fays hej the Mafter of the
Ij,-. 'houfe took Bread and Brake it and gave it to them, faying,.
* This is the Bread of jiftiitlion which our Fathers eat in Egyft; 4?.
^ *fo in the Holy Sacrament, our Saviour, after the fame man-
^ * ner, took Bread and Brake it, and gave it to them, faying,
' This is my Body, which is broken for you j do this in re-
J,, ' membrance of me.
' But, as it is evident, that that Bread which the Jews every
' year took and Brake, and faid, This is theBread'of JffiiSiion, &c.
r ' was not that very Bread which their Anceftors fo many Genera-
O ' tions
of the Euchariji. Art. i$,8fc.
'tions before had eaten there; but was delign'd only to be the
* Type or Figure of it: So neither could our Saviours Difcipigj
* to whom he fpake, and who, as Jews, had fo long been ac-
*quainted with that Phrafe, ever believe, that the Bread which
' he held in his hands, which he Brake, and gave them fayin?
' This is my Body^ which is broken foryouj &c. was the very adua/
'real Body of Chrift.
* Therefore they underftood it to be a Type or Figure
* Body which was about to be broken for them.
i In anfwer to this, I fay Firft, If not only the Bread but thePaf-
chal Lamb itfelf,wasa Type and Figure of this Sacrament and
Sacrifice after the Order of Melchifedec, this being Inftituted as
our Author confelfes, for the like end which the Pafover hadkn^
and now for ever to fucceed in its place, certainly the thing Figured
ought to be more perfedt than the Figure, the Subftance than the
Shadow. But if the Perfection of the Subftance confifted only in
fignifying our Blelfed Saviours fufferings certainly that Bread
of affliction was as PerfeCt a Type as this; and the Pafchai Lamb
a much more PerfeCt Figure ofhisPaffion.
Secondly, All the whole Argument, you fee, runs upon a fup-
pofition, that our BlelTed Lord fpoke figuratively, becaufe the
Mafter of the Feaft in the Pailbver did fo^ which is astmcondufivc
an Argument, as if in my laft Example h. Ihouldargue thus,
the Predecellbrsof when they fflewed the Map of their Eftate,
were wont to fay This is my Eftate ; therefore when A. faid to
B, this is your eftate, he gave him only the Map, and not the
Eftate it felf.
Thirdly, I cannotbut admire that our Defender Ihould think
the Bifflop of Meaux, obliged to make lefs exceptions againii:
this Argument, becaufe it was the Original remark of the very
Jews themfelves long before the Reformation. You will not
lend us fure to the Jews to know whether our Blelled Saviour
was the true Meffias or no; and will you fend us to them to know
whether he gave his Body and Blood to hisDifciplesintiieSar
crament.^ They Crucified the Lord of life as a Malefador, and
mull they be believed in the higheft Myfteries of our Religioa.
No wonder if they who efteemed him to be mere Man, Ihould
efteem his Blelfed Sacrament to be mere Bread.
Lsllly, You teli us the Rafter of the Feaft took Bread and
Brake
Arti 15,See. 77. Of the Eucharljt. 99
Brake it, and gave it to them, faying. This is the Bread of ^jfi-
dm which your Fathers [eat in F^ypt: From whence have you this?
for I find it not in Scripture. Tis true we find Teat. 16. 3. that
God commanded the Jews to eat for feven days the Bread of y^ffliSli'-
on without leaven, to the end they might remember that it was with
fear and trembling that they went oat of Egypt ^ But was it not true
Bread they there eat ^ and why (hall we not then believe it is the
true Body of Chrifo, tho' -we eat it in remembrance of his bitter
-Paflion?
I need not take notice of his other infignificant Arguments §. 77.
drawn from Scripture, as that the Apoitle cals the Sacrament Third C)bie-
Bread even after Confecration ; that to break. Bread., was the .
ufuai Phrafe in the Time of the Apoftles for receiving the Holy led Brefd'^ai^
Communion. Every common Catholick can tell him that-f-ytf was terConfecra-
called Bone of Adams F>one j Moyfes his Rod, when changed into tion.
a Serpent, was ilill called a Rod ■, The IVine at the Marriage in
Cana was called Water -, the Blind are faid to fee and the Lame I Cor. 10. 16, &c.
to walk. He hasalfo been often told that the Scripture ufually
fpeaks according to the appearance of things, and therefore as
it called the Angels, Men, becaufe they appeared like Men, d-c.
fo does it call the Eucharift Bread, becaufe it has the outward
Appearance of Bread. Moreover by Bread in the Jewilh Ian-
guage was ufually underfi;ood~any kind of meat, and therefore
no wonder if they called this molt folid, and fuper.fubllantial
Food, Bread.
I come now to examin his other Arguments; and firft, that §• 7^'
drawn from an obfcure paiTage in an Epiftle of St. Chryfoftom to Ohjeftiont
Cafarius, which he has managed with all the artifice he could, iTl
becaufe it flood in need of it. '
The Words literally rendred are thefe, Firlhfrom'
For as before Bread be SanEHfied, we call Bread, but theTi- Stchrfopms
vine Grace, by the Mniftryofthe Trie ft having SanUified it, it is
freed indeed from the Appellation, [or name] of Bread, but efteemed
worthy of the Appellation [or name] of oiir Lords Body, altho' the
nature of Bread hath remained in it, and it is not called two Bodys
hut one Body of the Son: So alfo here the Divine Nature havina
overflowed the Body, both thefe have made up one Son, one
Terfon. But however we mtift acknowledge an unconfufed and''inai-
vifible manner, not in one Nature only, but in two [Natures.]
O 2 From
100 of the Eucharijl. Art. 15 j&c. S. jg.
refcnce. From this obfcutc pafTagc the Defender argues firft, that the
>38,V??! 14a Expreffions are plainly againft Tranfubftantiation, becaufe itfays.
the Nature of Bread remains in. the Eucharift after Confecratm-
and that -which -was called Bread before^ by being Confecrated is becom
worthy to be called the Body of Chrift,
2. That the defign of this Allufion fliews it to be plainly a-
gainft our Tenets: ¥or Cafarim being fallen into the Afollinmm
Here fy, which held but one Nature in Chrifl:, affirming the Hu-
man to be converted into the Divine by being united to this
Argument would have concluded nothing againft him, unlefsit
had fuppofed the fubftance of Bread to remain with the Body
of Chrift in the Eucharift.
§. yg. In anfwer to this j
Anfwer. Firft, it is worthy to betaken notice of, what poor (hifts our
Adverfaries are driven to, that when they may W multitudes
of clear Expreffions in St. Chryfoftoms undoubted v/orks, fhew-
ing his belief of a Real and Subftantial prefence of ChriftsBody
in the Sacrament, and the abfence of the Subftance of Bread;
(a) See the cw- in fo much as that he was defervedly called the Doftorofthe
eX/q"ote'd^y''"' Eucliarift, zs Bigotm has well obferved, and the Defender
the ProtefiMt takes notice ; nay cenfured even by (<?) Proteftants themfeftes,
sea'a^slb.I', to have taught or confirmed Tranfubftantiation-, yet an ob-
fcure paffagc muft be picked out of a controverted EpMe ^
iMarg.(i<ig. 2. ^ pafTage to which the Original Greek is no where to be found,
Cp Hoc verum taken out of a () Latin Copy which is acknowledged to be fo
jmilifoufmn very full of faults, that it ftands in need efpecially of the Greek,
mn nrn 'r!'"''^ Or at leaft of other Latin Copies to Correct it: In which the
Jfdrum tamtn words are fo corrupted, that it is impoffible, as Bigotim himfelf
acknowledges, to make them right without the affiftance of
a Graco Jr-'Of'tue Other Books. A Book where the Interpretation was fo little
Corredt, that it feemed to be wholy Barbarous-, yet an obfcure
ineo paftage fl fay) muft be picked out of this controverted, uncor-
'^"mndZtlcel'coti- tcdled, Barbaroufly interpreted Epiftle, and the world made to
Vmffni— believe that it is not only found and anthentick, but moreover,
VlKoZuptZfrn bears a fenfe, which they who examin the connexion, will
».i f.2mtatt.n re- find tobcvcry different from the Authors intention.
duct min nie pof- ... c i Aa
fint abfque fubfidio alioYum codzcunu Hfie fcr'ihdrum incurla. deterruU ^ opnor^ Pernini HsiXXyvtrB av tt eieni*'
Taceo iwerpretauonem qu-e rtrnw accuma, imo plane barbata vrdeiur. Ttois Sigethn cktd by our Pefeiulcr in
his .Appendix, pag- 147..
Secondlyj
Art. I5^,&'C. ^.80. Of the EuchArlJt. roi?
Secondly, it isnolefsworth taking notice of,that they are §. 80.
Eotfo follicitous to defend their own Tenets as to mine ours;,
in fo much that they care not what Dodrin they eftablilh from
this pallage, nor how they make St. Chryfoftorn oppofe St. Chry-i
foftom., and the other Fathers of his time, nor what abfurdities
they make him fall into; fo they do but find feme pretence to
make the world believe they have fomething againftour Doitrin.
If St. Chryfoftom brought this Parallel in oppolition to the
Herefy of^ppollinarm^ and meant, as our Defender would have it,
that as Cefarim believed the Subftance of Bread remained after
confecration together with the Subftance of Chrifts Body uncon-
fufed- in the Eucharift: fo ought he alfo to believe that both the
Divine and Human nature did remain unconfufed, in one Chrift:
It muft neceflarily follow that St. Chryfoftom believed the Body
of Chrift was as really in the Eucharift, as he believed the Di-
vinityto be Really in Chrift: And iffo, it would as-necellariiy
follow, that as Chrift is to be adored becaufe he is God, tho' he,
be man alfo ; fo is the Eucharift to be adored becaufe the Body'
of Chrift is there, tho' Bread ought not to be adored : It would
alfo neceflarily follow that Chrifts Body would be in as many
places at once as there were Hofts; That his Body and Bread;
would be both in one place ; That his Body would be in Heaven
and upon our Altars at the fame time, &c. So that whilfthe en-
deavours to make St. Chryfoftom deny Tranfubftantiation, he.
makes him efpoufe all the difficulties of it and Confubftantiation.
mixed together.
For if this Parallel be exadl ( as our Defender would have it)
St. Chryfoftom muft have held this opinion concerning the Eucha-
rift; That, as there are two difi'erent Natures in Chrift, the
Human and Divine, which being Hypoftatically united together,,
make up but onePerfon, Chrift; So are there two Natures in the
Eucharift, Bread and the Body of Chrift, both which make up
but one Subftance, the Body of Chrift; and that as in Chrift
the Divinity Hypoftatically united to the Humanity makes but
one Subfiftence, one Perfon in two different Natures, and that
truly called Divine; So in the Eucharift the Nature of Chrift,
united to the Nature of Bread, makes up but one Body, and that
worthy to be called the Body of Chrift. And that, as the Hu-
ffian Nature of Chrift, by being united to the Divine, has many
Epithets;,
i. 8i.
Verttm tamcn nos
recirdanies tu£
nobijcum conver-
Of tie Eucharijl. Art. 15J'.S i;
Epithets given it, which properly belong to the Divinity ; fo
the Bread it felf, by the Unioa of the Body of Ghrift with it
is worthy to receive the Epithets fl may add alfo the Adoration)
due to the Body of Chrift. If this be the Dodrin of the Church
England^ let our Defender fpeak ^ if not, let him confefs, ei-
ther that St. Chryfoftom did not agree with them, or that he has
a wrong conception of Ins Parallel.
But, ^'y. Suppofingthis Epillle genuin, and that part of it
corrupted, let us fee whether it make for them or usi and to do
this wemuftconliderthefcopeand driftof St. Chry/oJ}omm\)x'm.
ing. that Parallel, and gather the Senfe of the Epillie as well
as we can from fuch a barbarous Tranflation and uncorrcd
Copy.
After St. Chryfaftom had tellified his regret^ that his fried
Catfarius had fallen into the Afollinarian Here fie by Reading of a
Hook, which taught.^ that the Ejfential concourfe, and Sacred Union
fiifta'fentieHtes betwtxt thc Divinity and Fleft made apbat one Nature.^ he exhorts
return again and pojfefs himfelf-, and tells him, that he Er-
j'ubfipere crgi tu- red, not Only in the Myftery of the Incarnation and Pajfm of our
biit moYC efpecially as to the ConjunSlion of Names, viz. of
not joium ergo. Cod and Alan, which Errors he endeavors to Reform in him.
begins with that of the Names, telling him, thatwkn
tem&ergaNnni- he mentions God he acknowledges a Being, whofe Nature is Simfk,'Un-
"ZZ^^ognZm'14^ compounded, Vnchangeable, Invifible, &c. But when he mentions
Deo cooper ante u- Alan, he fgnifies a Being who fe Nature is infirm, fubjeU to Hunger,
Thirfi, Tears, Fear, Sweat, &C. But when he mentions Chrifi, he
jinm ojientatinem joyfjs boththefe Natures together fb that he the fame Perfon is called
^g"fnemqZifm Puffiblc and jmpaffibkPaffible in his Flefb j Jmpajfible in his di-
vialdi Ppinhnis
eorunt qui htert-
ticum tibi protulcrunt librum, correUionem au'.em lU£ veiteration'n, Veum trgo quando diets, DiltOiftnti, niaot/ifi'
id qttodjimplex esi naturae, quod inccmpojhum, quod inconvertible, quod invifible, qucd imncrule, qu^i mcircuoh
fcriptibile, & ifiisfimilia. Ho'ninem autetn dicens, fignificajii id quod naturee efl infirmuta, efuritionem, film, fitfet
LaZitum Uckryrnas.^ wctuwy fitdjris cjefihnem^ ^bis quibusidquoddivinumtji extn eji. Chnjiwn
quxnio diets conjunxijit titrumque, unde & pajfibilis dicaiur idemipfe & itnpajfibilis,' pajfihilis quidm curni, •"S'f'
Jtbilis autem Deitate, Eadent iffa& de Filio, Chrifio, &Jefu, & Domino prsedicantur. Comn.unii niti'P ^
J'ufceptibilia duarum Ejfintiarum nomin i funf, quarum confimdio in h^reticii qiiidem errorem facit, pmpKfvain-
muni utentes nomine Chrifii uao. His autem ccmmunibus iUisutiofortn UomimLtts quando difpenfatiowsmpmium
.eji Myfierium. Si enim Deumdixeris pertulifii, quaticunque cogitatione quod impojfibile eft, dixijii, id quei
mum eft, & in Manetis, & iti aliorum herefim declinaJH. Ir>rpietatem,fiiterum homtttemdixeris quipertuli", imtDii"
^urum eedificans Temj lum. Tem^lum Crucis extra inkabitamentnuniuamdicitur, quia jam non eft Temjhfu.
vinitfi
Art. 15,&rc. JlT. 0/f^e Euchariji. lo j
•vifiity \ And the fame may be faid of the Names ofSon^ of Chrifi^
of Jefas , and of Lord, thefe being common Names including the
Names of loth the EJftntial Natures of God and Man\ the joyning
of Vrhich Natures canfes the Error in Heretics, who ufe the proper
Naii.e [^God3 vchere they Jhotdd ufe the one common Name Chrifi.
For thefe common Names (continues he ) we mufi ufe when we fpeak,
of the Myjhrybfthe Incarnation^ Death and Papon of our Saviour.
Ferifthoufiouldjl fay it was God that fupered (which is impopible in
any Senfe) thou fpeakefi Blafphemy., and art fallen into the Herefie
of Manes and others. If again thou fay it was Man that fttpered^
thou buUdpt a Pure Temple •, But it is never called a Temple of the
Cro/s without an Inhabitant Divinity]]/or it is no Temple,
Then he brings an Objection.
But perhaps they will fay with our Lord-, why will you flay me a Et forfaandicum;
Man who have fpok^n the Truth to you, which I haze heard from ^'i'^""odo Domi-
(fod ? And he anfwers it thus. This is well and altogether wifely mTvuTt!so"cciXre
faid neither do's this Jhew him to be deprived of the Inhabitant , qui
f Divinity;] But beingdeflrous to exprefs the fuffering Nature, he
mentioned that of Man, becaufe Chrift is God and Man-, God as be-
ing Impapible, Man as Capable to fufer. And yet but one ^on , LrL-JtTdi.
one JLOZD, as without doubt Popeping one Dominion, -one Tower of
the Vnited Natures, altho'they be not Confubftantial, but each of them V-dZ'tmi t-"''
retain their own Properties, beina two unconfufed Natures,^ Then = A''
follows ths Example. SSlTr
For as before Bread be Sanltified we call Hit] 115.2030, but the '"'■'"b "-f-
Tiivine Grace, by the Miniftry of the Prieft, having Sanllified it, ur'quod& %t^
it is freed indeed from the name of Bread, hut efteemed worthy of the ^ *
Name of theof our J,o:ti, altho'the ];iature of Bread hath
remained in it; and is called not ttoO llBODies but one llBoDp of tl;e
g)On i Even fo here the Divine Nature overflowing the Humaj>] tmiITdo.
Body, they both make but one ^n, OJie Petfotl.
1 s: proculduhio uti-
tarum K itur.num,
unam dcwdnMio^
a m ■ n r t O. . . nem, unam pt.
ttJidUt^lfojjicUttSy etiamft ftott covjubfpintiaUs gx'jtufjty incotnTnixtHTn T^opyi^atif cojtJ^vdt agf i'toftenry
propt^ hoc quod inconfufa. * Suttt^ dico, Sicut ^n'tn.dntequanifandjficeiur PaniSfPaneui ttJUtinamus, Uivina auiem tUum.
fanjijicj'7te Grdtia^ Viedianic fioercLte^ libera-its cjl quidem <Appellaiiont Pann, di^nm autent h&hiius cfi Dominici
Co.-!'T Appellatione, etiamfi NaturaVink iniFoftrminfit, &ncniua Corpora, {cd unum Corpas Biif ro'dicatur t
Sii& hie Divini ivtl^OCtianS, '• C. inuniMte Corporis nstura, unum filium, unam ppjonam, mraque haa
ftcerunt. ^Sint duo.
A ay
io6 of the Eucharifi. Art. 1Sec. Sii
§. 82. Anyone, who has not a mind to wreft St. Chryfoftoms fenfe,
Sfe ^'^^t the comparifon is here betwixt the Perfon in Chrifi^
St. cbrfojim. "Body or Snhflance in the Sacrament j And that as there
is but one Body^ one Subfimccy and That the Subftance the Body
of Chrift in the Sacrament^ tho' the Natttre^ that is, all the Qm.
lities of Bread Remain fo alfo in Chrifi there is but one Perfon
one Sfibftftence, tho' there be two different Natures.
All the difficulty lies in the word Nature^ which our Defender
thinks ought to be taken in the fame fenfe, as where it h applied
to the Human and Divine Nature.
I ffiall not queftion whether this be not one of the lefs {aithful
Tranflations in this Epiftle, becaufe, we know not what the
word may be in Greek, neither will I go about to ffiew that the
Accidents themfelves are often faid to have their nature, and
That fometimes called the Nature of the Subftance of which the]
are the Accidents. But I muft fay that if the word Nature in
that Place meant Subfiance^ or Body j fo that the fenfe fhould be
thisj tho''the Subftance or Body of Bread remain^ the Parallel would
have been falfe, and St. Chryfoftom inftead of dilfwading Cnfrntu
from the Herefy of ApolUnarius^ would have drawn him to that
of Neftorius; For Cafarius muft necelTarily have Argued thus:
Your Parallel is betwixt the Body oi Chrift in the Ei(cb<ir}/t,ai\d
the Perfon or Subfiftence of Chrift in the Myftery of the hmnati-
on; If then there be two Subftances in the Eucharifi^ there are
alfo two Subfiftences in Chrift. But this was far from St. Chryf-
ftotns defign.
His intention was therefore to ffiew C&farius^ that, as in the
Elelfed Sacrament after Confecration there is but oneSuhjiMe,
one Body of Chrifi, tho' the Accidents of Bread remain , and
that this Subftance is truly called the Body of Chrifi : fo in the
Myftery of the Incarnation there is but one Son^ one Perfon ^ and
that Divine, tho' the Nature of the Manhood do remain.
Now what can be more clear for Tranfubftantiation thantH
that in the Eucharift there ffiould be but one Body, om Sdf
fiance J and that the Body of Chrifi ? _ .
But our Defender objedts, that St. Chryfoftom only fays ^
worthy to be called the Body of Chrifi, and it is called not tw
Bodyes, but one Body of the Son: and therefore, the change K
oiily in the Appellation^ and not in the thing it felf.
But
X P?i^
Mir
Six
Art. 15,Sec. jr. S j.' 0/ the Euchitiji, roy
But certainly, if C<efarm had underflood St. Chryfoftom in
thatfenfe, Cafarm might have anfwered him, You would per-
fwade me 1 feS to be an Anan^ and believe there is only a
change in Ghrilt as to Appellation, and that he is not truly God,
but only called fo. But this Great Saint and Learned Dodor,
was far from erring in thefe Points: For,
Laftly, That he did believe the Real and Subllantial prefence §. 83.
sfe; of Chriits Body and Blood in the Sacrament, and that a change
was there made of the Subllance of Bread into the Suftanceof
his Body appears, by many plain expreflions in his undoubted
ikir works: mentioned twopalTages in his fupprefledEpiftle,
aoEBi, which I will here give the Reader in Englilh (tho' the Defend-
isti; er did not think it convenient fo to doj and add two or three
tac:'; more.
*EHm (fays he) left his Mantle to his Di/iiplebut the Son of
God left US his Fiejh: Elias Jlripped himfelf indeed to leave it-y
but Chriji both left us hu Fleflsy and retaining it himfelf, afcended.
Let us not therefore lofe couragey nor lament y nor fear the diffculty aj>a^ai-
Times, For he who did not refufe to fied'his Blood for ally and Tlw<n[^-
; i-u has communicated to us his F/eJ?;, and alfo that very Bloody what will
'•.\ [he refufe for our Salvation}
ijtlJtk * J J n. AKK o.wey
Wiim' . . » V . ~ , HhtAs a/TD-
Vn' i 0 ■Xf/sfVKai Kfui/ KATiMm, ka) I'/uv a'jt'mj Horn. 2. ad pop. Antiocb,
in^nd pag. 43. B. edit, Fromoiuc. 1616.
raiBS
Thefecond paflage cited by Bigctm is thus at length. "oyTw
^ Let us therefore every where believe Gody neither let us reffl himy ASv ptvrs-
jjf; although what he fays may feem abfurd to our fenfe or cogitation: Let
■ g;; his word rule our Senfe and Reafon wfich we perform in alf but efpe- 'f .
, dally in the Myfleriesy not only loo^ng upon thofe things which lye
before uSy but retaining alfo his words. For we cannot be deceived by -ns akkIta
^^',his wordsy but our fenfes are eafly to be deceived. Thofe cannot be pH^sata ctyja
•.^fulfty but thefe are often and often deceived. Seeing therefore he has
^iii f^ldy 10 ttip 510OJIP, let us not be doubtful but believe y and view °
CtVTti
d Tat^AKsyi^s,
A ^iAi^sns hfMv loi^AnATTlj©-. ^ xA'TTon Ji'tmnv, AVTV ^ TtMwA <!<pAKM-m.i.
^Ttd h b (pyiTt, TOTO Is7 ra fasy '3r«3a'-c45« , ^ njoiuauiy, vonrils Ljii
i^^i7iw(*iY Mom.%1 in Mmb. psg-joi. D. edit, commel. 1603-
,*■
iH
it
I'oS Of the Eucharift. Art.
it VDtth the eyes of our VnderftAnding. And a little after he fays.
^ Tlont vjy ' How many are there now who fay^I would gladly fee his form^ his
Myen/, iC^ Jhape, J would fee his ■very Garments^ I would fee hh flioos! Behold
Thou feeft (anfwershe) himfelf thou touchefi him, thoueatejlhim]
. ^ ^ ' ...I.I /I'll J ^ f\ t! f ^ n ! aa l/\4 ^ A«/t a- ^ A •
9'u/ > T TVTTOC.
VJ* IfCCCVUy TTt
'IJ'a dini'S
0, AJ) CMJV
tiVJji, at/loK
iaSdets. lb,
p. 704. A,
<^"Ouit tstr
c£v9p«^V«f
andthou art fill deftrous to fee his Garments. And a little further:
Who will declare the power of our Lord, and who will puhlijh all hit
praifes? What Shepherd ever yet fed his Flocks with his own memhenf
jdnd why do J mention Shepherds ? There are many Mothers rthopve
their Children to other Nurfes: but he CChriftd »ot jo •, hemmfesm-
with his own Bloody and clofely hiits himfelftous in all Un^s
^ The things we propofe are not done by Human power. He who wrought
thefe things at the laft Supper, is the Author of what is done here.
^ hold hut the place of Miniflers ,but he who Sanctifies and chmp
iChrift] himfelf.
liZVA' 0 757?
■jwjTH <zsoth^s In i'luiyt/) T&I A/TC6) , ^ ^ vvy dvni ifyd^iTut. itptHS U'OTJSTW/ TO'I/C
jj^oiaiY. 'Odidyd^uy doid Hf.7a^ui\jd(juy dd\QS, Jb. f, ■jO'j.A.
' KaI Tnlnavy, To thefe I may add'that in his Liturgy the Priell prays c that
rpeiydg-wy would make that Bread the Pretious Body of his Son, &c.
rvTw, vwoy ^ which is in the Chalice the pretious Blood of his Chrifi, &c.
mfMnyffi' , . I t I • I r • • '
« 1x2, aiAua changing them by his holy Spirit.
t3 <hi 7m- And in his Homily, Pro«;f#r/o«e Juda, he teaches that
Tvra, ceived the very Body and Blood of Chrift which he betrayed j
7ij^or cufotf, his words are thefe.
TS Xg/f« (Ttf, I
fWTwfctAto*' Ti} fjioji (r« tw ei}ico» Tom. 614. B. iiit, Ftontonduc.
rT27?'£S7 TO And Jndas was prefent when Chrift faid thefe words f This is tic
0 tTTu- Body (^faid he') O] udas which thou haft fold for thirty pieces of Silver;
AMOTCf, leJk, Xhis is the Blood for which thou hafl made a bargain with the Pharifees.
Mercy of Chrift / Oh the Madnefs of J udas ! He made a he/'
gain to fell him for Thirty pence ^ and Chrift offered him the Mooi
which he fold, that he might have remiffwn of his Sins, if he ttoma
haveceafed to be wicked: for Judas was there, and way permitted^^
partake of the Sacrifice. ® For it is not man who makes thepopofedj
f Elements]! to be the Body and Blood of Chrift, but Chrifi hmfdj
•yugitt'y, 7
JS770 (U[M
TjTng i
fXSKf'S TA
90^'
^tuya f/HJia
wos Tjax
•
^.Ajuadass. Tom. 3. Sem. 30. pag.^46^. A. g'Ov/s jS av^yvrrbs icst b -pi'T
muivA ASy.* ^ (Sya Xf/s"*. lb. C. ,
Art. 15,See. jr. 84. Of the Eucharijl. 109
xchowm crucified for'us. The Frieft performs the Ceremony and pro-
flounces the words , hut it is the Venue and Grace of God which ope-
rates the whole. He faid^ This is my Body. This word Tranfmmes h Tbt® ;/5?
\_orchanges'^ the propofed Cthings or Elements. ] ^nd as the voice
which faid encreafe and multiply^ and fill the Earthy was but once Jpoken j '''
hut in all times^ by the operation of Nature^ felt the ejfeSl as to ^'ene-
ration: So that voice was but once uttered, but yet gives a firmnefs to ]bx.
the Sacrifice throughout all the Tables of the Churchy even to this very Gen. 1.28.
day^ and fiiallcontinue it even to his very coming.
Thefe things being confidered, the Defendernced not fear that
St. Chryfoftom fliould lofe his credit araongft us, or that we
fhall henceforth begin to leflen his Reputation, fince we cannot
any longer fupprefs his Dodrin. No, no, neither he nor Tbeodoret
were againlt the Doitrin of the Real and Subftantiai prefence of
the Body and Blood of Chrill in the Sacrament, tho' our Adver-
faries by all their Arts endearor to draw one obfcure palTage out
of either of them, as favoring their opinion.
As for St. chryfoftom., I mult tell the Defender with Bigotius, imegmm uhrum
thatfhould I extraftall the places out of his works in which he
ufes the like plain exprefllons of the Real prefence, it would make 0mnes exctrperem,
a Book by it fclf. They who delire farther fatisfadion may go to
the Fountain it felf, and if they will but fpend fome few hours in
a Library, and there Read entirely,and not by parcels, his 8 3 Horn. {Z"'lZ}Ziuh!Z,'
in Matth. his 21 Horn, in jdB:. and his 24 in i Cor. they will there tibi erit eos in
find how contrary St. Chryfoftoms opinion is to what the Defen-
der would make us believe.
' (^) His next Argument is from the Schoolmen, who (as he fays, 5- 84.
'and cites thefe Authors in the (b') Margentforit)confefs that
' there is not in Scripture any formal proof of Tranfubftantiation.
' (0 That there is not any that without the Declaration of the
' Church would be able to evince it. That had not the Church
' declared her felf for the proper fenfe of the words, the other ^'0 1-
•might with as good warrant have been received, (e) And that dif.
• this Doftrin was no matter of Faith, till the Council ofLateran
• 1200 Years after Chrill, and that had not That and the Council
'of rrmlinceinterpofed, it would not have been fo to this very oa,«s"
• day. S-The famr
- , opinion.
li) CijetaM in j. D. Th. qu. 75. .Art. t. C<) Sep Scum cited by BeUarmin lib. r. de Ettch. e.ii.ff. vitum tt-
tnen, Seealfo Goir/f/cited by Sjw« T. j. 4i/>,j3.Stct. 1. SoLembcri I, /em. diji. H.l't.A.
Pi - In
iio of the tticharifi. Art 84,&c. JT. 7p.
v,nd:s.fs^.Zo. jj, anfwer to this Argument I told him firft, that if th^
Schoolmen ufed thofe ExprelTions that There was no formal proof in
Scripture for Tranfuhftantiation which could evince it without the Be-
duration of the Churchy it is but what they alfo affirm as to the
Trinity and confab ft antiality of the Son ^ nay even as to all the
Principal Articles of our Faith, and as to the Scriptures themfelvcs
their being the word of God: all which Hood in need of the
Churches Declaration to make them clear, and convincing either
to obftinate Heretics, who were always ready to drop Texts of
Scripture j or to Atheiftical perfons, who would rely uponnothin^
but Senfc and Reafon. ^
ibi'.TSi,. 82,85. Secondly, I delired him to ftate the Queflion right, and to
diftinguifh betwixt the Docbrin of the Church and the Dodria
of the Schools. 1 told him theOodlrir of the Church was con-
tained in the Canons of the Council of Trent^ which Jnathenn-
Sef. li. can. I. tifed all thofe who ffiould lay that the fubflance of Breadani
wine remains in the mofi Holy Sacrament of the Eucharift^ together
with the Body and Blood of our Lord Jefus Chrifi 5 or fmld dery
that wonderful and fingular Converfion of the whole fuhjlance of the
Bread into the Body , and of the vphole fubjfance of IVine into the
Bloody the fpecies of Bread and Wine only remaining, tolnch Conver-
fonthe Catholic Church does tnojl aptly call Tranfubflanmm. Bull
told him that the Schoolmen,tho' they all agreed as to the matter,
yet might have had feveral opinions concerning feveral poflible
manners of explicating Tranfuhftantiation j all which opinions
as they, were not of necefiary belief, fo were they not to enter
as a part of our Difpute with Proteftants. And upon this ac-
count I told him ,
Laftly, that he miftook the meaning of our Authors, who
when they fpoke of the matter., that is, of the real and fubftan-
tial prefence of Chpifts Body and Blood in the Sacrament, and
abfenceof Bread, which'ism^e by that wojiderfuland fingular
change of the whole ftrbftance of one intp the other, called 'bf
the Church Tranfuhftantiation, they were all at perfedb agree-
inent, affierting it as a matter of Faith always believed in the
Church; tho'more explicitely declared in the Council of
ran, and other fucceeding Councils, upon account of the oppO'
fition made by Berengarim and his Followers.- But tliat asto the
manner of explicating this Tranfubftahtiation , aS whether it
were
Art. S^j&rc. i'.So. Of the Euchartjt. in
^ were fey Produftion, or Adduction, or Annihilation j the difputes
that might arife amongft them regarded not our Faith, which prvferumur
only tels us there is a true and real Converfion of tlie whole paZ'&vwh
fubftance of Bread and Wine into the fubflance of the Body fibjiamim ccr-
and Blood of Chrift, which Converfion the Church calls Tran-
-wli: fubftantiation.
Healloinliis
lo dijl. dieu";
it to have been an Herefy In hr< time not to have believed that the fubdancc of Bread' and Whic are con-
verted into the fubflancc of his Bvidy and Biood. Tito' in the 11 hccoafcifes he k-iotvs not the iiiaiinet"
how this converfion is made. See the 0,>di:. p.ia. yi.
>-■ The Replyour Defender makes to this, is ulhered in with a
■ Miftake f grounded perhaps upon my not focautioufly wording ^)e"^Vin'^^ca°^
z"' a fentcnce which, if taken alone might bear the fenfe he draws ^^^5 fg^Cg
■ it to; tho' if one regard what went before and followed after, IJefeiice 6z-
'■■.cr it cannot reafonably be wreftcd to it) a Miftake, I fay, affirming
(• :L me to hawe advanced an Expofition quite contrary to the Do-
i'Cf ftrin of our Church and delign of the C9«««/o/Trent, -which
, did not o'fjly define the real and fuhftantial preftnce of Chrifi in the
giiL Eacharifl againft the Sacramentarians; but alfo the Aiamier or
A/ode fas he calls it) of his pre fence in the Sacrament againft the
Lutherans in two particulars, i. Of the ahfence of the fubfiance
•.f. of Bread and Wine-, 2. Of the Converfion of their fubftance into
.11". the Body and 'Blood ofChrift, the Species only remaining. But I af-
furehim, it was never my intention to deny the Dodrin of a
true Converfion of the Subftancc of Bread and Wine into th£
Body and Blood of Chrill; but only to affirm that the. manner ■
^ - how that Converfion is made was controverted in the. Schools,:
and therefore what he brings againft this millake of his from
51 (T Smrez. is not at all againft me; for I am ready to affirm .with him,
tkf that they who do acknowledge the prefence of the 'Body of Chrift and
ahfence of Bread, but deny a trm Converfion of the one into the other,
rf - are guilty of Herefy: The Chwrch having defined this la ft as well as
■'fC the twof-rft. But feeing I find the Schoolmen of different opi-
'jr;: nions concerning, how this Converfion of one fubftance into
another is effeded -, I may well fay that the matter or thing is
Of- defined , but not the manner.
sfsfi- 1 agree then, with our Defender, that our Difpute is not only
about the Real Trefr}ce of Chrifts Body and. Blood, and abfenqe of the
fubftance of Bread andlflne j ( tho formerly there was no di-
fpute
112 Of the Eucharifl. Art. 15,8cc.
fpute betwixt us and the Church of England as to this point)
hut alfo about the manner how Chrift becomes there frefent j that
is to ^whether it he by that wonderful and fingular Converfm which
the Catholic Church calls moft aftly Tranfubftantiation orno. But
I deny that our difpute ought to be concerning the manner of
that real Converfion of one fubflance into another. Let us fee
then whether the Authorities he has infilled upon in his De-
jfence, have any force againft this Dodrin.
Imbard Lombard^ writing about this Converfon^ tUjn.
Defencetfj. fs^tvs it tohavc been undetermined in his time. Whatwas unde-
vmik termined in his time ? The converfion of the fubftance of Bndm
Tafit. the fubftance of the Body of Chrift&c. No. The Defender
grants he fuppofed a change to be made ; and indeed Lombard hlo
JeHtnftliiorum. cxprcfs in this ( as I (hewed in my Vindication ) that he fays,
yrJced-mium thrift to be upon our .Altarsy or that tk >
tnfanitm tranf- rubltauce of Bread and Wine are ConhcttCO into the fubffancr of his
Tel'vinJcm Bloody tranfccnd the niaDt1C(9 of the Heretics he had k-
jKxtt moJnm n-u fore fpoken of^ and more j4udaciou(ly and EangeronJly contradtH
'ZalnZl"filcu 1'rutb. Whatwas it then which was not determined in his
M acvericuhfias time but the manner of that Converfion? This I grant; ind
VunlTajfrmtf'' Defender might eafily have underftood, if he would
inaiuri ncnejji havc confidered the Title of that diftindion which is, democis
converfionii^ of the Manners of Converfion; and the words ihem-
fubjiaatiampiii, felvcs, viz. But if it be asksd what bint) of Converfion this is, whe-
p'LZ"',carnt& Formal'or Subftantiaf or of another kindy I am not St to dt-
fi'iguinu con- fine it.
u"bU. diji,They who Read this and the foregoing diflindion entirely,
'''•A. willfee clearly that he was very far from afferting that theDo-
drin which affirms the fubflance of Bread and Wine to be con-
verted into the fubflance of the Body and Blood of Chrill, whid
the Church calls Tranfubflantiation,was not believed in his time)
and that he only affirmed he was not able to define the manner
how that converfion was made.
5- 87. But Secondly, our Defender fays,5w«/A yet more free, etnd
Dekncc'yag ^4 tljtit Interpretation contrary to Tranfubftantiation tobetnore
^ eafie and to all appearance more true, infomuch that be confejfee
that the Churches .Authority was the principal thing that moved him
to receive our DoElrin.
1 do not wonder that Scotus fhould fay, he was chiefly nioved
to
p''.
Art. I5)&:c. jr. 87J OftheEuchariJI:. 11 j
to embrace a Dodlrin, becaufe the Authority of the Church de-
dared it i when the antient Fathers did not doubt to fay, that bio vmEvt»te.
ifit were not for the Authority of the Church, they would not lio mn credewn,
believe theGofpels themfelves. They indeed who fas our Au-
' thordoes) pay fo little deference to a Church, that they main- «
tain, that ^/:«(Cobler or Weaver) be evidently convinced^ rZ!T.^nfri
upon the befl enquiry he can that hif particidar belief [^of no £pi/i- Mmkh.
li'tflt Trinity, no Divine perfon in Chrift, c^c. ] h founded upon the r»ctencc 8».
word of Cod, and that of the Church is not\ he is obliged to fupport „c-
andadhere to his own belief in oppojition to that of the Church •, They, wthujvs tbfcu.
indeed, I fay, may think it ftrange that we fubmit our judgments,
in matters which furpafs our Reafon, to the Churches decillons, confuUt,
whil'ft they refufefuch fubrailTion j hnt we have no fuch cuflom, cnjccn.
nor the Churches of God. iCor.rii.is.
Now where does he find thzt Scot us declares their interpretation
[i. e. of the Proteftantsofthe Church of England] contrary to Tran-
? "■ fubfiantiation, to be more eafy and to all appearance more true ?
He brings in, 'tis true, his Adverfary, ( not one of the Church of
ffsst Englands belief, but a Lutheran, who holds a real Prefence of
stoj' Chrifts Body and Bread to remain together jpropofing this quefti-
jHic on to him: How comes it to pafs the Church has ch^en this fenfe „
&& which is fo diff cult in this Article, when the words of Seripttire mi^ht voiI'TecoUjiT
w- be verified according to a mormeafy fenfe.. and in appearance more true ?
A J i: r u- • -TL d J n . — lelledum tta dif-'
j/li; And he anfwers him iiKthort, and moll folidly, thus: / afrm pat-m hui,^ f.
(fays he) that the Scriptures are Expounded by the fame fpirit by f"'"'
W ' I ' I i - J I t r /i'. ^ ScHUturce poffent
which they were writ. And therefore we muft fuppofe that the Ca- pi<,ari ftcufium
. tholic Church (taught by the fpirit of T ruth) Expounded the Scriptures
/ / #• (-!• r / /-•• ; ;•» . t . i«. iefHyO' venoref/t
by the dtreclton of that fpirit, by which our Faith ts delivered to us, fecuuAum appa-"
and therefore chofe this fenfe becaufe it is true. For it was not in
® ^ the power of the Church to maki it true or falfe, but in the power of e«
God who inflitutedit: the Church therefore explicated that fenfe which pfftVcTturt
was delivered by Cod, direSled in this, as we believe, by the Spirit of qu cojtditie.
Truth. An anfwer which cut off at once all'his Adverfaries ob- du.n%T<i"d
jedions, without entring into folong adifpute, as it muft have Eccufia cath/u* ■
If been, to (hew. that Tranfubftantiation is more according to the "IfnXllulio.
hf literal fenfe of the words, and has lefs diffiailties in it than Con- ft}mp
tif fubftantiation: but it does not follow, that Scotus thought his Ad- {tZ', &i'Z"
hf verfaries alfertion to be more eafy, much lefs more true.
eligtt,qHiaverM
«//. Nontnimin foteftate Eccttfue fuii facert ijlud verutx vd ttcn veruni, ftd Dei injlituenih: fed inleUeUxm 4
tTMdilMmEcclefii ex^lie(ivit, dirtUa in her, M creMlxr, fpiriitt vcritatK.
But
114 Of the Eacharifl. Art. i 8cc.^ 89.
But our Defender goes farther, and tells us, that Scotm held
this Do5lrw of Tranfiibfiantiation was not very antient^ nor any mat.
ISnotlythat before the Council of Later an ^ and cites Bellarminioe
s«»;« held the it, tho'he render hls words ill in Englhh. *How much better
futjilmLion'"' ^'ould it have been for him to go to the Fountain it felf and have
Tif M nn vety an- Ihewn us this in Scorns ? But he will fcarce find it there : and fun.
tLu pofe he could, one Swallow makes no Summer j and I thinJc it
su Arddeof will appear far more reafonable to any thinking man to believe
/dcf.Veto'rthat ertcd in faying lo, than the Council of Lateran^ (^in
Council; which whlcli thcte wcte 400 Bifhops and 800 Fathers) in declaring that
fcrcnt°th^n"/''' Faith ofthc Church, which vsasnctfo.
" ss""' Thirdly, Snarez. ( he fays) acknowledges the fame of Scofw
Suarcz. and Gabriel Bicl\ Suppofe they had held that Dodlrin, what
^fJtlZn'caZ, would follow , but as Snarex. Argues, that they deferve reproof,
ficm mactoeji. ft'ting the thing it felf was antknt and perpetually believed in t\a
r'h.vZi. 3'. di J,. Church, tho''perhaps in former times^ it was not fo fully explicated as
50. 5- '• now it is ?
As for my overlooking that paflage of Suarez.^ which affirms the
comerfion of one fubfiance into another to be of Faith ; and theDe-
fenders arguing upon that account, that Suarez. is oppoUte to my
opinion and pretences j 1 have already told him, that he proceeds
upon a millake of my meaning, which being redifiedk will find
that S'wex, is nothing againft me, np^aml guilty of any prevati-
cation. ^
Fourthly, The Defender tells me, that my Prevarication'm the
Cajetan. next citation^ v'lz. of C^vdinSil Cajetan ^ is more unpardonable. And
why? Becaufe he affirmed that the Cardinal acknowledged, that
Defence 6$. hadnotthe Church declared her felf for the proper fenfe of thevsoris^
the others might with asgoodreafon have been received'f andl told
him, that Cajetan had no fuch thing in that Art 'icle., and appealei
to any that ft.euld read ity for the truth of what 1 faid. This he fays,
is fuch a Prevarication, that JJsould a Protefiant have done it., J would,
he believes., have found out many hard names for him, to teflfj/sy
I.!, pg. 66. againft Faljhood and Zdnftncerity, and (Isewn what a kjnd offt-
lifen that muft be that is not maintainable without fuch fnifter doings'.
But that he willrensit me wholly to the Readers Cenfure , and my own
Confcknce for Correction.
I am glad he allows me the Readers to be of my Jury. Ihops
he will give me leave to p.xcept agair.fl all thofe that are fo fat
byalTed
Art. f 5,&'C..jr. 90. Of theEuchmfii - iiy-
byafTed in their afFedions to him and his party, that they will
^ fcarcc allow themfelves their common fenfes in the examen, but
^ pafi their yotes againft any thing that tends towards Popery, for-
footh, tho'againft Juftice. Equity, and Confcience. Take but
away, I fay, fuch byafled and Jgnoramns Juryes as thefe, and I
will appeal to any Learned, Judicious, and Confcientious men,
v/hether that Propofition he advanced be to be found in that
CuQEiti Article of Cajetm or no.
The Defender was fo far from fliewing this in Cajetan^ that
he has pitched upon a place which has as little to the purpofe
''^5':;: as one would wilh. Ho tells us indeed, that -we have no other ex'
ki'i;} f refs Anthority frotn Scriyttire^ for the belief of the Exiflence of the
"^ody of Chrijvin the Sacrament, bat only the words of our Saviour^
i (dti. This is my Body, fer thefe words tnufl of necejfitybe true. And becaufe
Jit;, the words of Scripture maybe Expounded two ways, Troperly or Me-
taphoricaUy •, The frft error in this particular was of them who in-
f fjj, terpreted the words of our Lord Metaphorically, which Error was
treated of by the Maflcr of Sentences, and is reproved [[by St. Tho-
tJw!' this Article. And the force of therejeElion confifis in this,
'o'diil words of our Lord have been underjlood by the Church pro-
■' p^'fly, -^nd therefore theymiifihe verified properly: Which is as much ,
^ as to fay, that St. Thomas, and Cardinal Cajitan after him, looked
upon the Churches having always underftood the words of our
i , Saviour literally, to be the ftrongeft Argument againft the Sa-
cramentarians, who Erred in underftanding them Metaphori-
tim* cally; But what is that to our Defenders"Propofition? And
liualt where does the Cardinal fay, there is as much reafon for the one
•frf as the other, ahfirapling from the Churches declaration, which is the
■tnn fenfe of his Propofition ? Wherefore now it comes to my turn
s f. to remit him (as he does me) to the Readers Cenfure, and his own
Confcience for correBsion.
ghs His laft Argument is drawn from the Adoration of our BlefTed 90.
jiff.- Saviour in the Eucharift in thefe words; Since it is certain that Adoration of
neither Chriji nor his Apofiles appointed or praSlifed, norjhe Church
for above a loco Tears required or taught any Adoration of this the ESJhTrift.
''M Sacrament-, neither could they according, to Monfieur d-e £xp,if ok. ch.
Meaux's Principles [who holds, that the Prefence of Chrifts "/
Body in the Eucharift ought to carry all fuch as Believe it,
without all fcruple, to the Adoration of it 2 have believed
the '
H6
S- 91'
L
II.
III.
$• 92.
It is lawful to
Adore God
and Chrili
" herever
they are.
Of tit "Euchmfl. "Art. i 5*.
the Corporeal prefence of our Blejfed Saviour in it.
The Antecedent he goes about to prove firft from the Scriptures
iilence in this mattery which tho' it fays, Eat^ Do this
in remembrance of me., yet never fays. This U my ^ody, fall down
andworfhip it: And from St. Pad^v/ho when he reproved the
* Corinthians for violating this Holy Sacrament, did not tell them
'(tho' it was obvious, and much to his purpofe) that in profauiD?
'this Holy Sacrament they were not only guilty of the Body and
' Blood of Chrilt, which it was Inftituted to reprefent to us ■
' but evendiredlly Affronted their Blelfed Mailer Corporeally pre-
'fent there y and whom inflead of Profaning, they ought,aubey
' had been taught, to Adore in it.
' Secondly,From the new praftices of Elevating the Holt Intro-
'ducedfayshe in the yf/? Century, to reprefent the lifting up of
'Chrillupon the Crofs, but not to expofe it to the People to A-
'doreit jfrom the Bell,the Feafl of the Blelfed Sacrament,the Pomp
' of carrying it through the Ilreets, Expofition of it upon the Al-
' tars, Addrelfes to it in cafes of Necefiity, and performing the
' chief Adds of Religion in its prefence: all which, hepretends,
'are but Inventions of yefterday, or were never mentioued ia
' Antiquity.
' Laflly,Becaufe the Primitive Chriiliansinllead oftbia Wor-
'Ihipdid (as he fays) many things utterly inconfillent viith It •,
'as Burning infome Churches what remained of the Holy Sacra-
' ment; permitting the People to carry it home that had com-
' municated •, fending it abroad by Sea and Land without any re-
'gard thatwecanfindhadtoits Worfhipi burying it with thpr
' Dead; making Plaiflers of the Bread y mixing the Wine with
' their Ink; which certainly, fays he,are no inilances of Adoration.
Fefore I begin to Anfwer this Objedtion, I mull beg leave to
fliew our Belief in this matter, and the Grounds we go upon.
Firft we believe, whoever acknowledges Jefus Chrift to be
God and Man, may lawfully Adore him wherever he hasaRsnb-
nal ground to believe him to be prefent; yet is he not at all times
obliged to pay this adtual Adoration; becaufe otherwife the
Apoftles mnfthave done nothing elfe but Adore whenever they
were in the prefence of their Lord.
Secondly, the Grounds of our Belief that our Blelfed Saviour is
really Prefent in the Sacrament of the Eucharift, are undoubtedly
Ration3l7
Art. 15,&c. S-93' 0/ Eft char tj!.
Rational, as I think I have fufficiently fliewn ^ and therefore
allthofe who believe him Prefent, may lawfully Adore him there,
tho' they are not always Obliged aftually to pay that Adoration;
ctherwife they muft do nothing in prefence of the Sacramecit
but Adore Him.
Thirdly, It is worthy our Remark that the words Sasrarnm^
Hoji or Eucharifi are fometimes taken for Chrift alone, fometimes
for the Species alone, and fometimes for both Chrift and the
Species*, but when we fpeak properly of Adoring the Sacrament,
we fpeak only of Adoring Chrift in the Sacrament: For we do
not adore what is Vifible, Tangible, or any ways Senfible in the
Sacrament; butonly Chrift Jefus, whom we believe to be under
thofe Vifible, Tangible, and Senfible Elements.
Laftly, The Church being confirmed in this Belief, hasAutho-
rity, as occafion ferves, to command the payment of this Adora-
tion, which is Due at all times; and to fet apart fome folemn
Fcftivals, or Ceremonial Rites to invite her Children to perform
this Duty.
Thefe Confiderations being premifed y I deny his Antecedent:
and tohis Proofs I anfwer.
To the firft Ifay, the Scriptures filence is no more an Argu-
ment againft us in this, than it is againft the Adoration of our
Lord when prefent in theflefh : for tho' we find there a Com-
mand of going to Chrift, and following him; yet will he fcarce
find an ex prefs place in the Gofpels, where Chrift commands his
Difcipies to Adore him. This Adoration depending wholly on
his being God, it was fiifficient that he convinced them of his
Divinity; and we being thus convinced by his own words that he
is prefent in the Sacrament, we are obliged to adore him there.
And if St. Paul did not Argue as our Defender would have
had him, yet does he doit with no lefs force and Energy. Itwas
fuificient to tell them it was the Body and Blood of Chrift: j
that ta receive it was an Annunciation of his Death; that they
who received it unworthily were guilty of the 'Body and Blood
of their Lord ; that they eat and drunk their own Condemna-
tion^ not Difcerning the Lords Body. That therefore there were
many fick and. weakamongfti them, and many died; Thefe, as
they ! were fhffident Argumejits $0; perfwade them .not to
|)rofane tke Sacrament i fo were they fufficient,Arguments to
0^2 convince
We cannot
always pay
this adtual
adoration.
We adore
Chrift in the
Sacrament;
not what is
fenfible.
I.
The Scrip-
turea filence
no Argument
againft a per-
petual pra-
ftice.
118 of the Euchariji, Art 15,8fC. pj-.
convince them and us of the Obligation to Adore him Prefent in it
tho' St. T^ad did not put them in mind of that Neceflary confer
quence.
§. 94. To the Second, It has always been the cuftom of the Church
to condemn Hereiies by her Pradice, as well as her Anathema's •
condemnY'^'^ commanding the (jlory be to the Father^ &c. to be faid or rung
arifing Here- every Pfalm , in oppofition to the Arian Error \ and the
lies by Her Feaftofthe Blelled Trinity to condemn the Amitrmtarians
praflice. no wonder therefore if, when this pernicious Herefy of the Sacra,
qnid'.m mtntarUm begun, fhe teftified her Adorations by new praftkes
aucl foiemnitics *, Tho'therefore the Feaftof Corptu chrifii^
Expofition, the Elevation, &c. May not be veryAntient; yet
vvasitnonew thing to Adore Chrift in the Sacrament. Andir
>a was but necelTary that when Heretics begun to offer Indignities
to that Sacred Myftery, the Church Ihould injoyn new Prayfes,
vtTjr Lcc:pieit. Honours, and Adorations to her celeftial Spoufe; totheend,as
the Council fays, that Truth might by this means triumph over hp
ubcfcam,vBiud:>- Herefy •, and that its Adveifaries at the fght of fo much fpkn-
amidft fuch an unherfal joy of the Church, king rceakrted
difenabled, might decay, or through frame and confHjion at lajh
■ I . ejJ. I J. C.J.
§• 9'i- To the lafl I anfwer,That iffome things weredone to avoid
inconveniencies, or others out of a heat of Zeal, which are not
praftices hurt ^gtceable toour pradices at prefent, they were not generally re-
not the uni- ceived; nay cenfured by the Church when once they grew more
verfal Do- public; or layd afide when the inconveniencies were removed,
dnn. pradices did not fhew a disbelief of the Real Prefena,
tho' our Defender may perhaps fhew that they tended to a dif-
refped, upon which account it was that the Church abolilhed
them. J
Htfjch.inLnit. If it was 3 cuflom fot fome time, in the Church oiJerHfalm,
I.2.C.B. jQ remained after Communion j Was it not a fhew
of,Reverence and Refped, left perhaps the Sacred Symbols
might fall into the hands of thofe, who would Profane tbem.
fhiji. 1.4. jjjg fgjjjg ^^g cuftom in the Church of Con-
ftantinoplt, of giving the remaining particles of the imtnttcdatt
Body of Jefus Chrtft Our God, as the Hiftorian expreffes }h 'o
young Children. But this I hope was confifteut with a belief of
the real Prefcnce. ^
Art. i^,8cc. jr.9^* Of theEuc^iArifl. 119
' If alfo the Primitive Chriftians permitted the Faithful' to
i,^ carry it home with them, or fent it by Sea or Land to the Sick,
ortothemwith whom they would tcftify their unity, it was not,
I liope, any fignof their difrefpeft, but rather a teftimony of
their Veneration; and a praftice which did not derogate from
their belkC of its being the Body of their Lord.
If a St. BenediB: caufed the Blefted Sacrament to be laid upon ue, a^ue hoc
^H^sthe breafl of a dead Corps which the Grave would not retain,
iiKr^ bnt threw it upas often as it was buried, to the end it might re- magna
WCnmain interred^ was it a difrefpedlful action? efpecially feeing
Kliir, St. 6>e^or^ the Great, who relates it, fays he did not only call it
tur^e eurn tradin^
'Body of our Lord, but ordered them to lay it upon his Brealt 2-
reverentia. Other Examples of burying the Sacrament
with the Dead, Ihew rather a zeal (tho' mtfecmdHm fcientiam)
jjjjvj: than a difrefyeEl. And if this miraculous elFed invited others to pre-
. fume to do the fame, the Churches vigilance foon fupprefled the
growth of fuch an inconvenient and unneceflary pradice.
If a Pope or Council to tellify their holy Zeal and Indignation siron.
■ '' againll Pyrrhas the Monothelite, or Photm the Schifmatic, mixed §• i>-.
fome drops of the life-giving^ Blood, (as one of the Hiftorians calls
it) or the Blood it felfof owr Saviour (as the other) with their
^i'^'Ink, it fliewed, 'tis true, a zealous indignation, but is no proof a-
gainll the real Prefence, but rather for it.
eyfK If St. aiuguftin tell us once of a Devout Mother,that made a Ca-
dC^ tajilafm of the * Eucharilt, and applyed it with great Faith
resas' to the eyes of her Son, who was born with his eye-lids joyned
f oft together ; and that the Child had his eyes opened^ the mira- "t" 1^4""'
:tli£; culous effeft lliewed that his pious Mother, had a ftrong Faith; * what this eu-
llietbut is no argument that Ihe believed it to be only Bread, or
a mere commemoration of the Body of our Lord ^ or that it Krwa ftt'
A- was a Cuftom in the Church to make Plaifter-s of it. q^miyoivenin
tnc Church in tc-
;■ u n!on with one another, being often called by that name: but was no^'^TL«amm.
But becaufe our Author is fo pofitive, that the Church fcr §• 96.
above a 1000 Years neither required nor taught, this Adorati- Adoration of
/IX on ; I will here give fome few expreffions of the Fathers to theLSarHl
^ cool his courage, and Ihew how little converfant he has been in very ancient.,
their writings, and with what boldnefs fome men will tajk, whca
they are engaged to defend even a bad Oufe,
If
123 Of the EuchariJI. Art.15,8:c.
mention St. 'Denis the Jreofagit's Prayer to the Ble/Ted
f- 3 vifr't" Sacrament, or How he relates many of thofe Ceremonies whicli
t'V»tj. B, we now ufc, and in particular a kind of Elevation, which he calls
A JJiewing it to the People, my Adverfary will perhaps tell me
I miftake the Man: but he dare not, I hope, fay, but that at kali
he who writ that Book, lived long before his 1000 Years tie
(') Jbw quid time he has prefixed for the Epocha of this Adoration. '
the Defender had'Read (4) St. t^Mgufiw, he would hare
told \i\m^it was fo far from being a Sin to adore the Fkjl] of chrift
Terr J. fuici/ula in (he Sacram€nt, that they finned who did not adore him,
Je-i-w t7i^ rutt!.
E littluj'is conver^o
me ax Chrijlum, qui t il fum qufto b'C,& invcnio quomcio fine impietate adoretur terra, fine impietate aJmturf'thilbt,
prdw't ejm, SujU, de t .rra terram, quiacaro de terra eji,& decarne Mxrix cxrmm accepit. Ei
hie atnhulxvit,t/' ipfani carrtemnobU mandicxnda'n ad falu'.t'H dedit tnemo antemillam carr.eii mittducat, tijpins
a.i-rxverif. iaveatumeji quetnxdmodum ad-retur t ilt fcahellum pedum Domini ; tt mm foliim nc n pe;ccmus aJoiinao,
fctl pecccmus non aJor.incio—Idea ad terram quamlibet {S>xcrimemalein\ cum te inchrea atque pnjleraai, nm ipifi
terram imuexrh, fed ilium Sandum, cujtn pedum fcabellum eji quod adir-n. ,^ug. in Pf, gi.Tom.q. per, 1104, C.
(b) Manduca- Had hc Read the fame{b) Holy Doftor upon thefe wordsofthe
humiUtl°hDomi. Pfalmift, Edent paaperes& fatarabuntiir—Manducammt & ado-
r/tfui etian di- ravcrunt omnespingues terra,, he would have found this Expolition,
Jfuli'ZpelcTfwt- tbat the proud and haughty of the earth approach to Chrifis table, re-
rati jum ufque ad ceivc his Fkfh and Blood J} ut they only Eat and not filed,
tZ't'en'^dm-f^e- becaufe they do not hunger and thirjt after Juftice, whereas the P«3r
runr. Ibid, pag. and humble Eat and are filled becaufe they follow him,
JC5 A. Item ■' J J J
Jtp'ji. ilo. ad Hotioratumcap.fp, Et ipfi quidem adduPdi funt ad menram Chi ifti, & accipiuitt de Corpo!{J'
Sanj^uine ejiffifed adoranc noneita)rt fiturauturyquonUmnonimitantur^-^Et i^J^'veniuttui
ducan. if adotant p norttamen fa-urantur, quia non tfuriuni & fitiunt JuJiitiam.
j2bdHm!rra Neither did St. Aigufiin invent this Dodlrinof his own head,
inteiiigaiur, per but rocelved It from his Mafter (c) St. jimbrofe, who didnot
'cfijit,''qfaZ'''" Expound the fame words Adorate fcabellum pedum ejus, aftei
hodiefuoque in the famc manner, affirming that they adore the Flejhof Chnf k
mmf&qtfm' 'he Myficrks, (notin Myftery:) but alfo has particular (d)?nf
^Apo'ioiiinD mi- crs to the Blefficd"Sactament, whlch fo offended the(e)
J that they reproved them, faying, they contained an ado-
Sana'.hb.i.-ap.ii. ration of Bread in the Sacrament j and made f/) Mr.
(d^Yanir duUij- ;„/v t-\ C e-,. n...!.... n.. r ..u:. /-.i r„„ iLi adnfA-
fiLfTnaptiTum ^^em as noHC of St. Ambrofes, for this fole reafon,
cerdia met, utfert- tio Sacramentt,
tiain fuavitatem
amorir tui,fttHa , .... r
ab omni Unguore, uinuUam prater teamem pulchrhudinem—Vanis vive,pankpulcher, pank mundt, qm dtj""*'!"'
calo,&dat vitam mundo,veni iitcormeum, & munda me ab omni iaquhiamento carnk & fpiritut, SiC. Oril-f^t""'
ad mifam. (e) Cent, 4.c«/.430. (J)ftr*b{emadt RumtuuefiM emtntitt Citholkifmo, p«g.*ti. apudBtietltji t'Hl
vi the MaJjT, pag, 2i>y. ^
Art. 15)8fC. jT. 97' Of the Eucharifi. 121
I lhall not mention any more of the Latin Fathers for this A- W
deration. And for the Greek Fathers (g) St. Chryfofiom was
Wwj- wont to compare the Altar with the Man2,er, and affirmed we
' I I . I V Coytnf?tin^
nfi: ought to ^intita'te ;»£■ Magt who mm w the Manger-^xvhere- &om.deSAnH}
!)p?,!iV c-s "'f h'\m^ not in the Mmger^ hut on the Altarnot in the
JRkS i; Arms of a Woman, but the Prkji flanding by him, and the Spirit tu'ch. M
ii^'-l^rrith great power hovering over the propofed Myfteries. In his Liturgy
Prieft, the Deacon, and the People, ordered to adore runty tihi ver.'y
with Piety and Devotion: He tells us alfo, that their cuftomwas
then to (fc) Pray to the Lamb lying there, for the fonlsofthe Dead. yerniitte LUS ut
He affirms The Angels to be (i) prefent at this wonderful table,
■"vi:,and to compafs it about with reverence-, and in confirmation of it
'Wft, reports, that an aged holy man. to whom Cod had revealed many btn' o ,
!Ro-i. L • ' , 7 I I ■ I ^ J r r I A ,■ Q) OeS'tctrJ uo
■■i.: myjtenes, was thought worthy by almighty Cod to jee Juch an Angeiic i c.c.^.
:^^]vfon. %!bTi\u
• St. Gregory Naz.ianz.en reports how his Sifter Gorgonia being ni^. oi.it. h.
lofior;: fick, proftratedher Jelf before tht Altar, and calling upon him who is V'yft dt i..or^o-
m-]. worfsipped on it, dec. (J A-AV^c/e (fays he) jhe went away prefently ' '''
perfect health.
jfljrx We Read alfo in St. Bafl, that in his time there was a pre- s-. k.t?/, desp)-
i/i'djfcribedform of Prayer, or words of Invocation when the Bleffied Xerfmluior
Sacrament was fhewed to the people. rng^fcvTiur'i,"!
I . wricccn Traditi-
lifjft^ons, lie (ays; IivocrionH verbj^dum rfietdtiur tanif EuchmfiUir poculum be.ttdUioM qui, jcn} , lehiuii f
In a word, all Antiquity fpeaks of this Adoration •, all the Li-
to' turgies both of the Latin and Greek and Abyffine Churches, ihew
^ the Pradice of it long before our Defender fpeaks of; fo that a
, Treatife might be made a part of this, to the eternal fhame of
thofe who are fo bold as to fay, thzt the Church neither retpuirednor
jC*l^ taught it for above a thoufani years.
From thefe and feveral other the like paffagcs of antient Fa-
thers I conclude quite contrary to the Defender, that feeing the
'm Primitive Chriftians did adore our Blefled Saviour in the Sa-
,£ip- crament, znd Pray to him, they did believe him to be really
ale;' prefent in it.
ilS.'S I pafs by tlve wonderful rcfped that was fhevv'n to the Sacred §• fi*
VefTeis, Corporals, and other Utenfils, confecrated to the.Ser-
, vice of the Altar ^ neither Lay pcrfons, nor yet they who had
^ only taken thciPuKA Orders, being permitted to handle thofe
M? which ,
m
122
5. yS.
Ofihe Euchariji. Art. i See. 5*. 98,
which had touched that Adorable Sacrament. I omit the Re-
verence with which it was received ^ and the wonderful care left
any drop or particle fhouldfail to the ground, and thepunift.
ment inflifted upon them that fhould let it fall ( which caution
was not ufed towards the water of Baptifm, though Holy alfo)
neither will I inlift upon the receiving it fading,
lays , if} honortm tmti Sacramcnti^ in honor of fo great a Sacra-
ment i nor of the admonition that was given to married perfons
to live" continent certain days before their Communion; mrof
the manner of referving the Sacrament in Silver Doves, in Golden
Towers and Tabernacles i nor the care they had, lellMdels
or the Catechumens Ihould be prefcnt atthofe Sacred Myfteries-
Thefc were not accidental, or at hap-hazard, but the-deliberate
pradices of thofe Primitive Ages;, and I think ought rather to
bcconddered than thofe pretended inftances brought in by my
Antagonift.
They who defire to fee more, let them read the twoDif-
courfes lately publilhed concerning this point; and Brkrlefs
Lyturgy of the Mafs.
I will conclude, with this one Refledion, which I defire all
thinking perfons to confider: If the Dodrin of the real and Tub-
Ifantial Prefence of Chrifts Body in the Sacrament cavtied v<ith
it fo many Abfurdities as our Modern Authors would make us
believe; and the Adoration of Chrift in the Sacrament was fo
manifeli an Idolatry, as they pretend *, all Chriftians certainly,
who were tender of their Salvation, mull needs have had an ab-
h'orrence of, and fomuch the greater aver lion from that praftice,
by how much it was more contrary to their great Principle, that
Cod only rvAs to be jidored. Seeing then it is manifeft by the
concelTion of Proteflants and public Records of every Nation,that
the Adoration of the Sacrament was publicly pradifed, not la
one corner of the World only, but throughout all Chriftendom
forthislaft 800 Years; and that no perfons, that we knowof,
ever contradided that pradice, but fuch as were immediately
condemned as Heretics: Seeing alfo the plain exprelfions of the
Primitive Fathers, Ihew this to have been alfo pradifed in their
days; and that no beginning of this pradice can be (hewn; we
mull neceflarily conclude, that our Modern Authors are deceived,
both as to the Abfurdities with which they charge the Do£trin>
ana
I
9
Art. 19,8rc. jT. 99. Of the Sucrifce of the Mufs.
and the Idolatry of the Practice : and that the Church in all thofe
Ages did believe, as we do, that Chrifts Body and Blood was
truly, really, and fubftantially prefent in the Sacrament, and
there to be Adored.
I2J
ART. XIX,XX,XXI.
Of the Sacrifice of the Mafs.
HAving been of neceffity fo prolix in the foregoing Article,
1 hope my Readers will excufe me if I be Ihort in thefe What a Sa-
which follow , and are but confequences of a Real and Sub- crifice is.
ftantial prefence.
The word Sacrifice has various acceptations. Some times it
is taken Improperly or Metaphorically, for any aft of Devotion
referred to the Honor and Worihip of God, as Prayer, Alms-
deeds, Praife, Contrition, &c. But when we fpeak properly, we
intimate an External aft of Religion, whereunto the office or
funftion of a Prieft is ordained. Hebr. 5. i. And according to
this acceptation we define a Sacrifice to be. An External aft of
Religion, whereby a Prieft lawfully called, offereth unto God
alone fome Senfible and Permanent thing, with alteration or
real change thereof, in due acknowledgment of Gods fovereign
Dominion over us, and our all-dependance on his power and
providence.
Our Defender in this, and the following Articles (as former-
ly in his Expofition) feems to lay the ftrefs of the caufe upon
the Council of Trents calling this truly and froperly a Sacrifice ^
whereas he thinks it is only Metaphorically fo: And will have
nothing to be called truly znd. properly z Sacrifice ^ in which there
is not a true and real defiruElion^ or faying of the thing Sacrificed;
and cites Ae//4rwH*in the Margent for it. Inanfwer to which I
need only give that very objeftion of the Cardinal at length,
in which anyo.ne will fee that our difference here is more in the
Name than in the Thing, tho' however this mnft be reprefented
as one of thofe Errors which mofi offend the Church 0/England,
and our bleeding divilions muft be kept open to the ruin of both
Church and State.
R Cardinal
of the Sacrifice of the Mafs. Art. 19,8cc. i oo.
Cardinal BelUrmin being about to (hew the feveral opinicms
concerning the Eflence of a Sacrihcc, and in what part of [U
* Mafs it confifts, tells us, that fome place it in the Confecration
*for thisreafon,becaufe they will have the EfTence of aSacrificJ
* to conlift in a (laying of the Viftim; but by that aft only there is
'a true Immolation of JefusChrid:, viz.. a reparation of his Body
' from his Blood by the words of Confecration, tho* the natural
^concomitarxe hinder the Blood or Soul from being truly fepj.
* rated from the Body.
Againft this reafon (after other Arguments) hehrmsthic
reiki cbnjiimt- !» the Sacrifice of the Mafs either there is (fays he)« trw
Ut ioirocaftoy and real maStatkn and (laying of JefUs Chrifit- or there is m n
vd nun jit. Si not , , , , \ t ,, r • ' 'I
noneji virmn there be not,, then (according to you) the Mafs u no real Sacnfia;
when the Ejfence of a Sacrifice confifts in being fUin (as it Is
trijieiumenhn your opinion) a true and real Sacrifice requires a true and real (Uy-
TeZZTJlm if there be , then we might truly fay^ that Chrifi is trd)
cccijUnem exi^it, andrcally flainby Chriftian Trie fits-, but this is rather a Sacrilege then
tjfintia Saeri-
jicii. Si autem pt : fr£o vtrum trit dictre , a S teerdjiibxs Chriflijnif verb & rexliter Chrijlm ecciji, n ioc Sj'
crilcgium nm f^crijjciurn e]Je videtur, de Mijfa. lii>. i.caj, 17. f ig. 873. A.
§. 100. From this manger of Arguing any one may fee thatit is nei-
Sacr^fiL Cardinals, nor the Churches opinion, that the tffence
confilis notin ^ Sacrifice confifts in Slaying of the Viftim: Butyetweac-
flaying the knowledg a True and Real Sacrifice in the Mafs. And had he gone
Viftim. a little farther in this Author, he would have feen how all the
EfTential parts of a Sacrifice are contained in it.
Pig. 6s. Our Defender in his Expofition tells us, there are Four things
Four things required to make a Sacrifice, i. That what is offered be fomC'
Sacrificethat is Tifible. z. That of profane which it was before, itk
now made Sacred. 3. That it be offered to God. a^ndsyly, by thet
offering fuffer an Ejfential deftruSlion. And fuppofes the greateft
part of thefe conditions, nay all of them, to be evidently wanting.
Now Bellarmin in this fame place tells him, that three of thefe
Conditions are found in the ^nfecration of the Eucharift, and
the other is evidently included in them.
Firftf fays he) a SProfane or common thing Bread, is by Confecration
snade the Body of Chrift, the Vifible Species of Bread remaining;
neither does it follow from thence, that Bread is only Sacrificed,
but
124
Cardinal
l^ellsrmin
vindicated.
Art. 19,&C. i". 100. Ofthe SAcriJiu of the afs, 125
but that which remains, the change being made.
2. That Sacred thin^ which remains under the Flfthle Species^ it
offered to Cody by being placed 'Upon the Mtar.
Laftly, By Confecration that which is offered is ordained to a True From hence it
Real and external change and deftruUion , which was neceffary for
the Effence of a Sacrifice: for by Confecration the Body of Chrift derin his Expo-
receives the form of food j but food is ordained to he Eateny and by acJ^ed'^h/or-
that to a change and deftruUion: neither is that any objeSliony that the dinai of faying
Body of chrift fuffers noty nor lofes its natural being when wereceke
the Euchariji : for it lofes its Sacramental beingy and thereby ceafesto in Eating, or
be really upon the Mtary ceafes to be a fenfihle food. The Cardinal ^^YcfiTahkbhe
being thus Vindicated, I fay, can be faid to
have done it.
ReadhU 7. Propofition in the fame 17. Ch. of his i. Book, Sicramemi confumptio ut fit a Sacerdoit Sacrificante
p rj eji tjfcntialn, jedncn tola Ejfentia And the 8»^, Confecratio Eucbarijtix ad EJf.n iam Sacrijicii fertine\
The words of Bellarm/n which he deed are thcfe, Chrifim i]fi Jut Cortfecrando ^ confu'iando Sacrtficavity aut mkU9
itiodo Sacrificjvit. But it was not to his purpofc to put in confecrando.
Our Defender cannot deny, but that the Prophets in the Old '> "•
Law foretold, there Ihould be dayly offered amongli the Gen- Eja]',66. n.
tiles a pure Oblation , and that in the time of Antichrift, the
dayjy Sacrifice Ihould be taken away : He cannot alfo deny but f/";
that the New Teftament fpeaks of y^ltars and Priefts. And hX. ij. lo.
that the Fathers of the Primitive Church ufually called theEu-
charift a Sacrifice, an Oblation, an unbloody SacrificCy a Sacrifice
which ^Deacons had not power to offer y but only PrieftSy and the ''''"■"^titad
like Exprelfions. Upon what ground then can he pretend that
all thefe Expreffions were Metaphorical, and endeavour to elude k«oi''>q>nbufdam
all thefe, by flicking firm to his Notion of a Sacrifice that there b^ltrelb^teff
can be no true offering without fuffering j And becaufe, Chrift does .
not fufferin the Mafs, therefore he is not truly OiFered? The Z7Pl°gant-^^d
Bilhop of Meaux y one would'have thought has fully removed .
' that difficulty, telling him, that if we. take the word Offer in dkim'abbhqt'
'theifenfe it 1§ made ofe of in the i^iftle to the Hehfewsy as
' plying the Adiual death of the Viaim:, we willpublicklycon-GfliJ^i
' fefs that Jefus Chrift is now no more Offeredmp^' neither in the! J;!,;
*■ Eucharift, nor any where, elfe. BUt hecaufe-tfais-v;<ord has a^Nic. pb»Li
Marger fignification in other places of Scripture, w^ere it'isof-r'/^v'^pjrjl
* ten faid, we offer up to God what we prefent before him, the
* Church, which forms her Language and her Doftrin not from
' the fole Epiftle to the Hebrews, but from the whole body of .
R 2 *the
il6 of the Sacrifice of the Mafs. Art pi,&:c. J*. lo i
' the Holy Scriptures, is not afraid to fay that Jcfus Chrift Offers
* up himfelf to God wherever he appears before his Face upon
* our behalf, and that by confequence , he Offers up himfelf in
' the Eucharift, according to the Holy Fathers expreffions.
We affirm then that in the Mafs is Offered up to God a True
proper and Propitiatory Sacrifice. A Sacrifice in remembrance
of that on the Crofs, and applying to us the benefits there pur-
chafed for us. A Sacrifice in which Jefus Chrift is both the Prieil
andthe Viftim. But yet no bloody Sacrifice. Here is no Death
of the Vidlim, but in Myftery and reprefentation. But however it
is a True and proper Sacrifice, as Chrift is truly and properly
a Prkfi for ever after the order of Melchifedec.
5. lOT. I might here have taken notice how this Expofitor brings in the
Exfo/ ch. of Eng. Bifhop of MeDiux.y obferving that the Author of the Epfile to the
t'C- a?- Hebrews concludes, that there ought not only no other to be
Offered for fin after that of Chrift, but that even Chrift himfelf
ought not to be any more Offered: and makes his Advantage of^it.
Whereas, if he had added the next words, they would have
AFaJlificati- folved the Difficulty. For the Bilhops words are, that
on. ■ file concludes roe ought not only to Offer uf no more FiBims after Je-
fus Chrift.^ hut thatjefus Chrift himfelf ought to he but once Offered
Hp toSDWtl) foi 110. But thefe laft words were overfeen by our
Expofitor , or he was loath to trouble himfelf with fuch di-'
ftindtions, as make for Peace.
I might alfo take notice how cautioufly the Defender avoids
my queftion concerning what the Church of England holds con-
cerning her Priefts, whether they be truly Priefts or no; whether fie
acknowledge a Sacrifice and an Altartruly and properly fpeaking or
no ; thd poffihly not in fuch a rigorotti fenfe aa may be put upon the
words. To all which he returns a profound filence.
As for the Refledtions upon what has been faid, I leave the
Reader to make them himfelf j and hope, if hd have a True
Zeal for the Salvation of his Soul, he will ferioufly confider the
premifcs, and heartily befeech Almighty God to enlighten his
mind to the knowledge of his True Faith, without which it it
impefftblc to pleafe him.
ART.
'51,
Id'A Art. 22. jr. 102. QomrnHntonufiderhoth Species, 127
5S?r^;J ART. XXII.
Commmion under both Species.
t-r*He Vindicator tells me, that I advance Three ArgKinents $
w wji; J[ in this Article from the public JEts of their own Church. The Argu"
firft falfe. The fecond both faife and unreafonable. And the third no-
■'J' Httii thing to the purpofe. By which I fee he is not unskilled in Multi- to beneithe
te plication i and very willing to caft the Lyer upon me, if he could: falte. unrea-
■ill-5/ Bat the falfe.,the unreafonable^ and the /wpewwm will be found fonabk, nor
perhaps to lye at the Accufers Door.
tiiiti!: My Argument was but one, andl think neither unrealbnable
nor impertinent. He had told me from their } or/7 Article, That rln. 10.
■ the Church of'En^l^ad declared^ that the Cup ought not to be denyed
; lim; to the Lay-people-, for as much as both parts of the Lords Supper by
lakair £):ofnancc anD Cflnwnanoment cng^t to be adminiftred ta
iforiSjij all Osrtftian men tLliht, From hence I Argued, that if the Church
of England allowed the Communion to be given under one
iJDWt Species in cafes of Neceffity, Ihe was not confonant to her felf,
nor agreed with her soffc Article, which looked upon it as the
exprels Command of Jefus Chrift to give it under both Species j
11^ and his exprefs Commands are certainly indifpenllble. AJfo that
' if fhe did allow it lawful to give it under one kind in cafes of
,neceffity, the Arguments which the Bifhop of Meaux had brought
againfl the Calvinifts of France, were equally in force againfl:
the Church of England, viz. that they mull not deny, but that
W' both Species were not by the Inftitution of Chrift Effential to
the Communion ; feeing no neceffity could require us to go con-
trary toan Effential Ordinance of Chrift.
i fils But that the Church of England did allow her people to Com-
beea- municate under one Species, in cafe of Neceffity, 1 proved from
e,iI»C Edward the Sixths Proclamation, before the Order of Communi-
/flirfJ on. In which I faid, he had ordained, ' That the Sacrament of
tjini *the Body and Blood of our Saviour Jefus Chrift fhould from
tS ' thenceforth be commonly delivered and Adminiftred unto all per-
* fons within this our Realm of England and Ireland, and other
* our Dominions under both kinds, that is to fay, of Bread and
*Wine. except necejfity otherwife require. This, he fays, as thus al-
ledged, is Ifalfc, becaufe Edward the 6th in that Proclamation
does
Communion ttnder both Specks. Art. 22, ^*.101.
does not ordain any fuch thing , but only fays, that forafmuch as
in his High Court of Parliament lately holden at Weftminfnr
this was Ordained—Therefore, He for the greater Decency and
Uniformity of this Sacred Eucharift now thought fit to appoint
the following Form and Order for the Adminlftration of it. Let
it be fo, if you pleafe, that Edward the 6th did not by vertueof
this Proclamation ordain it^ yet the inferring of thatAdlof
Parliament into that Proclamation fervedasa Kubrick to inform
all thofe who were to Adminifter that Sacrament, thzt ifnecelEn -
required it, they might give it in one kind. And my Argument
has gathered ftrength by being oppoled, feeing it has now not
only a Proclamation, but an Ad of Parliament to back it.
But he fays, it is alfo unrcafonable to Argue as to the frefm
State of the Church of Englar\dy from what was allowed only, and that
in cafe of neceflty toointhe very beginning of the Reformation. If the
Church of had Repealed this Ad* of Parliament, or by
fome Authentic Ad or Canon declared it to be void, it might
have feemedunreafonablein meto produce it. But if this Ad be
ftill in force, I fee no reafon why we may not juftly conclude, that
the Church of Englandholds it lawful in cafes ofnecelEty to Com-
municateonly under one Species ^ which if (he do, all her Argu- -
ments againft Catholics (as if they deprived the people of an
Eflential part of the Sacrament, violated Chrifts Otdinance,
gave but a half Communion , and the like J have as much force
againft her felf, as us. And if fhe leave it to her Minifters to judge
when necelTity requires it to be given only under one kind, why
will Ihe deprive the Catholic Church reprefentative of that
Power? And if a natural Reafon, fuch as is a loathing of Wine,
may induce private Faftors not to give the Cup, to fome particu-
Jar pcrfons j why may not a Supernatural Reafon, fuch as h the
detedion, and by that means, the refutation ofanHerefy, not
to mention the avoiding of many indignities, ^c. induce fuch a
Church reprefentative to command that which was alreadypra-
difed by mcft Ghriftians, efpecially knowing that ftie deprived
them of nothing which was Eflential to a Sacrament?
As for the Note, I made ufe of it only as a-thing fit to be re-
marked, and not as an Argument againft dommunicating under
both kinds. However I might juftly conclude, that if-undcr one
Particle the whole Body of JefusChriftbe contained y and this
Body
Art. Of the Written mdVnwrhteft Word. 129
Body be now a living Body, (which it cannot be, unlefs the FleHi
and Blood,the Soul and Divinity be united) They who receive
one Particle, receive whole Chriil, and with him his Gifts- and
Graces, that is, a full Sacrament.
So that the firft Falfity he accufes me of is (as you fee) a plain
AJiit iniftake; 1 do not fay he had no Reafon for it ^ becaufe the Prin-
4^^"^ ter had indeed placed the Citation in the M argent, over againlb
" a wrong place; but had he conlidered the fenfe, he might have
faved that ungenteele Anfwer. The fecond Argument, as he
isit
calls it, is neither falfe in the bottom, nor unreafonable. And
if the laft: be not fo convincing an Argument, yet does it not want
fome force. And I will add to this Note another, which I de-
fire the Defender to take notice of, that that Ad of Parliament,
tho' it ordained Communion under both kinds, unlefs in cafes
of neceffity , yet was fo moderate as not to condemn thereby the
yfageof any Church out of the Kings Majefties Dominions. Which
5 moderation had he been endowed with, he would not have ex-
prelfed fuch deteftation of the Dodrin, nor pafledfo fevere a
■oditi: Sentence againll the Catholic Church for the Pradice.
mra:
ifflfSE' — —
ART. XXIII.
Of the Written and Unwritten Word.
Defender having fo ingenuoufly confeffed , that the §. 103.
K I Unwritten Word or Tradition.^ as to that G off el which our Blef-
fed Saviour preached, was the firft Rule of Chriftians •, that-
Zl^-^'jhis and the written Word are not two different Rules, but as to all
neceffary matters of Faith one and the fame-, and the unwritten Word
Kisd'- Tfat fo far from loftng its Authority, by the addition of the written.,
that it was indeed the more firmly eftablifhed by it : And ha-
ving acknowledged for himfelf, and his Church, that they
jjSiP ready to embrace any Tradition though not contained in the
written Word, provided that they can be affured it comes from
, the
1^0 of theWritten und Unwritten Word. Art. 2 3, 8fC. 5*. 104.
the j4poftles ^ or that it can be made appear to have been received by
cWc/jw <■« All AgesI thought it neceflary to propofe a
T?a^ditiori certain means by which we might come to know what had been
thus delivered j and that grounded upon the very nature of Tra-
dition. But this the Defender now oppofes and I fhall endea-
vonr to make clear. In order to which we are to confider,
§. 104,. Firft, asto the thing it felf^ that we fpeak here of DiWnc
Truths, which furpafs the reach of human Reafon, revealed to tk
The nature of Apoftles; which Truths the Apoltles were obliged to teach to
th^s cafc"Faithful then living, without addition or diminution; andik
DivineTruths Faithful then living, were alfo tyed under the fame Obligation,
furpafs the to deliver the fame Divine Truths in like manner without ad-
reach of Hu- dition, diminution or alteration to their Succeflbrs, and tky
man reafon. every Age.
II. zip. Thefe Truths were to be taught in all Countries and King-
Tliey were doms, by the Apoftles and their Succeflbrs; and not only
^ught by the taught, but praftifed: So that what one Country or Nation
Countdes? learned from one Apoftle, the fame was another to learn from
another, and a third from a third, a fourth from a fourth, &c.
III. 3/y. The obligation of delivering thefe Truths without ad-
And they were dition, diminution, or alteration, was and is the Itridelt that
obliged to de- polTibly be imagined viz. the forfeiture of eternal Happinefs; _
thdrPoSrk and the incurring of eternal Torments. So that whoever (hould
ty, without undertake to teach his own Invention for a revealed Truth, or
'any Ellential to deny a known revealed Truth, becaufe it was not agreeable to
alterations, Fancy, orlntereft, and taught others to do the fame, could
not but know that he did not perform his Obligation, and there-
fore jullly incurred that penalty.
_ 4/^. But iffuch Men didarife (as there muftbe HerefieSjj who
Herefies ^ would not rely upon what had been taught them j but, proud and
conceited of their own abilities,would form to themfelvesnewNoti-
ons of things, and rely upon their own Wit or judgment, even to
contradidl thofe delivered Truths, or interpofe otii^ not deliver- ^
at them is ^ Connivance in Pallors and Teachers in that cafe,
damnable. Ing their Flock to be feduced, would be a Crime not much inferior
V. to that of the Seducers, andwoulddeferveno lefsapuniihmt"^*.
This Age mufl ^ly. It isabfolutely impoffible that any thing can be taught in
neceflarily this Age contrary to what had been delivered in the immediate
iva^Taught in foregoing Age, but that this Age muft neceflarily know it to be
thelafl.
Art. 2 J, jT. 104' Of the Written Unwritten WorA. i} i
an Innovation: And therefore it is abfolutely impoflible to make
a whole Age believe, they had not been taught a Dodrin as a
delivered Truth, when their Fathers of the immediately pre-
ceding Age had adually taught them, that it was delivered.
6ly. It being thus manifeft, that it would be abfolutely ira- VI.
poffible for an Error againft a delivered Truth, to fpread it felf Error cannon
over the Face of the World without being perceived by them, infenfibly.^
to whom that Truth had been delivered; foisit abfolutely in-
confiftent with the nature of Man, to think that fuch an uni-
verfal Deluge of wickednefs gnd delufion Ihoilld happen, that all
■ Paftors and People of whole Chriften-omlhould in any one Age ^ '
combine together to deceive the next^ge, and either deliver
to them an Error as a delivered Truth , or make a delivered - '
Truth pafs for an Error, when they could not but know that
the doing ofitmuft necelTarily be a Sin, which, unrepented of,
would bring Damnation ; and that no Repentance could be
without making ajaft fatisfadlion.
yly. From hence I conclude that if in any one Age we find all ' vn.
Chrillians agreeing that fuch a particular Dodrin or pradice
was delivered to them, as coming from the Apoftles, it mullne-
celTarily follow, that the Age next preceding that, did alfo believe All perfons
it to be a Truth fo delivered •, becaufe no reafon can be gi ven, nor
caufe afiigned why the Pallors and People of fo many different 5®
Countries and Interefts, otherwife follicitous for their Salvation, oinSouiTby
Ihould all combine together to damn their own and their Pofle- renouncing
ritiesSouls, and deliver that as a Tradition to their Succeffors what they had
which they had not received from their Predecelfors. taught.
^ly. From hence I alfo conclude, that the prefent Church in ThelSf
every Age is the bell Judge of what is u'niverfal Tradition, and Church in
whatnot; and that the way to know her Judgment, is to regard every age is
the uniform voice of her Pallors and People, either declared to
us by the moll univerfal Councils that Age can afford; or bv her is
univ.rfal piaftire. . > ner
p/y. Moreover^ befides this moral Impofiibility that the whole IX.
Church in any one Age fhould confpire to teach a Dodlrin , as This Church
traditionary, which they had not been taught by Tradition; we i?'<5wed
have further the Protnife of Almighty God, that the Gates of b? cS^Prtj.
HeUfiaO. not prevail againfl his Churchy that he will fend the Holy mife.
Choft tke Comforter^ wf^o ftall remain with her Pallors and Teacji^rs
S to
IJ2 Of the Written aniVmritHnWord. Art2j. J'.io5.
to the end of the World^ and ttach them nil Truth •, that thefePalfors
and Teachers (hall be our Guides, left we fhould be led away
every Wind of DoHrin, and fev.eral other the like Prorailbs. So
that,
X. \oth. AndLaftly, Ifay, The'it were poflible, according to
Nature, that ail Mankind (houid at once be fo forgetful of their
Happinefs, as to combine to damn themfelves and their PoUe.
rity by teaching what they had not been taught ^ yet has G^s
Promife -of being always with his Church, fecured her from fal-
ling into fuch a datrlnable State ^ and therefore we may fecureiy
rely upon lierTeftimony; and particular perfons or Churches
are obliged to fubmitto her Sentence, and not to contradift tboir
f f Dodrinsupona fuppolal (as our Expofitordoes) That they mfn
16. being the Dottrin of the Apoftles.^ or of all Churches.^ andin
all adges.^ that they are perttoahCH they are many of them direSly «»-
trary to the written W ord.
■5. 105.. Having thus explicated the progrels of Truth, and Ihem
what natural means God has ellablilhed to fecure us in theJcnoiv-
ledge of it, and how impoffible it is for the whole Chnrciiinany
The nature Age to deviate from it: it will not be amifs in few words to
^ Error with (hew alfo the rife and progrefs of Error, and by what Arts k is
ufually propagated, which will be the ready way to deteft it..
° ^ ® ® And in order to this we may refled.
L I. That an Error in Faith is Twofold, ei^er affirmative or
All Error a- negative. A negative is adenyal of a Truth, whichhadbeenrc'
gamlt Faith vealed , and propagated over the whole World j An affirma*
dat^ then^^ Afhrmation of a faifehood for a revealed Truth, when
Faith. it had not been fo revealed nor propagated ^ from whence it ne-
rii celTarily follows, That all Error againft Faith is of a later date
than Faith it felf, and being fuch can never, tho' it pretend to it,
(hew an uninterrupted Tradition from thofe to whom revealed
Truths had been firft committedi
II' 2. Truth is fo amiable in it felf, that if Error did not enda-
vor to cloath it felf in its Drefs, no perfons would embrace it,
Error cannot but it is irapolTible for Error fo to counterfeit Truth but that
Edential difference, forae charaderifticalnote,
by which the one may be fully diftinguifhed from the other.
5. Thefe Errors being as I faid either the forfaking of a known
Truth delivered to that Age by the foregoing, or an introducing
of
Art. 2J.ir. loji Of the Written An A Vnmitten Word. 13 j
ofa Novelty which had not been Delivered. It manifeftly fol-
lows that amongft all the pretences which Error can make for it Erroratits
felf, it can never at its firft rife challenge to have been delivered by firit rife can
the immediate foregoing Age, but mult take a leap to fome for-
gotten time, and pretend the immediate foregoing ages to have terrupted
been deceived, and either through negligence to have forgotten Tradition,
what had been taught to their Predeceflbrs, or for want of Vi-
gilance to have fuffered Errors to creep into her by degrees, till
they fpread over the face of the whole World.
The letter of Scripture fufFering various Interpretations, it is iv.
plain that Error may pretend to Scripture i the antient Fathers Anuninter-
beinglikewife dead, and notable to vindicate therafelves, their
writings may be wrefted, and Error may make ufe of them to
back it felf j Reafon too being byalTed by Intereft, Education, note"4"wixt^
Paffion, Society, maybe led away, and form fpecious Ar- Troth and
gumentsfor whatisfalfe. Fancy alfo may be led allray, and as Error,
experience tells us, may pretend new lights, which, like the
fatHHiy leadsmen into error; Tradition only relts fecure,
and Error can never plead for that without pretending fome in-
terruption. Thus tho'the Pretended Scripture, the wri-
tings of the Fathers of the Erlt Age, Reafon, and it may be a fan-
cied Light within them, yet could they not pretend to an unin-
terrupted Tradition, becaufe that Age in which they firfl: begun
to teach, withftood them, and they themfelves accufed that and
the foregoing Age of Error.
It is then the diftinguifhing note of Error, to g:y out againft v.
Tradition or the Unwritten word, and her plea is always as I Error always
faid either the Forgetfulnefs of the preceding Ages, or their accufes the
want of Vigilance ; and thereupon Ihe dares never Hand to the in the
Judgment of that prefent Age in which Ihe Begins to appear ,
but appeals (forfoothj to the purer times next the Apoftles, to
the fountain head, to the written Word, to fome dark expref-
Cons of the Fathers of the firft Ages, or the like, as thinking her ^r.
felf fecure, becaufe Ihe can give fome plaufible reafons for her
Xpnpt? ' ° Ihtutionof
i.cxiCLb« the Church
But if we examin her plea we lhall find it groundlefs : For if the Natureof
we confider the conftitution of the Church of Chrift, and the Do<Srins
nature of the Doftrins which flie teaches, we muft neceffarily o^Chrift, and
Conclude that it is impolfible for her either to be fo Jgg cond°m
Si Negligent, this Plea-.
of the Written and VttmittenWord,. Art. 23.J',io^,
Negligent, as to forget the EfTential Truths delivered to her*
or fo Carelefs, as to fuffer deftrudive Errors to fpreadthemfelves
infcnribly.
The Conllituticn of the Church is fuch, that there are Vigi-
lant Pallors and Teachers fet over the whole flock by Almighty
God, w ho arc obliged to watch over their people, left they ftould
be led away into Error, and have had the promife of the fame
Omnipotent God, that he will be with them to the end of the
World, teaching them All Truth, and by confequence fecuring
them from Deftrudive Errors. So thattho' it werepoiJhie by
the courfc of Natural caufes that all the Paftors and Teachmin
the World, fhould in fome one Age or other forget to teach a
delivered Truth \ or be fo negligent as to fuffer an Error to creep
in by degrees, and ipread it felf from Country to Country, or
frcm Age to Age, till fome more vigilant perfons fhould arife
to reeftablifh Truth or deted falfehow \ Yet if we confider the
promifesof Almighty God, and the Vigilance he has over his
Church, we may fecurely rely upon him, that he will never fuffer
his Church to be thus prevailed againft, nor fuch an Univerfal
Negligence or Lethargy to predominate in her.
Moreover, even her Speculative Dodrins are lb mixed with
Pradical Ceremonies, which reprefent them to the Vulgar, and
inftrud even the meaneft capacities, in the obftrufeil Dodrins,
that itfeems even impoffible for any to make an alteration in her
Dodrin without abrogating her Ceremonies, or changing her
conftant pradices. And itmuft needs appear to any confidering
man, even abftrading from the aforefaid promifes of Al-
mighty God, that it is impoffible that any Age fhould forget to
pradife what the preceding Age had taught them*, or call off
univerfally her received Ceremonies, and neither Paftors nor
people fpeak againft fuch Innovations.
Thefe things confidered 1 think 1 had juft reafonto fay, that
the prefent Church in every Age was to be judge of the univer-
fality or notuniverfality of Tradition ^ and that if fhe declared fier
felf, either by the moft general Council that Age, all thingscon-
fidered, could afford ^ or by the Conftant Pradice and Uni-
form voice of her Paftors and People, every private Church or
perfon ought to fubrait to her decifions.
Bat
ll'l
" Art. 2 J." 106. of the Written and Vnmitten Word. 15 f
But this Dodtrin will not down with our Defender, who has fo §.106.
• • great a deference for a Church that he is not afraid to fay,that a»y
(K; private or individual perfun may examin and oppofe the decifons of The Defen-
'f. the whole Churchy if he he hat evidently convinced that his private dersArgu-
3^, hehef is founded upon the Juthority of (jods Holy Word. And he
has tworeafonshefays, why he cannot alfent to this method of tradition
■I'l. judging which is univerfal Tradition. ^ anfwered.
*■ I, Becaufeit is a matter of fadt whether fuch Dodlrins were objedion..
fd' delivered or no, and this matter of fadt recorded by thofe who
" * lived in or near that firft Age of the Church; if then the Records
if ' of thofe firft Ages contradidt the fentence of the Church, any;
ri'; * man who is able to feafch into them, may more fecurely rely
^ ' upon them than upon the Decrees of a Council of a later Age
* or the voice and pradlice of its Paftors and People. And this
* he fays is the cafe in many things betwixt them and us.
But Good Sir, weigh a little the force of your Argument, and Anpwer...
fee whether it be not built upon a mere fuppofition, that the
2!*- Church has erred or may err in the delivery of her DodtrinS ^
iife. even againft the plain words of Scripture, or pofitive Teftimo-
isfny of the Fathers. But fuch an abfurdity being fuppofed, wiiat
att wonder if many others follow after.
leoit Again, tell me, are thofe Records you fpeak of plain to any
der. one that is able to fearch into them? If fo, I hope the Church is
2(S|C as clear fighted and able to fearch into them, as any individual
jjh; Church orperfon: Or are they obfcure? And then I fuppofe yoa
•f- will allow the univerlal Church's confbant pradtice in that Age, or
if her declarations in her Councils to be at lealt abetter Interpreter,
than fuch Private perfons or AlTemblies; And if the Catholic
L Church examining thofe palfages in the antient Fathers tells me
they are fo far from contradidting her Pradlices or Dodtrins, that,
if rightly underflood they fpeak the fame thing with her, I think
f, there lyes agreater obligation on meto fubmit my Judgment to 1
v!. that of the Univerfal Church, than obflinately to follow my owu
f. fenfe, or that of a particular Church diJenting from the whole.
And that this is the cafe betwixt Catholics and Proteftants the
Defender, knows, and the Reader may gather from this Treatifc.
' But the Defender has yet a more cogent reafon againft this §• 107..
*method,which isthat it is apt to fet up Tradition in competition 2. obyim.
* with the Scriptures,and give this Unwritten word the upper hand
* of the Written. Had.
of the Authority of the Church. Art. 24,15. J'.jqJ
Had he faid, that this method would be apt to fet up the De-'
creesof Councils, and the judgment of the Church before the Pri-
vate fpirit or judgment of Particulars, I ftiould readily hate"
granted what he faid. But I fee no competition in our cafe be.
twixt Scripture and Tradition, but that they both ftrengthee
each others Teftimony, unlefs he will have the Text and tk
moft authentic Comment to be competitors.
Now the Defender iooks upon it m a high affront to Scriptm
that the Church's decrees or pradices ffonld obtain andheinfm
with all its tnembers^ when many of them tn/^ be perfstKuffl tha tbpt'
cannot find what jhe decrees in^ nay, that it is contrary to tbe word of
Cod. And declares for himfelf and all his Party,' Thattky can-
* nol allow that any particular Church or Perfon, Ihould be obli^eii
*upob thofe grounds to receive that as a matter of Faith or Do-
*drin, which upon a diligent and impartial fearch appears to tkn
' not to be contained in, nay, to be contrary to the Written mi
'■of Cod. For in this cafe he thinks it reafonable, that the
' Church's fentence Jhould be made void, and the voice of her pre-
* tended Traditions filenced , by that more powerfulone of tk
*■ lively Oracles of God.
But had he exprelTed himfelf clearly and according to the ^
point inqueftion, he Ihould have faid, that tkfenteucc of the
Church was in fuch cafes to be made void, and every mans pri-
vate interpretation of Scripture (ffhe be evidently convinced that it
is according to the word of God^ preferred before the Decrees of
General Councils , or the uninterrupted Pradice and Preaching
of her Pallors. But of this Argument more in the next Article.
ART. XXIV, XXV.
Of the uduthority of the Church.
THe Authority of the Church is a point of fo great inipor-
tance, that being once eftabliihed, all other Dodrins will
NecelTarily follow.
The Conceffions which our Defender had made in his Expo-
fition, were indeed fuch as might very well have given ns hopes
he would have fubmitted to the natural confequences of them'-
\ Art. 24,2 5^. jr. 109. Of the Authority of the C Jmrch. r
t but we might well be furprifed to fee them fo fuddainly dalhed,
, by fuch wild Exceptions as do not only deftroy all Church An-
thority, but open a way to as many different Opinions in Re-
jigion, as there areperfons inclined to make various interpreta-
f-'' tions of Scripture, and hcadftrong enough to prefer their Own
■ ■ - fenfe, before that of Others.
What I pray avails his Conceffions, that the Catholic Chnrch is Jhe
efiahlijloed by God ^ the (jnardian of Holy Scriptures and Tradition:
That fje has Authority not only in matters of Order and Difcipline^
hut even of Faith too: That it is upon her Authority they receive 78-
f and reverence feveral Booki as Canonical^ and reject others as u^po- ^<5.
cryphAy even beforCy by their own reading of thenty they perceive the
^ Spirit of God in them : And, that if as univerfal and uncontroverted 7'-
Sii:. 4 Tradition had defcended for the Interpretation of Scriptures, as for
the receiving of themy they Jhould have been as ready to accept of that
Enri.: too : |[furely he does not mean fuch a Tradition as no one ever
i s: called in quellion; for there is fcaree a Bpok of Scripture but
fome Heretic or other has queftioned whether it were Canonical .
jiuj or no] What (I fay) do fuch Conceffions as thefe avail us,
when he allows every Cobler or Tinker, nay, every filly Woman
ifjy, (for he excepts no body) the liberty, not only to examin the
I J Church's Decifions, but to prefer their Own fenfe of Scripture
ijj beforethat of the Whole Church?
Ip; This pofition is fo Extravagant that I think. I.need only give it §•
7)* in his own words, to make him and all that party who he tells
J" us have approved his Book, either alhamed of this Doftrin and "''fSneri
recal it, or elfe declare they admit no Authority in the Church ;
and this I ffiall do as I examin his Exceptions in their order. Firft Except!-
_ His firfl: Exception is, that the Church of Rome is only a par-
ticular Church,, and therefore cannot be properly calhd the Catholic Zefsonlv
a particular
To this I anfwered, that we did not intend by the Roman Ca- Church An-
tholic ^ Church, the particular Diocefe of Borne ■, but all the ^wered.
Chrillian Churches in Communion with the Bifhop of Borne.
a- And that this alone was the Catholic Church I proved fully by church in-
mk' the marks affigned by the iVia?«e -yi.?,. ofand by con- dudes all par-
Icquence of freedom from Schifmes and Divifions; of SanBity, and titular
si confequence of being free from Hcrefies, Idolatries, Super- m
IJitions and other EffentialErrori: of Vwye/yif/irj^alfo with that communion
, Vnity with her.
of tht Authority of the Church. Art 24,25. j'.i
VmyaudSanSlity, and of being ^pq/?o/jr,that is, grounded upoa
the Doftrins and Faith of the Apofhles, and deriving a continual
SuccelTion from them. I proved, I fay, the Church in Gommuni-
on with the Bifhop of Komcy Alone to be the Catholic Church
which we believe in our Creed, becaufe no other Aflemblyof
Chriftians can pretend to thefe marks but Ihe.
But our Defender found this reafon too folid to be eluded by
his querks, and therefore faid nothing to it^ but jullifies iiis
exception by an Argument which 1 wonder any man ofreafoa
would offer to produce.
Novo if this £that we take all Chriftian Churches inCommmiott
with the Bifhop of Rome^ for the Roman Catholic Church'] k
fm/?, (fays he] he that vohich they man^ 'then they file the Chmk
of Rome the Catholic Church, then furely every other Naiml
Chttrch^ vohich is of that CommHnion, has as good a title to the nm
of Catholic^ as that of Rome it feif.
What fenfe I pray-is there in this Propofition thus worded?
If he mean (as he mult to make an Argument) that every parti-
cular National Church in Communion with the Chujch of Rome^
has as good a title to the Name of the Catholic Church, as all
thofe particular National Churches joyned together have; he
will have much a do to perfwade any Rational man to believe
him, who can but underfland that a part is not the whole.
But if he mean that every particular National Church in Com-
munion with the Bifhop of Rome, has as good a title to the name of !
Catholic, as the particular Diocefe or National Church of Rom |
it felf^ (that is, as he explicates himfelfprefently after, has thefm
Turity and Orthodoxnefs of Faith.) Suppofe we grant him it (always
allowing that difference betwixt the See of St. and other Bi-
Ihopricks, as there is betwixt the head and the other members of
the fame Body) what confequence will he draw from thence againll
us, who allow all other Churches in Communion with the -
of Rome to be truly members of the Catholic Church, and the
Bifhop of Rome to be the Supreme Pallor ? Oh, fays he, This ren-
ders every diJiinEl Church profejjing this Faith equally Catholic witb
therefi, and reduces the Church of Rome, as well as others totthin its
own tsuburhican Diocefe, and foinak^s it otily a particular, not The
Vniverfal Church. And what then, I pray ? Who ever faid
theparticularDiocefeof .Row is the Univerfa-I Church? We fay
Art. 24j2 I). ^.110. Of the Authority of the Church. 13 9
> indeed that the Bilhop of Rome is the Supreme Paftor of the
^ wholeChurch of Chrift, which we therefore call the Roman Ca-
-<(4 tholic Church j but this does not make the Suburbican Diocefe to
be this Catholic Church j For, as the Empire when it was in former
■ times diffufed through moft parts of Europe, part of and
part of Africa^ was called the Roman Empire, from the Imperial
3it.> City^owe: fo is the Catholic Church fpread over the face of
CsTj- the whole world called the Roman Catholic Church, hecznk every
particular Member is joyned in Communion with the one Su-
tr,-: preme Pallor whofe See is at Rome. And this Univerfal Church
;i;£ we fay can neither fall into Error, nor prevaricate the Faith in
any neceflary Points of it, whatfoever a particular Church
may do.
Hence it appears that his fecond and third Exceptions are $• no.
' nothing to the purpofe, as being grounded upon his notion Er-
p of the Roman Catholic Church, taken for the particular Diocefs
of Rome.
X" But now (fays he) Jhould we allow the Church of Rome at great an
Extent at the Vindicator fpeakj of, &c. yet all this would not makg her
' the Whole or Catholic Church •, unkfsit could be proved that there wot '
no other Chrifiian Church in the world, hefides thofc in Communion
with her *, and that all Chrifiian Churches have in all ages profejfed The Chnrch
jufi the fame Faith, and continued jufi in the Same Worfiip as Jhe hath of^oweis tra-
done. And this he conceives cannot eafdy he made out with refe- Orthodox
W-- rence to the Grecian, Armenian,-Abajfine Churches-, all which (he thodox^"^'
fays j have plainly for feveral ages differed from the Church of Rome, ClwcLs
ic and thofe in her Comhiunion, in points relating both to Faith and have all along
Uf Worjhip. Communica-
This is the great Argument of Protellants, who would wil- with her.
'ti; lingly (as I took notice in my Vindication) have the Catholic rag. ,04,
ifj: Church to be compofed of All thofe who profefs the Faith of All thofe who
2 Chrifl, fpread over the face of the Whole World ^ whether prpfcfs the
they be Arians, Nellorians, Donatills, Socinians, Lutherans,
^ r Calvinifls, Chnrch of England Men, Roman Catholics or others. b?s"of tTie'"'
All which they acknowledge to be Members of the Catholic Catholic
Chrillian Church, tho' fome of them may be Rotten, putrid Church.
^ Members ■, they may be true tho' corrupt Churches, as a man may
be truly a man, and yet be very dangeroufly ill. Thus they pro- riain ntes refi}
jjj. vide lorUniverfalityin the Church, but leave its Sanctity and u-
T Unity
/
I40 Of the Authority of the Church. Art.24,25;.
Unity to fhift for themfelves: unlefs what a late Author has pro-
cf the ch. duccd, wlll pafs for a Vindication of their Unityj who acknow-
that there may be a Schifm from a particular Church, but
""fy- Part. 1. that Separation from the Catholic Churchy takgninthe mofl compre-
*• hen/^^e fenfe, is not Schifm but jipofiacy: So that if what he fays have
anyfenfe, hemuft mean, that All the different Beds ofChriltians
in the world makeup but one Church, all which Beds oughtto be
at fuch an Union with one another (as long as each one keeps with-
in their refpedive Countries, where their Religion is
by Law J that no one ought to treat another as a Schifmatic, feeing
there cannot be, properly fpeaking, any Schifm from the one, boly.
Catholic and jipoftolic Churchy but only .^pofiacy v/hichh a Total
Defedion from Chriftianity: But that, if thefe or any of them
Ihoiild meet in a National Church, the Religion ellabliflied by
Law may juftly Excommunicate and cut them all off as Schif-
matics; feeing there may be a Schifm from a particular Church.
How Extravagant fuch a Dodrin as this is, 1 leave to the Judi-
cious Reader to conlider; And return to the Defenders Argii-
ment.
■ J.. 111. He tells us, tliat the Church of ^ome cannot pafs for Catholic,
unlefs we can proves either firft, there was no-other Chrijlkn
Chi.rthin the world be fides thofe in Communion with her, rnktoaddy,
that all .other Chrifiian Churches have in all ages profejfcd juji the
Same Faith, and continued jujl the Same Worjlnp as jhe hath done.
I vvilh he had explicated himfelf a little clearer, and not kept,
himfelf in fuch Univerfals as is that of a Chriftian Church: For
s Chriftian Church may be underftood any Aflembly of Chri-
we mean All tho' profelTing known and condemned Herelies; as well
Orthodox as an Orthodox Church, maintaining the Purity of Faith and
Chriftian Worlhip. If therefore to prove a Church to be truly Catholic,
he chink us obliged to prove there was never any other Aflembly,
■ but thofe in Communion with that Church that ever profelfed the
name of Chrift, or were called Chriftians, or that ever held a dif-
ferent Faith or way of Worlhip from what Ihe held, he rauft
either exped we fhould fay there never was any Herefy ainongft
thofe who profelfed to believe in .-.hrift, nor any Error in their
Worlhip, but that all Chriftian Churches held together in Ne-
celfaries to Salvation; which is manifeft ly falfe; or elfe that He-
refy and Schifm do not hinder perfons from being Members ofthe
Catholic.
Art 24,2 5. iT. 11 r ^ Of the Authority of the Church, 141
Catholic, Church; But this we cannot do, unlefs we will open
a Gate, for all even lawfully condemned Herefies to enter in-
to the Catholic Church (for I fuppofe he will not deny but fomc
have been juftly cut off by Her) And tell the world plainly, that
the Ariam or any other Herefy, may as well claim a title to the
Catholic Church as any other body of Chriftians, tho'Orthodox
in their belief. And if this be his meaning, it follows, that no per-
fon or Church whatever can be lawfully cut off from the Catho-
lie Church, fo long as they turn not Apoftats, and deny their
Chriftianity. All which is abfurd in an eminent degree.
But if he mean only this, cliat to prove a Church to be truly
Catholic, we mult flievv there never was any Orthodox Church
in the world but what was a Member of that Church \ and that
all Orthodox Churches in all Ages profelTed juftithe fame Faith,
and continued juft the Same E/Tential Worlhip that the did: we
willjoyn I/IIiewith him, and doubt not but to be able to fatif-
fy any unbyafled judgment, that the Roman Catholic Church can
Alone challenge this Prerogative; and we dare affirm there never All Orthodox
was any Orthodox Chriftian Church in the world but what com- Chu; ches in
municated with the Bifhop of And that alf other Churches World
in the world, that were Orthodox, profefled juft the fame Faith te^wkhthe
fas to all the Eflential points of it) andpraftifed the very fame Church of
EfTential Worlhip which ihe now does.
That this later acceptation of the Catholic Church is what ought
to be embraced, will appear to any man who confiders, that when
we fpeak of the Catholic Church, we fpeak of that Church,
which has all the other marks of the True Church of Chrift,
joyned mth thztVmverfality, viz. Vmty^ without Schifms and
Divifions ; SanSlity^ without Errors, Herefies or damnable Do-
ftrins •, and an Uninterrupted vSucceffion from the Apoftles. They
therefore who have been juftly cut off from being members of
the Church of Chrift, or have unlawfully Separated themfelves
from her Communion, cannot juftly pretend to be Members of
the true Catholic Church j no more than they who have been
Lawfully Condemned for teaching Erroneous Dodtrins in mat-
ters of Faith or Manners; orthofe who like and his com-
panions,fetupanAltaragainft an Altar, and chalengc to them-
felves aFundtion, like that of Aarons^ without'being lawfully
called thereto. ^
T 2 To
fill
! » rti, ' "■ ■ i '
.? W'' i|™ 'i- , :' -
iM'-Sl ; ^
'i' ■ ^L ?'
''Mm \- '
r'■! J-wj'■••»' f'J
m
142
§• 112.
That Church
alone which
is in Com-
munion with
the Bifhopof
4'"''i!.is the
the true Ca-
tholic Chiircli,
proved.
Of the Authority of the Church. Art. 24,25.^.1
To prove therefore this Truth, that that Church alone which
is in Communion with the Bifhop of Rome^ is this true Catho-
lie Church, I muft delire my Reader to confider,
- I. That when Jefus Chrift fent his Apoftles to Preach the Go-
fpel, he told them, that they who did not believe, Ihould con-
demned, but they who did believe and were baptifed, fliould be
faved.
2. That thefe Believers were called Chriftians, that is, Afenj.
bers of the Church or Kingdom of Chrift t which Church or
Kingdom was to.be fpread over the face of the whole world, to
continue till the end of the fame, to preferve the Doftrms de-
livered to her, to be one and therefore free from Schifms, Holy
and therefore fecured from Herefyand damnable Dodrins; Ai
which we exprefs in our Creed 1 believe one Holy Catholic mi
Apofiolic Churchy
. But feeing the Scripture tells us there muft be HereCes and
Divifions, which as they are deftrudive of Vnity and San^ity,
the marks of his true Churchfo are they alfo impediments to
Salvation, and therefore muft be avoided j and feeing this Church
muft be free from them, fhe muft have a power given her from
Chrift to feparate thofe who are Heretics or Schifmatics, from
the Orthodox Chriftians, and cut them off frombeing,Members
of her Communion.
3. That this Orthodox Church having once lawfully cut off
fuch or fuch Heretical or Schifmatical perfons or AfTemblies, they
could not pretend to be Members of her Communion fo long as
they maintained thofe Errors, or refufed to pay a due Obedi-
ence: and therefore if, during their Separation, other Here-
jJes or Schifms fhould bud out, the Orthodox Church was not
obliged to call in the affiftance of thofe formerly condemned Af-
femblies to help her to cut off or condemn the fecond j nor thole
firft and fecond AfTemblies to help her to condemn a third, a
fourth, or a fifth. But, as fhe Alone had Authority to cut off the
firft Heretics or Schifmatics, fo had fhe alfo Alone the fanieAu-
thority to cut off the fecond and third, and in a word, all other
fucceeding Aflemblies, who either thus oppofed the Truths,
delivered to her, or refufed to pay her a due obedience.
4. Thefe things thus confidered, it neceffarily follows, that in
after Ages that Church alone can challenge the Title of being truly
One
- i
Art 24,25. 11 J. Of the Authority of the Church. 145
One Holy Catholic and Apoftolic (which in one word we call Ca- That Church
tholicorthe true Orthodox Church of Chrifl) which has from
AgetoAgecut off Arifing Errors, condemned proud Schifraatics, the Catholic
and Excommunicatedobftinate Heretics and Heretical and SclnT- Church.which
. niatical AiTemblies, and wasnot her felf condemned or cut olf by has in all ages
any fentenceof the One Holy Catholic and Apoftolic Church: condenned
And tho' perhaps ihe number of thofe particular Heretical or
Schifmatical Allemblies (one condemned in one Age and another n^ver con-
'1^4- in another, fome few of all which might perhaps furvive even demned her
till our time) might be confiderable if taken altogether, tho' in- felf.
fisbt confiderable in themfelves; yet being every one of them lawfully
isii; cut off by that Orthodox Church, they can never Hand in compe-
Rsi; titionwith her, nor challenge a place in her Councils; neither is
(he obliged to call in their help to Condemn any other New
ert:;.: Herefy arifing after them: And if that New Herefy fhould
iveiit pretendihe was obliged, fuch pretentions would be unreafona-
This is the cafe with the Roman Catholic Church and the. §"• 113.
J ' other Chriftian Churches now extant in the world.
■ Tlie Catholic Church in communion with the Bifhop of Rom Church
• having condemned the jirians in the frrft General Council ofiVice ^
lOJr 1 T 11 1 ■ III I I ■ on vvith the.
needed not to call them m to help her to condemn Macedonm^ Bilhop of
Neftorittiy and Entyches in the three following Councils. The fame i^ome was
(6^ Catholic Church that thus condemned Macedonm^ Nefto- never con-
tins, and Eutyches, in the four firft General Councils, condemned by
the followers of Ori^en in the 5f^, the Monothdites in the 6th^
the IconocUfis in the yth-. And the Schifmatic and his
HJZ' adherents in the Sth. And as this Catholic Church needed not
xloi' the alTiftance of thofe Heretics who were condemned in the firft
0 four General Councils, to help her to condemn thofe that were
ifij extant when ihe called the fo did jfhe not need the aid of
(Djj - them or of thofe that were condemned by the <^th or 6th to help
her to condemn the Iconoclafts or Photius in the ythor Sth.
And thus we can fhcw in following ages as Errors did arife, '
ftill new Councils Called, as the firft, fecond, third, and fourth of
0: Later an, in which laft the Doftrin of Tranfubftantiation was
defined againft TSerengarm and'his followers the Albigenfes by tot. f.
■0, 4C0. Bilhops and 800. Fathers. After thefe the firft and fe-
condof Lww, the later of which condemned the Errors which '
the.
tAA"
Ihi com^arutt Ti»
laotogMf Iin~.
Conjtdn'in:'^otim
t cum mflgno
cgrniia:Uy qui
tirtia decima vice
in fementiam Ko-
7nan€ Ecclefi^e
Or^ecos fws toties
deficiente! Conctlio
mceffitio f.r-
traxit. Bin.Tom 7.
One. pig. 891. C.
All the Gene-
ral Councils
thatcondem-
ned Errors,'
Communica-
ted with the
Church of
J^owe.
§• 114-
The Defen-
ders fourth
Exception ,
Of the Authority of the Church. Art. 24,15. 14,
the Eaftern Churches had fallen into by the delufion of PhottHi
the condemned Schifmatic, and ia which, as 'Binm notesfrom
Trithemi-u, the Grecians returned the thirteenth time to the Roman
Catholic Faith. Then followed that of Vienna in Francezgzmlt
the Begaardes and the Begmnes •, After which the Council of Flo-
reme^ Anno 1438. In which the and the Latins confented
to thefe Points, The Proceflion of the Holy Ghoft from the fa-
ther and the Son, the belief of a Purgatory, and the Supremacy
of the Bilhopof %ome.^ tho' through the negligence of the Em- -
peror John Talaologtis, occafioned by his too much follidtude for
wordly concerns, and the calumnies of MarkjLhe Metropolitan of
Ephefas, this Council had not its wiihed elFed. After this the 0
Council of Lateran^ Anno 1512. for the reeftablilhing the Unit/of
the Church and the condemnation of the Schifm begun by the
unlawful alTerably at T^ifa. And laftly, the Council of Irm,
Anno 1545. Againft and all the Modern Hereiles.
Thus (to be filent concerning the vaft number of Provincial
Councilsj we can fliew eighteen Oecumenical Councils, Gene-
rally received as fuch, by all but thofe whofe Errors were either
condemned in them or fome foregoing Councils: The Members
of all which Councils were in Communion with theBilhopoffome, -
and none diifented from that Communion but fuch as had been
thus condemned; neither can Proteftants ever Ihew that even the
particular Church of or any other in Communion with her
wereever thuscut olFby any General Council, or the Dodlrius
that Ihe holds condemned: It is only Ihe therefore and thofe
Churches in Communion with her f all which we call the Pom
Catholic Church J that can challenge the title of Orthodox, that
is, of One, Holy, Catholic, and Apoftolic.
This Truth being thus eilablifhed, and it having been plainly
fhewed what we mean by the Roman Catholic Church, 1 pafs oyer
hisfecond and third Exception becaufe fas I have already fa/'dy -
they are built upon a Falfe notion of the Roman Catholic
Church taken only for the Diocefe of Bome, or a particular
Church, and come to his
4.th. Exception, which is, as I faid , more intolerable than
the reft, and which,-fince he goes about to juftify it as a Do-
ftrin of his Church (for he has promifed to give us no other j
he would have done well to have Ihewed us fome Canon, Ar-
tide
Art. 24,2 5. jT. 114. Of the Authority of the C hurch. 145
tide or Conftitutionfor it; without which, others of his Ere-
threnwill, I fear come off with this Excufe , that he is a young
man and does not well know the Tenets of his Church.
He tells us, that it is left to every Individual Perfon^ not only to
exmin the Decifions of the whole Church, but to Glory in Oppofing
them, if he be but evidently convinced that his Own belief is founded
upon the undoubted Authortty of Gods Holy Word.
This, Itoldhim, wasaDodrin, that if admitted, would main- Maintains all
tain all Diflenters that are or can be from a Church and eftablilh Dlffenters.
as many Religions as there are perfons in the world, which con- Defence 80.
fequences he confejfes to be ill., but fuch as he thinks do not direUly
follow from this DoUrinas laid down in his Expofition. But what
if they follow indiredly, or by an evident, the' fecondary de-
dudion, would not that fuffice to difcountenance fuch a Dodrin
as opens a gap to fuch licentioufnefs in Belief, when Faith is but
One, and without which it is impoffible to pleafe God ?
But let us fee how he maintains it does not diredly follow
from what he has laid down in his Expofition.
fir/, he tells us, that he allows of this Biffent or Oppofition ( from -
the whole Church) only in Necejfary Articles of Faith^ where he
fuppofes it to be every mans concern and Duty.^ both to judge for him'
felf and to maki as found and fincere a judgment as he is able. And-:,
ficondly.. He tells us., that as he takes the Holy Scriptures for the Rule.^
according to which this Judgment is to be made., fo he fuppofes thefe
Scriptures to be fo clearly written, as to what concerns thofe necejfary
Articles, that it can hardly happen that anyone man, any ferious and
impartial enquirer, jhould be found oppofite to the whole Church in his
Opinion.
From thefe two wild Suppofitions, without any proof of them,
as if they were firft Principles which needed none, he draws
this Admirable Conclufion, worth the confideration of every
Member of the Church of England, and for which the. Diflenters
will no doubt return him thanks.
If (Jays he) in Matters of Faith a man be to judge for himfelf-,
and the Scriptures he a clear and fuffcient rule for him to judge by ;
it will plainly follow, that if a man be.evidently convinced, upon the
hefi enquiry he can make, that his particular 'Belief, fin neceflary
points of Faith] is founded upon the Word of God, and that of the
{yiWfzxjzV^Church is not, he is obliged to fupport and adhere to his
own
14^ Of the Authority of the Church. Art 24,2 5. 5-. i f
own bfliefin oppoftion to that of the Church becaufe he maft
follow the Superior^ not the Inferior guide.
Now from hence any Rauonal Man will certainly conclude
that at leall: all DiHenters in neceflary points of Faith fofwhich
I fee not but that they themfelves muft be judges) may makeuft
of this Principle to maintain their Dillenti And as long as they
ground themfelves upon the Scriptures interpreted by the/u-
felves ^ and have but confidence enough to think they have exa-
mined them fufficiently *, what ever Church pretends to pun/ih -
or compel them, does an unjufl aftion ^ becaufe they are obliged
to follow the Superior not the inferior guide. Neither is tbw
lyii. pug 81. method (as the Defender acknowledges it is ) liable only to fomt
Abnfe., through the Ignorance or Malice of fome men : But the Uni-
verfal Church (and much more every particular J is put into an
incapacity of reducing either the Ignorant or the Malitious to
their duty, if they have but Pride enough to be polltive w, as
well as conceited 0/their own Opinions.
But however this Method , tho" thus liable to fome abitfes^ is cer-
tainly in the main mofl jnfl and reifonabk., and agreeable to the con-
JlitHtions of the Church of England, which does not take upon her to be
See An. to. Miflrefs of the Faith of her Members, but allows a hlfher flace and. ~
Authority to the guidance of the Holy Scripture than tothatofkrom
Decif.otts, Thus He.
§. 11^. I know not what thanks the genuine Sons of the Church of
England will rctum him for thus deftroying the Authority of
their Mother •, but 1 am fure the Difienters will thank him for
this liberty, if he will but give them any aflurance that itlhall
be maintained to them with all its confequences i and fuch large
concefllonsas thefe may Unite them all, tho' the Anathemas of
their Synods and all the Penal Laws and Tefts have proved in-
effedluai.
It is not my bufinefs to go about to teach the Defender
the Dodlrin of his own Church ; but had he read the Preface
rowScla-'"'" the collection of Articles, Canons, by Bilhop Sparrow,\tt
mentofthe would have found a Dextrin diametrically oppofite to this of
Authority his, and that one of them mifunderltood that zcth. Article:
ofa Church. For the Bilhop declares that without a Definitive and Authoritative
fentence, centroverfies will he endlefs, and the Church's peace unavoid-
ably difturbedj and therefore the Foice of God and right Reafot hath
ftxt. 24 of the Authority of the Church. c47
taught.^ th.it pi matters of Comroverfy the Definitive fentence ofi Sh-
feriors Jlmld decide the Doubt and rvhofioever fiiould decline from
that fentence, and do prefumptuoitfiy., fiiould he put to death, that
others might hear and fear, and do no more prefumptuoufiy, Deut. 17.
which is to be underftoodmyftically alfoof death fpiritual by Excom-
mimication, by being cut off from the living body of Chrifds Church,
Nay he there proves there is a double Authority in the Church
the one of Jurifdiblion , to correal and reform thofe impure members
by fpiritual cenfures, whom Counfel will not win, and if they be in-
corrigible, to caft them out of this Holy Society j and the other a
Legi[lative power to make Canons and Conftitutions upon emergent
occafions, to decide and compofe controverfies, &c. and this he ihews
by Reafon (as he {zyi)and Gods own Rule, by matter of fad, by that
very 20^/3 Article of the Church oi England, v/hich declares, that
the Church has power to decree Rites and Ceremonies, and in
Controheriitg ofjfuitp, and the pradice of the Primitive Church,
in her General Councils of Eiice, Conftantinople, Ephefus, and Cat-
cedon; whereas all thefe have no force with our Defender; For
he, it may be, is evidently convinced that thofe Texts of Scri-
pture, As my Father fent me, fo fend I you, John 20. All power
is given to me, go therefore and teach all Nations', Matth. 28.
Obey them that have over fight over you, and watch for your Souls,
Beb. 13, &c. were mifapplyed by BilhopSparrow, ortheChurch
of England in his days Nay moreover, if he be but evidently
convinced that the Holy Scriptures ^where or how I cannot
conceive] have taught the contrary^ and that the whole Church
has erred in challenging this Authority , both in the Primitive
and later times, he will think himfelf (if he be confeant to his
Principle) obliged to fupport ^nd adhere to his own belief in oppo-
fition to that of the whole Church, becaufe he muft follow the Su-
pe-rior not the inferior guide. That is .ih: 'plam Englilh, ifbhFa-ncy
teil him the Church has erred, he mull believe his Fancy rzthev
than the Chwrch, he muft follow the Superior, not inferior Guide,
Let us now examin a little his two Toftulatab upon which §• t\6l
be grounds this Dodrin.
His firft is. That he allows of ,this dijfeht or oppofithn ( from the
whole Church ) only in Necejfary, Articles bf Faith. ftuktu^m
Now I thought the Proteftants of the Chtirch of Engl^fid had anfwered!
^tleaft, held the whole Church to bp unerrable in Fun'^thentals,
U c • or
of the Authority of the Church. Art.24,25".
or neceffary Articles of Faith: Onr Defender knows very well
that the moft eminent of his Chavch have held fo, and if he have
forgot it, I will at another time refrelh his memory. If he an-
fwer it was pnly their private opinion, bnt not the Doftrin
of their Chnrch; 1 defire him to fliew his aflertion, that the
whole Church tnay err in neceffary Artnles of Faith , and
private per fori is bound to diffent from her, &c. to be theDot^rin
of their Chnrch. Their i()th Article fays indeed, that particu-
lar Churches have erredi But affirms, the Vifible Church of ckri/t
to be a Congregationof faithful men^ in which the purt ©aojD of
is Preached'y and the Sacraments he duly miniftredet,tZQx'ti\xi^\,^^)M%
j02Dtnance, in all thofe things that of llCCCDTitp are requifite to the
fame. Now one would think that that Congregation of Faithful
who Preach the pure^JKOjD of Cody andadminifterthe Sacramms
duly acco?6thg to ^Pjhinance in all thofe things that of nt>
CClTitp are requifitc to the fame j fhoiild be freed from error in
thofe Neceflaries. But this is the new Proteftancy, our Defender
endcvors to expound^ and it is a hard cafe that we muff be forced
to teach thofe wlio pretend to expound the Dodrin of their
Church, what it is fhe holds. Let him therefore f fay Ihertt
this to be the Doftrin of his Church before he build other
Dcxftrins upon it.
And when he has done that, there will remain fome other
Obftacles to be removed, before his Suppofal will be admitted
by us. One of which is how.he proves it obligatory for every
individual perfon todiflent from the Church oroppofe her Do-
itrins, in thofe neceflary Articles of Faith, upon their being
evidently convinced in their judgments that they have hit upon
the right fenfe of Scripture and the Church has not; and yet
will not allow them the fame Liberty, upon the fame Evidence,
in matters whici^ are not fa neceffary. One would think that if
they be obliged to fubmit to the Church in non-neceffaries; they
Ihouldbe fo much the more in neceflaries. Unlefs he will have
the Church to be an unerring guide in non-neceffaries, and mans
partiqilar judgment of the fenfe of Scripture Errableand on
the contrary mans particular judgment of the fenfe of Scripture
infallible in Neceflaries, and the Church's judgment fallible.
No, But hisreafon is becaufeir is every mans concern and duty
hoth to fudge for hmfelf^ ^udto mki ut fomd mdfimre a Judgment
Art. 24,2 5.JT. 117^ Of the Authority oftheChurch. 145
its he is able when the Difpute is about neceffaries\ whereas he is
not fo obliged about non-neceflaries.
I deny not but that it is every mans concern and duty to make
the beft Judgment he can about neceflaries to his Salvation j when
a lefs care is required in non-necelTaries. But is it not the Church's
concern and intereft to do the fame? and when fhe has done
that, will right reafon teach every particular man to prefer his
fenfe before hers in either of them? No certainly, but on the con-
trary willdidate to him that thebeft and fecureft means he can
take not to be deceived in his Judgment is to rely upon the
Churches fentence ^ becaufe God has given a Promife to fecure his
Church from Error ^ whereas there is no Promife to Individuals
that they Ihall^ipt be Deceived, in fearching the fenfe of Scrip-
tare. If the Defender, can Ihew fucha Promife he will inllead of
deftroying the Popes Infallibility, fet up as many infallible Popes
as perfons. For to be Infallible in this cafe is no more than
ferioufly and impartially to follow an Infallible rule, which is
fo clear in it felf, that every ferious and Impartial Enquirer fliall
certainly underltand the right fenfe of it. Every individual per-
fon therefore ( according to our Defenders fuppolition) who
is fully convinced that he has made ufe of the bell endeavors he
can (his Employments, Capacity, Learning, &c. conlidered) to
come to the right fenfe of Scripture, which Scripture is in it felf
Infallible, may alfure himfelf that he has Infallibly hit upon the
true fenfe of Scripture j from whence it would necellarily fol-
low (truth being but one ) that we ihould have no Errors in the
world but amongll thofe who are neither ferious nor impartial
in their enquiry: For the fault mull either, be in that they
do not ufe their bell cndevors; or fecondly, that their Rule they
go by is faulty; or thirdly, that they take that for a Rule which
is not truly fo, and guiding themfelves by a Rule which was
not given them to be their Guide no wonder if they go allray.
His fecond Pollulatum is, that the Holy Scripture is the Rule j and _ 5. i r 7.-
that thofe Scriptures are fo clearly written^ that as to what concerns H's fecond
thofe neccjfary Articles, it can hardly happen that any one man^ any gnnvired"*
ferious and impartial enquirer ^ jhould be found oppojite to the whole 80.
Church in his opinion.
It feems the Defender would gladly be nibling at Dodor
Stillinpfleets principle. That the Scripture contains the whole Will of vrimiy. 15.
U 2 God
iiliiil
'km 4ii ■
"!l
" ■Ir'iililirar'E
i'fiy :ia
miu
■■'*Vii ,>I#f:' I
I: ■»'
V I?.
.. .#''..
" L'
•».
' t- f . V : ,
■ ■■•;, , " *r >,'■ ' . 'I
(■
, I; ». ■■ 'X
■ ' I'. ,
«♦
i
15©
See Error noa-
t'xji.-
ft'id, ^tg. 81.
§. 118.
What are
neceOary Ar-
tides ot Faith?
Of the Authority of the Church, Art. 24)25.5*.!
^od fo fainly revealed^ that no fober enqnirer can mifs of what is
nccejjfary for falvation. But feeing how unable the Dodtor waste
defend it, he gives feme limits to it, as afraid to fpeak out what
he would willingly have believed ; And therefore does not po.
litively fay. That the Scripture is fo clear and fufficientaRuIe
in neceharies, that every fober Enquirer cannot mifs of the right
fenfeof itbut that it is/o clear^ &c. that it can ijattilp haffm
that any one Mm,, any ferious and imfartial .Enquirer, fijoulj) j,g
founu oppofite to t^c toljolc Cl^utc^, in f)i« optnion. Now what he
fays can hardly happen, may at leail happen fometiraes^ and it
it do, what raufb that one Man do ? He is then obliged (fays the
Defender ) to adhere to his own Belief, in oppofition to that of the
Church. How ! is Scripture the Rule of Faith? Is this Rule
clear and, fufficient inNeceflaries to every fober15nquirer; and
is it not clear to the whole. Church? Or does the whole Catholic
Church of Chrift ceafe to enquire ferioufly and impartially?
Yes, if this Man be but evidently convinced that he is the fober.
Enquirer, andlheisnot, hemuftprefer his own fenfe before hers,
ffays the Defender, j But what is this Evident Gonvitlioii here
required? If all Mankind, for Example, tell me this is the Fear
1687 finceChrift, andlftiould ftanditiflyagainlltheirAccount,
and tell them , it is but the Year 1686^ certainlyl ftiouldbe
elleemcd mad by all Mankind, and my pretending ray beingevi-
dently convinced in my own imagination, or ray really being fo,
would not hinder me from being jullly condemned of the greateft
Folly and Impudence imaginable, as preferring my own fenfe
and fentiments, before the common fenfe and fentiments of the
whole World : But this itfeems which would be efteeraed Folly
in fuch temporal, concerns, would be Prudence with our Defen-
der, in the neceffary concerns of Faith and eternal Happinefsj
for with him tho' it be highly ufefnl to individual perfons or Churches,
tohe ajfifted inmaleing their judgment by that Church., of which they
tare Members •, yet if after this inftrutlion, they are f ill evidently
convinced, that there is a difagreement in any neceffary point of Fdth,
between the voice of the Church and that of the Scripture, theymufc
ftick.tathe latter, rather than the former j theymuft follow the SHf
perior, not Inferior fuide.
I would gladly know of our Defender what he means by
Nteejfary Articles, all which are fo clear in Scripture: Are they
^ all
i,,.' l!
Art. 24)2 J. ir.119. Of the Authority of the Church.
all thofe which are contained in the three Creeds ? Or will he
run to Hobs his neccflaries, only abelief in Chrift ? If hetake in
all the Creeds (as certainly he is bound by his Church) or if at lealb
he admit that of St. Athanafus^ in which he declares, that except
a Man believe all that is contained in it, he cannot be faved *, let
him tell tr.e, and prove it when he can, that all the Articles con-
xained in it are fo clear in Scripture, that every individual per-
fon, every fober Enquirer fhall certainly find them there. The
Socinianswill fmileathis Boldnefs. But certainly according to
his Principles it mull; be fo for if thofe abftrufer Doflrins of the
Blejfed Trinity^ Incarnation zndi Divinity of our Bkjfed Saviour^
contained in that Crectii, be neceffary Articles of our Faith ^ and
all Neceflaries be clear in Scripture to every fober Enquirer (which
they muft be, if every IMan mull judge forhimfelf, and Scripture
be the onlylluleto judge by) then it would necelfarily follow,
that every Tinker, Cobler, Weaver, or Tankerd-bearer, ifthey
do but ferioufiy enquire into Scripture, would certainly find them
tH!?re. But if neither they, nor our Defender, nor his whole
Church can find fuch evidence for them there, astofilence the
Socinians, who profel to follow the fame Rule, to be fincere,
and to life all due diligence, it will certainly follow, that thofe
Points are not clearly contained in Scripture, unlefs we take the
Authority of the Church along with us for the interpretation i
andbyconfequencc, not neceflary Points of Faith, with ourDe-
fender.
If any one therefore enquire into the occafion of this diffe-
rencc, even in necclfaries amongft thofe who follow the fame
Rule, and life their bell endevors, they will find their Error to
proceed from this, that they err in making choice of thatfor their
Rule, which is not fo. And to Ihew that Protcllants, err in this j
making Scripture, as interpreted by their own private Judgments,
the only Rule of Faith, I make ufe of this Argument, befidesthe
feveral reafons before alledged, and the inconveniencies that fol- §; 119..'
low from it. udr. n. c.
^ All Chriftians agree with the Apoftle, xh'dt without Faith it scripture in-
isimpojfible topleafe God-, and that this Faith is buto«e. They all terpretedby
agree alfo that this Faith contains in it many Myllerics beyond the Private llva-
reach of mere human Reafon fo that man, by the ufe of that
alone., could not come to the knowledge of the chief Myfteries cannot'^' ou
of Rule of Faith
of the Authority of the Church. Art. 24,15.
of our Faith : The Trinity, Incarnation, Original Sin,Refur'
region of the Flelh, &c. They all affirm therefore that God who
fent his Son to redeem man, (who could not do any thing of him-
lelftofatisfy his infinite Juftice) would not command himtob^
lieve this one Faith under the pain of Eternal damnation, and at
the fame time-leave him without a means to bring him to ti(
knowledge of what he was to Belie^^e, This means is calfed the
Rule of Faith, by Controvertifts.
Now feeing God would have all men to be fared, of wkt ~
learning or capacity, of what age, country or condition focTw
this- Rule or this means mull be general and applicable to
~ all, and therefore Plain and Eafy, by which the Ignorant wl
unlearned may arrive at the fame one Faith as well as theJearn.
ed J for God bzs prepared a Way that the wayfaring men tk^fodi
fafl. not 'Err therein : It muft be Vifible and Apparent to All
perfons in-All places, and in All Ages^ to All I fay who will not
friut their eyes: It muft be Sure, Certain, and Infallible, that
the ignorant who Rely upon it may come to the unity of F^h
with Security, and the Learned who follow it,may beconrinced
of the truth of that-one Faith rationally, and oppugners End no
fubftantial Arguments againftit. All which qualifications do not -
only arife from the Goodnefs and Wifdom of Almighty God,
hut areoonformable to the very notion of a Rule of faith.
If then the Scripture as interpreted by that private judgment
of Particulars be this Rule of Faith, it muft have all thefead-
vantages towards the uniting us in this Faith without which it is
impcffible to pleafe God.
I will not defcend to particulars, and Ihew how the Scripture
is void of the effential qualifications of a Rule \ that has been
done by many hands, and particularly by the Queftion of Que-
ftions: But I will Argue from what our Adverfaries them*
•fclves grant us.
I fuppofc thenit will not bedenyedme but that the Scripture,
even in necelfaries, may be differently interpreted, fince St
affirms that the 'Unlearned atid the Unflahle do not only \'Vrejl
the Epiftlcs of St. Tauf but other Scriptures alfo to their ettn dam-
nation : novy the queftion is only, (when things are thus contro-
verted) which is the True fenfe of Scripture •, and fince ihefe
Controverlies may arife ip neceffary matters of Faith, God
'Pivt. a4,2 JT-120. O/'the Authority of the Church. 5
would not leave us deflitute of a means to come to know which-
% is the True and genuine fenfe of this Scripture in thofe necelTa-
ries", and this means muftbe, as I faid before, eafy^ plain general.,"
fcmre and infallible-, orelfe this Scripture, (fuppoling, not grant-
ingit to be the Rule of our Faith) would be ufelefs to fome part
y.'' of mankind (if it wanted any one of thofe qualifications) and
by confequcnce thofe perfons might juftly complain that God
had not taken a fufficient care for their Salvations.
If we cxamin our Defenders Rule for Us to come to the True,
meaning of this Scripture, he tells us it is a ferious and impartial
rl I inquiry; If fo, then it would neceflarily follow that every ferious
v-and impartial Enquirer, would infallibly hit upon the true
ti.:;;Faith, which Faith being but one, all thofe impartial Enquirers
would be at unity in their Belief. But fince experience tells us
ini,that many ferious and impartial Enquirers (if we can believe any
15;^! men in what they affirm , with the moft folemn proteftations
J imaginable, in a matter of fuch high concern) do differ in the
fenfe which they draw from Scripture even in neceffaries, we
j muft conclude, That Scripture interpreted by this private reafon
' of every individual perfon, cannot poffibly hti\[\s,eafy,dear, mir-
^fyerfal, and Infallible rule.^ or means to come to an unity in Faith.
What I faid againft this Private Reafon of particular perfons ijcj.'-
"r.or Churches, concludes alfo againft the Private Spirit which
"'■'ibrae pretend to, which Spirit if it were the Spirit of God,
;-would certainly teach all perfons the fame thing.
Cii Others there are who tell you that the means to come to the
■aitlcnowledge, of the true fenfe of Scripture is to compare one.
Text with another, toexamin the Commentators, the Original
ie'Languages, the Antient Writers, and Interpreters, but this
Hway; befide that it is coincident with Private Reafon which we.
C'lave already Ihewn cannot be our Infallible Rule to come to the
]f-:rue fenfe of Scripture, is moreover impoifible to be done by
the generality of Mankind, whofe concerns to get a livelyhood.
t[i;are fiich, that they have neither time, opportunities, nor abili-
g;, ties to do it.
5U Our Defender will perhaps Argue here from his good friends
j; Dotftor StiUngfleet and Mr. Chillingworth, that they need not take
,j{llich pains ; nay moreover, that if they ufe only fuch a moderate
i;/induftry as is confiftent with their employments, tho' they
fe fliould
1^4 Of the Author ity of the Church. Art.24,25.
fliould err, Ood will not impute it to them.
. In anfwer to which, I would only ask them, Whether God has
cflabliihed a Faith or no, which muft Ire ow, and without vvhicli
it.is imj)oJfible to pleafe him: If they cannot deny this as being the
plain f\ Olds of Scripture; I ask again what is oppofite to Faith
but Error in its elfentials ? where therefore has God promifed
in Scripture that a man who errs in the elfentials of his Faith
fhall not have that Error imputed to him, when on the contrary
Ire tells us that xcithmt Faith it is impojfible to pleafe himi'
If he fay thefe people are in an invincible ignorance, and God ~
will not punirn that; I mult anfwer him, that God has not left
the generality of mankind without aneafy, general, and Infallible
means to overcome that ignorance, if they will but mate
ufeofit.
■%. 121. And this fecure, eafy, univerfal and infallible means, is tte
we Catholics makeufeof; viz... an attention and fub-
Xb) ?, milfion to the voice of the Catholic Church, which is (h) Uni-
kn'/"'I'eiuitfelf, eftablifliedby Chrill as an (c) Eafy means for the
joht '17. '10. hiftrodlion of all both Learned and Unlearned ; as an Univerfal
fa) ffi theans, flie being (^d) fpread for that end throughout All Nad-
ifa. 2 9- ons: as a (e) Vilible means, being continued through All Ages by ^
I uninterrupted Succelfion of Pallors and People: As an In-
jf.kc. pfl'J.Z fallible means, being (/) guided in Truth, and fecutedfrom
ijj. 59, I I. tfo. pj-j-or, efpedaliy in Neceflary matters of Faith and Salvation, by
szeck^j. 26.' tlie promifed alfHance of the Holy Gholl; So that all perfons
15. whatfoever vyhether. Learned or Unlearned, may Cg)fecurelyrely
1 Tim. 3. 15.' ' upon what this Church teaches, efpedaliy in Neceifaries.
3' If our Defender after better refledions acknowledge the Ca-
jp 2.2,3, ' tholic Church to be infallible in Neceifaries, or Fundamentals,
isutth. 13 17. enquire which is this Catholic Church; I mull defire him to
perufe with a ferious application what 1 have already provd,
and not topafs over my Arguments fo llightly, as Ihews he nevff,
weighs their force.
Tit irutan- Defender has made ufe of an Inllance to ptof^
eel from admirable Dodrin by j an Inllance, which if any Catholic hao
St. .4ihar.ifia brought the like, he would have called falfe and imftrtinent:
.snfwered. An Inllance which hath been often brought and Refined , ®
yet nothing is faid to the refiitation, but the Objedion is ft')'
repeated by phofe who are confdous they cannot defend tn|t
Art,2 5. jT. I i 3 • Of the Authority of the Church. 155
Caufe, and yet have not fincerity enough to repent. Laflly, an
Inftance which may pais current amongft them who will believe
no body but their own party, but can have no force with men of
Reafon.
I told him in my Vindication that the llory which he tells of
St. tyfihanaJiHS his fla»ding Hp alone againfi the whole world in Dc" Vai. Ot.
fence of Chrifis 'Divinity., when the Pope., the Comcils, nay tlx whole
Church fell away, was very falfly reprefented. And he now
grants the Expreffion of St. Athanajius being againft the whole oefencc
world, and the whole world againfi him, did .refer chiefly to the
Eaflern Hijhops , and was not fo literally true as to thole of the
Wefi, from whence an ordinary Reader would infer, that it was
literally true, astothofe of the Eall: But they who examine Oriental BChapj
things more maturely, will find that even at that time the Body
of the Eaftern Prelates, tho' fuffering much from the other Tcfti. I. Ci/tc,
favoured party, remained Catholics; However he thinks, that
if wc confidcr wh^t cowpli^t^ccs thGvcwcvtcvcti oj^thc^VcJlcyn BiJljops
<?/Arirainum and Sirmium, and how Pope Liberius himftlf tho'' he
refnfedto fubfcribe the form of Faith, fentto him from Ariminum, by iheCuidc in
&c. yet fubfcribed to another Sirmium, in which the word o^woi-
mv wad purpofely omitted. See. he wa* not much out when he faid, « i. p u?.'
that St. Athanalius flood up in defence of Chrifls Divinity, when the Hiflory
Pope, the Council, and almofl (for he is now more nwderate) the
JoU Church fill ComcTl of
But what will he fay if neither Liberius nor the Latin Pre- Mminum.
lates in the Councils of Sirmium or Ariminum ever denied the §• ^23'
Divinity of Chrift or fubfcribed to the Arian Herefy ? Had he
looked into our Authors he would have found it proved beyond
exception, and that from the belt Hiftorians, that tho' Liberius
who was fent into Banilhraent to Beraa by Conflantius, becaufe
he would not condemn St. Athanaflus in the Council at {a) Adilan (•<; sczom.t. 4,
without a hearing, at lalt out of fear and impatience in his exile
fubfcribed to a Colledion prefented by Baflland other Eaftern i'"!-?". af ' '
Bilhops, contaiainginit the Decrees againft Paulus Samofatenus,
and the S'lrmian Formula againft Photinus, as alfo that drawn up at socr»>. t,b.
the Confecration of the Church of Antioch, all which contained r-'ti-
nothing but Catholic Dottrin, except the leaving out the word
Confubflantial, which they pretended was abufed by lome, not
underftood by others, and was not found in Scripture: yet did
X he
of the Authority of the Church. Art.24}25. J.i 24,
he tlfen Excommunicate allthofe who affirmed the Son not to be
•like his Father in Subflancc and all other things. The Sirfr.ias
Formula was explicated by Sc. Hilar 'm^ in a Catholic Seafe; and
it is worthy remark, that in thefe Formula's they profefled
the Son to be of the Fathers Subflance j that he Was in all thhm
like his Father^ even oi to Ejfence and Subjlance j and that he was
before all Times and Ages: So that tho' Liberius cannot be ex-
cufed for his complyance with the Emperor, and the fcandaj
which he gave to thofe who refufed the leail Communication with
the Arians j yet does it no ways follow that he fell from the '
Faith i And he regained his credit afterwards by hisfinnnefsto
the firft Orthodox Decrees of the Council of Ariminm te-
folving rather to live and die in the Catecombes, than Sign what
had been confented to by the "Bilhops at the later end of that
Council when it wasnot free, and the defign of the Arms was
made public, &c.
As to the Council of Ariminm, if we confider all things ma-
turely we fhali find,that of the 400 Bilhops that appeared there,
only 80, or as St. Athanafius fays, 50 o^them were of the Am
party •, that at their firft Aflembly they refufed the Formula
of Faith, brought by "^Vrfacius zrA Valens from Strmium^ they
condemned Arianifm and eftablilhed the NiceneFaith, andfent
their Decrees to the Emperor, defiring a difmiffion of the kf-
fembly : But the Emperor dilTatisfied with this conftanq, would
not give any anfwer to their Legates, but ordered the Bilhops
to ftay at Ariminum till his return from an Expedition againft the
"Barb arians yzt which time he hoped they would concur with him;
To which they anfwered, that they could not depart from the
Sentence they had already pronounced,and therefore begged leave
again to return before Winter to their Churches, to which the
Emperor giving no anfwer, feveral of them returned by Health,
the others kept like prifoners (which want of Freedom Ihewed
thislater part of the Council not to have been Legitimate j ar
laft deluded by the Emperors Agents, and the fpecious preteuces
of a firm Peace,and Union, which would follow amongft the
Wefternand Eafterh Churches, yielded to Subfcribe a Form, m
which the word was not rejcdled but omitted, as being
not well underftood by the Latins. But however this general
Form was fufpedled by the Catholic Bifhops, and they would
Art. 24,2 5. jr. 12 4. Of the Authority of the Church. 1^7
not Subfcribe to it without fome additions to fecure the
Churches Faith from Arianifm, and other mifconftruitions, in
which Additions they condemned ty^rita and all his perfidiouf-
nefs, and declared the Sen to be Equal to the Father. and without
, . ' • III „ J H'er.dul. adver.
hegmmng or tme \ and that he was not a Creature \ and pro- Ludftr. ^fud
nounced an Anathema againft all thofe who Jhould ojffr to fay^
that the Son woi not Eternal with his Father (all whkh either ihew ^
the Son to be Confubfiantial to his Father, or that they are two c.*''"'
Gods, which the Arians denyed ) the Arians having confented
to thefe Additions, and the Catholic Faith being now thought
fecure, the Council was difmifled.
But Valens and his Followers, having now, got a fpecious
pretext, proclaimed abroad that the Council oiAriminHm\a^
confented to the Arian Dodlrin, and condemned the Nicen Faith,
explicating the Formula to their own fenfe \ and pretending
that when they faid the Son was not a Creature, they meant he
was not a Creature as other Creatures were, &c. But the Wellern
Bilhops feeing themfelves thus cheated by the fubtilty of the
Arians^ were highly vexed, and protefted againft it; and at this
time it was that St. Jerowe fays, the world admired tofeeitfelf
become Arian all of a fuddain, not as if it were really fb, but
becaufe the equivocal words were eafily turned by the Arians
to their own fenfe, and the People deceived by their pretences
of a General Council.
Conflantius 'sX^o xh^ Emperor refolved,.to maike this Formula
be Signed, by allperfons that were not at. that Council, or that
had gone from.it without his leave i ahd hence .a great Perfecution
arofe, and many Bi(hops,amongit which (rf) Pope Liberius was one,
were Banifhed 5 others cruelly {b) murdered, ® Caudemius Bilhop Cb_) Martyr, Kom,
oi Aritninuih^ and. c^ersjv 1 ' il'i;' •ij.i, : .
v Ao thatitt is plain from whatbas beeri here deduced from the . \Uinburg
beftHiftorian^of thofeitiratsi thatrlaeitHerthe Pope nor Council
nor Weftern Church condemned the Divinity of Chrifl. t.b.ip.i9 EMti
Moreover, it is to be remarked; fhaC St. Athana/iiis whili b\1
tbeother Eaftern Bilhdpsof hUipai:tyv.mi>ft.of them diche^dDe-;
pdfed,..Badaied,, or Perfecuted\by>hQ^niperdrv iiid all Chefo ^
Weft^ro?Pi(lBMesitood up for the defetlce of\tlie\'Fai£h, deinccB
fautiie CQurictfcofiATi^^j^^giinftthe AKmns^ Innervated,^an<B
vvouldithpofca feolenpoK Scripture which they bi^d.nbt beenf
X z ' ^ taught
J eg of the Authority of the Holy StCy Art. 25v5''i25.
taught by their Forefathers, but had taken up upon their own
Private Judgments: So that our Defenders Inftanp,- if rightly
taken, will be very much to hisdifadvantage, and is a convincing
proof againft his adcttion; for it is raamfeft, that to Imitate
St. a pcrfon ought to ftand to the Definitions of a
lawful General Council, againft all the Private Interpretations,
and oretended evident conviaions of tnofe who oppofe it. And
oueht to be fo far from prefeiTing his Private Sentiments of the
fenfe of Scripture before the Judgment of the Church, that he
ought to fuller all manner of Perfecutions, and even Death it feif,
rather than recede from her approved Faith.
ART. XXV.
Of the Authority of the Holy See and of Spifcopacy.
5. 125. Defender having layd down fuch a Principle inthefore-
going Article of his Expofition, as rendredall Church-Au-
thority ineffcftual; Yet as if he had forgot himfeif in the very
next, he tells us that he allows the church a jujl Authority inmat'^
ters ofFdth^ as bound thereto by a Subfcription tothe 39
in the loth of which that Authority is exprelTed. And to ftiew
us what he means by this jafi Authority^ he tells us, that they allow
Expof. Church cf fuch defercncc to her decifions\ ai.to make them their direSlions what
£"g' t o. DoElrin they may or may not publickly maintain and teach in her Com-
mmion. That is (I fuppofe ) as much as to fay, they allow aa
exterior aflent as far as Non-contradidion. But even thus much
is certainly inconfiftent with that which our Defender
rcfence pig.to, affirms, particular perfons lye under,to fupport andadhere tethek
own belief in oppofition\tjo'that of^the f whole]] Churchy if they be
but evidently convinced- that the 'Church has erred in her deci-
lions.
I perceive he was Confcious of this Incongruity, sai
£xpof.Churchef therefore-left a hole to creep out at, telling, us, ihatttheydow
kxgi-iog- «. Tphatfoever fubmifflon they can to the Authority of the
out violating that of God declared to us in his Holy' Scti\tvfts.
So that thence it majr as* well be concluded as fVom .his fortner
Principle, that every Private perfon,Tinker, Cobler, or Weaver,
having
J.*'
Art. 25. ^'.125. and of Eptfcopacy. i^9
having received the Decrees of a General Coancil, is toexamin
them himfelf by Scripture, before he give his interior Aflent \ and
it;:, if having fummoned together his own Extravagant Notions of the
Word of God and its fenfe, he be but evidently convinced, as
he imagines that thefentence of the Church thwarts the Scri-*
\ ptures, he not only may^ but in our Defenders Principles is obliged
to fupport and adhere to his oron; feeing, as he thinks, he cannot
si; allow fuch a fubraifllon to her Authority without violating that
drsL God, &e. And if fo, 1 would gladly ask him what is that jufl;
Authority which he tells ifs the Church has in matters of Faith,
and when and whom it binds.
But perhaps it may be here asked. What if the Church Ihould objdf.
Define there is no God, no Jefus Chrift, no Heaven, no Hell;
and 1 be fully convinced in my own judgment, by reading Scri-
pturethat there is a God, a Jefus Chrift, a Heaven, and a Hell i
would you have me quit the fenfe of Scripture in thefe plain
, Points in which I have evident convidion, and follow that of the
^ Church?
Before I anfwer , I muftneeds fay that I think this Qneftion,
tho* it be the ground^work of our Defenders foregoing Pofition,
and without the fuppofal of which he can never pretend it to be
lie reafonable, yet will perhaps be derided by him when propofed
■rj. in fuch plain terms j For no man certainly can ever think that
i'dii! the whole Church of Chrift, againft which the Gates of Hell
iar are never to prevail, can fall into fuch a Total Defeftion as to
Apoftatizeand oppofe fuch places of Scripture as are, plain to
j-;; every underftanding. Moreover,
^ The Defender knows very well, that the differences betwixt
us and them lyes rather on the contrary fide, and that if the
Scripture be plain for either fide it is for* ours. He knows how * see feveral
they have been often invited to Ihew one pofitive Text of Scri-
^ -pture againft any one of our Tenets, without their falfe gloffes county as the
" to it, which make it no Scripture. He knows (or at leaft may
be, eafily. informed^) that we have fhewn them pofitive Texts, thldpanoftle
•^ according, to the Primitive Fathers interpretations, both for
our Articles and againft their Innovatioris: and the late Requeft scrip:xrifi,i(c.
toProteftants to produce plain Texts of Scripture in about 16
■; of their Tenets, and the fhufling anfwer to it, are a fufficient Ar-
' gument that'it ismnr^fonable for them to pretend to it.
. My
x6q Of the Authority of the Holy See^ Art. 2 5. S>tl6.
'Atijmr. My anfwer is therefore, that the Defender, and they who with
him fuppofe the Church can ordain things diredly oppofite in ne-
ceffaries, either to Faith or Manners, even in things clear to every
underftandiag, do not confider the notion of a Church, nor the Pro
mifes that God has given to fecure it from fuch Damnable Errors."
as mull deftroy its ElTence: So that eftabliihing a Falfe notion witt
-cut proving it for their ground, no wonder if many Abfurdities
arife from it. _ From which it will appear, that a Libertm
argument for his Debauches,drawnfrom a fuppofitioc thatrAere ~
is no God, no Heaven, no Hell, nor other Life, is as conclufive
as theirs, who fuppofe the whole Church can or ever lhall
propofe a truth to be believed, or an adion to be praftifed, wbicA
IS contrary to the exprefs words of Scripture in places plaiato
every underftanding: or contradid Divinely delivered Truths.
However the Defender tells us, that they allow a deference,
z^poj: ch. Eni,i. and that whatfoever dtftrence they allow to a Natmd Chmh or
r-Council^ the fame they think^in a nmch greater degree dtteto aCene-
rat. aind that rchenfoever fuch an one (which he fays they much
defre ) Jltail, be ff etly and' iattfully ajfembled^, to determin the Dif
fere noes of the Catholii Church , none jhall be more ready both to
affifi in it^ and fubmit, to it.
5- 126. Upon this account I defired him to confider whetknbe Conn-
of "vin- qualifications of a General and free
dicated. Counciland wfietheir the Four fiyfl: General Councils were not
liable tothe fame exceptions as were inade againft the Council of
Trent. . ; ' i ^
This* he calls a new* queftion hookt in ;'and gives an old thread-
bare anfwer to it, as if we never had before confuted it.
His fifft Ex- 1. He fays, it was not fo General, becaufe it was not called bj
ception th« Great and Jpft an Autlrority as thofe werehj that is,thofe were
nera" anf^we^* by tlic Authority of the Emperors,, and thishy the Autho-^
ed. ' . 5 rity of the. PopCi - r 10 on; f
Bat what, is there, no Authority giVen tothe Church to can
her Pallors together, in cales of neceifity ,.i)Ut that it nrnflhethe
Temporal Power mull do,-it ? If ib, then our Defender inuft
.. condemn the firft Council of the Apoftles (e^B. 15.)^^^'
tire other Councils held ti\\.Confiantin the firH Chriftiaii
rors time. But if he dare.nbtrdo this, but atifwer that theChurch
had the Priviledge at that time whilit the feculdS: Power was
Heathen;
Art. 25. JS". 127. and, of Eftfcopacy. 16i
iv; Heathen i I ask him how fhe came,to lofe it afterwards ? Did
Princes by fubmitting therafelves unto the Church ro.b their
'■i?- Mother of her juft Authority ? Tis true they affifted by-inter-
pofing their Commands alfo, and fo ftrengthned the obligation
of Alfenibling themfeives: But will any one fay that fuch an
til, accumalative power in affilting the Church was a depriving her
lei: of that Authority ?
5K,r Moreover, if he cannot deny but the Church had that Autho-
lig-^jity when the Secular Powers were Heathens and enemies to
tli, ChriftlanityI hope he will not deny her the fame when fome
iy.,- part of thofe Powers are Enemies to the Orthodox Faith; for
-• the Church is liable to the fame dammages from an Heretical
Prince as from an Unbelieving,
jy" . Again, the whole pradtice of the Church is againft what our
Defender fays. It is well known, and confented to by Prote- DoSoi FifWor
ftant Authors, that the tailing of a Diocefan Synod belongs to
theBilhop, that of a Provincial to the Metropolitan, of a Na- Conjli. on the
' tionalto the Primate , and of a Patriarchal to the Patriarch j and ccunciiofTrtnf.,
/ why not that of a General to the Prime Patriarch? unlefs he
will fay that God has taken care to provide for the unity of fo
many different Patriarchats, andeftablifhed a means to compofe
.. the differences that may arife in them j but has not taken care
of the whole Church.
Furthermore, our Defender is out in pretending that the four §• 127*
jSS'- firft General Councils were called by the Emperors. For as to ^
a:: the Firft, if we may believe the Synod AU. 18. and Pope SSswere
Damaftti pn Pontific.] it was called by the confent of Pope called by the
Sylvejier ^ 'tis true, Confiantine having received Pope Syivefler's or- Pope,
der, promulgated the convocatory Letters, and was at the
jjj expences of condudting the Bilhops to the Council. As to the
jf. ; Second General Council, that of Confianmofle^ theBifhopsthere CKtcttrrermvs
'2; affemblcd, in their Letters to Pope Damafm and to theCouhcil
"'then met with him at Rome^ tell him that, they had met afidaf- rcnti^ IvcrM y
^ Jemhled themfeives at Conftantinople, according to the Letters he had
fent to Theodoflus the Emperor. As to the Third (that of Eshefas) in''"'"".
S.Tro/pcr tells us it was aflembled the Authority of Tope Cele-
ftine, and the0/Cyril, whom,he appointed to prefidein sy^odumEyit]:.'
^ his place, and with his authority. And concerning the Fourth,
^ that of Chalcedony not to mention the. Emperor and. his .sifter
i62 of the Authority of the Holy See ^ Art2^. ^.12^
l^^^^^herias Letter to Pope / eo, in order to the calling of it, His
ti'tre Ystiotiem, Legates in the very fir ft A<5t accufed (a') Diofcorm Patriarch of Aex-
Authority of the Jpojioltc
di haieret,jub- Sce^ whlcli they fay never was rightly done^ nor was lawful to k
which accufation they would certainly never have
fine au ffcri'die brought, nor would the Council have admitted of it, had their
Sfthupcjioiic*, themfelres been guilty of the fame, or if it had not been at thi
qrtdd nuniuam , ^ ji rv' i i- ^ ^
lite fajum eft, time 3 conlcaut and KuowH practicc, that his confent and appro-
bation was necelfary, according to the Antient Canon and Ci/-
torn. 1.1-4 i4«- ftom, (b^ Nothing is to he determined without the Bifliofof^ome.
(btiu. Etiji 9T. *^0 remove the leaft fcruple in this point, it h manifeft
.Athtin. Jipt. z. the Council of Trent was called by the Pope,as the Learned Author
^Jfficonf.cmc. (0 Confiderations of the Council obferves, after having
Titni 5 45. firft had the confent, nay, after much follicitation and imporaai-
t°f'r C.*s4* ^y» {d)Soavefays,of the Emperor, and all other ChriftianVra-
/, 3 c. 7 F- ces, excepting thofethat were Proteftants, and Henry
W "^'^ch lefs number, were either to be concluded by
73 I. apud CMfid' the contrary vote of the reft, or elfe there can never be any
cenc.jtidSii- General Council hereafter; it being evident, that feeingChri-
ftianity is now divided into fo many Sovereign and Independent
States, and no Herefy can ever need the remedy of a General ^
Coiihcil, but fuch as has got the Patronage of forae Chviftm
Prince, if every fuch Prince be allowed a negative voice againll
the reft, there will never want fome or other whofeEximagan-
ces in Religion will make him averfe from fuch Aflemblks,
which he cannot but forefee will Condemn and out-vote his
Sedot. f.g, li. party. Nay, moreover it was called by him after the Protelfent
Princes had declared a great neceffity of it, and Luther and bis
Party had appealed to it.
iig. The Second Exception which the Defender makes agaicft
His Second this Council is, that it was not free ^ becaufe thofe who hd mnj
Exception j-^y the Defence of the Truth durft not appear at Trent , heki^
not free ^an- fnfficiently forewarned by whar others had lately fuftered ha like
fwered.' Conftance.
How often has our Author been /hewn that this pretence is
nul •, And the Council of Conftance., that of Trent, and the whole
Catholic Church vindicated from that odious imputation, of
believing that Faith and Plighted promifes were not to be
Hereticks? Had the Defender perufed our Moral fftvines, as
well
r.. Art.25. jr.128. and of Epifcopicy. 16^
well as Controvertifts, he would have found it to be a Catholic
, Dodrin, That Faith is as much to be kept to Heretics, Infidels,
Heathens, Enemies, nay even Subjeds in Rebellion (Princes
' having at fuch times parted with their own Rights) as to Ca-
uii- tholics themfelves in all refpeds j and that no exceptions are
. made but fuch as judicious Proteftants grant ought to be made
ii;: " even betwixt themfelves; as where the Faith given was not ab-
i-'P folute but conditional, and that condition was not performed;
rPj" or if the matter of the Faith, Oath, or Promife, was a thing un-
lawful to be done, either byfome Divine or Human Law, if in
refped of that Human Law, it were a Faith given by inferiors
and fubjeds to fuch Laws ?
•jp How often has he alfo been Ihewn, that it is more than Proba- §. 128.
...p ble that Hume's fafe Condud from the Emperor was either con- Tht; Story of
ditional, which Conditions were not kept, he flying from the 3""""
p" Council without leave; or at moll, no other than what was
granted by that Council afterwards to Hkrom of Vrague ^ and
"■* upon which he alfo thought fit to venture himfelf *, that is, that
he Ihould have 3. fafe condnB from violence (JJufiitia femfer falva)
but mt from Juftice ? Seeing neither he nor his adherents (who
t'"' at that time writ the relation of his Death) ever claimed the
L'e: privilege of fuch a fafe Condud, or accufed any of the Breach
of it ?
roK How often has jt been made manifeft, that if any fault was
fr here committed, it was by the Secular Power, and not the Ec- HuAe,
■±: clefiafticali for the Church proceeds not to the Sentence of
tjii:: Death, but after her having convided them of Herefy or Schifm,
turns them over (as flic did Hufe) to the Secular Power j fo fu%Vflcui\ri
that if the Secular Power had given him a fafe Condud, not ^
gC; bnlyfrom violence but from the Execution of Juftice, that Se-
f cular Power was to blame to break it; but the Church was not
concerned in it, nor the Council whofe fafe Coftdud he never
f did demand?
Neither let the Defender here produce the Councils Decree
in the 19 Sefs. to prove that that Council held it lawful to break.'
f Faith with Heretics, and difpenfed with the Emperor in his
', Duty; for that Decree was made after the Execution of Huffe;
and it only pretends that the Emperor by his fafe Qondud can-
■ not prejudice the authority of another : So that the Ecclefiafti-
Y cal
1^4 Of the Authority of the Uoly SeCy Art.25,
cal Judge having always an Authority to examin Heretics, and
proceed againft them with the Spiritual Sword ^ The rempo-
ral Authority cannot by giving a fafe Conduit deprive her of
thatjurifdidion.
How often has it been (hewn that the Delegates of 'Bohemi^y
who were Hujjltesy about 16 Years after repaired to the Council
of upon the fecurity of the Council and the Emperor 5/-
gifmond's Me Conduit, which they would never have done, had
they not been convinced that the terms of John Hafe and Merom
of Tr<z^«e's fafe Conduits were too narrow to fhieldthera from
the execution of Juftice,tho' it might Secure them from any injury^
Laftly, is it not plain that the Council of Trent, gave them a
fafe Conduit, with a non-obfiante to the Decree of the Council
of Confiance ? and yet notwithftanding all thefe plain Teftimo-
nies have been produced over and over again, the Defender moves
not one jot from the firll Accnfation, but infinuates it, as if it were
a known and approved Truth-
§. 129. His Third and lail Exception is, that thofe who being frefem
His Third Ex- did fet themfelves to oppofe Error and Corruption^ were perpetually
ception a- down, and outvoted by jhoals of new made BiJJjops ^ fcnt out of
number of for that purpofi.
Italian Bl- This has been anfwered beyond reply,, by the Author of the
fhops, an- Confiderationsonthe Council of TVewr, who has notonlylhewn
naturally it mull have followed, that more Italian. Bilhops
c af.10.%167. would be there than of any other Country, by reafon of the
nearnefs of the place, and their not being impeded by National
Colloquies, zsihoGermans yttxty That their prefence there
cannot be blamed, they having all of them Lawful Votes, the'
the abfence of others might be excufed y that as the Pope was
diligent to fend in thefe, fo was he earnefl; to procure a fuller
Reprefentative from other Nations; and the Council had pro-
needed to lay heavy Mulfts upon the abfent, had not the Ainbaf-
S.KW pig,. 504.
fadors interceded: But he hasalfo fhewn from Soave his Hiftory
558 55?- That the Italian Bifliops were much more addided to their own
Princes, in things wherein their Amballadors craved their afll-
ftance, than to the Pope; and that the Venetian and Florentine
Bilhops, were upon fuch occafions divided from thofe of the
Papacy ; That nothing could be palled in the Council, if a confi-
derable part contradided, tho' a major part favored it; aitd
certainly
Art. 2 5 IJ ©: and of Epif -opacy. 16 $
certainly the Reprefentatives of all other Nations were always
efteemed a confiderable part •, fo that if themight hinder
any thing from being carried by Vote, yet could they never of
themfelves obtain it to be carried i That the Pope needed not
any fuch contrivance for the Proteftant Controverfies, in con-
demning of which Soave confelfes the Votes of the wholeCouncil
concurred , and that thofe points^ like a City Bdeagred ^ the
Fadions among them ceafed^ and all joyned againfi the common
Enemy. And laftly, that where the Popes fingle intereft was nimous coijfent
more nearly concerned, he had no fuch ainltance of thegreateft
part of the Italian Bilhops, nor the major part of the Council at lowin!^ points
his command, (§. i68.)
Confefonjp. liiS. Jmnfubjianthlhn and Adoration of Ckriffl in the Eucharift. p. 3,4. ^izef^l^fand
a ProfitiatoT} Sacrifice, p 544, 554. 738. Liwfulnefi and Sufjiciency of Communicating r.nder cnt kind, p a'A
345.319. Purgatory, Invocation of Saints, and Veneration 0} Images, p. 799, 803. '
If then C thefe points being cleared ) we conlidcr the Excep-
tions which Anm and his followers, with the Socinians at this
day, make againftthe Council of A7ice, and the other condemned
parties againft the other Three Councils, I think I had jufl: reafon
to ask him whether the Council oiTrent was not as General and
Free a Council as any of the Four 1 And if fuch, I defire him to
remember his promife , to alloxo a much greater deference to it
than to a National Church or Council.
If our Defender think it convenient to go on with his calum-
nles againft this Council, I would defire him firft to perufe the
Confiderations of the Council of Trent^ and not to argue as if
nothing had been ever faid in defence of it.
As to the Authority of the Holy See, he told us he was con- The Authorl-
tent to yield him [the Bilhopof whatfoever Authority the ^5^of the Ho-
antient Councils of the Frimithe Church have acknowledged, and
the Holy Fathers have always taught the Faithful to give him. If he thers'''
be ferious in this, I hope he will not refuie to fay with, Ettoju. dos.cb.
St. Irenaus, that (a) it is neceffary that every Church fhould have fafJiZl'Um
rectyfirfe to that of Rome, by reafon of its more powerful Principa- ^<^tf<i'"stroptet
lity. And will with the fame antient Father allow him a Power InZVaZtem
to (i') Excommunicate even the Eaftern Bilhops; and much more "'"Sb^fto^nem
thofe fure under the Weftern Patriarchate. 'Z!s"'iren"!bf{.
" adverf. Har. c. 3.
^ \Vith Hift.c.i^.p.sp^
166 , Of the Authority of the Holy See^ Art. 2 5. i ^
I * TertiilHati, (c) St. Cyprian^ (d) St. HiUry^ and generally
icariiiee^i'viiih all the antient Fathers before the Council of Nice^ that
the Church was built upon St. Peter*, tho' fome of thofe.vvho
art%hJm Fra lived after the rife of the .^rian Herefy , added alfo the Con-
Et'p'arull'B of St, Teter, that Chrift wm the Son of the living God^ as
CdyJd]-f i\x. a Fundamental Truth npon which the Church was built.
Ce)Ettar,:cn With (0 St. Ambrofc , that St. Peter had the Primacy given
trimvuvinonac- tho'St. Andrew vcoi firfl called. And that the (^f) Pope ts the
fT re"rml'M>b. Governor of the Houfe of God.^ the Churchy the Pill.rr and ground of
Tcm^s-'ncap.it. Truth.
Rp'ft 1. aJ
Ccrtnth.
(f) Scribo t':biu'- fc'iM qucmodo Ecclcjiam erdines, qu* e[i damns Dei, ut cum talus vmnim Dei fit, Edtfii ij.
men dam St ejus dicatur, cuius kaiie Reciar efl Damajus. Tore, in cap. 5. Epiji. i» ad Tim,
per Vetsuin 'tun- With {g')St.Jerome.^ that even amongfithe Apojiles a Head was
liMfdt'fm'in ^hofen^ that an occafon of Schifm might be tak^naway.
alio loco fuper
omnes .Apaftalcs fiat, & cunBi claves repni Calarum accipiantj & ex <equa fuper eas Ecclefie fonituda filidelur,
tamen praptere.t inter duadecim units ehgitur, ut capite canjiituto, Schijmitts tollalur occafio. dam, i. lib. i, contra
favittiin. c. 14.
[nimmfnifi"' ^ C^) followlng HO othet Leader but Chrift, is in
chrifiumfequem, ' Communiou witli his Holynefs, that is, with the Chair of St.
iTcaihedr^"' ' Upou that Rock he knows the Church is built. Who-
i'eiri,communiane ' foovcr Eats the Lafflb out of this Houfe is profane. Whoever
Tulmpetrfmydi ' is uot iu the Ark of Noah,y (hall perilh in the Flood. That
ficatam Ecciefiam ^ whoevet docs not gather with him [the Bifliopof Rome'] feat-
yxira^fc'damLi ' ^^rs. And therefore , I hope as he did, fo will our Defender, if
agnumcameiterh, 'he think good to ftand to his promiib, conjure his Holynefs
yulTnlarca me *^7 Crucified Lord, <^c. togivc him Authority how to ufe
non fuerit,peribu ' ot lay afidc this word Hypoflafis, in Explicating the Myftery
^^umqt'e'^cum ' 9^" the Trinity. Q I may add, Tranfubftantiation, inExplicat-
nanctiiigiffpar ' ing that of the Eucharlft-J
fL'fiaf'Bl^ii'iudZ ' ^ hope he will with the fame Saint glory in being (f) united
nem. tuam per ' to the Chair of St. Peter, and exhort (k") others to do tne fame,
Crucifixum^ fer
tfundi falutcm,
fer Homoufion Tri'iiwffw, ftt mihi Epijiolir tuif, five tacerrditrufn^ five dtcend^t'^Um Hypojiafeon detut ^Af^thoYitas,
diter. Epifi 57* ^dDamafum Tapam (iJ Ego interim clamito-, Si quk Caibedrdf Petri jungiturimeitseji.
eund, (k^) Et qkiivertoYt, ims rumore cogm-vi, in qnibufdam adhuc vivere tA pu. '.ulare vexenata plantarin^ illud te
fia charita'st sffeciu preemtnendumputa, ut Sandi Innacentii qui dpafialicm Cathedrx fucctjfar efi, tenets fidem'.utc
Jeregrinitn, quantumvis tibiprudens calltdsiquevidearii, dadrinam rtcipiets, Epiji. i.ad Dcmetriad.c. p.
With
Art. 25. afid of Epifcopacy. ^
With * St. Cyprian that there is One God^ one Chrifi^ one Churchy ^ chflZfnJ,
one chair founded upon Peter, by the WQrd of Chrijh That the & unnEcchjn,
Church of Rome is (/) the Chair of St. Peter, the TrincipalCht
h) juper Feti u/ji do -
frornvhenceTrkfily Vnity had its rife., and that Terfdionfnefs can
haze no accefs to the Romans. And that (m) Herefies and Schifms
carecoitjl-tui, dut ■
would never arife in the Church if the whole Fraternity paid obedience Sdctrdotium n>-
• t-n-rr-' r vum hcri-, paitr
due to one Priejty 07ie Judge., ChnJtsFice gerent., according to Vioine
unum jiltdre-i O"
Ordinances. unumHacerdou.
urn non potejt.
Epiji.iQ.pdg.$9-
(I) Fojl ifia adhuc infuper Tfeudo Ep'ifccpo Jlbi ab BareticU Conjlilulo, niivigdre anient. & ad Petri Ca'hedram, atque ad
Ecclejiam pxincij^'alem , undeumtas Sactrdotalis exortaefii a %ch}f^naticU ^ jprof-xnis literas fene^ nee cogitare eos ejje
Kanianes (quorum fides, .Apofiolo pradscante, laudsta efi ) ai quos ferfidia habere non pojpt accejjum. Ep'ft. 55*
- ad Cornelium^ fag, 95 (mj Neque tmm aliunde tdtrefes obortce funt auinaia funt^chijinatdy quam inde quod
Sacerdoti Dei non obttniyeraiur. Necunuiiu Eccltfia ad tempui Sacerdofy ad lemptis judex vice coghatur^
cut fi fecundum magijieria divina obtemyeraret fraternitas univerfa j — nerno difcidio uniia.U , Cbrijii Ecclejiim Join*
deret } Hemofibs placentae tumens fecrjitm forU hxrejlm novam conderet, Ike, Ibid, pag.po.
This for the Fathers; many more of whofeTeftimonies I might §• 131.
have brought, butthat a Volume might be written of them.
As for the Antient Councils 1 lhall name two or three of their From Coun.
expreifions, hoping the Defender will be as good as his word. cils.
The Council of iVjce according to the Arabian Canons plainly
teftifies, that * Patriarchs are over Arch-Bifhops and Bifhops •, as the C) s«?«e pry.
Pope is the Head and Prince of all Patriarchs: and calls him the fnjibM^fJf/ub
Ficar of Chriji over all People., and the whole Chriflian Church, and p-'tfiaie ejsssfunr,
Excommunicates all thofp who fhall contradiSl it. And tho' this be fene'tliMoma,
not found araongft the ordinary Canons, yet is it manifell that '""i"" 'fl
this Council did acknowledge not only a Primacy of Order, but l^'Z/arZ!"'
of Jurifdidtion alfo. For (<«) St Athanafins having found that the Huandoquidem
Arians had Corrupted all the Greek Copies of the Canons ZtfienZTui
of that Council, lent to Rome to obtain a true Copy of p<a^fi^*
them; And the Pope who was not willing to fend him the Ori- %ir,7p7.'chn.
ginals, fent him Authentic Copies of fuch Canons as were neceflary JiianoSy tP omnes
for his Defence: amongft which Pope Liberm fent him one TquiTZl
acknowledging the Privilege of Appeals to the See of Rome, l^y ctriuf Chrijii y
which this Holy Father defended his caufe againft the Arian ffllfSot'
Synod of Antmh which had Excommunicated him, and from populos, (y
* cwjHtni Ecclefi-
TTa ' ^ Clr'flianAm,
Et quicunque cmradixerit a Smode excommmkatur. Bin. Tom. i. Cmc. f. ai$. c i. C. '(a) See Bin. Tom. 8.
Cone. pag. 715 e. I, C. ^ t ^ i y
€
whence
16 8 Of the Authority of the Holy See, Art. 2 5. jT. IJ r;
(6) ^oipr^vi- whence he had appealed to the See of Rome: And (h) Popey«-
Sanm lim is thought to have Writ an increpatory Epiftle to the
mcL'ffcuii. Eaftern Bii'hops, (hewing them from the Council of Nice, * That
ones, unmimiter ' it belonged only to the Biihopof Rome, to call a General Coun-
VaZruntsfTf ' cll, and to Judgc Biihops. Neither were fuch Councils to be
xt nuiiHtEpijcopu^, ' celebrated, nor Bifhops condemned without the Sentence oftlie
sfJZ!'&"rZ'' ' Bifhop of "R^me. That this Authority of the Roman See, was
ttmpon Apojuii- <■ not Only granted by Evangelical, Apoftolical, and Canonical
' Inftitutions, but even by thpoice of our Blefled Saviour h/m- *
bufd^m *■ felf, and that this was a thing known from the Apoftles times.
audiatur, i. e.
dicetur vcl d.imtiitur. '• in ati'er pefumpium a quihiifdam fnerit, in vanum deducntur quod e^erim, nic inier Ecclefi.
aftica uUo modo reputabiiur Ipji vera prima f<dii tiickjia convocdndarum generalium Synodorum jura&judiiii ifif.
coporum, piniulari privileiio^ tvmgtlicii & Apojiohcif atque CanonicU coucejjd funt inpiutis, quia (empn mijm
caufa ad fedcm ApoMicani mulio authoriiatibus referri pracepta funt. Nec ulio modopotefl majora minmjulkiti
Ipfanamque omnibus major & prit'.a a eji Ecclefiis, q a ion folummodo Canonum & Saniiorum Vatrum decretU,
Domini <ialva!oris noftri voce finjLularem obttnun Vrinctpatum. [_Tu es, inquit, Pclraj, &c. Et qutcunque iigavcrii
iScc.] Vorrodudum a ianilis Ap ft lis, fuccejjiiribufque eorum, in piiejim an iquis dxretumfueratfla utU, quehaSi-
mts fianlia iS" univerfalis Apofultca tenet Eccttfia, mm oportere prater fententiam Romani Vontifich ConciliaccUbrarinte
Epifcopum damnari, quoniatn Saniiam Komanam Ecchfiam Primatem omnium Ecclejiarum ejfe voluerunt, Ein, Tom, i.
Cone, pag. 475. c. 2. B,
I-doubt not but that our Defender (as thofe of his party, do
ufually in thefe cafes) will call the Authenticnefs of this EpiMe in "
queltion, but at leaft he cannot deny the fecond Apology of
St. Athanafus, nor, that appeals were made long before this time
Cj ejn. 3,4,5. tQ 5ee of Rome j nor that the Council of fcj Sardka (whofe
Canons were fometimes cited for thofe of Nice, as only fecond-
ing what had been there once confirmed) allowed of them, and
appointed, that in cafe of fuch Appeals, no Bijhoppouldbeflmd
in the See of the depofed Sijhop, till the Rope had given Sentence j
which had been the cafe of St. Athanafius, in whofe Seat (jua-
(d)Ein.rom.i. dentins had been placed by the Eufehians', nor that thefe («i)Fa-
onc.p.pqo.c.i. . acknowledged that it would he the hefi and mofl agreedle
thing that Priefis from all Countries Jhould have recourfe to the Head, "
that is, to the Seat of Peter the Apoftle •, nor that it was Joolced
upon in this Age, as an (e) Eftablilhed Law, that nothing was
r>; to be determined without the concurrence of the Apoftolic Sec, all
jutiUd ofient. wliich conlidered, he will find no juft reafon to rejed thisEpiftle
Epifc. ^pud St. upon the Plea that it Eflablifhes the Popes Authority.
'sozZ^fb. f.cf I have already mentioned that the Second General Council,
that of Confiaminople, was called by the (f) Popes Authority-
CtdBin.Tom.i. a a 0 j y i.
Conc.p.eST'h. ■"''O
CO CoiJ. p.!g,
553- D-
I EliZtC, I,
Aft. 2 5. jf. 131. and of Epifcopacy. 169
And this (a) Council ordained that the Patriarch of Cotiftami- CO
nople Ihould have Prime Honor after the Biiltop of
The Third General Council that of Epheftts^ (h) DcpofediVe- (b) Bin. Tom.i,
ftorm^ as they fay. Compelled by the Sacred Canons and the 'i-®-
. Epiftle of Pope Celeftm i and referred the more difficult cafe of
John (c) Patriarch of Ji/Jtioch to the Pope.
The Fourth (befides w hat I have.already mentioned, that they
admitted the accufation brought agaiiift fW) Diofcoms for having cdjBin.rom. 5.
taken upon hira to aflcmble a Council without the Popes Au-
'thority) frequently calls Pope Leo, the (ej Vmverfd £i(Jjop of rfe) j.f. 1.2. &-
the Churchy and affirms that our Blejfed Lord had (f) cpmmitted pJff'pf
to him the care of his Vineyard.^ that is, his Church. LconetJi. Ib'oL
I will not mention any. later Councils: thefe may fuffice to b.
Proteftants of the Church of England as by Law Ellablilhed ,
Seeing their Authority has been approved by (^) Ad of Par-
liament.
Neither will I go to the antient Canons of the Church, but
ffialJ conclude,
That feeing it is manifell that ever fince the Council of A'/Ve,
the Bilhop of Rome did exercife this Univerfal Paftoral care over
the whole Church , Excommunicating offending Bifhops in other
' Kingdoms and Countries, reftoring thofe, that had been Excora-
municated unjuffly, to their Sees, and Confirming others, calling
General Councils and Prefiding in them ^ and that Appeals were
ufually made to him in. greater Caufes from all Countries, no
beginning of which can be ffiewn, nor nooppofition madetoit,
in thofe Primitive Ages, but only by the Artans or other Con-
demned Heretics : Seeing, I fay this is clearly matter of fad,
we muff neceffarily conclude, that this Authority was looked
upon at that time as given him by Divine Right, and as coming
down in_a conftant pradice from the Apoftles. For feeing all
perfons in all Ages and Countries are ready to defend their
^Privileges and oppoie ufiirpations, had this been fiich, or had
they been exempt from fuch Jurifdidion, they would have.
Unanimoufly oppofed it in fome of the fucceeding General
Councils, after they had feen fuch Epiffles fi-om the Pooes,
challenging that Authority. But we find thcmfo far fromthisg.
that his plea is admitted in thofe very Councils, and not the
leaft Oppofition made..
From
ill
.'y ' \
!>^i' . (• i
i' ■'
't
170 Of the Authority ofthe Holy See^ Art 2 5. ^
From what I have already faid, it will appear how eafy a
thing it might be tofliew him in the Primitive Fathers, and Couii-
cils, what is given by all Catholics at prefent to his Holynefs,
or challenged by him as of NecelTary Faith. '
As to the Popes being ftiled Vniverfal Bijhop^ he knows that
St, Gregory the Great declined that Title in one Senfe, the'he
challenged it in another ^ that is, he looked not upon himfeif
as Univerfal Bifhop in this fenfe, as if there were no other Bi/hop
but he ; but yet in this other, as he was the Snpreme lifihle head. ,
siL«i iacun ^ of Chrifts Church Hpon Earth. And for the Proof of this Title
befides what 1 have already mentioned, I will fend our Defender
^Tkedramiel- Epiftlc of thc Egftem Bilhops to Symmchus^ m
tUKdmiZacre- which they do not only acknowledge him to have been placedintk
of St. Peter Prince of the Apoftles by Chrift the chief Paftor.^
BTf'Tm.fhmc. but that a//the Sheep of Chrift in the whole habitable world me
<^ommitted to him to Feed. And in this fenfe, I fuppofe it is that he
was called Vniverfal Biftop and Patriarch in the Cbuncil of
fjcrcTam "tuo * Chalcedon.
veiro doctrisovts That the Popc was ufually ftiled tho-Succejfor of St. Peter,
hfbittfium'^n- P^icar of Jefus Chrtft Hpon Earth.^ is fo noted in Antiquity, '
dum creditas tibi that I wonder the Defender would defire me to direiil him to ^
places: I have already fhewn him fome of them, which I
Ibid. F. ' hope mayfuffice, if his bulinefs be not to Cavil.
ajo. laft Authority which he fays the Pope lays claim to, is,
that all other Bijhops ma ft derive their Aathority from him \ The ,
terms of which Propofition are very ambiguous, and therefore
when our Defender has e.vplicated his meaning more clearly, and
Ihewn that all Catholics allow it in the fenfe he intends, I will
undertake to Ihew him, that the fame Authority was acknow-
ledged to be due to him, even in the Primitive times \ For the
Church has not innovated in this, any more than in her other
Dodlrins.
Tk
k>.;t
■)>.r .
fe
Iia:-
Art.15. '71
77;? Clofe to the Defender.
. Sir,
"ft
J51;, 1" f Aving fo fully anfwered all the objeaions you have made
WEt'- againft me, or our Dodlrini and in the foregoing Ar- §. 132.
5„ tides not only vindicated what was delivered by the Bifhop
\ ^o{ Meauxj as the Dodrin of the Catholic Church and Council
ij? of Trem but alfo fhewn the confent of Antiquity for the truth
.f ofiti I hope you willexcufeme if I tire not my Reader by a
repetition of the fame, in Anfwer to your recapitulation under
the refleding Titles of Old and new Popery. I fhall therefore only
refer you and them to what has been faid in the body of the
Book, and moll commonly in the clofe of every Article, for an
anfwer to what was not particularly mentioned in your Defence;
-•"2'. where I hope I have convincingly made it appear that your
Parallel is wholly grounded upon your miftake (not to give it any
kk worfe title) of our Dodrin.
liii ' You know very well Sir, that I might in exchange have given
■lire; ^you a Parallel of New and Old Proteftancy, (if that can be called
ifc;;. ^old which is notof above 150 Years Handing) with a great deal
more reafon than you have done of Popery; and have fhewn
you the many Alterations that have been made during this laft
Age even in your Rubrics, Liturgies, Dodrins, Difciplin, and
l; form of Ordination, without defending to that variety of Con-
tradidions which are found even among your Approved Au-
thors; But becaufethis Anfwer has fwelled above the bounds I
intended, I fhall let that alone to another hand, or till fome other
opportunity be offered.
And here I might take my leave of you; but that a tender con
cern for the falvation of your Soul, and for all thofe others who ^
"^re milled by you, calls upon rae to admonifh you of your Duty.- xhg r^fen-
, Sir, You know when an injury is done to any particular per- der's obii-
fon, and either their Goods or Good-name are taken from them, gation to
a reftitution mull be made, and that under pain of eternal
Damnation: for St. rule is-without exception (unlefs church.°
in cafes of an impoffibility) that the fin is not remhted unlefs the No/i toilitur fi€C'
injury he repaired, by reftmtion.
' Z But
172 The Clofe to the Defender, Aft. 2 5. J*, i J j.
But when the Calumny paOes from particulars to whole Com-
munitiesj as the Crime becomes rhuch greater, fo does the Ob-
ligation of making Satisfadion become more Cogent. And fee-
ing no Community is fo Holy as that of Chrifts Immaculate
Spoufc his Church, thofe Calumnies that are forged agalD/l
her, muft be expiated by a more than ordinary Satisfadion; Aa/
where her fame has been flrdck at in Public, nothing but a M-
lie Recantation can make Attonement.
I muft therefore here. Sir, call upon you once more, and mind--
you of your NecefTary Duty, that is, of making a Public acknow-
ledgment of thofe Calumnies you have thrown upon the Church
and the mifreprefentations^ Hn/inceritics and you have
made ufe of to back thofe Accufations.
This I tell you is a neeejfary Duty, and without which you
cannot exped your Sin can be Forgiven you y and therefore I
muft in almoft your own words intreat you by the hopes of
Eternity to confider how dangerous this way you have taken, is, ani
what a fad purchace it will be, if /o gain fame reputation, or Teill-
porallntereft in this world, you do, or omit that which will
unavoidably lofe your own Soul.
You ask me whether you have Calumniated or mifreprefenled^
our DoElrins-, and where are the Vnfincere dealings, Falfijicdtms,
yiuthors mifcited, or mifapplied.
Sir, I know thefe are harlh words, and I wilh for your re-
putation fake, I could fmother the Crimes j but alas they are too
obvious to be concealed, and in Every Article almoft you are
guilty of them. This 1 havcfufficiently Demonftrated,andifSenfe
and Reafoncan be Judge in anything, even in their proper ob-
jeds, I appeal to that which is common in every man, for the
truth of what I fay.
I will not again return to Particulars, left I Ihould feera to
take too much Satisfadion in having my Adverfary at an
vantage ; No ! I Ihould have been contented to have let thefe
or any other Injuries pafs, had they only affeded niej but
where the Church (which muft be Holy) is ftruck at, and fuch
Arts ufed to blacken her, Ihould I hold my Peace, my lilence
would be a Guilt.
It is not of an Error or two of the Prefs, nor yet of the
omiflion of fome words which were not pertinent nor material
that
! Act. i 5 * 3 5• Clofe to the Defender. 17 J
^1?'' that 1 here complain v I fpeak of words left out which pre-
' varicate the plain fenfe; 1 fpeak of mlfconftrudions, and mif-
applications contrary to the intent of the Authors ^ and this
not only to fhew a pretended difference amongft our felves;
1^; but to back moft horrid calumnies which you have uttered againft
L ' that Church, which is without fpot or blemifh, and this in the
very entrance into your Expolition.
There is certainly Sir, no Crime fo black as that of Idolatry;
. to accufe therefore a Church of committing it by adoring men rs,
and women^CroJfes and Images^ and that in the Htmofi propriety of the fi- '+•
I®'"; Phrafe^ the proofs ought certainly to be clear, and demonltra-
tive i but when we find nothing but wrefting of placesand word?,
^ and mutilations of Sentences to make them fpeak what you pleafc,
I think the moft moderate term we can give fuch accufations is
''Cpii to fay they are Calnmnies.
ik;;: The Truth of what I fay, has been abundantly fhewn in the
foregoing Articlesj and I admire after fuch accufations, that
:/:i' you can talk fo confidently of a peaceable Expofition, kindly and Defence/'.84,i!j.
jjOrt charitably performed y and which you were willing to hope might
be received with civility. Is this the way to heal our Breaches,
Biijj ^ to bring that Peace and Unity which you fay you fo much
long for ? _
You tell us indeed that onr Errors are many of them difavowed by P-«»};
usy and is not that enough ? Why fo much pains then to prove
1^ us guilty of them ? Why is there not an union atleaft in thofe
points ? Why muft we be ftill called IdolaterSy &c ? We know our
felves Innocent, and we allert it; we know the Church was al-
ways fo, and we prove it y but yet the moft folemn affertions,
and the cleareft proofs, muft pafs for nothing amongft thofe
who pretend to Civility, Peace, and Charity.
, I conjure you therefore, Sir, by all that is Sacred, by the com-
^.mon name of Chriftian, by that llnjty that ought to be in, the
jm Church of Chrift, as well as by its Sanftity, by the Eternal
OfKl and his Son Chrift Jefus, that as you tender the Salvation of
your own Soul, and thofe of fo many others as have been in-
W' by you to an imitation of thofe Calumnies, that you re-
tra<ft the falfe witneis you have born againft ycHW Neighbors,
and hinder not that union which mig.ht other wife he fioped for
, ia the Church oC Chfiftj. hy hindring thpfe wii have gonp
. "Uli ' 2z aftray.
174 The Clofe to the Defender. Art. 2 5. f.i
aftray, from returning to the Arms of their Innocent Mother.
I know the pride of our nature is apt to hinder perfons from
retracing what they have once advanced; but certainly they
who confider that Eternity is at flake, and that an injuftice
which will render us miferable for that Eternity, cannot be cr'
piated without making fatisfaClion, will not find it fo difficDjf
to acknowledge their raiflake, tho' wilful, rather than run into
inevitable damnation. And pray God give you this ferious
thought and refolution. ^
And when you are ferious, Sir, and refolved to do yourduty,
pray confider alfo; Firfl,the obligation you have brought upon
your felves by fuch accufations: Confider; Secondly, the dan-
ger you^have thrown your felves and your adherents into by your
Reparation; and Laflly, confider the many advantages you are
deprived of by being Separated from our Communion.
If you accufe us Catholics of Idolatry and of thofe other
The obligaci- Errors and Crimes you mention, I fee not how you can pretend
on the Defen- "s to be members of the Church of Chrifl, one of whofe infepa-
cier has laid rable marks is that of SanBity, which is certainly inconliftent
upon himftlf either with fuch Crimes or Errors; for as a man cannot be
the^Othofic ^ found man if he have a mortal diflemper on huu, -
Church ofldV fo neither can a Church be accounted Holy if it teach a dam-
latrj'. nable Dodtrin: And if we cannot be accounted members, neither
can they who preceded us in the fame Pradtices andlDodtrins;
and therefore you who lay this accufation, oblige your felves
to fhew a vifible Church, diflindt from that of ours, which has
in all ages been free from fuch Errors and damnable Idolatries;
but this, as I have formerly taken notice, your Book of Homi-
lies to which you fubfcribe, thinks impoflible; and without con-
fidering the confequences of denying Chrifl to have fuch an
Innocent Church, tells us plainly that for above 800 Years,
Third part of men, women and Children of whole Chrijiendom fell into the ,
the Homilie damnable Sin of Idolatry.
Shew us fuch an Innocent and Holy Church as this, and we
m- Communicate with her. But if you cannot Ihew fuch an one,
/iwo 1673. ' S^ve us leave to believe our Blelled Saviour, who
promifed that Gates of Hell Jhould not prevail againfl hisOmrda^
and that he would fend the Holy ^hoft the Comforter who fmld
remain- with her to the end of the mrld, &c. rather than, with foch
Calumniators,
Art. 2 5. .JT. IS 5 • Defender. 17 i
Calumniators, accufe him of the-breach of his promife, and
affirm that he had no Holy Church on Earth for above 8oo,
nay as others fay, for above i ooo Years. And feeing we know
our feives Innocent of thofe Crimes, of which we are accufed
as well as they, how can we communicate with our and their
accufers ?
I would not have you Sir, to fly to your ufual Parallel, and
tell us that God had always his Wheat among the Tares in
the field of his Church. The Parable is ju/t, if rightly under- ,
ftood i that is, there fliall be always good and bad in her Com-
munity. But if you compare the Wheat to the orthodox Do-
ftrin of Chrifl:, and the Tares to Errors, or Heretical Tenets,
they certainly , who were guilty of thofe Errors, muH be ac-
counted Tares j and if, as your Book of Homilies affirms, the
whole Chriftian world was guilty of them, both in Head and
Members for above 8oo Years, where was the Wheat all that,
time ? The belief of Tome true Doftrins, mixed with many
Errors would not fecure them, unlefs you will fay, that the
fame individual Root might bear both Wheat and Tares, and
be at the fame time gathered into the Granary and burnt with
unquenchable fire. But if you fay there were at that time or-
thodox Chriftians, and a Church which Preached the word of
God, and adminiftred the Sacraments rightly, and was free
from the Tares of falfe Dodbrin \ let it or its Members be fhewn,
and we will Communicate with them. But it is eafier to talk
this out of a Pulpit, than prove it to men of Senfe.
Secondly, the danger you are in by being thus Separated from 11/
the Church of Chrift, is fuch, that any one I think who con- §• H?*
liders it ferioufly with its confequences, cannot but delire to
c \ * r \c "c IS in Dy
free himfelf. being fepara-
You deny not but that the Church in Communion with the ted from her
Bifhop of Rome, was a true Church, and that Salvation was and Communion,
is to be had in it, that flie had and has true Paftors, true Sa-
craments, true Creeds, the true Word of God, &c. Only you
fay, Errors have crept into her fince the Firlt 400 Years, and
that you have reformed them by the Example of thofe firlt Ages,
and by the infallible Word of God.
But, belides that it is a queltion to which it will be difficult
to give a fatisfaftory anfwer, from whence they had it who
afliimed
the Cleft to the Defender. Art. a ^,i
aflumcd that Anthority to reform; and what teftimony they
can give of their miflion ; I would only ask you,Sir, whatafliirance
you can give me , that your pretended Reformers in this laft
Age fee more clearly the fenfe of this infallible writing, or
know more exaftly what was the praftice of the Firft 400
Years, than all your Forefathers of thofe preceding ages? If
you cannot give a fatisfadory anfwer to this, and ihew fuch
an aflurance that you have hit upon the right Faith and
they did not, fuch an aflurance I fay, upon which we may ■
truft the Salvation of our Souls ( which being a matter of the
highelt concern the fccurity ought alfo to be the higheft) we
Ihall have reafon to doubt you have been out in your refer-
mation j and that whilft you pretended to reform, you have
on the contrary made a breach in the Unity of the Church and
have rent the Seamlefs garment of our Lord, and torn his
myftical Body, a Crime not much unlike theirs who Scour-
ged, Buffeted, and Crucified him, and will be as feverely pu-
niflied.
If you fay, they were evidently convinced that Scripture
was againft the univerlal pradice and belief of the Church,
and therefore they were obliged to follow the Snferior not In-
fcrior Guide, I defire to know how they came to be evidently
convinced: and if you cannot fhew fome fecure and unerring
principle to rely upon for that convidion, I muft exhort you
to confider the hazard you have run your felf into by following
them j the danger which all thofe who are mifled by you in-
^ I cur; and how ftrid an account you and they muft one day
give, if that Principle of yours, That every individual perfoit
may dijfent from the Catholic Churchy fo his judgment be convinced
he follows the right fetife of Scripture^ and fie does not, be found
falfe, and you and they deluded by it into difobedience: For
feeing our Blefled Saviour himfelf bids us look upon them
that will not hear the Church, as no other than Heathens or
Publicans^ fuch difobediaKe muft needs be followed with a
Ifl. punifliment aafwerable to thofe crimes.
§. 136. Laftly, as for the advantages which you are deprived oi
The advan- by being feparated from the Catholic Church, I beg of you
tages heisde- confider tlvemHot only in geneinl but in Particular ^ And
being out of > fericoifly the condufion of the Third
the Church. . Difcourfe
'Art.' 2 5. JS". 13 The Clofe to the Defender,
Difcourfe of the Guide in Controverfy, and compare the times
which preceded your pretended reformation with thofe which
have followed it, and fee what a decreafe of Truth, Piety,
Devotion, Humility, Love and Obedience has hapned, lince
you feparated from your unerring Mothers arms, and betook
your felves to the guidance of your own fallible interpretati-
ons. Which if you do, I hope you will with the Prodigal Son
return to the embraces of your tender Parent, who with ex-
panded arras and a compalRonate bleeding heart, Soliicits her
Almighty Spoufe for your ConVerlion.
}»
FINIS.
A Copy of the Bifliop of Meaux's Letter to
the Vindicator.
Memx. I J. May. 1687.
Mon Reverend Pere.
LES nouvelles objedions, que vous m'envoyez fur le fujetde
mon Expofitioii,..£bntlilegeres, que fi je n'apreno.is par. un
homme de votre merite, qu'elles font jugees de quelque poids par
Ics Proteftans d'Angleterre, je croirois perdre le temps d'y re-
pondre. Car qu'importe apres tout, fi ce Liure a elte mis enl'ellat
ou il efl, fur des Cenfures de la Sorhonne^ com me on le veut croire,
oupar mes propres reflexions? II fuffift, quoiqu'ilenfoit, qu'a
prefent ni la Sorhome ny trouve rien a dire, ny qu aucun Catboli-
que ne lecontredite i &qu'au contraire le Clerge de trmce en
corps, tant de Dodeurs de toutes les Nations, des Cardinaux tres
illuftres par leur Scavoir & leur Piete, le Pape mefme I'approuve.
Que doit importer a un homme qui cherche la Verite, par quel
mojen je fois parvenu a efcrire une dodrine aprouvee j puifque
enfin on ne peut nier que la mienne ne le foit dans toute L'Eglife,
&qu'avec cette Dodrine je ne fois univerfellement reconuu pour
Euefques tres orthodox , dans la Communion du 8t. Siege, &
de tous les Euefques Catholiques ? Ceux qui Voudront dire apres
cela, qu'iln'eftpas permis d'eftre Catholique dans la Croiance
dont je fais une profeflion fi haute, & fi publique i cherchent as'a-
veugler cux mefmcs, & ne veulent pas voire la Lumiere du
Mydy.
Apres cela Si je perfifte a dire, comme je fais, que mon Ouvr-
agen'a jamaiseft^foumisalacenfure de la Sorbome, & que fou-
tenuparuneauthorite plus grande que la Sienne, jen'ay jamais
feulment
The Bijhop of MeauxV Letter.
feolment fonge a en demander I'approbation, on verra (jien que cc
n'eft pas I'interell de men Livre, mais le tefmoignage de ia Vcrite
qui me fera parler ainfi.
Je perfifte encors a dire, qu'il ni a jamais eu aucune Edition
de mon ouvrage avouee de moy , que celle qui eft prefente-
ment repandiie par tout, & traduiite en tantde Langues. Que
si'la plu aquelqu'un d'y coudre les Aprobations&le Privilege du
Roy avec le nom de Cramoify, c'eft une foible preuve pour deman-
tir ce que je dis. Mais quand j'aurois adioufte des cartons a une
imprellion defia faite avant qu'elle fuft debitee, & quand i'y aurois
corrige ce qu'il m'y auroit plu, ou que je reuflc, li on le veut,
toutafaitchangee, quelle confequence y auroit il a tirer centre
moy de ces changemens? Mettons encors, fi Ton veut, qu'il y
euft eu quelqu'un aftez vainement Curieux pour avoir foin de
trouver cette Imprefllon avantque je TeuiFe ainfi corig^e, qui
jamais s'eft avife de faire un proces a un autheur fur routes ces
minuties j & ne voir on pas claireraent, que ceux qui debitent
auec tant de foin des chofes li Vaines, cherchent des chicanes &
non pas la veritA Apres tout, Mon Rev. Fere, li on parle encore
de ces meniies obfervations, qui ne meritent pas feulment qu'on
y reflechilfe, & que vous jugiez qu'il fuft utile pour convaincre
les opiniatres, d'avoir une Atteftation de la Sorhonm, qui fift
voir que jamais on ny a feulment parle de mon Livre pour luy en
demander fon Approbation, oule foufmettre aibnexamen, vous
pouvez repondre aifurement qu'on en envoira dans la forme la
plus Authentique que les Efprits contentieux pouroient defirer.
Voila pour la premiere objeftion.
Pour la feconde. j'avoiie fans peine que I'edition de mon Livre
que jaypubliee, differeen quelquechofede mon Manufcrit, done,
comnie je vousay dit par raes precedentes, onavoitrepandu plu-
fieurs Copies; car il faut toujours fe fouvenir quil avoit efte fait
d'abord pour I'inftruftion de quelques particuliers, & non pas
pour eftre iniprime. Par cette mefme raifon je ne doute pas qu'on
ne trouve dans les Editions que jen'ay pas avouees , quelque
chofe qui ne fera pas mot a mot ce qui aura paru dans lavraye:
Mais pour peu qu'on ait d'cquite, on reconnoiftra que cette di-
verfiteneregardeque lanetteteou la brievete du ftile, & jamais
lefonsmelme de la croyance. C'eft raeiine cequi paroift dans
les exemples de cette preccndiie Premier Edition que vous dittes
A a qu'on
The Bijhop of Meaux'/ Letter,
qo'on objefLe. Quand i'aurois dit, par exemple , qxi^
i'honneur que Ton rend a la St. Vierge devroit eftre blafm^ s'il
n'eftolt pas ^leligieux, c'cftadire, s^ilHc fe raportoit pas a Dieu
qui eft I'objea de la Religion, au fond il ny a rien que dt tres
certain i Stfi dans la fuictejeray tourne d'une autre maniere, ce
n'aefteque pourparler plusbrievenient, &poureviter demifer-
ables Equivoques, qu'on fait tous les jours fur le terme de Reli^jenx,
Je voudrois bien demander aux Proteftants d'Angleterre, ft les
Fcftes qu'on y celebre a I'honneur des Sainds ne font pas partie
du culte Religieux qu'on rend a Dieu pour le remeraer de ks
avoir fandifi^ & glorifie. En un mot,& pour ne point perdre le
temps d'avantage, adifcuterdes chofcs en fair, & des change-
mens 11 legcrs, qu'a peine m'en Souviens-je moy mefme, ceux qui
voudront fouftenir qu'ils font plus confiderabies, que je ne dis
n'ont qu'a renaettre leur Edition pretendiie entre les mains de
quelques perfonnes digne de fois on je puille la faire voir par quel-
qu'un de mes A mis, je me fais fort aiors ou de la convaincre d'une
fauflete manifefte, ou, li elle a efte faite veritableraent fur mon
Manufcrit, de raontrer plus clair que le jour, que ces differences
qu'on releue tant, ne meritoient pas feulment qu'on y penfaft.
Vous voyez, Mon Rever. Pere,que j'entre autant que puis dans
le deffeinde voftre Charite envers les Infirmes; car pour moy,
encors un coup, qu'ay-je a faire de me defendrede ces legersccr-
redions, puifquej'avouerois fans difficulte de grandes fauies, li
j'avois efte alfez peu inftruit pour les faire, avecbeaucoupd'afti-
ens de graces envers Dieu qui m'auroit cuvert les yeux pour les
reconnoiftre.
Sur la Troillefme objedion il ni a rien qui me regarde en
particuJier , & je veux bien vous dire avcc franchife, que
loin d'eftre emeu de la lettre de St. Chryfofiome, que vos Miniftres
accufent la 5or^(5»«e d'avoirSupprimee, je fuis perfuadd au con-
traire qu'elle eft tres avantageufe a I'Eglife •, de forte que, bien
loin de la Suppriraer, je ftray toujoursd'avis qu'on la public com-
me tous les autres ouvragesdes Peres, ou il ni a contrela dodrine
de L'eglifeque des difficultes apparantes, & jamais d'objections
Solides. Mais c'eft icy la matiere d'un autre entretieui & jc
doisparlermaintenant des objed ions qu'on vous fait contremon
Expofition.
Onveut dans la quatrieme qu'un Catholique ait efcrit centre
ce
\
The Bt/bop of Meaux'j Letter.
ce Livre, a caufequ'on aoiiy dire, dit on, a Mv.Conrart qu'il
avoit veil cet efcrit. Avec la permifiion de ceux qai objeftent
deschofes li vaines, que pretend t-on conclure de la ? Et quand fur
la foi de Mr. Conrart Huguenot enteft^ de fa Religion, s'll en
fj/t jamais, on voudroit croire qu'un Catholique euft efcrit contre
moy •, n'y a-t-il pas de bons & de mauvais Cathollques, de Ja-
louxs, des indefcrets, & des ignorans? Et que pent on penier
dece Catholique qui n'a pour tout confident d'un Ouvrage qu'il
entreprend contre uneEvefquede fa Communion, quedesHugue-
nots? En Verite il y abien dela foiblellearelever, de pareilles
chofes, ceux qui s'en lailfent esblciiir, ont bien envie d'cftre
trompds.
Cinquidme objedion .• Je perfifte encors a dire que je n'ay
point leu le Livre du Pere Crejfet qu'on mbppofe; jay bien f^-eu,
^ la verite, que Mr. Jurieux me foppofoit; mais les Protellans
cux mefme demeurans d'acord que cet Autheur melle enfemble le
vray, le faux, & le douteux, je ne me croy nullement oblige d
m' efclaircir de la plus part des objedions quil me fait, non plus
qu'a y refpondre. J'ajouftcra feulment icy, que le Pere Crejfet
luy mefme, touche de ce qu'on difoit que fa Dodrine ne s'ac-
cordoit pas avec la mienne, m'en a fait fes plaintes a moy
mefme, & ^ efcrit dans une Preface d'une feconde Edition de
fon Livre, qu'il ne djlFeroit en ricn d'avec moy, fi ce n'eft pent
eftre dans les expreflions •, ceque je laiffe a examiner a quicon-
queenvoudra prendre la peine. Aux furplus il n'yaperfonne
qui ne s^ache que lors qu'il s'agill d'entendre les Dogmes, il
ftut confiderer ce qu'on en efcrit Theologiquement & precife-
ment dans un Ouvrage Dogmatique, pluftolt que quelques exa-
gerations qui feront, peut eftre, efchapees dans des Livres de piete.
On park encore dans cette cinquieme objedion de ce que jay dit
dans ma Lettre Paftorak touchant ce qui s eft paHe dans le Oio-
cefe de nJPfeanx^ & dans plufieurs autres, dont les Evefques mes
confreres & mes amis ra'avoient fait le recit; & moy je perfift a
dire, fous Icsyeuxde Dieu, qui jugera les Vivans & les raorts,
que je n'ay rien dit que de veritable ; & que faucheur de la Repub-
lique des Lettresavoitrcceii un mauvaismemoire, quand il adit
qnejerecrancherois cet Article dans les Editions ftiivantes, puif-
que je n'y ay pas feulment fonge.
duand a cequ'on objed en fixieme Ikudu Cardinal Capfucchi
A a 2 vous
lH
ii
iSa Th£ Bijhop of Meaux's Utter.
vous f^vez aufll bien que moy, Mon R. Pere, que e'en uue
froide objcdtion qui roule fur I'equivoque du MotdeZ««mf. Vous
connoiffez la diftindion des Scolaftiques entre la Latrie Ahfoliie
& la Latrie relathe. Et tout icy fe reduit enfin li Vifiblement a
unedifpute de mot, quejenepuis comprendre comment des gens
fenfess'y amufent. Pour,moy qui ne m'eftois pas propofd de de-
fendre ies exprelTions de I'echole, quoique tres aiftes a bienexpli-
quer, mais le language de L'cglife dans les decifions de foy je n'a-
vols pas befoin d'entrer dans cette fubtilitd; & le CardinalCa.
pifucchi qm en faifoit un traite expres, n'ariendit en toutcela qui
me foit contraire.
La Septiemeobjedion ell une lettre qui me fut efcrite ilya
quelques annees par un nomme Imhert qui crut s'attirer quclqiie
protedion de ma part, en me difant quil foufroit perfecation pour
la Dodrine de mon Livre de I'Expofition. Je n'encrus rien-,
parcequeje connoflbis trop Monfieur L'Archevefque de
fon Prelatdontil fe plaignoit, mais corame i'ay toujours vefcu
aveccefage Archevefque dans une tres (incere amitie & correipon-
dence, je luy efcrivis fur ce fujet. J'appris que ce Mon/ieur Imbm
eiloit une telle malfaite, qui avoit fait jufquedans L'eglife des
extravagances fjgnalees, dont il n'avoit eii garddefe venter au-
pres demoy^ ils'efloitmeile dans fa conduittebeaucoup d'autres
chofesfort irregulieres qui m'empefcherent d'entrer plusavant
dans cette alFaire, & d'interceder pour un homme, ou d'abord je
n'avoiscruque de la foiblelTe & de I'ignorance. Cependant les
Protellans imprime la lettre de cet homme, & la fimple allegation
d'untel tefmoin deuiendra, s'il plaill a Dieu, une preuve centre
moy. Je vous le ditdevant Dieu, Mon Re. Pere, j'ay le coeur
ferrequandje vois des objedionsde cette nature relevees ferieuf-
mentdans desLivres, & jedemande a Dieu, dans le gemilTement
de mon cceur, O Seigneur, fouflrirez vous encors long temps
que des ames. Chrelliennes fe laiffent prendre dans defi fragiles
lacets?
Les extraits du Cardinal Eom qu'oii raporte dans la derniere
objection, regarde la difficulte commune, tant rebattiie par les
Protellans, fur ia manicre de prier les Saindls. Cette difficulte
conlillence quecommeccux qui prient avec elKcace & qui obtien-
nerttrelFetdcleurs Voeux font quelquc fois regardescommefaifans
ks chofes a Jeur mankre, 11 arrive aulfi quelquefois, qu'au lieu
de
-y
r • ^
The Bf/hop of MeauxV Letter.
de direauxSainds, on leur dk., faites, en foufentendant
toujours que cell par leurs prieres Seulment qu'ils font. Par de
telles objedions on fera voir au St. Efprit qu'il a tort quand 11
dit fi fouvent dans TEfcriture, que les Sainds out fait ce que Dieu
^ fait par eux, & a Icurs prieres. Si ces facons de parler fetrou-
vent dans TEfcriture, pourquoy ne voudroit-t-on pas qu'elles fe
trouvent aulli dans les prieres del'Eglife. Mais peut-t-on s'expli-
quer plus clairement que fait I'Egliie fur ce fujet? Puifque pour
une foisquil fetrouvera, & encors dans les Hymnes & les ou-
vrages de Poefies, que les Sainds font prie de faire & d'accor-
der quelque chofe, il .fe tronvera Cent fois tres biens explique
qu'ils le font par leurs interceflions & par leurs prieres. Et fi la
chofe n'eftoit pas , encors expliquees par les prieres de I'Eglife,
pouvoit il refter aucun doute apres les explications que jay ra-
portees du Catechifme du ConciJe , & apres les decifions du
Concile mefme ? Car, je vous prie, penfons un peu enti e nous ce
qifiJ enfeigne dans la Seffion 2$ Nepofe-t-il pas pour fonde-
inent de I'invocation qu'on leur addrelTe, qu'ils off: ent des prieres
pour nous ? Par confequent le defiein eff d'enfeigner que Ihtr pnif-
Jance efi dans leurs pmres. Et on nous demande apres cela des
nouvelles explications, comme fi le Concil de Trent ne s'eltoit
pasaffez explique fur une matiered'aillieurs tres claire. En Verite,
Mon Reverend Pere, cela aflige unCoeurChreftien, de voir quele
fens de I'Eglife eftant fi bien efclaircy dans fes decifions, on con-
tiniie encors a nous chicaner fur des Mots..
Je ne vous parleray point de I'uffair de IMonfieur de Witte Pafteur
de St. Marie de ajldaline-, je ne Vols rien la dedans qui me re-
garde en particulier, non plus que dans les .lettres du Clerge.fur
lefujetdequelquesBrefsdu Pape. On ne pretend jamais offen-
fer fa_ Saindlete, ni diminuer lemoins du monde 1'Authority de
fon Siege, en difant qu'il en pent emaner des chofes ou Ton
pretend que la regie neft pas toujours obfervee ; au contraire
de tels Exemples deuroient fair voir aux Proteftans com-
ment une Eglife peut refpedeuferaent fouftenir ce quelle croit
cftre de fes droits, fans rompre I'unit^, & fans bleffer la fub-
ordination.
^ Excufez, Mon Reverend Pere,fijevous faisfitard cettereponfe:
d autres occupations qui ne m'en one pas laiffe le loifir me ferviront
d'excufe.
The Bijhops of MeauxV Letter.
d'cxcufe, s*ilvousplaift. Je finis en loiiantvotreZele qui nevoBS
permet de vous relafchcr dans le defir qui vous prefTede Sauver vos
freres. Je fuis avec un Eftime particuliere,
Mon Reverend Pere,
Voftre tres humble & tres
AfFeftione SerWteur.
4* J' 'Benigne de Mem.
A Copy of the Bifhop of Meaux^s Letter to
the Vindicator.
From Meavx. Mity theijf^. 1687.
New Style.
Reverend Father.
The new ObjeSiions yon fend m ttpon the SnhjeH of my ExjOf
fit ion are fio flight and tnconfiderable^ that if 1 were not ajfwr-
ed^by a Perfion of your Merit they are thought of fome weight by the
Englifli ProteftantJj Ifhouldthiidejny titnelofi to rtfly to them For^
tfter aUthh iuSile^ what matters it, whether this Boo^were reduced to
what it is, bytheCenfureofthe^orhon, (^as they would have it thought)
or by my own proper reflexions ? Which foever it was, it h fufcient,
that the Sorbon has nothing now to fay againflt it, neither Ms any
Cat hoik etoftf radix ft j (W the contrary the whole Clergy of fiance,
The Bifhop of MeauxV Letter.
And 4 ffiultitHde of DoBors of all other Nations^ as alfo of Cardmals
fmom for their Learning and Tiety^ nay even the Pope himfelf ap~
proves it. What needs any one, who fearcheth after Truth, concern
himfelf to inquire by what means I came to Write approved DeBrin,
, feeing 'tis certain they cannot deny mine to be fo throughout the whole
Church, nor that I ant in the Profeffion of this DoElrin, Vniverfally
acknowledged to be an Orthodox "Bijhop, in Communion with the Holy
See and all other Catholic Strops ? They who , notwithfianding all
this, fay he cannot be a Catholic who retains the Faith which I fo
loudly and fo publickly profefs, taki pains to blind themfelves and will
not fee the light at Noon-day.
If after this I perfifl to fay, as I do, that jny Book, was never fuh-
mittedtothe Cenfureofthe Sorbon, and that being fapported by agrea-
ter Authority than That, I never Dream't of askingiis Approbation',
It will plainly appear, that it is not the Advantage of my Book., but the
Tejiimony of Truth that makps me fay fo.
I continue fiill to fay, there was never any Edition of my Bookjown'd
and avowed by me, but that which is now every where fprcad abroad,
and Tr an fated into fo many Languages : ^But if forne Body has
been pleafed, to tack^ the Kings Approbation and Privilege, with the
Name o/Cramoify, to fome other Edition, it is but a weak Argument
to give the lie to what I fay. But what if I had made fome Additi-
ons to a ^Printed Imprejfion, before it was made public •, what if I had
correBed in it what I thought fit, or, if they pleafe, altogether changed it ?
What confequence pan they draw from thence a^ainft me upon accostnt of
thofe Alterations? Let hs put the cafe alfo, if they pleafe, that fome
Body fliould have been, fo vainly curious, as to take the trouble to find
out thu Lnpreffion before I had thus correBed it ■, who has ever under-
taken to quarrel with an Author for fuch trifles ? I sit not pLfin that
fuch Men, as take fo much pains to publijl) fuch faolifis things feek^
notthe Truth, lust to juggle andperplex the Worldwith Tricks f' After
aU, Reverend Father, if they fiill continue to talk.of thefe Obfervati-
ons, which do not deferve fo much as to he refleBod on, and that you
Judge it profitable for the ConviBion of Opiniators to have an Attefia-
tionof the Sorbon, tomakgit appear that their Approbation was not
fomuch as demanded to my Book, or that it was not at all fibmitted to
their cenfure, you may anfverwith affiyrancc, that they will fend it in
the mo(t Authentic Form, that contentious Spirits cmdefire This
to the firfi QbjeBien.
tA s
The Bijhoff of Meaux'^ Letter.
.As to the Second I do readily acknowledge ^ that the Edition of my
"Book.-which I fublijhed, differs in fame thi-ngs from my Mamfcript^
of which as I toldyou in my lafi, many Copies had been fcattered about;
for you muft always remember^ that it was at fir ft made for the inftruElj.
oA of fame particulars and not to be Trmed : Jnd for the fame Rea-
fon I do not doubt but they may find in the Edition which I did not ap.
p-rove^ fame things not agreeing word for word with the True one •, but
a little Juftieemuft needs makg them acknowledge the difference there to
regard only the Beauty or Concifenefs of the Style^ and not at all the
Subftance of the Faith. Thu uvifible even in the inftances^ which you ^
fay they produce from that pretended fir ft Edition. Had / faid., for
Example., that the honor, which is given to the Bleffed Virgin omh' to
be blamed., if it were not Religious, that is to fay., if it did not ref-.rto
God., who is the Ohjefl of Religion j there is nothing but truth in thut
exprejfton., if we examin it to the bottom: And if afterwards I hm
given it another Turn., it is only that I might fpeak^ with more Brevity.,
and avoid the Pitiful Equivocations which acre every day made upon
the Word Religious I would fain asl^ the Proteftants of England,
if the Fcafts they there Celebrate in honor of the Saints^ do not make a
part of the Religious Worfhip they pay to Godyn Teftimony of their thanks
for his having Sanflifiedthem^ and Crown'd them -with Glory? In a
word., that J may not lofe time in difcuffing fuch trivial things., and
flight changes., that I can fcarce remember 'em my felf, let fuch as
are mindedto maintain them to he more conftderable, than I fay they
are, only put their pretended Edition into the hands of fame perfon of
Credit, where I may have it feen by fomeof my Friends-, and I do then
engage my felf either to fhew the manifeft Falfity of it -, or, if it has
been truly Printed after my Jldanufcript, to make appear as clear as
the day, that the differences, they fo much magnifie, deferve not even
to be thought upon. Tou fee, Reve-rend Father, that I perfue as far as
I can the deftgn of your Charity towards the weakj, for as to my felf,
once more, what have I to do to defend fuch flight correBions-, feeing
1 ftiould be very ready to acknowledge great faults, had I been fo mean-
lyinftruBedto commit them, with much hearty 1 hankfullnefs towards
God who had opend my Eyes to fee them.
The-re is nothing in the Third ObjetHon, that particularly concerns
n.e, and I muft tell yon freel-y, 1 am fo far from being moved by the
Ffiftle of St. Chryfoftotn which your Minijiers tax the Sorbon to
have fippreft, that on the contrary I am psrfwaded it is very advan-
tagioits
The Bijhop of Mcaux'/ Letter.
tupOHS to the Church j Jnfomuch that I am fo far from fuppreffing of
it That I fhall always advife it Jhould he Publifed, as all the other
■works of the Fathers, in which there is only fome difficulties in appear-
ance, hut never any folid OhjeSlions a^ainji the DoSrin of the Church.
But this is the SubjePl of another entertainment ; and I mtift fpcak at
prefent of the Ohje£lions theybrin^ you againfl my Expoftion.
In the Fourth OhjeClion they will have it that a Catholic has Writ
againfl my Book^, hecaufe they have (as they fay) heard M. Conrarc
fay, that he had feen the Writings. With their Termifion who makg
fuch vaiti Objections-, what do they pretend to conclude from thence ?
uind fuppofe, upon the Credit of Monfieur Conrart a Huguenot, hot "
headed (if any one ever was) with his Religion, they jhould fuffier
themfelves to be perfuaded, that a Catholic did Write againfl me-,
u^re there not Good and bad Catholics-, Jealous, Indifcreet, andig-
nor ant ones C oAnd what can any one think^of fuch a Catholic, who
has none hut Huguenots, for his Confidents in a work^ he undertakes
againjla Bijhop of his own Communion ? Certainly it Jhews a great
•weaknefs to magnifie fuch poor Objections -, And they who fuffier
themfelves to be impofed on by them, mufl needs have a mighty incli-
nation to be deceived.
Fifth Objection, I fiill continue to fay, that I have never Read
Father Creflets "Bookjwhich they bring againfl me-, I know well, in-
deed, that/klonfieur JuTieux Objected it to me', but feeing Froteflants
themfelves acknowledge this Author to mingle True, Falfe and doubt-
ful things together, I do not think I am at all obliged to inform my felf
of the greatefl part of the Objections that he brings againfl me any
more, than, I do to anfwer him j I will only add here, that Father
Cxt&t him felf, troubled and offended that any one flould report his
DoCtrin to he different from mine, has made his complaints to me j
andin aFrefaee to the Second Edition of his Book^, has declared, that
he va-ried in nothing from me, mlefs perhaps in the manner of expref-
/ton-, which whether it he foorno, I leave to them to Examin, who
will pleafe to give themfelves the trouble. Moreover every body
kfiows, that when we would underfland what is DoClrinal, we mufi
confider what is Written Theologically and precifely in a Dogmatical
work., and not fome exaggerations, which may have efcaped in fome
Books of Devotion.
In this Fifth ObjeCHon they alfo tak^ notice, of what I faid in my
Fafioral Letter, touching that which paffiedinthe Dlocefs of Meaux,
B b and
i88 The Bifhop of Meaux^ Letter,
and feveral otherSy as I rvaf informed by the Bijhops my BrethrenyOnd
other my Friends, ^yind /do again ajfert in the Prefence of (yodj
who is to Judge the Living and, the Deady that I fpoks nothing but
the Truth y and that the Author de la Republique des Lettres,
received very bad inteliigencey when he faidthat I intended to Jlrikg
that Claufeoutof the following Editions t, whereas for my parti never
fo much as Dreamt of doing it.
As for what they Objetl in the Sixth place about Cardinal Capt-
fucchi, you fee as well as /, Reverend Fathery that it isa wea^ Oh-
jeSlion which runs upon the Equivocation of the word Latria, you un-
derftand the School DiflinSlions between Abfolute and Rdative Wor-
jhip. And in jhort all this falls fo vifibly into a Difpute about wordsy
that 1 cannot imagin how Men of Senfcy can amufe themfelves ahouth.
As for mey who never engaged my felf to defend the exprejfions of
the Schooly tho never fo eafietobe explicatedy but only the Language
of the Church in her decifions of Faithy I was not obliged to enter
into thofe fubtilties'y And Cardinal y who has Writ an
exprefs Treatife of themy has faid nothing in the whole that contra-
diUs me.
The Seventh ObjeUion is a Letter Written to mty fom Tears fmcCy
by one Iinbert, who hoped he fiould obtain fome Protedion from me
by telling me he fujferedTerfecution upon account of the fameLoiirWy
taught by mOy in the Book, of my Expofition j / did not klieve bim, ,
becaufe 1 was too well acquainted with my Lord the Arcb-bifhopofRam-
deaux, his Diocefany of whom he made his complaint t, But as I had
always lived in a ftriSt correfpondence and Friendfhip with that Arch-
biftopy J wrote to him upon this SubjeSly and underfiood that this Mr,
Imbert was a hot-headed Many who had done, even in the Churchy
very remarkable extravaganciesy which he was more cautious than to
boafi of to me. His condnH had been tainted with many other irregula-
ritiesy which indeed hindered me from interefiing my felf for him any
further inthe bufinefsy or to intercede for o»e, in whom J had found no-
thing hut weaknefs mixed with Ignorance. Neverthelefs Proteflants
Trtnt this Mans Lettery and the fmgle Allegation of fuch a Witnefs
mttftbecomey Codwillmgy a proof againjl me. I fpeakjt in the PreftKO
of God (Reverend Father) my Heart is grieved to fee OhjeBionSy
of fopoor a Natuxe ferioufly prejfed in Books y And I beg of ^mighty
Cod in the anguifh of my Soul, O Lord wilt thou fiill continue to fuffer
Chriflian Souls to let themfelves be caught in fuch weak^and miferable
^aresl The
The Bijhop of MeauxV LefteK
The ExtraEis from Cardinal Bona, vnhich they brtn£ in the lafi
ObjeUm , regard the Common difficulty fo often propofed by EProtc
fianti about Prayer to Saints. The Difficulty conffis tn this ^ that as
they vtho Pray with efficacy, and obtain the effieEt of their dejtres, are
fometimes confidered as the doers of the things after their manner j It
h.ppens alfo fometimes, that inftead of faying to the Saints Pray for
us, they fay, do this*, always underjlanding that it is by their Pray-
ers they doit. 'By fuch ObjeBions the Holy (jhoft might be blamed,
for faying fo often in the Scriptures, that the Saints have done that
which God has done by them, and at their Prayers. If fich manners
of fpeakfigbe fatniliar in. Scripture, why will they not alfo have them
ufed in the Prayers of the Church ? But is it- pojfible to explain ones felf
more clearly than the Church does upon this SubjeSi •, feeing for one
time you find ( and that in the Hymns and other Poetical works )
that we Pray the Saints to do, or to Grant, fome thing, you will
meet with it a Thoufand titties Explicated, that they do it only by their
Intercdlion and Prayers And had not the thing been already expli-
cated by the Brayers of the Church, could there yet remain any doubt
after the Expoftions I have brought out of the Councils Catechifm, and
after the decifion of the Council it felf ? For I befeech you let m weigh
a little with our felves what it Teaches in the Twenty fifth Seffion,does
it not put this as a Foundation of the Invocation which we make to
them, that they offier up Prayers form ? And confequently it's defignis
to ffiew us their Power is in thdr^Prayers, and yet, new Explications
are flill.demanded, as if the Council of Trent had not fufficiently
declared her DoBrin in a matter otherwife very clear. Truly Re~
verend Father, it extreamly troubles a Chriflians Heart, to fee, tho*
the Senfe of the Church be made fo very Evident, in her decifons.
People ffiould continue f ill thus to Ji'ggle and Cavil with us about
words.
I will fay nothing about Mr. Be Wltte ReBor of St. Maries 0/
Meckline. I find nothing in that ObjeBion which concerns me in
particular, nor in the Letters of the Clergy , upon the SubjeB of
fome briefs from the Pope. Nobody ever pretends to offend his Ho-
linefs, or in the leaji title to diminijh the Authority of his See, by
faying, that things may proceed thence which may not always be according
to Rule. On the contrary Proteftants my obferve from f sch Examples,
that a Church may with refpeB maintain, what (he thinks to be her
Bight, without either breaking Vnity or hurting Subordination.
B b 2 Pardon
1S9
w.
^ A
• '
' * '
1 [. ■'
X
tlH Bijhof of MiinA Letter.-
Mo m, Rnereod Fatkr, f«r r,oVi„g M, rem foUe, ^
Employments of another Nature M wodd not gm me hfure
foonerl mufl (with your leave} be my excufe. J conclude pratfing
ioZ Zed Jhieh Jillvo, figer pure mm^ore the ornn, defira
you have for the Salvation of your Brethren. J am wtth particular
Efteem.,
Reverend Father,'
Your moft humble and moft
AflPedionate Servant
^ J, Bemgne de Meaux,
■ ■■rh'Ay
1 M,. ' '•/ .'y\'d
"i'rM / /
if.. ^
li,
•t
1 ■
t. ('
,. ,. ,1
»> ■; ''
The
Jk INDEX to the PREFACE.
The Mifchiefof Herefie and Schifm- §• i.
Catholics feek the heft means to obtain Peace. Jh.
We neither decline particulars, nor refufe to fight with
Proteftants at their own Weapons. §. 2.
We Appeal to Scripture. lb.
To the Fathers and Councils in all Ages, §. 3 .
To an uninterrupted Tradition. §.4.
And ftiew the Truth of our Dodrins from Protellants own
Concefiions. lb.
But Proteilants fly to particular difputes; and in them to the par-
ticular Tenets of School-men. §. p
And at laft to down-right ray ling.
Therefore a plain Expofition of our Doftrin was thought ne-
ceflary. §.6.
A Brief account of the Religion of our Ancellors, from thefirfi:
Converfion ofthisNation, till A/ewry the Schifm. §. 7.
A like account from Henry, the ^ths. time till his prefent Ma-
iefty. §.8.
The Rife of the prefent Controverfie. §. g.
Of that betwixt &e Vindicator and the Defender. §.10.
'Honor due to Saints. §. 12.
Images and Relics. §. 13.
Juftification , Merit, and Satisr
fadion. §. 14.
Purgatory, Indulgences. §. 15.
Sacraments, Church. §. 16.
Rule of Faith. §. 17.
Proteftants will not diflihguifli betwixt Faith and Private O-
. pinions, lb. .
But prolong Dlfputes.about unneceflgries, -which the Vindicator-
relblves to decline. §. iB. ^
The Hate of the Contro-
verfie Mifreprefented by Pro-'
teftants, who flie to Private^
Opinions, and ftick not to
what is of neceflary Faith.
§. II.
.T THE
. •« c
A R T I C L E I.
IntroduSlion. pag. i.
IDolatry and SuperflLtioa is the Proteftant Cry and Calumny
at prefent. §. i.
Other Proteftants thought the Charge unjuft. Ik
It was begun in Qiieen Elizabeths time. Rejefted in King
Charles the \fis. And now renewed to make us odious, §.
Catholics are allowed by Proteftants to hold all Fuadamcutals,
^ but not Proteftants by CatlioUcs. §. 3.
Monfieur de Meaux^ and the Vindicators Senfe perverted
by the Defender.
Catholics no more guilty of Idolatry than Proteftants.
An Inftanccof the Defenders Charity and Moderation. Ik
ARTICLE II.
^U^lous Worfhip terminates ultimately in
God alone, page 6.
ANecelTary diftindion in Refpcd, Honor, -WorQtip, Ado-
fation, €^c. Which are Equivocal Terms and mifappii-
ed b^ the Defender. §.4.
As alfo in Bowing, Kneeling, §. c.
The
THE
The INDE 'K.
The Honor pay'd by thefe words or aftions, is diftinguiflied
by the Objeft. §. 6.
Divine Honor call'd Lmia^ is due to j" i. Scripture."
> God only. I 2. andtlie
Inferior Honor, called Doalia^ may be i Pradlice of
given to Creatures proved by L Proteftants.
ARTICLE III.
§. 7.
Invocation of Saints* pag. 10.
PRayer, Invocation, &c. are Equivocal terms milapplied by
the Defender. §• 8.
Saints may be Honored.
They Pray for us.
We may defirethem to Pray for us, proved. Three forts of fucl^
Prayers. §. 9.
By the Pradiceof the Primitive Fathers in the Fourth Age as
Proteftants grant. §. 10.
• f St. Gregory Nazaanzxn,
Thefe Prayers were not Rhetorical St. eyhrem.
flights. §. II. in , St.
L St. Gregory Niffen.
The Primitive Fathers wrongfully accufed by the Defender as if
they held, that the Saints were not admitted to the fight of
God till the day of Judgment. §. 12.
Wrongfully accufed as if they had departed from the Pradice
and Tradition of the foregoing Ages. §. 13,
They prayed to Saints within the nrft 300 Years, proved. §. 14.
By Confeflion of Proteftants.
By the Teftimony of the Fourth Age.
Of the Fourth General Council.
Of Origen and St. Methaditu,
The Defenders affedfed milhpplication of the word Prayer. §. 15.
No Scripture againft the Invocation of Saints. §. i6.
Catholics imitate the Scripture Phrafe. §. 17.
,The word Merit Equivocal, and often mifapplied by the De-
fender. §. 18.
The
The INDEX,
J'heufe of it in our Prayers conformable to the Language
of Holy Writ. Ih.
ARTICLE IV.
Images and ^Ucs* pag. 25,
The benefit of Images. §.19.
1. To inform the Ignorant.
2. To encreafe Devotion. :
3. To perfuade to a good Life.
4. A Holy Imitation.
5. To encreafe our Reverence and Refpeft.
II. No danger of Idolatry now from the ufe of Images. §. 20.
From the Nature of Chriftianity and
.The Nature of Idolatry. §. 21.
III. Objedions Anfwered. §. 22.
J. From St. Thomas of Aquin. §.23.
2. The Pontifical. §. 24.
The Ufe of Inccnfe and Holy-water very Antient.
3. Good-Fryday Office. §. 25.
4. The Churches Hymns. §. 26.
ics, S'
We Pray not to them, nor to Monuments. Jb.
The Defender renders the Councils exprelfion falfely.
We Honor them and Images as Sacred Utenfils. §. 28.
ARTICLE V. pag. 45.
Of JuJlification. jp. 251.
The Catholic Church falfely accufed. lb.
Juftification and Sandificatioq. §. 30: "
Our Juftification IS C/m/V. §.31.
art.
The IN D E X,
** ARTICLE VI.
Of Merits, pag. 49.'
OCholaftlc Niceties to be avoided. §. ii.
The Churches Doftrin.
A K T. Vn. Se<n:. I. pag.
Of SatisfaSlions, S. 34.'
NO Satisfaftion without the Grace of God and Merits of
Chrift.
Prote/tants grant more Efficacy to a Lord have mercy upon us,
than Catholics to a Plenary Indulgence. §. 3 5.
iVe believe or we fuppofe, ought not to be an Argument againft
our PolTeffion. 36.
-w
SECTION II.
Of Indulgences, pag. 55.'
Councils have redrefled the Abufes in them. 37.'
We defend not Pradices which are neither Neceflarily nor
univerfally received. Ibid.
Our necelfary Tenets. §. 38.
No buying or felling of Indulgences. §. 3p.
Proteftant Indulgences fold in the Spiritual Court. lb.
They give greater Power to a Simple Minifter, than Catholics
as Catholics give to the Pope. §. 40.
What a Jubilee is. §. 41.
Cc SECTION
rhe INDEX,
SECTION III.,
^wgAtory. pag. 59.
PRov'd by two General Councils.; which proof comprehends
Scripture, Fathers, Tradition and Unlverfal Braftice. §. 42.
No Fathers nor Scripture againft it. Ih.
PARTv II.
A R TIC t E VIII. pig. (So:.
Of the Sacraments in General. 43,
ARTICLE IX.
Of 'Baptifm. ibid.
LVtherans and thofe 'of the Church of England hold Baptifm
abfolutely necelTary. §. 44^ .j.
Whether Children dying without it have any part in Chriffi.
The Cdvimfts oppofethiisneceHity. §. 45.. "
The Defender miflakes the Bifhop ojf Condom and the Argu-
ment. lb. , r,-
,.i.,ARTICLE X.
Of Confirmation. • pag. 63^
PRoved by Fathers and Scripture. §. 46. 47.
The Ceremonies Explicated. §.48.
ART.
The INDEX.
ARTICLE XI. pg. 6y.
Of Temiance, 5*. 49.
Church of England wilhes it^^^ers't'e-eflahliflitd.' 50.
ARTICLE XIL
Of Extrem UnSlion. pag. 70.
THe Defender millakes the (^eflion. §, 51.
This Sacraraenc has a retpeCt to Bodily cures. §. 52.
. Sanctifying Grace ; afliftance againft Temptations, and Remif-
Hon of fins are the Primary effeCts proved from the AntienC
Rituals. §.53.
The words of St. Jimies Evince it. §. 54.-
ARTICLE Xlir.
Of 'Marriage, pag. 75.
THe Bifliop of cJl^eanx and the Defender agreed; We de^
raandnomoreand yet new Cavils muft be raifed. 55.
Lombard do's not deny Grace to be given in it. §•
If Diirandus did, he is often lingular. Jb.
The Fathers in the time of the firlt four General Councils acknow-
ledge it to be a Sacrament. §. 57. .
^ Marriage is grown contemptible in England Hnce it was denied to
be a Sacrament. §. 58.
It is proved to be a Sacrament from St. 7an\^ and by the Univer-
fal Tradition both of the Greek and Latin Church. §.59..
Not neceflary for every one. §. 60.
Cc 2
ART.
The'I N D EX.
article. xiv.
of Holy Orders* pag. 80.
THc Defender allowed it to be a Particular Sacrament «
His new Evafions Anfwered. §.62. • y- <
article. xv. xvi, xvii,XVIIf.
TWo hundred feveral Senfes put upon thefe four words b
eji Corpuf mum.
Catholics follow the beaten Road : Proteftants by-paths. §.63
CHrifl: muft be either really or only figuratively prefent in the
Sacrament. lb.
He may be really prefent after different manners. §. 65.
All agree that he is Morally prefent in the Sacrament. Ih.
Catholics and Lntherans agree, that he is Really Prefent, but
not after a Natural manner. §. 66.
The Zuinglians, &c. fay he is only Figuratively prefent. lb.
CahwiftsandtheChurch of England would gladly hold amiddle
way. 67. 68.
The Church of England has altered her Dodrin fince King
James the firfts time. §. 69.
The Roman Catholic Doftrin. §. 70.
Three manners of Real Prefenee. §. 71.
section i. pag. 84.
Ours and our Adverfaries Tenets, S' ^4.
The INDEX.
SECTION II.
Some ^ajonsfor our DoBrin. pag. 89.
All the proofs for an Article of Faith concur for this.
72.
SECTION III. pag. 92.
OhjeSlions Anfwered, 73.
fThe firft, The words of the Infli-
1 tute. §. 74. 75.
' ' ■ ,'^cnpture. ^ -phe fecond, The cuftom of the
[Jews. 76.
The third. From it's being called
Bread after Confecration. §. 77.
'i. From St. Chryflows Epiftle to
Objedions from <
Cefar'm, §.78. &c.
Fathersand ! 2. Lombard. §. 86.
School-men.1 3, Scoms. 87.
4.' Snarez., §. 88.
^5. Cajetan. §. 89,
The Saipture commands
Adoration of the
Hoft. §. 90.
This Adoration
it not. Anfwered. §.9?.
2. The Elevation of theHoft
(hewn to be veryJ now. Anfwered. §. 94.
Anticnt and
taught long be-
fore the time
prefixed by the
Defender.- §.
3. Several Pradices of the
Antients inconfiftent with the
Adoration of Jefus Chrift in
the Saaament. Anfweredo.
I §• 95-
A.R T»
the INDEX.
„ i: ./■
■• ■ id. 1 V
< 'H
J.,' , . . ,f-;
I 3lltf;illSll;»l.;,y::,,
PI
,,,.31:
'" ■ iif
i!i JSaii'i!' ' ' ■
''liiltelufit.
ARTICLE XIX, XX, XXI. pag. 123,
0/ the Sacrifice of the Mafs, 9^.
WHat a Sacrifice is.
The Eflence of a Sacrifice confifts not in Hzying the
Vidim. §. ICO. _ *'
Four things required to a Sacrifice, all which concur in theEu-
charift. Ibid. ...
ARTICLE XXII.
Communion under both Species, pag. 127.
THe Vindicators Arguments fliewn to be neither faJfe, unrea-
fonabie nor frivolous. §. ic2.
PART III.
ARTICLE XXIII. pag. i a?.
Of the Written and uW^ritten word. §, 105.
HOwtoknow Apoftolic Traditions. §. 103. 104.
The Nature of fuch Traditions. §. 104.
The Prefent Church in every Age is the heft Judge, Proved. Ik
The nature of Error with therife and progrefsofit. §. 105.
The Defenders Arguments againft this Judge of Tradition an-
fwered. §. io5.
1. Objediijn. lb.
2. Objedion. §. 107.
art.
The INDEX.
A R T 1 C I.J^XXIV.XXV. pag. 156.
Ofjhe Authority of the Church. io8.
Tile Defenders Conceffions. lb.
His Excepcians Examined, §. 109.
i Firfl Excepiion, that the Church of Kome is only a particular
Church, Anfwered. lb.
His fecond and third Exceptions Null. §. no.
The Church oiRome is truly Orthodox, and all Orthodox Church-
es have all along Communicated with her. §. 110. 111.
That Church alone which is in Communion with the Bilhop of
is the True Church, proved. §. 112. 113.
His fourth Exception maintains all Diillnters from a Church.
§. 114 lij.
His firft Pofinlatum anfwered. §. 116.
His fecond anfwered. §. 117.
What are necelfary Articles of Faith. §. 118.
Scripture Interpreted by Private Reafon cannot be our Rule of
Faith. §.119.
Nor by the Private Spirit. §. i2o.
But by the-Cathdlic Church. §. 121.
His Inftance from St. Athanafitu anfwered. §. 122.
The True Hiftory of Pope Liberia and the Council of Arimi-
num. §, 123. 124.
ARTICLE XXV. pag. 158.
Of the Authority of the Holy See andofEfif-
copacy. jy. 125.
THc Council of Trent Vindicated. 126, &c.
His firft Exception, that it was not General, anfwered. lb.
The firit four General Councils called by the Pope. §. 127*
His fecond Exception, that it was not free, anfwered f and the
Story
The INDEX.
Story of John Hnffe fhewn to be mifreprefented. ^ hS.
His third Exception againft the number of Italian Biihops, an-
fwered. §. 129.
The Authority of the Holy See. S. 130^
From Antient Fathers. lb.
From Councils. §. 131.
Nothing Antiently was to be determined without the concur-
ence of the Apollolic See. lb.
The Gofe to the Defender, p iji.
THe Defenders obligation to make Satisfaiaion totheChuidi.
§• 132.
The Obligation "he has laid uponhimfelf by accullngthe Roman
Catholic Church of Idolatry. §. 144.
The danger he is in by being leparatcd from her Communion.
§. 133.
The advantages he is deprived of^ by being out of the Church.
§. 136. ^
To be added, 30. line 14.
BVt this is the Language of our Defender. The Ofinms of the
tjioft Learned Doliors^ tho' efieemed fuch by his own Tarty^ are
called HtbCCte0 : The Pious and fignificant Ceremonies of the C/wtfc,
thd' imitated in their own jlffemblies^ are termed.^ ^aglcnl llncafita^
tron0 t The Rhetorical Exprejjions of the Greateji Saints, if they
thwart his Notions^ muflpafs for 3i5lafph^nTtt0. St. Thomas,
heretofore Styled the Allelic Dollar, is by a dajh of our Deferders
Met amorphofing Pen, twrnd Jftabcr: St. Germain, St. Anfeliue,
the Devout St. Bernard, the Abbot of Celles, St. Antonine, ard
St. Bernardine, ^o;riD ©lafplj^nircs: And Chrifls Holy Catholic
Church, 3|tiOlatrmi0, andguiltyof An^ ytt
ree mufl remember that he who writes this is a Scholar and a Chriftian,
nay one who Writes nothing but peaceable Expolitions tcith all the
Kindiiefs, Charity and Moderation imaginable.
FINIS.
SECOND DEFENCE
Agalnflthe -
BISHOP of con 3) 0 u
w f. M
M!'
}i
; VT,-
It
■|s
1M|||,:
i if-
' ,. r :■ r i
Imprimatur,
Liher cm titulus\_AStcovi<\ Defence
of the Expofition of the Church of
England^ &c Part 1 ]
Novemb. i6,
1687.
H. Maurice, ^imndipno in
Chnjto T. D. Wilhelmo
Jrchiepifcopo Cant, d Sacns...
ttl,
"(fttii
«i]
urice, f
nf fj
-f ^
SECOND DEFENCE
OF THE
*
Exposition of the Doctrine
OF THE
Clittrtli of €tt0lanl>:
Againft the New
EXCEPTIONS
O F
Monfieur dc M A ZJ
Late Bifliop of C o n d o m,
A N D H I S
VINDICATOR-
c^Vnl^ttT" .
In which the A c c o u n r that has been given of the BiJfjop
ofM E A It X's Expojition^ is fully vwdicated 5 the Dijiin-
&ion of O l d and NewPopery Hijhrically ajferted ^
and the Dodlrine of the Chnrch of Rom in point of
IM A G E-W o r S HIP moie particularly conjiderd.
LONDON, Printed for ElCljarti CtiftuHl, at the Rofe
and Crown in St. TauPs Church-Yard. MDCXXXXVIL-
^K,
J a
v: .
*1 . "l:Zi..
THE
f /
.':o P RiiT'H I,S. _ _> rjl s:iT
F I R ST P A R T.'i
"I. \ ^ ADDRESS to the Vindicator ,
." "jTA 'laying dowft the Method of the follow-
ing Defence^' . • ' , ; ,
II. The PREFACE; in which is contain i
I. An Hiftorical Vindication of the ^
■ Diftin&ion of gDUl and JSehJ Pope»
p. iii
<2. An Enquiry , how far we may judge
of the Doftrine of the Church of
Rome, PRACTICES
and O PINIO N.S of the Parti-
cular Members (?/it. p.xii -
in. The D E FENCE: divided into Three
General SECTIO NS. . f ! p. j.
a: S.ECT.-
I
Vt
.;!»■
J'
;»jii-"1 *-■"'S
1^*1 c L
f*; '■ i' 1'
HJjit * J-;
ML .J
The TABLE.
SECT. I.
After a fhort htroduBmty confiders the Bifhop of
M E A u x's fecond Letter, in an Addrejs to die
P-5
faid 'B 'tfhop.
The Bijhop of M E A u x's Exfofition written for the (^n-
verTOH of the M.areJhaU de Turenne, p, g
The (everal parts of Letter examined, p.^
1. That there tras ^Edition of xhtExpof-
tion different from what we now
fee. p. p
' J J.
2. That theje Differences were in Points con^
Jiderable, and not only, fir the greater neatnefs
of the Stile, as the Bifhop pretends. p. 15
3. 0/5^. Chryfoftom's Caefarius, p. 20
4. MONSIEUR M-
— did anfwer
the Bifhop of C O N D O Ms Expofition. ib.
5. '"i. That Father CRASSET's Principles
are not to be reconciled with the Bijhop of
CON DO M's Expofition, as is preten-
ded. p. 21
2. Concerning the Perfecution intheDiocefs
ofM E A U X, and tke Bifhop'j" repeated
D E N IA L of it fiewn to be a wretched
. Prevarication. p. 24
6. Car-
The TABLE.
^6. Cardinal CAPISUCCHI's BoUrine in
point of utterly inconfiflent
with the Bifhop C O N D O M's Expo-
fition. ... p. 31
His Opinion at large conjidered, and com-
pared with the Principles of Moaxjieur
rieMEAUX and hisN mBICk-
TOR. . P- 34
7. MonJIenr IM B E R TV Cafe examined.
That he was profecuted hy the Archbifoop
of BOURDEAUX, for maintaining the
.\4, Dodirme of the^ Bi/hpp of^ CONDOM
I iutd VIN D rc A TOR. p. 39
8. ^0/ Cardinal BONA' P* 45
i 1 .1"^
^ Monfeur WIT T E, ^>fd p. 46
V.'f
I
\fThe POP E's Brief ibid.
The CI^bsE. p. 47
••A-'A
SECT. IL
Being an Anfwer to -thofe fdje hnputatiom which
the Yindicator has caft upon me^ and
the reft of my Brethren of the Church of En-
^land. P- 49
The Reajbnablenefs of this Confideration, ib.
The Summ of this Season divided into Three Parts.
a 2 PART
The T AB L E.
PART I.
In which it isfhewn with what Spirit and De.
jtgn the Vindicator took this Courfe
to defame us. p. ^ ^
•"i. That the Principles of many of the Ca-
fiiifts of the Roman Church do allow the
defaming of an Adverfary by fuch Accufa-
tions as they KNOW to be FALSE, p.a
1
'2. That we have jujl Caufe to believe' that the
VINDICATOR has proceeded accord-
ing to thefe Principles, Shewn.
1. From the Accufations themfelves.,
.<1 —'''v vohich he brings: againf me\ of
which feveral Inftances an colleli-
ed by way of Specimen, whereby to
judge of the ref. j p. 54
ti .3 - -
2. From hislayjng hold on the lighteft,
and mof pitiful occafions to run out
into the mofl grievous Accufations
againji me. p. 56
For that 'the K\[Qg3Lt\ons ,he advan-
ces^ are many of them fuch as he cm
never be fure T R U E. p. 59
4. And fomefach. certainly knew
zfere FALSE. p. 61
PART
k
The -TAB'LE.
bo'V:-. ^
P A R t 11.
In which his ^fleBions are particularly confider'd,
and refuted: in Two Toints. p. 62
"i. A Ke^utmon of thofe fcandalous Refledi-
ons -which he has caji upon the Generality of
the Church ^/England. p- dj
A Summary them.
'i. That we have miireprelented the Do"
ftrines<?/^^e Church of Rome, reviled,
blackened, and calumniated its Mem-
hers, and ridicuPd its Ceremoniei;.
Anfwered. P"d5
2. That we have done this out Malice and
Intereft, and kept the People by Igno-
ranee #<7 Party. . p. 66
This Calumny anfwerd^ in itsjeveral
parts, of
Malice
hntereft—
Ignorance.
p. 67
ibid,
p. 69
3. That we have been ti^iranged from De-
votion, and are therefore (candaliz'd at
their Ceremonies, becaufe we have not
the Zeal that thoje of their Church ha ve.
Anfwered. P* 7°
^.That
The TABLE.
4. That many of our Church are fo byafled
in their Affeftions to us^ that they will
fcarce allow themfelves their common
Senfes in the Examen of things^ hut pafi
their Votes againjl any thing that tends
towards Popery, tho againft JUS-
T IC E, EQUITY, and CON-
S CI E N C E. Anfwered. p,
5. Thatfaftious Spirits have animated
/^^ePulpits ZeaX^and that by this means the
Parliament was hindred from proceeding
in its Loyalty as it began, Anfwered.^.j^
6. That we manage things againji them up-
on politick Motives 5 that we have De-
figns, and leading-men, and certain
perfons to gratifie by what we do j and
that this will bring ill C 0 N S E-
QJLJENCES KINGDOM,
^c. p. 7^
[. An Anfwer to thofe Imputations that he has
laid upon my felf in particular. p. 78
■f. To the ill Names that he gives me. ib.
2. T(?/(A charges wilful Fatults committed
by me in the Defence. p. 79
3. To his Rejle&ions that have no manner of
reference to the SubjeSl of our Difpute 5
but were brought in meerly for Re-
fiecdion-fak^. p. 80
As to my Preaching. p. So
Popularity. 81
4. To
The TABLE.
4. To His CATALOGUE of Faults
drawn up againft Me at the beginning of
His Reply. p. 82
5. To His Charge of III Language^ with re-
ference
of ME A Z)X. p.84
S2. To Others^ in which are Juftified
\ thofe 3 Exprejjions fo much ca-
C vili'd at 5 of
T. St. Thomas's p. 86
2. Of fbme of their 7tew Saints
Ipo?rin03!afp!)emiei5» p. 89
•{ 3. Of fome of their Churches Ad-
drejjes^ being more like
cal incantattonsi, than Chriju-
an Rrayers. ?• 92
PART III.
In which is (hewn by above XL Injlances of
'Books yec unanfweredy that we have fully ob-
viated all their Arguments beyond the poflibility
of a fair ^ply ^ which might juftly excufe rne
from entring any more on a particular r.eView of
the feveral Articles in debate; tho' I fhall never-
thelefs inaSECONDPART of my De fence,
pafs through All again with him. p.p4
t o
The Reverend the A u t h o r
of the
VINDICATION
Of the Bifliop of MEAUX's
E X p o S I T I O N,
Slli, .
FTER t^vo fuch obliging AddreJfeSjYmdia^n:
as I have now had the honour to re- xhe^Repiy
ceive from you, I fliould be very p-
' much wanting in my Refpeds to a
Perfbn who has (hewn fo near a Concern for my
Sahation , fliould I any longer negle<5t my Re-
turn to you ,• and might reafonably expert to
have my ^denefs and Inc'mlity mufter'd up to in-
creafe
The Dedication.
Repjyatthe crcafe my Damnation in the next Catalogue your
Cknf)/ fliall prompt you to publifli of my Sins.
I cannot indeed tell whether I may not be de-
fedive in my Gratitude, by fending my Thanks
vindic.p.i2o.tc>3'0Mr/t//and your great Caution in tlie
Clofe of your Vindication made me once thinic that
I ought to have return d you your own Infcrip-
vindk.p.iao. tion, " To the Author, or Authors of thofe excel-
lent Pieces you have been pleafed to oblige the
World with on my account. For I have feme
reafon to believe, that whatever you were as to
thcfr-Jiy yet you are not the wzlj Perfon concern'd
in the fecond ^ply. But yet fince your Books
Tun altogether in the lingular Number, and that
whoever gather'd your Materials firfl, or fuper-
vifed them after, yet I doubt not but you were
the only ArchiteB your felf, and alone concern'd
in thofe immediate Addrejfes to Me ; I am confi-
dent I fhall not be much miftaken in my particu-
lar Return to you, or at leaft that you will have
the goodnefs to excui'e lb eaiie, and fo involun-
tary an Error,
And firft. Sir, I delire to return you my Ac-
«epiy p. 171. knowledgments for your great Care of 7?iy future
State. I do befeechyou to believe, that it is ex-
oeeding dear to Me s and that I am fenfible that
your
^ The Dedication
Id-:, your Advice is very juft and reafonable tha-t you
mj; give Me for it. And tho' I fliall (hew you in
what follows, that for what concerns either your
felf or your Church, I had no great need of it ,•
DDjp, yet it pleafes me very much to hope that when I
lhall have fully proved by Gods Grace, where the
Fault lies, one who is fo forward to preach to others,' cor ix.
will certainly take great heed that he does not in .
the mc2.ndmQhhnJelf become a Cast-away.
It were perhaps too much to expert that Corr-
defceniion from you, which you are pleafed to
™ recommend to Me, Vt:^. " To make a publick Ac- Reply p.
knowlcdgment of the Calumnies you ha^e thrown not
upon ?)iy Jelf alone, but upon the Generality of out
^ Church, and " to retraSi the faife witnejs you ha'Ve ib. ?• 17
10' " born againft your 'Neighbours; elpecially lince tliisj
sir, cannot, you know, be done without acicnow-
M ledging the Infincerity (for I am willing to give
mi all things the fofcefl Names I am able J of your
li'S late Attempts in the new Methods of CoiiVerfon.
£i'. And indeed lome Experience makes me think I.
may without uncharitablerieis prefume, that " the
jra: ^^Trideof Nature is as powerful on your fide to ib. p.174
hinder Terjons from retrablnig what they h2.Yc once;
4'/ advanced, as it is on ours; And. the Principles.
^ of your Church do much more indifpofe you tO'
conlefs your Errors, than, God be thanked, ours-
doc
The Dedication. J
do us. But (ure,- if any one, you, Sir, who fo |
much confider that Eternity is atfiakey and tkt ]
an Injuftice which will render us miferahle for that E
ternity, cannot he expiated without maKmg fatisfoHion
will not find it fo di^cult to acknowledge yourmijldk;
" no,not tho it fhould have been WiLruL; (which I
dare not yet fay of yours, however you, irvCha-
rity no doubt to my Soul, judge mine to be
" fo j) rather than run into ineyitahle Damnation. Anil
" pray GodpVeyou this feriousTfmght and ^folution.
Having thus perform'd this firft Duty, I muil
in the next place, Sir, thank you for what, next
to my Sahatrntj has always been moil dear to Me,
the Care you haVe had of my Reputation. It may
perhaps be thought by fome that are not fenfible
how great my Obligations in this particular are to
you, that I might well enough have fpared this
Completnenti eipecially iince your makes
you utterly difavow any fuch Tendernejs of it.
Indeed, Sir, as to your ExpreJfmSj it muft be
confefs'd you are very free with Me. You not
yindic. p 22. only ftill adhere to your firft Charge of Calumm.
Replyp. 172. / . . / . ^ 1- ° -n irr ■
MiJrepreJentattonSy unjincere VealingSj ^alJ^pcatMs.^
every thing that you could think of that might
lerve to befpatter Me, but only falfe Quotations.,
which I do not now find you fo ready to infill: up-
on J but that your ^ader might be lure to take
notice
Reply p. 4.
172. &c.
The Dedication.
notice of them, you draw them up into a Cata-
hgue at the beginning of your aiid all a- Repeat the
loflg in your Margin you put him in mind to re- preface,
mark them: But yet, Sir^ after all this, I cannot
but own to you, that your Books have done more
to fecure my ^putation among all thofe whofe
Efteem I value, Vi:^. the honeji and judicious ^a-
dersy than any thing my beft Friends could have
done for Me.
I need not. Sir, tell you, that my Expojltion firft,
and then my Defence, made fome noife among
very great numbers of both Churches. I had dil-
covered fuch Secrets as perhaps few could have
done befides fuch as ftartled many worthy Per-
fons of your own Communion; and which fome even
.ofour own fide, who did not know what Evidence
I had ready to produce for them, could hardly al-
moll believe. Whilfl: great enquiry was made a-
bout them, fome o^your ^ligion knew not what
to think, others flatly deny'd all that had been faidj
you. Sir, more kind, procure Me a Letter from
that worthy Perfon the Difhop of Meaux himfelf;
pretending indeed to difavow, but really acknow-
' ledging all that I had faid with reference to his
Expofuion. A Favour for which, now I am difcharg-
ing thele kind of Debts, I fliall not fail to publilh
to the World my Engagements to him.
B It . .
The Dedication.
It was not long before my De/oice made anew
noife, and but little inferiour to that of my Ex-
pofition. For belides that, it confirm'd all my i=
former Allegations with new Proofs; it gave me i
opportunity moreover to make fome furthr Difco- ?
venesj both your ChurcEs Worp?ipj and ofjmr (
own Shicerky.
And thk, Sir, you tell me " did induce many otJm
" to an hmtation of thofe Calumnies I there threw up
on you i but I muft beg leave to mind you of
another Inducement too, and that is. That it did
induce the Generality of your fide to calminiate
Me, as one who had uttered nothing but down-
right Untruths, and charged you with fuch things
as wxre not to be found either in your Boob, or in
your Traliice. But I may now reafonably prefume
that they will from henceforth retradl this Calumny
too, ( if at leafl you will allow it to be a Co-
lumny to accufe faljely one of our Religion;) fmce you
have here fatisfied the World, that thefe things you
do write and praBiJe, tho' indeed for want of an
hifaliible Interpreter^ we who according totlie
Trmciples of I^eaforij are not able rightly to
Jiand the 7neaning of them. And therefore. Sir,ho
your Words ftillftile me Criminal, yet your d!lt-
gations every whereprotejl agamji them j and 1 de-
fire no other Aihocate than your lelf to plead ray
innocence. There
The Dedication,
• There is, Sir, yet a Favour which I ought not
to pafs by, tho' I coulci not a long time divine
the meaning of it; and it is your great Self-denial^
which prompted you, I fuppofe, through all your
Book, as well as in that fingle place, where you
yourfelf have been pleafed to remark it, not " to Re
tah too much fatisjaBion in haVmg your Jdverfary
" at an Advantage. It was indeed generoufly done
of you j tho' fome (confidering the Nature of your
Church,) will be apt to think it was not merely an
Excefs of Charity that made you treat your Jdver-
fary with fo much Fay our, but either the infuper-
able ilnefs of the Cauje you had to maintain, or
lome other DefeB, which I fliall beg leave not to
name. However it puts me in mind of ■ the Juper-
errogating Merits of many of your Saintsy to whofe
Honour the prudent Writers of their Lives, have re-
member d it,, that they were wont to counterfeit
themlelves ox foolijh, ^.nd dosithoufandridi-
culoHS and extravagant things, that being laught at,
and defpifed by all the World for them, they
might thereby have the better Opportunity of ej^
ereifing their Chrifwi Humility and. Self dMial Butt,
Sir, I fear by this time my Ciyility may begin to
grow more troublefome to you than my ^denejs
would have been, fhould I have difpenfed with
. my felf, as to this Point of Ceremony. And indeed
B z I have
The Dedication.
lhave fo much to fay'in order to yours and the
Worlds fatisfaaion, that I ought not to fpend
too much time in uyinecejfary Preliminaries. Three
things there are, which I would willingly do in the
following Defence J and which I think will comprife
all that can reafonably be defired of Me,
I. To difcharge my Obligations to the Bilhop of
Meaux.
II. To Vindicate my felf againft ^ucKlmputdtiom
as do immediately concern my own particuk-j
but do not at all affea the Caufe I am to
maintain.
III. To confider what you have further offer'd
to clear your Church of thofe grat Excep-
tions I had brought againft it.
And in; all thefe I fhould be heartily gkd I
might acquit my felf to yours ,• but however I
hope I fhaii do it to my Readers Satisfa(5tion, and
to whom therefore I muft now beg leave to ad-
drefs my felf, as to whofe Examen ( if I iriay pre-
fume to borrow your own Phrafe ) I freely com-
mit it to judge betwixt U5.
THE
i
THE
PREFACE.
WHEN I confider the Nature of thofe
Methods that have of late been made
ufe of by many of the Church of Rome
to propagate their Errors 5 with what
Inditjlry they conceal the Real Doftrine
of their Church, and by complaining loudly againji others
for miffeprefenting their Opinions, endeavour to l^eep
Men from fufpe&ing that the Juggle indeed lies at their
own Doors. I can?u>t but call to mind the Complaint of
an ancient Father againji the Heathen Philofophers,
and in Apology for the Chriftian
Religion: " Would to God, lays
''he, we could but look^ into your
own Opinions, into the iecret
Recefies of your Mind in which
" you turn and devife various and
hidden Thoughts. We fljouldfnd
^'■that you *your felves think the nas ? [ Animantis. J
very fame with us. But what
can be done to Men that are objiinately bent to {erve
" a Caufe ? || Te know that ye maintain an ill Caufe, 11 Aflentis ma-
" lam fcientiffi-
miCaufam, & quod femel fine ratione feciflis, ne videamini aliquando nefcilTe, defenditis j.
meliufque putatis non vinci, qu^m confefe ccdcreatq^anDuereveritaci."Lugd. Baiav.id5i.
• - " and.
CC
* Arnob. adv. Genc.Ub. vi. p. 197. Uti-
nam liceret introfpicere fenfus veftros,
receflufque ipfos mentis, quibus varias
volvitis acque iniris obfcarifiimas cogicati-
ones! Reperiremus & vos ipfos eadem fen-
tire, qu3E nos— Sed fiudiis facere quid,
pervicacibus poflumus? Quid intentanci-
busGladios, novafque excogitantibusipoe-
cj:
CC
The PREFACE.
" afid what ye have once done without reafon^ t^^tye defend
" leji ye fldould otherwife feem to have been once miftaken'
" and think it better not to be overcome^ than to ajfent to
" that which you cannot but confefs to be the Truth.
I foall perhaps be thought by foKie to affime too great a Li-
berty, in applying this to thofe with whom 1 have now to do
But yet when I fee Men feo. induferious in expounding the
Doftr'me of their Church into a Senfe that may come as
near the Reformation as is pojfeble ^ when for the doing
of this they are forced to fo many Shifts as plainly fliew
there is fomething of Violence in the Undertaking:
*Bp. Md«x's -k \Yords forced from their natural Signification to fpeak
^ that which they call the Church's Senle 5 ^the Order of
II vind. p. 42. Sentences inverted, Figures pretended that were never
p^'40 rf World'•) the Irrefragable, Angelical, Subtil^
Repi.p, 39, ' Seraphical, Invincible, Illuminate, lUuftrious Doftors,
4'- whofe Sentences Summs fo much admire f
vind.p.ip, now laid afede^ as contaijiingonly Scholaftick Opinions,
I®* J and not the neceflai^'^ and univerfally received Dodrine
&c. ^ of the Church , the reji of their Writers thrown of as pri-
J vate Men, and for whofe Opinions the Church is not to
Y) P- 354- relponfible : I cannot then hit think-y that thefe Men
are certainly confcious to themfelves^ that they have been in
the wrongs and that there tvas Reformation,
tho' 'tis neither fafe nor convenient for the Members of a ,
Qhurchthat has fo long been ufed to damn/ts as Herttich^
on this account^ and would he thought infallible in her De-
cifions, to own it to the World.
It is one of my chiefeft Crimes., and for which I perceive
there is no Indulgence to be expelled., that I have in feme
meafure endeavoured to bring thefe Defegm to light ■> to feew
that all this is indeed but a hwcQto draw Men in^ and that
when once they are enjhared., they will then find things to
be far otherwife than they are made at firji to believe: Or
that
The P R E F A C E. iii
that if they are in good earmjl in their prejent Pretence f,
then they herein plainly depart from what their Church
once held, and are upon that very account ejieem'd by others
of their Communion at this day, to be little better than Pro-
teftant Hereticks.
How far the Allegations I have heretofore brought to
prove this, have been invalidated by what our Author has
endeavour d this fecond time to return to them, I JImU then
confider, when J come particularly to examine the feveral
Articles of his Reply. In the mean time I cannot but ob-
ferve, that how much foever the Vindicator may dijlikg 171.
the dijiinBion I made of Olt) and New Popery, it is
yet no other than what I found in ejfe^ made to my hand
in fome of the Bifhop of Meaux r own Converts, and in
Book/ which are faid to have undergone his particular per-
ufal before they were permitted to come into the World.
' 'Tis this which we find in plain terms avowd by
Monfieur Brueys, in his Examina- ,
tion of the Reafons which occafion d f TsepamTon def SeftaSB!
the Separation of the Protejiants from A la Hayc, ids?,
the Church of Rome. For having
expounded his new Faith fo fcrnpuloujly acccording to Mon-
fieur de Meauxj Principles, that as
himfelf tells us., " II He fays nothing but II Auffl je ne dis rien dans cec Exa-
/■c / . .1. T)-n / J • r • t ( Monfieur 1'Eveque de
what that Ellhop had infpired tnto ) ne m' ait infpire: je ne fais
him 5 fb that he did in a manner but prefque que copier fes Sencimens, &
" fonv hk Spntiments and reveat in
copy nis sentiments, ana repeat tn ouvrages
*''' publicly what he had learnt in private m'oBC perfuade. Avertiffement.
*-^from him 5 he finally exhorts the Pro-
teftants to return now from their odious Separation, fince
the Doftrine of the Church was fo expounded, as none
of their Forefathers had ever underftood it, nor,
if they had , would ever have feparated from it.
" I f^y
iv The P R E F A C E.
LaRaifon, 1* Charite, la Gloirede « j[ /^y return now^ ( they are Mon-
r 'St, &T'lnter^ft df kul^SuTdt " fi^ur Brueys'i own words) fir it mufi
mandenc qu'ils reviennent aujourd'- "jincerely confifs d that the Do-
"ftrme and WoxMvofthe Roman
mettanc ks chofes en T Eftat ou elles ^
cftoienc auparavanc. je dis aujourd'- Churcn was never Jo Cleanly ex-
liuy: car on doit avouer finceremenc " pounded OS in thefi OUr days. And I
qu onn'avoit jamais fi nettement ex- ^ j. i i j.l - I A. 2. L j ,
pose les dogmes & les cukes de T E- but thrnk, that hadoHrYzi\ieii
glife Catholique qu'on r a fait de nos believed things to be., as in EfFed
jours: Et je ne fqaurois m'^mpefcher cc ^nd OS they fire now profofed
de croire que fi nos Peres avoient cru a ' u » ti^yvjea
les chofes telles qu' elks font en Eftlt, " to m., they would never have feparated
& qu' on nous ks propofe aujourd'huy, cc jf^ Communion.
lisnefcferoienc jamais feparez de fa ^ ^ a- 1 r
Communion. Ibid. p. lod. do not at aU^ueJtton., hut that our
Fathers, undoubtedly underjiood the
Doftrine <?;/t5^Worfhip of a Chmchin which they had ken
born and bred., and were many of them admitted to Places
of chiefejl Honour and Dignity in it., could they now rife
up from their Graves, would fiand amaT^ed to fee with what
Infincerity it is now expounded to us in thefe days. And
tho"* it has been fo fully fiewn, that no 07te has cared to give
U Firfi Anfwer ^ Anfwer to it, that even taking the || Roman Do&rine
to the Papift according to their own Expofition, we are not yet ahle to
AnCwertothe it muji be acknowledged we Jlmtld have
Concluf. But much lefs to jay to jujiijie our Separation, had it been al-
theTnfwer'to ^ reprefeiited to us.
the Papifts*^ ^nt this is not the only Perfon that has given us grounds
protefiing a- fir this JDiJiin&ion 5 for however we confifs that Popery
ftanfFopeTy. ^ore cleanly expounded now than it was heretofore-,
yet even in thefe happy expounding days of ours, there are
jiill fome who repine to fee the good Old Popery fo much
run down, and give jss very different Interpretations both of
the OoQcx'mQ afid of their pretended Catholick
Church.
And of this the Author of the wholeforae Advices of
the
The P R E F A C E. T
the blefiecl Virgin to her indifcreet Worfhippers ■will
afford m a notable Example-^ who having given fach a
cleanly Expofition of the Church's Dcftrine m the Points
of the Invocation of Saints, and Worfhip of Images, as
the Biftiop of Meaux, and his Vindicator now do 5 tho'
approved with all the Solemnity 1 have heretofore ffewn^ and Expof of the
may now more fully be fee?t in the Edition that has Jince c. E. Pref.
been made of it in our own Language^ was ncverthelefs con-
demnd in the moft violent manner that can well be ima-
ginedj and that by the Authority of the Pope himfelf'-, and
drew the Zeal of Father Craflet to overwhelm him with a
whole Volume of Doftors and Saints that lived in the former
days o/Superftition andSmccntj^ before thefe new Ex-
)po(kors had by pretending tocorrupted
their Faith.
Father Craflet having thus defended the Honour of the
Blefled Virgin, -and jujlified the Old Popery to be the
true and funding Doctrine of his Church, his Authority
was foon alledged by the Proteftants in Oppoftfon to the * Prefervatif.
Bifhop of Condom's Expofition. |1 Monjkur Arnaud, PReflexions
who undertook, the Defence of the Biftiop, and it feems could furle Prefer-
not forefee how by the metamorphofing Power of a clean- ^ An-
ly Expofition, even this. Father's Book, fl^ould come orie
day to be perfeHly reconciled to Monfieur de Meaux'j*,
freely gives up the Author for a pitiful Jefiiit, and * P- '9- Y-
whofe Authotity was not fit to be compared with that ^a^unpi'toiable
a. Bifhop, fupported with the Approbations of fo many oth^ Jefuite, nom-
Bifliop and Cardinals, and in port, of the Pope himlelf.
It As not then only in our Calumnies that this refledhing '
Diflindtion of Old and New Popery is to be found, but Reply, p-17
in the. real Difagreement of thofe of their own Communion,
who all equally pretend tojmderflmd the Dodtrine of theH-
Church, and the Decifions of the Council of Trent. Bttt
i.o put this piatter, if it he pipjfible, out of all doubt, I will
C here
The PREFACE.
here fubjoyn the Copy of a Letter m-itten by an eminent Con-
vert itpo?t his Change^ in ivhich this Dijiin&ion is plainly
exprefs'L thie Bifhofp of Condom-s Popery evidently
dijhngiiifM from that of the People, and of the'^x^ots,
or ( as he calls them ) the TartufFes of that Church.
The Perfon roho vorote it was 1VIon(ieurRanchin,<z Counfel-
lor of the Parliament <?/Tholoufe, f/? Monfieur Ranchin
his Kinfman^ Councilor in the Court of Accounts,
Aids, and Finances <?/Montpellier.
Tholoule, April 27. 1680.
" T Am not mii(h concern my dear Coufin, to thinly
" Jl Converfion has caufed fo general a Joy, s
you are roillingto make 7ne believe it has. ItisfMcie/it
" to me that our Family., and particularly your jUf has
" taken fomc part in my Change : Avid I moji humbly
" thank^you for the Miging Tejiimony you have given me
" of it i?t the Letter vohich you have done me the Honour
" to write to me. But, Sir, I ought a little to complain of
'■'your accujing me to have tarried jo long out Intereft in
the P. R. Religion, This might indeed be fiiid in Eng-
" gland Holland, hut that in France one fouldheof
" the P. R. Religion out oflmcrcF, is what I never heard
" beforel As for my own particular, I can truly fay, that my
profejjing that Religion has been the ruine of my Family.
But 1 am become a Catholick, becauje I thought that I
• " might obtain Salvation in that Communion.
" It is the Book, Monfienr the Bilhop <?/Condoni tljd<
has convinced mc, that admirable Book^approv d oflatehy
" the Pope. If you have not.yet feen it, I advffe youto getit,
and read it all your life. 1 do alfo in part owe my Gon-
verfion to another little Booigcompofd by vne in Flanders,
intituled, Wholefome Advices of the bleiled Virgin to
cc
The P R E P A C E.
" her indifcreet Worfhippers ^ and to the Paftoral Letter
of the Bilhop of Tonrmy^ in form of an Apology, de-
" dicated to the People of his Diocefs, and which is alfo
" truly a Golden Book. For were the Faith of the Church
'■'■fuch as the People and the TartufFes pradile it, I would
" never have gone where I am , and I have learnt from thefe
" Booky^ that the pure Belief of the Church k quite diffe-
" I'cnt from their practife. Tou will (Comprehend by this, my
" dear Coufin, that thefe Booky are no lefs neceffary to the
" Catholicks, than to the P. R. But I conjider too late, that
" inflead of a Letter 1 am writing a Treatife Religion.
" I hajlen to conclude, and to ajfure you that I am, 8cc.
Were I minded to indulge my felfthe liberty of comment-
ing upon this Letter, I fljould not wastt Occajions from a
piece fo very extraordinary,to maky fomerare andufful Re-
mar ky. But I fjall confine my felf to the particular for which
I alledged it. ViowBtm: Ranchin was one of the Counlellors
Chamber of the Edift of Languedoc, whilfi it fub-
fified. The King having fupprep'd that Chamber, and in-
corporated the Officers into the Parliament, Monfieur Ran-
chin Joon perceived that things would not flop there, but that
thofc of the reform'd Religion mufl expeB in a little time
to be turnd Out of all their Places. He had a great Family,
and but a fimall Eflate for a Perfon of his ^^uality. And novo
it was that the Expofition of the Bilhop of Meaux began
firfl to-open his Eyes: He perceived the Roman Religion
to be quite different from what he had hitherto thought it 5
infomuch that from henceforth he became diflofed to embrace
it, not by way of Ab JURATlON^y what he held before, but
hy way of Addition, i.e. by adding the Roman Super-
uitions to it.
Thk was eafily confented to by thofe of the other Par-
ty ^ he infifled upon having the Communion m both
C a ■ kinds.
\TI
The P R E F A C E.
kinds, ht that rvas deny d him 5 kit the principal matters
were agreed to, \\z. That for the Change he was to make, he
flmdd have 10000 Crowns in hand, and a Penfion of a
1000 W(?re per Annum, together with the affiirance of his
Place to himfelf and his Son after him, bejidesthe hopes*?/
higher Advancement.
And thus our new Convert enters into the Bofom of the
Catholick Church, ndt that he dijliked his own Religion^
or thought the other better 5 no, his Letter evidently implies
the contrary ^ but he thought that by the help of the Bilhop
of Meaux's Expofition he might make; a fldft to be faved in
it. He faw the Abufes that were in that Church, and he loud-
ly declares againfh them : He profeffes he was Co far from be-
ing of the Religion of the People, and of the TartufFes of
the Church of Rome, that nothing, no not ready money
in hand, and a good Place and Penfion for the future,
fdould have been able to carry him to it. He advifes his Kinf-
man to read thoje golden Books(jiyc had indeedreafon to call
them fo, for Jo they were to Him J) that had fo well expound-
ed the Doftrine of the Catholick Church; and were no
leff necejfary for the Roman Catholicks than for the Prote-
Ifants injiru&ion : that according to thefe he did hope he
might be faved in the Church of Rome 5 but for the People
and the Tartuffes, that are not yet Jb happy as to underjland
/^eycExpofitions, there is no Salvation to be had for them.
•, And here at leajl 1 think^it cannot be denyd, but that'he
Isave two forts t/Popery very open^aind freely a\iowA : One
fuch as that a man may be laved in the profeflion of it, viz.
That of the Bifhops </"Meaux and Tournay, and of the
wholelbme Advices of the blelTed Virgin to her indi-
Icreet Worfhippers: the other of the People and the Tar^
tuffes, or Zealots of that Church, and for whonsl^loHicMr
it Jeems had no great hopes. JSIor let it be thought
fo very extraordinary inthis Perfon that he entred into the
Roman
The P R E F A C E. ix
Roman Communion at the fame time that he [awaMcofU
demn'd the ExceJJetofit. Thk has been but tao common in
thofe parts. And my Author from whom I have borrowed i-entrr
the foregoing Account^ gives us a notable injiance ofanother^ Photin & ire.
one\\Monfieur Pawlet,.-? Minifter of his own Acquaintance;
how being convibled in one of their Synods of fuch Crimes as IJPart. a. Dial.
rendred him unworthy of his Charge, he endeavour d '°5*
cover his Infamy by changing his Religion 5 and was wont
afterwards frequently to declare^when he came among thofe of
hk former Profeffion, " That he coidd not but very much
'*• blame fuch as follow d his Example 5 that for his own part,
" he ktjew the Secret how to favc himfelf. notwithjianding
'•''his Change, but for the other Revolters who were igno-
rant of it, they would all infallibly be damned.
But the Refolution of the Inhabitants of y[ont2iUh2in is yet
more extraordinary; who being by the miffionary Dragoons
convinced that it was their Duty 'to obey their Prince ^
changing Religion,it with Declaration,
" We acknowledge that the Abufes which are imputed to the jbij. part. 2.
" Church, were not fuficient to oblige our Anceftors toje-v^ge 352.
" par ate from it: Wherefore-we do now reunite our felves to
" the Church, but yet fo as npt to y>\:C)udi\CQlhereiy thofe \c% khvfc^^n
R'emonftrances we fhdll be permitted to mak^-to the ™P^^^^
" Clergy to purge the Roman Church from many Abules. enc^ paj'^pour"
obliger nos
Peres a s en-feparer .• Celt pourquoi nous nous reiinilTons a P Eglife ; fans prejudice de Re-
monllraneesqu'il nous fefapermisdefaireauClerge pour, repurgerPEglife Romaine de beau-
coupd'Abus. ■ ■ ■ '■ ■■ ■ . - . r ■
■ I n)^ed' notfuie repeat what ThAvt alWady faid wtlh re- '
ference to Monheur Imberf-t Cafe. For however the Bifhop
of .]V|eaux may endeavour to fejfen the Reputation of that
yot Jince he tannot deuy the truthof myyefatifin (which
k Indeed'Uo other thanf whllr he hi^J^f f iibliff f'bath in ..
\lcttCv and FsidiiJLtnbfFf"ibe mdf thereby flihliy feeWoW [. A '--
his Expofition of the Faith agreed neither 'witis fh'e MifficH
naries
X
The PRE FACE.
narics Preaching, mr vpiththe Peoples Praaice. Atid let
* Reply, p.35, the Vindicator cry f?//? C A L U M N Y as much ar he
57. See plea.fes in his Anlwer to my Account of their Good-Fridav-
ifDcfe^ce^of' Service, and tell the World that /jj FALSIFY their
theExpof. of Words, becaufe I render their VemtQ Adoremus, Behold
Wood of the Crofs, come let us adore ITythe
pendDijputc between that unfortunate Man and the Curate u^eu
that very occajim , Monfieur Imbert injijling upon the /aine
Expofition the or does norv'^ rvhilp the other cry d
out. The Wood, TheWood, Come let us adore
IT , fuffciently fiews that all were not agreed on the Kew
Popery Interpretation : and the hard ufage he has met with
from his Dioceianflnce, for fupporting that Expofition the
Vindicator Jo much contends for, may fatisfie the World,
^ that not only the Cure, hut even the Archbiihop of Bom-
demx himfelj thought the^-e was neither CALUMNY
nor FALSIFICATION in the Application I made
day's Service. lam fure poor MorlAtmlmhm has
been made but too fenjible of it, and I fyall rather he content
the Vindicator Jhould jlillejieem me a Falfifier and a Ca-
lurnniator, than be Jo uncharitable as to wifi him the Uh^
Convidion.
* It may perhaps be thought a little too late, fince the new
Alliance Jirucfup between Father Cralfct and the Bilhop of
Meaux, to remember the Quarrel between the Wholefome
" Advices of the Blefled Virgin to her indifcreet Wor-
Ihippers, and the true Devotion towards the Blefled
" Virgin.eftablifh'd. and defended, that is.to fay in other
Words, between /Ae New Popery and the Glm But the
.Father Craflet be now become an Expounder too, yet tncy
• 1 not beg leave to remark^ from the Subjeft of thofe Advices
againji which he wrote. That th^e are, it feems, fomedn the
^"oVtheE* Church/^Rome, '■'■•Who perfwadethemfelves thattho"*they
Virgin ..Adv J.' " fiofui lives, yet they may be ajfured of their Sal-
vation,
The PREFACE. xi
« vation, 7/ tUy do but perform fime Pt;vptjon io the BIcE
"fed Virgin ? nay^ that thiHl^ that thd* they huve no Advke v.
"lovefor yet they way befupplicating our
" Lady .* Who pray to tlje holy Virgin, as if.Jhe had Advice vir..
" more Goodnefs atsd Mercy than Jefus Chrift, andfoput
" more confidence in her Interceflioii, than in the Merits
'■'■ofher Son: Who pay their homage to the holy Virgin, Advice viii,.
" as to fame inferiour Divinity, and believe that without
" her there is no approaching God, even through Jefiis
" Oevn'^himfelf: Who wg.kg //te Virgin Mary Media- Advice ix^
" trix between Men and Jefus Chrift, as if fie had Jome
Merit in her ielf which fie had not received from her
" Son : Who give the lame Titles of Honour to the Advice x;.
" Virgin Mary, which ought to be.given to God only '■>
" nay,and even mahg her equal with God and JeftisChrift
^'■Who depend fo much on the Virgin Mary, that they tiever
" have recourje to Jefus Chrift , preferring their De-
" votion to the Virgin, before their \oy^ to Godr. . Who as
to the point of Images " put their truft in them, as if there
" were fime divine Power in them 5 imagining that there.
" is a great difference between fime ofthelma^QS of the Vir-
" gin, and that are better than others i that it
" // no longer ago than 1679. that it was thought.a Crime
" to be condemn'*d,.not only by a Pope anda King, bnt by the
" Learned cf all .Nations, a O'itate worthy of %2im^memx.
" in this Life, Damnation in ihe.(hhcr, but only to
" a dvife them better.
It may beihe.Vmdicz.tOT wiUhere .cry out,. " That thefe
" are only privatemen, andihattbfiGki\\xc\iis mt toanfwer
Extravagancies; but yet fliil thk at leaff fiews that
there k andld andPopery amongff them,cmd that .
'twas none of my ff&ionto oppofi them to one aaather.
But however,fee anfi he is eencenid .iioAt Ltaoffno notice
of his h%dmQvmQ.n,Jind may.otherwife in his mxt iReply RepiyiFs>4-r.
clap^
Advice XT.
Advice XIT.:
Advice XIV.
Advice XVH.!
* See Father •
CraJJeCs De-
vorion, envers s
laSrinte Vier-
ge. Pref. Paris i
1575.
Reply, p. 3..;
29v
The .P R E F A C E.
■clap a new Note <?/ C A L U M N Y in his Margin, to
prevent, if it may be, not fo much-rhy own Defamation
hk Sill, may I humbly beg leave to enquire what at laji this
thing called the Church's Senfe k, and how we may come to
the ^Knowledge of it.
If the Pope and all the States of the Qiurch, if the
Dominions CathclickMa)efty, Learned of all
Nations, if not the fimple People only, but the mofi holy gj.
fhops and moji learned Doftors, nay, and even the Fathers
See^his Pre- themfelves be Doftrine of the Church,
ail thefe Father Craiiet has ajfured m do maintain that Ho-
nour of\the Blefled Virgin, which thk Advifer writes a-
gainjl, and which k utterly dejiru&ive of the Bifliop of
Meauxh Pretences.
But if all thefe be but private mens Opinions, and the
Church k not concern d to anfwer for them, how then comes
the Bifhop of Condom to be fo Catholick an Exporitor,th<?t
whatfoever he delivers, muji prefently pafsfor the Senfe of
' the Church, but what all others fay, only for Scholaftick
Niceties, or the Doftrines of particular Perfons, and which
the Church is not obliged to maintain .<?
IHqw thk I fo much the rather dejire to he inform'd of for
that, , '
I. As to NiimBer, 'tis certain that the Patrons <?/01d Po-
pery in Italy, Spain, Flanders, and Germany, among the
Tar tuiFes and common People in general, as Monfieur Ran-
■' chin k pleafed to affure us, do very much exceed both the
, French Expcfitors, and their late Difciples, the Englifll
Reprelenters and Vindicators.
II. As to the not Only of the publick Service
and Rituals Church, but even of the Council of
Trent zFx felfthey are fo plain on their fide, that it needs a
great deal of Artifice in thefe newDndertakers to reduce them
>, •; to what they calltheXlh\jrc]\s:,but k indeed their dWn Senfe.
The
The PREFA CU.
xni
ik,
sens'
The Council of Trent direct them with reference toihe
t Seimts themjehex^tofy not only to /Zic/r Prayers, but to ^
their Aid and Aflidancc thatk^ fays our || Infallible ondonC"
Expofitor ^ Vindicator, Aid and Alliftance oaem, Auxi-
of their Prcayers: But others^ with Icfs Art Indeed, but
ovith Sincerity, and in the very 7vords of the Council, AlvercKc-
to their Prayers, Aid, and Affidance.
As to their Reliqucs^ the Council <?/Trent declares, ^Py'P-^*
That thofe who ajjirtH that Veneration and Honour is not
" due to the Reliques oiSaints, or that the faid Reliqiics,
'" and other ficred Monuments are unprofitably honour-
cdby the fiithfidor that for the imploring <?/'their Aid,
"■ Memories Saints are in vain frequented, are to
he condemned. This the Council decrees and the OlnX^o-
■pery men accordingly do go to thefe Reliques, tbefe feicr ed
Monuments, to receive the benefit of them: Some, to fanfti-
Tie their Handkerchiefs, Beads, Rings, fame to pro-
cure Health and Strength by Virtue of thhn 5 others for
other benefits which they hope to obtain by them: All which
is Jo undoubtedly their VraUice, that the Reprelenter
'himfelf is content to allow of it : " Since, as he exprejfes it, pref. &c.
" God has made them the Infiruments of many evident
Miracles which he has vifibly work'd by them, as is ma- ,
" nifeft upon undeniable Record: But this, fays the j| Vin- || Reply,p.42.
"dicator, is a FALSE TRANSLATION^ for
^ we do not feek^to thofe facred Monuments^r the obtaining
of dnem Help and Affiftance, no, that's not the CouncilA ibid.
meaningbut we feek^for the help of the Saints at their
I Monuments: and be either Words of the Council, or
the Praftice and Belief of the People never fo againf it, yet
our Infallible Interpreter ajfures us upon his word, that the
Sense Of The Church is what he expounds torn.
Concerning Images^ |1 The Council of Trent determines, y c»Qc.Trcnt.
That the Images <?/ Chtift, the bleded Virgin, and fAcSeii;?5.
"Saints, Jhould be had, and retain d in Temples, and that ,
D due
xiv The PREFACE;
" due Honour and Veneration be given to them. VpoK
this the Old Popery-men dijpitte what this due Honour
and Veneration is : Some will have it only an inferiour
Cult, but more the fame, whatever it is^ thats given '
to the Proto-type: And thefe are fo pojitive^ that theirs ii
the Church's Senfe, that Cardinal Capifucchi however ap-
proving Monfieur de Meaux's Expofition, yet can hardly
forbear p^jjing very fevereCenfnres on thofe who deny it. 1
Jhall hereafter more fully Jl^ew hisOTpmxo'A as to this Point j
* Capjucchi ^ to add here that Injiance which he gives us op £-
Concrov. gidius Magiftralis, Canon ofSe\'\\ in Spain, who was forced
Theol.p. 649' abjure, among others., thefe two Propofitions as Hereti-
cal, viz,, ifl. " That the Images <7/Saints are not to bezdo-
" red with the fame Adoration with which the Proto-types
" are adored, ely. That the Crofs is to be worfliipped only
with an inferior Worlhip ^ which Propofition,/!/; he, is
heretical, and I retraU it. Then he declares with S. Tho-
mas, that the Crofs is to be worlhipped with a fupreme
Adoration. So that this, it feems, is not thought a meer
Ecply,'p.29« Scholaftick Nicety in Spain, whatever it be in France or
England; but fo much the Church's Senfe, that it msde-
dared to be Herefie to oppofe it.
But what now does our Catholick Expofitor fay to all this ?
why,truly,that thefe men quarrel with one another to very little
Bidiop of purpoje, feeing that after all their Difpntings, " to fpeak
" precifely^ and according to the Ecclejiajtical jiile, wheh
wehohoUrthe Image of an Apojile or Martyr, cm 'Wi-
"tention is not fo much to honour the Image, as tohO-
" nour the Apojile or Martyr in prefence of the Image.
Vindic.p. Which hk Reverend Vindicator thus paraphrafes: " The
" QxoTs, whether taken Wood or Stone, or moreover as
the Image of Jefus Chrifl: crucified, is not properly the
Objed of our Worfhip, but is a help to recal our wandring
' Thoughts back, to a Conjideratirn oft he benefits we have re-
ceived by hk dying for hs : and whilji we have thefe good
Thoughts
4C
cc
cc
C(
The PREFACE. xv
^'■Thoughts in our minds ^ our Affi^^ions are inflamed^ and
" vpe in preience of that Image,n>i67c^ occafwtid thefe pibm
" Affeedions^ Jhew by fame exterionr aid vohat arc OJtr inrvard
Sentiments^ and pay our Adorations to our Redeemer,
but NOT TO THE I MAGE that reprefents him.
Thk is the pure and innocent Doftrine of the Church,
*''• xeithout the mixture o^Scholafttck Niceties.
That here are two very dijferent Expofitions of the fame
Council, is not to be deny'd 5 and whether is moji agreeable
to its decijion^ and by confequence to be ejieem'd the Church's
Senfe 5 whether that due Honour is to be given them, • as
St. Thomas and the Schools fay, or that * none at all, as * See before.
the Vindicator, or none in effeft, as Monfieur de Meaux '
Jays, 'tis, Ithinh^, eaftc to determine. And the Abjuration of
iEgidius Magiftralis who favour"* d this newDoidrine,but was
forced to retraft it as heretical 5 not to remember the hard
fortune of poor Monfieur Imbert any more, may in || Car- ||ib. p.tf49.
dinal CapifiicchiV Phrafe, be at once both aC^mion and a
Conviftion to them.
As to the Service of the Church 5 and which one would
thinhfyould certainly j^eak^the Church's Scx)pQ,that is Jo clear
againji our new Expofitors, that the Vindicator is put to
great Jhifts to reconcile its Offices to their .Interpr€,tations.
In thofe the Saints are pra/d to, to help and deliver them,
" to open to them the Gates of Heaven ^ to command'that sec the De-
*' they be looffid from their fins 3 to loole their polluted f'^"ce of my
" Lips,that they may pray as they ought to do j to receive 5.^^'
" them at the dreadful hour of death, and by their .Merits
" to pardon their Tranfgreflions. And all this the People
and the Tartuffcs, i. e. the falfe Zealots of their Church in
" the Simplicity of their hearts believe that they do for them.
But our new Expofitors ajjtire us they aw aJlgroJly.mifakeja,
for however the words do indeed in their own natures Jig-
nifie all this,yet the Senle of the Church is bnt-one 5 and be
the Expreffions what they will, yet after all,yce muji under-
' D 2 fland
xvi The PREFACE.
JImcI by thcf/'t no more than this^ PR.AY FOR.11S. But
wherefore this extravAgamt Expofition rnttji pafs for the
Church's Senfe, or how their Declaration makes it become fo:,
when that offo many others that interpret all thefe Phrafes ac-
cording to their proper mea ning, is to be loohfl upon only as ■
the Opinion of pri vate men, ire are yet to learn.
In their the cross, they cry "Wea^
" clore thy Crofs, O Lord y they tall down before it, and
adore it 5 and thisyiot only the People and the whole Church
does.^ but for endeavouring to mollijie the defgn of it, onemaa
irapriibn'd, another banifh'd, a third recants Wab^
jures his Opinion as heretical yet fill 'tisCM Umn Y,v//
iicpiy»p- 37. Fals£Fication, Misinterpretation, andwhat
not, for us to prefurne to fay that they do adore the CroB, or
that f/je Church's Senfe is any other than to adore, not the
Crofs,/'w^JefusChrift reprefented by that Image. Let
us add to all this,
III. That not only the Expreflions of their Councils and
Rituals more vifbly favour the Old Popery, but the alloiPd
Praftice of the Church, mofl evidently confirms it. 'Lis mil
kfiownthat a great part of the Devotion Italy fome
other Countries, confifs in thefe things. With what Zeal they
enrol themfelvesjtnder the more immediate PwttCdonofthe
blefled Virgin, to love, honour, and ferve her all their
--" lives 5 and what Confidence they rcpofe in her, as I have be-
fire obfirved j how every Place, and Perfon, and Trade,
and Company, have their tutelary Saints to guard, and to
. defend them 3 every UifeaLcfir Man and Beaft, its proper
Phyfician above to cure it. How they flock, to fuch Images as
have beesz eminent, whether forfome pretended Miracles, or
any other Vertues above others j and with what ardor they
accompany them, if they chance at any time to be carried a-
broad in Procellion 5 what a Value extraordinary they put
upon any thing that has but touch'd the Shrines in which are
i kept the Reliqiies of their Saints, as being fandtified thereby^
and
'The PREFACE. xvii
gndhow much X^^YOtion they ejieem it to go to the places
where they are kept to vi'Citand adore them ; Horv f/tmy ex-
cellent things they are tanght an Agnus Dei is good fir, not
«njy to feciire them againji Thunder and Lightning at land^
againji Storms ^«-/Tempen:s at Sea, hat if Pope Urban the
Vf.may be believed, to break lin, as if it v/ere the
Blood of Chrift ^ not to mention any more of their Super-
ftitions. Koto as this cannot be denyd to be their Praftice,
fi roc defire to be informed hoiv it comes to pafs. That if the
Church's Senfe be indeed fo contrary to it, thcfe things are
not only thns iiniverfally tolerated, but encouraged, and
there ej^ecially where one would think the Fvoman Religion
jhould bejl dre underfioodI me;an in thofe places where there
has been the leafl mixture t?/' Proteftaut Hcrcfie to corrupt
ity where the vigilant Eye ^p/'Chrift's Vicar does ?nore imme-
diaicly watch over it'-, and above all, the idcvcd. Authority
of the holy Inquifition, that Rock upon which the Church is
built, has hitherto defended it againji fuch reforming Ex—
pofitors as we have here to do with..
It may, I thinl{^, by this time appear horo unwarrantable a
Prefumption it is in thefe upjiart Interpreters to run down
all otliCTii of their Church that do differ from them as only.
private men, an.i at the fame time to forget that themfelves .
arc no more. And he mufi certainly be very willing to be de~
ceived, who kjiows any thing of thefe matters, that can believe
that after all the Difputes of fo many learned Men cm both
fides, as have heretofore labour d in this Controverfie, ne-
verthelefs the true Doftrine of the Church of Rome was
never rightly under food till thefe weru Cato's dropp'd down
from Heaven topublifi} to the World their Expofitions of it..
It is, doubtlefs, much more reafonable to expound, the Do-
ftrine of any Church according to the general and allow'd
Prad;ice of it, than according to the lingular notions of a
few private men, tho pretending to deliver nothing but the
Church's Senfe. A neat Turn, and a happy Invention may.
' palliate
xviu The PREFACE,
palliate the fotdejl things^ and make them appear
exceeding innocent 5 hut what 'a general Practice confirms
no Colour can difguife j and let men fay never fo many fim
things in their defence, yet all reafonable Perfons will fijH
believe^ that the Church cf Kome does certainly approve
that which its mojl zealous Votaries fo univerfally follow.
And indeed after all.^ Monfieur de Meaitx himfelf mnji
atfnowledge this to be mof reasonable : fothat ^/^hExpo-
fition does differ from what is generally praftis'd in his
Church, all his Pretences of its agreement with Council
of Trent, will not fuffice to juflifie his ^mctnty. It is upon
this very Principle, that himfelf in his Difcourfe of univer-
Fil Hiftory attacky the Heathens. He preffes thetn with the
publick Pradtice of the People toivards their Gods, and
values not what the Poets or Philofophers faid with great
pomp of words concerning the Divine Nature, whilji hffaw
the others involved in fnch grofs Superftitions. Nor is this
rny Refledion, it was made by one of his own Communion,
not longfince, upon this very Occffion. And kcaufe it may
ferve at once, both to clear what 1 am now Jhewing,and more
fully fatisjie the World, that this Bifllop s Expofition, how
much foever pretending to deliver to m the true Doftrine of
the Catholick C\mrch, ^yet was not thought at all conform-
able, even by thofe of his ojr;; Religion, general Pra-
ftice of it, I will beg leave to offer it in his own Words,
Lectre a Mon
fieur L. A. ' " -As for what I have faid, that wemuji judge of the Pa-
D.c. toiichant ganWeVigion not from the Impertinencies of the Voets,
les Comeces. a
pag. 572. & ^ ^ ^
feqq. dei'Edi- " Worfhip which was -^r^idiiikdiby publicl{hx\t\wnvy,ldo
pag- 372. & jfecious JDifcourfes of the Philofophers, but from the
terLm f trhat any one can reafonably except againjl it. For
Andinth^'^m-' " tnojl certain, that'tis this alone which mujl JuJiificor
fidermms " condemn any Religion. And 'tis from this that the ancient
MonficuVgrt- " Fathers heretofore run down the Heathens. Monfieur de
eys, pag. 6$. " Condom himfelf, who feems not to approve this Method,
dam pretends that we ought to impute nothing to the Ga-
tholick
cc
The P R E F A C E.
" tholick Religion, hut themetv decifions of Councils, h,ts
" mverthckfs thought jit to impute to the Pagan Religion
" thofe Ahnfes that roere publickjji committed amongji them.
'• He decries it upon this Principle^ That its Myfteries, its
"Feafts, its Sacrifices, the Hymns which , they Fung to
" their God^s^theirPiimim^s^'o^hichthcy confecratedin their
" Temples-^ all thefe had relation to the Loves, andCm^l-
" ties, and Jealoufies of their Gods.
'■^The fame Monfieur de Condom ( fays he) decries
" Paganifm upon this account^ That they conjecratedto their
" Gods the Impurities of the Theatres,rfW the bloody Spe-
" ftacles Gladiators 5 rohatever can
" he imagined moji corrupt, and mofi barbarous ^ and he
"laughs at the EXPOSITIONS and SOFT-
" NI N G S which the Philofbphers brought to all this, when
they were to encounter the Objeftions of the Chriftians.
" He has reafon ( continues our Author ')fo to dobut
'■'■yet this JJjews, that the Method which himfelf has tak^n to
" render the Catholick Religion fair and agreeable to the
" Proteflants, is not to be maintain d. For what is it to.us,
" may they fay, whether the Abufes and Superflitions that
" offend us in the Church of Rome, be to be found in the
" Decifions of their Councils,or not .<? As long as we fee them
*■' pnblickly and folemnly authorized by it, and that their
Worfhip conjijls in them, it is enough for tss to heep our
felvesfrom its Communion. For might not the Heathens
" have defendedthemfelves the very fame way ^ Might they
not have faid, that thofe things which we reproached them
■" with, were indeed Abufes into which the People w^ infenji-
'■'■ bly fallen by the connivance of thelsAagiOiVAtes, and by the
■''Ignorance Avarice of f/je Priefts, but that we could
" never be able to prove, that the College of Pontifs, and
" of the Church duly ajfemhled,*had decided thefe things .•?
" There is no doubt but the Heathens might have made
" theje Excufes, had they been as fubtile and ingenioM as
Monfieuc
CC
CC
The PREFACE.
" Monfieur de Condom, But what JhoM we have mficer-
ed^ that certainly they uiuji takem to be very Fools to de-
fend tkemfeives after ftich a manner. Suppofe a manjhoiild
invite another to fettle himfelf in a City where Robbery
and Murder Jhonld be evidently and pfiblickly tolerated
"/y fewing him that there was not to be found among dl
" the La ws cf that City, any one Statute that ordcr'd men
" 'either to kill or rob, would he not have reafon to laugh a
" him ? What is it to »;e, would he fay, whether there he an\
"Law that commandsjfw/ to murder or rob, orno^ T?;
fujficTent to me to keep me from dwelling there, that they do
" withoutContradi&ion rob andVl^\. Confefswe then ffays
" he) that the Hereticks may make the fame an freer toi,\ot[-
fieur de Condom, and that therefore the true and only
means to free our Religion from tleeir Exceptions, is to
'■'■few that it docs not tolerate any thing but what is good; '
" And that not only the Decifions of its Councils <?re ortbo-
dox, but alfo that the publick Worfhip, the Cuftoms-wd
" Dofirines authorized in it, are jufl: and holy.
And here then let ns fix our felves: Z)pon this 'Prhici^Ie
be it rcfolved, w-hether I have Falsified and C a l u m-
niat ed, or whether MonfieurdeMeaux W /j/jVindi-
cestorohave not rather palliated and prevaricated tk Do-
dirine of the Church of Rome. If what thefc men Ex p on nd
to ns be indeed, in our ViTidicatorV Phrafe, " ^kuniver-
fiilly RECEIVED Doftrine of that Communion if
'tis according to thefe Softnings, not that a few Converts,
whofe -very Charader carries a defign in it; but the Pope
himfelf proceedsthe \ncp\(mon judgesthe moft Cztdio-
lick Countries f where there is no defign to be ferved by
thefe Mo\lifymg<i) Italy andSpain believe, the PeoplepM-
&ifc, and their chiefeft Saints have gone to Heaven, and
are now honour'd there: If this be the Expofition vahich
their Booky (7/Controverfie follow in fiating of the Points
in difference between ta f and where one would thinks they
fmtld
The PREFACE. xxi
(hould certainly deliver the Church's Senfe us J
rehich their publick Rituals in their natural and moji pro-
meaning jpeak,-^ which their Treatifes of Devotion re-
.commend j and which by all thefe fever at ways the Church
publickly authorifes 5 be it then confefs'd that we do indeed
nhfreprefent them to the World.
But if otherwife thefe Softnings be only the Inventions
of fome few Perfons, who^ 'tk much to be fared.) fee well
enough the Errors oft heir Church, but want cither the Ccu-
rage or the Honeft y to avow it 5 if they are fo fur from being
univerfally received, that m we have feen they are openly
oppofed, nay^ condemned 5 and thofe who have endeavour d
to fnpport them.) imprifon'd, banifti'd, forced to recant,
and abjure their Opinions Heretical, Ihope it will not
he thought at all unreafonable in us to let the World l^noiv
wherefore we fuf>e& thefe Expofitors, who.) by whatfoever
Name we Jhall dijlinguiJJ} them.) whether they be Condomifts,
Reprefenters, or what elfe you will) tliey arc indeed all of
them but a fort of Half-Reformers, feeing the others havefo
much a more juji pretence both for "Number and Authority,
to be ejleem'd) what in truth they are)4he .OXA Romanifts^
' I Jhall c\ob all with'that Refleftion which Monfieur
Nlambour^ makgs in general upon thefe kind <?/Expofiti-
oils, on the occafon of that Paper which Monfieur Gran-
• velle, by order of the Emperor Charles the did pre-
Jent to Cardinal Contarini, the Pope's Legate in the
Diet of Ratisbone, 1541. and which was by him afterwards)
with fome little Alterations) fent to Rome, as a Model of
Union between the Romanifts and Proteftants. " It may
" be obferved) fays he, that in all times thefe pretended Ac-
" commodations and Managements of Religion, which
" have been contrived to re-unite the Hereticks with the Ca- Hiftoire dc
tholicks, in .Pretended Expositions
TheF-aiTHj which either fupprefsj cr diflembk,
E exprefs
xxii The P R E F A C E.
" exprefs in doubtful terms, or too much foften fom
" part of the Doftrine of the Church, have never fatisfied
" either the one or other Party: But they have both ecpaaUj
" complain that men Jhould not deal fincerely in a mat-
" ter fo delicate as the Faith where 'tis impojjible to fail in
one Point, without being defeftive in the whole.
How far not only I may beg leave to apply all this to . the
Biftiop of Meaux s Expoiition, but even Monfieur Maim-
homghimfelfdejigned hereby to re feci upon it^ I fall leave
it to thofe to judge ^ who kfzow how fir that Author tooh^
all occafions^ under the pretence of writing the ^liftories of
paft-times, to makg particular Reflexions upon the Men and
Adlions of the prefent. I am perfwaded that at leaflet
is the true Charader of it ^ and I hope^ before I have done,
to fatisfie the unprejudiced Reader, that I have good rea-
fon to thinks fo. But if after all, fome therefballhe, whom
no Reafon can prevail with, who in Monfieur de Meaux j
Reply,p. 178. otti^iRhrafe, "take pains to blind themfelves, and will
" not fee the light at Noon-day , Ijhall only fay to them,
Tertullian once did to fome Hereticks in his time'-,
That 'tis not fo much for want of Evidence that they are
not fatisfied, as becaufe their Caufe requires that they
fhould not : For if men once refolve not to be perfwaded,
Neceffario " 'tis then neceflary for them not to acknowledge thofe
noiunt agno- cc by which they are confuted.
fcere ea per is J J
qu« revin-
euntur. TertuU.de Pfxfcrip. Hafr. cap. XVII. pag. 208. Ed. PariC 1575..
A
A
SECO. ND DEFENCE
OF THE
Exposition of the D o c i Fv i n e
OF T HE
CHURCH of ENGLAND,
AGAINST
The ISlew Exceptmts of Monjlenr de Meaux and his
riNDICATO <!{,
Addrefled to the Reverend Vindicator. .
An D thus far have I cleared the way to
my Defence, and (hewn both that there is
at this day an Old and Nero Popery in the
Church of Rome, and how we are to pro-
' ceed in order to the finding out which is
the true and genuine Senfe of that Church, I muft now
remember the Method I before laid down, and ihall
from henceforth carefully purfiie.
Two things there are, which Khali chiefly aim at in
this Undertaking, viz. Clearnefs and Sincerity and in
either of which, but efpeciallyin the latter, if 1 prove
defedive, I fhall neither be able to fatisfie my ovon Con-
fcienccy nor my Reader's Expectation.
As for the former of thefe, I have made fuch a Divi-
fton of my Difcourfe, as ^eem'd to me raoft proper for
this end. I have refolved to give every tiling its due
E 2 weight.
1. J Jeccnd Vefmce
weight, by fcparating what belongs to felf alotie^
from what concerns/i»eQ///e 1 am to maintain. And to
the end that nothing of Paffionor Frowardnefs may a-
rife to hinder me from weighing all things with that in-
difference I defire, I Ihall firft dfftinffly confider what
is fit to be replied to thofe fcvere^ for I will not yet call
themwy/K^, Reflexions you have roindnftrioufly made
upon mc, that fo I may afterwards have nothing to
elo, but freely to examine the force of your
without being diverted by the Reproaches tliataccom-
pany them.
And for the latth\ I do here promife youto makeit
lincerely my Endeavour, not only that what I defend
be theTn/t/a, but to defend" it only with Tmk You
may think of me as hardly asyoupleafe, ores yourfi/-
rioU'S Zeal fltall prompt youto do 5 butladureyou I
never will endeavour to perfwade fhat to others^of Truths
of which I am not firfl my felf convinced. So that, if
then yon have indeed dffcover'd in my Boo{ any of
thole ill Things you charge me with in your Reply, you
iball not fail to find me as ready to acknowledge my
' Faults, as, I blels I always have been 5 and if I may
be allow'd to know my own Heart, ftill am unwilling to
commit them: Or if this will not latisfie you, I will add,
K^yon have been to difcover them. Believe me, good Sir,
my defire is to go the right way to Eternal Happinefs: but
Mr. eii//.Pref. whether this Way lie on the right-hand,oront\itlefl,Qi
flraight-forward, to me it is indifferent. And however
you have thought fit, according to your ufual Charity
towards thofe that differ from you, to afiiime to your
felf the Prerogative of God in judging the of my
SohI, and to affirm, as you mod ralhly and unchrifti-
anly do,, what yon can never be fure is true, and what
Reply, p. 21. 1 fure is undoubtedly otherwile, That if 1 would
^a'mjl the of Condom. 3
" J^eak, My Confcience^ I Know that what I fay isfulfe'^
■yet give me leave to tell you that my Coufcio/jce is fo far
-from accufing me in this matter, that I have hitherto
-felt no other motions at the reading of thefc bitter
Reproaches^ than what fill me with Wonder and. In-
dignation at your Prefumption 5 at the fame time that
they engage me not only to forgive you my fclf, but
earneftly to befeech God to forgive you too.
And for your other Refle^ions^ wherein you feem
to have taken a particular fadsfaftion to blacken me all
you can ^ (you being, as I fhall hereafter Ihew, much
more follicitous about your Calumnies than your Ar-
guments:) Tho' you have been fo fcrupuloully care-
ful not to allow,. no, not for. the fiualleft Errors, that
you hav^e often taken,the liberty to invent there
where you could not othcrwife find whereof to ac-
cule me 5 yet fo far Ihall I he from returning any thing
of this upon yon, that on the contrary, I will (liew
you that your Example is not contagious where your
Principles do not prevail 5 and that I am therefore as
far from being moved by your Calumnies, as I hitherto
lee any reafon to be convinced by your Arguments.
But of thefe things more particularly hereafter. I
muft now pafs to the firft thing I prcpofed to do
which was to difcharge my Obligations to the Bifiop of'
Meaux, whom, you tell me, " I have endeavoured to Reply, Prefi
" expofe, by /yy contemptible Raillery, to my own Confu-
"fion among thinking Men. To which all that I ihall
. lay at prefent, is, That for the contemptible Raillery
you fpcak of, it is none of my Talent. I have here-
tofore Ihewnyoufome of yom own Friends, who have 8^.
indeed attain'd to a Perfedlion in it, and 'tis pity they
Ihould lole that Reputation, leeing they have fo very
little to pretend to befides. I have treated the Bipop
€
A Second T)efence aga'mjl the of Condom.
of M.eatix^ and by the help of God always will treat
him as his ChamS^er requires me to do. I have nei-
ther laugh'd nor mockedlnm^ nor f-mrpened what
I have faid with any lights Satyrical Pleafantry^ to ren-
der either his Perfon, or his Expoftion ridiculous:
And thefe are the only Notions of J^^^/Zer/that Iknow
of, or that 1 believe your better Attainments in the
French Language will be able to diicover. No, Sir,
be aflured that what I have faid, was ferious Tmth^
and deliver'd in fuch a manner, as 1 believe no one
but your felf ever miftook it for Raillery. And if
from what I fhall now further remark it does app^r,
that even by that Bifiop's own Confeffion I have ipoken
nothing without good grounds for it, I fliaJJ then
leave it to any of your thit;kjng Men, be their Faith
what it will, freely to judge where the ought
to lie.
SECT,
5
SECT. I.
An Anfwer to the Bifhop of Meaux's Second
Leccer j addrejfed to the Biihop.
Mj Lordj
H O I do not fee any fuch great Difference be-
tween your former Letfer and this, I am now
about to confider, but that the Anfwer I had given to
that^ might have excufed'me from fa^'ing any thing to
this 5 yet my refpeft to your CharaUer^ which I can-
not but reverence, be the Perjon what he will that
bears it, engages me to pay that to the Dignity of your
Place, which I fhouid not have thought due to the
weight of your Arguments,
I could wifh that our Controverfie had been fb ma-
naged from the beginning, that I might have addref-
fed my felf to you without an Interpreter, either in
your own Tongue , or in the Language of the Church:
But it being now become the Subjedt of a popular
Debate , I muft leave it to thofe from whom you
received the former, to fend you an Account of my
prefent Defence 5 tho' I cannot but apprehend that
they who have committed fo many Mifakes in com-
niunicating your Letter to the World, will not be in-
fallible Interpreters of mine to you.
Your Vindicator accufes me in his Reply to my De- Reply, Pref..
fence, " of having endeavour d to expofe you by my
" contemptible Raillery. It is not improbable but that
he who has the Confidence to lay fo unfeemly a Be-
havioLir to my charge, in the face of fo many Per-
fens
/
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4
The Anfmr to the
foils as have read my Bool{s^ and muft therefore know
it to be a falfe and gr-oiwdlcfs Imputntien, niay al-
fo have rcprejc>itcd my Demeanour to your Lordjhip
much otherwife than indeed it has been. But,
Lord, I know better what I owe to your Chara-
cfer, than to fail in any due Reverence towards itj
and if I may be permitted to add it, am too Cendble
how you ought to have refpefted it your fdf, to
be guilty of any Rudenefs that may feem fartkr to
JeJJcn it. I believe indeed, I may have faid things
that havo been very itngratefid to you, but I am per-
fwaded I have done it in fuch a manner, that you
your felf cannot juftly complain of any want off/'-
©/7?^^inme. Audi will now, as I have hitherto done,
be by fo mych the more careful not to offend you
in my ExpreJJio/is, by how much the more I apprehend
that I muft difpleafe you in my Allegations.
It is indeed a thing to be lamented, that one,
whom God has called to fo high a Dignity in his
Chnrch 5 whom lie has endow'd with all the A.ccom-
plifhments of Nature and Art, that might fit him
to do fome eminent Good in his Generation ^ to
whom he has given Favour in the fight of one of
the greateft Princes of Chrijien^dom, and whofe Eyes
he has opened to fee majsy of thofe Errors, to which
others of his Commjwion are ftill blind, fhould not
attempt fbmething worthy both his own CharaUer,
and all thefe great Opportunities: That the Know-
ledge he has of forae at leaft of thofe Superftitions
which his Church is involved in, fhould not yet pro-
voke his "Zeal to do fbmewhat that might effeftually
deliver it from them.
I have
!BiJl)op of MeanxJ- fecond Letter.
I have heard, my Lord, of the Endeavours you ufe
to reform thele things in your own Diocefs ; and I
am perfwadcd you would be glad to lee your Expo-
ftion eftablilh'd, nor by vain Complement s,\\'\\\Qh
you know fignifie nothing ; but" by the eifeftuai Era-
Bice and Decifwn of your Church to become indeed an
Expofition of thz Faith of it. And though, were it as
Authentically ratified as it is now pompoujly approved^ we
fhould not even lb be in a Condition of returning to
you ; yet we Idiould then delpair, but that being once
lenfibie you cmld Err, God Almighty who dii|x)fed you
to go thus far, He would not fuffer you to ftop there;
but would incline your Hearts totally to embrace that
truly Catholick Faith, from whence you liave departed,
and to which you now feem willing again to return.
Think I beleech you what an Honour it would be
to your See, if as the l^ft Reformation in France began
there, lb now a new and more lalfing One might Ipring
up, not from a.poor Trades-man as before, but from
whence it ought to come ; the fupream Pafiour of it.
And if any lecLilar Hopes or Fears Imve hitherto kept
you from employing thofe Advantages, I before men-
tioned , to this great End j and for which perhaps it
was that God has given them to you ; be peiTwaded
at lealf yet to conlidcr your Dignity; and what your
People, your Religion, your orvn Soul requires of you P
'Tis yet in your power to redeem all, and by your
Courage and fincerity now at the la(f, not only to blot
out all that Scandal you have hitherto given us ; but
if it fhall pleafe God to blels your Endeavours, to ren-
deV your Name Honourable to the prefent, and your
Memory precious to all future Generations,
But if none of theie Confiderations fhall be able to •-
ftir you up to lb glorioiK an enterprize \ If you are
F ftiU.
8 Jn Anfwer to the
flill fo tender of the Credit of your Expofitim, that you
will not be pcrfwaded to purfue any Reformatbut
by a Method which you ought by this time to fee will
never accompliQi it: You muft then excule us if we
endeavour to lay open your JDefigns to the World \ and
keep you from doing any hurt, if you will not be per-
fwaded to do all the Good that you ought.
ExM-C.e.u. ^ ^ concerning yoiir Expofitm was,
^ That it was defigned either to fat isfe or to feduce Ma-
* relchal do Turenne. This your Tiadicator confirms
with an Authority which flaall to me remain unqueftio-
Reply, fref. nable. And thougli when I confider liow many Points
were wanting to that firft draught which appear'd of
Exptf.c.E.ib. X mull ftill bclieve that either ^your perfond Confe:-
* rentes with Him, or fome other Papers to us unknown
' did perfect his Conversion ; yet I will not doubt, but
tliat it was the Expofition that prepared the way to it..
Nor do I hereby at all pretencT to undervalue the Efin-
cacy of your Book : It is certainly neither for your
LordfloifSWOT the MarefchaSs Reputation, to have it
thought that He parted fb eafily with His Religion,^% He
muft have done, if the meer reading of an Expohtion of
fbme few matters, and thole none of the molt confide-
rable in debate betwixt us, were all the care that He
took about it. But it may be the Vindicator judges of
your Lord/hip's pains in converting Hereticks, by the little
they take who now labour in this defign among us:
and which I cannot more nearly compare with any ^hing
. ^ , J, 1 -.r, . Ti that Method whereby Tertullun
i TertHl Adv.Vdent.c.ll.'^. 2-^0. „ , ^
It! difcipiilis qaidem pnepriis am tdls US, the Va/ent/n/ans were wontherer
cimmirnrp,_qiidm fuos fecer'm. Ha- tofore to make Profelytes to their Fadti-
on; [They trufinot, fays he, their own.
cinda pirfuadet, r,on fuadenda do- * Diiciples, before they have made fure
0- ' of them: They have an Artifice by which
Uhey
(ft.
^ijho^ of MeanxV fee end Letter. p
* they pcrfvvade them before they infti'uft them : Bu(
' Truth perfwades by teaching , mt teaches by per-
* I'wading.
I. But I return to your Letter ; Where the Reply p. igj-
firft thing you except againft is what I mentioned in my Expofc.E.
Expofitiottj '"Concerning ^ private Edition of your Book f.ill.
' which n^'as fujjprefs'd, becaufe the Sorbonne Doftors, to
* whom it was fent for their Approbation, exce^ed againft
' fome things in it.
Now this, as it Was none of my Invention, but com-
municated to me by aPerfbn of undoubted integrity,
and who came to the knowledge of it by the means
* I have heretofore faid ; ib I thought I had the more
reafbn to credit the Relation, becaufe in your Adver- xi.
tifement wherein you take notice of the other Objedi-
ons of Monfteur de la B—, you pafs over in profound fi-
lence all that he had charged you with concerning this
fupprejfed Edition ; though a Point certainly conlidera-
ble enough to have had fome notice taken of it, had it
not been a little too hazardous, efpecially in your own
Countrey, fo foon to deny it. And I muft confefs I was in-
dined to conclude, as I formerly told you, that you p
therefore took no notice of it, becaufe you were fenfi- p.ni,"iv.
ble it would not have then been fafe to difown it.
But now it ieems you thought you might fecurely dif^
avow it. And therefore in yonvformer Letter you fblemn-
iy declare, * that you never didyublifh nor caufe to be prin- yi„dic. p. 9.
* ted any other Edition than that which is in the hands of 12,13.
'■every One ^ to which you never added nor dimini(JLd one
' Sylld>le.
In return to which I have alfo declared, ^ thstthere was pef. p. vnr.
' an Edition, fuch as Ifpake of differing in many particu-
* lars from what we how fee \ that a Copy of this Edi-
F 2 tion
10 Jn Anjwer to the
' tion was in my own H^nds^ and free for any One that
^yleafed to examine it.
13ut itfeems you durft not truft to your firft Deny4!,
and therefore you were pleafed upon fecond thoughts to
VindU. p. 13. confefs in effedt wliat you had twice before denyd\ That
^ tis true indee^ there was fuch an Inopreilion, as If aid',
' ' hut that it was made without your Order or Know-
* ledge.
Dcf.p. x,xi. To thi^ I anfwered, ' That it was Printed hyyour om
* Bookleller, a T erf on of great Credit and EJiate\ with
the Ring's permimon and Approbation; all which could
' not wcEbe done without your knowledge, nor would jMon-
* fieur Cramoify have f re fumed to do it without your
' Order.
And what has your Lordfhip now to except againd
this ? Can you lay that thele Prefumptions are not tea-
ibnable againft you ? No, that you do not pretend. Can
you deny the fafl:? Neither d&re you put it upon that
ilfue. But how then will you clear your felf ? "Why,
you perfift to affirm, ■ that there never was any fuch
cp'yj PU85. t.gjjjQQQ QjpfPd and avow d by you No, my Lord, that we
know ; you were ib far froni owning and avowing it,
that you endeavoured with all poffibie Care to fupprefs
it. But did you never make fuch an impreffion, though
you did not, nor do not yet care to own it ? 'And tf
'' ^Some-body (you lay) hasbeen pleafed to tack thelddn^'^
' Approbation and ppfviledge with the Name of Cra-
' inoily to fome other Edition, it is- but a weak Argument
'to give the lie to what you fay.
Behold the vain preliimption that is brought to op-
pole lb plain a^matter of Fa£f. Here is 3. Book, printed,
Crmoiff^ tlge Kf 'r^s Approbation to it; This
Edit.ii>pfp.^\]fhetd.^VQm Ho'^j£m- Cram^ own Prm
ting Houfe y collated with another of Monfmr de Tu-
rennets
'BiJJ^op of Me.iux'i fecond Letter, I
rennes that cannot be doubted tohzA/ahentkk ; Attefted by
t\\Qperfon that compared them,to be the very fame ; and i£-
this be fo, the Btjhop of Meaux remains aftually con-
" vinced of being .privy to the Impreffion which beco/i~
fejfei was made, but, as he pretends, without his Order
or Kjaowledge \ and to all this, he has only this to fay,
TbdXit may he feme body has tack d Cr^^mo\b/^s name,
and the King s Approbation4;* Edition that they do
not of right belong to.
Judge, my Lord, your felf, if you can but for one mp-
meat fequelter your thougiits.from your own concern in
this matter,whether fb poor a fuppofalhQ fufficient to over--
throw fuch pofitive evidence againit you : and do not
force me to appeal to any other to judge betwixt us.
I fhall be thought perliaps to undervalue my better Au-
thorities in this matter, fhould I lay that thole who are
acquainted \w'vd\ Monfieur Cramoifys Letter,will foon dif^
cern whether my Book came notoutofiiis Imprimerie. But
if it be not fufBcientto confound yourthat it
was gathered up from your own Printers ; Collated with
Monfieurde Turennes Copy ; to which I am fure you will
not fay thefe things were falfly tacPd ; and Attejled to
be the fame : I will tlien add only this more ; ^That
* whenever your LovdOeA^wid'help us to a Copy of thai
* Impreffionfpeak of, made without yoar^nowledge
' or Order j that we may compare it with what we have
* andgive us fome good AJfurance, that neither did Cra-
* moify Print it, nor any other with your Confent; tfit
' does upon collation appear that ours is one of that ftoilen ■
* Edition, / will no longer infijl upon the Authority of it.
.In the mean time, your Lordfhip, fubjoyns two-
[tippofuions, which very much confirm me in all that-.
I have faid of this matter. ' But what if I had^c^\y,f.
''taken out fome Leaves and put in others in the room
11
* Mais quanA
f anrois ad-
jaitfie des Car-
tons a une im-
pnjjm deja
piu •> p. 179.
Trarifl:ted,
p. 13$.
But what if
I had made
feme Additi-
ons CO a prin-
red Impref-
fm ?
An Anfiper ts the
' of them (foe fo the French fignifies ) after the Booi
' rras printed, before it ivas made publick ; rvhat if /
' lorrecied in tt what 1 thought fit, or if they pkaft ah
' together changed it ? What confequence can they draw
''from thence againfl me upon account of thofs Altera'-
* tions f Let ns put the cafe alfo^^ if they pleafe, that
' fome body jhould have been fo vainly .curious as to take
''the trouble to find out This impression, hefore I
' had thus Corre^ed it ?
O, my Lord ! may I not here at leaft beg leave to
thinlt, that out of the abundance of your heart, your
hand nrotethis? Would j'oar have made fuch
fuppofals in our favour, had not your Confcieme here
got the better of your Reafon ? ' Suppofe^ you fay, he-
'fore the Book was publijh'dy fome Leaves had been cut
' out, and you had corrected what you thought ft, or it
' may be altogether changed it. Is not this the very thing
we charge you with, and which you have been fo weak-
ly endeavouring to perfwade the World you did not
do ? Andif I may be allow'd to anfwer one fuppofd
with another; ' What if you did do this upon the Cor-
* reftions that were made by thofe Sorbonne Doflors, to
'whom it was fent for their Approbation? Again:
'*Suppofe, you lay, fome one was fo vainly curious, as
' to take the trouble to find out this impression be-
'fore you had Corre£ied it. I reply, That then 'tis
very poffible, that the ferfon from whom I obtain'd
my Co^y was One of thefe; and if fo, then both Mon-
fieur Cramoiffs name, and the KJnfs Priviledge may
honeftly belong to it; and ray Book be one of thofe that
was First printed, and that with your Kjiorvledge
and Approbation ; before thefe Leaves you fpeak of were
■ahanged in it.
'B'lflop of MeauxV [econd Letter. i ^
You fee, my Lord^ of what advantage thefe fuppofal's
are to us; and I doubt not but this will make you
hereafter affure us that they were only Cafes put, for
difcourfe fake, not that you really did this. And to
this you may be fure there is no Reply ; all I fhall defirc
is, that if you intended no more by them than fb,-
why you could not have as well made the [uppofd'vsx
the very terms of our Charge ; which would have been
much more proper than to alter them to another very .
like it; For my part I cannot but think , .that as I
liiid before, your Heart hevo. guided youxHandy and-
the confcience of what you knew you had done, led
you "to make this fippofal of it.
But here the Vindicator defires to come in with his'
fuppofal too 'y and that is yet nearer to what we fay.
^ Siippofcy ikysliQy the Blxiho^had permitted an Impref^ Reply,Pref.
''iionto be made, or (waiCH it may be was all
* HE did) had caufed a dozen or fourteen Copies
* printed of \ to fetv them to his Friends, before he would
' put the laji hand to his Book : nay (if you will) let us
*' fuppofe\y thai fome of the Doctors of the Sorbonnejrrre -
^ of the number of thofe Friends to whom he communi-
^ Cat ed thefe Copies, and that they had made fome ^or-
^regions, Obfervations, or Additions. Wliy truly,
Y/r, I fay then, that fuppofmg you had the Bifhofs Au--
thority to write this, you have fairly given away his
and together J by confeffing that there wasj
as we affirm, a private Edition made, that it was com-
municatedto fome of iho. Dolors of the Sorkonne ; that
.thefe Dolors did Corre^ity and that then it was. reprin-
ted as we now fee it.
But I have more to obferve from this paiTage, and
it may be that which will unriddle this whole Intrigue.
I. Whereas the havingthat the Bi-
(Ijop
14
rmd.
/n Anfivcr to the
Omp Caufcd a few Copin to be f rintci for hU TrM,,
he then immediately changes his Itile rroma Jufpofal to
a kind of AjfirwAtioyt of it j M hichy lays he, it
'be WAS ALL THAT THE BlSHOP DID. 2. He
fuppoks that fome of the S'orbonne Docfors might be •
of the number of thofe Frieftds, and might have made
fome Corre^iiom and Obfervat ions mix. He doubts,
' jvbether a feivfach Copies could be prOperlY Called
. * AN IMPRESSION ; And now to add my fappofd
to all the reft,"What if this were the ? 'ThBijhof
prints a few Copies of his Boob; but they being but
a very few, and defigned only for his Friends, not the -
publlck', He does not think that this could properly
/i/? Impression : And therefore whereas we
charge, him with a private Impreffion, he readily denys
that he had made any. For fo fitp Copies cannot
properly be called an impression.
He fends it to feime Doctors of the Sor^onn€y^vd
they make Corredions in it. But thefe DoBcrs\x, fent
it to as Friends not Dolors, and therefore when we
charge him with fending it to the Soxhonrx^for theit
Approbation; He affures us he never did any fuch thing,
beca«fe he defigned only their private judgment as his
Friends, not to prefix their piiblick Apprmtion as Do-
efors to it. ■
I do not fay that this is the Cafe ; but however 1
thought I might make fueh a fuppofal of it upon the
grounds that were fb fairly offered to me J and I fliall fub-
mic it to the Reader to think what probability there may
be iri it.
But to return from this thQVindicator'.
You will tell me, it may. be, that you did not intend I
fhould make this Ufe of your Suppoftions ; that which
Reply, Pref. you would kiiow, is, ' What alights fgntfies to the Bouk
as
of MeauxV fecond Letterl 15:
* as h is At prefent ? And this, my Lordy is your Lord-
/hips Queftion too.
I anfvver; That this fhews, as I laid in tliat place
- where I firft produced this Alkgationy that thofe Prate- Expof. c. e.
/Iants mere not mifiakeny who thought the Do^rine of li.
your Expofition as it was frjl drawn up by youy would ne-
•ver pafs among thofe of your own party. And when,
your Lordfjip conliders how you infult over them in
your Advertifement for this belief, you will fee feme
reafbn to own that it was neither to * cavil with
If* A * / f Oltzlit HtJsC
you, as you exprels yourlelf; nor to juggle and per- tint de foin
^''plexthe World with tricks, 2isyom Tran/lator makes
you fpeak, that I mentioned thefe things ; but to feek S^dfcki-
and Ikew the Truth, and let the World lee how this ^ «"»
new My fiery wrought. And this, my Lord,' io
firfi point: I go on with you to the
II. Second; where you fay, ^Toit do really acknow- Ke^\y^y.i%6.
* ledge, that the Edition of your Book which you publi/h^d,
* differs in fame things from your MS. And for the
^ fame rea[on you doubt not but we may find in the Edi-
* tion C or as the Bifbop's Letter has it, the * Editions; * /«
* for I know not whether the Vindicator has corrupted the Reply" p
'One, ovfalfe-tranfiatedthe Other;) which you did not '
* approve, fome things not agreeing word for word with
' the true One : But that a little jufiice mufi needs
* make us acknowledge the difference to regard only the
' Beauty or ConciieneE of the ifile, and n»t at all the fub-
'ftance of the Edith.
In all which I find nothing more than what you had
before laid, in your former Letter ; and the Examples of
fome of your Changes which I offered in a nfwer to this Defence,;,
pretence then, may mil ferve to fatisfie the World what
Credit is to be given to the fame Ajjjfrtion now.
G But
Rcp'y, ihii.
16 An Anfwer to the
Bat bccaufe you defire your Reverend I-Athen^ to-
member the Occafion of this Difference, we ought not by
any means to forget ic: Viz. ^ That it was made for the
^wjirnilion of fome particular Perfons, and not to
* be Trihted : I flialltakekfor granted,that thefe^^r-
iicuUr Perfons for whom it was made^ were either your
,new Converts, or fuch asyoudefired to have fo. Nor
the Expofition being framed for tkir InJlrHition, ad
not to be Prinwed ; is it not very natural to be-
lievQ that you might have foftend things in ittoferve
that def?n, fomewhat more than you could afterwards
juftifie when you came to pubhfh it; and that the
Alterations therefore might be fuch as our Copy Ihews
in things that ^ concern the fubfiance of the Faith as ivell
' as the Beauty and Concifenefs of the fide ?
And for this I liave yet another prefumption. The
Rep.deAfon- f MS. Copj wlucli at firft went abroad, andwasthat
^ fuppofe you drew up for the partmkr Perfons
' you (peak of,, ended at the Article of the Encharijl.
Now I cannot but obferve' that the moil confiderable
Alterations do end there too : For however indeed in
the point of the Encharijl you had omitted the name
of Tranfuhfiantiation, .yet in effed you averted the
thing; In tlie Adoration of the Hojl, Communion in
One kind, and the following Articles, we find Changes
indeed, but rather in the Jlile, than, as you fay, in the
fubfiance of the Faith : The bufinels of the Mafs 'was
the only confiderable inftance in which you prevari-
cated. From whence I conclude, that thole firft Ar-
tides were written, as you lay, for the infiruHion of
particular Perfons, and not to be Printed; and
tlrerefore you thought you might take the liberty to
write them as you plealed, and as your led you
to do: but when you came to add the others in order
* to
P- 5
i
'Bip?o^ cf Meaux'^ Jecond Letter.
fotke pablifhing your tliougk you were ftill
exceedingly careful to moliifie things all yon could, and
loinetimes more than was thought fitting, yet you were
forced to proceed with greater Circnmfpet'iiof!,
But your I.ordihip defires to have our ' pretended Kcply,
^ Edition put into the hands of fome Perfon of Credit;
* where you may have it feen by fome of your Friends;
^ and you do then engage your felf either to jhev the
' manifeji falfity -of it, or if it has hen truly printed
' after your MS. to make appear as clear as the day^ that
^ the differences rve fo much magnifie deferve not even to
* be thought upon.
This indeed, my Lord, is an extraordinary favour, con-
fidering that you have fuffered an Extract made out of this
very Book by Monfteur de la B of twenty Changes
to pals now almoft this xv. years without any Re-
ply. And becauie I would not be too importunate, be
plealed only at your leifure to fliew us in them, whe-
ther it may be worth our while to put you to the
trouble of Conjtdering any more. But if you fucceed no
better in the other xix. than you have done in this
One, wherein you have firlf made the Experiment, it
will be neitlier for your Credit nor our Sat is fall ion to
dilfurb your felf about it. The point-is", concerning
the Honouring the Bleffed Virgin and the Saints : The
Cafe Iks thus,
In both your Editions you lay down this Principle ;
^ That all Religious Worlhip ought to terminate upcn
' God, as its neceffary End From this you infer:
1. Edit. ' Theueforc the Honour which the Church Expof. c.
''gives to the B'elTed Virgin and the Saints IS
' R E LIGI (i) US, becaufe it gives them that Honoifi*
' with relation to God, and/ir the love ^Him ; .
G 2 A nd
i8 An Anfwer to the ^ -
And therefore again,
/fcj<i,p.xxni' Edit. * So far ought one to he from blaming the
* Honour which we give to the Saints, as cm
^ Adverfaries dOfhecaufe it Is ReLIGIOus,
* en the contrary j it ought to be blamed if it xvtrt
«NOT RELIGIOUS.
I am not now to queftion the reafonablenefs of this
Confequence ; but to oblerve the New turn that you give
it in your Second Edition: where the Principle remain-
ing the fame, you infer thus, direflly Oppofue to the
former Conclufion.
II. Edit. ' Therefore IF the Honour which it (the
* Church ) renders to the Blefled Virgin ani the
* Saints may in feme fenfe be cded RellgI"
* OUS, it is for its necejfary Relatm to God.
This is the Cafe ; let us fee how you Anfwer it.
Rcply,p.i8f. us * that at the' bottom what you faid at frji
' was true : Very likely, but that is not our Quefiion :
that which we expeft is that you fhew us, as clear as
the day, that the difference is only in the Stile, not the
Subfance of Faith. You add therefore; ^ That if after-
* wards you gave it! Another turn, it was only that yon
* might fpeak with more Brevity, and avoid the pittiful
Equivocations which are every day made upon the Word
* Religious. And this is all you have to fay to it.
To which I anfwer: Firfl, Though it be not Mate-
rial, yet that it is not true, that your New turn was that
you miglit fpeak with more Brevity ; for whereas you
had before faid, that this Honour was Religious, you now
put in a few other words, which do not indeed add
much to the length, but makes a great deal of difference
as
^ifhop &f MeauxV fecofij Letter. i ^
as to the Ser/fe, If it may in fome Senfe be called Reli-
gious. But, zdly^ The reafm you give do's not at
tisU us ; We come not now to hear the dijiinbfiohs of
the School's., but to read an Expofttion of the neceffary
Doblrine of the Church ; and in which you tell u>, that
One word ill rendred would fpoil all.
What then Churches fenfe conztnimg that Senrw your
nour which it renders to Saints departed^ You pro- Expof.;. ^,6.
nounce Dogmatically : Firft. It is A RELIGIOUS HO-
NOUR, and were BE BLAMED if it were NOT
RELIGIOUS. Then comes out a new Edition, and ha-
vingconlidered better of the matter, you whether
itmay even in SOME SENSE 4 RELIGIOIJS ■
HONOUR, t Your Vindicator comes after you, and f Reply />. a.
with another Turn lets all right again, that it cannot be ' ' '
called a Civil Honour^ and therefore it mujl be a Religi-
OKs. And which of thele, or whether they be all of them
the Churches fenfe, we are yet to learn.
Had you, my Lord, diftinguilh'd in your Expofition
as you would be thought to do now : Had you told us,
that this Honour as it refers to God, and is done out of
Love to Him, is Religious, but in any Other refpeci (if
there be any other ) you could not well tell what it was;
we had then underftood if wehadnottheC>^//rf;&f'y
fenfe of it. But to tell us without any dijiinllion in
One Edition that it is Religious, and in Another to
doubt, whether it may in any-Senfe be called Religious,
this is fuch^'a kind of turn as He once gave to the
Canon Law, who being to Expound a certain Decree
which began WE COMMAND j that is, %s the GloE,
WE FORBID : and I think plainly fhews, that either
here you did not well know the Senfe of your Church, or
you did not care that we fhould.
And
2,0
An Jnfwer to the
And thus much to your Second Remark. As for the
Reply, p. i8^. jxT. Point; I fliall not need to infift upon it. Itnei-
thcr belongs to your Lordjhip ^ nor is there any difference
between us concerning it. Since you freely conSfs that
the Epijlle of St. Chryfoftome ought not to have been
t See this E- ppd; and t Mcnfieur de le Faure himfelf, who gave the
piftic reprint- Advice by which it was fuppreffed, afterwards renen-
tirdim, 1687.
?• 34- IV.. Ohje^ion ; concerning Mcnfieur M- s writinfr
againtb your Expcfittion, I am not at all concerned whe-
■ther^<p«r Lordfihip will believe it or no: Though for
the lake of truth I will add thus much, that Monfiteur
M'— has a^in ownM it, fince the publiihmg of my
Defence J to aPerfbn of great worth, who atmydefire ,
enquired about it. And for the Qonclufiion we would
draw from it, your Lord/hip muIf needs have feen it,
had the Perfon who informM you of thefe things given
you lb full an account of thefe things as He ought to
have done; viz,, to Hiew that 4;//even of your own Com-
munion were not fatisfied with your Expo ft ion; and to
confirm by the Teftimony of a fecond Witnefs what
Monfieur Conran had before declared concerning it.
And now I mention the Name of your old Friend
Monfiteur Conrart, I could wifh for the lake of thzt.good
f ^fo)'fi3ur de ^p"^ton you liavc fb worthily teftified of Him in your
jyitakx''i ex- Advertijement^ you had given ibme other charafler of
prtUionis,in your Letter. For however lam perfwadedyou
te k de URc- J , , ,7- i ^ r -r i ..
ligion : Hot- meant 110 more by your t Expreffiion than to lignihe that
headed oHms pAjfrafion Hc had of tlic trutli of his Relipion ; yet
piy!;°i8'j. yo"P Tranfilator has from thence taken Occafion to re-
idy, prefcnt Him to the World as a Hot-headed Man^ which
you
^iJJ?Dp of Meaux'i fccoud Letter. 11
yoli know to have been far from the true Chara^er of a
Perfon lb Soher^ however opiniated of his Faith, as Mon-
jenr Qom^art was. The
V. Objection is this. In the Prefs.ce to my Exfofui- Reply,?. 187.
c/?, I had obftrved, How Father Crajfet in his Anlwer
tQ the Wholefome Advices of the Blelfed Virgin to Her ^
indifcreet Worjhippers, had in that oppofed your Lord- p,"vi,vii. '
jhfs Expofttion. T o this you return this Anfiver in your
former Letter. ^ \ have not read that Vtodky but neither
«dtd /EVER HEAR IT MENTIONED, there was
* any thing in it contrary to mine.
This in my Defence., I told you was very firange, con- P
fidering that not only Monfieur de laB— in his Anfwer
to your Advertifementy and Monfieur Arnauld in Defence
of your Expofition, had taken notice of it ; but even
Monfieur Jurieux in his Prefervative had Obje^ed it tO
you i Which Book I fuppoied you mufi have read, be-
caule you Anfwer a part of it in your Treatife of Com-
tnunion in One Kjnd.
What did'syour Lord/hip now offer to excufe your Pre-
varication in fo clear a matter ? ' * 7fiHl continue to fay *Repiy,
* that I never read Father Craffet'r Book which they bring
* againfi Me. I KNOW well indeed that Monfieur Ju-
* rieux objebled it to Me. So your Tranjlator renders you;
I fuppole that the Charitable Reader might believe, that
you do now know it, fince I put you in mind of it; and
not believe a Perfon of your Lordfifs Char abler, would
fb openly confefs that you did know that, which you fb
utterly denyd to have ever heard mention d hdoxQ. But
alas I This is no fuch great matter with your Lord/hip;
and therefore to fet things right as they ought to be, and
fhew at once both yours and your Tranflator s fincerity,
1 mufl: defire the R^eader to cart his Flye upon the French
Original,
11 An AnfwerJo the
i8i. Original, where he will find your Words to be thele*
"J^ayhifnf^tu,^ Ahs true ^ indeed, I KNEW WELL ENOUGH
Monfieur JurieuXo^jf(5?fi/> to Me : And therefore
F i'l ConFcience, my Lord^ what did you do when you
Reply,p. 181, told us in your Other Letter , '"that you NEVER
HEARD IT MENTION'D, ' thdtherems xnythm
' in it Contrary to your Exyofition.
O my Lord I think a little upon thefe things: and do
not imagine that a trifling flourifl) will fecure you ei-
ther again fl: Gods judgment^ or the Worlds Cenfure, For
■ what if Monfieur Jurieux .were fuch a One as you pre-
tend? That was wont to mingle true^ falfe, andkuht-
^ ful things together : Yet fince you confeE you did read
in Him that Father Crajfet had contradided your Ex-
fofition, will that excujfe you from being guilty of an
0fence againft Truth, in faying thnt^ ym had never
* beard any fuch thing mention df But,
go farther with you; He did not barely fay it,He j^ro-yeil it
too, and that by a very large extrafl OMtoi his Book:
And be Monfieur Jurieux'sQtQdiit never ib fmall with your
Lordfiyip, yet your own reafbn could not but tell you
when you read thofe paflfages, that in this at leaft He
was certainly in the right. And I once more Appeal
to your own Confidence, whether you never read in
Monfieur de la B's ? Anfiwer to your Advertifement, nor
in Monfieur Jrnaud's Defence of your Expofition, the
very fame : And whether thefe alfb will not One
day rife up in Judgment againft you, for fb pofitively
denying that you had ever heard of any fuch thing ?
*1^ FfwCraf- But you go on: ' Father CrafTet Himfelf troublei,
di Offended, that is a piece of the Tranjfa-
Father crjffet tors liberality) That any Onefould report hisDoffrine
iroubl'ed°Vf ' different from mine, has made his Complaints to me;
Reply!?'i81." * tind in a Preface to the fecbnd Edition of his Book, has
declared
of MeauxV fecond Letter] 2}
declared that he * varied in nothing from Me ^ tmkfs
^ ferhap in the manner of lExpretlion : And this you
*-fay you leave to them to Examine, viho {hall fleafe to
* give themfelvcs the trouble. The truth is you law by
what had copied from Him, that Hiould tif-. hihnd'.m
you read his Book you muft give him up for a ptifulje-
fuit : and therefore thought it the bed way to ftand Craffet, v. Re-
Neuterf and not be engaged to fay any thing about Him. ?• '9:
Think no% my Lord, * the Expreflon po fighting : TufpinOxlt
Your own Defender is my precedent for it; who find- '"f' ^44•
ing it impoflible to reconcile the Extravagancies of liis \i{uTnous
Book with the Doclrine of your Expo ft ion, utteidy dif^ de diffi-
claims both it and the Author in the very terms I have
mentioned, and with greater contempt than lam wil- kt f'eji tretni'e
ling to tranfcribcTrom Him. t 47-
But fincc you are refblved you will not intereft your
lelf in this matter, I muft here addreE to Father Crajfet
Himfelf; and fince his Doctrine is. He (ays, the fame
with that of your Expofition, defire Him that he will
pleafe to inform us wherein it is that that Hsreticaf ha-
nifj d, condemn d Author of the Wholfome Advices^ a-
gainft whom he writes, diders from it. * Is it that He
* blames thofe who pay their Homage to the BlelTed Vir-
*■ gin ro/o-wf-inferiour Divinity, and believe that n-ith'
* out Her there is no approaching to God even by J efus
* Chrifl ? But this , Reverend Father, the Bifjop of
Meaux blames no leE than He.
Is it that He advifes the IVorfjippers of the Holy Virgin,
*■ not to think that {he has any fVlerit but rvhat foe received
^ from her Son ?— that they ought not to give the fame Ti-
* ties to Her as /o God ;— nor make her Equal with God
' and Jefus Chrift ? * /j it that He condemns Thofe rvha
^ depend fo much on the BlelTed Mrgin that they have no re-;
* courfe to Chrilf; and prefer their devotion to Her bcr
H 'fore,
An Anfw to th
* fore the Love of God? ^ Is it that He advifes the
* people not to put any truft in Images, as if there ^trt
* any Divine power in thewy and it were not in Effeit
* all One to worjhip the Blefled Virgin in any place or be^
^ fore any Image? This, my Father y is thzx. Authors Do-
fi rinejwhom you oppofe , and if the Btjhop of Mem
wiH difown ally or any part of this Dofirine as contra-
ry to his Exposition too, I fhall for my part be content
that then your True devotion toward the Bleifed Virgin
pals as agreeable to the Principles of it.
You will, it may be, tell us, that though you oppofe
His Booky yet you are not his Enemy in Every One
of thefe Farticulars : Nor will I affirm that you are.
But yet fince you charge Him as an Enemy to the
Honour of the Bleffed Virgin, and to the Worfbip ef
Images, you ought to fnew us what thofe Principles
are, in which you efteem Him as fuch *, and then we
fhall fbon fee whether the Bifbop of Meauxi, Expofj-
tion do's not maintain the very fame DoHrine.
Good God I To what a ftate are we arrived? That
men can prefume in the Face of the World to deliver
fiich fa'Jities? Judge, Reader, whoever them art, Are
thefe men fit to be trufted to deliver to us the Priwi-
pies of Faith, that in the matters f f4r?,fhew
fb little a concern for Truth ; even when they know
tis impoffihle for them to hide their Confuftont
A nd here, my Lord, I could have wifh'd I might have
finifh'd thefe Remarks: Sorrow and Anguifh are in the
next Confderation, more than in all I have yet delivered:
And I cannot without confujion repeat, what you would
be thought to have written without blufbing. But I
muff follow whither your felf have led Me ; and fpeak
thofe things which if you have yet any regard to your own
Dignity,, any Senfe even of common Qhrifianity it f^ft
^1^70^ of Meaux'j fecond Letter. ij
will certainly bring upon you the moft fenfible perplexity
of mind, and great confufion of Face.
In your Pafleral Letter to the New Converts of your paft.Letter,
Diocefsy you tell them, * / do not marvel^ my deareft h h 4-
f Brethren, thxt yott are returned in Troops and with fo
igreat Eafe to the Church where your Anceftors ferved
' God. not one of you hath suffert) violence either in
< his person or goods. Let them not bring you thefe de-
* ceitful Letters are Addrels'd from Strangers tranf-
*formd into Paftours, under the Title of Paftoral Let-
* ters to the Protejlants of France that are fallen by the
' force of Torments. So far have you been from fujfer-
' ing Torments, that you have notfo much as heard them
' Mention'd. you are returned peaceably to us, you
* know it.
This you now again confirm, as to what has *■ pafsd Rcpiy> *87,
' in the Diocefs of Meaux, and feveral Others, as you
' were informed by the Bijhops your Brethren and your , ^
* Friends: fb your words are, not ^ and Other
' your Friends, as your Tranjlator renders you.] * And you
* d« again ajfert in the Prelence of God who is to judge the tntfiuTft'
* living and the dead, that you spoke nothing but the cit, f.iii.
* truth.
And believe Me, my Lord, that God whom you call
to Witnefs has heard you; and will One day bring you
to Judgment for it.
For tell me,Good my Lord; Have tho&Edilfs which the see ail this in
publilFd againft the Protejlants of France; and in Collcftion
which He involves not only his ownSubjeBs, but as far as Sgs aLho-
He can all the Other Protejlants of Europe, made any rity,and dcdi-
Exception for the Diocefs of Meaux ? Have not their
Fevri Dr. of
Ssria#.-, Called Nsuveiu Rec'iinl de tint ct qri fjt't pur & coitri les Frtte^ants r"
France. »Paris, i48^.
Churches
An Anjwer to the
Churches been puIPddorvn^ their ; their
Children ravifli'd out of their Bofoms\ their
into your H&fpi'tAls, expoied to the rudenefsof the 3/4.
gfjlrates and C/ergy ; their Sh'fs fliut up ; their Office;
and Employs taken from them \ and all Opportunities of
the pnhtick fervice of God been precluded there as well
as in Other places ?
See, my Lord, that black Colleftion which Monfieur
le Fevre has lately publijljd with the King's Priviledgc
of thole Edicis, whereby, as he confeifes, the Refomai
have in effe£l: been perfecuted for theie xxx. years. Has
your Diocefs elcaped the rigour but of any one of thefe ?
Or is there nothing oVl^iolence either to Mens R erf ens or
Goods'mihQm^
Your Lordfhip, I perceive byfbme of your private
Letters, is not a flrangcr to Monfieur le Su'tr, and to
whom I have had the Honour for fome Years to
be particularly known. Was not he driven from U
Ferte even before the Edidi of Nantes was revoked?
And was there nothing of Violence in all this? Was
that poor Man forced to foriake all that he had, and
leek for refuge in foreign Countrys, hrft inEngUnii,
then in Holland, and did he yet ( with his numerous Fa^
mily ) fuffer nothing neither in his Perfon nov Goods}
And might I not lay the lame of the other Mmprs\k
Brethren in your Diocefs, were I as well acquainted
with their Conditions^
Hut it may be you will Expound your fclf of thole who
remained behind, and changed their Religion. And
can you in Confcience lay that they return'd peace-
ably to you? Does a Town that holds
long as it can, and when it is julF ready to be car-
ried by Storm, then capitulates, yield it leJf up peace-
ably to the MY//of the Conqueror ? They law Delblati-
oa
'BijJ)op of Meaux'i fecond Letter. \y
on every where furround them; the Fire was eome
even to their very Doors. The Dragoons were arrived
at your own City of Meaux. Before they were quar-
ter'd upon the poof People, you call them for the lalF
Tryal to a Conference. Here you appear
even beyond your own Expofition; and ready to re«
ceive them upon any terms. Wliat fhould they now
do ? Change they muft; the deliberadon was only
whether they fliould do it a few days foonei", and
prevent their mine, or be expoled to the mercilefs-
fury of thefe new Converters. Upon this follows the
effect you mention; Tlie Holy Spirit operated upon*
your preaching, as it heretofore wrought in the Coun-
cil of Trents Dccifion. When the arrived from
Rome, then prefently the Fathers became enlightned;
and 'It feemedgoodto the Holy Ghojl and them. When
the Dragoons Ifood armM to mine them if they did not
yield; ^ then they return dinTroops , andviiin great juid,
^EASE, to the Church, where their Anceftors ferved
*God.
And yet after all, * Has no one, my Lord, even of
' thefe, fufered Violence either in his Perfbn or Goods ?
Judge, I pray you, by the Extralfl will here gjve you
of a Letter which I received in Anfwer to my par-
ticular delires of being informed How things pals'd in
your Diocefs.
' It is true that the Dragoons were not lodged in Extraft of a.
* the Diocefs of Meaux; but they came to their Doors,
*and the People being jufl: ready to ht ruined, yielded SSlhe
* to their fears. Infomuch that feeing afterwards the
* Rafioral Letter, they would not give any heed to it; "
* faying. That feeing it was fo visibly false in
* an Article of fuch importance, it did not deferve to be
* believed by them in the rejl. One only Gentleman
of
An Anfwcr to the
'of the Bifhoprick of'A/frf/wc, Louis Segaier ^ Lord of
* Charmeisj a Relation of the late Chancellors of the
* fame name; had the Dragoons. 'Tis true that after
Mie had figiied, he was repair'd in fbme part of the
' lols he had furtained. But it happened that he did
* not afterwards difcharge the part of a Good Cathc
* lick. He was therefore put mPrifon^ firft in his own
'^Country ; but it being impollible there to deprive him
*of all fort of commerce, to take liim ablblutely from
* it, He hasfince been transferr'd to the Tour of Guijc^
' where he is at prefent. Two other Gentlemen of the
' fame Country^ are alfb Prifoners on the fame Account.
Repenfe i u But there is an anfwer to your Paforal Letter
which goes yet farther. He tells yQ\i oi Monfteur
Monceau^ a Man of 77. Years of Jge^ £but up in a
Mfterdam, Convent: of the cruelties exercifed upon two Onhin
vout"i6d6'!' Children of Monjteur Mir at ^ the one but of 9. the other
yag.2o^&e. 10. Years old, at la Ferte fous Jouarre', Kay, my
Lord, he adds how even your Lordjhiy wlio in
the Conference appeared fb moderatey in the Vifitatm
of your Dioeefsy 5. Months after thofe who
would not go to Mafs; that continued to read their
Protejlant Boeksy or to fng their Pfalms. And will
you yet fhy there has been nothing of Violence in your
Paftor. Letter. Diocefs ? ^To» are returned peaceably to usy you know it,
Jbid. ' I muft thendefcend totheJaft Ibrtof conviBioUy and
fiudn'^nZt' cf your own Mouth you fhaH be judged. Your Lord-
irn At Mm- jhip will eafily fee what it is T mean. The Copies of
to Monfeur V who was forced
dt fes^'uici^ Country^ and out of your Diocefs up*
ftdm, qid hft OH thc accouut of thc Perfecution you now denyy and
'^Jtcution!^ which wei'e- Printkd the laft year at Bearne inSwitzer-
Lmdy have fufficientiy fatisfied the World of your fin-
cerity in this point.
^ Your
of Meaiix's fecond Letter. 2p
Your frjlletter \s>^dXeA2xMeaHX^O£iober 17. 1685.
In this, after having exhorted him to return to you, by
aiTuring him, * That he (bottld fndyour
■' Jrms Of en ,o rceeive him; and again, X'i"-
* that he jhould meet in yoft the 6 fir it rapetler far mis Vxux & par mts^
' of n trne Pnfior ; among other things J-
you tell him, i hat we ought not to tri^ &c. p. 10.
*fleafe our [elves that we fuffer perfe- smie^nu'ii mfm pmtfe em-
* CUtion, unlefs we are well affured that pldre quand. on foifre perfecution, jt
^ it is for righteoufhels, fake. It was
too much to deny the perfecution to one
who was juft efcaped out of it, and therefore you thought
it better to flourifh upon it.
* To this he replies, Jan. 28, 1685. ^ Th^ heplea-*ML ks,
fed himfelf fo little in Perfecution, that it was to '7.
* avoid thofe places where it reig^f^d, that according to
*' the precept of the Gofpel, he was fled into another.
And then goes on to teflifie the juft Scandal which
the Perfecution had ^ven him againft your Religion.-
^ Your Anfwerto this was of April 1.1686. or rather
not fb much to this., as to one he had fent about, the
fame time to his Lady, and wherein he. had ft feems.
again declared how fcandalized he was at the Pfr-
fecution. And here you enter in good earneft on tlic
Argument. Inftead of denying tlie Perfecution, you
defend it. And though you feem to teftifie in your
reafons as little regard to the truth of the ancient Hi-
(lory of the Church, as in your Pajloral Letter to the
condition of the prefent', yet you fufticientiy fhew of
what manner of Spirit you are offince for your part 22,
you cannot, you fay, find where Hereticks and Schiir 2?, 24. Dnt's
maticks are excepted out of the number of thofe Evil
* doers, againjl whom St. Paul tells us, That God has Arm- Emtun Us
* ed Chriftian Princes. uTs^ujLZ
1*ts font txctptt\ dn nomkt dt cis Kalfaitihrs (svrrt Ufquds S(\FahI a ditque DU^ mimt
a.irmiUs Trims, p.24. Aud
3*^ Anfwo' to tie
And here, my Lord) I fliall and not multiply
proofs in a matter fo clear as this. Only let me re-
tiie\fmh2^ member you that there is but f lo. days difference
between tlie date of this and of your Pajloral Later ■
f'v de V. too little a while to have made fb great a Cham
5- .But I fuppole we ought to remember here, wfat
you told us before of the MS. Copy of your Expo-
fit ion-: that thefe private letters were defign'd only
for the Infiruciion of a particular Perfon, ani. nqx
Reply,p. 135. to be printed ; whcreas that Other which you
Jddrefs'd to your Dioeefs was intended to
iijhed, and therefore required another turn.
As for the Bijhops your Brethren and Friends, who
have, you fay, affirmed the fame thin^-, your Lord-
fhip would do us a fingular pleafure to let us know
whether they were" not fbme of thofe th^t approved
your Expofition. It was pity they did not let their
■Reverend Names to your Pafioral Letter too. We
fhould then have been abundantly convinced of their
integrity ; and that they are as fit to approve fuch
Trails, as your Lordjhip to rvrite them. And he
Tnuft be very unreafbnable that would not have been
convinced by their Authority, that your Expofttion
■gives as true an account of the Doclrine of your Church,
as your Pafioral Letter does of the fiate of jour
Diocefs.
You will excufe me, my Lord, that Ihave infilled
thus long upon thefe refieclions. If you are indeed fen-
fible of what you have done, no fliame tliat can from
hence arife to you will feem too much ; and if you
are not, I am fure none can be enough. I befeech
1 God, whom you call to witnefs againfl your own Soul,
to give you a due fenfe of all thefe things; and tlien I
may hope that you will read this with the fame re-
fentments
of Mcaux'i Jecond Letter. ^ i
hnt'ments of forrow and regret^ as t can truly afTure
you I have rpritten it. This to the '^th. Objedion.
The Occafion of the next was this.
VI. In the Preface to my Expofition I had obferved,
diat Cardinal Capifuctht, one of the Approvers of your Expof. c.e.'.
' Expofition^ had in his oivn writings contradided your viii, ix.
* Doctrine as to the point of Image-Worfjip. To this
you reply in your former Letter, ' That he is fo
* far from being contrary to the Dodrine you have yiniu. p. lo.
L ^taughtJ that he had on the contrary approved
IS '■your Book. I anfwer'd in my Defence^ That this Defence,
jjfjj, ^ \V2iS 2L. good prefumpt ion thdX. he flaouid not have any xiv.
f * principles contrary to yours; but yet that if what
^ 'I had alledged out of his were really
; 'repugnant to what you taught in your ^Expofition , it
'I, ' might indeed fpeak the not lb conliftent with
' himlelf as he Haould be, but that the Contradiction
' would be never ■ the lels a Contradiction for his fb
"doing.
To this^therefore you noW rejoyrt, ' That it is a Repiy>;»i88.
weak , which runs upon the Efiivocation
'^'' of -the word Latria; concerning art Abfoliite and
^ Relative JVorfhip. And falls fb vifibly into a difpute
' about words, that you carirtot imagine how Men of
'fenfe, canamufe themfelves Ubout it. That for your
' part_, you never engaged your (elf to defend the
> ' Expreffions of the School j though never fb eafie to
C ' be explicated, but only the Language of the Church
' in her decifions of Faith. In fhort ; That Cardinal
^ 'Capifucchi has written an exprels Treat ife about 1-
■ 'mages, and said nothing in the whole that
' 'contradicts you. . ' •
' I I am
3 i Jn Anfwer to the
I atti very glad, mjf Lord, you refer us to tlic
Treatife oi'Curdinal Capifuccht that you mention'
though I am apt to believe you did it out of a pre!
fumptioii that I could not procure it to examine your
pretences. For indeed the whole dejign of it is fo
exprefly againft you, that one would ftand amazed
to think that a Chrijiian and a Bijhop , and what jV
perhaps yet more to you, an Lxpomicr of the G-
thoUck Fa.ithy that would pafs with the Woiid for a
perfo» of Hoftejiy and Integrity, fhould venture lus
reyutdtion on fpch felf-evident/rf^;#«.
For to examine the Compariibn;
I. Tlie Doctrine of your Exyofitm concerning /-
mdges is this:
ExpofTtion, ' That ^// the Honour whicltis given to thm iliould
Sift.v.f.a, referred to the themlelveswho ate Repre-
^fented by themi
' The Honour we render Images is grounded upon
'this. No Man, for Example, can deny but that when
' we look upon the figure of, jefus Chrijl Crudfed, it
'excites ia us. a more lively remembrance of him who
' loved us fb as to deliver himfelf up to Death for
^us. Whilll: thisbeing prefent before our Eyes
' caufes fb precious a Remembranee in our Souls, we
' are moved to tedifie by fbme exteriour Jigns, how far
''our QratitucU bears us; and by humbling our felves
*■ before the Image, we fhew what is our fubmilEon
' to Q\\v Saviour. So that to fpeak precifely, and ac-
'cording to the Ecelefiajlical fide, when we Honour
' the Image of an Jpojlle or Martyr, our intention is
' not fb much to Honour tlie Image , as to Honour
^the Jpof leot the Martyr in prefence of the Image.
of Me^uxs fecotid Letter* yy
*In flhe, One may know with what htentten tho,
* Church Honours Images, by that Honour which /lie
* renders to the CVo/randto tht Bible. All the World
*iees very well that before the Crofs fhe Adores him
' who bore our Iniquities upon the Wood: and that if
* her Children bow the head before tlie Bible, if they
'' rife up out of refpeft when it is carried before them,
*and if they Kjfsit reverently, all this Honour is re-
* ferred to the Eternal verity whicji it propoleth to
•us.
'We do not JVorJhip Images, God forbid : but we Adrertife-
' make Ufe of Images to put us in Mind of the Origi- menc, 12.
' nals. Our Council teaches us no other ufe of them.
All which your Vindicator thus plainly and Dogma- j
tically delivers to us, in the four following Propojitions, face,
in the Preface to his Reply :
1. ' We have a V^neration for Images as for lacrcd Zi-
' tenfils dedicated to Gad and the Churches Service ; and
' that too in a lejfer Degree than for our ChaHces, $cc.
2. ' In the Prefence of them, we pay our Refpe5l to the ^
* Perfons whom they reprefent: Honour to whom Honour,
Adoration to whom Adoration ;but nottotheIma-
'GESTHEMSELVES,who Can claim nothing of that
' Nature, viz. Honour or Adoration, from us.
3. * That the hard Expreffions of the Schools,zs of Abfolutt Hid.
' and mayperhaps be defended
* in the Senfe meant by them ; ( it feeras 'tis a doubt-
fnl Ca?t whether thefe Men can be exculed from be-
ing guilty of Idolatry or not; and one of thele is Car-
din at Capifucchi;,) 'but ought not to be the Subjell of
' our prefent Controverfe, tecauie they are not Pointv
'that are univerfally and necejfarily received.
4. In Anfwer to my demand, ' Whether upon Ataf AO-
'count whatsoever the Image of our Saviour and
I 2 'of
■ Ah Anj'wer to the
' of the Holy Crof r were to be worfhipped with Dhwe Wor-
^ (jjip f He replies freely and plainly without any of the It
School Er/miry ; ' That theof our i'mcz/ror the 1
* Holy Crofs, is upon no account whatsoever ^
* tobewoRSHiPPED with Divine Worship. j
This is the X)oArwe of your Expofuion, and your Fin^-
dicators Interpretation of it. Let, us lee
*
Hdly ; Whether Cardind Capifucchi in that Tren'- ^
tife to which you Jpped^ has. nothing that con- ''
trudi^s this; That lb we may from hence too
learn how far we are to credit your Alegitions.
And
Firft, Whereas your affirms,. That ^//
'Honour rvhich U given /-o Images Jhouldle refend to
' the Saints themlelves ; that is as your Vtndiator ex»
pounds it, ^ that in the preience of them yott pay your
*card. capi-' Rrjpe^ to the. Perlons rphom they reprelent,l'tft not to
facchi cmtfo- ^ the I mages themfelves rvho can challenge noihing cf I
"gic/^Stuhl i that Nature from us y Cardinal Capifucchi ohxIiqcor-
pi. Rama, trary lays down this exprefs Pojition, That ^t\it EJoly
trove'r.xxvL ^ Images are to be Worjhipped^ and are rightly rvorjhipped
SUitfl.i. Pi- *by the Faithful ; nay, lb as that the Worfhtp Ihould"
9. c -|-termin,at e Upon them.— * liForas inanimaie things,
■\rag.62y. ' though in, themlelves they are not Holy, yet in Order
^Faragr o. ' -Mother to whicli Holinefs does primarily agree,
6oL ' ' *" they are called Holy, and in relation to that Other
*■ thing, may and ought yujlly to be Adored with it : So-
cH 0*^* fe j^ages,though of themlelves tliey are not Holy,gex they
< are Holy in Order to the Exemplar which they repre-
* lent, and They may and ought to be ad 0 r e d />? Order
i. to that, and together with. it.
Secondly,
of yk:2iVixs feeond Letter.
. Secondly., Having thus refblved againft your//^yryW;-
Aat 'ton^ that ImA^es are to be Adored; He next enquires^ quS'^it
whit ii to he paid to them? Fag.'ei^
Your Lordfljifs pofition is this : ' We do not iVorjJjip
* Images, God forbid : But we make ufe of Images to put
* us in mind of the Originals. Our Council teaches us
* No other ufe of them. Which your Vindicator thus more
* plainly delivers ; That the Image of our Saviour-oe
* theTfo/yCro//,is upon no account whatsoever -
*tobe worshipped with Divine Worjhip.
Let us lee if there be nothing in the 2
tife that contradi£ts this. And here.,
Firjl, He rejeds the Opinion of Durandus, * That pro- Paragr. i.
' perly fpeaking,/«;;«^^j are not to adored, but
*■ becaufe they relemWe things worthy of AdorationtVeMidi
* by remembrance are Adored in prefence of the Images v
* therefore the Images themfelves improperly are, and are
* laid to hQ Adored.- Are not thele, my Lord, almoft the
very words of your Expofttion ? Hear then what the
Cardinal fays to them. ' This Opinion, lays he, is to be
* rejected. And I beleech you confider the reafon He
gives for it. * Becaule,, fays He, in truth it takes away
* the Worjhip of Images ; and teaches that they ought
' only improperly to be Adored. But if we muft hear-
ken to your Expofition, this can be no reafon, unlels it
be to eftablifh the Opinion which He pretends to Com-
bat. For according to your Lordjbip,- * Th^Chur c^does
' not Worjhip Images ; God forbid. But to go on with
the Cardinal;
* Whence Raphael de Turre lays, that this Opinion is
' DANGEROUS, RASH, and favouring H E R E S i E of
^thofe who oppofe Images. An admirable Character of
your Lordjhip s Expofttion. *Forleveral Councils, fays
* He, have defined, and the Holy Fathers taught, thac
*^ImageSf
3 (5 . An Anfwer to tk
^ Images are he Adoredy by aTV^(^i/w/»kcptfromtlie
* times of the Apojlles unto our days ; But now if /.
^ mAges [hould be Venerated only Improperlyy as this 0-
* finion me add, and yoMV Expofnion) 2,'S.Qns-
* then the Images would not h^truly Adored ; And tliere'
' fore tlus Opinion does truly favour the Heresie
' Enemies of Images^ ^ The lame isafferted by Ferdi-
' nandus Velofillas; who therefore concludes this Opinm
to be not only false, but rash and e rroneous»
^ efpecially fince the Definition of the Council of Tmtl
Behold, my Lord, the wonderful Concord between
the Cardinal and your Lordjhipy for tell me now I be-
leech you, is there nothing in all this that contndiUsyou ?
Or rather, do you not here lee what you deliver fo
Magijlerialiy as the Churches Senfey condemnedriS Dan-
gerousy Rajhy Erroneeusy and favouring «f Herefie, and
contrary to the Definition of the Council of Trent? But
^dljfy In the next Paragraph, he lays down the Opi-
Ibid. rum of Vafq^uez,: and if the Otlier did not allow Images
niuch Honour as you pretend to, I hope this Man did.
* The Opiniony lays He, of Vafquez is, that Images are
* no other wile to be Adored, but becauie in the Pre feme
* of them, and about them are exhibited thole External
* (igns of Honour, as Kjteelmg, KJlJing, uncovering the
* Heady and tlie like : ( I think tliis, my Lord, will come
up to your inftance of the refpeLt that you pay to theBi-
ble, and from which you explicate your DoHrine;) But
that * the inward Veneration is by. no means to be dire-
* fted to the Image, but only to tlie thing reprefented hj
ibtd. p. 626. i Imxge.-^- This Opinion, fays the Cardinal, is in elfea
' the fame with the foregoing ; for fince Vafquez does
1 afTCTt that the Inward Aci of the Adorer terminates
' Ohi.Y on the thing reprefented hy tk Image, He does
* by confequenee affi-rm, ( what your Lordjbip and your
Vindicator
^ipop of MeauxV-j/frowJ Letter,
J^t»di(Atcr would have us believe to be the Do^rine of
riflj the Church) * that the Images themfelves are not truly
* and properly to be Adored.
li,i, Y ou fee,my Lordyho, Cardinal ft ill fticks to his Princi pie,
hi thsx^'the imagesthemselves are truly and pro-
.rj p e r l y t o b e a d 0 r e d But let us hear Him out. lUd. f. 6ij,
if * Fizquez tells us that the Council[pi Trent]do's not much
-.1 * care how the Adoration of Images is called, \yhether Sa-
l/ ^ lutationy ov Embracing '., oe Adorationy provided We do
•r * but grant that out of Affection to what they refrefent
* ( lee my Lord your.owa Principle ) the Images them-
*• [elves are to be kiffd, tlie Head to be bared to them,
" * and Other Signs of Submiffion to be paid, concerning
* which the Cantroverjie was with Paz Enemies of Ima-
)f ' ges.-l- In which,lays the CardinalyliQ involves many FaL
w * Jtties.Vor it is both d e f i n e d in our Co u n ci l s that the
3c «h0lylmages4pf ^r»/y4«^rropeilly^o^(r adored,
f * and therefore that even the xnward act ofAdo^
Ifi; ^RATION istobe termin ATED upon theand
^ the ContvOverCie with theOppo/ers of Images, was not
51 * only about giving to Images the External Jigns of Ho-
T * nour , but concerning the true and proper A dor at ion y
1 'wh ieh theiefore concerns tlie inward Ac! of Feneration,
t And a little lower, He repeats and commends thefe
words of Lorca; ^ This Propofition, That Honour and
* Adoration is due to the Image, is fb certain and frm '
'among Ad the Faithful (and I hope your Lordfjip
would be thought at leaft, one of them ) that the
' contrary cannot without Scandal be admitted. Nor
is it Lawful for any One to deny this Propoftion, and
' hold the Oppofite at pleafure, though He does add, that
^ Images are to be kifs'd', bccaule from the Dobtrineof
the Cou^ncils and Fathers it appears, not only that L
' mages are to be kifs^d, but we are taught exprefy, that
' tliey are to be Yencrated and Adored, Bes
^8. .• An Jnfwer to the
Behold, my Lord, another inftance, of the the Ad-v
mirile agreement between tho, Cardinals Treatife md
your Expofition \ whofe Dodrine he is fo far from ad.'
'mitting as the Churthes fenfs, that He tells you plainly,
'tis contrary to your Councils Decrees, and therefore may
not he held at pleafure ; indeed that it is fuch as cannot
mthout Scandal he Admitted,
paragr.Tii. Thirdly, Having thus refuted thefc New Popery Ex-
p. 6^9' pofitions of your Churches DoBrine, he now comes to lay
down the true Opinion, and which therefore I fuppofe
muftbe the Churches, ashefhews it to be the CVm/7
of Trents Senfe. And it is this ' That the mrjhip of
^ the Image and of the Exemplar is one and the fame-—
* So that the Im^e of Chrifi ( contrary to the Vidia-
tors \th. pofition) Ms to be Adored with the ftpreme
* worfhip that Chrifi himfelf is ^ That for the Imagei
ml. 6ao. confidered in themfehes, 'as they are Gold, SHvtr,
^ Brajs, Iron, Stone, Wood, 8cc. no reverence
< given to them" : But as they are the Images of Qhrifi
' or fome Saint, lb they are to be wor(hipped with the
' fame Adoration as the Perfon whofe Image it is. Nay,
'headds, That this fupreme worjhip terminates up-
thia. 648. < on tbc Image, whereas your Lord/hip lays it down as'
a fundamental principle, 'That ail religious worjhip ter-
^minatesin GoD alone. 'Tis true he adds, 'That'
' this is not for any Excellence in the Image, but up-
* on the account of Chrifi reprefented in it ', and
' from hence he thinks to free your Church from ido-
' latry. But as to this, I do ftill fay I am not at pre-
fent concerned ^ my bufinefs being not to examine
the reafons that are offer'd to jufiifie this worjhip, but
to clear the Matter of FaB, viz. Whether the Church
of Rome ( whateverlierreafbn be) does hold-that
mages are truly and properly to be wor/liipped ? And'
. to
of Meaux^i" fecond Letter
to this I think the Cardinal has fpoken very honefily
and plainly. And I fliall leave it to your Lord-
jhif a.od to the World to confider , whether there was
either Confcience or Truth in that Affertion, which
has occalioned this fearch, '■That Cardinal Capifucchj Reply,p.igj.
'\has [aid nothing in all this Treatife that contradids
'you.
But of theic things more particularly when I come to
- the Article it lelf to which they belong. I go on in the
mean time to the
VII. Objedion : In my Expofttion I told you that Expof.c.E.
Monfieur Imbert, a. DoStor oi Divinity j of the Province
' of Bourdeattx, was clapf in Prifon by order of the Arch-
' bi[hop for having inftruded the People in the Good
' Fryday fervice, that they ought to apply their Ado-
* ration to Chrifiy and not to the Crofs which was there
*■ expofed to them. And that although he alledged
* your Expojition in his Defence, and upon that account
* your felf had written to the Archbijhop in his behalf,
* yet was not all this fufficient to avail for his deli-
' verance>
To this you reply in your former Letter, ' That this piW/i-.p. u.
* Imbert was a Man of no renown as well as of no Learn-
* ing, who thought to juftifie his Extravagancies before
* the Archbijhop of Bourdeaux his Superiour, by alledging
' your Expofttion to this Prelate, But that all Mankind
* law very well that Heaven and Earth was not more
* Oppofte than your Dolirine, from that which this
* daring Perfon had prefumed to broach.
It would have been, my Lord, more for your own
Honour as well as the Worlds fatisfablion mtfusmattev,
to have told us a little what this Extravagant Do^rine
was, which this daring Perfon had prefumed to broach^
K , fo
I ■
f
s '
An An fiver to the
ib contrary to your Expofition. At leafl yon fhould
have given us ibine Evidence to let us fee that he had
been convinced by his Supcriouroi having abufed your
Authority ; that your Expofition did by no means favour
any fuch Extravagancies as he alledged it for, and that
it was a daring prefumption in him by fuch pretences
to abule lb Catholick an Expofition the Churches Faitk
That he produced your Expofition for his Warrant of
what he had taught, you do not, cannot deny.
That he-was ever convinced of pretending faijly to the
Authority of it, we never heard: and if your Lordjhip
means to have it believed, you muft really begin to pro-
duce Ibme better Authority nowadays, than your
hare word to alfure us of it.
And indeed, my Lord^ I am apttotliink you wi/Zne-
ver be able to do this. The Fabitim of ImFafe was too
long to be Primed^ and is too well known to need a
new publication. Inftead of that I chofe rather to com-
municate to the World the Letter he wrote to your
Lordfljip on' this Occafion. And here we have a full
account what tlut daring Dobirtne hshad broached \Nas\
and how little realbn you had to difclaim it as con-
i>£f. p. 124, trary to your Expofition. ' The Archbifhop of Bour-
^ deauxy fays he, has cauled a procels to be made a-
^ gainft me, for having explained upon Good Erjdaj,
''I'hat we adore Jefus Chrift Crucified in prefence of
' the Crofs, and that we do not Adore any thing of what
' we fee : That therefore we ought to think that
'we arenowgoingoutto^orxatQalvatYi to Adore Jefus
Chrifl, without flopping at the Crucifix. That the
'Church like a good Mother had given that to us by a holy
invention to a/fifl our Faithy and make the livelier im-
'prefjicn upon our Imagination t, but not to be the
^of our Worfhip, which fnufl terminate upon Jefus
[ Chrift.
'Bipop of Meaux's fecoml Letter.
^Chriflr. And this, he tells yofi, \sall his Crime ; He
defies his Enemies to refroach^ if they can, his Ui^Qand
Manners, or to tax him with any other Do6lrine tlian
that of your Lord/hip, and which he endeavoured to
exprefs in the felf fame Terms.
And is this then in your Opinion fuch darinp^ Dodlrine ?
Or can you with any fhadow of fncerity fay, ' that this
* is as oppofte to your Expofition, as Heaven and Earth
* to one another? Your Lor <5^//may pretend what you
pleafe, but I doubt your Vindicator will hardly allow
that there is any Herejiemths. Explication he here gives
of your Goad Frydays fervice. But let us fee what
you now fey further to this. You confefe the Letter
and tht Contents oi it; Only you fey,. ^ Ton did not
^believe him, becaufe you were too well acquainted with
* my Lord the Archbifliop of Bourdeaux his Diocefen,
* of whom he made his complaint. And in this you
had certainly reafbn; For it is not eafily to be be-
lieved that fo great a Prelate, who, as you obferve, had
not very long before himfelf Approved your Expofiti-
on, fliould now profecute a poor Man with fuch Vi-
oknce only for teaching the Dodrine of it.
' But as you had always lived in a ftrid Correfpon-
^ dence and Friendjfjip with that Archbifhop, you wrote
* to him on this Subjelb , and underftood that this
* Monfieur Imbert was an odd kind of Man (the
* tranilator, calls him * Hot-headed) who Iiad done * vm ufie
<■ even : in the Church very remarkable Extravagancies, "'pfA, Re-
< which he was more Cautious than to boaft of to
< you. His condu<3: had been tainted with many
< other irregularities, which indeed hindred you from | ^
< interefting your felf for him any farther in the bufinels, /> rt^vois cm
* or to intercede for one in whom at firft f you thought
Reply, p. 182. In whom I had found nothingbucweaknefs mixed with Ignorance.p.i 88.
K 2 'there
An Anfwcr. to the
* there had been nothing but weaknefs and ignorance:
* ( for fo I chufe to tranfcribe you, and not to follow
^ your Tranflators blunders. )
Concerning other faults I amwhol-
ly ignorant, and therefore cannot pretend to anfwer
for them. But as we are by nature exceedingly apt
to pitty t\\Q.' MiferabUy fo I cannot but compalfionate
this poor Mans misfortunes, and till I fee the contra-
ry made out by fbme better Evidence than your
Lordjhip has yet given us, I muft beg leave to believe
him to have been an Honejl Worthy Man. In the
mean time I do not find that in all tliis you deny
the caule of his Profecution and Imfrifonment to have,
been what he declared to your felf and to the ivhole
World, viz. that he maintained the Dolirrn before
mentioned. If his Diocefan 'mdtQd perlecuted him, not
for alferting this DoBrine, but for thole oiher Irregu-
larities you pretend he was guilty of, prove this and
you do Ibmething. But elfe, were the Man as hd
as you regrefent him, yet if he fulfered for teaching
that Faith which you expound to us ; If he produced
your Book for his warrant, and yet ftill was perfecuted ^
all his other faults will not hinder but that your
Lordlhifs DoHrine was condemned and punijhed in
him.
And though I am an utter ftranger to his Condud j
yet if this matter did pals Idas it appears to have done,
I will be bold to fay the worft of his Irregularities was
z Venial Sin in comparilbn of the Archbijhop his Die-
cefans infincerity \ to prolecute one of his Clergy for
teaching that Doclrine., which in the General Ajfembly
of 1682, he had, as you tell us, himfelf Approved.
And
^^tp7op ^MeauxV ftcond Letter.
And here I cannot but obierve the Frogrefs yoa rmkc
in kjfem}7g this poor Man. At firft you only fay, and
that notliing to your purpofe, that He was a Man of
ho Learfihg nor Renown. When I had pdlijhed his
Letter, and which I will again fay was not written
by a Fool or an Idiot ; fo that this was not found
fufiicient to take off the force of a Matter of Fall of
fuch importance ; _ next, His Conduci is qnejiiond j
You charge him with irregularities ^ butnone
nor can you fay that he was profecnted for any Other
Crime but this One, that lie relied too much upon
your Authority, and fb taught that for the Catbolick
Faithy which he has fince to bis coft learnt not to be
VniverfaL Judge, my Lardy if tliis be a Generous:
way of Defence-, much lefs becoming the Charity of
a Chrijlian, and tlie Dignity of a Bijhoj/.
But there is One Frefumftion againfl: all this in
your former Letter, and which ought therefore to be
confidered. Monfteur Imbert had faid in his Factum, Expof.c.£.
That His Opinion was that the Church Adored not
the Crofs and that the Contrary Opinion was not on-
ly falfe but Idolatrous. That not only the Frotefiants
* made their Advantage of thoie who maintain'd fuch
' Erroursy but that He Himfelf was icandalized to con-
' verfe every day with the Mijftonaries and Others, whom
* He had heard openly preach a Hundred timesy '• That
we ought to Adore the Crofs with Jefus Chrilf, as-
the humane Nature of our Saviour with the ^Di- -
* vine.
From hence your LordjJjip raifes this Argument towindic » it
leffen his Credit. ^ That it never entred into the Mind 12. '
*of any Catholick, that the Crofs was to be Adored
* with Jefus Chrifly as the Humane Nature of our Sa-
' vmr with the Divine in the Ferfon of the Son of
' God I
44 Anf^cr to the
' God : And if this Man, fay you, gives out, he is con-
' denned for denying thofe Errors, which No body ever
f mamtalncd. * '\' fti-flAined, he fliews his Malice to be as great as his
^ Ignorance.
'Now certainly, my Lord., it is a very bold underta-
king to Anfwer for all the Gatholicks of the World,
that fuch or never enteAd into their Heads,
efpecially when a Per [on here pofitively declares, that
He had heard it openly preaeFd above a hundred times:
Unlefs it may be, you elfeem this to be an Aifertion of
fuch Malignity , that a Man cannot have it enter in-
to his mind without the Forfeiture of his Catholicifm.
I do indeed confels it is a moft Extravagant Notion;
and fuch as, One would think, fhould never enter into
any Chrijlians thoughts but we know too well vviiaf
excejfes thofe whom you call Catholicks are capable of
falling into, and efpecially your Mijf/tonaries, to lookup-
on this jdjfertion to be at all incredible.
But fince you are fb firre that this never entred In-
to the Mind of any Catholick, what does your LorL
fhip thfnk of your Friend Cardinal Capifucchi. Ifup-
pofe a Cardinal and Mafter of the Sacred Palace may
be allow'd to pafs with you for a.good Catholick',
and yet in the very Tract to which your Lordjhip ap-
pealed, behold the very thing you here fb confidently
Capifucchi, deny I ^ As the humane Nature of Chrijl, though it be
<548'/'^' ^ Creature, is Adored with fupream Adoration, becaufe
''tis united to the P erf on of the Word, and with the
' P erf on of the Word makes up One Chrifl : So the
Image of Chrifl being in its reprefentative ElTence
' one and the fame with Chrijl, is Adored with the
* fame Adoration with which Chrijl is Adored. Here,
my Lord, is One Catholick into whofe Mind this Error
has entred', and I may prefume to fay, I know another
Catholick
of MeauxV fecond Letter. 45
CAtholick of the fame mind, even the Bijbop of Meaux
himfelf; unleis you will retra^ here what you before
ajfertedy ' That there \s> nothing in /■/;/> Treatife of Car-
* dinal Capifucchi, that contradiBs your Sentiments.
Thus you fee how ralli you were in your prefump-
tion againft Monfieur Jmberi's Affeition ; and were I
minded to retort your own Conclufwn upon you, it
would, I believe, be hard to fay whether of thofe two
very ill things you impute to Him were greater in
tliis refieftion.
And now , Reverend Father., to dole this ObjeBion
almofl in your ervn Words, ' let your heart be truly
^grieved to fee fuch ObjeBions brought againft yOu;
and oonfider, if you yet can, in the ^nguifb of your
Soul, how by your own fault you have fufler'd your
felf to be brought into fuch Snares, as too much ilhew
to tvhat rveak and miferable /hifts, wife Men will fome-^
times be reduced, when they do not aB by a (leady Prin-
ciple 0/Truth and Integrity.
Your next Point concerns thofe ExtraBs I made Reply,/j.isp.
from Cardinal Bona about praying to Saints; ^ the com-
* mon difficulty fb often \ repeated ( not, as your TV4»- j^Yantnbafk
flat or has it, propofed ) 'by Proteftants. You give us Reply, y. is'^r
Fomo pretended Evajionsof the difficulty railed by them ;
and then, according to your wonted tendernefs, con-
elude, ' that it troubles a Chrijlians heart to fee, though
* the Senfc ef the Church be made never fo evident in
*■ her Decilions, people jh&uld jlill continue thus to cavil
(and as Yout Tranjlator adds, no doubt, for the greater
Beauty of the file, to juggle) with you about Words.
But all this I fhaU ratha- confider in its proper place,
where your Vindicator objeds the fame things, than
enter into any Difpates here, I will only obferve,
that my ExtraBs from Cardinal Bona, were neither
out-
4<^ An Anfiver to the
"Cut of his Hymns^ nor any Other Foeticd Works; but
out of his Difcourfe upon your Offices^ out of his Ufi
■ Will and Tejlament, and in which certainly, if any
where, one would think. He fhould have written with
• the grcateft Exa^nefs. And yet are they fb irrecon-
cihable with your fretcnded Expojition of the Catholick
■■ Faith, that I fhall leave it to any One that has ever read
them, to be deluded by you if he can.
You tell me, you will fay nothing about Monfieur
de IVitte, ' becaufe you find nothing in that objellion that
' concerns Ton in particular. Nor will I lay any more
•of it than to re-mind you, that if your Expofition does
concern you, theil his Cafe does fb too: for He alledg-
p^xxxi^^' Expofition, as I have fliewn in his Defence, and
yet was cen/ur'd by the Faculty of Louvain, without ever
being fhewed that He alledged it wrongfully.
And becaufe I doubt not, but you would have your
General Expreffions concerning the Pope's Authority ex-
^ pounded by the IV". Propofitions of the Clergy of France,
1682. in which your Lord/hip, with the Bijhops of
Tournay, S. Malo, de la Vaur, de Chalons, and Alet,
had the chief hand ; I muft put you in mind that the
Archbifhop of Strigonia with His Clergy has cenfured
tliefe Propofitionc, and in them, your Lordjhips Expofition,
as to that Point too, as not delivering the true Doclrine of
the Catholick Church.
Rfpiy. loid. Concerning the Pope's Brief to your Lordfhip, I ob-
ferved this : That the very fame day, that he dated his
Brief to you in Approbation of your Expofition, he dated
another to the late Bijhop of Pamier in Approbation of
the Defence he made of his Authority in the bufmefs
of the Regale. Now if your Expofition gives his Holi-
nefs all that Power he pretends to over the Gatticane
■^Church, he had as much reafbn to approve your Book,
as
^ of Meaux'^ fecond Letter]
as Mo.fieur de Pamiers J If ions. But if in expounding
the point of his Authority you give him no fuch po)ver
as he pretends to ; nay if you your felf at that very time
adually joyned with the other Btfloopso? France in
pofirion to it, what infmcerity muH: it be in the Head
of the Churchy ChrijFs Vicar upon Earth, at the fame time
to claim an Authority which neither your Book allows,
and you your felf oppofed^ and yet with the fame Pen
fign one Brief to you in Approbation of your Doifrine,
and another to Monfieur de Pamier^ to thank him for
Iiis oppofing of it.
And thus hav'e I palTed through the ieveral parts
of your Lordjhips Letter. I could have been very
well pleafed I might have been freed of fb ungrate-
ful an undertaking,had not your new reviving of all thefe
things forced me once more to lay open thoie faults,
which I am both fbrry and afhamed, tliat any one
of your Dignity liiould ever have committed.
1 have only remaining here in the Clofe of all,
earneffly to l^feech you by the towels and mercy of
Chrijl jofus our Saviour, ferioufly to confider theie
things. Think on that account which both you and I
muft fliortly give of what we are now doing before
the Eternal Tribunal.
If I have mllingly and knowingly varied in the Icaff
tittle from the Truth.; If I fandred your Lord-
Jhip in any thing ; Nay, if I have but taken any pleafure
in difcovering the weakne/s of a P erf on of your place
and Character in tlie Church; Be I then refponfible
for it to God, and let mine Enemies triumph in my
Confufion.
But if I have fpoken nothing but in the ne-
ceffary Defence of the Truth , and in a Spirit of
Charity remonftrated to you your prevarications'. If
L your
r t
il iiii*'" '■ ' *
il?- i: ;
i't'f ■ ■' ■
riB
m
'j]*..- ."'if - " { ;* : '. ■
l-f r,
r« ij- <!■.!' ■ ,■■. w^i<{ V ?
v: :3 ■ '■ — "i ":i=^ J:!!L'
. ' -.ff" -''.if „ f' ■
-■ I'
I- ' Vi S't
!■ i..;,
t''
;» -V'
'i m'.- . :: . ■•.
' ■ ' ■ ";* ■?; ,
iffl;. il'.
48 Jit Anfiper^ See.
your own Confcience be a thoufand Wit^ejfei^ to telF
you that thele things are indeed fo, as 1 have now
expoied them to yottrs and the Worlds Confideration y
O, rity L ord, think then upon thefe things. Whilft
you have yet the time, give God the glory. Take
\ that fhame and Confujion to your lelf nowj which may
prevent an Eternal Confufwn hereafter.
Confulty confidery and he nife j and take it not in
fcorn that I have fliewn you the way to furmount
ail thele reproaches. To exchange that which
you have given to the Church, lor a Name that lhali
never be forgotten. Declare only what in truth you
are. Put off thole difguifes you have hitherto walked
in, and confeis once for all that your Church has er^
redy and Ifands in need of a Reformation. 'Tis in
vain to palliate , what your Booksy your praBicey all
declare to us. Your Errors y in fliort, may be re-
formed, but they are too notorious to be ^enyed, too
grofs to he jfijlifed. .
S T C T.
49
SEC T. II.
Wherein are confiJcred tbofe hlk Impu-
tations wbkhthe Vindicator/:?^/ cajl
upon me, and upon the rejl of my
Brethren of the Church of Eng-
jand.
ii
Hitherto I have been coiifidering the weak defences
of an infmcere yet moderxte Adverlary. I muft
now ihift the Scene, and prepare from henceforth
to encounter pothing but Rudenefs and Incivility. So
much eafier is it efteemed by fome Men to blacken an
Enemy, than to Anfver him ; and what they cannot
do by confuting his Reafons, they hope to make up by
lelfening his Reputation.
It was the confideration of St. Cyprian in his an^-
fwer to liich anothei" Antagonijl as I have now to do
xvith, 'Thatthough he had before tJiougJit it better AdDtnema-
' with filence to defpife his Ignorance, than by fpeak- "g'^'
' ing to provoke his Madnefs, remembring that Advice of on.
' Solomon, Prov.. XXIII. 9. Speak net in the ears of a
^ lool, for he will defpife the'^ildQtn of thy words : and
'again XXVI. 4-. Anfwer not ^ Fool according to '
' folly, lefi thou aljo be bk.e unto \\\m\ Yet when he
'began tothe Chrifiians, as the Authors of
L 2 ail
50 Ai Jnfwer to the
* all the Ev/Vsthat befell the World ; he then efleemcd
* himlelf obliged to fpeak; left his fhould now
* be imputed not fb much to his Modejly^ as to his dif'
^fdence^ and whilft he fcorned to refute his falfe Accu-
'' fat ions ^ he fliould feem to acknowledge the faults
' with which they had been charged.
Had this Gentleman^ who has thought fit to make
himfelf my Ad'verfarjy ib laid his Reproaches upon me,
as not to have wounded through my fides the com-
mon interefts of the Church of England', Iftiouldhave
judged it as unneceiTary to take notice of his Revi-
lings, as I efteem it to be unchriftian to return
them : And have contented my felf with that gene-
ral Anfwer which the Archangel once gave to the
St.Judej. Father of Lies, ^The Lord rebuke thee. But now
that I am marked out not fo much as a private fer-
- fon, as the Defender of a publick Caufenow that the
reft of my Brethren are all reprefented, as guilty of
the fame Ills that I am charged with; and our very
Religim it felf impeached as needing SUCH DeteHCes,
as both That and We deteft and condemn ; It would be
want of Charity to the Church I am of, rather than a-
ny breach of it towards fuch an Enemy, to decline a
]ujl defence; I fhall therefore take up the example of
this Holy Father, as mine Adverfary has done that
of his Antagonif ; ' Leji if I fcorn to refute his falfe
tobrc. Accufations, I fhould feem to acknowledge the faults
with which we are charged.
§. 1.
■"V^I •
Vindicator'i ^fleBms, 51
S- I-
IT has ever been efteemed the firfl: ftep to inva-
lidate the Credit of fuch kind of imputations^ to
Ihew a Calumniating Spirit in the Author of them.
Here therefore I will begin my Defence', And were
I to prove this to him only who has been the Author
of theie reproaches, I am perfwaded I need only ap-
peal to his own Confcience to bear witnels againft him.
But fmce I can expedl but little juftice from one from
whom I have already received fb great an injury, and am
now by a puhlick Scandal, called forth (againft my will)
to ^spuhlick a Vindication', you muflexcuie me, Sir, if
I take all the Chriftian ways of a fair v Defence
which Charity allows me ; and flicw your. Tefii-
many in this matter to be fb very fufpicious, that
* though the Jury be not pack'd, nor the Vulgar calVd ?• 37r
* in to give their Verdicf, yet I doubt not but all rea-
Ibnable Men will confefs that you are a very unfit JVit-
nefs to be credited againft me.
And firftjThough I perceive I fhalldifpleafe you in the _
Allegation, yet I muft beg leave to repeat what I before ;
(aid in my Defence, * That fame men do think that any thing Defence, f.
* may be done againjl a Heretick; and that lying and Ca-
* lumny are but venial Sins, when committed with a good in-,
* tention 70 ferve the Church, and to blacken an Adver- -
* fary. You are plealed indeed with great afllirance to de-
ny this; and tell us, with your ufual fmcerity, '■ That you Reply,?.
* have heard fome Roman Catholicks accufed as if they
^taughtfuch Doftrines ; but that you.always found the Ca-
* lumny to f and at the Accufer's Doors, whofe art was only
(according to youngentile way of expreflingthings )
Vo Whore/r/,.. l i .
51 An Anfwer to the
I could wifli that not only^ for the fake of your 0/^/
Cafufjts^ butoffome atleaftot your New Converts^ you
had not been fo very pofitive in this particular. For be-
lleveme, i/V, 1 could tell you the who are not a-
liiamcd at this day to own what you ibconfidenh
ly deny. And indeed it were better that you your
lelf believed it too, unlefs you would refolve to leave
off to praQ:ile it. It being more tolerable to do
■fW by following the guidance of an Confci-
enccy than to hiow^ a thing to be ftfifidf and yet to commh
it.
But you deny that any of your Church have ever
held any fuch DoBrine^ I pray, 6h>, of what C/;«rr/;
were tliole wlio in their fblemn Thefes publickiy de-
fended, (and that in the moft formal terms;) ''That
^ it is but ■a. venial Sin by falfe Jccufatms to/ejfeu tliQ
* Authority of one that detraBs from us, if it be like
dto frove hurtful to us. This was openly maintained
Provincial in the Univerfityof Lci«x'^/>;,.inthe Year 1645. Andl
.Letter, XV. cannot chufe but think, that in your Opinion at
leaft, I may be one of thole that are meant by it.
You tell me often that I have detraBed from you., and
my Authority therefore, if it be not lelfened, jmyhe
hurtful to you ; And how fhall I be fure that you
elfeem it more than a venial Sin., by falfe Accitfa-^
■tions to detraB from -me ? I lliall not need to mul-
tiply Authorities from your particular to prove
this ; fince the condemnation that was made of this
■very DoBrine in the Decree of the prelent Pope, no
longer ago than ibyo, will iatisfie the World that
Ihch things have been tauglit in your Church \ and
a Man mud have a great deal of Charity to fup-
pole, that after lb fblemn an AB as this, could
indeed be ignorant of it. You may confult at your
leillrrc
Vindicator^ ^peSi'ms.
leifure the 45^^. and 44?^. Opinions there mentioned,
and confider the meaning of this Do^rine contained
in them. ^That it is only a, Venial Sin in any to lef-
'fen the great Authority of another which is hurtful to
^ himfelf by charging him with fome hWk Crime
^ It is probable that he does not fin Mortally who
' fafens a falle Crime upon another that he may defend
'his own Juftice and Honour; and if this he not pro-
' bable, there is fcarce any Opinion probable in Dhi-
' nity.
And now, Sir, I am pretty confident that, if not'
for my fake, yet in duty to his Holinefs'^ Decree you
will a little mollifie your charge of Calumny againft ~
me for this alTertion : and if you defire any farther
Gonviffion, you may pleafe when you write next to
thtBijhopoI Meaux, to engage him to'enquire of hiy
new Dilciple Father Crajfet, whether he never heard
of one who for pra-tifing this Doctrine in the very"
Fulpit, was by Ordinance of the Bijhop of Orleans,^
Sept. 9. 1656. forbid to preach in his Diocefs, and provincial ■
the People to hear him under the pain of a Mortal letters, l.
Difo^edie ,ce. Really, Sir, when I confider with whatr^^*
aifurance you deny a matter fo well known to all the
World, and compare it with the Maximes by which
you have proceeded againft me in your Reply, I can-
not but fear that after all your pretences this Doctrine-
may have had fbme influence upon you: However,
feeing it is plain, that you make fo little fcruple to
pra-iifeit, you IhOuld not have been fo very pofitive in
denying it-
But thisisonly a prefumptioni and I fliall be
content that it be no farther reraember'd againft you,tlian
I lhall hereafter make it appear your do dejer-ve. ■■ I
muft now come more clofely to you j and becaufe I would
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not trefpafs too inuch upon either or the R^Jd^r''s^'
tience by making any tedious Proof of that which
I am confident you- know, and the other will fdon
lee, does not need any ; I will otfer only three or
' four Cor/fideratio/is, out of many that occur to Me, to
invAlUate your Authority.
And here not to mention, ly?, That great Qtrt
' you i feem induflrioufy to have taUn that your Re.
fproahes might not be loft, (whatever became of your
Arguments) by fumming them up into a Catalogue at
the beginning of your Refly., and afterwards rilling
all along your Margin with the like fcandaious Re^'
flions: Topaft by, 2ly. Your naufeous Repetitions of
the very lame Charges not only in the fame place, butal'
moft in the very fame IVords; as if my faults were to in-
- creafc in Proportion to your Repetitions of them; To lay
I nothing, ^dly, of tiiole general Acctfatms, you often
bring not againft my felf alone, but the reft of
my Brethren of the Church of England, without lb
much as the leaft fhadow of a Pro^ of them; What
lefs than an unqueftionable Argument of a detracting
Spirit can arile.
ijl. From thole obliging you every where be-
ftow upon me, even where you have not lb mucl; as
a pretence for it ; and that fcandaious Idea you would
from thence give your Reader of Me.
Shall I gratifie your Ear with a Repetition of Ibme
• few of them : Hear then thole Strains of Rhetorick
you lb delight in. " A Dodtor of the Populace :
p. ji. A pretended ^■Son of Peace, p. 76. A pretended
^ Laver of Peace and Unity, but indeed a Multiplier of
* Accufations to hinder fuch good Ejfecis, p. 60. One that
^courts the Applaufc'-ty^ the Vulgar, p. 25. and has
' learnt a Machiavilian Trick to keep them from feeing ndsat
' is
Vindiaitoi/ ^efleBtons'. 5
'is as clear as the Suss, hy tajlifig a thick mijl of
-'Calumnies before their Eyes, p. 56. ' One who is
' willing to let Himlcif be periwaded of any thing
'that but reiidets the Papifis odious, p. 28. That has
' a willingsiefs to fliew at Icaft ibme Idnd of Oppo-
*' fit ion to every thing that is laid, p. 61. Rafj and Bold
'in his Jjfertions, p. 64. Far from agreeing to any
'thing that has once been elleemed a Difficulty,
' p. 81. Having no intention to contribute aay thing to
' the Healing of the Church in any PunHilio, ib.
'Whole whole bufinefs is nothing but Shifts, p. 82.
' One that is loth to trouble himielf with fuch di-
'' fiinldions as make for Peace, p. 126. That is Conlci-
* ous to himfelf that He ca*inot defend his Caule, and
^yet has not sincerity enough to repent, p. 155'.
' One that fays fuch things as would he fpeak his
'Conscience he knows to be True, p. 21.
' One that is Wileul in his Mistakes, and knows'
' them well enough if he would be but fo ingenuous as
' to acknowledge it, p. 2 2. \n.iho\'t,One that do^s not believe
^ himfelf whiLt writes, though He is willing.that
' Others fhould believe him, p. 54, 55. I pafs by your
more common Appellations ; of Falftfier ; Caviller-,
Vnchrijiian and Vnfeholar-Uke Calumniator; Perverter
of the Churches Senfe ; Wilfully blind ; Wilful pre-
varicator ; Wilful mijlaker of youv DoJfrine', Unfmcere ,
&c. All which you either in expreis terms call me,
or at lealf plainly infinuate me to be ; and of which
we muft difcourfe a little by and by. For indeed I
think what I have already mentioned may be fuffici-
:ent to fatisfie any fober Man how well verfed you arc
in the Controverfial Dialed of your Party: And whether
you were not exceedingly defirous that fomething
jhould Jlick, when you took all this pains, *in your *Eep:
, own Phraie, to Call fo much Dirt upon Me.
M 2d ly.
Expof. Seft.
VIII. p. 14.
56 Jn Jnfwer to the
Nor do's it left betray the true Nature of your
Spirit to confider what pttiful, light Occafms you
lay hold on, to run out into the moft terrible Out.
crys again ft Me.
Thifts in the Article of Satisfa^ions^ the Bijhop of
Meatix diftinguifhes between two forts of Kemtffm of
fins ; the One, wherein God intirely forgives us, with-
out referving any punifhment; the Other a partial Re-
fnijjion Only, wherein He changes a greater Punijhment
into a Lefs, that is, an Eternal pain into a Tempo-
ral. * This firft manner, fays the Bijhop, being more
'compleat, and more conformable to his Goodness,
* he makes ufe of it immediately in Baptif^ : but w e s u p.
* p o s e He makes ule of the lecond in the Pardon
* he grants to thofe that fall after Baptifm.
In my Expojitioft, I tell him, * That this is a very
* great Doftrine, and ought to be tender'd to us with
'fame better Argument, than a bare, We suppose.
reply,;, 54. Upon this you make a Tragical Out-cry againft me
for an incorrigible Falsifier, that though you had
before told me of my prevaricating, yet I ftill take no
Notice of it ; for that the Bifhop of Meaux fays no
fuch thing. What not as We suppose? No; But
what then do's He lay; Confider, Reader, the F alsi-
FI c a TI o N ; and be aftonifhed at His Cavil; He fays
only, We believe. And now let any One from hence-
forth truft me that can ; that am lb plainly caught info
important a Cheat.
But pray. Sir, bating that it ferves to fill up your
Catalogue and Margin with a hard mrd againft me; what
is the great difference now between faying We suppose
that God does not remit the whole punifhment,and We
IELIeve that he does not. You tell us *■ this tatter-phraft
*'ts>as conformable to his defgn of an Expofition, not a
' R-oof
>
Vindicator*^ ^efleB'msl
< Proof. And is not. We suppose, as conformMe
to the dcfign of an Expofition , and as little fit for a
proof, as We believe? Really, Sir, I am perRva-
ded the Reader will think that had you marked this
ohfervatioH with a Cavil in your Margin, you would
have exprelfed your felt more properly, than by put-
ting a Falsipication to it. And yet, though it b®
hardly worth the while, I will tell you whatlprelume
might be the occafion of this little difference; for real-
ly I am not yet convinced that it deferves to be cal-
led a mijlake.
In my Edition of Monfeur de Meauxs Expofition,
which I liave lb often had occafion to fpeak of, the word
is neither exactly as you, or I, render if, but another to
the fame fenfe, We este e m. Now this being no very
proper Englijh phrafe, and having not yet let Eyes on
your Tranfiation, when I wrote my Expofition, I chofe
rather the word We suppose, as bearing the fame
fenfe, and being on this Occafion moi'Q generally ufed
amongfl us. This, Sir, I believe was the grounds of
our difference; and one that had not a huge mind to
find faults, would have been aOiamed to infcribe fb
great a Crime as Falsipication, to2. trifle that all
Men of fenfe will defpife, and that I ought to Apolo-
giz£ but only for taking notice of. Though yet perhaps
1 have taken the only way to make it confiderable,
by obferving from it, what Spirit and Difpofition you are
of.
Another opportunity of clamor that you lay hold on
is this', and for meanefs Coufin German to the foregoing.
In the point of th^Mafs, the Bijhop of Meaux \yi\Ymg
to t-ike off the Argument which the co the He-
brews raiies againft it; obferves that ' the Apojlle con-
* eludes, That we ought not only to offer up no more
i M 2 '' Victims
jl|||'||to ial .D
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Pag. ^7. Art.
XXI.
Reply, p.126.
An An fiver to the
F0ms after Jef/fs Chrifl, but that 'jefus Ghrifi hliti.-
fclf ought to be but once offered up to Death for
us.
la my Expofuton I thus quote him: ' Monfieur de
Meaux obicrves, that the Author of this Epifile con-
eludes, That there ought not only no other vilHm to
be offered for fin after that of Chrift^ but that even
Chrtfi himfelf ought not to be any more Now
the reafon which the Apojlle gives is this, Becmfe that
otherrvife (lays he) Chrfi mujl often have fuferedy
Hcbr. IX. 25. Plainly implying that there can be
no true Offering without Suffering; fothatin
the then, either C/ir^ muft suffer, which3/ci;?.
fiertr de Meaux denys, or he is not offer'd, which we
affirm.
But where now is the Falsification; 'whyI
make advantage, you lay, of the Bijhofs words by
an imperfe^ Quotation ;. For had I added but the next
mrdsy that would have Iblved the difficulty. The next
words you mean are theie ; ^That Chrifi ought to he
^ hut once ovvetCd up to Death for us. Thedif-
ficulty was this; Chrijl can be but once offer'd,
hecatife he can no more suffer : Monfieur de Memx con-
feffes that Chrifi can no more suffer; (which I
think is the meaning of his words, that he can he but once
offered up to Death for us ; ) therefore he ought
to confcft, that he can be no more offer'd. Good
Sir, enlighten us a little in this matter: for I affure
you By offering I meant offering to Death,
the only kind of offering that I know of dctrue and
proper Sacrifice; and the interpofing of thole words
are lb far Irom clearing the difficulty, as you pre-
tend, that without either them, or Ibme other cqui-
valent to tliem, my Argument is utterly loif. And
now^
\
VindicatorV ^flecilom. 5p.
now, let the Reader judge, whether tliat Man be not
fond of Calumniatwg his Jdverfary, that can have the
face to call this a Falsification.
And hitherto I have offered fbme frefumptiot2s to
fliew with what Spirit you write againft us: I will
now come to fuch proofs as fhall put it beyond all
doubt; and fi^ew you to be, what I am fure ought to
lelfen your Credit againft us, a mod: falfe and unjuft
Jcctifer of your Brethren. For,
"^dly. What elfe can be laid of thofe Charges you
bring againft me, of fuch Crimes as without fome Di-
vine revelation you can never be fure of. And though
I think Enthttfiafm no more than Miracles is not yet
OH ceafed in your Churchy yet you tell me that you do p.24.'
not your lelf pretend to be infpiredy and I do not
hear that you have at this iimQ?in.y Hypochondriack La-
dy amongft you, to deliver Oracles to you upon thefe
Occafions.
You refleft upon Me as one, * who am confdons that I
* cannot defend my Caufe, yet have not the fincerity to
' repent : That I [peak fuch thingsy as would 1 de-
'■liver my Confcience I know to be false; that I
' am willful in my miftakes, and do not my [elf believe
* what I write, though I am willing that others jjjould.
Thus you charge me with a fin fbme what like the fm
againft the Holy Ghof \ that knowing the way of Truth,
I not only refufe to embrace it my felf, but ( as you
Ibmetimes infinuate too ) keep as many others as I can
out of it.
But this, Sir, I take it, is to divine, not to reafon ;
fhould I tell you in return, that I have fbme caufe to
believe, that if you do indeed credit your own Ca-
lumnies, it is becaufe you meafure my infmcerlty by
the fenfe you have of your own Hypocrifie, I fliould
not
h
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a ■'
An Anfwer to the
not pbrliaps be altogether out in my conjeBure. Bat^Sir-
I fhall leave you rather to the Judgment of qJ^ llJi
to whom alone thefe fecrets are known : And to return
to my own Defence ; Tell me I beleech you, Sir V
(if you can) what occafion my Life and Mmnm
liave given you for fuch refleBions ? Are my imerefis
in the Church of EugUnd fb great, or my exfeBations
other wile fb low in the World ; as to prompt me to
fuch VilUny ? Is Converfion fb certain a way toruine
that a Man fhould rather damn himfelf for ever, than
follQW the DiBates of his Confcience^ at this time of
day efpecialiy, to embrace your Religion ?
It is well known to feveral of your own Church (and
whofe Civilities to me I fhall always xsMd^thmkfully
acknowledge ) with what readinefs I have at all times
purfued the means of InfliuBion. Let them tell you,
Sir^ if ever they found me inclined to fuch Perverfe-
nefs or Hypocrifie^ as you here moil: unchrijiianly fug-
gefl againfl me^ They know my ConkB whilft 1
was amotagfl: them ; and from what fbme of them ve-
ry honourably have done, I ought not to doubt but
that the reft will at any ximt jujlife Me againftfuch
fcandalous inftnuations. So free I was in my enemies,
fbdefiroas of underftanding both your Religion and your
Reafons to the bottom ; that many of your Church were
inclined to think, what I hear others did not flick confi-
dently to report, That Jdejtgned to come over to you. And
though after a moft impartial examination of your
Arguments I remained more convinced than ever, both
of the purity of my own, aiKlof the dangerous corrupti-
ens of your Church ; yet I affure yoa. Sir, I am the
fame indifferent per fan I ever was. Not willing indeed
to be deluded with Sophtjiry, nor to follow every
Guide that will without any reafbn ;
but
Vindicatory ^fldciions* 6i
but moft willing to yield to Truth whereever I find It.
And however you may uncharitably reprefent me to the
World ; yet I faithfully promile you that if even in this
reproachful Book of yours, there fliould be any thing to
convince me that I have been miftaken, I will not fail
ingenuoufly to acknowledge it; and where 1 am not
convinced, you may fuddainly cxpeft to receive my
reafons oTit.
There is now but one more remaining to make
a Demonftrative proof of a calumniating Sfir it and Df-
fign in you ; and that is,
Laftly; To flrew, that you accufe me not only of
fuch things as you can never be fare are True; but of
flich as you know to be evidently falfe \ nay of iijch as
I have mewn you already to be ib, and that fb clearly,
that you have notliing to return to it, and yet ftill you
perfift in your Calumny againft Me.
This I think is the laft degree of proofs and I fhall
leave it to your felftojudge whetherl do not make it
good againft you.
In the Article of Extreme VnHiony I expounded thofe
words of St. James^ c. v. 14, 15. Of the Miraculous
Cures which were in thofe days common in the Church;
and added in confirmation of it 'That Card. Cajetane Expof. c.
' himfelf freely confejf d they could belong to no other. — ^.44• Art.
< To this you reply in youv Vindication, that Had Jfaid Yindic.;.7o.
^that Card. Cajetane it could not be proved net-
^therfrom the Words, nor from the etfefl , that the
' V^ords of St. James fpeak of the Sacramental Qnftion
Extreme Unflion, but rather of that \Jn.divonwhich
* our Lord Jefus injlituted in the Gofpelto be exercifed by
^ hisDifciples upon the fick ; I hadbeen a faithfuK^otQ^
* of his jenfe \ But to fay that he freely confejfes it can be-
* long to no other, is to impofe upon my Readers.
An Jrif'i^er to the
In my Defence I fliew the Vanity of this G-
t'il ; That iecing thete were but two interpret At i-
ons propofed of thefe Words, either to refer them to £*.
treme IJn^ion^ or to Miraculous Cures ^ for the Gr-
dinal utterly tq exclude the former, and apply them to
the lattery was certainly in effedi ( for I pretended noi;
to give his words ) to confels that they couU belong to
no Other.
Inftead of. anfwering this, you again charge me both
in your Catalogue and in your Margin with Falsify
TI o N as to this Point. * I told Him, fay you, that
* Cardinal Cajetane did not fofttively fay as He affimed
' He did: And then prefently, as if your Confcience had
given your Refietlion the Lie ; you go on, ' Bat what
* if He Had ? Why truly, Sir, then any one may fee
that it was not any concern for Truth, but ameetde-
fire to defame Me, that here infpired you to lay fo great
a Crime to my Charge ; and your own Conscience at the
fame time feems to have told you, that you did not your
felf believe mc to be guilty of it.
S- "•
And thus have I fhewn from the very Na-
ture of your Reply, with what Deftgn it is that
you write againft Us. I might now go on to con-
fider your Arguments, without troubling my felf to re-
turn any more particular Anfwer to your Reproaches.
But it is fit the World fhould be fully iatisfied of
your Charahler: and indeed the Reafonings of your
Reply are not fb dangerous, but that we may venture
to let them lie, whilil: we go on to confider your Be-
■vilings.
the VindicatorV ^fteSl'wm. 6
•I fball need no other Apology for this undertaking
than what your felfhave already made for Me. It is J
confefs an ungrateful employment to expole the Vi-
ces even of an Enemy. But where a puhlic\ Chal-
lenge is made, and the greateft of Crhnzs charged upon
thole who abhor {\xd\ViUdnm : In your own Words,
" Where Jo great a. concern as the Reputation of an In- Reply> p
" nocent Church is joind voith the fingie Honour of
" fuch an Adveriary. as you are ^ I thinf I may he ex-
" cufed if I let the Dirt fill vohere it ought, when by
" wiping it off from the One, it muji neceffarily fiief
'■'■ upon the Other.
Your Refle&ions are of two kinds: Either fuch as
ftrike at the Generality of omv Church 5 or fuch as coti-
cern my felf only^ I (hall take a Vievo of both in their
Order, And,
^ -
Iji. Your RefeBians on the Generality of the
Church of England,
Are fuch as thefe. " That they are Men rohofe Inte- Reply,
" reft and Malice prompt them to defame you. I. VI. Who, P'efacc.
whenever any Argument' pinches them^ fall to revi-
ling 5 and make it their bufinefs to Mifreprefent your
" Doftrines, to Calumniate your Praftices, and to Ri-
dicule your Ceremonies. V. From whom nothing jo
" to, he expeBed but Clamour, Infincerity, and Mfre-
" prefentation. XII. Who- fiem to have no other End
in all their Controverfial Books or Sermons, but to
" cry down Popery at any rate., leaji they fl)ould fuffer
" prejudice by its increafe. XXIII. Who keep their Peo-
'■'■pie in Ignorance, and pretending to be their Guides,
" fliew themfihaes by their Writing to be Blind, or
'■'■ which is wer/e'i Malicious. XXV. Men,» roho from
N " their
^i'
'liji
P
J
) t
ti
<^4
Reply.
cc
cc
Rfply, p. zS.
An Anfwer to
their verjVi\\pits fecond the Comrnon cry. XIIL Le'ali
people Jlwuld open their Eyes^ andfee the Truth j andfi
- vphilji they pretend to be Lovers of Peace and Unity
" yet rejolve to midtiply Accufations to hinder fuch good
" Effeds, p. 6o. Men who cannot endure that any of
" their Party fhonld feem to Clofe with Rome, as thoi
" who live by breakifJg the Churches, peace, 8o. Med
" who have been eftranged from Devotion, 57.
" are fo far byafs'd^ many of them^ in their AfeSions to
" their Party, that they will fcarce allow themfdves their
" Common Senfes in the Examen of things, hut pafs
" their Votes againjiany thing that leads towardsVo^m,
" tho againjiJustice E q^uity, and Conscience
"115. 155. Faclious Spirits^ who have animated the
" Pulpits Zeal, to hinder the Parliament from going on
" to tejlijie its Loyalty as'it had begun, by throwing Fears
" and Jealcufies into the Minds of thofe who were bigot-
" ted in their Religion. XI. Men, inftiort, who man-
" age things upon PoLiTiCK Motives to gratijie
"Some Persons this Junldure, leaf there Jlmld
" appear a pojjibility of Union with the Church of Rome.
" 46. Who have fomething more in the boJtom, than what
" appears at frji fight, in being thus Zealous againft
"Popery. As Cf EYiZdiheth. had, who beingConfcious of
" Her Mother's Marriage, and Her own Birth, run out
" againji the Pope, tofecnre her Title to theCkown
"OfEngland, not forefeeing the III Conse-
" (Lu ences that Will Follow in the Nation,
"5. By keeping open our bleeding Hivifions to the
Kuinz both of Church and Sr ate, 123.
This, Sir, isyoutO^r^c, and fuch as either T&e)'or
Ton muftrefolve to fink^ under the burden oY it. The
truth is, I cannot but wonder, that a Perlbn who fo
gravely exhorts others, " To confider what ralh Judg-
ment
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Vindicator^ ^fleSiions. 6^
" mcnt a^rd what God has rejervcdfor fhofe,
" that are guilty of it^ (liould be able to fpeak ot fo cx-
cellent a Body of Men, info-infamous a manner.^ For
certainly greater Crimes \.\\2Ln thefe can hardly beimpu-
ted to the De-vil himfelf'-^ and I am verily perfwaded
that in all this Scandalous Catalogfte'xfcvQ \^ not one finrie. j
either in its felf 7r//e ^ or which (now', o/r,
that you are hereby publickly Chalkifged to it) you
(hall ever be able to make good againft its; But I
muft be more particular. And,
iji. The firft Charge againft us is, " That whenever
your Arguments pirich us^ we fall 'to Revilings, and
" mahp it our buf fiefs to Blacken and Calnnntiatejyb//; to
" Mifreprefent Doftrine's, aftd to Ridicdle
" Ceremonies.
, I will not here in return to this Clamour^ defire the
World to confider how unfit a Preacher you are of
Honejiyznd. Civility^ who have fhewii your felf in this
Reply to have obferved but very little any Meafures of
either. I will rather intreat you to refleft, how unfor-
tunately this has been managed by the firji Un- ThcMif e-
dertak^r of it , who having advanced fuch a Charge a-
gainft us in 37 Particulars^ and being fully anfwer'dto
every one, never durft vindicate his Cahmny againft the
firft Attack, tho' the Challetige ftill lies againft him to do s^e below,
it. And methinks whilft thofc large Defences remain ciofe.
yet without a Vindication it is a great Afturance and
indifcretion too in you, by reviving the Calumny^ to
put the World in Mind where it has been fliewn to lie.
I know not what Opinions you may have of your
Church and of your Arguments. But we have always
found fo much to cenfure in the One^ and fc little to ^
pefs us in the Others.^ that we have never had the leaft
Temptation to run to fuch Shifts, as you here accufe
N 2 us
fi
An Anjwer to
ns of. But what can be done, when Men diffemhk
their Do^rines^ mifreprefent their:Pra&ices, and out-
the plained: Matters of Fa&, and then cry out no-
thing but Calumny and Faljification^ if any one goes a-
bout to difcover their Hypcori/ie. But,
ildly. your next charge is yet more grievous 5 "2^//
" tax tcs ■with Malice ^Wintered: to defame you ^ nndfgy
" That by the Methods by 'which we carry on Dilputes ■we
give you canfe to thinh^^ that we have no other end in all
" our Controverfial Books or Sermons but to cry down
" Popery at any rate. Least WE Sh 0 uld Su ffer
" Pre] udice By Its Incr ease.
That is, in other Words, thatthofeof the Cburcb of
Fngland, who oppofe your are all of them a
pack of Atheijis and Hypoerites 5 who value nothing
but their Temporallnterefisand thereforefeem re/bi-
ved at any rate to run down Popery, leaf they fkould fuf-
fir prejudice by its increafi. A Charaaer fo Yi\e and
Scandalous 5 fo void of all appearance of Truth asweW
as of Modejiy, as fufEciently fhews what manner of
Spirit it was that affifted you in the Writing it. And
whofoever he be to whom it belongs, Tros Rutulufve
fuat 3 Let him be Anathema.
But I reply to this Calumny ; i. That this is a
charge which you can no otherwife pretend to make
good than by our outward Anions 5 for I am confi-
dent you never received any ajfiurances of this kind
in Confiejfion from us. Now then, tell me, I befeech
you 5 or rather, Sir, tell the World, before which you
have traduced us, from which of our AUions is it
that you prefume to pals fo uncharitable a Cenfure a-
gainft us ? Are our Lives fo fcandalous, or our JVri-
tings fo deftitute of all fenfe of Religion, as to
fpeak us to be govern d only by Malice and Inte-
refi ^
the Vindicator'i ^fleBions.
rejl} Do we no longer preach up the Doftrines of
Pietj/ in our Sermons'-, nor profefs in our Ajjem-
blies the belief of a future Judgment^ and an Eternal
State of Lifi or Death after this ? Either make good
this Charge againft us, or refolve to fall under the
weight of that Infamy you thought to have caft up-
on us. And remember what you tell Me (and what
I know not any one in the World on whom I can
more properly beCtow it than your felfj of a certain
necejjary Duty both to God and Men , viz. " of making a f
" publick Acknowledgment of thofe Calumnies^'^?/^ have
" throivn upon us, and mthout vohich, according to your
" own Sentence, cannot expe&your Sin fljould be for-
given you. But,
idly. You affirm that'tis out of Malice and Interejl
that we oppofe you. As to the former of thefe, I con- .
fcfs indeed your Principles and your ABions too, againft
thole you call Hereticks, are filch, as might almoft tempt
a Good Man to Malice againft you. But, Sir, thofe
Principles and thofe are lb contrary to Chrifii-
unity too, that no man need be afted by Malice,.
whilft'tis fo much his Duty to Oppofe you. You may
call our firmnefs, fas you do our Religion) what you
pleafe : 'Tis ealie to give ill Names to the beji Things. But
whilft our Arguments ftand good againft you, no Man
can, without great Uncharitablenefs, fay. That 'tis out
of Malice that we Oppofe you , feeing thofe (hew, that
'tis a well-grounded Zeal for the Truth and Purity of
the Gofpel, that moves us againft fuch Corrupters of it
as you are, and tvhich Ihall, I truft, make us fteady e-
ven to the death againft you.
For the other part of your Charge, Intereji; Were
a Chriftian capable of being led by fo bafe a Motive,
yet how comes this to inlpire us againft you? ifl. Is
there
An Anfmr to 1
there fo much lefs of Interefl to be carried cn in the
Church of Rome than in the Church of England ? Have
not the Clergy on your fide as great a Command over
^ the Confciences and over the Pnrfes too of their Flock as
on Ours > Where would our Interejls fulfer by preaching
up the Golden Doctrines of Satkfad^ions^ Purgatory^ Indul-
gences^ Prayers for the Dead'^ of thewreyl
fty of Auricular Confejfion^ and of the Priefls Pomr to for-
gyve Sins .<? Certainly, Sir^ you forgot your felf when yon
imputed our Firmnefs to this Motive. It has indeed heen
AnOhje&ion againft you, that in moft of thofe Poiuts
wherein you differ from us, you have Secular Lierefts
to ferve by them .\ButI never yet heard that the Di-
vines of the Church of England had any fiich luterefl
to oppofe thcfe Corruptions.
2. Again , Thofe who have hccnloHouef, (inyour
Opinion at IcaftJ as to lay afide their Malice and fol-
low 3. Good Confcience m embracing your Religiow,
have their Temporal Interejls ludaind any Lo/r by it >
Much more would All thofe who now rerite or fpea^a-
gainft you, come over to you, wherein I pray would
their Worldly Concerns lofe by their fo doing ?
g. But it may be we gaiti fomething by being
to our Principles : As to the Other World no doubt we
doy but will you fay. Sir, that they who are the moft
JiedfaJi againft: Popery, do take the readieft Courfe to
advance their Fortunes by it in this } In fhort. Were
we fb rvickgd as to be govern'd by fo mean a Cotrf deration,
I do aflure you we are not fo blind as not to fee whi-
ther Intereji wouldle^dus. And I fnall leave it to the
World to jiTdge, whether it has notpleafed God here
to direft your Malice to your own Confujion, in chn-
fing out fuch a T '
our StedTadneCs.
f/?^ Vindicator i 6^
^dlji^ There is yet a third thing which you infinuate
as another means, we ufe to keep our Party firm againft aepiy, Pref.
you, and that is Ignorance. " Ton dejire them to readyonr
" Boolg., that they may fee how much they have been kept in Ig-
" norance by Us :Pref.you mean,I fuppofe,as to theP<'/>/^/
wherein we differ from you, and which are many of
them very Confderable. Now were this indeed fo, yet
methinks it is not very decent for a Guide of the Church
of Rome to complain of it. The truth is, we do give
our People all the Inftruftion that we can; We put the
Holy Scriptures into their Hands in their own Tongue ^
we exho.rt them to read them ^ and we know who they
are, that not only do not do this, but blame us for
doing it. We inftruft them with all diligence, by Wri-
ting., Preaching., Catechi-z^ing , 8cc. And as ignorant as
they are, yet we find them (and fo do you too) too
wife to be deluded by fuch Seducers as would fain draw
them away from us. There is no one fo Ignorant., but
what can at leaft give you an Orthodox Snmma.ry of
his Belief:, can fay Amen, with nnderftanding, to the
Publitf Service , and in fhort, can tell you. Sir, that
which all your Learning , or, becaufe that is not much,
I may add;, and all the Learning of your Church will
never be able to anfwer , " That God fpake thefe Words
" and faid I. Thou Jhalt have none OTHER Goy)S but Me,
" 2.Thou Jhalt not make to thy felf ddxy Image
nor the Likeness of any thing in Heaven above,
" or in the Earth beneath, or in the Water under the
Earth'., Thou fait not Bow Down f<7 them nor
"Worship them.
As for thofe rare Myjleries of Ave Maria's and Pa-
ter NoJlePs', of the extraordinary Virtues of Holy
Water, and Agnm dels j of St. Francis's Girdle, St. Do-
minicl(s
'lii'li
M.'-kL'i'kjf
■ »
^ ' ii fea
,^p|bi
'I i f v'i'it'vd
Ifpl
• <:*! j'W ^
4 iL y :
M'T'
■ ■■ ,'i;/1
A . ;''p
T'''f " '1
■ i 'iV'
"J'h ■«'
,v:
o ^nj'tpcy to
Reply, p. 66. mmklis Beads, and Siraen StoeKs SeafnUrn Of tk
great fignificancy of Oil and Balfam oi White Rivets
and Boxes on the Ear of AJIks and Incenje:, of lighted
Tapers, and naked I"'ages % of the feveral ways of
ino up Hands, and Crofing and Knochng Breafs^of
(landing, boiving, creeping, 8cc. in thefe I confefs our
people have (for us) been kept in ignorance ; and I hope
they will never have Occafion of being inftndied in them.
But for any Ignorance of any thing that is worth their
knowledge evai in your Religion, (which I fiippofe yon
here efpecially aim at) for anydefgned Concedment of
your true Do^rine from them 5 much more for any
thing generally necejfary, or but profitdle to ihds Sal-
vation , we muft beg leave to julhfie our felves
• the Words of St. Paul, " That we have not
Aft- 20.20, in
'/•
iC
fjunnd
" God.
to declare unto them all the Connfel of
^«^Ph'>P'37< III. -^our next Charge is, " That we have been
" ejhranged from Devotion. And indeed, whatwonder
is it, if Men, who, as you fay, are aded only by-
the influences of Malice and Intereji, are not much
acquainted with the Ardours of Devotion} But, Sir,
fetting Calumny apart, Whence is it that you de-
rive this Charge againft us ? Have we no Service
of God in our Churches Or is our Liturgy fo
unapt to excite Devotion in thofe who duly at^
tend upon its Offices P Have you never, Sir, your
felf heard us recommend with all Earneftnefs, the
pradice of this Piety to onr Congregations ^ Should we
put our Prayers into an unknoven Tongue, that if not
thp Zeal, yet at leaft the Wonder and JJl/mifimeKt of
the might be increafed ? Inftead of reiidingoqr
Service
Vindkatori Reflexions.
Service aloud, would you have us turn our backs to the
Ajfemlly, and whifper they know not what between our
iff; Hands into a Corner, that no body may hear us ? Or
what is it, Sir, that we mud do to fatisfie you, that we
k are not utterly eflranzed dom Devotion ? In ihort, all the
' ■£ pretence 1 find you have for this Charge, is, ' That we
Ih ■' think rnUny of ycur Ceremonies umouth; and you tell us Rg
it isbecaufewe are unacquainted with Devotion : But we
will take your own word^, for indeed they are very ex-
s Tj traordinary, and 'tis pity they Ihould be loft, The cafe
you. fay is this, ' As the Church of England in generaT^-
^ for Gravity and Reverend Behaviour exceeds the Convtn-
[jj * tides , or other Reformed Churches; fo the Cathe-
^ * drals of the Church, we cenfefs, are more folemn than the
J ' Country Churdies; the Catholicks, as 'tis fit, far he-
1 'pond the EngUfh Cathedrals ; and what is the ijfue ? The
'' * Churches of England are cenjiired as fuperjlitious hy the
* Kirkmen and Conventiclers; the Cathedrals are cenfured
* as fuch hy the Parifh Churches; and the Catholick is
I cenfured alfo hy the Reformed Cathedral; Still the more
folemn and devout Church/r cenfured hy the lefs.
k 1^; So that here now is a Religious War; and the Conven-
i Wpicles, the Parijh Churches, the Cathedrals, and the Mafs-
ifiHoufes are in their refpediive Synods aflembled to Damn
til-and Anathematize one another; and you as a Catholick
Hjn I Moderator thus decide the Controverfie: There is 2. lit tie
[ is ^Devotion ( and but very little } in the Conventicles ; there
jjyTtis fomewhat more in the Parijh Churches ; there is a pretty
0,: deal more m the Cathedrals; only in the Mafs-Houfe is
0tobe found the perfeSlion of Piety, the neplus ultra of
Pg,. Devotion upon Earth.
jfj.; Is not this rare ftufF? And will not the world, think
fyyou , be ftrangely edified at fo demonjlrative a proof
^,j(',t;that we are (^God be thanked not totally, but yet, efpe-
O cially
An Anfrverto the
cially when we go to our Par/JB Churches^ very much )
eHranged from Devotion ?
But pray. Sir, where is the neceffity, that becaufewe
have not fo much Ceremony as you, we muft be further
eflranged from. Devotion too} If you will allow our^dw-
ouraud his Apoflles ; if you will grant that tXitPrimitivt
Chrijlians were devout without all this Ceremony why
may not we be fo too > And if we may, ho\I^ wiJJyou .
juftifie your felf from being grofly uncharitahk in thus
infinuating upon fo {lender a ground, that we are not} ■
We want nothing that may ferve for Decency and Order
in Gods Service ; the Ceremonies we have caft off are on-
ly thofe ufelefs ones, of whofe burden, St, Aufk even in
his time complain'd, who was yet I hope mfrangerto
Devotion.
To go no further than thofe Ceremonies upon which
„ you thus traduce us. In your Service,'/k
a« . om. t taies a Crofs, anci (landing on one fide 0/ the Altar
* uncovers a little of it from the top, and then
* the Wood of the Crofs, the people anfwerini, Cotne, let
* us Adore, and at the fame time falling down upon their
* faces ; then he goes to the other fide of the Altar, and
* uncovers the right arm of it, and fings, whilft the people
* anfwer and fall down, as Before ^ then he comes ^othe raid-
* die of the Altar, and quite uncovers it, andfo they all fall
* down and fingas before ; then he fets it up on a place k-
* fore the Altar, and pulls off his Shpoes, and comes up to
* Adore the Crols» bending his Knee three times hefore he
*kifles it J after this the re ft.of the IPnQ^s, and ri'f People
* two and.two do the like. -
This is the manner of that Service; and to fay the
truth, it does feera to us vepy- uncouth, and to have but
little of the true Spirit of Devotion in it; but however,
Jet us for one mompnt fnppoje it to be a reafonahle Sa-
vice]
fetify
Mtlii
Vindicators Reflexions]
'vice; pray, Sir, why might not there have been as much
^ tho there had been lefs Ceremony? For inftancej
What if the Priejl had uncovered the Crofs all at once ?
(«v What if he had flood all the while in the fame place, and
not uncovered one part at one end of the Altar, a fecond at
1^.- the other , tlie red in the middle ? Might not the people
had the fame zeal by beholding the Crofs, to adore
pi, him thatfufFered upon it? Suppofe the" Priejl and the
pjj,,.' Congregathn had gone with their Shooes on to the place
where the Crofs flood ( as I believe verily they might „
have done, for all Gods command to Mofes to put his Shooes
tV ffCf^ off his feet, hecaufe the place on which he flood,'was
' 5 by GodsPrefence made Holy Ground }. Nay, what if in-
fleadof bending their Knees three times before they kifs'd
it, they had done it but once, or not at all? Iconfefs in
Me Cr c^fe a great deal of the flate of the bufinefs had
irW been fofl, and the people would not have been half fo
agreeably entertained; but I cannot fee why they
fie might not have had the {tvcoetrue, inward Devotion to-
vetn wards our Saviour for all any fuch defedr.
'ixv. To conclude this : If you can prove that we have "no
regard to Decency or Order in Gods Service ; if you can
fhew that we defpife Prayer, or n^led: to exhort our
People to the pradice of it; if we do, like you, amufe
them only with noife and Jhew, inflead of a reafonahle,
intelligihle Service ; ^orr\et^.mes whifper the Prayers, that
they 'cannot always fpeak them in inch 2i language that the
Jgnorant zmor^gyon <lo not know how to improve their
2eal by them ,• then on Gods name continue to revile us;
but if you cannot fay we do any thing of this kind, I
mull then plainly tell you that you have mofl unchriflian-
, lyjudgedns ; and I befeech you, asever.you would free
^ ■ , your felf from being thought a Calumniator, give us
, ^ but any one Argument that an «honefl man Inall not
^ Ox blufh
An Anfmr to the
hlufli to read, to prove us, as you fay, eflran^ed from
Devotion.
IV. And hitherto you have aimed efpecially at the
Clergy the Church of England; your next RefleWmh
upon' the Laity; and indeed it was but fit that having fet
forth the Guides as men of no Religion, you fhould re-,
prefent the Flock to have neitlier Jufiice, Equity, nor Con-
'•Repiy,p.ii5./c/>«rf- But w e will take it in your * own words.
You tell us then of ibme among us , * That are fo
' hiaffed in their Affehiions to our Party, that the) willfcarce
f allow themfelves their common Senfcs In the Examen, lut ,
^pafs their Votes ugainjl any thing that tends towards Popery,
* tho againjl J U S T I C E,E QU I T Y,and CoNSCIENC E.
This, Sir, is another of thofe fevere Reproaches, which
without the leaft fhadow of a Proof you call on many of
our Church; and for which,till you fliall think fit byfome
very good Arguments to clear your felf, I muft again beg
leave to efleem you a Calumniator. ^ i
In the mean time, till you fhall think fit to remove
that Reproach, you may pleafe to know, that men fo pre-
judicedand ohflinate, as you fpeak of, whatever they may
pretend, yet really are none of our Difciples: We diredt
all men, as you very well know, to ufe both their
Senfes and their Reafon in examining their Reli-
gion: And you can fometimes alter your note ,
and inveigh againfl us for our fo doing. And we
ihould be heartily forry that any of our friends fiiould
be fo nigh to a perverjjon, as to have abandon'd the ufe
of any of thcfe faculties.
They pafs their votes, you fay, againjl any
that tends towards Vo^ery , tho againjl JVl ST
EQUITY, and Conscience. This I am furethey
never learnt of us. We have always dire(9:ed Men to ad
according to JuJUce ^ Equity and Confcience: and not
vindicator'^ Reflexions. 75
to be afraid of any thing that is good^ becaufc a Papifi
does it. Indeed, Sir^ I iiave heard of fome who when
they receive a Profelyte into their Churchy make him -r o h
fwear, ' That he voUl never A N Y P E R s W A SI G N S, niret!
'or^yANY OTHER MEANS le drawn off from it : vel Schifmir.
' And if hy any occasion or argument he
^ (hall fa!l away^ he wijhes that incurring the Guilt of his
* Perjury, he. may he found obliged to Eternal Pu-
' ni s h m e n t: And this we have always blamed in them
as mod Vnwarrantahle and Vnchriflian. But the Pruth is,
you have here, as in mod of your other Reflehlions^ ta-
ken up our Ohjehlious againd you ,• and what M'e with
Truth lay to your Charge^ you mod detradingly^ becaufe
mo^falfely, return upon us. But,
V. You have yet more to accufe us of. You tell us R«piy, Pref.
* of certain facdious fpirifs that have animated the Pulpits
' Zeal, to throw fears and jealoudes into the minds of thofe
* who were bigotted in their Religion , to the hindring of
' the Parliament from proceeding in its Loyalty as it had
'begun.
I do-not very well underdand,what liberty this is you
take to cenfure the Loyalty of fo Great a Body as the
Lords Spiritual and Temporal^ and the Members of the
HonourableHoufe ot Commons amount to : But fure I am,
it; is not fuch a Pen as yours that^an blad their Rcputa-
tion. As for the fatlious fpirits that animated the Pulpits
Zeal, when you dare fpeak openly what you mean by it,
you may be fure of Anfwer either from Them or Me.
In the. mean time, Godhe thanked the Pulpits Zeal has
ever been employed to keep up in the Subjefls that Du-
ty which by Gods command they owe to their Prince;
and nothing is at this day, next to our Zeal for our Re-
ligion, more our defire and our endeavour, than to make
men Lojal to their Soveraign. Om Pulpits dill fpeak the
fame.
An Anfvper to the
fame principles of SuhjeBion they evor did. We are nei-
ther afliamcd of the Doctrine of Pafive Ohedience, nor
afraid of its Pra^ife ; tho feme of your Acquaintance
have endeavoured to laugh both that and us out of
Countenance for its fake. Our Headinefs to our Religion^
fliall never make us fail in our Duty to our King. In one
word, we will both by our Preaching and A^ltons make
h our bufinefs to fulfill that great Evangelical precept, Of-
rend ring unto Ccefar the things that are Cafars ; and unto
• God the things that are Gods.
But, Sir., fmce you mention fears and jealouftes, I
will lliew you who they are that have alarm d the Jdati-
on with them : For,
VI. Thus finally, you refled upon us, '■That we ate
. ' me^n who manage things upon politick Motives •
* to gratifie fomePersons at thisyrrndLxxx^.ToMinfimateasif
' there were fomething more in the bottom of our O^pofng
*■ you., than what appears at firfl fight: Tou tell us a very
* dangerous Story of Q. Elizabeth, how that douhting the
^ Goodnefs'ofHEK Ti.tlE to the Grown of EnG-
'land, Books were filled with revtlings againjl the
' Church of Rome, the better to fecure it. Then you
' fpeak again of Dejtgns, and of leading-men ; and of ill
' confequences that will follow in the Nation, to the ruin
' both of Church and State, if we keep open thefe Di*
' vifions.
I would willingly believe that you had no other mean-
ingin all this, but only to in/inuate once more to the "
hPorld that we are a fort of Alercenary Creatures that hive
indeed no Religion font are ailed only by Politick Motives,
to gratifie I know mt whom at this junllure. And that the
Hints that follow, ' Of fomething more being in the hot'
' torn than at firfl fight appears ,• V QTIizabeth's Title to
^ the Crown; Of defigns, and leading Men; Of ill confe-
quences
Vindicator'5 RefIe5flons. 77
^uevces to tlie Nation^ &c. are but words put together,
without any other intention than to render your little
the more con fiderable. But, 5ir, all Men do not
"1, make fo favourable a conftrudlion; they think there is
HIS- fomewhat alluded to in that Hijlory^ which if you dare
t!i juilifie, we need not be afliamed of giving you an An-
U fiver. They defire you to fpeak out, How you apply all
thefe things : Whether there be any body now living to
'df' anfwer to Queen Elizabeth ; Whether thofe words of her
' Mothers Marriage, and Her own Birth, making her Title
' doubtful to the Crown of England, have any fignification,-
How our ze^/Zagainft Popery is to bring fuch til confequen-
ces upon the Elation; and whether here you threaten or
■: ■ prognojlicate only thele things to us and who gave you
,v authority to do either ? When you Uiall have explain'd
your felf as to all thefe Particulars, you may then ex-
ped a further Anfwer: In the mean time give me leave
to tell you, that whether you have any meaning in it or
no, the very mention of thefe things is dijhoneji 5 and
ili may raife {uch. fears and jealoufies in the people, as all our
"" zeal for peace lhall not be able to allay : And I know
, not well what I ought to think of thofe Men who at the
fame time that his Sacred Majefly proclaims a publick
V' Peace to his Subjeds,, whatever their Perfwafions be; and
particularly declares in favour of the Church of England,
"f ' That he will proted and maintain it in the free eod^rcife Kmg't rndni, .
' c/" Religion, as by Law ejlablifpd-, and in the quiet
liiS"- * and full enjoyment of all our Poflellions, without any Mo-
Kffi- ' leilation or Diflurbance whatfoever; nevcrtheleis dare .•
, threaten us with ruin and deftrudion.
01^ - f, You fpeak of the il l cp n s E qu E nc.Es that Rep?y, p.5;
will follow in the Nation by our oppofing you ,• p. y of 123.
'0yj keeping open divifions to the ruin both C ffu R c H of £,
lxt0 W State, p. iz]. * Another teUs us * of His Ma- Loyaityjp.s,
Oii^' jejlies
Mr
' iiii'i'
'S
I Aufwer to
the Conteren-
cet about the
Eu.-harift.
An A?tfiper to the
jejlies withdrawing /?« ROYAL PROTECTION from us.
II A third in plain words declares that the ' Church of
' Rome will TRIUMPH, when perchance a certain Divine
' of the Church of England MAY SMART for bavini^ at-
' tempted its dejlrnhlion. Thefe are fuch injwuati was the
Tulpits zeal would never have prcfiimed to throw into the
minds of their Auditors ; and they certainly deferve to
be feme other way taken notice of than I ain authorized
to do it. But 'tis well that having lliewn how fmall your
charity is to us, you now let us fee, that your Duty is
not much greater to your Prince. And before you ihall
next think fit' to charge us with raifing of fears and
jealoujies in Men's minds, I defire you to confider how
you will be able to purge your felves, from being by
thefe kind of infinuationsyndei^d. the greateH Incendiaries.
And thus have I offer'd what feems to Me to kefulE-
cient to vindicate thofe of our Church from your falfe and
fcandalous Afperfions. I fliall detain you but a very lit-
tie while in the other Part: wherein I am
II. To confider thofe Imputations you have brought
againil my felf in Particular.
For indeed it was not for thefe that I enter'd at all on
this ungrateful Employment of faying you open to
the World; and if my Churchy and its more worthy
Members be but clear of your cenfures^ it is no great
matter how much fuch an inconfiderable part of it I
as l am, ft^er by them. Something yet I will add, that' |
I may not feem wanting to my own Defence^ and give I
credit to your Cenfures^ by negle(2:ing to refute them.
And firft, to all the hard names you have fo liberally
beftow'd upon Me, and the Crimes for which you have
not offer'd the lea ft lhadow of a proof I fliall only fay,
Iht
J'
Vindicator's Refle^ion^.
The Lord forgive you. Call me, if you pleafe, a Do^or of
' the Populace; tell the World that / court the applaufe of
* the vulgar : That I am but a pretended Son of Peace :
' T'lat my hufinefs is nothing lut fhifts : Say that I am
' wilfully blind, a wilful prevaricator, a wilful miftaker of
your Dobirine : Call me Ztnfincere, Caviller, and as ma-
ny other JSlames of the like kind as I have either now for-
got, or you fliall be able hereafter to invent : My An-
fwer Hiall fiill be the fame to them all, Lord lay not this
fin to your charge.
Secondly, To your feveral Refleblions, whereby you
reprefsnt me to the World as a Wilful prevaricator in
many inftances, I have already faid that this is what
you can never be fure is true, and what I am fure is ut-
terly falfe : And I do not know by which of my Adlions
I have ever given you a caufe for fo unchriftian and flan-
derous an Imputation. Believe me, Sir, it is not a light
matter that you here lay to my charge : '• To be confci-
^ous to my Jelf that I cannot DEFEND my CAUSE,
* and yet not to have the SINCERITY roREPEN T,muft
imply a moft incorrigible fpirit in Me; aud if I may guefs
by your Reply, you have not found my Defence fo weak
as to jullifie fuch an Imputation To mifiake is Humane,
and T lhall be far from pretending an exemption from
that to which we are all by Nature fuhjeli; .but to do it
wilfully, and being admonifh'd of it, neverthelefs ftill to
per fever e, and put fuch things upon the World, as in my
confidence I know not to be true: To endeavour to make
others believe what I do not believe my felf ; thefe are
Crimes for which no Apology is to be made, nor therefore
ought any one, without very convincing Reafons, to be
prefumed guilty of them. But to undertake pofitively
to charge another with them, as you have done Me ; and
upon fuch filender proofs, and with fuch repeated afiferti-
P ons,
leffloi
So An Anfwer
tions : This, 5'/r,muft proceed from an uncharitahle fpirit •
and will, I am perfwaded, much more prejudice you than
me, in the opinion of all confideringMen. However, as
I ihall in my Reflexions upon your Reply , particularly an-
fwer your pretences (where you have any} for thefe Cen-
fures; fo I do nowaflureyou,that wh^tevermiflahsyou
may think you have difcover'd either in my Exp flthn or
my Defence, they are fins of Ignorance, and not voluntary
Errors, as you moft rajhly pronounce them to be.
Thirdly, For thofe RefleXions which have no relation
to the Caufe in Hand, but are drawn in meerly to defame
Me without the leaft provocation; tho I might pafs them
by as foreign to my prefent defign, yet I will hop fo Jong i
as to give fome Anfwer to them. Two of thefe efpeci- \
ally there areand of neither of which (excufe me, Sir, ■
this little vanity which your RefleXions force me to) [
think I need to be afhamed. The
i. Concerns my Preaching; in which not only 1 my if
felf, but all thole whom you call by way ol feoff, (and
with more difrefpedt than fo Honourahle an AffemUy de-
fbld'ai'' Learned Auditory are involved to- ; if
* gether with Me.You fay that you hear,and in that you
fpeak properly,(for I'm told that you your felf have vouch- i
fafed fometimes to make up a Part* of my then, I hope, \
todrati
truly L e a.r n e d A u d i t o r y,} that I tell my Cw
Eag. 5^. gregation, that you ' ^we Divine Worfhip to Saints •, that
1 jpeak many things ad faciendum Populum,and my LEAR- infthc
'ned Auditors admire my Learning , and applaid '
' my Eloquence. ■ Other RefleXions of this kind you have, y li) W;
and to whichl Ihall only fay. That I have never deliver-iJiakh
ed any thing on thofe Occafions, but what I have firinly.; m v
believed to be the Truth', and which, had I not been fo
perfwaded, 1 Ihould never'have durfl to utter in that Holy
place. And if this be all the effeX of thofe Critical Sun-
day-
\ ]
Vindicator i Reflexions.
day-nights Conferences, in which (if I am rightly infor-
med} my Sermons have fometimes been put upon the rack
by you; I may now conclude that I have not much tranP
grefs'd, in thofe few things I have therein fpoken againfl;
ycu.
z. The other thing for which you fometimes refled
upon Me, is Popularity. You call me a Doilor of the
Populacy, p. 31. you tell the World, ''That I court the
' Applaufe of the Vulgar, p. xy. And it feems have had
the good fortune to obtain it, p. 36. Now this. Sir, may
be a fault fii you can fay that I have done any thing that
is ill for it; or that in any of my Ahlions I have managed
my felf otherwife than I ought to have done in confidera-
tion of it. But if it diould chance to be only your Envy
or Concern at any thing of a Reputation you may think
I have got in the World, that prompts you to give it fo
invidious a Name,\ mufl; then tell you that whilft I know
my Innocence of any wicked defigns in it^ or Endeavours
after it ; I ihall be no more aihamed of, that I pretend*
to what you call Popularity; and I will endeavour, Sir,
if I can, to. be flill more Popular ; that fo I may have
the greater influence upon mens Minds, to perfwade them
to their and confirm them in that fleadinefs, from
which fuch fulfe^ Teachers as you are, would endeavour
to draw them oft". But for the reft, I have neither Cour-
ted any ones applanfe, nor gone one ftep out of the way
in which my Duty and my Confcience have led me,^ to
gain an efteem or intereft in the World. In this Method
by Gods Grace I lliall always walk ; and I make no
doubt but my Learned Auditors, and my Friends the
Vulgar, will approve my refolutions. And as I have no-
thing but this Integrity whereby to deferve their Regard,
fo whilft I keep firm to it, I fhall not fear to lofe their
Efteem. The approlation that is founded on any other
P z bottom
Afi Anfwer to the
bottom often changes : But where Good men value, and
£IoneHy is the only Ground of the there it is im-
polTible it fhould ever fail, till either tiie one or the o
ther fall from their principles.
Fourthly, For thofe Reflections which are involved in
the courfe of your Reply^ and cannot well be feparated
from it, I ihall examine them as they lie in their feve-
ral places there, and not follow the Catalogue into which
you have collected them againft Me There I fliall fliew
you, that what you call Calumnies, are indeed
mofl undoubted TRUTHS; The F ALSIFICATIGNS
you tax me "with, tixhtv yom Miflake^ if you indeed
thought them fo, or your crime if you did not. That in
my whole Defence there is but one thing that can any
ways be call'd an Error in the TRANSLATlONofaii
thofe numerous paflages I have brought againfi you,and
that fuch as no one elfe would,and you(who are fo ol3no-
xious to fuch miftakes as to commit above a ^ozen in the
Tranflation of a lliort Letter^ ought certainly the leaft
of any to have cenfured. There you lliall fee the
Unsincerities Ihewn to lie at your own door:
The Uncharitable Accusations, j?rovedto
be,if not the yet the Old DoCtrine of your Church.
The Wilful Mistakes, and Affected Mis-
applications ofE ChU ivocal WORDStobe
no MiflakeSy nor MifappUcations at all: What you call
a false iMPOSITlONin Me,to be indeed a hold denh
at of your own Words : The A u t H o r s you pretend
to be Misapplied, if there be any fuch, (for I have
yet found them no where but in your Catalogue') fpeaking
properly what they were brought for : And the Plain
Contradictions no where to be found but in
your own undiflmguijhing Brain. In the mean time I
have this only with you to intreat the * Judicious Reader.,
' That
Vindicator 5 Reflexions.
S?
■M' ! 'That/;(f vo'dl fufpend his Judipne-^t till thefe things Reirly,Prcf. i.
''examined^ and not take all /<?/• Gofpel, that isfaidivith
' Confidence.
itJu-- There is now only one Charge more remaining, and
from which I ought, before I proceed farther, to defend
. my felf againftyour Reflexions; and that is,
f V. Concerning the Id Language you pretend I liavfe
ufed in my Defence ; a fault which I afTure you no man
more difapproves, nor is more fcrupuloufly careful to
avoid than my felf; but then I mufi confefs that per-
haps I do not think ail to be III Language that you fhall
'■f pleafe to call fo ; for tho I efteem it generally the befl
to ufe the foftefl Exprefms that may be, yet there is a
nece/Tity in fome cafes of fpeaking plain, and of calling
evil things by their proper names j and really Sir^ when
we have to do with fuch a Caufe as yours, and fuch Fin-
dicators of it as your felf, let us do what we can, we mull
!r: y- You are, for inftance, very much offended that I Ihould
fej:® charge your Church with Idolatry ; that I Ihould rcprefent
SJint' fome of your Saints as fpeaking Horrid Blafphemies ;
that I call St. Thomas s Notions in defence of Image-
Warjhip^ Reveries \ xht Addreffes with which you
' confecrate them, rather Magical Incantations^ than Chriflian
I; Ifeii Prayers ; Thefe, Sir^ are hard words, I do confefs ; and
jjjffe!'" if I have no Grounds for them, Vnjufl Reproaches, Calum-
0!r::.. flies, or what el & you pleafe of the like kind,- but yet
till you anfwer my Reaflns,and convince me of my Error,
that thefe things are indeed not fuch as I fuppofe, 1 cannot
/liie0 imagine how I fhould change my ftile ; or what other
tyW'S words to find out that might exprefs my fenfe, and yet
'^^iss^tndycurEars.
Ti Again,
appeat to write a Satyr.
I. Refers, to the Rijhop of MeauXj whom as you pre-
Reply, Prcf. tend, ' / have endeavoured to expofe hy my Contemptible
* Raillery. To this I have already replied, That I know
not wherein I have been guilty of any thing that looks
like Raillery in all my treatment of that Bilhop, having
always been mindful of his Chara^er in every thii^ 1 have
written againft him : That I am forry the necelury T>f
fence of Truth has forced me to fpeak what I have done
concerning him ; and if after all, I Ihould chance in my
purfuit of his Z/njincerities^ let not that word offend you,
I have proved before, what I now fay, and much more )
to have dropt any Exprejfion that looks like Raillery., as I
cannot yet find upon a diligent Examination, that I have
done it, fo neither will IjuRihe my felf in it, whenever
you 'lhall be able to prove your Allegation : But, 5k,
this is not the only Inflame in which you give me occa-
fion
An Afifiper to the
Again; 'Tls polTible, you will hereafter fay, that in
thefe very Reflexions wherein I complain of you for cal-
ling us Falffiers, Calumniatars., Cavillers., ^ifieprefenters,
and the like, I do yet fometimes my felf return the very
fame language upon you ; this indeed is true, but then
here is the difference, you accufe us of tl^efe things
out Reafon, often without any Occafion, and therefore do
Calumniate, whereas I never ( that I know of)
return them upon you, till I have firft Ihewn ajuftCaw/e
for the doing it; and tho it be Calumny to call an Honejl
man., a Knave, or a dijhonejh man , yet I know not what
other kind of ITame we can give to him that is truly fo^
This, Sir, is my Jdotion of thefe things; and if lam
out, Ifhall bemoR willing to Rand correded by you;
in the mean time let us fee whereon it is that you ground
this Charge againR me. Two places there are in which
you accuTe me of it. The
Vindicator'^ RefleSiions]
{ion to complain ( in a very mild Wor^ )i of your
Groundlefs Accufations.
II. The other place in which you charge me with this
Faulty is more confiderable, becaufe there you do ( what
you have feldom done any where elfe } bring fome In-
fiances of it; and out of refpedf to fo extraordinary a
piece of Jufike^ I will neither call them by any hard name^
nor any further infill upon your undue Repetition of them.
The ExpreJfionsyovi2iCC\ifQmQ of are thefe Three.
I. That I call St. Thomas's Opinions, Reveries.
II. The Rhetorical Exprefiions of the GreateH Saints^
Horrid Blafphemies: And
III. The pious and fignificant Ceremonies of the
Churchy Magical Incantations.
In every part of whichCharge you are a XixxXoMiHaken,
For I. They are not S. Thomas's Opinio ns the Ar-
guments and Diftindlions with which he endeavours to
defend your Churches Opinions, that I called Reveries.
X. Nor are there any of the GreateH Saints, tho fome of
them I confefs were pious men, whofe Exprefiions I ftiled
Horrid Blafphemies. Nor 3. Are they the Pious and figni-
• ficant Ceremonies of Chrifis Holy Catholick Church ; but the
Prayers of a C^/^rc/jjUfurping thofe Titles of Holy and Ca-
'^tholick, that can theleaft belong to her of any Church m
the ChriHian World; they are^ I fay, the Prayers of that
Church, which in juft indignation to fo great a SuperBi-
tion as the confecrating Stocks and Stones, in the name of
The Father, Son, nndllcly GhoPt, I faid, looked more like
-MagicalIncantations than Prayers. It may be you will
think thefe Remarks might well have been fpared ; but
we live in a critical Age, wherein men, you know, can-
* not
'8^
An Anfrverto the
not endure to have things Mifre^refented
you charge me with fpeaking reproachfully of your ■ Km
Churchy you fhould have been very careful to fee that in
the charge of it Toii did not fpeak ( tho but a httfe u,'!
Falfel) of me. But '
I. It difpleafes you tliat I Iliould call fome oi Tho> Mi'
mas Aquinas s Notions, REVERIES.
tii.
It Was indeed a bold thing in me to fail in my Refpeds
to a Do^or, who as you tell me former times have iliJed '
Angelical I I wonder you did not add out of ycur5/-f-
Brev. Rom. in 'viary^ that he was one too w ho attained to all his Know-
Felt Tii. Mar- ledg, HOt by Study and Labour, but by Divine hfpiration;
for this would have added much to my offence ; my, to
whom ( if all that is there faid, be true } a certain Cru-
cifis once upon a time declared, That all he had written
concerning him was well; and one part of that was this ve-
ry thing before us, ' That the Wood of the Crucifx was to
* ie Adore dJcith the fame Adoration as Chrifi himfelf; and
after the atteftation of it by fo notable a Miracle, 1 an-
not but wonder how you dare to queflion it. But then,
Sir^ you ought to have confidered whether you were fure
there was any difrefpefl in my Expreffm : Now had
you not been too little acqainted with the French'tcn^e,
^ as I fhall hereafter Ihew you arc with fome others)
to turn Critique in it,* y^ou would have known that
iterie is not necellarily a word of Reproach, but ufed very
innocently to fignifie a deep thought, a profound Medita-'
//V», and from thence feconaarily, the Frodutlions them-^
felves that come from fuch RefleSiions ; And therefore
you ought not:,without all diftin6bion,to fay that 1 affront
St. Thomas in calling his Notions Reveries , for fo the
bed mens works may without Aflrout be called; but Unce
this
%
' Vindicator's 87
this difpleafes you, whatever I may do to others , yet I
'^■z: afliire you C never will fo far Affront you, as e\ en in my^
thoughts to fuppofe you to be a Reverie^ /. e. a man ot
f, profound thought, and deep mediation.
And thus were I minded to Cav'if I might end this
Ohje^ion. But, Sir, to fatishe your little Remark, 1 do
confefs, I did not mean that ExprciKon in xh'isheji fenfi ;
fliv.i: no, the Subjecl upon which 1 fpokeit, was too had, not to
refle(fl fome of its illnefs upon the very words that areufed^
lOKBv. about it ; and when I faid, That I did not think my felt
CE'irc- obliged to tranfcribe all St. Thomas's Reveries ; I did in-
deed mean, what I now call them in plainer words, his
lnjij. yain and Trifling Reafons, which he brings to juftifie that
J jj,.- wicked DrSirine of your Church, ' That the C R O S S of
Chrifl is A D O R E D with a SUPREMEDIVINE
. I ri Worship. This I underllbod by that Expreffton, and
J , fuch I take his Difcourfe there to be ,* and I will now leave
' it to the v\'orld to judg, what elfe they can make of fuch
''""F Profound Njnfenfe as this.
' Honour or Reveret^e Is not (primarily f due to any Aquinas fun
«but a rational h^ature; but to an infenjihle Creature, Ho- 3.part.Ci_xxr.
inouror Reverence is not due, but with refpedJ: to a ra- Art. 4.
* tional Nature: And this may happen two ways; One,Up-
'dh'h^p t on the account of its Reprefenting a rational Nature :
i The Other, becaufe it is fome way joined to it ; By the
iiDtk'' I Hrfl Means, ue ^Vorfhip the Image of a King ; by the
re uitii'' t Second, iiis Garments; and we Fenerate both with the
I hvftf'- tfame Feneration, with which we Fenerate the King
t himfelf
Is not this,think you,wonderful Apd was I
ftif- not horribly to blame, to call fuch fine Noti ns, Reveries ?
But now for the Application.
^ ' If therefore we fpeak of that Crofs upon
' ^^hich Chrijl wtzs Crucified,it is to be Adored upon both
Accounts
88 An Avfrver to the
* Accounts by us, both as it reprefents Chrijl^ and as it
* touched his Memherstandi 'w^Cisfprmkled with his Blood-^nd
* upon hoth thefe Accounts with the fame fupreme Wor-
'' fhip ivith which Chrifl is Adored ; and hence it is that
' we S PE a k ro the CROSS, and P R a Y /'o i t as if it
* were Chris t.
I doubt, Sir^ you will think this lah looks fomething
like a R E VERIE, becaufe ( as I remember) it cro/Ies
your Notions. But we will go on:
' But if we fpeak of the Image of Chrijl in any other
' Matter., fo we Adore the Crofs only as the Image of
* Chrijt^ which we Adore with Divine Adoration.
Thefe are Aquinas s Notions on this Point; and thefe
I called his Reveries., i. e. His vain Fancies and Imagma-
tions; and fo I ftill efleem them to be; if you think other-
wife, and that thefe Dreams and Shadows of Reafon, are
indeed Conclufive Proofs, why then do you rejed this
* Reply, pref. DoSirine, * and tell us, that ' perhaps it May be defend-
p. xviii, J jjQj. out boldly that it is good and Ortho-
dox, and what we ought to follow** but if you like this
arguing really no better than I do, wherefore do you ex-
pofe me for calling that a vain Fancy, which, after all,
you your felf look upon as no other t
To conclude I am perfwaded that no one among
you has a jufler refpedt for St, Thomas than I have; I have
always efteemed him an excellent Dodlor, and profited
by his Works ; but what can the belt man do, when he
has not Truth on his fide t Error-^rmy be palliated, and a f ikmi
great deal of Thought be fpent, and Wit lhe\\ n to give, i'bme,
it the Appearance of Truth, but when all is done 'tis £r:
ror ftill ; and the Arguments that are brought to fupport ■ W'bot'
it, how fine and fuhilioevtv they may feem, are yet but
Reveries, i. e. Vijions, Shadows of Reafon, not Rational and
Conclufive Proofs and upon this Ground, the not only
an
Vindicator s I{efieSlions. 8p
an Angelical DolUr^ or a Crucifix from a _Wall^ but even
an Angel from Heaven^ fliould argue in this fort, I fhould
not be afliamed of the Expreffion, if I had called it Ra-
ving. But
,11. The next Thing you find fault with, is ; That
Tcall fome of the Expreffions of your Saints ^
with reference to the Virgin Mary^ H o R R ID
Blasphemies.
And here you put me upon a very ungrateful work, to
rake into the Allies of Good^ but Superflitious Men, and
who falling into Corrupt Times^ were by their Piety car-
ried into Vain and Extravagant Exprefiions of it : But
as I hope Godhzs pardoned their well-meant, tho very
indifcreet Zeal; fo I defire that what I here repeat in ray
Defence, may Hot be a means to lead any one to Triumph
in thQit Weaknefs, whofe Vertues otherwife we few of us
perhaps fliall be able to come up to ,• and this I fay of
fome ofthofe I am to mention; for however your Church
has thought fit, indifferently to Canonize them, yet I hope
Saints as well as Stars, may differ from one another both
in their Goodnefs and in their
The I.you mention is St. Germain, Whofe Expreffions
to the Bleffed Firgin, or as you call them. Rhetorical
Flights, will 1 think juilifie the ivorfl that can be faid of
them : ' O Mother of God, fays he, your Defence is Im-
* mortal ; your Interceffion is the Life ; your Prote^ion craifet verita-
* ]s Security; you do not teach ustholVay, no one can ''le Derotion
become Spiritual, nor Adore God in Spirit. —
' MoB Holy Virgin ! No one can have the Knowiedg of
'* ^ but'by you: O Mother of God\ one can
' be faved but hy you: O Virgin Motherl No one can be de-
' livered from Dangers but hy you: O Favoured of G'od!
■ No one can ohtain any Gift or Grace, but by you.
-The
3
•I ■ :*>
■'»■ t:.-'
§T
»
po
An Anfvper to the
Craflet. p.49.
Ibid. 234.
Ibid- 235.
Ibid.
The fecond is St. His Exprefwns of this kind
are numerous; and I will mention only fome of them:
' 0 Ble[fed Virgin ! fays he, as it is necef&ry that eve-
' ry one w ho is hated and defpifed by yom^ Ihould
* per/Jh, fo is it impolTible that he whom you re-
Ibid. 515. * gard ftiould be ■ -Only be it your will that we
' Ihould be faved^ and then we camot hut he fdved.——-
Hence he elfewhere calls Her^ ' The Repairer ofthelojl
' World: and adds, * that as God creating all things by
' his power, is become God and Father of all j fo Mary
* the Ble[fed Mother of God by refloring all things, is be-
* come the Mother and Lady of all. In one of his Addref
''fes to her, he fays, ' That God has given this to Her
* in common with Himfelf.^ that with Her all things
'' fhould he poffihle. And to go yet one Hep farther, he
tells us in plain terms, ' That a man is fometimes/ooner.
Ibid. 112. ^ faved'm calling upon the name of Mary, than by call-
* tng upon the name of Chrijl.
'^ly. Your next Saint is St.Sfr«W.' AndhetooisVo-
luminous in his Expreflions. Thus he alfo makes her Re-
demptrix of the World: * We have, fays he, fent before
' us from Earth to Heaven an Advocate, who being Mo-
^ ther of our Judg, and Mother of Plercy, will treat fin*
^'cerely and with efficacy the bufinefsof our Salvation i
Ibid; p. 31, *''Tis She that hath obtain'd the Reparation of the whole
' World, and the Salvation of all men.—' It mufl be con-
* fefs'd that one man, and one woman have done us a great
* deal of harm; but another man, and another woman, have
* repaired with advantage all the ill which the former had
' done us. I acknowledg that Jefus Chrijl is fulfident to
'fave US; but it was not expedient that Man fhould he a-
* lone^ it was more congruous, that both the one and the
^ other fex flaould come in to our Reparation, feeing net-
[ ther of them- was W-anting to our dejirudion. ■ Con-
* fjder
Crafler, p.30.
lUd. 32.
Vindicator ^ Refie^iions. ^ i
'/Ider then more etee/>ly with how great an affedlion of
' piety God would have us adore Her^ who has put the
' whole fulnefi of Good in Mary: fo that if there be a-riy
' ho'pe in us, if any Grace, if any falvation, we ihould kfiow
*^that it proceeds from Her. And therefore he elfe- Hjij
' where calls Her, ' The Ladder cf Sinners ; His Great
* Trufi, and the whole foundation of his Hps. But I mufl
not infift too largely.
The next you name is, Fourthly, The Ahht of Celles \ Ci aiT«, P33i
I will produce but one paflage from him: ' Approach, 34-
* fays he, by a devout contemplation of fpirit towards
* the Blejfed Virgin, becaufe through Her, and with Her,
* and in Her, and from Her, the world both hath, and
* will have all that is Good. She is our Advocate to Her
*' Son, as the Son to the Father. She follicites for us
* both the Father and the Son. Oftentimes thofe whom
* the fuftice of the Son might condemn, the Mercy of the
* Mother delivers. In Ihort, * As our Saviour once
* faid. That no one could come unto him (^whilft. he was. on
* Earth^ unlefs the Father drew hint' fo dare I (fays he} in
* fome fort affirm, that no one comes now to thy Glorified
* Son, unlefs thou by thy Holy affiflance drawefl him.
^thly, ' As it isimpoffibfe (fays St. Antonine, from St. crafft Ibi
' Anfelmf that thofe from whom the V. Mary turns the
* Eyes of her Mercy ffiould be faved y lb is it necellary
' that thofe towards whom Ihe turns Her eyes, interce-
' ding for them, Ihould be jufiified and Glorified-
6thly, * From the time, fays St. Eernardine, that the craffet 37.
* Virgin Mother conceived in her Womb tl^e Word, of God,
* She obtained, as I may fay, a certain jurifdi£iion and
' authority over all the Temporal procefftons of the Holy
' Ghofl. So that no creature has obtain'd any Grace or ver-
* tue of God, but according to the difpenfation of his
^ Holy Mother.
He
^2 'An Anfrver'to the
He that dcfircs more of this, may fee in Dr. J. C's Apo-
Lond. 1687. locry for his Contempl(itions on the Ltfe and Glory of Holy
Mary • who tho he be not yet a Saint, yet may for his
zeal dkerve Canonized; and make as great
a figure one day in the Church, as any that I have
The'fe, Sir, are feme of the ExpreJJions to which I re-
ferred: You may think as you pleafe of them, and give
what dexterous Expofttions your Wit fiiall enable jou,
to free them from Cenfure: But I dare venture it to all
fober Men now to judg, Whether I was much out in my
Exprefton, when I faid in my Defence, that they were
Horrid Blasphemies.
T,dly Your lafi; Cenfure is, That I faid of thofe Col-
le£ls which you ufe in the Confecratm of a Crofs,
that they feemed to be Magical Inganta-
TI o N s rather than Prayers,
And I would to Sir, we had not too good GrWr
for fuch a Cenfure: I Ihould mofl willingly retrad my
ExpreJJion, But in the mean time, till you will learn
to be afhavned of doin^ fuch things, I fee no caufe where-
fore Iftiould be confounded for ^ving them ihCvt proper
Names. 1 rtr 0 c
*■ You pray to God, that he would hlefs the Wood of
* the Crofs {to what purpofe, I pray, give a hkjftng to the
Stock of a^Tree ? ' That it may be a facing Remedy to
* mankind', an Efiahlijhment of the Faith-, for the encreaft
^of good Works'-, and the Redemption of ^ouls-, for a Cow-
'■fort and Prote^ion againft the cruel Darts of the Enemy*
Is not this. Sir , a mofi: edifying Prayer for a Church,
calling her felf Catholick, to ufe? Todefire the Hefing of
God upon that which he has exprefly forbidden us to make,
for
ijti,
'fihhC
'/ffdfe
'bows
Coat
•rtjwis
Mt cii
M\\
; liowm
1 not tell
Ckd,
1 Ml
Vindicators Reflexions. ^3
for any fucli purpofe as thati, for which it is here ccnfe-
crated ^ But to go on with the Ceremony:
' You incenfe it, you fprinkle it with holy Wafer; you
* Confecrate it, In the Name of the FATHER, and (f the
'Son, and of the H O L Y G H 0 s T: You pray again ,
'that as by the Crofs upon which Chrifl fufferd, the
' World was redeemed from Guilt; fo by the Merits
^ of this Crofs ^ the Sotds of thofe who offer it ^ may be
''freed from all the Sins which they have committed. And
* now the work is done ,• and it is fit for you to fall
'down before it, and WORSHIP//.
Confider, Sir, I befeech you, in the Spirit of a Chri-
ftian, what it is about which thefe Prayers are beflow'd;
and what it is you beg in them. And feeing you defire
that fuch Benefits may be derived to you from a fenfelefs,
inanimate Creature; think what the import of Magical In-
cantations is, and tell me if thefe requefts do not look
more like Charms, than Prayers; and whether I was very
much out, when in a juft Indignation at fo wretched an
Abufe of the Name of the Holy Trinity, I faid, they
feem'd rather the one than the other.
But if my Expreffion flill offends you, confider then,
how much more juflly thefe Pradices fcandalize us. Do
not tell the World that I reproach Chrifls Hoi) Catholick
Church, as guilty of Magical Incantat'ions: No, 'tis your
Church, the corrupted*R.om^n Church alone, that I charge
as coming in thefe things too nearly to the Pradices of the
Heathens: God be thanked, Chrift has other Churches
that are freed from fuch Abufes, as all his faithful Ser-
vants lament in you, and earneflly defire you would your
felves learn at lafl to be afhamed of.
: I will add but one Word more, and it is this: That be-
fore you Cenfure me any farther for this Expreffion, you
will pleafe to remember, that there is another
in
An Anfiper to the
in your Cliutch, which I might have mentioned in my
Defence, called Exorcizing; but far diftant from the An-
dent Ceremcny defigned by that word. This your Ki-
tual Authorizes ; and for the fuller VraElice of it, direds
us to your approved Aidhjrs', fuch as Mengus, and feme
others. The plain Englifh of that hard word , you knovi'
is Conjuring, and the thing docs not at all belie the Name,
You may force me to fpeak of this if you think fit; and
to add to this, your other Ceremonies of Chrijlening of
Bells, Confecrating Water ; Agnus Deis, and the like; and
what wonderful Benefits you pretend to derive from
thence. But I had rather if you pleafe be prevented in
this defign, than vindicate my felf fo much to your Churches
fcandal.
SECT. III.
An D here I fhall finifli my prefent RejiAims; and
might, I think, have concluded my whole Defence.
For having juftified the DiJlinAion I had advanced of
Old and New Popery; having fhewn you, that it is
not meerly from the Decrees of your Councils, but
from )our private Authors and common Pradice, that
we are to interpret your Churches DoArine: Having par-
ticularly anfwer'd all the Bifihop of Meauxs Pretences,
and I Ivope fufficiently Vindicated ^cven in your Opini-
on) my Self and Brethren from your unjufl: and fcanda-
Ipus Imputations; nothing now remains, but to confider
the Dotlrine of your Reply; and that has been already fo
fully done, that neither can you Anfwer it, nor ami able
to add any thing to it. But you have always had a parfi-
cular Gift, to advance again without Blufhing, thofe Oh--
jell ions to day, which but yeilerday were confuted beyond
a pofiihility of Reply.
I. You
vindicator's UefleSlions.
T. You charge ii5 with Mifre-
frefsTifiKg your DoSrhtes *; you * p^ef-
fpeak largely of a certain Book that
undertook to prove this to the
'•Vorld ; but you forget to tell us,
that ^learned(d) Man of our Churchy
went along with this Book through
all the feveral particulars , and
fliew'd you the contrary. And thus
the Calumny goes on; but the De-
fence we have made, is never like
to be confider'd.
X. You 'feem concerned, that I
took fo little notice of your fecond
Article about the Mature and Oh-
jefl of Religious Worfhip; but you
do not acknowledg that my Reafon
bccaufe it had been fully done
^5
Xa) The DoSrhtet and PraSices of the
Church of truly reprefented.
SlnfatrV.
See the Vtem of the whole Controverjy^
which has plainly (hewn that the buiinefs
of the pefieSHons was to declme aa An'
fwer.
Reply, 'Art. ii. p. 6.
(h) A Difcourfe concerning the Ohjtc(
of Religious IVorflUp.
Banantbjer'd*
Anftver to Papifts protefting againft
Proteftant Popery, (^e.
tiananftDCr'd.
See for this, alfo the Vtew of the ttsbole
Controverjy , which the Reprefenter hat
Rpply Art. iii. p..i(5.
was,
in feveral (d) Treatifes on that ve-
ry Subje(5l, and which lie ftill Unre- (hewn, it nerer like to be fairly As^-
plied to.
3.You run out into a great length
about the Invocation of Saints :
But is it to Anfwer any thing we
had replied to your Arguments on
that Suhjehl > No, tho I directed
you to a (c} Book purpofely writ-
ten on this Suhjehi, wherein all
your OhjeBions are obviated, and
from which I have reafon to be-
lieve you borrow'd fome of your
Quotations agaiflfl; me.; yet you
neither take care to prevent the
fame Replies that have been there
R made
(c) Speculum B. l^trgtms.
A Difcourfe concerning the iVorfhip of
the B. Virein, and the Saints, in Anfwer
to Monf. ae Meaux's Appeal to the /^tb
Age.
t^nanflojer d»
A Difcourfe concerning Invocation of
Samts,
^aiianftoei!a»
^6 An
(d) Catholick Reprefenter, ifi and id,
yh and 6th Sheeti.
(e) Anfwer to thefe Sheets ithe laft yet
^ananna)et'i>.
Three Letters to a Perfon of Quality,
about Images ■, the lalit
^mnanfixier'o»
The Fallibility of the Homan Church,
out of the fecond Nicene and Trent Coun-
cils about Image*.
' ©nanCtoer'o,
J{eply, Art. Vii. p. 59,
f/) Two Difcourfes of Purgatory and
Fr^ayers for the. Dead,.
tHnanrffler'o,
/n Anfwer is lately publifli'd to the
whole Book j and we fear will remain
like the reft,
tiaiiiafifcDej'i),
fgj A . Difcouric concerning the pre-
jenqed Sacrament of Extreme Vnilfon.
UnanftoPt'i).
Anfmr to the
made, nor have the Ingenuity fo'
much as once to confefs by whom
you have profited.
4. Concerning Images, much
has pafs'd fince my Defence came
out; the ( t/) Reprefenter tri'd all
his ftrength to defend them, but
was content to leave the Field:
What do you now do ? You take
his Arguments, you follow his £v(J-
fms ; but make no new Advance,
nor feem at all concern'd to own,
that they have been fully (/) An-
fwerd forae Months fince.
5". In the Article of Purgatory,
you talk with great aflurance a-
bout the Intention of the Prmi-
five Church in Praying for the Dead:
Which I faid in my Expofitm,
was no proof that they believed a
Purgatory. You reply, that thofe
who have been. Abufed by Me,
and others of my Coat, need only
read the Fathers, or look into the
Nuhes Teflium for Satisfadiion. But,
Sir, what muft I call this, tobC'
fent to a Book, that has been on
that, very point (/) anfwer'd in-
every one. of his Pretences', and'
no one has yet appear'd in his Vin^-
dication >
6. In the Article of Extreme Vn-
IIion, you have a fg') Challenge
fent you; and which I am com*
mifTipn'd
Vindicators Re/legions,
mlffioEi'd once more to defire that
you will be pleafed to accept. In
confideration whereof you wiJJ not
be dillatisfied if I return but little
on that fubjed: to you.
7. (h^ The Holy Eucljarifi has
in every refped been fully con«
fider'd. Scripture., Antiquity, Senfe,
and Reafon, all produced againll;
you. What have you here done >
You have put together the com-
mon Arguments we have a hun-
died times baifled; and improved
nothing to obviate the lame 'Re-
plies. But you, Sir, may exped
from Me, what fome others will
fuddenly have from a mucii letter
Hand, a full fatisfadion to your
pretences ; tho in truth neither
)ou nor they could reafonably ex-
ped it.
8. for the * Adoration of the
Hofl, you refer us to the t\\ o Ox-
ford Difcourfes; but you never ob-
lerve that there have been (f)
two Anfivers made to them. And
a Particular Difcourfe has paft
now fome time upon this Subjed,
in. w hich moll of your Allegations
are prevented,.znd yet you take
no notice of it, but bait us eter-
nally with the fame repeated
Cramhe i
97
(h) An Hiftorical Treatife of Tranjiib-
fidntiation, by one of the C.
Defence of the Dublin Letter.
'Veteres Vindiciti, in Anfwer to Mr.
Sciater.
Plain Reprefentation of Tranfibpan-
tiation.
Dialogues concerning the Trinity and
Tranfubfiantiation.
Anfwer to the Oxford Difcourfe*.
Paraphrafe ujwn the VI. of St. John.
Six Conferences publilht by Dr. Tenifon,
an iainannKere5»
Pag. 122. Reply.
■ {i) A. Reply to Two D^urfe* c6n-
cerning, (3c. from Oxford.
?3nannDert&.'
A Difcourfe concerning the Holy Eu-
charift in the two great Points of the
I^al Prefence, and the Adoration of the
Hofl.
^ananffcbereO*-
{k) A Difcourfe concerning the Adc-
ration of the Hofl, (3 c.
2ananfti«re0i>
R 4
As
::1 iil.fl 1
■rJJ'
lis:
'l|i: J
An Anfrver to the
9. As to the Point of the Mafs^
you may exped a full (/) Jn/wer
before you receive this. And,
10. (nf) For Commnnm in ant
kind^ when you can either bring
fome other Arguments than what
the Bijhop of Meaux has done, or
yindicate thofe from our Anfwer
to him, you may exped to be con-
■lAlil
ftder'd; but elfe it is a cenfi-^
dence in you to exped
;iHnanrtDerei)»
II. («} As to the Point of Tra-
dition^ I do not find that any one
has yet confuted a particular Trea-^
tife about it.
(0) Of a Guidein matters of Faith.
The Proteftant B^Jolution of Faith.
Anfwer to deafen and Authority, i£c.
A Difcourfe concerning a 'judg in Com-
troverjies.
A Plain Difcourfe concerning the C4-
tholick^Church.
Of the Authority of Councils, and the
J^le of Faith.
Two Difcourfes of Schifin and Herejie.
The difference betwixt the Proteftant
and Socinian methods.
The Pillar and Ground of the Fruth.
Vindication of the Anfwer to certain
lafers.
2(11 tiananftoerei)-
1 z. (0) For the Authority o? the
Church to which you feem parti-
cularly to defire my Reply, \ do
promife you that in due time you
lhall have it. But becaufe I would
not deceive your Expectations, I .
mull tell you freely, 1 can fay no-
thing but what you have had al-
ready in thofe Excellent Di^courfis
to which I refer you; and which
we are apt to think you liave
found to be more than enough. ■
[Alii
;kd
udtble
Ymi
mk\
YiHtk
jcomgi
roocau
mRet
(f) Sermon upon St. Ptter's Day.
Sure and Honeft means for the Convcr-
fion of all Hereticks.
The CathoUck Balance.
3. (/>) For the remaining
Points, The Authority of the Holy
See, and of the Council of Trent;
me-
irelirit
lonec
■oolj
'i'ere
WTiSii;'.It:
J
Vindicator J Reflexions.
Summary of the Ccntraverjits between
the C. of R. and the C.
Dr. Bit>rrom of the Popes Supremacy.
The Necelfity of I{eformation, par. z.
methinks you fhould be afiiamed
todefire any Anfwer to them, till
you firft return fome Reply to
thofe Learned Men that have fo
lately written upon them.
311 CliiaufterrtO.
(p)A Difcourfe concernuig /Auricular
ConfejJlQti.
The DoBrines and FraBices of the
Church of truly Reprefetwed.
t3iianftofret)»-
'
14. (/»} For the other Articles
which I have pafled by, it is not
becaufe there has not been enough
laid to them, but becaufe what has
been faid, is to be found in thofe
other treatises to which I have al-
ready referredj and I believe when
I come to examine your Difcourfe
more particularly, I Hiail not find
any one thing,except a few Cavils.,
Q which indeed are all your own }
that will need nsy Conf deration j
and thofe do not deferve it.
You fee, Sir, how reafonable a Pretence 1 might here
have to take my leave of you, and not infift any longer
on thefe Points, till you lhall think fit, by giving us a Suh-
ftantial Anfwer to what has been already offered, to en-
courage us to make fome new Advances againff: you.
But I will not infift upon any of thefe Things; nor give
you caufe by my declining a particular Examination of
your Reply, to think any better of your Arguments, than
I hope by this time you may do of your Reproaches'. \ will:
travel with you once more through every^rric/cjand tho
in Confideration of thefe Excellent Treatifes I have now
mentioned, and which are almoft in every bodies hand,
I lhall only refletft upon your Arguments, and not infift fo
as if I were particularly to ftate every Point again; yet I
will
I- h
v I'' .
itr: :'■? !i'i:
%
n.
OTi' vr'
rii
i V' ' ^ p
t''- ■■ . f::
'■-■J'.: C, •
1x50 'An Anfmr to the^ dec:
will do it in fucha Manner as you fliall have no" caufe to
fay, I either declined your Difficulties^ or was unwilling,
if you have any Strength, to Examine it to the Bottom.
And of this you may exped: an Account in alittle time.
In the mean while, I commend my.prejent Reflexions to
yours^ and both them and _)'<?« to the Reader s Confid^n-
■ tion. ■
ERRATA.
AGE XX. 1.27. x.Converters. p.2.\. iJ.r.tk'tntth.'gi-iA.iO:
IP x.Jhouldnot then. p. 15.1.17. r. readily, p.22. mare. 1.5.1. me
p. 27.1. 14. r. <5^ec(/5o«j. p.8i. 1. ip. x.than. p. 85.\ ip. r.
p. 85.1. Ip.r. they. p. 87.1. 3. t. Rever. _ , .
Beficks a few literal Faults which the Reader is defired to excufe.
yT
J1 ■
■ U
F 1 N I S.
vi:X-
. j("t
J -•
J M
/
P o S T S C R I P T.
Being a .Fa// Anfwer to a Pamphlet Publiilied
the Laji Night, called, A Third Part of a
Papiji Mifreprefented.'
Ecce Iterum Crifpinus
ILh:tIe thought when this Lafl Sheet was fent to the
Prefs, that 1 fliould have deprived the World of a more
ufeful Advertifement of the late Travis that- have been •
Puhlifhed, before the inglorious Undertaking of Refuting
fo trifling a Bbok. But fmce it is now become the Mode
to draw up Full Anfwers to the moil folid Difcourfes in
Single Half-Sheets, I know not why an Author that has
nothing in hini, may not be expofed in much lefs Room.
The Sum of his Defence is this, ^That ive do without
* all Grounds advance againH them a DiPtin^ion of Old
' and New Popery, to make the World believe that, 'tis
' they who Diflemble theirDodinm, not we Mifrepre-
' fent it. Now this I have at large Anfwered in the
foregoing Difcourje, and thereby deftroyed the whole
Foundation both of his and his Parties prefent Pretences j
and fmce he obferves the III Luck his lafl; Adverfary had
to fuppofe they had forfaken their Charge, when at that
very time the Vindicator was Printing his Reply inDe-
fence 0^ itj I cannot but take notice, that himfelf is not
much more fortunate, to eflablifh the whole llrefs of his
Caufe*
-
'1
Pi®
' I tf'!
* .f ,t J -sifs®
'IF I ii
t' -■ ■ t<
/■'V.
"^1
■'in
i-
A T
.■!« -
-'U-
• I"
pH
i:r
v' i ■. V. ■
H.1I
'■•-'I
> . '
1 'f
f': ■
i i. <
1:
lb. p. I
postscript.
'Caufc upon the leriial of a which is at tliq
famcinftant fliewnby undoubted matter of Fa^, to fac
moll jufl and well-grounded.
For his beloved Elegancies of Bartholomewfair-Booths •
falfe Cards ; and Cogging-Dice ; of the pretty Jli^ots of
'Legerdemain ; of Shewing plouths^ DiCtorting Nojes, and
drawing in Cheeks ; for the wonderful tricks of his Friend
the Pojlure-Mafler in the Pail-Mall, ^c. whereby he
Pag. 13. here, as }alm\\y^emhellijhes \i\s. Per tods; they fufficient-
ly Ihew how very ferioits this Gentleman efteems the mat-
ter of Religion to be, and how well tlie fnenefi of a
Merry-Andrew s Wit, agrees with the profoundnef of a
Reprefenters reafoning.
And tho fucli a CharaHer-maker as this, (who never
yet knew what it was to anfwer an Adverfary with good
fenfe, and but feldom with good manners; and has here
(I know not how) fallen even below his ownfelf\ be
* more fit to be defpifed than confuted ; yet to fcitisfie him
that his Adverfary defign d not any retreat at all by the
pref. p. Methodhe. took of dealing with him, and therefore not
an Honourahle one (as he pretends:) I do hereby pro-
mifehim, that he ftiall not pals, as he deferves, without
a conjfideration ; But may exped that which Ml abun-
dantly latisfie the World, that he ought., tho there be no
great reafon to exped that he will at this time of day
begin to be afbamed of his Undertaking.
L
SI
IMPRIMATUR.
, Liber cui Titulus, A Semi
Defence of the Exfofition of
the Church of England. H. ' f
Jan. 24.1^87. Maurice R"""" b Chrifto P.
D. Wilhelmo Arckpifcopo
Cant, a Sacris.
[friji
A
SECOND DEFENCE
0 F T H E
Exposition of the Doctrine
O E" THE
of CnglanO,
Againft the New
EXCEPTIONS
Of Monfieur de M E A ZJ X,
AND HIS
VINDICATOR.
%
Che S)ecano
LONDON:
Printed for Eich^tO ChiftueHj at the Rofe and Crown ■
in St. Patds Church-yard, MDCLXXXVIII.
4
■ f
THE
CONTENTS-
The answer Thatmther Md Awikinteach^
to the PREFACE. Britifli Churches believe
or pracHiife as the Church of
What little Caufe thofe of the Kov{\t do'>snow. n. 24.
Church of Korue have to com- 7hat for a long time after
flain of the Evils of Herefie and Aullin, both their Belief and
Schifm ? num. 2, 3. Pradice was different from that
Whether Papifts or Prote- of the Church of Rome at this
Hants have fought the moji ad- day., n. 28.
vantagious Means/or there 0/King H E MR Y Vlllf^,.
■drefflng of them ? n. 4. EDWARD Vlffc, ^ MARY,
Holy Scripture riff only ^ELIZABETH, and the
fuxQVowndi2LX.\ovtwhereontobmld State of K.t\\g\on in their days^
our Faith, n. 6. fl- 35*
How vain the Attemfts of That the Papifts have been
thofe of the Church of Rome under-hand the Caufes of our
have been in their Difputes a- Divifions, n. 42.
gainfl us ? n. 9. 0/ ^bie State of Religion
Of the feveral Methods that under if. C H A R L E S 1^,
■ they have taken in them. n. i c- n. 45.
Their Complaints of our Mif- kiow far vee allow that Salva-
reprefenting their Dodlrines tion is to be had in the Church
andPvSilXice^ygroHndlefs, n. 18. ^f Rome ? ». 48.
Of the /r/'CC^ VERSION Of the Original of our C I-
f the Englilh A U S TI N ViL VV ARS in K. CHARLES
Monk, n. 22. 47. n. 51.
Of
The CoNtEHTs
Of the State of Religion
ttnder K, CHARLES 11^, a/id
K. JAMES. \U, and what was
the occafioni of our prefent Con-
troverlics and how they have
been carried on?, n. 52-
What life our READERS
ought to make of thefe Difcourfes,
.71. 60, .And the Method of my
prefent DEFENCE, «. <$4.
The Vindicators Apology
fortheir NEW FRIENDS,
n. 67. And his Prefumption
why they cannot be fuppofed to
palliate their Dodtrine, cenfi-
, dered^ and refuted-, n. 68.
The OATH to be taken by a
NEW CONVERT, at his
admiffion into the Church of
Rome, n. 77.
IntroduBion,
THat our Jdverfaries
advance nothing New
againft us, but repeat the
fame things overhand) over^
without taking the leaft
notice of the Jnfwers that
have been given to them.
The answer
TO THE
Firft ARTICLE.
THe vindicator
an Inftance of this. His
firll Article entirely ftolen out of
T. G. and confuted by Dr. StiU
lingfleet above 11 Tears fmce.)
pag. 45. num.1.
That the true and genuine
Sons of the Church of England,
have confiantly charged thofe of
the Church of Rome with 100-
LATRY, w. 3.
In particular thofe whom he
quotes to the contrary, vk.
Dr. Jackfon, «. 5. Dr. Field.
A' B. Laud. Dr. Heylin,
Mr. Thorndyke, n. 7, 8. and
Dr. Hammond, n. 9.
His other little Cavils as to I
this Point confider^d, n. i2. \
the Authority of the Book of
HOMILIES affected,n. 13.
His particular Exceptions a-
gain^ my DEFENCE as to
this Article anfwered: And his
fliuffling expofed, n. 19, tiff.
The
The C o
The ANSWER
TO THE
Second ARTICLE.
Concerning the Oh]eB
of 'Religiom VVor^
jhip. p. 55.
That the VINDICATOR
has in vain new modelled the B.
of ME ^.\X\''s Pofition, n. 2.
The Scheme which he has laid
down to jufiify the DO(fI:rine and
Pradlice of the Ch. o/Rome in
Religious Worfhip to 0-
thers hefides God confider'd, in
feme jhort Reflections upon the
feveral Parts of it.
The ANSWER
TO THE
Foutch ARTICLE.
OK the INVOCATI-
ON of SAINTS.
0/ the State of the Queftion
hetwm and the VIN D I-
STENTS. ^
C A T O R' J three Polltions
for the clearing of it, pag. <55.
n. 1,2.
The Sum of this Article re-
duced to II. General Points.
LfOlNT.
Whether it be lawful to
pray to the Saints to
PRAY FOR US?
Our Adverfaries confefs it
not to be necejfary, n, 4.
That it is unlawful upon the
VI N DI C A T O RV own
Principle fo to do., viz. That
we may not give any religious
Service flriElly and properly fo
called, to any other than God
ONLY, n. 5,6.
That the Aft of invoking the ■
Saints is ftriftly and properly
a Religious Aft : fl}ewn,
i/,Trom the very Na--
ture of the AH it
-delf, .11. 7.
_ It is not an Aft of the fame
kind with that of defiring of our
living Brethren to pray for us,
». 8. But attributes to the Cvez-
ture the Perfeftions proper to
God. ib. ^
The Bp of MeauxV Jhuffling
upon this occafion morje particu-
larly laid opeuy n. 11.
"xdlyy .
The CoNTJUts.
From the Circtm-
fiances oi it, n. i5«
Of thi Time, Place, an^ Man-
ncrin which the Romanifts in-
voke their Saints, ». 16.
Of their offering the Mafs
to their HONOUR", and
defring its Acceptance through
their MERITS, «. 17, &€.
Of their' making VOWS to
the Saints, n.
IL POIlSiT,
What the true DoBrine
and Practice of the
Church of Rome is, as
to the Point of I N-
VOCATION of
SAINTS.
The Sum of this Part reduced
to IV Confiderations.
SECT. I.
Whether all the Prayers
that are made to the
Saints by thofe of the
Church of Rome, can
fairly be reduced to
this One Senfe, PRAY
FOR US ?
That tUty cannot J fheven j
From the DoSlrine of the
Council of Trent, and of its
Catechifoi; n. 25.
zdly^, From the 0pinion which
thofe of the Church of Rome
have^ of the State and Power
of the Saints deputed, n. 30.
^dly^ From the negleEl of the
Council of Trent, and of
the Governours of the Church
of Rome, either to ejtaU'tfn
any fuch Interpretation, or
to Genfure thofe that have
taught othtrwife. n.33.
^thlyy From the words of the
Prayers themfelvss^ which at'
terly refufe fuch an Expofi-
tion. n. 3 5.
/^nd from the other Service
which the Church of Rome
allows to the Saints, and which
cannot he reconciled with theft
Pretences, n. 39-
^thly. From the Opnions fid
Pradice of fame of the grea-
tefi Saints in the Roman Ca*
lendar; and of other Perfons
of efpecial Note amongil them.
n- 40.
Examples of aUthis. n. 411®'^'
That
The Coi^'rEKts.
That the Holy Scripture U in That the pradice of Invoca-
mnalled?edto countenance thU tion of Sziuts^ is'not to be fro-
i Sopcrllition. n. 46. Holy Scripture, n. 5
* iCt JSior has tt the Antiquity that
c C r' T* 1T " P®"
ta|i} StO !• *!• riods.
?
* ^ After what manner it is ly? P E R10 D.
that the Church of _ , ^ . m •
Rome prays to God That the Cuftom of Przying
throuRh the Merits " S"®; " I'-'i ^
( Iiuuug, Chmch for the firji ^ooTears.
t,„,. ofherSAINlS.
t&i'i „ The MlNDlCkTOKh Proofs
ilkii Tfce VINDICATOR S Preten- particularly txaminedy and fhewn
ceS' n. 49. r<? FalPe, or Ridiculous
That the Church of Rome That the Fathers of the firjl
do's truly -pray to God for Mer- Centuries p-ayd fo God
cieSy through the Merits of her qNLY. n. 66.
Saints, n. 51. My prefumption heretofore
Tifef VINDICATOR s £xc«- alledged for this \ viz. That
/» -I • ^ . - 7 ...
af ■
•« si*"
_ . . - J f '-"ff tp V i *lfc4W
fes for thisy confidtred and ex- [];jofe Fathers did not believe
i^ ' tloded.n.^i- . , that the fouls of the went
, That the )i{o\y Scxiptoxo do s immediately to Heavenju-
by no meanes countenance any fuch and the VINDCA-
Practice, n. 54- TOR'sAnfwer Jhewn to he
infuffcient. n. 73.
c C r* T TIT Sixtus Senenfis in vain MiP-
iscfti.- b 1A • reprefented ^ Him. n. 76.
That this pradice did not
In which the V IN Dl- pafs (quietly in the following
C A T O R' s Jrgtt- Ages. n. 82.
ments for the Efta- His pretence that the Fourth
blifhine: of this Wor- General Council frafd to Fla-
/bif are particularly nan MfalftW impertinent.
confider dj and their His little exception of the ftvi
Weaknefs laid open, writings that remain of the
pag. 102. Primitive Fathers, neither true,
a nor
The CoNtENts.
nw to tlx purpofe. n. 78, 8$.
How this Pradlice by degrees
creft into the Church ? n. 89.
lU PERIOD.
What Grounds this Super-
ftition had in the Fourth
Century ?
That tnofi of the AddrelTes of
this Age were rather Rhetorical
Flights, than formal Invocati-
ens. n. p2.
Eight differences, propofed
between what the Fathers 0/ the
Fourth Age did^ and what thofe
of the Church of Rome do now,
as to this Matter, n. <y6.
That the Invocation 0/Saints,
was never folemnly eflablifid in
the Church before the latter End
of the 2th Century, n. 97.
SECT. IV.
What our Reafons are a-
gainfl: this Service.
The true HsitQ ej the difference
betwixt m as to this matter, n.
105,.
That the Church of Rome
do'*s exatl a c.omplyance in this
Pradice,e^ANATHEMATlZE
thofe who Oppofe it. n.. 106.
That this is,
tfi. Repugnant to Cod^s Holy
Word. n. II I.
2dly, Contrary to Antiquity, n,
119.
idly^^ Unreafonable in the Con-
llitution. n. 126.
Eecaufe,
They are neither eertain that
the Saints hear their Prayers,
n. 127.
Nor that thofe whom they Pray
to are indeed Saints, n. 128.
^nd Pray to many as fitch,
that never lived in the World,
n. 13.0.
Such were,
i
S. George, n. 130.
S, Lazarus.
S. Longinus.
S. Chriftopher.
S. Urfula, &c.
A brief Account of whofe
Ads is offer'^d, and their fdfe-
nefs obferved.
A pleafant Relation of A
Bifhop and Martyr, made out
of tsoo words of an ancient In-
fcription y and the great Mi-
racles that were wrou
Monument, n. 134.
tght at his I
Jhat
The Co
That the wifet Papifts com-
fJain of this Extravagance.
e^thly. That it is unprofitable
and Irapiouj in the Prdiife.
n. 139.
That it is Unprofitable, n. 139.
That it is Imfioas. n. 143.
Several remakahle Inftances
of Impiety in this pradice. n.
The whole conluded with an
account of the PROCESS!-
O N 0/ the JESUITS of LUX-
EMBOURG, May 10. 1685.
n. 157, &c.
The A N S W E R
to the
Fourth ARTICLE.
of IM jgES and
liELIdUES.
The Sum of this Chapter
reduced to three General
Confiderations.
.SECT. I.
■ Of the Bestep of Fi-
^uresmd Images, n.e^.
J t fi N T S.
Concermng which it is obferved:
I ft, That VINDICATOR
ought not at this time to con-
found PICTURES and IMA-
GES together, n. 6.
2dly, Nor fingle Figures, and
Hiftoricai Reprelentations.
Ibid. §. 2.
3dly, That it is impertinent to
this Point to difcourfe of the
BENEFIT, where the Di-
fpute is concerning the WOR-
SHIPf/Images. Ibid.$.^.
For that^
4thly, No Benefit, were it ever
fo great, would he able to ex-
cule this. Ibid. §. 4.
5thly, That Images are not ufe-
ful to the Ignorant, as is pre-
tended. Ibid. §. 5.
5thly, But on the contrary, ve-
ry pernicious and injurious.
Ibid. §. 9.
.ein Account of Horrible Abufes
_ i'/t many of their Images and
Pidures^ Viz..
- Of god the FATHER,
n. 7,8.
Of the HOLY. TRINI-
TY. n. 9.
" a 2 Of
The Contents.
Of oHT SAVIOUR
CHRIST, n. lo.
Jind of the B. VIRGIN.
Jbid. &c.
The Pretence, that there is
now no danger of IDOLAl RY
in all this-, propofed ; and the
way 6fen*d to the refuting of it.
11. I 5, 1 <5.
SECT. II.
The Charge of Image-Wor-
fhip made Good; and the
Evafions anfwer'd , by
which the VINDICA-
TOR endeavours to ex-
cuie his Church from the
Guilt oi it. n. 17.
This is done in three Particulars.
I7?, The Voice of the Ch.
of Rome propofed, in
Her Definitions as to this
Matter, n. 18,19.
lldfyf This Voice interpre-^
ted by Card. CJPISVC'
CHI, who approved
Monfteur de MEAVX^s
Expojition', and to whofe
Book Mr. de MEAVX
himfelf appeals, n. 20,
After rejeUing feveral Opi-
nions, which in the Cardinal"/
Judgment did not allow Jiffficm
Honour fo Images, n. 2r,e^c.
He concludes it to be the
CHURCHES SENSE, that the
SAME Worlhip is to be given
to the IMAGES, as is given to
the T HIN G S reprefented
by them. n. 26.
That Aquinas allowed Su-
preme Divine Worlhip to the
CROSS', contrary to the TIN-
DieATOR'^s Pretences, n.27.
Some Reflexions upon what
this Cardinal has faid, with re-
ference to the Point before ksr
n. 28, &c.
An Account of one of the Ro-
man Church lately pit into the
JN^VISmONy for denying
the Worlhip of Images, recotn-
mended to the VlNDlCATOKs
Confideration. n. 32,33.
This farther fhewn
to be the Senfe of the
Church of Rome, from
thofe Authorized Em-
Bices I alledged in rhy
DEFENCE.
\
1. The Inftance from the Or-
der 0f Receiving an Empe-
ror, juflified. n. 35.
2dly, The Argument from the
Office of CONSECRA'
TIXG
The Coj4Tent5.
- TING a new cross
made Coed \ and the yiN-
DlCATOR'*s Evafions Jfjewn
to be incon(tflent with the De-
fign of it. n. 3 "5.
Of their AGNUS DEVs
and the Superftition that
is committed in the Defign
and Confecration of them.
n. 44) 45-
Of HOLT WATER-, and
the Superftition committed
in the Delign and Ufe of
ft. n. 47-
Of INCENSE, n. 51.
That the Trimitive Church
ufed Inctrtk. n. 51. But
that this is no Plea for what
the Church of Rome do'^s
now.
Ihe Confecrating and Burn-
ing of Incenfe in that
Church j
Superftitious. n. 52.
Idolatrous, n. 54.
sdly. The Inftance of the
GOOD - F RID AT Service
farther vindicated : And the
i Exceptions made againfl it
^ewn to he frivolous, n. 56.
"that thofe of the Church of
Rome do fnppofe this to be a
good Proof of their paying Di-
vine Worlhip to the C RO S S.
n. 60,
Two extravagant Proofs to
excufe this Worjhip front being
Idolatrous, propofed and an'
fwered. n. 61, 6ij ^3, See.
4thly, The Argument taken
from the HT MNS of the
Church of Rome jufified.
n. 65.
And the vindicator's
Interpretation of them.fjhewn to
^^abiurd. n.dp.
SECT. nr.
That the Church of
Rome thus worfhippng
of Images y is truly
and guilty of
IDOIJCRT,
This made goodin fiPtf PointSj,»
Ui 7<5.
I. (POINT,.
Of the true Nature of"
IDOLATRY.
The late Notion 0/ ID O- -
L A T R Y propofed i and that^
in this fenfe we do not charge ■
the Church of Rome with it.,.
n. 77.
What
The Con
What IDOLkTKY, ac-
j;ordirig^. to the Scripture w}
pciF« in two Particulars:
Whether accor-
ding to the Scripture-
Notion of IDOLA-
TRY, thofemaynot
be guilty of it, who
yet both know and
rvorjhip the One True
GOD? n. 78.
7hut they may^ made manifefi
from the Jnfiances ^
i)?. Of the Golden Calf i
n. 80.
2dly^ Of the Calves of Dan
and Bethel, «. 8<5. .
Other Arguments to make
good the Affirmative of this
Quellion: n. 93.
That this was the Notion of
the Primitive Fathers, «. 94.
^nd is confefs'*d hy theprin-
cipdl Authors of the Church of
Rome it felf n. 97.
lldly, J^How this may
be done by them ?
Two ways propofed from what
has before been faidy v iz-
tvorfiipping the true
God afier an Idolatrous
manner, »• roi.
2^/y, Tygivmg Di^'ine Wor-
ihip to auy other bejides
Him^ n. 103.
n. Tomt
That the Church of Rome
in the Worjhip of Ima-
ges is truly and pro-
perly guilty of I DO.
LATRY.
This Jhewn according to the
VINDICATOR s
in two different refpecT;s:
Ifly With reference to thofe
who hold that Images ^we
to be rt'orjhipptd with the
fame Worjhip at the things
which they reprefent,». i c8.
lid/)/, As it concerns their O-
pinions, who denying thiSj
yet allow (jfivufenout Ho-
nour to themy n. 113«
Of RELIQIIES.,
Two things propofed to be pro-
ved in anfwer to the VINDI-
CATC R'j Exe options:
IJlj That rhofc of the
Church' of Rome do
truly nod properly wor-
/hip the RBtK^ES
of their Saints. '
for
The Contents.
lUr
a:
c
Tor their ExprcfBons it is m-
deniable^ n. 121.
That their Pradice is agree^
able to their Words j piewn^
1^, In t-he injlance of that
Worlhip vphich they give to the
Wood of the true Crofs^.i 22.
idly^ To all the other RE-
l 1 Q_ U E S that have ever
touch'd our Saviour Chrill,
». 124.
'idly^ From their ailovPd pra-
Slice of fwearing by them-, n. 125.
A famous Story ofS. GURIA
for the illufirating of this matter,
n. 126. ■
t\ihly, From their ether Pra-
dices ^ efpccially their carrying
of them in Proceflion, an in-
ftance vohereof is given from the
Roman Pontifical, «. 127, 8fc.
lldly. That they do feek
to them for Help and
Jffijlance.
My Interpretation of the
Council of Trent in referende
to this Point made good, againjb
the new Pretences of the V IN-
DICATOR, n. 129.
The thing it felf j^uftifedfrom
the Publick Prayers of that
Church, ». i3Q.
, * And- from a memorable In-
ftance of a Prince of the 'Fa-
mily of the Dukes 0/"Radze-
vil; voith which the whole is con-
eluded.
ssf
errata
■' • rr 1'i ^ ' '' '
'! I'i! '.''^i J »'U',
.m; V4'|p' .i
■."■;:1'■'■'- U ' >f C'-'v.:'.::
5'^^'' 'Is--
M ■: ■ .J.; : ;r:
!fit'.i:^- ■ ^ ""0r-
}' .i ■' ' U>fi'
\if>- l' ,
11^ 11'. '..
Sf/ ■'<^^■
in iiwii ■ ^11
ERRATA.
P Age 8. num. 14. line 5. read Err. P. 25.1.9. r. mere. P. 114,
inMarg. t. Defence of the Expof, P. 120. n. 100. in Marg.
r. lib. Carol. P. 121.1.15. r.in, P. i27.inMarg.r.
80. C.22. P. 133. 1. 27. del. and. P. 135. i. 15. r. Hebting.
P. 137. n. 154. 1. 5. T.molirt.^ ib. r. ftrvicaeia. P. 13s. 1. 4.T.
Curamm. P. 182.n. 108. 1. 3. r.generaRy. P. 187. n. iig.l. ^
The other Errors the Reader will pleafe to excufe.
AN
't
r>)
A N
ANSWER
TO THE
PREFACE.
T
H E Defign of your Preface feems "red"ucible to thefe
two PointSf viz.
I. Of the State of the Controverfy between the Pa-
pifls 2nd Protefiants in general. And,
II. Of the Difpates that have heretofore been, and
are at this day managed againft you, by Vs of
this Charch in particular.
2. Ad pag. I.] The former of thefe you introduce with a
fiiort harangue of the Mifchief which Herefie and Schiftn
bring along with them^ not only to the individual Perfons that
*' are guilty of them^ but alfo to the Nations in which they are
propagated. You reprefent to us " the miferable Broils.,
" and other- worfe Confequences that have atten^d thefe Con-
c<- troverjtes of Religion in this and the laft Age: And from
thence you conclude, " how much they are to be commended
who labour to efiablijh Truth and Vnity, and thofe to be
condemned, who fee^ ail means pojfible to obfcure the one and
" ebflruti the other.
3. Anfw. ] To all which I have only this to reply that we
Deed no Arguments to convince us of thefe things. There are
none more fenfible of the Mifchiefs of Schifm and Herefie than
wc are-, or that do more truly lament the Divillons that are in
B the
t f
1 \An Anjwer to the freface,
the Churchy or would more heartily contribute, what in us lies^
to the clofiM£ of them. But then as we have good caufe to bz-
lieve both from the Authority of Holy Scripure^ and from the
Nature of Mankind, that whilfl: there is a Devil in Hell, and
Men of Intereft and Defigns upon Earth, there lhall alfo b:
I Cor. xi. 19. HerefeSy that they who arc approved may be made mmifcft : So we
cannot but complain that thofe fliould be the moft forward to
■charge us both with the Guilt and Mfchtef of them, at whofe
doors the Crimcy and therefore the Evil Ccnlcquences of it,
will one day be found to lie. The former of thefe, it will be
the bufinefs of the following Difcourfe to make good; And
for the latter, whofoever fliall impartially confider the Ori^eu
of thofe Broils with which the World has, you fay, been agi-
tated in thU and the lafl Age upon the account of Religion; not to
mention thofe other Mifchiefs of Treafons, Piots, Majfacm,
PerfecHtiorts, and the like, will foon be convinced who they are
that have caufe to complain of thefe Evils. For what you add,
4. Ibid.3 '"'"That they who will but impartially confder mat'
ters, will fnd that Catholicks hauc upon all occafiom
fought the moft Advantageous Means to procure this-Chn-
" flian Peace; tho to their grief they-have ftiH been kindred
" from ejfeCling this Good IVork^
An/w.J I do not well know what you defignby it. If by the
mofi Advantageous Means, you underftand thofe Means of Enm-
which God has given us whereby to come to difcernthe
Truth of Religion •, fuch as, A diligent reading ef the
Holy Scriptures, the ufing of all imaginable Affiftances for the
underftanding the fenfe of them, by Itudying the Original Lan-
guages in which they were written, fe arching of Ant equity, cok-
ting paraUel places, and thedike; 2. The dtvefting of ourfelves
of our Prejudices, and forming in our Minds arw impartial de-
fire to find out tho'Truth, with an honeft readinefs to emhrace
it, on what fidefoever it lies. And laftlyr, to all this add our
earnefl: Prayer to God for his Grace to blefs and profjper our
Endeavours; thefe I confefs are the befl Means to difcover
Chriftian Truth •, and to exhort all others to the ufc of them,
the moft advantageous way to promote it. But then 1 cannot
imagine why you fhould feem to appropriate thefe Means to your
felves,
/
An Anfwer to the Preface,
felves, as if you only fought Truth and ?eace by them j feeing
it cannot be deny'd but that 4Ve have employed all thefe with
as great diligence as you can pretend to have done it. But now
feme indeed there are, which you have purfu'd,
and which it may be you iinderftand by this Expreliion: and
then We neither deriy your Jffertion^ nor envy you the Glory of
being fingular in your Endeavours of procuring Peace by them.
Such are, i. The Means of Porce and Violence •, your Holy
Leagues^ and private Treacheries^ your Jnquifitions, Plots., Perfe-
cut tons, and fuch like. 2. The. Means of Fraud and Deceit,
your falfe Expoftions and Mifreprefentations of your Dodlrine to
deceive the ignorant and unwary, till you get them into your
Nets. 3. The Means oi Confidence znd ZJncharitablenefs, your
bold Anathema?s zod vain thundr.ings oi Damnation zgzmib zW
that differ from you, y^ur afluming the Name and Privileges of
the Church Catholick^ to your fingle Communion, and excluding all
others out of it, as Schifmaticks znd Hereticks. And laftly, to
mention no more, the Means of grofs Ignorance, znd blind Obe-
dience •, by depriving Men of their liberty of reading the Holy
Scripture,by keeping your Service in an mk^oxmTongue, by teach-
ing Men to depend intirely upon your Churchks DiBates, and
not to depart front them, tho Senfie, Reafin, Scripture, all be
contrary to them. Thefe are, I confefs, fome of thofe pecu-
liar Means whereby you have fought to procure Chrijlian Peace •,
and Experience tells you, that they are indeed the mod: ad-
vantageous of any to the Caufe you have to defend. And if
thefe be the Means which you lay we have oppofed, I hope we
ihall always continue fo to do, and rather bear all the Evils
of thefe Divifions, than either buy Peace upon fuch Terms, or
purfue it by fuch Means as thefe.
5. Ad p. 2,3.3 To what I obferved from the late Methods
that had been taken up in our Neighbour Country to avoid the
entring upon particular Difputes, which I faid you were fenfible
had been the lead: favourable of any to your Caufe, you reply,
That you have never declined fighting with us at any Weapon -
which how true it is, the account before given of your ma-
naging the prefent Controverfie with us fufficicntly declares.
And indeed you feem in fome fort to have been fenfible of it;
and therefore recur to your Antient Authors for proof of your
■^fiertion. The Sum of what you fay is this:
B 2 6. " That
Jnfwer to the Preface,
6. Reply.] ^'-That there have heen three forts of ProteflactS'
** fmce the Reformation •, i. Some nho appealed to Scripture ^
" onlyj neither would they admit of Primitive Fathers mr
"Councils. 2. Others who perceived that they could not main.
" tain feveral Tenets and Pra&ices cf their own by the hare mrds '
of Scripture, and defpairing of Fathers and Councils of
latter Ages^ pretended at leafl to admit of the firft four
General Councils, and of the Fathers of the firfl three or at''®
four hundredT ears. Others finally who ventured to name-
" Tradition a ufeful Means to arrive at the true Faith.
And all thefe you fay you have convinced of their Errors.
toll
7. Jnfw. yit has always been your way to radtipiy
and Dtvifions smong Proteflants as mucbas ever you were able,
and then to complain againfl us upon the account of them ^ and 1
here you have given us a notable Inflance of it. The three Opi- tkf
nions you have drawn out as fo many different Parties araong/t
us, do all refolve into the very fame Principle : " That the Ho- Wiij
*'ly Scripture ow/y, per/fdr, and fuffident Rule of Faith-: So Efi®
that all other Authorities, whether of Fathers.^ or Councils.^ or tiiiiHi
unwritten Tradition.^ are to be examined by it, and no farther to nt i
be admitted by iis than they agree with it. This is in effedt 'Difllj
the common belief of all Protefiants whatfoever, as appears .'"nittt
from their feveral Confeffions^ and might eafily fliewn out jDodi'ii
of the Writings of oxsx fir ft Reformers., and the moft eminent of .Stltti
thofe who have lived lince, and built their Faith upon the fame Hijit
Foundation. It is true indeed, there have been forae who, the ikfai
better to maintain ihtir Separation from the Church of England., } Adt(
have from this found Principle, That nothing is to be received ri^k.^
by H! as a Matter of Faith, but what is either plainly exprejjed Nay
in the FEoly Scripture, or can evidently be proved by it, drawn a Jtisf,
very ill Confequence, viz. That nothing might lawfully be done or ,s|ili{iij)j
ufed in the Worjhip of God, mlefs there were fome Command or '®aitra|]j
ExampU for it in Scripture ; and have by thfs means run them- iditf
felves into great Inconveniences. But the Rule of Faith, which t^Mt.
an uninterrupted Tradition, by the common confent of all
Parties of Chriftians, however otherwile difagrecing in other
Points, has brought down to us, and delivered into our hands jj
as the Word of Cod, this has among all Proteftants boon ever the j
fame,
jin Anfwer to the Freface, ^
fame, wz,. The Holy Scri^tHre. And if for the farther proof of
the Truth of our Dodtrine, we have at any time put the i/lue
of ourCaiife to thedecifion of . the Church of the firji three or
four hundred Tears-, it is not becaufe we fiippofe that thofe Fa-
thers who then lived, have any more right to judg us, or deter-
mine our Faith, than thofe that foliowM after but becaufe up-
on examination we find them to have yet continued ( at leafl: as
to the common Belief received and eltablifli'd amongfl them )
in their Purity •, and that what was generally efl:ab:ifh'd and
prachifed by them, was indeed conformable both to their and
our Rule, the Word of God.
8. This then is our Common Principle., and this you cannot
deny to be molt reafonabie. For whatfoever Authority you ^ _
would have us give to thofe Holy Fathers, yet it cannot be doub- j_ sent"d"7
ted, but that, q. 4. ae S.' '
iji, Bdng'^Men fubjeEltothe fame Infirmities with our felves., Gte%ono-,'He.e-
they were by confequence obnoxious to Errors as well as we •, "o "op
and therefore-may not without all examination be fecurel-v fol-
low'dbyus. quodGrego-_
l.r • Vi •/- rj iv -T-i rius cum fuem
_ Efpecially if we confider, idly. That we are exprelly for- Homo,nonDe-
bid in Holy Scripture, to rely on any Perfons whatfoever us,pocueric Er-
without enquiry, whether what they teach be true or not-:
^'-Dearly Beloved., (fays St. John) believe not every Spirit., but i John 4. i.
try the Spirits whether they be of God or wo.The fame is St. PauFs
Doctrine, To prove all things.,andthen hold fafi that whic^is good, i Th'efl". 5. 21.
St. Peter exhorts all Chriftians to be ready to give a reafon of the , pet,
Hope that is in them : And our Blefled Saviour himfelf once gave
the fame encouragement, of examining even his own Dodtrine,
And why (fays he) of your felves do you not judg that which is Luke 12, <7,'-
right ?
Nay but, 3^^, thefe Holy Fathers were not only capable of
Erring., but in many things they actually did Err, and are for-
faken by you upon that account. The Millenary Opinion was *
' generally received in the firjl Ages of the Church. They de-
rived it from St. John to Papias., from him to Jujiin Martyr, he-
mus, Melito., Tertullian, See. Yet is this Opinion now reje-
died by you. The Dodtrine- of the netejfity of Communicating
Infants, was the Common Dodtrine of the Fathers in S. Aiiftm\
Time ; and is confefs'd by your moll Learned Men, Cardinal
Tfrrpn and Others to h^ve been generally pradtifed-in thfe
Church
6 M An[wer to the Preface.
Condi. Trid. Church for tht fix hundred Tears : Yet have you jinathe-^
Sclf,2i.Can.4. fnatiz.ed thofe who fhall now allcrt, with thofe Fathers^ that
there is any necejfity at all of communicating Children heftre they
come to Tears of difcretion. I n. ed not fay what Heats arofcbe-
tweenOwof your own Po^es and St. Cyprian about rebaftiz.ing
of Hereticks •, and both of them in tne wrong. The jAncient
Fathers generally believed, th^t the Souls of the Bkjfed do not
yet enjoy the Vtfion of God: But from the time of Pope John the
XXU. the contrary is become the Cuthohck Dotlrine among
you. The necejfity of communicating in both kinds., was belie-
DeConfecr. ycd in the Time of Pope Gelafim., and the Council of Conjlame
Dift.2.Seff.i3. in that very Canon in which it took away the Cup from the
Laity, yet confefs'd that Cfen)? had eftablilh'd it in both kinds
Cone. Trid. and the Church conftantly adminiftred and received in both kinds
Seff.2i. Can.I. obedience to his Inliitution: but 'tis now no iefs than damna.
tion to fay, that one kind alone is not fufficient. In the primi-
tive Church it was generally received, that the Souls of the Faith-
fufi after they are deliver d from the burden of the Flejh, are in
Joy and Felicity. Now you teach that they go firft to Purgatory,
a pl^ce of Pain and Sorrow, inferior in nothing but the du-
ration, to Hell it felf.
Other Inftances I might add to fhew, that you your felvesdo
no otherwife follow the Fathers, than as you elleem them to
have follow'd the Truth, and therefore have thought fit to for*
fake them in the feveral Points I before mentioned : And there-
fore certainly you ought not to condemn us, if we pay no other
deference to them : nor appeal to them but only as Witnejfes of
the Doblrine of the Church in thofe Times, not as Judges and
JlTafiers of our Faith,
9. Ad Pag. IV.3 Reply. Andin aUthefe feveral ways you
fay you have Jhewn m to be Mtfi^tken, infomuch that there
has not been any thing like an Argument produced aginjt
your Faith, or to jufiijy your Schifm, but what has hes^-
" abundantly Anfwer d and Refuted,
10. Anfw.~\ This, 5rV, is a Boaft which I believe the World
will think you might very well have fpared at this time. I
need not fend you back, as you have done us, to our Ancient
Authors s and defire you once more to coulider what has been
ofier'd, both from Scripture and Antiquity^ by Monfieur de JGor'
nay.
j4n Anfwn to the Preface.
nayi Auhert'we^ Chamiere^ Blondell^ Daille\ Larro£ue, and O-
thers abroad •, by Bifhop Jewel, Bifhop Morton, A. B. Vflier^
Dr.J.f(>rbes, Dr.White, Dr.Barrow^ and many more of our own
Country: and whofe Names among the wifeft even of your own
Chftrch are much more valued, than for a Coccius or a Brerely to
be able to obfcure them. I appeal only to the prefent Times
to witnefs againfl: you ^ and would intreat you, before you tell
us any more of your Performances, to give fome good Refly to
that Catalogue I have fent you of above fonrty Treatifes lately
publiihed in all thefe kinds of Arguments that you Ipeak of;
and your declining of which do's not very well fuit with fuch
vain Pretences.
II. Jhid.'} You add; '■'"That yon have fo far complied
with the Infrmities of your Adverfaries., that yon have
left no Stone unturnd to reduce them to the Unity of the
Faith, and that by meeknefs as well as powerful Rea-
fining.
1-2. Anfvo. ] It mull be confefs'd indeed that you have not
been wanting in your Endeavours to convert us. Your Zeal
has even equallM thatwhUh our once remark'd,
or rather reproved in your Predeccflbrs the Scribss and Pha-
rifies: and I would to God it had not too often produced the
fame Ehedt alfo. As for the Means that you have made ufe
of for the carrying on of this Work, I have already in part
recounted them to you. And lhall only now add, that if your
Meeknefs has been no greater, than your Arguments have been
yowerful, wefliall have as little caufe to applaud the Ow, as we
have hitherto had to be convinced by the And indeed
whofoever lhall conlider your behaviour towards thofe you call
Hereticks •, will find that fome Other word would better have
fuited your Charaller than that of Meeknefs. If there be any,
who deluded by your prelent pretences of Moderation doubt
this, let them look only upon the Atlions of a neighbour King-
dom, and whofe Clergy has ever been elteemed the mofi moderate
of ycur Church. For if fuch a deportment as theirs towards
our Brethren, be the Meeknefs you boaft of •, 1 lhall only beg
leave to fay with Solomon, that then the tender Mercies of fome Erov. i
Men are Cruel. But you goon to lliew ns wherein yon have
+ made
iWif"
' SiPS:
. 4C
cc
An Jnfwer to the Treface,
made a tcltiraony of this Meeknefs: You fay,
,13. Ibid.3 '■^Ton have not only condefcmtdcd to fatisfy tht
curioiifiiy of them that have more leifure hy writtngUrgt
Folitmes upn every particular Controverfy hat you havt
gone a ^lorter voay to worhj, and to fame have manifefted the
' unerrable Authority of the Church of Chrift^ againfl xthkh
he had promifed that the Gates of Hell fliould not pre-
vail. Others you have fhevo'd it from the natureof Truth
Error, and the Impoflrbility a Univerlal Tra-
dition could fatf efpecially xvhen God had promifed that
" the Words He would put into their A-douths^ ftioud not
'■ depart out of thek mouths^ nor out of the Mouths of
-*'• their Seed^ nor out of the Adouth of their Seeds feed^
from hence forth and for£ver. to others you haw pvo-
"• ved the Innocence and Antiquity of your Dotlrine from the
teftimony of learned Proteftants themfelves.
14. Anfw.'] This indeed was a great Condejcenfion that he-
ing fo.well fatisficd on all thefe accounts that you had the Truth
yourfelves, you fhould fofar vouchfafe, as for our fake?, to
frove that you had fo. But truly, uplefs jou can produce ferae
better proof that your Church cannot Error than this, that
our once faid of his Churchy That the Gates of Hell
fhould not prevail againfi ity you will never fatisfy any reafona-
ble Man of it. How often, 5/>, have you been told, that
here is fomething indeed to eftablilh the Perpetuity of the
Churchy but nothing of its Infallibility. Unlefs you will fup-.
pofe C what you know we utterly deny) that the Church cati-
not fubfifl: except it be infallible m every Point* The Church
may fall into many Errors^ and yet continue a Church Hill. A
Man is never the lefs a Man, becaufe he has an Agucy or fomc
other Diflemper upon Him. And whilft the Church thus fub-
lifts, Chriffs Promife is made good, that the Gates of Hell
fwuld not prevail again]! it. Though now, 2dlyy Were the
InfaUihility oi the Church in this Text clear to a Demonltra-,
tion, yet ftill the main Thing would be wanting, how to prove,
your Church to be the Catholick^ Churchy and to have alone thc^
right to this Promifcy which for ought appears from this Paf-
fage any Other may pretend to upon as good grounds as She.
15. Again
J
Anfwer to the Preface*
J 15. Again j As to the Point of Tradition^ With what coa-
p • fidence can you fay it is impolhble that rtiould fail, feeing the
'""I' I have before given of your departure from the 7>(«-
dition of the Primitive fathers in fo many particulars, plainly
fhow that it has failM ? For your argument which you alledge
from I fa. 59. 20. It has the fame Faults with the foregoing, and
one more. For that paflage •, ly?, If it fpeaks any thing at
'«(«!. All of thefe Matters, it is for the Perpetifitjiy not Infallibility of
thtChnrch. idly., That there is not One word in it of any
priviledg, either in the Oneov the Other kind beftow'd upon
J.; * in particular ; and theCr^e^, or any other Church
may as reafonably argue from it as your felves. Nay, 3«//y,
'"•i: 'Tis plain from the Context that it do's not belong to any of us,
• the Covenant here fpoken of being made with Zion., and thofe
)()>.■ that turn from Tranjgrejfion in Jacob ; that is (as St. Pad
SIX himfelf applies it, Rom. 11.') to the Convert Jews^ when they
lliall come in and embrace the Gofpel of Chrifi.
•ei, 16. And for your lad Method, the Conceflions of Protc
111,; ft ants themfelves,this will but little avail you ; feeing if it could
lijjii be proved that any of our particular Writers had faid Ibme
ijV;- things in favour of your Doftrine, this would be of no force
JJ. V; againit any but themfelves, any farther than their Arguments
■j-i-i fiiall upon Examination be found to warrant their Aflertions.
fC- We have often told you, that our Faith depends not on any
Humane Authority. Such Conceffions may ihew the vpeaknefs or
■' of him that made them, but they are nothing available
f.uAo prefcribe againftthe Truth o[ thcGofpel. And this, I fay,
ffuppofing that you could produce the Opinions of Proteftants
. Cas you pretend ) in favour of your VoBrines! But now let
me tell you, the CoUeElion to which you refer us, has been found
*;fo very infincere by thofe who have had occahon to examine
^^l*iit, that Ihould we allow thefe kind of Authorities to be as eon-
againit us as you can defire, you would not yet be able
either to advantage your felves, or to convince any others by
I 4^ them.
17. Ad Pag. 5.3 You fee, 5>V, what little reafon we have
to exped very much from thefe which in your great
H.i.;iility you have condefcended to make ufe of in order to
bur Converlion. And we cannot but congratulate .our good
0^' Fortune, that you feem to tell us you have yet fome better A^-
_ ,(1 guments
fit
4
I a. >' the freface,
CHiHem in referve •, thofe which you fay MIGHT have 5cca
rought to prove the Authority of your Church. And though
you think us fo fond of flying off to particular Difputes, tht
no Arguments cai>kccp us from them ^ yet I do hereby promife
you, that when-ever you fhall have clearly made out this Tro.
fojitiorty That the Church of Rome is Infallible., and whatfoever
Ihe propoles to be received by us is the truly CathoUek Faith
without which there is no Salvation ; and then fhew me, How f
fhall infallibly know., amidft fo many different Propofats of her
podrine, what that Faith is which this Church teachessfcff.
fary to that End •, I will from thenceforth become as blindly obe-
dient a Difciple, as the moft implicit Believer whofe Credulity
you have ever yet impofed upon with thefe Pretences.
iS. Ibid.'] For your next Allegation, That you could ne-
ver get us to take your DoUrine aright, if what I have hereto-
fore faid be not fufficient ■, I will once more put you in mind
that you mull firft refolve to anfwer from Point to Point, the
DoFlrines and PraFlices of the Church of Rome truly Refrefetited.,
before you can exped to be credited by us. And if from what
we have truly faid concerning you, you are indeed grown to be
iook'dupon (in your own words) tobeoi bad as Devils, and
your DoEtrines as the DtElates of Hell it felf-, though 1 believe in
this excefs you do fomething mifreprefent both your felves and
US', you may attribute it if you pleafe to our Calumnies againft
you, but I believe all indifferent Perfons will be able to find out
fome better Re a fans for it. ,
19. h<dPag.6.~] As for your Expofitions vi\\K\\ you from |
"hence thought fit to publifh to the World, .as your laft referve
for our Converfon ; the. World is fufficiently fatisfied with what
fincerity you have proceeded in them. And for what you add, ti
in the of this firft Point, concerning the CharaUer of dsz s
Times that we are fallen into,fuch as you fay S.Paul foretold,in h
which Afen will not endure found BoBrine •, it is indeed too true, ;
but withal it is fuch a Complaint as is equally made on all hands, ;
whilft every one thinks his own way the beft. But 1 will, in
return, fend you to another ChardBer of the fame ApofilecoU'
cerning thefe Days, which is all your own, 2 Thef. 2. verf. 'i,
to the i^th-, and I think it is fo plain, that you may with-
©ut an infallible Interpreter underftand the meaning of it.
a, 20. Aid
(i
^ Anfwer to th 'Preface] \ %
20. And thus, far you purfue the fsrmr Conjideratiatu, of
the jiAtt of the C ofitroverjy betvieen the Papifis and Proteftants in
geneyal. Your next work is to give fome accounts of your Di-
jpiaes with t*s of this Church in particular.
21. You begin with the Hiftory of the firfl: Converfion of
the Englilh by Augufftne the Monk_^ fent hither by Pope Gregory
the Great. But your account of it is fo very uncertain, that t
would willingly hope, however you quote for it, yet that
you never read one word of hina, but took it upon the Credit*
of one of your New Converts^ whofe Errors in this" Point
have as blindly embraced, as his Book teftifies him to have moll
implicitly taken up your Prevarications.
22. Ad PAg^sj^ Reply. " You tell us, That mtwith-
'■^flanding tUilong want of intercourfe with Rome, and the
Afentber 5 that Communion^ occajiond by great Oppreffions
and Perfeeutions during the reign of Pagan Kings, yet had
" there not many Errors crept into this Chrifian part of the
" Nation. For S. Auguftine found only two Cuftoms amongfh
. them which he could not tolerate^ the One their keeping £<«-
at a wrong time, and the Other fome Errors in the
" Ceremonies in Adminiftring Baptifra. Thefe two he
" earnefily follicited them to Amend, but they were Objiinate,
and would not fuff'er any Reformation in thofe two Points,
'■'-TILL God was pleafed to teftify his MiiTion, and the
** Authority he came with, by the AuthentUh. Seal ef Mi-
" racks.
22. Anfw."} In which you are many ways miflaken.
For, ifi, As to the intercourfe that you fay was a long time loft
between Rome and the Britip Churches, by realbn of the
Terfecutions of Pagan Kings •, this is not eafy to be credited c
It being the middle of the '^th Century e're the Romans left
this Jfand, and the Saxons were called into it. It was near
the middle of the 6th before the Britains were difpoffeTM of the
reft of their Country, and forced to retrench theraleives with-
in the Mountains of Wales. During ail this time their inter-
courfe with Rome, if they had any, .might well have conti-
nued •, and it was not fifty Years after, that Aufin the Monk.
came into England, idly, you fay, that found onlyf»ff
C 2 Ctiftom:
11
Bcde Lib, 2.
c. 2.
C41.1.9-
An Anfwer to the Preface.
Cnftom among the Chriftians here that he could not tollerafe.
'Tis true indeed, upon the fecond meeting that he had mhr/;e
Brimjh Bijhofs^ he told them, That though in many things they
" were contrary to the cufiom of his Churchy yet if in thofe trve men-
tioneA they would obey him^ and joyn with him in freaching the
Gofpel to the Saxons^ he would bear with them in the reji: But
did they therefore acknowledg his Authority in complying
with his Defires ? fo you would make us believe. " They were
Obliinate, fay you, TILL God was pleafed to tefiify his Mif-
^^fion^and the Authority he came with by the Authentick Seal of Mi-
" racks. As for his Miracles^ we have no great Opinion of their
Authority, fince we read in the paQTage to which I jaft now
referrM you, that himfelf lhall come with this At-
teftation. It is the DoUrine that mult give g^it to the Mir a.
c/fj, not thefc to the Doffrwe. Should an from Heaven
f reach any other Gofpel than that which we have received^ St. Paul
has commanded us, for all the Wonder, to bid him be Anathe-
But I return to the Hiftory.^ in which you fo notorioufly
ma.
prevaricate, that I cannot imagine how one that pretends in
this inquilitive Age to deliver the Antiquities of his own Coun-
try., durft betray hitnfelf fo notorioufly ignorant of it.' See,
Bcde. Loc.cic. Sir, the words of your own Author Bede., exprefly contrary to
your Allegation. But they anfwer d^ that they would do nothing
of all this, nor receive him for an Arch-Bijhop. Infomuch that
Auftin came to high words with them, threatning them with
, that Deftrudion which they afterwards, to their'coft,' met
with from his new Saxon Converts. And your ifluftrious Anna-
lift Card. Baronisu., cannot forbear making fomefevereRede-
dions upon the State of our If and at that Time, as if God
had therefore given it into the hands of the Barbarians., be-
caufe of the refraSory and fchifmatical Minds of thefe Bi-
Jhops.
Baron. Annal.
Tom. 8. An.
604.
23. Ibid.'] Reply. '■'•Tour Adverfaries f you fay ) ac{
" ledg., that when St. Auftin came into England, he taught
m^t, if not all the fame DoHrhes the Roman Catholick
Climch now teaches, &c.
244 Anfw.] If S. Auftin ( as you call him ) taught the fatee
DoUrm which i'ofc Gregory the Great taught, who feat him
t hither,
Jn Jnfwer to the Freface. \ ^
hither, and whofe Difciple we are told he was, I mult then
put you in Mind that a very Learned Man has lately Ihevv'd you
(and I may reafonably prefume you could not but know it)
that he did not teach moll-y much lefs all the Dolirines which you
now teach. No, Sir, the Myftery of Iniquity was not yet come
to Perfcdlion-, and tho-your Church had even then in many
things declined from its frfi Faith., yet was it much more pure
than now it is. 4ad you when you took this Pretence from Froteflmts A-
your Friend Mr. Brerely, look'd into the Anfwer that was at P* S7>
large made to it *, I am perfwaded you would have been a-
lham'd to have again advanced fo falfe and trifling an ObjeUion.
Look, Sir, I bcfcech you into the Proteflants Appeal, or if that Fret. Appeal,
be too much for one of your Employments, look into the Trea- hb. i.cap. 2.
tife to which 1 rffcr you; Th.re you will find, r. That the vind. of the
Scripture was yet received as a per fell Rule of Faith. 2. The Anfnr. of fern
Books of the Maccabees, which you now put into yow Canon, Pape s,
rejedted then as Apochryphal. 3. That Good IVorks were not yet P*72>
efleem'd meritorious: Nor, 4. Auricular ConfeJJion a Sacrament,
That, $. Solitary Majfes wets difallow'dby hm: And, 5. Tran-
fubfiantiation )ct unborif; That 7. The Sacrament of the
ch'arifl was hitherto adminiftred in both kinds: And, 8. Pur-
gatory it felf not brought either to certainty or to perfeSHon.
That by confequence, 9. Maffes for the Dead were not inten-
ded to deliver Souls from thofe Torments: Nor, 10. Images
allow'd for any other purpofe than for Ornament and InflruFtion.
II. That the Sacrament of Extreme V nil ion v: as, yet unformed-,
and even 12. The Pope''s Supremacy fo far from being then
eltablifh'd as it now is, that Pope Gregory thought it to be the
fore-running of Antichrift, for one Bijhop to fet himfelf above all
the reft. Thefe are the Inftances in which you have been fhewn.
the vafl; difference there is between Pope Gregory^ Dodlrine,
and that of the Council of Trent •, and which may ferve for a
Specimen to fatisfie the fTorld with what Truth you pretend,
that we acknowledg that S. Auftin when he came into England,
taught moli, if net all the fame Dolirines that you now teach.
And this may alfo fuffice for your next Argument founded
upon it, viz. ^ ;
25. Add pag. 7, 8. 3 Reply : That thefe Do&rines and
" Praciicti were tither then taught and etcercifed by the Britifh
^'■Chrtfti-
'fH' Ml ■ ■ •
U iij'' Ain
Mt.:-
f.'
iNi;
4: ti'.
y-ti , ■•f- P
K.'
M
M Anjwer to the Preface.
Chylfiiam dfo^ or they were not. If they were m tanfht
" by them, certainly w& Jhoald not have found them fo ctfily
*-'■ fiibmitting to them. If they were taught by the Eitnjh
Bijhops alfo, then they were of a longer fianding than S. Au-
ftin'^ time : and we muft either grant they were introduced
*-'-by the firft Preachers of the Gofjxl here, or evidently jlm
Jome other ttme before St, Aultin when this Church em.
'•'• braced them.
26.. Jnfw.'} A jyilemma is a terrible thing with Senfe and
Truth, but without them 'tis a ridiculous ose •, as I take this
to be. For,
1. It is evident from what I have before faid, ihnAufin
did not teach the fame DoHlrines, nor ellablilh the fame Praaices
that you do now teach and eftablilh; but did indeed in molt of
your Corruptions differ from you. So that like the unwife Buil-
der, you have ereded a fiately Fabrick^, and founded it ufon the
Sand.
2. Had he been as very a Romijh Mifmary as your felf, yet
is your Argument ftill inconclufive. Forilhereas you fuppofe the
Brittifh B^ofs fubmitted to him, they were on the contrary To
far from either obeying his Authority, or following his Prefcrip.
tions, that, as I have fhewn you, they utterly rejefted both:
and I will prefently add, that for above a hundred Years after
his Death, they utterly refufed fo much as to commmicate with
his Profelytes, nor efteem'd them any more than Pagans. So
that I may now turn your own Argument upon you, that feeing
they had fuch an Abhorrence for Aufim and his Followers,
that they look'd upon them no better than Heathens, it very
probably was, bccaufe they neither approved what he taught,
nor faw any caufe to fuhmit to that Authority to which he pre-
tended. Ycu fee. Sir, what an admirable Argument you here
floarifh with •, and how little caule we have to expefl any
great Sincerity from you in other matters, when in the very Hi-
j^ory of your own Country you fo wretchedly prevaricate, and
againft the cxprels Authority of that very Perfhn whom yen
quote for your Relation.
27. Having thus given us a proof either of your 5^///or your
Integrity in the account of the firfl Converjion of our JJland under
Pofe Gregory the Creak s you next make a very large ftep as to
the
ps.
^ fliov 1
1
1
\An Anfwer to the Preface. l yf
the progrefs of your Keligion^ aud fuch as ftill confirms me
more and more, how very unfit you are to turn Hifloriim.
28. Add pag. 8. ]| Reply. Faith and thefe Exercifes
C fay you ) taught and fraUifed hy St^ Auftin. rttere propa-
gated down even till King Henry the Vlllrfe's time.
Anfw.~\ In which account, whether we are to complain of
your Ignorance or your Vn[incerity, be it your part to deter-
mine *, this I am fure, they cannot both be excufcd.
29. I have already fhewn you that that Faith which was
found in tht Church of England in Kin^ Henry the Vlllffe's time
could not have been propagated down from the time of ^ufiinh
coming hither, feeing that Monk^ neither taught nor pradifcd
the greateft part of thofe Corruptions which were afterwards fay
degrees farought into ours^ as well as into the other Churches of
the Roman Communion. But however not to infift upon this
Fundamental Miftaks •' Can you> Sir.^ vvith any Confcience
affirm, that the Doflrine which you now teach was till King
Henry the VllfaPs time without interruption received and^
pratltfed in this Country ?
30. Firfl:*, For the whom you before bringing
as fubmitting themfelves to Auliin j your own Author Bede ex-
prelly declares that in his time (which was an hundred Years
after the Death of Aujiiny they entcrtain'd no Communion
with them. Seeing ( fays he ) to this very day it is the Cufiom of Ljb.j. cap. io.
" f^e firitains to have no value for the Faith and Religion of th
" Englifh, nor to communicate with them any more than'with'Pa.
•gans. Which Henry of Huntingdon thus confirms : That nei- Lib. 3.
ther the. Britains nor Scots, ( i. e. Irifh) would communicate with
*' the Englifhjor with Auftin their Bijhop any more than iri/^ Pagans.
So that' for one Age, at leaft, the Britfjh Bijhops then neither
own'd the j4utherity of your Church., nor had any manner of
Communion with the Members of it. But,
31. Secondly-, Have you never heard of fome other Kings
of Englefndi who, with their Parliaments, have raoft flifly op-
pofed the Pretences of the Pope, and refufed all Mejfages from
Him, and made it no lefs than High-Treafon for any one to-'
hring his Orders or JnterdtBs into the Kingdom ? W hat think
you of another Henry, no lefs brave than his SuccelTor, whom
vou
\6 An Anfwer to the Preface.
you fo revile, in his Defence of hi.nfelf agaitift hii ReheHUftf
SubjeEl^hvXyour Saint^ Thomas a Becket ? I could Add many ASs
of Parliament made long before King Henry the Vlllf/j*s time t®
Ihew you, that tho he indeed-proved the moft fuccefsful in his
Attempts to fhakeoff the Pope'>j Authority ja that feveral otW
of oay Princes hzdi (hewn him the way, and that the Ufurpati-
ens of that See were neither quietly ownM, nor patiently ftb"
mitted to by his RoyalPredecejfors. And then,
32. Thirdly, For the matter of your DoElrint^ it niuli
certainly be a great piece of Confidence in you to pr.tchdthat
this came down fuch as you now believe and praflife, from the
time of a4Hjiin the Monk^^ to King Henry the VllUh^s days. I
Tpeak not now of the great Oppoiition that was made to it by
Wicklefe, tho fupported by the Vaie of Lancafter^ the Lord
.Marjhall of Tngland^ and divers others of chiefed note in this
kingdom, in the time of Edxard the Third, and Richard
the Second. I need not fay in how many Points he Hood up
againll the Doftrine of your Charch ■, what a mighty Interdt
he had to fupport him againll the Authority of the Pope^ a .d
the Rage of the Bijhop of London and his other Enemies on that
account-, fo as both freely to preach againll your Errors, and
yet die in Peace in a good old Age. The number of his Fol-
lowers was almoft infinite, and tho fevere Laws were after-
wards made againll them, yet could they hardly ever be utter-'
ly rooted out. But yet, lead you Ihould fay that Wickkffe was
only a Schifmatick from your Churchy which conftantly held
againll him ^ 1 will rather Ihew you in a few Infiances^ that
even the Chttrch of England it felf, which you fuppofe to have
been fo conformable to your prefent Tenets^ was in truth ut-
terly oppofite to your Sentiments in many Particulars. And
becaufe I may not run out into too great a length, I will
infill only upon two, but thofe very confiderdble Points.
33. The firlt is the Dodtrine of Tranfihfiantiation: which
as it came but late into the Roman Church., fo did it by Confe-
.qnence into ours too. Certain it is, that in the i oth Century the
contrary Faith was publickly, taught araong us. Mow, not to,,
infill upon the Authority of Bede., who in feveral p^i ts of his
Works, plainly lliews how little he believed yoj. L'- tiioe of
Tranfuhjiantiation this is undeniably evident rom .Sa::-
on Homily tranllated by ^Ifrick^., and appointed . ' ivoris
■'te
jtn Jnfwer to the iPreface".
*7
time to be read to the People at Eafler before they received
the Holy Commmion; and which is from one end to the other
direftly oppofitc to the Doftt ine of the Red Prefince as efta-
blilh'd by your Council o{ Trent. And the fame tAHfrkk^'m
his Letters to Wulfine Bifliop of Scyrburne^ and to WufPlane Arch-
bifliop of Tork,., fhews his own Notions to have been exactly
correfpondent to what that Homily taught. '"'"The Houfell
C fays he) « Chriftts Bodye not bodclye, hut ghoftlye. Not
the Bodye which he fuffred in, but the Bodye of which he
ffafe when he blejfed Bread and Wyne to Houfell a night
before his fujfring., and faid by the blefled Bread, Thys is my
" Bodye, and agayne by the holy Wyne, This is my Bloud which
'■'■if jljeddfor manye in forgivenefs of Sins. Vnderftandtjowethat
" the Lord who could turn that Bread before his fuffering to his
" Bodye, and that Wyne to hit Bloude ghoftlye, that the felf-
'•'fame Lorde blejfeth dayly through the Prieftes handes Bread and
" Wyne to his ghoftlye Bodye and to his ghoftlye Bloud. All
which he more fully explains in his other Letter. Nay it ap- h. de Knvch-
pears by a Recantation of Wicklefe mention'd by Knyghton^ that ton de E^nt.
even in the latter time of that Man's Life there was no fuch Anglke i. 5.
DoUrine then in England as Tranfubftantiation*y)wh]}.c\fiy im- P-2i547>254S.
pofed as an Article of Eaj^ By all which it is evident that
your great DoSlrine of tnsf^eal Prefence with all its necejfary '
dp}!endageSi was not, as you pretend, propagated down from
'Auftidi to King Henry the Eight's time, but brought in to the
Church fomehundreds of Years after that Monk^dkd.
34. The other Inftance I lhall offer to overthrow your Pre-
fences is no lefs confiderablc, viz,, the if'orjhip of Images. It
is well known what Oppoflrion was made not only by the
Emperor Charles the Great, and the Fathers of the Synod of
Franckfort,, but by the French Clergy in their Synod at Paris,,
and by almoft all the reft of the Bifops of the Weftern Church
againft your pretended General Council of Nice, wherein
this Dodrine was firfl eftablifh'd. The Definitions of this
Council being fent to the Emperour out of the Eaft, he tranf-
mitted a Copy of them into England. Hereupon Alcuinus, who
had formerly been his School-ma ft e-r, wrote an Anfwer to him
■ in the Name of the Clergy of England, to declare their diflike
of ths Doclrine: and the account of which our ancient Hi-
fiories give us in thefe words. "■ In tlpe Tear from the Incarnation
D "of
tS
Hoveden. Am-
Dill, ad Ann.
792. Simeon
Dunelm. Hift.
p. 111. Mat.
Weft, ad An.
793. Spelm.
Cone. Tom. i.
p. 3od.
[An Anfmr to the Preface,
See IbHOHHs.
" of enr Lord 792 Charles Kirig of France fent to Britain a Sy.
node Booke which wm dinged HMO him from Conllantinopie"
" in the which Book, ■' Many things mconvenim andcmtrgrje
to the true Fayth were found: in efpecial.^ that it was efia.
hlyjhed with a whole confeM almofl of ad the Learned of the Eafl-
« no lefs than of three hundredth Bifliops or more^ that Aid
" ought to worfhip Images, whiche the Churche of God DOTti
o^VTT ERLTE AB HO R RE. Againfi the whiche AU
cuine wrote an Epiftle wonderoujlye proved ly the Authoritye of
Holy Scripture, and brought that Epiftle with the fame Booke
and Names of our By (hops and Princes to the King of France!
And thus neither was this Doftrine nor" Pradice propagated
down from Aufiin to King Henry the Eighth \ but on them-
trary unknown to Au^in.^ and rejected as you fee by the
Church of England.^ alraoft 200 Years after his firft Conver-
fion of it.
35, Ibid. 3 And this may fufhce to Ihew both your Skill
in Church-Hifioryand the little pretence you hare for
that vain and moil falfe Aflertion, ^''tbat your Religion was
taught and prabiifed by S. Auftin, and propagated down even to
" King Henry the Eighth'j time; whereas indeed it is made
up of fuch Corruptions as crept u^o it long after his Deceafe.
Your next bulinefs is to rail at Henry the Eighth, which
you do very heartily, tho let me fell you that better Men than
you are, even of your own Commuion.., and who were much more
acquainted with the Affairs of thole Times, fpeak better things
of him. And had he been as bad as you are able toreprefent
him, yet I could fend, you to fome of the Heads of yont
Churchy who have as far excell'd him in Wkhednefs as ever anj jg to \
of your Canonifis have pretended they did in Authority. But
the Merits of Princes, as well as ordinary Perfons, are mea- ,j lieny
(ured by fome Men, not according to their real worth, but as [jj
they have ferved their Interefls, or oppofed the Ufurpations. ;a!rj£
And tho King Henry the Eighth be now, fuch a Monfier., yet tDnch
had he not thrown off the Pope''s Supremacy, you would have ^
made no difficulty to have forgiven him all his other Sins whilft iij)
he lived, and would have found out fomewhat to juftify his
Memory now he is dead. We know how one of the belt Fop"
of this laft thoufand Years called Heaven and Earth to cele-
brate the Praiics of a Traytor that had murder'd his
: 'and
An Anfwer to the Preface*
%
St;?!',
•tisfe and pollefs'd himfelf of his Emfire. And Cromwe/l himfelf,
tho a Ufurper, and Heretick, yet wanted not his Panegyrifts
fiRu among thofe pretenders to Loyalty, who now cannot adbrd
^iiir ^ 8®°*^ word to the Honour of a Prince, from whofe Royal
Line their prefent at this day derives his Right to
the Crown he wears.
^ „ 36. But however, were the Vices of that Prince otherwife
never fo deteftable •, yet I lhall leave it to the World tojudg
who proceeded with the molt Care and in the F^int
you infift upon of his Divorce with Q. Catherine .• the King
*^7 who confulted almoft all the Learned Men, as well as the molt
- famous Vniverfities of Europe, and then afted according to their
T Determination : Or the Pope who by his notorious jugling with
7!®'- him in the whole procefs of that Affair, ihew'd that he re-
foived to decide it not by any Laws of God or the Church,
but meerly as his greater Interefts with the Emperor or the King
ici: Ihould move him to do-
lit^' 37. Ibid.'^ The next Itep you make is from King Henry,
OT' to his Son King Edward the Sixth. And here you tell us,
Fff'.
Reply, p. 8.3 That as Schifm ii commonly follow''d with He-
" refy, fo now the Protector, who wot tainted with Zuingli-
" anifm, a Reform from Luther, endeavour'^d to fet it up here
in England.
rtr.
In which you again diftover your Zeal againlt us, but not
according to Vnderjianding. There is hardly any one that knows
^^■^ any thing of the beginning of this Reformation, but will be
jf'ji^able to tell you that the chief Infirument of it was one whom
I® iM^/oU' have not once mentioned, ^rch-btfhop Cranmer. I will
J. not deny but that the Protedor cbncur'd with him in his
"f'7 ledgn, but whether he was Zuinglian, or what elfe, neither
^ who on this occafion is ufually
, your Oracle, feems rather to think he was a Lutheran, tho ealie
'..to be moulded into any form. But this I know, that had you
P^'j^frubcen fo well vers'd in thefe things, as one who pretends to
P®, write Hiflurical Remarks ought* to be, yon would have fpared
'iUX'rl that idle Refledion of Zuinglhu\ being a Reform from Luther,
it being evident to thofe who underftand his thflory, that nei-
r® 'ther himfelf, nor the Cantons in which he preach'd were ever
"9
D 2.
Lutherans.
See your Hift.
Coli. p. 103.
Hofp. HiA. Sa-
eram. par. 2.
p. 33. Lampa-
diuspar. 3. p.
439. Scultecus
Annal. ad An.
151^.
10 ^ Jnfwer to the Preface.
LutherAns. But on the contrary, whereas Luther appear'd but
in the Year 1517, Zuinglim began to preach againft the Cor-
ruptions of the Church of Reme fome Years before, when the
very Name ef Luther was not yet heard of: And had feveral
Conferences with Cardinal Matthews then in Switzerland to this
purpofe, before ever the other appcarM in publick againft
them. So unfortunate a thing is it for Men to pretend to be
witty upon otheis, without confidering their blind fide.
But you go on i
j8. Ad pag.9. "] Reply. " And from that time the Catbo-
lick Dodrine which had been taught by our firft Apofties
and fropagated till then, began to be rejeUcd and accnfcd
as Erroneons, Superftitinus, and Idolatrous, and they who
profefs'*d it, perfecuted.
jinfw, ] This is ftill of the fame kind, as falfe, as it is
malicious. How falfeit is that the Dodrine you now profe/s
was either planted here by our firft Jpcftks, or propagated till
this time in tht Church of England, I have already Ihewn. And
for the Ferfecution you fpcak of, methinks you Ihould have
been afham'd to mention that word, being to name Q. Mary's
Reign in the very next Line. But what at lad did this Per-
fecution amount to? Were any Roman bani[h'd,or
put to death for their Religion ? Were the Laws turn'd againft
themor any Dragoons fent to convert them ? No •, Bonntr
and Fifher, and two. others, Heath Bifjop of bVorcefter, andBrf)!
Bijhop of Chichefter were deprived of their Bijhoprifks, and.
the three firft itnprifen*d. A very few of the inferiour Clergy
fuftered in the fame manner, and all after much provocatiwi.
This was the very utmoft of what you call Ferfecution; and
foon after we meet other kind of Frials: For this King dying,
39. Ibid. ] Reply. You tell us The Catholick^ Religion
" began again to bud forth under Mary.
'i
alnfve. 3 And then as if you were afraid of burning jom
aeCs co'/it thofe Fires which Her * Ferfecution kindled againft
TaRefi. oriya- USyou immediately pals to Her Sifter s Succejfion: And
yUlasp.4, 5. to whofe Reign I will fo far comply with you, as to i»fs
t with-
\An Jnfwer to the Preface,
without one word of refleS-ton, which you know I might here
have occafion enough to make.
40. Ibid."2 Reply. " But that Bud being early nipped by her
Death, (^een Elizabeth, by the Advice of the new Conn-
cil which [he chofe^ and to fecure her felf in the Throne^
refolved to deflroy the Catholick Interefi, and fet tip a
Prelatick Proteftancy, which might have the Face of a
Church. But other pretended Reformers oppofed her Pre-
" lats, and call d their Orders Anti-chriftian, and would
needs have the Rags and Remnants of Popery,' as theycal-
led the?n^ taken away: Telltng them, that if the Word of
God WM to be the fole Rule of Reformation, fuch things
as were not to be found in that Rule were certainly to be re^
'■'"jelled,
Anfw. ] The Method by which Queen Eliz^abeth proceeded
In hQv Reformation, was fuch as will fufficiently juftify both her
Piety znd Prndcnce in the choice of it. Never was more care
taken that nothing fnould be done out of Interefi or Pajfion •>
bat all things be eitabliflfd upon the belt and fureft Foundati-
ons. And had not fome mifguided Zealots, out of a too great
AjfeElion to thofe Models they had feen abroad, run intounrea-
"P " fonable at Home, ibt Church of England had at this
n? "'i r day been the moll fiourijhing, as it is the nioft Primitive Chwch
'y.'* ^ twy * t VO/ J
in the World.
41. But though this then be a Matter juflJy to be lamented
by Us, yet certainly you have no caufe to complain of that
ff! gt^3t ^lueen's proceedings towards you. It is well known how
ifrftS'!- Ycai s pafs'd before any fevere Laws were made againll
'M'if^ Recufants •, and how the Attempts of the Pope, and the King of
yooci''^ from Abroad, and of your Brethren in compliance with
Ji'f'f"''them at Home, forced her to that Severity, which was after-
, wards, but with great Moderation, ufed againll you. Bonner,
ft( though infamous for his Cruelties in Queen Marfi days, was yet
,.\|arT' fuffered to go in fafety now. Heath lived not only in great fe-
, cutity, but even in favour with the her felf Jonfialnnd
jjiifflt"' Ihirleby, found a Retreat with the Arch-Bijhop at Lambeth:
Therell of the Bifiwps continued in quiet amongll us;, only
three chofe to retire beyond Sea. When the High Commijfion
was
11
11 Jn Anfwer to the Preface,
was eftablilli''d for viftting the Churches of EngUnd^ they were
cxprcfly ordered by her Majefiys InjunBiom to referve Penfions .
for thofe that refufed to continue in their Benefees: And the
Reformation it felf appear'd fo reafonable to them, that of
nine thoufand four hundred beneficed Men in Englt^d, there were
but fourteen Bifhops^ fx Abbots^ twelve Deans^ twelve Arch-
Deacons^ fifteen Heads of Colledges^ fifteen Prebendaries^ eighty
Reblors of Parijhes that left their Benefices upon th'', account of
Religion, Confider, Sir^ this procedure, and then compare it
with that of the §ueen her Silter •, or if thefe things be too
far out of your reach, look upon the Afethods that have been
ufed in our Neighbour Country^ and that not in the fevcre Ac-
counts of any particular Perlbns, but in the publick EdiEs, in
the Report which one of your own Party, Monfmr le Fevre
has publilh'd with the King''s Permififion •, and then fay freely,
which has molt in it of the true Spirit of Chrifiiamty^ the
meeknefs whereby this Princefs eftablifliM the truth in her
Kingdoms,, or that furious Zeal which has been emplofd to root
it out of this Other.
42. AdPag.gr\ Reply. From that time (you fay) the N(«-
tion has been varioufly agitated with Dijputes.
\Anfw.'} And give me leave to tell you we are in great mea-
fure to thank you for it. They were your that creep-
ing into Chambers and Conventicles,, under pretence of a purer
Reformation, endeavoured to divide us among our fclvcs, and
efpecially to draw as many as they could from the Eftablilh'd
* Ste Foxes & Religion, which you have ever the moll hated. Such was Faith-
rirebrands, full Commin in the ^th Year* : Father Heath in the iod' of
Fivti,&2. that ,^««'s Reign : and bothdifcover'd to be in Maf-
f5«CamdenV ^uerade. And it was in this very Year t 1568 that the PHritivs
num I 6^2' chiefly began to appear : And the Heads of them which our
Hifierians mention, Hallingham, Coleman, and Benfon, are
named in a Letter that dropt out of Father Heath\ Pocker, to
Foxes and Pire- j^ggj^ fomeof your Emijfaries. How far the fame Policies
p" £d.3(,'' have kept open our Divifions fince it is now no longer a Myflt-
AS.Bram- t'y. We know how Provifion has been made to tutor up Scho-
Pairs utter to lors, not only in Learning, but in Handy-craft Trades too, in
AS.Ufher. Italy, France, Germany, and Spain: How th6y hive been
taught
jin Anfwer to tJ?e Preface, 15
taoght twice a Week regularly to difpute pro and rw, con-
cerning Treshytery^ Indefen^ncyt Anahaftifm^ At^ifm j every
one to take his part among us, according as his Fancy or Genius
leads him. Who was it but a %x..Omers Jefnit that confefsM Texts and Fin-
( as we are credibly informed ) that they were twenty Years krands. Pan 1.
in hammering out the Sed of the fakers ? And indeed the 7-
Principle they go upon to refufe all Oaths^ is a neat Contrivance
for Priejls and Jefuits to avoid the Oaths of Allegiance and Sh-
fremacy^ without a poffibility of being difcover'd. But this
may fuffice to fliew how unreafonabie you are to complain of
thofe jDmy?o«/which your felvfes have in great meafure been
the Authors of amongft us : and lhal), I hope, make us here-
after better underftand one another, than to give you any Ion-
gcr the opportunity of keeping up thefe Differences aiwngfi: us,
and then 1 am lure we need not much fear whatever you can do
in your own Shapes to ruin us.
43. Ilnd.2 '"^During this Time, you fay, all things were
" carried to an Extremity againil you : fo fHriotu was our
rage againfi the Truth.
Anfw, But certainly you here again mdke Hijiory, and do not »
report things as they truly pafsM in thofe Days. I am fure if
we may conclude any thing, either from the Writings or Atiions
of thofe Times, nothing can be more moderate than we lhall
find them both to have been. It was then our XXXIX Articles
were drawn up, and in which I am confident you will not have
the face to fay,that things were carried to any undue excefs againft
you. And if the Homilies in fome Particulars may feem fome-
what fevere, yet I believe there are but few Expreffions in them
that you have not very well deferved. But this firft; Dream gives
you occafion in the next Paragraph to run into a contrary Ex-
travagance, and that as groundlefs as the foregoing.: For
yon, add,
. 44, Ad pag.^, 10. 3 Reply. '■'^That things growing calmer in
" King James and King Charles the firft Time, fuch Calum-
" nies and Accufations (as had before been ufed) were
looked upon by the more Learned Party as the EjfeHs of Paf-
fion : and Moderation taught them to acknowledg the Church
"of
iff-'ls 1
11 a'-'
14
j{n Jnfmr to the 'Preface,
" of Rome to be a Mother-Church, and that Salivation t$/u
'■'"to be had in Her. That many of thofe Acmfations which
were brought againfi Her^ were but the Dreams of difraidtd
"• Brains and the more moderate Perfons begun to Icek^ tipn
Her with a more favourable Eye.
45. Anfw. 3 I wilh you had here given us feme Proofs of
what you fay, that fo we might have known who thefe Lear,
tied Men were, and what thofe Charges that they begun to leave
off againfl: you. It is well known how earneftly King James
wrote againfl: your Church •, King Charles the frjt was your
avowM Enemy even to his Death: The mofl; Learned Men of
thofe Times have left fuch ^ilumes againfl: you as you never were,
nor ever will be able to Anfwer : and I fiiall hereafter (hew
you, that even thofe whom you alledgc as excufing you from
Idolatry ( which is I believe in your own Eftimation, our feve-
reji charge zg^infk you) are for all your Pretences, far from
thinking that there is either Falfhood or Calumnie in fuch an
Accufation.
4<5. It is therefore great Confdence in you, without the leaft
ftiadow of Authority for what you do, to reprefent fuch E-
^ minent Perfons as Favourers of your Doftrine. But this has
been ever your tVay, and we ought not to wonder at it, feeing
we can remember the time that we our lelves were reported to
be Popifjly affeBed: and it is but a few Months hncz that fotne
of you put out a book to fliew an Agreement at this day hetmtn '
the Church of England, and the Church of Rome •, though 1 fop-
pofehe may by this time begin to repent of an undertaking,
which has brought nothing but infamy to the Amhor of fo falfe
and fcandalous an Attempt.
47. What you mean by our acknowledging your Church
a Mother.Church, I do not very well comprehend. We con-
fefi indeed it was a Roman Miffienary that efpecially contributed
to the Converfion of the Saxons: and this I believe no Man,ever
denied j but let me tell you, that if /our own Hiftorian Bekbt
to be Judg, our Country was much more beholden to the lahom
Anfwer to Red- and Prudence of the5ci?fj& French,zhnn to the Romans. Look in-
jor. & Ar.thority ro the Account that has lately been given by a I^earned Perfon of
pag.^^jd^c. ■ Church in His Anfwer to One of your New Converts. There
you will find that they were Coiumba, Aldan, Ced, Ceadda,
Fin0,
j4n Amfwer to the ^reface% % 5
A(1*'
tinan^ Colman^ Trnmhere, Agilbertm^ and FeliXy that rellored
Chrijitanity and propagated it among the Saxons ^ when the
planting of it by Aafttn was almoft lolt. Infomuch that at the
' "'i' Death of Dcus-dedit Arch-bi(hop of Canterbury^ there was in all
Brhtain but one Bi^so^ of Roman Ordination^ remaining i viz..
Wini.^ who called in two Britti^i Bijisop to his Affiltance for the
■■•Kit Ordaining of Ceadda to bs Areh-biflx^ of Torf^. And to Ihew
what great Obligations we have to own the Church of Rome as
Ft:® a Mo^er-Church •, when things are now in peace, and the Raf- . .
chal Controverfy laid a fide, and great Hopes that all things
vyould come to a right nnderftanding, Wilfrid returning from
Rome.^ revived again the Old^arrellsy and forced Co/;«<w» and
his followers to retire into Ireland ., St. Chad to leave his Bi-
•'■til: Jhoprick. of Torand fo deprived our Country of the benefit
■ of fo many excellent Bafiors^ as Bede himfelf, no Friend to
)«*;; them, could not chufe but give an extraordinary Character of
r ilij them.' But that you may fee what little reafon we have to ac- See de
'tiik knowledge your Church above all Others to be our Mother'Church, Minifl. Angl.
I will lay this whole Affair in fliort before you. Our whole
//7W heretofore was divided into four Languages-, of Britains,
p-j;. Scots, PiSis, znd Englijh. As for the Britains, they were fo far I.2.C.2.
yojrf' being Converted by Aujlin, that at his coming he found
Lfi zxsEftablifPd Church zmongft them, and that utterly refufed
to have any thing to do with Him. For the^cofj, they were lbid.l.r.c.13.
'yy. eftabliibi^d Chrijitans hdove Aufiins Time,mdtr PalUdm their
Bifsop-, and your own Annalifi carries their Gonverfion yet adAnn.
^^7; higher. The embraced our Faith at the preaching of 42p.
^^^[.. Cohmbanus., who came hither out of Ireland, 32 Years before
AtAiins arrival. And laftly, for the Englifi, tho we are far Bede.\.i.c.±,
' from detracfing any thing from the Labours of S. Aufiin, yet
neither may we forget that the Glory even of their Converfwn
is not his alone; but muft be afcribed to thofe other Holy Men
who were His Fellovo-workers in the Uofpel, Felix, Aidan, Cead-
Lethardus, &c. and forae of which had begun before Him,
and prepared the way for that fuccefs which afterwards attend-
cd his Preaching.
ll-\ 48. As to what you add, that they began to confefs then
too, that Salvation was to be had amongft you -, it is what we do
-^1. more deny at this day. We do hope that/owe Men
f Cii' faved, becaufe we hope there may be fime
^ _ E ■ - in ■ •
An Anfwer u the deface,
in your Chnrch who live in a more excufable Tgnoram of the
'Truth, and that thefe holding ftill the Foundation^ and being
ready to fnbmit to any Convidtion that Ihould be ofFer'd, may
by God's Grace, and a general Repentance, even for their very
Errors among the reft of their unknown Sins, be faved throogh
Faith in Chrifi Jefus. Bqt yet that you may not wijla^ our
Charity, give me leave to tell you,
( I.) That we think it much more difficult for any one to
be faved in your now, than it was before the
tion; becaufe that then your Errors were neither fo well known,
nor fo fully refuted as they have been fince : and therefore l^-
norance was in thofe Days much more invincible, and by con-
fequence more fit to excufe than it is now.
f 2. ) That for thofe who live, as you do, in a Country Yihtxe
you might, would you fincerely apply your felves to it, find
fufficient means of JnflruElion, it is yet more dangerous than in
thofe Parts where thefe Helps are wanting.
But efpecially (3.) will this hold good againH you whom
God has call'd to be the Faftors of h'u Church, and whofe Cha'
roBer engages them to be in an efpecial naanfier, fedulous and
inquifitive-, Earneft in their Prayers, and unprejudiced in their
Defires to know the Truth, more than againft the Lay-members
of your Church. So that however we will not judg you, yet
neither can we with any comfort fay that God will acquit
you.
And C 4.) for thofe whom by this Argument you endeavour
to draw away from usThat we confefs that Men in ym
Church may be faved, but that you utterly deny that they can
be in Ours, and therefore it is beft for them to be on Tours,
that is, the faferStde. If they do indeed ule all poffible means
to be fatisfied in the Points in debate betwixt us •, if they in-
differently apply th^mfelves to the examination of them-, and
after a diligent trial,remain at laft convinced in their Confeietices
that yours is the befl and yurefi Church ^ we ihall then be en-
couraged to hope well of them, as we do of others of your Com-
mumon, notwithftanding luch a change. But now, fhould to''
refl, or Prejudice., or any Humane Motives chance to have inter-
pofed to byafs their Judgmcntsfifth^y chufe yonr Religion,w\th-
out this dilige/it, andin.partial F.X'*!mnation,'drA fiiffer ■ lenifelveS
Without Reafon to be /educed by you; We muft freely piofefs
Anfwtr to the Trefacel
onr Charity in this AlTertion is not meant for them ; nor do W6
think yonr in thisC<«ye any way of Salvation at all to
fuch Converts^ much lefs a fafer than that of the Church of
BngUnd. In Ihort, the Sum of this Matter is j We hope ho.
mfi Men may be favtd in your Commmion *, but we are fure
tliey Jhairbe in Ours. Whether God will condemn you for
profelDng Errersthzt you do not know to be fuch, we cannot
tell, we believe he will not» Sure we are he would damn us,
fltould we who are convinced of your Corruptions^ be feduced
by any bafe Motives to go over to you. And this- is' enough
for M to know •, The Other is your Concern^ and do you look^ to
it. But you go on, and tell us;
49. Ihid.^ Reply. '"'"That the Averjion which the People had
•' imbibed from fo long continn'd Slandersy could not be re-
" moved j and the ariftng Fadions in the State blew up the
Coals afrefjy and pretended this Moderation was nothing
*''bj(t an inclination to Popery, which fo frighted the Mo-
bile, that they were ready to join with any Party that pre-
tended to fupprefs fuch a Monfier as they thought it to be :
Prom henQe came Rebellions, and the horrid Murder ef
" King Charles the Pirfl.
50. Anfwl} That the People had an Averfion to Popery then,
I can eafily believe, from what I have the fatisfadion to find
in them at this day. But that this Averfion fprung from any
Slanders: that had been laid upon you heretofore, I no more be-
iieve, than I do that it proceeds from our Mifreprefenting
your Dodtrine now. No, Sir, believe me, there is enough in
Popery to make an honefi Man hate it, without raifing any Ca-
lumnies againft it to render it the more odious: and I do not
jetfiit®;'' find fince your Endeavours to vindicate your felves againft us,
that it begins to be at all more liked than it was before.
51. For what you mention of the Original of the Civil Wars
ne in king Charles the Pirlih Reign, I readily grant that the fears
of Popery contributed much to blow up the People into Rebellion.
I0M But I am perfwadedwe muft look foraewhat farther, if we
.0111^- mean to rife up to the true Authors of them. Shall I tell you
freely what I think ? I do believe there was more at the bot-
' torn of thofe Civil Wars.^ than either the People did then be-
i Itself i E 2 lieve.
aS Jn Anfwer to the 'Preface.
iievejOr it may be the wifefi Men are at this day able fufficientiy
to dive into. But yet thus milch we do all know,
li?, That the hirafelf in the very firft breaking outof
them, obferved, that the Fanaticks proceeded upon PopijJ,
See tie King's ciples againli him.. '■'"Their Maxims (fays he)' m the fme
Urge Declar.a- t< JefuitS their Preachers Sermons have been deliver'd in
kont the Scotch Phrafe and Stile of Becanus, Scioppius, and Euds.
rou es, p.3,4. Johannes. Their poor Arguments which they have deli.
ver''din their Stdiuom Pamphlets printed or written^ are taken
'"*■ almoin verbatim oat of Bellarmine and Suarez ^ and the
his Ma'eli "s " ftansvohich they have tifed to induce a Credit of their Condufms
'l)eclli-at!%ter " Profelytesy are pnrely and meerly Jefuitical Fables,
the Battel at falfe Reports^ falfe Prophefies, pretended Inipirations and Divi-
Edg-UilLKUgs " nations of the weaker Sex •, As if now Herod and Pilate were
Works, part 2. u g^gg again reconciled for the rnin of Chrilt and'of his ttae ke-
pag. 213. gt ]jgion and Wor(hip.
2. That in the Year 1^40, there was difcover'd to the
Arch'Biflsop of Canterbury a Defign, in which the Pope, Cards-
nal Richlieu, many of the En^ijh Papifts, but efpeciatly the
JefuitS, were concerned in flirring up thofe Divifions that had
jull before broke out in Scotland, for the Ruine of the Ki-ng and
of the Arch Biflsop. This may be feen at large in the Htfto- .
W.3..P.1310, yjfjof tfiofe Times, and the very Papers themfelves may be
found in Mr. Rufhworth's ColleSiionf,
3. That Sir William Bofwell, his Majeffy's Refident at that
Time at the Hague, and to whom this Difcovery was firft
. made •, did find out '■'■ that the Romifh Clergy gultd the mijled j
See in m Life of u p^yfy gj- ottr Englifh Nation under a Puritanical Drefs. Ibat
f ind. received Indulgences from the See of Rome and Couh-
Letter 17. " cii of Cardinals, to educate their Scholars in Principles and Te-
'"'•nets contrary to the Epifcopacy of the Church of England.
That within the compafs of two Tears, above fixty of the Remtf
Clergy wtre gone out of France, to preach up the Scotch Co"-
venant, and to pull down the Englifh Epifcopacy, as being the
'"'■ chief fuppert of the Imperial Crown of our Nation.
4. Thzt Arch-bijlsop Bramhal being in France, fome time af-
tor the King^s Death, did there learn how all thefe things
Sh B;'itfherV were managed : That in the Year 1646, ahove an hundred
Life, 293. Let-: pigffjijii Clergy were fent over into England j who were molt of
ttr, p. 6i\. Soiildter} in the Parliament Army y and were daily to cor-
refpond
I
Jn Jnjwer to the Freface. 2p
"Ibi, refpond with the Romanifts in the King's Army ; ThiJt in the
ilirc;: Year i<547. they had a Confith with one another, wherein
they difcourfed about the Death of the King., and England^s
being a Commonwealththat hereupon the Romi[h Orders wrote
to their feveral Convents, but efpecially to the Sorbonifls, to
know whether it might be lawful to make away the King and
the Prince f In ihort, that the Sorhonijl's return'd, lhat it was
lawful for Roman Catholicks to work^ Changes in Govetwments for
the Mother-Churches Advancement^ and chiefly in an Heretical
Kingdom, and fa lawfully make away the King.
5. * That after the Engagement at Edge-Hilf feveral Rsmijh * Salmorcc
Priefls wetQ found among the flain of the Parliament Army. Hift. des troo-
This Father Salmonet declares in his Hiftory of thofe Cm/hies d'Angle-
Wars, printed in France, with the allowance of the King: and^5-
adds, that the Parliament hzd t^o Companies of Walloons, be-
fides others of that Religion in their Army.
6. When the Rebellion broke out in Ireland, it was we know ,
blefs'd with his HoUneffes Letters, and affifted by his Nuntio,
whom he fent on purpofe thither for that Service.^
t Laftly; Monfieur du Moulin has confirm'd this with f Anfwtr to
feveral plain Inftances, which he declared himfelf ready to Philanax An-
make a legal Proof of before his Judges, and after 17 Years S'icus. ^ag.61,.
attendance, in a new Edition of his Book defired once more
that he might be called to account for it, and yet died without
being ever attempted to be difproved.
Thefe things, I fay, we know of th\s Matter, and therefore
tho 1 do confefs that the Fears of Popery was the pretence to
blow up the People, yet whether there might not be fome
'other Perfons and Defigns at the bottom, I {hall leave it to the
Reader to confider what Credit he will think fit to give thefe Re-
lations, and then judg as he fees Caufe,
52. Ad pag. 10.] Reply. '■'■During this U^ar, there was
( you fay ) a good underjlanding between the Papifts and
'•'■ the Prelatick Party, which was the caufe of-a no lejs
pleafing Union after the Reftauration of King Charles the
" Second till Shaftsbury and his Adhe-rents Invented a ma-
"■ licious Calumny, laying a pretended Plot to their Charge
The Truth of -which being deteEled by a fubfequent real
'J One, the more moderate of the. Church of England
" begmi
|||:|i'*blp
;>■; III'!
pi
mPH,
i.'
: > •. V
't ■
i
:,.■•• .ti" , 1' ■;
ir f
W0t
% *
•^.i
.. if »
> ^
\\
3<5
jin Jnfwer to the Preface,
begaft to favour them • Only jlill the Laws enaUed againfi
" them being in force ^ there mre Per fans enoHgh ready to
" 'j^Ht them in Pxecation,
'Jnfrv. 3 To all which I have nothing more to fay, but that
being come now to the Affairs of our own Times^ I fuppofe
every Man is already fatisfied what tc believe as to thefe
things ;■ Or, if he be not, I am fure there is nothing here to
direft him. The account of thefe Trmfalt tons have been puff
lifh'd by; and thofe whodefire more nearly to con-
lider them, may recur to the Htftery of the Utter of the Plots
mention'd •, and to the feveral Trials and Narratives, efps-
cially to Mr. Coleman s Letters, for his Information in the
former.
53. Ad pag. II. 3 Reply* f of are were Affairs,
" when it f leafed Cod to take to himfelf his late Majefty:
" No fooner was his prefent Majefty afcended upon the Throne,
" hut he declared Himfelf a CathoJick : yet was pleafed to
" declare that he looked upon the Church of England as pro-
*' ceeding upon Loyal Principles, and that he would protelt
Her. This gairid the Hearts of that Party, and had fo
*'■ much Power over the Parliament, that mtwithfanding the
Conclufen of a Sermon preached before them, in which it .
was declared, that an Englijh Man might be Loyal, but
" not a Papifl, that Parliament tefiifed its Loyalty to fuch
a degree as Jhali never he forgotten.
And thus after a long Story nothing to the purpofe, and.
that too fraught (as we have feen) with many FaIfifications,we
are at lafl: come to the Point to be confidered, of the Contro'
verfies that are now depending betwixt the two Churches, and the
Original whereof you here recount to us.
54. Ad pag. ri, 12.3 Reply. This was the occafonof cur
^'[following Controverfies, and the firfi thing that appearedin
" Print dgainfi the Roman Catholicks, tho the Author of
" the Prefent State of the Controverfies would not take no-
tice of it. And the more confdering Men of your Party
( yen fay) loofCd upon it as the throwing oat of the Gauntlet,
and
Anjwer lo
" and bidding defiance to all the Catholicks of England. This
~produced a Remonftrance firom you, and that an Anfvver
from the DotSor, and there ( as almoft all our Contro-
verfies have done fince) it ended, tho a Reply rcas pre-
pared and approved of. But it roas thought fit by thofe ( who
were to be obeyed^ to let the Controverfie die, rather than
ftir Hp a Religious Litigation upon a Point which not only
the Protejlations of Catholicks, but their Prapices had jufti'
fied them in.
55. Anfw. 3 What>o« thought of that Paflage in Dr.Sher'
lock's Sermon 1 cannot tell but others think that by your Cla-
mours again ft it you have given the Dothr occafion to fatisfy
the TVoAd that what he had faid was but too true. And fince
you tell us that there is an Mfwer ready prepared and approved,
and that the Controverfial Spirit is now let loofe, lb that our
Quarrels will not be much increaled by fuch an Acceffion, I dare
fay the BoUor will be very glad to fee that Anfwer, and whe-
ther it has force enough to convince him of his Mifilake. As
for your pretence why you declined engaging any farther in
this Dtfpme, viz. ''' That it was a Point, which not only your Pro-
'''■ teftations, but your PraUices had juflified you intho 1 readily
acknowledg that the Englijh-man has in many of your Commu-
nion been too ftrong for the Papifi;, ( and far be it from us to
detract from their worth ) Yet as to your Afiertion in the
general, that both your Protefiations and PraUices have fuffici-
. ently juftified you in this Point, give me leave to tell you that
we are not very forward to credit the One, becaufe we have
known too much of the Other. We cannot fo foon forget the
Names of Mariana, Suarez., Bellarmine, of Parfons, Stapleton,
and many of yone Communion, as not to remember what
, fort of Loyalty has fometimes been taught in your Schools, Who
were they that Sainted Thomas a Bec^t, and have applauded
even the AJfaJfines of fome Princes fince,but the venerable Heads
of your Church ? And in what efteem Campian and Garnet are at
this day among you, we are not ignorant. When that wicked
^ ' ' Wretch J.Caftell aflaulted Henry the Fourth of France, he found
^nA^ologiB: among you-, and the Arreft of the Parliament of
Paris againft him, ftands at this day among the prohibited
(ji> Books ijithe laft Index at Rome. They were thefe
things
3^
Jn Anjwer to the Preface.
James the Firft, to fet out his Ad-
things that moved our K _
monition to all Chriftian Princes againll you; and even that your
Card. BelUrmine was not a(hamed to anfwer, in defence of bis
DoiTtrine of the Popes Authority over Kings : In fhort, he that
would know what Credit is to be given to you in your Alierti-
on as to this matter, need only recur to Mr. Foulis ColUUm,
and I am confident he will then confefs that the dtftinUion the
JDoElor made in behalf of his Country-men of your Religion.^ is
the heji Apology that can be offer d, and the moll to the Ho-
nour of our Nation,, tho it may be not fo much for the Credit
of your Church, viz. that your Principles confidcAd, the Englilh
Man may be, I will add, and has often been found Loyal, but then
he has laid afide the Papijl to be fo.
m
0.1
«[fOO u
cAffefflbl
''Tted
"mUi
55. Ad p. 12.^ Reply. You tell uS) "TW this Impurnm
of the Dodor's, joyned with the Mtjiakes that ntoB Men
" had conceived of your DoBrine, gave occafion to the Reprc-
" fenter to jhewyour DoBrines truly as they are in themfelves,
*■*' without the mixture of the particular Opinions of the School-
men, or the Pradtices which are neither univerfally nor ne-
cejfarily received.
to mil:
vitdttcs.
■m litm
- zrHimlflt
'Anfw."] And this Book, tho it produced not any manner
of Authority for its Reprefentations, and was contrary in moU
Points texlYtt Opinions of the chiefefl: Writers of yowv Chureh,
foon received an Anfwer in every particular. There your
DoBrine was truly fiated from youv own. Authors, hh falfe^Co-
lours deteded, and to your fame never replied to. For I
fuppofe no one will be fo far mifaken, as to think that TrijUe
that came out againfl it deferves the Name of an Anfwer.
57. Adpag. 13. And whilft thU Book^ yet fubfifts in its
full force, and that we have fo efFedually Ihewn you the Op-
nions of the molt Eminent Divines of your Church, the Fradice
of the Generality afnongfl you, and the very words of your
Councils and Liturgies, to be utterly inconiiftent with your new
Reprefentations, that you are not able to make any reafonMe
Defence of the one, and are forced utterly to rtjeB after all the
ether •, What a Forehead muIt that Man have that can tell the
World as you do, " That we C AN NOT DENT {what
'ftfrt
< Kr Stsfo/,
ffe
■Kareii
■ ';0r til
yet you complain of Me in this very Book for denying ) that
" all
j4n Jnfwer to the ^refact*
iljj; Catholicks do believe according to that DoShrine which the
Reprefenter e;cprfjf«, and which you in vain endeavour ( as I
leiitj; /hall hereafter Ihew you 3 to defend.
"•'•'h'
58. Ad pag. 14.3 Reply. " Dnringthis Difpnte two Books
miltFr "(you fay) were pHblijh^d, with the fame Intention: The
stafis' ''A/' Afts of the Clergy of France in their General
*'■ A/fembly, 1685. in which was jhewn in one Column
li'iii VoSlrine of your Chmchfrom the words of the Council of
toti)"-; " Trent, in the other the Calumnies of Protellants againfi
ii, (X ■ *" fr"^ tvords of their Authors, jind this yon
think to have been fa clear a Proof of what the Repre-
fenter had faid, that yon fnppofe his Adverfaries would
not thinks fit to contefi it longer againjl fttch plain and ample
, J. " Tefiimenies.
all i;
' "■* ^nfw. ] And here you think you have found out fomewhat
""i?- to boaft of: A Wonder indeed not every day to be feen ^ a
Book, never yet anfwered by us. 'Tis true, I do not know of
any one here at home, that has taken the pains to examine the
1^,1?" , Clergy^s flotations., as the Anfiver to Papifis protefiing again]}
Protefiant Popery has done, for the Inllances there offer'd by
their Hnmble Imitator the Reprefenter. But then the difcovery
that was made by that worthy Author of the whole Cheat, by
slaJ diftingui/hing Matters of Difpute^ from Matters of Reprefentor
jfe;:, fw«, has abundantly confuted all their Pretences. We charge
^ , you (for Inftance) with Idolatry, for worjhipping of Images,
nMk-'- Pritying to Saints, {or adoring the HoII. If you do not wor-
^ fP,. jhip Images, nor pray to Saints, nor adore the Hofi, then indeed
we Mifreprefent you. But now for the other Point, that there.
Koft/® y°^ commit Idolatry, this is our Confeqaence which we draw
[ {rom thofe Prallices, and muftbeput to the Trial betwixt us.
JyiisC' r Reafons be good, our Conchtfion will be fo too : If they
are not, we are then miflaken in our Opinion, and you may
fay we are in an Error, but we do not therefore mifreprefent
you. We never yet pretended that you thought Idolatry to be
^^teful or that you confefs'd that you committed it: We ac-
cufeyouof it only as a thing which upon the Premifes be{ore
piention'd, we conclude you to be guilty of\ and in that certainly,
'0t if w'e mifreprefent any Body, it mufl be our felves, not you.
F Now
AnfwiY to the Preface,
inentionis
'e Evideflce
Now this one thing being obferved, the Book^
utterly overthrown, and both the Artifice an
fall together.
5J>. jytd.2 The othtr Book you tell us you publilh'd was
the Bipjop of Meafix's Exfo/ition^ and what has been done on
this occaJion is very well known, and I fhall not need to give
any account of it.
• 60. Ad pag. 17. 3 And thus have we done with the two
Foints to which I reduced the Sum of your Preface: What
farther remains is your Advice to the Readers of our Books
what they are to take notice of, and what to pafs over in them!
You tell them that you will Uy down the true State of the difL
rence betwixt w, and that whatever they find written by hs that
'■*' does not immedtately of^ofe fame of thofe Tenets^ they fiouUfafs
it over^ tho never fo flanftble or fleafing.
61. Now how Po/»>»c^fuch an as this may be to hin-
der the good efFedl of our Writing, I will not difpute s but
fure I am it is highly unreafonahle. For what if the very Snbjebi
of the Controverfie flaould be ( as indeed at this time it is) wbe-
ther thofe things which you here lay down be your Churches
DoElritie^ or only your private Expofuion of k ? Ought not the
judicioHs Reader in this cafe to conlider our Allegaiions^ and fee
whether we have not reafon to fay that you do endeavour to
delude them, by pretending that to be your Belief which in
truth is not received by the Generality of your Church as fuch ?
As for inftance : You pofitively deny that" the Holy Crofs is ufm
yiNT JCCOVNT WHATSOEVER to he Toorjhipfed
^ with DIVINE WORSHIP. Now this we w, and ,
therefore as to this Point there can be no Difpute betwixt us. ,
But now what if I fhould undertake to fliew, that you here im-
pofe upon your Readerand that whatfoever you pretend, yet
does teach, xhzt the Holy Crofs IS TO BE WOR-
SHIPPED with DIVINE WORSHIP^ and Pradifes
accordingly ? Is not this think you fit to be confidered by him ?
Or is the Bijhop of Meaux'^s Expofition become fo far the Cmde in
Controverfie in France and England^ that all otb/er Expoftions
arc to be look'd upon as fiiperanmated, and this only to con*
tain the true Interpretation of your pretended Catholick^ Faith.
6i. But indeed I do not wonder that you would perfwade
your Profelytes not to read our Books, fince yoq eafily guefs
t that
m
"liijii,
ite
m bin
iiisfk
it!
An Anfwer to the T re face,
"ttdiv tbat thofe things may well ftagger them, which were not
your Obfiinacy or your Prejudices too ftrong for ^^our Reafen
Sfai and Confdeme to grapple with, muft long e're this have ecft-
fiat ti, meed, as they have fufficiently confuted, your own felvcs.
63. Ad pag. becaufe you are not willing t« prolong
wios Difputes, you do here declare, that if the Defender do
d " meddle hereafter with fuch Points as thofe which are not of
JoC " neceffary Faith,you Jhad not think^your felf obliged to anfwer
dikr "
a'Tg iAnfw. 3 That is to fay, the great bufinefs of the Defender
^2' basbeentodi/cover your true DoUrine, and yours to dijfemble it.
Now if the Defender makes any Anfwer at all to your Reyly, it
■ mufl: be to maintain thofe DoCirines to bs yours which he had
laid to your Charge,'and which you deny *, And this if he does,
you here declare you will have done with him : Which I
think is plainly to confcfs, that you have had enough of this
■(m jirgument.
7-^ - ■
U- -- ^4. But, Sir, the Defender has fuch a kindnefs for his Sub-
~ > jeB, and fuch a refped for Tou, that he is refolved not to part
either with you or it. And therefore, for what concerns his
Subject he will ftill make good in the feveral Points in which
h'h; he advanced it, his diftindlion of Old and New Popery againft
WB- you, and which in your lafl Defence you have been Jhewn your
lijrtiiif fcif to allow of: He will prove that you do palliate the ancient
joi^f-Doftrine of your Church-, and that greater Men than any ei-
feff.iii-ther the Btflwp of Meaux or your felf, have and do interpret
oefffFS-your Churches Senfe in a much other- manner than you reprefent
{ilSffi it. And to this you may return or not, as you think fit. For
0^i your felf he is refolved to be fo far your Humble Servant as to
joyn iffue with you upon your own terms, and Ihew you how
you have abufed the World to no purpofe at all -, for that even
taking your Dodi ice as you mifreprefent it, yet ftill we are not
able neverthelefs to embrace it. But then for your other pro-
''Ci'ek' pofal,of throwing afide all the reft of our Ao/wfj, only for the
fake of thofe two which you mention, here he delires to be ex--
cufed; It being much more for the Edification of his Friends
F 2 the
Jnfwer to the Preface,
the Pofulaee ( and whofe you know he corns) to give
them a full profpeft of your Doarifje, and your Mifrefre/ema.
tions of it, than to run the Circle with you in the fingle point i'"*'
of the Churches uiuthority^ in which they may more eafily
be amufed and deluded by you. But you fay, ' jiteo'
".jstiot
65. Adpag. 24. 3 Reply. '•'■That^you may he hold to firttell
without pretending to he a Prophet, that nothing -of this
will he done hy Me^ but that I jit all either fiill fly [q djg ■ iw^lb
Tenets and ProTlices of Particulars^ or miffeprelent your
" DoSkinej or fob off your Arguments with fuch an Anfwer
" as I thinksfuffictent to Monfteur Arnaud's Perpetuitc,m/;V/) t'- ^
I [aid wanted only Diogenesb Demonfiration to confute it, ^
«
Anfw. 3 I am very glad. Sir, you profefs your felf to be no
Prophet, ( and I have long been convinced that you are no Con-
jurer ) for if your Arguments be no bettef than your Gueffes,
I lhall have a very eafie Task of it. I have already told you
what ATethod I rcfolve to proceed in, and I hope you will 4^
comply fo far with me as to cxcufe one pan of it, feeing I g^o , rifi
utterly befides my meafures to gratify your Defues in we
other. As for your fear that I fliould fob olf yout Arguments, *»i(r
by which I fuppofe you mean that I fball endeavour to 'Kti
them with feme imperfeft Anfwer, I do promife you it is .yj/t
groundlefs; I will very carefully lift your to the bottom,
and not let any thing, that is not very impertinent, pafs my
Examination. But ftiall I beg leave now that 1 have fatisfied 'attk
yours, to confefsmy own Fears-, and that is, that as far as I jtsr'dc
can yet judg by what I have hitherto read of your Keply, 1 "!oje i
fhall find but few Arguments in it either to fob off, or to anfmr. fa to
For haying already confider'd your Calumnies, 1 much doubt by . ilaoji
that time I have redified your Mtftakes too, 1 ihall have little citec
more remaining to encounter.
66. As to Monfieur Arnaud'^s Perpetuite, I do flill fay that -ikrto
Diogenes''s Demonfiration is the bell Confutation of it. The '.fjdi
Caft in Ihort is this Monfieur Auhertine has Ihewn in the hrft 'adb
Ages of the Church, that the DoTrine which we now embrace
of the Tdely Eucharifl contrary to Tranfuhjlantiation, was the
ancient CathoUck^ DoSlrine o{ the Church. This he confirms by joj
a multitude of clear Tefiimonies drawn out of the Writings \i.
t of 1
\An Anfmr to the Preface.
of thofe Fathers who lived in thofe Times. Now for MonJienr
JrnaHd after this to think to confute this Evidence by a Logical
Argument^ that had not the Doftrine of Tranfuhflamiation been
the Doftrine of the Church at the beginning, it couM never
have become fo afterwards j and that fuch a little fluft isfuf-
ficient to overthrow all thofe Teflimonies, this malt certainly
be a m er Reverie^ ( you will I hope excufe me that ExprelTion,
now you know the'meaning of it) and needs no other Confa-
tation^ than to Ihew him that the Matter of Fdi
oppofite to his Pretences.
.67. ^d Pag.2'^.'\ Reply. But fuch things as thefe (you
"fav) are nowadays jnit upon the World without a blujh :
" and they who are this day JngentioHS^ Learned^ Honefi Men^
jitall be to morrow Ti.ne-fervers^ Blockheads^ and Knaves^
" if they chance to cafi but a favourable Eye towards Po-
pery.
\Anfw,'] O Temporal O Mores I To what a fad State are we'
arrived, that Men Ihould be able to do fuch ill things^ and yet
not blujh at them! But what now is the Matter? '■'"Why, Men
who were yejlerday efleem'd very honefl Men^ are the next found
*'''out to be Knaves and Ttme-fervers. Good S/r, be not too
hajlyy 'tispolfible this may be done, and yet no caufe of blulh-
ing neither, unlefs for th'Te Perfons who are fo found out.
For, I. What if we miftook thofe Af^^for Hone ft Men ^ who
at the bottom were not fo ? And when we faw our Error^ al-
ter'd our Opinion ? And as every thing that is done, mull be
done fome day or other ^ What if we took them for honejl
Men to day^ and to morrow find that they were not fo honeft ?
Is it any Crime for one upon good grounds to change his Mind
in this Cafe ? Again, 2. There is a certain Seafon when the
worll Man firfl-begins to be fo. Now, what if one that had'
hitherto done nothing to forfeit his Reputation^ Ihould begin to
do fuch notorious ill things as to deferveour Cenfure? Here
we had both reafon to believe him an honeft Man whilil he vras
fo, and as much reafon to believe him otherwife^ fince his Afti-
ons have declared his So that then, for ought I can
find, we mud come at lad to the groundhof thsfc Charges^ be-
fore we can judg of them. And for that, v^henever you will
pleafe
Anfwer to the Preface,
pleafe to give us your Infiartces of the Perfons vsrho have been
thus cenfured by us; that have been heretofore efteemed ht-
fiejty ingtriHOHi and are now found out to be Knaves and
Blockheadsthough I flmli have no occafion to juftify any fich
cenfure, till you can prove that 1 have been concep'd in paf.
fing of it; yet 1 doubt not but thofe who have done this, will
be able to give you abundant fatisfadion for it.
68. Jbid.'} Reply. You conclude all with an Infinuation
the moll likely to catch thofe that are not well acquain-
ted with you, of .any thing in your whole book:
" That it is not likely yon Jhonld palliate your DoBrine to gain
Profelytes^ feeing that Brofelyte the firji time he JhouU fee
'■'•you praBife contrary to your DoBrine, would he fare tore'
turn and expofe your TiUany.
Anfw.'} -But yet to this I Anfwer; iB, That 'tis poffible
you may palliate your DoBrine^ and your Frofelyte never dtfco-
ver it. It is no fuch ftrange thing for Men to profeft one thing
and do another-y and yet by {bbtit difiinBions juftify themfches
to thofe who arc prepared to deny Senfe and Reafon, rather
than not belie\ e them. You tell us for inftance, that the Holy
Croft ii upon no account whatfoever to he worjhipped •, And yet cer- ■
tainly your Good-friday Service diredly leads you to it. But
then if your new Profelyte begins to enquire what this means j
prefently you tell him a Story of Abfolute and, Relative Werjhip;
and he who knows nothing more oi the Matter than you are
pleafed to let him, humbly fubmits himlelf to yours and the
Church s Judgment.
6^, If we urge your Exprejfions againfl: you, and he fortunes
to get foraething of this by the end •, Either you confidently '
deny that you have any futh wordsy (a Cafe which has iiappen'd
to my felf in this very Allegation) or if you are haffied there j
then 'tis not ( for inftanee ) Comcy let us Adore the Crofs y but,
ComCy let M adore Chriji who fujferedon it: concerning which we
muft dlfcourfe a little by and by.
70. If this too fails, and we Ihew you plainly that you fay.
We adore thy Crofsy O Lord: So xJiZlnMC Saviour is him felf
ftinguiftPd from his Crofs which you worfu p } then the Cre^s
there ii put to fignify Chrifi'^s paffion y though 1 aai afraid the
Adoring
Jn Anjwtr to the Preface,
uidtring of ChriWs Tajfion is fomething like that which you call
Jdrgon^ and we in plain EngUfj^ Nonjcnce.
71. If even this be beaten otT, and other Hymns produced
in which that Crofs is plainly fpecified which bore Chriifs Saered
Members \ the Tree ttfort xvhofe Arms the Price of the World hnng:
then you have yonr Figures ready, 'tis a Metonymie in one line,
a Profopopxia in the next •, in the third a conjHniHon of both toge-
ther : And with thefe ^irks the poor Jmplicite Profelyte''s Head
is turn'd round. He believes there is fomething meant by all
thefe hard toords, though he knows nothing cf the Matter *, and
his Opinion of your Integrity, joined whh ihe good aHurance
. with which you pronounce your Oracles, and thunder out your
Anathema s againft us a ■ Heretukf and Schifmaticks •, Cdumnia-
tors, Falfifiers, Mifreprefenters, and what not ? makes him that
he no longer queftions your Pretences.
72. As for your Authors he kiio-.vs nothing of them ■, or if
he did, yet thofe who have lb many tricks to elude fuch clear
Exprefions of their publick^ Rituals, could not want diflinalons
enough do expound them. Or however a general out-cry againft
them as private Men, and for whofe Opinions the Church is not
to Anfcoer, will at once filence all fuch Allegations that they
fhall not make any the leaft imprejfion upon them. By all which
it appears that you may (as we afhrm you do) palliate your
Dobhine, and yet your Profelyte be never the wifer for
it.
73. But now, idly, if he fhould difcover fomething of this
kind, yet is it not neceflary, that he fliould therefore prefent-
ly return and expofe your Villany. 1 will fuppofe that thofe
few Profelytes you have made, may all be reduced to thefe two
kinds •, AFen of Confctcnce, or Men of Interefl and Deftgn. for
the latter of thefe, whilft they ferve their Jnterefis by the Change,-
there is no great fear of their making any fuch dangerotts Dif-
coveries. Religion is not their Concern; and whether it be
New Popery or Old that they embrace, they neither know, nor
care: it is to them indifferent and they underftand, as well
as value, bothalike. Asto thQConfcientious Converts^ (allow-
ing for their Capacities, and that they arc able to overcome all
the foremention'd Difficulties, and to difcover the Cheat,
which 1 fear is what the much greateft part of thefe are not
able to do): It is indeed hard to fay what zterribleConJUbl
this
jin. Anfwer to the Preface,
this will be apt to make in them. But yet the Point of Refuta'
tion^ the Opinion of the World, jhame of Return, and the dangert
thofe commonly run who venture to reveal fach Sacred Myff.
ries thefe Confiderations have fometimes kept good Men a
longer time in fufpenfe, than any of your Prcfelytes have yet
had to refolve upon a return to us. And who can tell, what
Time and Changes may one day bring forth ?
74. Again : We know there have been many in your
Church, who though they have difcover''d thefe Prevarkationt,
yet have thought, that as long as they did not themfelves join
in your Errors,, they might hold their Tongues, and live quiet-
ly in an External Communion with you : and their Eyes have
been fo dazled with the Splendor, Succejfion, Extent, S:c. of
your Church, that they have preferr'd it with all its Faults to
Others who feem to them to want thefe Advantages, Such
were the famous George Caffander, Father Barnes, and others
that I might mention. Nay, it is no very long time, fince a
Perfon yet living, Monfieur Ferrand, has publiilfd' a Book to
Ihew, that were the Church of Rome as corrupt as we pretend it
to be, yet we ought not neverthelefs to feparate frsm. it. And
Ihould any of your Converts be of this Terfwafion, they may iViW
continue to all appearance in your Church, though they fee the
Errors, and your fal/ifications of the true DoElrine of it.
75. But, though 1 do affirm that what you pablifhis
not the Ancient heUrine of your Church, yet 1 do not deny but
it is that which you endeavour to make pafs with vour Converts
as fuch- This you teach your Profelytes, the Bifw^ of Memx
\\\s Diocefs •, and they rarely meet with any one that maintains
contrary. But this do's not hinder, that becaufe this is the
Popery of a few Englilh Mijfionartes, and French Expoftors;
that therefore it has been all along the Common DoHrineoi your
Church •, or is conformable, to the praiflice of other Countries
at this day. And all Men have not the ieifure to go into Italy •
or Spain or the ability to read over your feveral Authors for
fatisfadlion in it.
75. But, i\thly, to quit all thefe Suppofitions •, yet fince you
make it no lefs than a Mortal Sin to have any Boubtsoi your
Religion -, you are fure, as foon as any fuch arifc in their Minds
to hear of it in Confeffion from them. Being thus acquainted
with theof this kind, you prefently take all the
ways
1^-
Afifmr io tk frefml
''H Ways ImaginaWfc to fiifievhefH, and Hnderthem from coming
' it?., to an Of en defeSiion from you. So that though your Profelyte
Aould begin to ftagger ; yet unlefs he utterly abandon your
, Party without ever confulting you in it, ( which Men of Con-
' fcience will never do ) he is almofl; under an Imfajfibility of ever
t«a: doing it at all. _ _ "
77. To all which I will add but this farther : Which well
ii?;; may, and I am perfwaded do's keep many from telling of Tales,
fe andexpofing ( as you call it) your FiHany\ and that is, that
1; r: when you receive a new Convert into your Churchy you requite a
terrible Oath from him, never by any Argument to leave or to
lit": forfake you, upon pain of Perjury and Damnation if he do's,
tiiiin And to the end the Reader may know, what is the laft fief he
fjv:. is to make^ if he has any thoughts .that way^ and to convince
jjy] him what little force there is in your i will here
tranfcribe it from your Pontfical, in its full length!
!•
The Oath that is ordered .by the Churd (f ^me
^; to be adminiftred to a Nem Conyert.^ (Pontif,
Rom. Ord. adreconc. Apoft. Schifm. vel
Hxret.)
;sn::
" r. N. having found out the Snare of Divifion with
:mu i( Jj^Yvhich I was held^ after a long and diligent de liber a-
J J.J. " tion with my felf am, by the Grace of God, return d
■sj.Ht' forward and ready Will, to unity of the Apofto-
jfijj;. "lick See : And lejl I jhould be thought to have re-
" turnd not with a fure Mind, but only in [hew, I do
hereby ^fomife, under the^ pain of falling from my Or'
" der, and under the Obligation of an Anathema to thee
*':Biihop of fuch a Place ; and by thee to Peter Prince of
" the Apoftles, and to the mojl Holy Father in Chrifi our
" Lord N. Pope, and to his Succe[[ors, that I will never
" through the Perlwafions of any Perfbns whatfoever,
''or Br ANT OTHER MEANS return to that
G " Scbifm,
I4n Jnfwer h the f re face]
Schifhl, from rvhich the GrAce of our Redeemer free^
ing M<f, I am deliver d : But that I mil alrvays rermin
in all things in the Unity of the Catholick Church,
and in the Communion of the Bifhop of Rome; ml
^'■therefore I do fay upon my Oath, by GOD AL-
''MlGHtr and thefe -SACKED GOSPEU,
" that I will without wavering remain in the Unity md
Communion aforefaid'. And if (which God fodidj
"J Jhall BT ANT OCCASION or ARGVMENT
" divide my felf from this Unity^ MAT I INCVR-
" RING THE GUILT OF PERJVRT, BE FOVND
''CONDEMNED TO ETERNAL PUNISHMENT,
" AND HAVE Mr PORTION WITH THE AV-
''THOR OF SCHISM IN THE WORLD TO
COME.- ■ 'So help me Gody 8fc.
Thus do's your new Profelyte fwear himfeif firm to your
Tarty •, at leaft I'me fare he is here required to do it. And
BOW you may as well exped that a fellow Conferator Ihould dif-
cover the Treafon he is to commit, as a Convert thus engaged to
you, (though he fliould find it out) expofe your Fillany.
' J
'• ft
AN
AN
A N S W E R
T O T H E
REPLY, Sec.
Being a further Vefence of the EXPOSITION
of the DOCTRINE of the Church of England.
INTi^OTiUCT ION.
IT was the Opinion of a late Author concerning a very ftiort
Treatife that he had publifh'd upon molt of the Points in
Conttovtrfy between w and the Church of Rome ^ that tho
he had neither put himfelf to the expence of any new Argu-
mtnts againll us \ nor produced the Authority of either Ancient
Fathers., or even of Modern Writers to back his Aflertions ^ he
had neverthelefs anfwer'd in that one Treatife, not only all
t\\ok late-JDifcourfes that had juft before been publifh'd by our
Divines on thofe Subjedls, but a great part of all the Books and
Sermons that had ever been writ orpreach'd againll hisChurch.
Tho I am not very fond of following any Copy which that Au-
thor can fet me, and in this efpecially do think his Canity fo ri-
diculous, that he is rather to be pitied than imitated •, yet be-
ingpnce more called upon for arfarther Vindication of my felf,
to anothei review of the moll confiderable Articles wherein we
differ from thofe of the other Communion, I cannot but obferve,
that not only my prefent Adverfary hdiS not advanced in this
G 2 new
if
44 INT<Ii01>UCTI0n.
new Attempt one )ot beyond what I had before confuted, but
that in all their their whole Budnefs is meerly to
f Stt tbt Pjfly, one-anotherfo that from the f Bifhop of Condon?t Expoftm '^0
*ni L''* L Cateehifnty there is nothing nevo; but the fame ^ '
n'hireofw^ overthrow them ,.n«
firft pblifhed in all. \ . l
Spanifh, Annt 2. 'Tis this has put me upon the troublefome delign, not on-
lyof re&ming and collating the Bifhop of MeoHx's Expeftm,
and the Vindication of it, with the Reply that is now before me v
on every Article •, But to fearch all thofe other Treatifes that have ^ J
been publilh'd fince the Beprefenter firft broke the Peace with us:
To convince the World th^ Matters are now- driven as far as
they can go \ fo that in reading4^ one of their .5they may '
really find as much, as when they (hall have taken the pains to
confult them ad.. If this will not engage theai to produce ^
fomething more than they have yet done to anfwer our Ar^u-
ntents., itlhall atleafl: I hope excufe us, if we from henceforth
difpehfe with our felves the trouble of lar^e ConfHtatms j fo
that inftead of tranfcribing again our (im-Baoki^us oftenasthey -r?
fhall pleafe to furnifh out a new Title to their old ObjeHions, we
fliall need only t<? diredfe them to thofe Replies that have been al- ^
ready made; and i'n which their Pretenfions have been eonfnttd
before they were pHbli^'^d. -
3. It was the Complaint of S. AHfiin againlt fuch kind of
Sr. Auftin. de Attt^onifis as thefe in his Time; " That wither out of too much
lib^^c r* " blindnefs^ iy which even the clearcft things are not feen or out ^
anobfiinate ftabbornneCsy whereiy even thofe things which 2ts
feen, are not endured, th^ would defend their own Hmeafondik * F®
Notions sfter a fall Anfwer had been given to them, as if it %
'■^.were Reafbn and Truth it felf that they mamtaind. And ® ^
^'therefore (fayshe) what End jhaU there be o/Difputing, what
meajure of I])eaking, if we muji always anfwer thoje that an-
"• fwecns ? For they who either cannot underftand what is faid,
'■'•are jo harden*d with a Spirit of Oppofition^ that tho they did M
under Hand,_y«'f would they not ftdmit ^ they anfwer,, as it is writ-
" f<!/z,and they fpeak IniqDity,and are indefatigably vain. IVhofe
contrary fayings if we fhould as often refute, as they have rtfolvtd ntu
with an invincible Forehead not to care what they fi^, fo they do 1 {«
but by any means contradid: our Difputations ^ w^dei'snot fee I
how infinite, troublefome, and frmkik thk would be ? |
45
TheJNSWER to thQ FIRST ARTICLE.
YOU will excufe, S»r> this little Addrefs to my Reader i I
fliall from heac^orth keep elofe to your Refly^ and not- Re^lji p. t.
Withftanding St. Anfimh Infinuation to the contrary, attend
you once more whithcrfoever you fhall pleafe to lead Me. And
to Ihew how exaftly applicable what I have before faid of
your Booh ingenerdl-t is to your Reply above any in particHlar ^
Obfermtion I have to make is, that for what concerns
the common Caufe of Religion in this firfi Article, you have
entirely taken, or rather indeed fioUen it C lince t do not re-
member that you have once mentioa'd your Jather) out of
T. Cs Difcourfe again/t Dr. Stillmgfieet, and which that raofl:
Learned. Man had fully anfwered fome Years fince. And yet
you neither take notice of his ^nfwers^ nor ofier any one thing,
to prevent the fame Replies from being made by me to, the fame
Objedions.
2. You begin your * Vindication with a fcanddans Charge of * VMU, p<22.
CaUimnies^ Mifreprefentationsy 8ic. This you perfiil in in your j
i Reply •, and fo does || T. G. againft bis Adverfary. He tells f Reply p. 2.
*''him how in the profecution of his Argument, he Ihould be IfT.G's fir^
forced to lay open his frecjuent Comradi£lions.y Calumniesy and Bref.
*■'-Mifreprefentatians: By which the Reader may now fee that
you rae^t me no fJarm in all thefe hard words againft me y
but you found them in your Authory and you tranfcribed the
rhling with as little Judgment as you have done the Reafon
of his Books. After this^ert and civil Prefacey you tell Me,
A-
3. Ad- pag. 2.3 Reply.' " That there was atime in which the. Reply g. 2.
^Genuine Sons of the Church of England, excufed the * T. G'^ ffsji
*'Rpman Catholick Church of that o^eus Imputation ofM^-
*'■ Idolatry •, and* SOME of them (never ■f excommu^ ^ .
nicated nor cenfured by the Church of England for it ) Anfw.'^. iL
" maintaittdy that We cannot defend the Charge of Idolatry;
"■ againft the Church of Rome, without denying that Church
*^to be a true Church, and by Confeepuence without contra-
Mling our fchet.) and going againft the intention of the
t " Refer-
46 sAn Anfwer to the V i k st A r11 c le.
CC
cc
Reformation, which rvoi not to make a new Church but
to refiore 4Church to its Soiwdnefsy a eorrkpt Church
to its Purity^ &c, CSec T. G. firft Anfwer, Pref. ^
' ' ' ' ■ X
Mfw. 3 Had you but ingenuoufly own'd from whence you
had taken this OlyVd/ww againit our Churchy the would"
.r _ prefently have known whiiherto have gone for the
tion of it. But feeing you are refolvtd to make it your own'
1 lhall anfwer two things •, );v)
tfly That what you have faid is.'
2dlyy That you either didy or ought to have knom it to
be fo.
4. Firft, It is falfe that thofe whom from T. G. you are
pleafed toftile the Genuine Sons of the Church of Englandy have
excufed your Church of that odiom Imputation of Idolatryy or
by confequence did think that we could not defend it agaM
you without contradiSiing our felvesy and going againii the in-
tention of the Reformation.
T)r. Tackfon, , 5* Your firft Author is Dr. Jackson •, and he fo far from ex-
jee'his-wirksl^ cufing you in this Point, as you moil; wretchedly affert, that
vol. Fol. in a fet Difcourfe this very Title, "*0/ the Identity or'
Ath 16.73. ''• <t/£qMvalency of Superflitien in Rome Healhenyand^oxAZ, Chri-''
om. I. . he fpends above 17 Sheets on purpofe to prove the'
Charge of Idolatry upon you: and anfwers all your Evafmsf
by which you endeavour in vain to clear your felves of the'
Guilt it. The very SubjeiT of his firfi Chapter is tplhew,?
" 7hat Rome Chrifiian in latter TearSy fought rather to allay than.
abrogate the Idolatry of Rome Heathen y p. P33. In his ;
2 5th Chapter y having mention'd that Conclufion of your Churchy i
* Xhat Saints are to be worfiipped with Religious Worjhip: He
* Pag. P46. pronounces Sentence againll you inthefe very words,"" * Thh
^'■we fay is formal Idolatry. The Title of his 27th Chapter ispo-
fitive, t That the fame Exprejfion of our refpell or obftrvme
f Ibid./7.P54. '"''towards Saints or Angels locally prefenty cannot without Superfii-
tion or Idolatry be made to them in their Abfence. ;And in the-'
28th Chaptery Ipeaking of your form of comraendihg a de-
parting Soul i
phid, p.pSi. 11 Tepart out of this JVorld in the Name of God the
' " Father Almighty who hath created thee, in the Name of Jefus
^ " "Chrift
flw;....
'Jn Anfwer to F i R st A r ti c l e. 47
^'Chrift the Son of God, v>ho fujfeid for theein the Nam 0/Breviarium
" Holy G boft, who woi fopircd forth npn thee"', in the Name de
"0/Angels and Arch-angels i in the Name 0/Tjjrones
J. Dominions •, in the Name of Principalities and Powers; in
^ " the Name of Cherubims and Seraphims ■, in the Name of Pa-
" triarchs and Prophets; in the Name of Holy Apoftles and
f' " Evangelills •, in the Name of Holy Martyrs W-Confeflbrs ^
"<« the Name of Holy Monks <a«</Hermites ^ hiiheNameof
Virgins, and of all God^s Saints and Saintefles ^ Thh day let
thy Soul he in Feace, and thy Habitation in Holy Sion.]]
./:8:
If (fayshe) thus they fray with their Lift only^ they mock
Cod as well as the Saints. If that they pray with internal fAffeHi'
on of Heart and Spirit, they really worfhip Saints with the felf-
fame Honour wherewith they honour God Ihey might with
« left Impiety admit a Chrifian Soul into the Church Militant,
; than tranfate it into the Church Triumphant in other Names
;(j ti Iftloe Trinity. They might better haptiz.e them only in the
' *' Name of God the Father, and of S. Francis, S. Bencdift, '
" WS. Dominick, &c. nithont any mention of God the Son W
J.. " Holy Ghoft, rather than joyn thefe, as Commiffioners with them
- , '■t in difmiffing Souls out of their Bodies. To cenfure this part of
their Liturgy as it deferves, it is no Prayer but a C H ARM, * Sn more in
conceived out of the Dregs and Reliques of HEAT HE N IS H exprefs words,
. t''- I DO L AT RT, which cannot be brought forth but in B LAS- 24. § 8.
a'- tf-PHEMT, nor be applied to any fick Soul ivithout S O R- P'543*cap.27.
'f-yt-CERT
This is the firfl of our Church-men that you fay excufed
from the odious imputation of Idolatry. And fince I perceive
^'•'/^"his Authority is of fome weight with you,, as being one of the
'Genuine Sons of the Church 0/ England, which T. G. would not
his Adverfary, nor it_ may be will you therefore efteem
^^^ Me to be j I hope you will for his fake, who here charges
your Offices with CHARMS and SO RC ERT, as well as f Whkh he alfi
'■'r ;*. with Superfiition and Idolatry, be from henceforth a little more m exprefs words
, fevourable to my Refledlion on another occafion of your charges your a-
MAG IC AL IN C A NT AT I O.N S. dmanonofthe
-yM-. 7. 1 have been detain'd a little longer than I defigned in 2a!§ J
tills firji Author-, but I will make amends for it, by referring op^r. i:oin!i!
you
U.'r I
V
[AnAnfwcfW the FlRSt ARtiCLB, ^
J Dr. MilD. yon for the \l throe nc« to the like acconnt whiA * T)r »: %
1. E, UVD. *,ve to yon" Friend T. O from their own words; As for Q
DT.mYLiN. Thomdyh', it is confefs d he was once in the Op^mn that
* Sit kthe ^ ' «,^nrinn • but vou kuew very well that he changed his «?,
PY^act tj his IDU Death, You may fee by an fviraS that has
■ ^"thi Uo I'lrelv been 11 publilh'd out of his Will^ what an ill Notion he
Tapy of thi c. of your Chifrch in general ani for the Pomt before us,
K.anihUgm- ^ Reverend and Learned Adverjary eight Years ago pub-
nL pnf. to the ' p ^ Mr, Thorndyke'^s own hand,in which,amo^ ['#*1
fntroUoti other Exceptions againft you, he makes this his nth:''fa
pray to Saints defarted for thofe things which only God cunme
^W.TwM-..nsjLL PAPISTS VO ) by tk pr.r S4 .f
DIKE. u ^ords VOWN-RIG HT ^JDO'LATRt 7]ky
II tc r^y eheir meaning ii^hy a Fignre., only tv defire thm to procure tbeir
Lond?^d87. Requefis of Godhow dare any Chrtfiian traft his Sod with that t*y
* Dr,'scilling^. u. Church, XPhich teaches that which mnft needs be IDOL AT R T tkfi
conferences a- a all that under ft and not the Figure, frdi
gmfiT.G. g /aft judgment of tbh Learned and Piotti-Man
in this matter. If after this it be. neceffary to fay any thing to lisir'
his former Opinion •, I will only obferve, that the ground of li^' i
it w^asthis Mftake, viz. fThat a Chriftm Chmh mthout
t u y,r,cunrino the ProfeiTion of the true God. camot be futltM of
■and kesfuresy '"'renouncing the Profeffion of the true God^ cannot he guilty o/ tk
"IDOLATRY. Now this jj Card. BtUarmint himfelf, and
p. 6. Edit. „ , ,
Lond, 1662. others of your do utterly deny: ''"For (fays he) it is
"P* J- .. Idolatry, not only when one adores a/7 Idol leatvingQxA-^ 4//i
^ ^ adored togethrr with God. -lliroijld
p'ag, 2153.* 9- The laft of your Divines whom you cite as excufingyouliojri
* Dr. HA M- from Idolatryy is the Reverend ^ Dr. Hammond: but pur
3/OAD Frail, fgifetjefs IS as Tiotorious in him as in all the reft. For in a lioj Jh
particular Difcourfe of Idolatry^ § 44, He approves and «- ^^atioi
p, 351, plains the defign of our Homilies againft the peril of Idolatry: §.50.. ;tj [ g
Seft, 50. He lays, " That your worftnpping of Images in the moft medtrtut
P- 3535 354* tPrty that can be, is for ought he ^ows a kind of Idol-Worftip,
"but to be fme a prohibiced Ad: §, 54. That to put ttf thofe
Scft,54,p,3S4' Petitions to the Blefled Virgin which are terminated inherftf,
f as many Forms, if not her whole Offce may appear to be) ure ■
'Se6t,<6'.p.z<i' P'"'Aid tothe OliMdohtry. 56, 77j/!!r_yo//r worlhipping
" of Images, notwithftanding all your diftindlions of wvrjhiffini
Se£t.64.p.2<7. " GodmQdiante Imagine, or relative, Stc. U Idolatry. §.(54, Iht
" tht
•/
'Oj;/
'si'l
■OjjjT
■^t:i
Hif
ItRt;
Ojit,
Hm:;
itjir
idr
te":
ilrr
"kfP
W-
. ' *.- -3" t
fcV"'-
jlii
cc::::'
"Jn Jnfwer to the F i r s t A R11 c l
'
f'
Worfhip of the Bread in the Sacrament mufi certainly he
"Idolatry. £rror Tranfubftantiation, and your
'•'•goad deftgn of worjljipping Chrifi there may^ he hopes^ be fame
'■'• excafe for yon j but that your Opinion wiU not hinder it from
" being at leafl material Idolatry, and the worlhipping of fome-
J' thing that is net God.
1 o. So that now upon the whole it remains, that there is
not fo much as a fhadow of Truth in your jijfertion^ that the
true and genuine Sons of the Church of England have excufed your
Church of the odious Imputation of Idolatry. My next bufinefs
is to fliew, that you did or ought to have known that there was
not one word of Truth in what you faid.
II. Now this will depend upon the Anfwer which I Ihall
leave any honeft Man to give to thefe two plain ^eftions.
I. Whether when you flole all this out of T. G. you either did
not^ or ought not to have known^ that Dr. St. had anfwered all
thefe Cavtls many Years fince, and Ihewn that there was no
Truth nor Sincerity in them ? 2. Whether a Man that quotes
but fix Authors for an AHertion derogatory to the Efiablijlment
of their Church, and contrary to the publick, DoUrine of the
Homilies and InjunHions •, and to the private Opinions of the
Generality #f the Divines of it, ought not to have been fure
that thofe Authors at leall did affirm that which he pre-
tends they did ? The latter of thefe will conclude againlb you,
that you ought to have known that what you here fay is falfe, be-
caufc you ought to have examined thefe Authors, and then you
vvould have known it to be fo. And for the former ( were ndt
your Gonfcience unfit to be appeal'd to in a matter of Truth
againft your felf) I durft appeal to your own Soul, whether
you did not know, that the Learned Man I have fo often
mentioned, had fhewn T. G. how falfe thefe Pretences were ?
But I go on with you to your next Paragraph: where you
tell Me,
; 12. Ad pag. 2. ] Reply. '■'•You would gladly know, wherefore
" at this time I charge you with the odious Imputation of
" adoring Men and Women, Crofles and Images, &c.
Anfw. 2 To fatisfie you in which Demand, I reply, i. That
I tharge you with this, becaufe it is me, and I have both
H fhewn
^^9
I-
'■Iff;': ■:lM'
h<f''
wr.' -
Sli'i
I::;:;,I
i, '.r
I-L* Id
ie
■: - • . 'i-- Hjirl
ili'l'l
t ■=- '
^ J ■ '
. -I'' ■ •••.•J
„ -'tH -i'..!
- >.♦
- .
: ' r,
-'i J /^ku
y i- If II
fl J-
»I
lu
"X
^ Jnfmr tothe ARticLE,
Jhewfi it already, and will yet farther jljew it to be fo. 2. I do V'"
it at this time, becaufe at this time you have the Confidence '
to deny it, nay to charge us withC^/;<«2«y, and Mfrefn^tnu. ,W
tion for having ever accufed you of it. So that your wife.
^efiioft is in effedl but this*, We the Vindicators and
femers of Neto Vopry have publickly expofed you to the World
as a ^ack^ of Knaves^ that have mifreprefented oar DoBrine, and
wherefore do you go about to vindicate your felves, and not
fuflfer us to make filly People believe in quiet that what we
fay is true ?
%
iiae
Cknln
Reply. Where ( fay you ) da I find any thin^
in the 20 Artir1e<;? and for the Jio/Jp of
13. Jhid.J
'^of this in the 39 Articles? and for the Boollof Homilk^^
"■ / mtfif be little verfed in our own DoElrine not to ktioxv^
that feveral eminent Divines of our own Church, <jo not
allow that Book to contain in every part of it the dogmati-
"■cal Dodrine of the Church of England [Thus T.G.
fpeaks into your Mouth, and you, as his Engine, eccho
them to us. T. G's firfl: Anfwer to Dr. St. Pref p. 8,9.]
-e^fw.'] Now to this you Ihould have known that Dr.St. gave
An/roer to fie- this Anfwer. *•'' That the Articles of oitr Church %,ve confirm d
viral lauTrea- t' thofe Homilies *, That thefe Articles were not only aUovod and
sfilL Loncf'^' sipproved by the Queen, but fubfcribed by the whole Clergy in
"/iy,
ifTi
..ikio
" Now (fays the Dean ) I defire
1672. The " Convocation,1571. , .
general Preface. V T.G. to refolve me whether Men of any common underfiandin^
would have fubfcribed to this Beok^ of Homilies in this manner,
if they had believed the main Dodrine and deftgn of one of
'''"them had been falfe and pernicious, as they muji have done, if
^^they had thought the Pradice of the Roman Church fc be free
from Idolatry. I will put the Cafe that any of the Bilhop^ili'fl
had thought that the Charge of Idolatry had been unjufi, and that
it had fhbverted the Foundation of Ecclefiaftical Authority:
" that there could have been no Church or Right of Ordination,
" if the Roman Church had been guilty of Idolatry •, would they
have inferted this into the Articles when it was in their power to
" have loft it out? And that the Homilies comaitPd a wholloine
" and Godly Dodrine, which in their Confciences they believed to
\%ts.
tki
it fen
-Sllfe
aify (
n:
■feyi
" be falfe and pernicious ? I might as well thinf that the Council
^ r\(- tyi/ii/ZyV Lomia Tr-ift-ihnf-iOincr
of Trent have allow'*d Calvin's Inftitutions
Jn Anfwer to the First Article,' ^ Y
V a wholfome and Godly Dodlrinc, m that Men fo ferfwaded
" mttld have allowed it the Homily aga'm^ the Peril of Ido-
" latry.
14. For your Objeiftion from * T. G. That feveral emi- * t. gv firji
" nent Divines of our Churchy do not allow that Book to con- Mwer to Dr.
" tain in every part of it the fablick^ dogmatical Do5lnne of the ^dll. Pnf.
" Chmch of England •, and three of whofe Names ( from ^ T.G.
ftill) you adorn your Margin with. He anfwers, f Be it fo: .j. Dr.still. ibid.
Sarely there is a great deal of difference^ between fame particit-
lar Paffages and Expreffions in thefe Homilks, and that which
is the main Defign and Foundation of one of them. But in this
cafe we are to obferve,^ that they who deny the Church of Rome
to be guilty of Idolatry, do not only look^on the Charge as falle,
but as of dangerous confequence, and therefore altho Men
"• may fubfcribe to a Book in general as containing wholfome and
Godly Dodrine, tho they be net fo certain of the Truth of every
Faff age in it y yet they can never do it with a good Confcienccy if
they believe any great and confiderable part of the Doftrine
therein contained to be falfe and dangerous.
15. Thus did this Reverend Perfon confute your Or^c/e .* If
you had ofFer'd' any thing to prevent the fame Anfwer from be-
ing returned to you, I Ihould have been far from complain-
ing againll: you for advancing of an old Argument with new
Strength: But when you faw how unable |1 T.G. was to de- (|5'«Pr.StilJ.
fend thefe Cavils^ neverthelefs ftill to produce themand tho conferems a-
you could not but be eonfcious to your felf at the fame time T- G.
that they were not to be maihtain'd •, I fhall only fay, that
it ferves to convince me of the Truth of what an ancient
Greek, Poet once obferved, and the meaning of whole words
you may enquire among the Learned at your leifure ^ »k. cV'
ai'a/cASs» {<Sov
16. Adpag. 3.3 Reply. Your next Paragraph conFiits of a
Story of q. Elizabeth, and that too eccho^d form T. G's Tnfpi- t. GV Bk-
ration: But to this 1 have already return'd my Anfwer, and logues ugaixfl
when you fhall think fit to fpeak out what you mean by it, Dr.Still.^. 17.
you {hall not fail of a farther Confideration from me, if I
be not prevented by your receiving it from a more poper
hand. 1
17. And thus have we done with what concerns the general " '
Caufey in this Introduflm \ and the Sum of all is this *, Ttet . .
H 2 of
5 i Anftver to the V iK St A r. t i c l e.'
of four ParAgrafhs of which it confifts ^ the firfi is Qdumny »
the fmnA falfe ( and I am reafonably perfwaded k^om by yoj
tobefo) : the third imprtinent^ and long lince anfwered (as
wasalfo the foregoing ) by the Reverend Dr. thzlaflfedi-
tioHs : I go on to the following part of this firfi Article^ to cx-
amine what relates to my [elf in it.
i8. Where firft you except againit my quoting your fmku^ I
lar Authors to find out your Churches meanings and call it Cti.
lurtmy, tho what Calumny it is to fay that thofe Authors, whom
you cannot deny but that I truly cite, have expounded your
Churches Senfe otherwife than you and fome others I cannot
imagine: But however you tell us; '
Ad p. 3, 4. ^^piy- 3 Thut you have nothing to do with the
DeUrine of the Schools ■ That I mufi take your DoUrine
'■''from your Councils •, the publick, authentick, and univer-
fally rccieved Definitions and Decifions of the Church.
*"T.G. Dial. Anfw. 3 And in this you ftill follov/ your old Guide ^ T. C.'
egainfiDftStiW. gut I have t already (hewn you the of this Pm««ce -,
P 5.^' 57- and for your next fuppofal that even thofe Authors do not fay
what I affirm they do, if your Proofs are as convincing as
your is confident, I have already promifed you all you
Kepi. p. 4. can defire, That I will not fail to confefs that you deferve not [o.
'■f ill a Character as I thought.
Ad pag. 4- 3 Rtply. Your next Paragraph charges me with ^
'<• ZJNSINCE R ITT in fiating the Quefiion betwixt,
Cathelicks Qas yon call them) and Protefiants., for that
''■ I reprefented you as allowing us to hold the ancient and >,
" undoubted Foundation of the Chrifiian Faith.
Anfw. 3 And is it not the ancient and undoubted Feundat'm
of the Chrifiian Faith which we hold, and which has been de-
liver'd down to us in thofe very Creeds which your feWes
profefs, and into the Faith of which you ftill baptiz.e your
Children ? Nay,, do not you your felf confefs this to be tm
in the very place where you cavil againft me for this Affer-
HiVindic. Art.u tion H Hndic. p.24. where you grant, that what we hold is
P-24. the ammt and mdoubted Feundation^ 2iyid. only deny that it.is
~ itttirely
*?.'C
!RV
xll:
^!' Jn Jnfwer to the ViKST A r 11 cle. ^
iijj,'; 0tirely fo? And again, in this very in which you repeat
TOur Accufation^ P. 4. I told him ( fay you ) that we do * j^^piy
Profojition^ ESPECIALLY J F HE pag. 4.'
|U, '■'•MEAN all Fundamentals. So that then the Vnfwcerity lies
not in my faying that what we hold is fundamental ^ for this
you tell me ( rindicat.^.r NO BODY Ef^ER DENYW.,
■ but for pretending that you allow'd that we held ALL
which you elteem''d to be fundamental. Now for this I mull
obferve,
ly?. That you dare not fay that I affirm'd any fuch
thing, t " told him ( fay you ) that we do not allow that Pro- f Re^ly Sts
fofition.^ IF he mean ALL Fundamentals. So that you po-
litively charge me with Vnfincerity for pretending that you
granted what you do not, upon fuppofition thzt I MEANT
any fuch thing.
idly, Thattomakefomethingof this charge, you are forced
to go back from your own Goncellion : For whereas in your
Tindicatien you had faid plainly, that tho you do not allow us Vindk. p. 24.
oUr to hold aE Fundamentals, yet no body ever derrfd that we held
til! fome of them •, here you clap in an Infnuation even againfl: this
k: too : I told him that we do not allow that they hold the ancient Reply n. 2^
ftr: "and undoubted Foundation; ESPECIALLY, if he meant
'■'■ A L L Fundamentals. So that tho you do deny it ESPE-
J € I ALLY if we mean ALL Fundamentals, yet you do not
altogether allow even that what we hold is fundamental.
But, "^dly. Where at lall do you find that 1 ever faid, that
you granted that we held ALL which you efeem to be fun-
iklP Lxpofition, I tell you, in the very next words
' to thofe you cavil at, that this was the thing to be put up-
on the ifliie •, " Whether thofe Articles which you had added ^
*' to this ancient aqd undoubted Foundation as SuferflruUures to it, W*^«E.p.s«-
were not fo far from being NECESSARY Articles of Re-
"ligion, as YCV P RETE ND, that they indeed overthrow
" that Faith which is on both fides allow'^d to be Divine. And
when in your Vindication you firll made tXds little Exception
I again repeated it in thefe very words, which you take no
I ^ notice of in your Reply • " But the Vindicator, jealous for the Defen. of the
" Authority of his Church, and to have whatfoever flte propofes ^xpof. p. 5^;
pafs for fundamental, confejfes that we do indeed hold a PART,but
r .I," t not all thofe Articles that are fundamental. T HIS there-
' ■ f '■J fore
efd
ghh'
liiM
k. *
. f
54
Jnfwer to the ? i R s t A r 11 c i e.
r H
"■/ore mufl be fHt nfon the iffue. - So that whereas you aC'
cufe me of perverting the Bifiop of Meaux^s Senfe^ it
V f;':
.. ' :)1;
J I J - --V-1 lu IS in-
^"'""^Tnirthflrhave ( I fear wilfully) perverted mine. What
f f!tl both of you acknowledg, wz,. that what we hold is the
Je t artd mdonbted Tmh •, and yon cannot deny the State oi
the Mion to be juft as I have foid, ^'Wrjether what yoa far.
^th^advance, and what we rejeS, be not Jo far from bemgYm.
" damental Truth, that it esMnoTxJzizW, bntratkr
'■'■contrary to, and deftrptSiive of thatrvMlhwhch u on both fides
« allow d to be Divine ?
Ill"--
m
(is:
w[f
20. Ad p. 5. 3 Reply. But you go yet farther in this Point
againll me; and accufe me in the next place "ofper-
verting your own Senfe too, by faying that you CQnkk thai
thofe Articles which yon hold, and we comradiU, do by
evident and mdonbted, Confeqitence defiroy thofe Truths
that are on both fides agreed to he fundamental. And
you wonder with what Spedacles / read this.
lt.i
1 "wa
''Mail
II
II
u4nfw.^ TheSpearacles I ufeare plain Honefty and plain
* r r ^ TT better, I envy you not. In Hating the
ExpgfC.E. ^efiton between US, I faid ^'the thing to befutupontheiiRie
f.^.Def. p. 5.
itiitM'
Jsiip
f Reply p. 5.
hA
" was. Whether thofe Additions which the Church of Rme lo,w ■
" made to the ancient and undoubted Faith, were not fofar from
" being Fundamental Truths, that they do, even by your own Con- ■
"•felTion, overthrow thofe Truths that are on both fides allow d to h •
" Fundamental ? This you deny you ever laid, and yet in the 1
very next words you confefs the contrary : t '"'■^Tiitrue (fay 1
Vindkat.^.z^, "you) / teU him, that were Dodrines W PrafticesipW
HE AhLEDGES the plain and confefs^d Dodriiies ^rtd
" Pradices of the Church of Rome, he would have reafon to fay
that they contradid our Principles: But / tell him alfo that we I
" renounce thefe Dodrines nnd Pradices. But this is not now ■
the Quejlion, whether you renounce thefe DoEirines and Pradices
or no : Did not you confefs that tholh BoHrines which I charge
you with do overthrow the Truths that are on both fides allow'd
to be Divine? This you cannot, nay you do not deny * And this
was what I aflerted, and for which you moll injurioully accufe
me of perverting your Senfe. As to your denial of thefe things
that I have already fliewn to be a gromdlefs Pretence.
T1
^ot
yet
[/n Anfwer tothe ViKSH hKtiCLE,
"lirriis..
*• "wL' '
-'If!;,;,
i, yet farther prove you to be as guilty of prevaricating in
your 'Evafton, as it is evident you have been in your accnfing
of me.
21. Ibid."^ For the Parallel you add between our charging
you as guilty of Idolatry upon the account of your Worjhipf
and the Fanaticlps Clamours againfl us for our Ceremonies^ and
againft the Juftice of which you think we have little to fay,
1;;-- it ftill more confirms me that the ancient Poet I before mention'd
was a wife Man : For after fo full a Confutation as has been
given to this Parallel by ^ two feveral Hands, for you to pre- * Anfwtr to
fume ftill to fay, that we have little to reply to it; this would Amicable
certainly have made any other Creature in the World hlujhy Accommoda-
ttois but a Man that has taken his leave of Modefy.
22. Ad fag. 6.2 For your laft little RefleUion.^ which you wholeContro-
iiiu,si' have dubb'd with theTlrf/*? of Protefiant Charity and Mode- verfy, &c.
" ration I fliall only tell you, that to charge you with adoring
■k:;; 3nd Women, CroJJes, Images and Relkks.^ is no more a
jwj; breach of Charity, than it would be to charge a Man with
Murder or Theft whom I a&ually faw lulling his Neighbour or
jfcj-i ^°<>ds. If you are indeed guilty of doing
this, 'tis Charity to admonifh thofe of tHfeir danger, whom
you might btherwife enfnare by your confident denying of it.
* But the is, it is the Juftice of this Refleuion that fo much
troubles you : and you could be well enough content we fhould
'^^'^..accufe you of doing this,-if you could but find out any means
^ ^0 prevent our proving of it.
■
I'The JNSWERto thcSECOND ARTICLE.
That Religion Worfhif terminates ultimately
in God alone.
IS -
II' A ^ "In the beginning of this Article
l\ "you feem a little conccrnM that I took no more
notice of what you had faid in your Vindication, coa-
" cerning your of Religious Worpip: You pre-
^ tend that I did not do it, bccaufe if I had, all my ^o-
- <ftatioHS
5 6 Anfwer to the Second A r 11 c l e.
* Mat. iv. 10,
" tations out of your LitHrgies would have fgniftd jufi nothwg i ^
neither could J have made fo flau/ihle an Excufe far jny U' [li
" Caltranies and Falfifications : And you conjure me not to ifll
" ohflruU tfce. Hopes of a Chriftian Unity hy a future Mlf- . jiJc
application of the]} Terms. • j
2. Anfw.l^ It is perhaps none of the kail Inftancesof that
Pfrp/fAri'oi, into which 5/«and Error commonly lead thofe who ^,^-£.1
have been involved in them, to confider what a multiplicity ^
of obfcure and barbarous Terms the Iniquity of thefe latter
Ages has invented to confound thofe things, which are other- ]
wifeUn themlelves of the greatelh Clearnefs and Evidence,
WhilftMen kept to that Prw»fwe/?«/o of theCofpel, '■'■''•Thou \
'■'■ ftalt worjhip the Lord thy God^ and him 0 N LT fait thou ■{
" ferve •, the Law was fimple and eafie, and there was no need
of any DtftinElions^ either to excufe or to condemn the Worfi^
of any other befides him. The Command was fo plain, that
the Devil himfelf had nothing to fay to it: As for the So^
phifiry we are now to encounter, ( and by which you would
have been able to have taken that offer which our Saviour re-
fufed, and yet have falved your Confcienceoi any breach of,
the Frecett too ) he was either yet to learn it, of elfe it ap- mikrh
« y *• * 'It t*
Sdfiki
mCrtei
men
3^5 Dli
peared to him fo thin and contemptible, that however he has
hnce infpired others with it, yet he was afhamed himfelf to
- « • m m ^ .!•
■Jiijimt
fMonfmt de
M.Expof.Art.'i'
Viudic. Art. 2.
^ Reply, Art,2.
in(ifi upon it. But however, feeing Mens words are their own,
and let them exprefs their Conceptions after what manner
they pleafe, it is enough for us that we underftand* their
meaning *, 1 fhall content my felf to draw up a fhort Summary
of what you here offer, and which indeed is all that your Party
has to iniifl; upon on this occafion, and we fhall hereafter fee
when you come to the Application of thefe DiftinBions, whe-
ther there be any thing in them to excufe you of that Guilt
we here charge you with.
3. But before I enter upon this Enquiry, I cannot but ob-
ferve the Change you make in the Title of this Article. Hi-
therto we have had it in thefe words, " t Religious Worfftp
"■ is terminated only in God: Now you add another Rejl'tillion,
'■'■ WThzt Religious IVorfijip terminates ultimately in God alone-
By which you would feem to imply, that Religious IVorjhip may
terminate upon the Obje^s to which you pay it, as Saints or
Angels.
■ £jip
If
letter
jsi
Tfc
V"
n,
ori!
jtn hnjwtr to the S e c o ^ d A kt: i c l e, 57
Jngels-^ Card wherein you certainly depart from your and
the Bilhop of Meaux'^s former Pnncifle) but that ultimately it
mult f»c^ in alone. But the truth iS) ('^what you have * Anfrrnte
been already told ) all Worlliip do's properly terminate in the Proti-
OlyeS to whiclrit is given. You may honour z Saint fot God's '•
Sake.y and it is an honour to God by accident fj to do : but when '' *'
all is done, ilill the proper Honour that is given to the Saint ter-
minates in him., and do's not pafs to any other. And this you
muft confefi, unlefs you will fpoil all your own DiftMions.
For whatever the Honour be that you give to the Saints, either
it muft finally terminate in them, and then your new Addition is
ufelefs-, or if it pafson to you muft either diflionour God
if you give him fuch an inferior Honour as you do the Saints,
and which is altogether unfuitable to his infinite Nature and
Majefly or if you give the Saints the fame Honour you do
Cod, then you raife them up into a ftate above the condition of
meer Creatures, and fo yet more difijonour God, by fetting up
Competitors with him in his Service. So that then your new
modelling jDf this Pofition will ftand you in no ftead : and you
muft after all fay, either that no Religions Honour mufi be given
to any other but God, (as our Saviour has declared, and as we
affirm } if you do truly believe that all Religious Honour ought to
terminate in Him alone •, or you muft confefs, that Religious Wor-
finp may be terminated, and that ultimately, upon the Creatwe •,
which indeed your PraUice (hews you do believe, and for which
'we juftly acoufe you of Idolatry.
4. But we will examine your own Scheme, that fo we may
the better underftand your Pretences. And,-
Ad Pag. 7, 8.3 Reply, i)?. As to the words ( you fay)
That Honour, znd IVorfliip, and Adoration, may admit
of different Senfes, and according to them be differently
^'■applied. There is a Divine Worfiup proper to God, and
there is a Civil Worfiup that is paid to Men; and a Duiia
:r:.. "or inferior fort of Religious Worfhip, that you give to
•?<^ Saints Angels, and Holy Things. idly. That as to
the outward Anions of the Body, y^hzthet Bowing, Kneel-
" ing, &c. there may be a difference in thefe two j they
" being not fo appropriated to God, but that they may be
" paid to the Creature alfo. That therefore, ^dly, both
I the
't
•i
(C
(t
cc
jS Ah Aw/wfK to tk S E c o "N D A R11 CL E.
" the JSHons and Exprejfions are to be diftinguilh'd, ae-
''■ cording to the Excellency of the Object on which arc
«' terminated, if the Excellency be natural., or naturally ac-
<-*■ quired •, then the Honour that is paid is Civil or Humane.
If it be Sufernaturaly then the Honour \% Religious. And
this Religious Honour is either a Sovereign Honour proper
to Cod alone., call'd Latria s Or it is Inferior, and of
which there are feveral degrees according, to the feveral
"■ meafures in which God heflews his fupernatural Gifts upon
his Servants and is that you call Bulia. And this infe-
rior religious honour may be paid, n# only to ratmd
Natures, but fometimes alfo to inanimate Things.
5. Anfw.'] This I think is the fumoi what youdefiremeto
take notice of and I will now return you a few general Reflect-
ens upon it. And,
I , Though we are contented to take all thefc bard words in
your own Senfe, yet I muft obferve to prevent any mifapplicatiom
of them to the Paflages of either Holy Scripture, o^' Primitive
Antiquity, before Time. That for what concerns the
Hebrew Phrafes of the Old Teftament, by which this Wer^if is
exprefs'd, they are all of them promifcuous, and indilFerently
ufed with reference both to God and the Creatures. But now
with the Greeks Phrafes in the New Tefiament it is otherwife.
One of them indeed, viz.. that from whence you derive your
term Dulia, is ambiguous ^ but for the other two, Kex.T^d}&vS:
*•1431.18.26. * trqooiujv&v, the former is never at ail, the Utter never but
and that too in a parabolical fentence,z^\)\\t^io any other
Worjhip than that of God only j not to any Humane or Civil
refpeEt.
idly. As to the diftindion you make between Civil and
ligious Honour properly fo called, we readily embrace it '• and
we do confefs, that the difference muft be taken from the di-
j(_iply, p. 7. verfity of excellency in the OhjeEls on which they are terminsted.
From which we infer, that there muft be therefore the fame '
proportion between Civil and Religious Worjhip, as there is be-
tween God and Men. Seeing then there can be no Analogy be-
tween thefe two, neither can there be any between the IVorJiif
that is paid to the One, and to the Other. By confequence,that
properly fptak'ng, there can be no other attributed to a
Creatm
{,1 An. Anfwer to the S e c o "N d A R t i c l e.
Creature but what is Civil, and which muft be diverjlfied, ac-
1^' cording to the different Excellencies of thofe to whom it is gi-
01^* ^ ven. And this you your felf allow in your Findication, p.
C«i^ 2.8, 29.3 where you declare that this Honour is but an extrinfe-
■ cai Denomination from the Canfe and Motive, not from the Na-
' tare of the AU \ and that you do renounce any ether fort of Re-
ligiousWorlhip wfcicfe « fo from the Nature o( theAdf, and by
confeciuence only due to God. And here again in your Reply you
found the Appellation of Religious Honour with reference to tlfe
" SLaints. either upon the Motive of it, which is religiota or, Ibid.
" becaufe it ultimately refers to God, for whofe fake, and upon
" account of whofe Gifts we honour them. Now taking this
then to be not only your own private Opinion, but the Senfe of
your Churchand that you may fee, I defire to clofe as far as
poUibly I can with your Notions, I add,
zdly. That as to the frftof thele, '■'•The Religious Motive \
We are content in this refpe<fl to allow the denomination of Re-
ligioui Worflhp to others befides God. Such is the Honour we ren-
der to our Parents, to Civil Magifirates, &c. upon the ac-
count of Cod's Command{o to do. And thus the two terms of
Civil and Religious are not oppofte, but co-ordinate, and confi-
ftent with one another. Secondly, For the other Grounds on
which you call this Honour, Religious, namely upon the account
of thofe Supernatural Gifts or Excellencies which God has be-
ftow'dupon hi% Creatures-, We are ready to allow of this too.
And thus we confefs, that the Honour which we, as well as you,.
pay to the Saints, may be called Religious -, when we hlefs God
for their ExceKencies, and pray to him for Grace to follow their
Examples. We neyer denied but that godly and religious Men
were to be reverenced, not only for their other Qgsalities, but
yet more efpecially for their SaaSlity and Devotion. But
then,
s^thly, Niiar Religious Honour properly fo called, and as it re-
IJ)edts not meerly the Religious Motive, or the Supernatural Gifts
which God has beftow'd upon his Servants, but the very Naturt
and Quality of the it felf-, fuch Adts by which we pay not
only all that wor/hip which may be due to the Excellencies of a
^ pure Creatnre, but the proper Extrcifes of Religion, as Prayer,
ie' Confejfion, and fuch like •, and thefe with all the Circumftances
l£Cv of a proper, religious Worfhip -, in the Heufe of Cod, in the
P midft
.6o hn Pinfwer to the S e c o n d A r T i c l e.
ffiidjl of hisSolemn Service ; it may *bw in the fame Breath and
Form in whith vetaddrefs to the Creator ; thi> is that religioue
W'Vjiwp whidi.we conllantiy affirm, and which you your fdf
confels may not without impiety be given to any but Ced only • i
and it is for this we charge you with that, which by your own
.acknowledgment none of your DifiinQions reach to, nor will
therefore excufe you of, viz.. Idolatry.
'ithly., As for the ontward Exfrejftons of this Honour by bodily
<idBlions., as Bowing., Kneeling., Profirating., See. thele we confels
are ambignom., and muft be cietermined by the ether Circmfian-
ces. But then we deny that they are to be interpreted meerly
according to the intention of him that performs them. There is
an External jddoration, which no Internal AH of the Vnder.
/landing or Will can excufe, if it be applied to any befdes God.
Such as is perform'd with thole Ctrcumfiances of a Religions
Worjhip before mention'd, as to Time, Place, Words, and the
like. In fhort, it is, we fay. Idolatry by any External AH
whatfoever, toffiew that we do attribute ReligioM Honour to
any other hut God alone.
6thly, And for the reft, we do affirm. That there are fotne
other kind of External AH ions ioiiccnlhrly af^rofriate to Ged,
that they cannot without Idolatry be attributed to any other,
of Meaux'f Such as, iftj Sacrifce^, by your own Confejfm: to which I
will, 2dly, add all thofe other things of the like kind which
+'s' h' fe appropriated to himfelf under the Law y as Religioiu Adora-
(Uted\ul-gii'n Erection of Temples and Altars, Burning of Incenfe in token
Dr.Scill. frji of Divine Worfoip, Solemn Invocation, and Tows-, in all which
Anfon toT.Ca. neither our nor his having made the leaft alte-
,p. 190,^283. ration, we ought certainly (as both the fews and Primitive
Chrijlians molt undoubtedly did ) to efteera them ftill his own
peculiar Prerogative.
Having thus eftablilh'd in General our Notion of Religi-
•m Worjhip; let US fee if any of thefe Diftindions will (as
you pretend ) excufe you of that imputation which has been laid
upon you.
ANSWER
T O T H E
THIRD ARTICLE,
O F T H E
INVOCATION of SAINTS.
IN the beginning of this Article I cannot but acknowledge Reply, p. lo.
a commendable Endeavour in you to clear the true State '
of the Queftton betwixt us: And tho I am not ablblutely
of your mind, nor do I lee any Caule for your Suppofal that
Mr. t Thorndyke Ipoke the Senfe of the Church of England in t P. u-
every one of thofe Vartkulars mention'd by you in Order
thereunta, yet I will not enter into any Controverfie with you
about them.
I. And firft. Be it allow'd that the Words Prayer, lavoca-
tion. Calling upon, Addrefs, ^c. are or may be Equi'vocal; i. e.
(as that Learned Man phrales it) that we may make ufe of the
fame Expreffions in fignifying our Requefts to God and to Man j
tho yet for the two hrft of thele, 'viz.. Prayer and h'vocation,
they are leldom Applied to any Other than a Religious Senfe.
This T. G. long fmce obferved, and you have now borrowed
it from Him i and you may make what ule of this Remark
you pleale in managing of this Controverfie.
z. We do not deny but that we ought to Honour the Saints
departed, as well as Holy Men upon Earth; Only we define
that that Honour be fuch as becomes them to receive, and us to
pay. We honour them when we praife, and much more when
we follow their Faith and Patience, And becaufe the Reafcn
and End of this Honour is Religious, you may without being
contradidted by me call the Honour it felf Religious too j lee-
K ing
66
Vind, p. 28,
ap.
Reply, P. 11.
Ibid.
Reply, p. 11
Jnfwer to the Third Article,
jCwtt J
H
njitii:
'.'km
ing you explain your felf to mean no more by it, than an
an External denomination from the Caufe and Motive, hut not
from the TSfature of the A£l its felf
Nor will I difpute with you, laltly, Whether the Saints
in Happinefs do not in General ptay for tlie Church Militant;
For '^tis to as little purpole to deny what cannot be difprovedj -. tai
as to affirm what one cannot prove. I have as great an Ho- • fvl.'
nour as any Man for Mr. Ihorndyke's Memory; but yet I
cannot lee the Proof even of this in tliofe Scnpures which
(as you fay) He proves it by. Some Fathers 1 know have laid
lb ; but their laying it is not to Me a fufficient Pj-oof of a
Point ol DoBrine. When all is done, the Ccngruitj of the
' thing is the hef that can be brought for it. And if upon
this account you are refolved to call them Advocates or Inter-
cejfcrs hit7veen God and its, you will I hope excule me if 1 do
not comply with you in it. That they are full of Charity
towards us who are Members of the fame Body with them,
I make not the leall Qitellion: But how they exprefs it I do
not certainly know, becaule many Particulars there are from
whence fuch a Matter is to be concluded, which are all hid-
den from my Knowledge. One thing 1 know, That we
have a Mediator at the Right Hand of God, who knows all our
Wants, which I lee no realbn to believe the greateft Saint in
Heaven does. I am likewile affured that his Kight to inter-
cede for us is founded upon the Sacrifice of his Death. And
lince the Gofpel gives this Honour and Prerogative to Hm
O N L T, to appear in the Pre fence of God for its, I (hall never ;■
whillt I live help forward an Ambiguity in thofe Titles, of a ^
Mediator with God, or an Advocate with the Father, or an In-
tercefor in Heaven, by attributing of them to any Saint what-
foever. Thele Expreffions fo applied are dangerous, and [can-
dalotts; and 'tis but a frivolous Pretence for the doing of it,
that poffibly the Saints may do fomething for us in Heaven,
upon the account of which the Titles of our Redeemer may in
Jome fenfe be given to them.
2. As for the State of the QuefHon which you next pro-
pole, you fhould know by this time that we are by no Means
agreed that the only thing in dilpute betwixt us is, Whether
it be lawful for us to Pray to the Saints that they would Pray
for us I and , M-'hether fuch kind of AddreJJes as thefe are of
fuch
m
1.T1
tiAn
ni3
TKIfk
■Hi in
m
'iitO
of the Invocation of Saints.
fucb a Nature as to make Gods ('for lb you tell me I very dif- iWd.
refpeBfullj call them ; tho I believe you will find ^tis your
Mifrep-efenter s Fhrafe, and not Mine) of Men and Women.
You do indeed with your Guides T. G. and the Bilhop of
Meaux tell us, tliat all the Frayers of your Church, be their
Words never lb repugnant, muft yet be reduced to this fenfe,
PRAY FOR US: But you have often been told, that this
is utterly dilallow'd by us. However, to take off all occafion
of Cavil, as far as is poffible, I will offer you the State of
the Qwfiion in fuch Terms as you (hall have no juft caufe to
except againft it; viz.
" Whether it-be Lawful to pray to the Saints, after the man-
" ner that is at this day prelcribed and prafliled in the
" Church of Rome i
And I will lb far comply with you, as to confider it in both
refpeSfs: i. According to your own Reprefentation of it;
2. According to that which is indeed your Frahlice, and free-
iy acknowledged by the greateft Men of your Church to be lb.
I. P O I N T.
^Whether it be Lawful to pray to the SahUs,
to Pb. A Y TOR" U S ?
•
3. This is the leaft that can poflibly be made of this Mat-
ter: And becaufe I would bring the Foint to the faireft Ilfue
that may be, as I have propoled the QueHion according to
your own defire, lb I will dilpute it with you upon your own
Principles.
4. And fir ft', for what concerns the Terms of the Que-
fiion, they are exadly taken from your own Words: You
fell us in your Vindication, that all you lay is, ''That it is vindic.p
" LAWFUL to Fray to the Saints; and here in your Reply,
" That the Difference between us is a Whether it be LAW- Reply,?.
" FUL for us to Fray to them ? In which yet you leem to fall v
a little below even the Bilhop of Meaux Himlelfi who tells us,
K 2 "Vjat
See vidicac.p.
27.
'Jnfwer to the Third Article,
Expofjt. Scft. « That your Church ttacbes that it is PROFITABLE at haft
TV. n however fuch is our Security accord-
ing to Both of you, that neither Tou nor He care to fay it is
our Duty lb to do, or that we run any Danger in the neg\e£t
of it. Whatever therefore be the llTue of this Difpute, it is
wholly your Concern to look to it; thus much we are Agreed
in, That there is no Sin in our OmiJJicn. For where there is
no Law-, there is no Tranfgrejfion.
5. But I will now prefume to go farther: And fince you
dare not lay that fuch an Invocation is Neceffary, I will un-
dertakc to affirm, that neither is it Trofitahle, nor indeed
Lawful, but utterly forbidden. And for proof of this, I ihill
lay down no Other Foundation than what you have your ielf
eftabliffi'd ; viz.. That Religious Honour or Wcifliit may be ta-
ken in a double Senle : " Firft, StriElly, and lo is due Only
" to God: Secondly, More largely, and lo may be paid to
" Creatures. And what you mean by theft terms, you thus
Ibid. p.28,2p.. more fully expreft: " That by Religious Honour in this latter
and as you apply it to the Saints, you under/land
" only an Honour lb called by an extrinfecal Denomination from
• "the CAUSE and MOTIVE, but not from the NATURE
" of the ACT it felf. That is fuch an Honour as may be in
it ftlf Civil, and is only CALLED Religious becaufe it is
done for God^s fake, and in Obedience to Gots Commands.
But for a ftriU and proper Religious Wcrjhip, fuch as is i^ its
cwn Nature lb, this you confels.with us to be due to God
ONLY. From whence I conclude , That to give fuch a
Wbrjhip to any Creature, mull be to pay that Service to the
Creature which is due only to the Creator; and that is, in Oar
Senfe, to Commit Idolatry.
6. And now from tliis Principle which you have your felf
tindic. p. 28. l^id down, and which you think " wiU be alone fufficient to
" Anjv^er all ObjetSfions brought againB your Dodrine; I
take leave to inferr, " That if even liich an Invocation as you
" confels you pay to the Saints, be firidlly a Religious Honour,
" in the very Nature of the AB it felf, and not barely by an
Extrinfecal Denomination from the Caufe and Motive ot it j
" it will then remain that you are guilty in this Service of
" giving that Worfhip to the Saints which is due only to God,
and are by Conlequence therein guilty"of Idolatry And
this I (hall Ihew, L From
ildi
fcCdl
ffi; iutsetbttdtjii
- . S-fociliiieXituj
C©tuaj;5Q
tiaa
""'DfJ
'5f
0/Invoc At ION 0/Saints. 6^
I. From the very Nature of the Act it lelf.
II. From the Circumftances of if.
I. That the very Natwe of the AB it felf of hvocating tlie
Saints, does (hew, that it is firiBly and properly a Religmts
WorJJiip.
7. This is what I know Monfieur de Meaux denies ; He tells
us, " That when you to the Saints, you do it in the fame ^xpof. Artie.
" Spirit of Charity, and according to the fame Order of Bro- IV.
" tberly Society, which moves us to demand Afifiance of our
" Brethren li-ving upon Earth. Thus he fmooths your Invocation
of Saints departed, to make it lie even with our dejh-es of one
anothers prayers. But did he in good earneft believe, that no-
thing but a Spirit of Charity, and the Order of Brotherly Society,
is to be dilcerned in the AB of calling upon departed Saints to
pray for us ? We have indeed that Charity for them, as to be-
lieve, that they have Charity for us : and though they arehigh-
ly advanced above us, we yet take them to be our Brethren.
But is this all that is implied in the AB of calling upon them to
pray for us ? For my part, 1 cannot but believe, that Monfieur
de Meaux himfelf was fenfible of a vaft difference in the Cafe,
as appears by his endeavouring to blind it afterwards. And I
ihallnow offer fbme Realbns, that may perhaps convince others-,
as they have fully fatisfed my felf about it.
8. For I. If the Nature of thatof Invoking the Saints-
In Heaven, be the fame with that ofdefiring my Chrifiian Bro-
ther to pray for me upon Earth, then on the other hand this is
alio of the fame Nature with that. And by confequence, I
may as well fall down upon my Knees here in London, and
defire my Chriftian Brother, who is now, it may be, in >
pan, or lomewhere m the Eafi Indies, or perhaps on his return
'homewards, to pray for me, as do the like to S. Teter or S. Vaul,
who, for any thing I can tell, are at a vaftly greater diftance
from me, than my Friend upon Earth is. But if there be
fomcthing more than a Spirit of Charity, or an acknowledg-
ment of Brotherhood, in calling upon my living friend, who is.
out of all natural diffance of hearing, there is alfo fomething
mora
'i
i
I
p,
Pi
t*
M
itif
ip'i
■V
"a •
II'
'■'k
Jnfwer to the 'Third Article^
more than this in calling upon the dead, who^ It may be are a '"
thoufand times farther from me, than the living can be from
one another. Would not luch an hi'vocation of my Friend, ■''
think you, fuppofe him to be more than a Brother, or a Man\ \
Would not the Nature of the Act afcribe to him not only the
praiie of Charity, but likewifethe fower of hearing and knowing
all that is faid upon Earth, at any diftance vvhatfoever I
grant, that if this were indeed no more than according to the
Order of Fraternal Society ; neither would it be any more than
lb for yott to call upon the Saints dectafed to pray for you. But
if the former would be more, when you have faid all that j-ou
can, the latter muft necclTarily be lb too: And you do thereby
Elevate th^Saints above the condition of Creatures. For whether
you believe them to be Omnifrefent or not, the very Alt of in-
vohing them indifferently in any ylace, and their being called
upon in feveral places at the fame time, does imply .their Om-
niprefence, unlels you could give us Ibme other ground of cer-
tainty, that they hear you, befides this, that wherever they are
when they are fpoken to, and wherever are when you/peak
to them, 'tis all one, they do as liirely know what you lay, as
if they Itood within the common dijlance of hearing. Now that
Ahtion, which in the very JV^twr^of it afcribes aniwwewjzty of
prefence to the Objehl, about which it is converfant, is religious in
the very Nature of the ASt. And then I leave it to you to deter-
mine whether it be Idolatrem or not, if it be paid to any thing
that is not God. But,
9. Secondly, If you are not yet latisfied, I would defire to
know, whether prayer to God, which you will not deny to be
in its own Nature a religiot/s AB, be not lb upon this account as
well as others, that 'tis an Acknowledgment of his Immenfe Tre-
fence. But how is it liich an acknowledgment, otherwile than
as we do in all places, and at alltimes call upon him.Since there-
fore you do in all place s,znd. zt all times call upon thtSamts as well
as upon God, I pray tell us why this Invocation fhould not alio
be in its own Nature religiom Worjhip. If you allow this, then
you have already pals'd lentence upon your felf; If you do
not, I Ihould be glad you would find a little leifure to Ihew us
the difference. This is an Argument that has been often enough
urged to be taken notice of; and if you lhall ftill goon to fay
nothing to it, we (hall conclude the reafon to be, that indeed you
have nothing to ohjeB againft it. i o. And
-s, '
of the Invocation of Saints. 71
10. And what I have now iaid of this Invocation, upon the
account of thz di(tance of the from us, that they are
now out of the compafs of all Ciw/Co?»»?erce ; and therefore
to fray to them muft be properly a Religious JVorJhip, will be yet
further confirm'd, Thirdly, by another of your pradifes; in
that your Church allo ws not only Vocal, but e ven Mratal Frayer
to be made to them. Now this can be no All of Civil Ho-
nour, feeing no creature, fucH as Man ('the O'jjeU of all Civil
Honour) is, can be capable of fearching the f leart, fo as to
find out the fecrets of it. For God, even God only knows the fe- i Rings viii.
crets of all the Children of Mm. And therefore po pray in our 31.
■minds to the Saints, to oflfer up the fecret afpirations of our
Souls, in Honour to any Creature, this muft be an Acl of Keli-
gious PVorihtp, andfuchtherefore.as by your own acknowledg-
ment is due to God only.
11. Now that you could not be ignorant of thefe things,
and by confequence are the more inexcufable irf tl.i^ your
IVorJhip, appears from what Monfieur de Meaux has told us;
That by addreffing Prayers to the Saints, and, honou- Expof. Seft.
... i ■. ^ ^ ..7T / J. V F ..V.« .... ... ........A-.*!- ^
VIZ
" ring them all t'e World over as prefent, you do not attribute iv,
" to them a certain kind of Imme'nfity, nor the Knowledge of
" the Secrets of the H'art, which God has reierved to Him-
"felf; feeing it is manifeft, that to fay a. Creature xnxy have
" the Knowledge of thefe things by a Light communicated
" to Him by God, is not to elevate a Creature above his Can-
" dition. Thus he gives that to the Saints in the Clofe, which
He deny'd in the Beginning. They have not a kind of Im-
menfity, nor do they kmov the Secrets of cur Hearts ; No, by no
means, for that is necefTary to be faid to fave your felves
from giving Divine Honour to the Saints': Bat for 4II that they
have thQ Knowledge oi thefe things by a L'ght communicated
to them by God; and this is alfo necefTary to be faid, to fave
your Invocatmt 'of them from being a foolifl) and abfurd Devo-
tion. And for the fame realbnhe Tuppofed before, that Tome
Grounds, which He would not examine, might be had to
" attribute to rlie Saints fbme certain Degree of Knoovledge as to
" thofe things that are acfted amongft lis, as alfo of our fecret
" Th ughts. Thus he doubles, and treads with fear, like a
Man tnat has loft his Way in a dark Night, and is afraid of
. a Ditch every Step he takes. To lay chat the Saints know
All
. Nlli'
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li, ri ik,
t* ' 1 Jfi *'4
( ' " ■"
.by.''"':-? ? '
If'V:
'"In
72. Jnfwer to the Third Article,
All our Wants and Defires, and the Secrets of cur Hearts, is to
give them a certain kind of Immenjjty which He dares not fay
they have ; and therefore thole Words are flipt in, that
" feme Grounds ma) be had to attribute to them a certain Degree
" of Knowledge, as to thefe things. Now a certain Degree of
Knovdedge, leems not to be a certain kind of Immenfity; and
ib you are for a while fafe on that fide. Well, but a certain
Degree of Knoivledge as to thele things, will not lerve to make
all the Prayers of All Men, at any time, and in any place, to
this or that Saint, wife and profitable Prayers. For a certain
Degree is but a Degree ; And to anfwer all that is, or that
you would have to be done in this kind, nothing will lerre
but a certain kind of Immenfity. And therefore on the Other
hand, a Creature may have the Knowledge of thefe things, i. e.
of ALL thele things. So that now the Prayers are profitabU
again ; but then what lhall we do to keep off Immenftty from
being attrifhsted to the Creature ? He has a Trick for that,
and it is this; viz.. That this kind oHdrnmertfiity or Knowledge
of all Prayers that are or can be any where offered to them,
is communicated to them by God, and as long as God has made
them thus immenfe, we may do lb too.
I^. And thus he reprefents the Saints as Dii faSli, Made
Gods,nnd that by. the .Almighty himlelf; which being done with
relpe<5t to Omniprefence, may, whenever a wretched Caufe
requires it, be done as well with relped to Omnipotence, and
all the other Divine Perfections; and in one word leads to
fuch Confequences, as cannot but ftir up the Indignation of all
good Men. Nothing (hould be mairitain'd in the Minds of
Christian People with more care than the difiinCt Notion they
ought to have of God and his Creatures. But your Doctrine
and Practice in this kind does lb confound thefe Apprehenfi-
ons of the One and the Oth'er, that they cannot tell what
Prerogative , as to the matter of hearing Prayers , God has
above his Saints ; fince they hear all, as well as He. Prayer
to God every where is that which principally fupports in the
Minds of Men the apprehenfion of his being every where pre-
fent: And tho much of it is due to the natural Imprejficns
which has left of himfelf in our Souls, yet the Keflexi-
ons- we make upon it, are chiefly owing to the frequent Ad-
drejfes we make every where, publickly and privately, to the
Invifible
of the Invocation of Saints.
hviftble Being, the Lor J of All, of whom we have fbme know-
ledge by Nature, and more by Chriflian InfiruBion. But when
Frajer is made to other In'vifible Beings as generally as to God,
how can it be otherwile, but that the P«cp/e ihould conceive
them to be as Omnifrefent asGoJ himlelf is? Efpecially if it be
confidered, that when their Educated and Thilofofhical Men,
come to vindicate their TraBice and DoBrine from thisimputa-
tion, they cannot fb much as fpeak fenfe about it, but with all
their y^rt, talk more meanly and confufedly than meet Nature
would inftrudt an Honeft man to do. The difference between
the People and the blind guides on the one fide, and between
the Seers on the other, being only this. That the Worfiip, and
the Notions of the former go together, and are of a piece ; but
the latter, with as bad a Workup, have better JAotions; and give
that Honour to the Saints by their PraBice, which their Notions
(as they would have us think at leaffj deny to them. But for
that reafbn they are the more to blame; and tho their Idolatry
be not fo grofs as the Peoples, yet it is more mexcufable.
I J. And yet if we may judge of their thoughts by their
words, fbme of the refined Contro'vertifs do not come much
behind the Common People in this llupidity. If they think o-
therwife than they fay, they are to anfwer to God for that '
too. Cardinal Bellarmine, and others, who had none of thefe De Culcu ff.
Expounding depgns to carry on, fpeak out freely, and tell us, "i- c. 9.
that the Saints are Dii per participationem, God's by participation ;
and upon that account he juflifies the Pradice of the Church of
Rome, in /wearing by them, and making Vows to them. NorExpof. §. IV;
indeed do I fee how that differs very much from Monfieur de P' 7*
Meaux^s giving them the Knowledge which the hearing of all
Prayers requires, as by a light communicated to them by God. For
what is that but to fay, thatGo^ has Cin effcdj made them par-
takers of hasAmmenfity i Nay, the Reprefenter (if we may con-
elude any thing from his arguingj feems plainly to^ eild, that
the Saints have a Natural Knowledge of om Prayers : " For (fays Part
" he ) Abraham beard the Petition of Dives, whs was yet at a V' 1'
" greater distance from him (than the Saints are from us), even
" in liell: and told him likevjife the manner of his living 7vhil/i as
yet 071 Earth. Nay, Jince'tisgenerally allowed, that the very De-
" vils hear thofe defperate Wretches who call on them, why /houldwe
" doubt that Saints want this priviledge
L 14. No
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74 Anfiver to the Third Anklej
14. No wonder therefore if BeUarmine makes a greater dff-
ference between the Prayers to the Saims, and our defires of
good mens Prayers upon Earthy than Monfieur de Meaux feetns
willing to acknowledge ; and looks upon it to be a Worship
Conc.Trid. due to them, thus fin the words of yom Synod of Trent) fuppk-
Sell Hit, antly to call upon them : For what can be more realbnable than
to efteem that Prayer, the Invocation of Suppliants, and the
Worfiip of Invocation, which is made with Inch deference of
refpeft from the very Nature of the AB, as is due to God the
only Omniprefent Being ? And what more unreafcnahle ^tiAfooliJh,
than to call our defres of each others Prayers by fuch Titles as
thele?
And hitherto have I (hewn, that in the very of praying
to the Saints, without any regard had to the form or fubftance
of your Petitions, or the circumfiances with which you call
upon them, you give proper, religious TVorJhip to theiu, which
you acknowledge it is unlawful for you to do. I proceed.
Secondly, to fhew this yet more plainly,
11. From the Circumfiances of it.
15. And here to avoid, if it be poflible, all your little Ca-
vils lb ufual upon this occafion, as in Ipeaking to the former
part of this Argument, I have managed it fo as not to concern
Reply, p. 7. my felf with any of your diHinBions of Supreme and Infsricur
Religious Worjhip ; fo here I will not inlift on thofe Extermr A-
Bicns of the Body, which you tell me are Equivocal, and of
5xpof. p. 8. which Mcnfteur de Meaux roundly affirms, " That the Nature of
that Exteriour Honour ■which you render to the Saints, muH k
" judged from the internal Sentiments of the Mind. The Cir-
cumfiances I ffiall now infifl: upon are fuch, as are not liable to
any of thele Evafions; but will, if not filence a Contentim
Spirit, yet' I am confident, latisfie any unprejudiced Chrilli-
an, that the Prayers which yon make to the Saints are properly
a Religiom AB, and not only called fo by an external demmm-
tion from theCaufe and Motive of them..
16. For I. What elle can be gathered from thole outward
Circumfiances, of the Place, Time and Manner (to fay nothing
of the Gefiures of the Body) with wirich you call upon them 1
Do not all thele, Ipeak plainly to us what the Nature of this
' Wor-
r:wi
siii
of the Invocation
of Sax
NT S.
/5
Miflal. R. in
Miff.
Worfhip is? You fray (for inftance^ to the Saints in the
Houfe of God, it may be, in a Temfle which you have conle-
crated at once to the Service of God, and to the Honour of the
Saint whom you invoke. You accompany thele Prayers with
Incenfe fmoking before their Images; a Circumfiance which was
once reckon'd as a peculiar inftancc of External Religiorts Ado-
ration ; and which was therefore thought fo appropriate an
Alt of Divine Worjlnf among the Primitive Cimfiians, that
they chofe to die rather than to throw a little Incenle into the
IvtQu^on thQ Heathen Altars. You call at the lame inftanc
upon the One and upon the other, and too often place them in
unequal rank with one another. "Thus, if you confefs your
" fms, you do it to God Almighty, to the B. Virgin, to St. Mi-
" chael the Archangel, to S. John Baftifi, to the Holy Apoftles
S. Peter and S. Paul, and in fiiorr, to All the Saints: If you
" commend a departing Soul, you bid him go out in the Name Ricuale R.Ord.
" of God the Father Almighty, who created him ; and of Jefus Comm. An.
" Chrifi, Son of the living God, who liilFer'd for him ; and in
" the Name of the Holy Ghoft, who was poured out upon him;
" in t\\Q Name of Angels and Archangels, of Afojiles, Evange-
" lifis, See. If you conjure a Temfeft, you call upon God and Ritual. Fr. de
" the Holy Angels ; you adjure the Evil Spirit, you contradict Sales, p. 77.HI
" him, by the Vertue of our Lord Jefus Chri(t, and the BhjJ'ed
" Virgin Mary. In the Offices of the Church, your Addreftes to
" God, and the Bleffid Virgin, are lb inter-woven wirli each o-
" ther, that there is no alteration but only in the manner of
" the Expreffion, and very often not in that neither ; As when
" you pray (for inftance) " That the Virgin Mary and Her Son Offic. B. v.
woulaBlefs you. In tht Daxologies your greateft Men at
the End of their Works, nothing more frequent than to lee
" Gltn-y and Praife returned to God and the Bleffied Virgin ; and
in your ordinary Gonverlation no exclamation more frequent
than that of Jefu-Maria. Even your folemn Excommumcati- Pontific.R.
ons and Ahfolutions are made in the Name and Authority of the Ord. Excom,
Holy Trinity, the Bleffied Vtrgin, and all the Saints ; and the ^ Abfolv.
Paffion of Chrifijoyn d in equal rank with the Merits of the '
Virgin Mary for the remiffiion of their fns. By all which it un-
doubtedly appears, that either your of himfelf
is not properly a Religious Ahtor if that be firiltly a Religiout
Worlhip, the other will be fo alio.
L ^ 17. Se-
91'
-I; V;s
W:"
76
In Ord. Mifli.
fol. 14^.
Anfwer to the Third Article^
17. Secondly, Another Circumfiance which'plainly (hews
your Invocation of Saints to be in the very Nature of the Acl a
Religiom Service, is, that you otFer not only your Trayers, but
your very Sacrifice too to their Honour and Veneration : And this
I am fure you will not deny to be truly a Religious Act. Thus
in the MtJJ'al of Salisbury. , ^
" Accept, 0 Holy Trinity, this Oblation, which 1, unwor-
" thy Jinncr, offer in Honour of thee, and of the BlejJed Virgin
" Mary, and of All Saints.
.And in the Common Roman Miffal,
Ord. Mid p. " Accept, O Holy T rinity, this Oblation which we offer ter
311. Parif. thee in memory of the Paffion. Relurredion, and Alcenfion
I^i5. <C gjr Lord}Q\us Chrift, and in Honour of the ever Bleffed
" Virgin Mary, and of the Blejjed john the Baptiif; and of
" the Holy Apofiles Peter and Paul.
And in the Tofl-Communio of the Mafs of the B. Virgin.
RitualeFr.de ^''Having received, O Lord, the defence of cur falvation,
SaIes.par.poft. "grant, we befeeeb thee, that we may every where ^le defended
"by the Patronage of the Bleffed Virgin,/orM'^o/e Veneration
we have offerM this to thy Majefty.
. Now, not to enter on an Enquiry, how far thele Expreffm
will in fbme mealure apply the very Sacrifice it felf to thofe
Saints; it being hardly intelligible otherwile what Hcncttr can
bedonetothe5<?iw//, by a Sacrifice offerM Iblely to God ; it
cannot be doubted, but that this being confeffedly a proper Re-
ligious AB, whatever Honour is hereby done the Saints, muft be
ftriBly and properly a Religious Honour; not meerly in dencmina-
tion, but in the very Nature of the thing it lelf. And I defire
Monfieur de Meaux to tell us, whether this too be done with the
fame Spirit of Charity, and in the fame Order of ^vothe,r\y Society
with which we intreat our Brethren upon Earth to pray for us. And
what would be thought of him, that out of kindnefs or refpeB
to his fellow Chriflian, fhould offer up the Sen of God for his
Honour J or (as the laft frayer has it) in his Veneration.
I do
p. 19. Lyon
o/ fk I N V O C A T I O N o/ S A I N T S.' 77
I do not pretend that this is properly an AS of Prajer to
Saints; and therefore I propofe it only as a Circumfiance from
whence to conclude what the true Nature of your In'vocation
of them is. For if it appear, that the other parts of that
IVorfhif you pay to the Saints, are properlj Religious ABs, it will
not be doubted but that your prafmg to them is certainly lb
too. And tho you have reftrain'd the terms of our Queftion
to this one particular Infiance, of calling upon them, yet it liiffi-
ces me in general to conclude againft you, that you do give
proper Religious Honour to others befides God, if it appear, that
any part of that Worflnp you pay to the Saints is fuch.
18. Nor is it by any means to be forgot here, thatinalmoll
every one of theie MajJ'es you defire to be accented by the
MERITS of that Samt in whole Honour or Veneration the
Mafs it felf is offer d. I will give you an infiance or two of
this.
" Regard, we mofi huspbly hefeech thee, O Lord, thefe things
" which we offer to thee: and by the MERITS of thy Blef- fumSarum. _
^^fed Julian, deluuer us from all fin. FeflTanuarii.
" Let the MERITS of S. Bathildis obtain, that thefe
- " gifts may be accented by thee.
*' We load thy Table, O Lord, with myfiical gifts, in comme- Ibid. fol. xiu*
" moration of S. Agatha thy Virgin and Martyr ; humbly be-
^^feeching thy Majefiy, that by the help ^HER MERITS
we may be freed from all Contagions.
Thus (as I have heretofore oblervedj do you joyn the ME-
R I T S of Chrifi, whom you fuppole to be the Offering, with
the M E R I T S of your Saints ; and make a Bathildis or
a Julian, joynt Jnterceffors with the Son of God for your for-
givenels. What is this but truly to afcribe to the Creature the
Honour of the Creator, and to worfhip them with a Religmss Wor-
Jliip, in the utmoll propriety of the Exprejfion ?
19. I fhall add but one Circumfiance more, and that of an-
other Ibrt of Sermce with which you Ibmetimes accompany
your Yrayers to the Saints, and which I think will undeniably
convince you, that you do give them the moil firiS ASs of
Re-
7^
Numb. XXX.
Deucr. XXIII.
Jnfwer to tlw 'Tfjird Jrtickj
and that is, Tour making; of Vom
proper A£i of^ Religion, both the Holy
Aquinas 223?.
Qu. 88. A. 5.
Vid. Annot.
Cajec. in D.
Th. qu, 88.
Ar.5.p.3t3.
Lugd. I ^62.
Ibid.
Bellarm. de
Culc. SS. Lib.
iii C.J), p.
2235. D.
f^'digioHi Service
That this is a prv^er "J uutii lilt nuq OCTipture
evidently (hews, and the reafon of the thing it fdf declares •,
A Fov^ being in its own Nature nothing elfe than i.Tromife
made to God ; and liich by which he is acknowledged to be the
Searcher of the Heart, and the juft Avenger of all perfidious Pro-
mifers, as he is the bountiful Re-warder of thofe who are faith-
. ful in his Service. And 3'our own Authors unanimoufly ac-
. knowledge it to be an AB, not only of Proper, but oi Supreme
Religious Worfinp,
20. And yet even this too is paid by you to the Saints:
and I defire you to confider what you then did, when at the
entry into your Order (if you herein, as I fiippole, agree
with the manner of your Brethren the Dominicans), you fo-
lemnly vow'd to " God, to the B. Virgin, to S. BenediB, and
" to All the Saints, that you would be obedient to your Supe-
riors. Now this I the rather remark, becaufe the Anfiwer that
is made by your Writers, to juftifie this PraUke, plainly con-
demns you ("not only in this Point, but in that of your Pra-jtrs
too) upon your own Principle, as Idolaters. They acknow-
ledge the AB to be PROPERLY RELIGIOUS ;
That thele Vffws are made after the very SAME MAN-
N E R to God and the Saints. And Card. Cajetane anticipa-
ting this ObjeBion, " That to Vow is an AB of Supreme Reli-
gious fVorJhip ; and how then may it be given to the Saints?
Anfwers, " That it is an AB of the fame kind to V O W
" and to PRAY; but (Tays he) We pray to the Saints in
" Order to God, and therefore in the fame manner we Verw
" ta them too. And the main Excule which He makes for
both, is the utter ruine of yours and Monjieur de MeauxWtt-
tences, viz. Tloat the Saints are GODS BY PARTI-
" C IP A T I O N. A Remark which Card. BeRarmine
thought fb confiderable, that He from thence diftinguiflies
between the Promifes that are made to Men on Earth, and to
the Saints in Heaven ; fo that the former are Only Promifes,
the latter are Vows; " Becaufe a Vow does not agree Other-wife
" to the Saints, than as they are GODS BY PARTI-
« CI P A T IO N.
21. The Confequence of all is this plain Conclufion, That
if a Vow be firiBly and properly an AB of Religious JVorfhip,
' and
of the Invocation Saints^
and not only caWd fo by an extrinfecal Denomination from the
Caufe and Motive of it; and Trayer (as Card. Cajetane iays)
be an of the fame kindMvith it; then are they both ABsj
by your own Acknowledgment, due only to GodAnd there-
fore it muft be a Sin to give them to any Other; and being
a Sin in a matter of Religiom TVorJhiy, whereby that Honour is
given to the Creature which is due only to Goi, it remains,
according to our Notion, that it muft be Idolatry.
2Z. And thus have I hitherto argued againft that Wcrjhip
you pay to the Saints, upon your own Principle, and accord-
ing to your own Propofal: I fhall only add, to dole this Firfi
Point, That whether thele Arguments (hall be thought of force
fufftcient to convi6t you of what I am perfiiaded you are
guilty in this Service, it is your Concern alone to weigh. If
they are, I need not lay any thing to exaggerate your Offence
which you commit in this MatterIf they are not, yet whilft
we are neither defe<ftive in our Veneration towards thole Blef-^
fed Souls, but pay them all that Honour (as I have before
Ihewn) of which they are now Capable; whilft we tranlgrcls
no Command oi God m o\xv Omiffion thoik Superllitions ; nor
fail continually to Addrefs our ielves to the Throne of Grace,
tlirougb our Great and Only Mediator Jefits Chrift ; We are
not only fure of his Interceffion, who we know is able both to
Hear and Help us; but alfo in a moft likely way of obtaining
the Charitable Afffiances of thole Holy Souls too, who, if they
have any Knowledge of us, or Concern for what pafles Here
below, will doubtlefi need no SoUkitation to be kind to us;
but without our Intreaty offer up their Prayers to God, for.-
'ad thofe who thus ferve him in Sincerity and Truth.
25. But I muft now go much farther,and bring vtvjCharge
more. clolHy againft you, by (hewing, lecondly,
II. POINT.
4
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8o Anfwer to the TInrd Article^
11. POINT.
What theTrwe Docirine and TraBice of the Church
of ^me is, as to the ^oint of I n v o c a-
tion of Saints?
Now the Sum of this Point may I think heft be reduced to
thefe Four Conjiderations, by which you endeavour in your
f^efy to juftifie your lelves in this Particular.
For, I. As to the Prayers themlelves, you cannot deny
but that in the natural Senfe of them they do imply a
f roper and formal Invocation of the Saints to whom you
Acldrels : But then you tell us, That the Churches Senfe
is miich otherwile; and therefore that whatever their
Words may leem to imply, yet the Intention of them all
is Owe and the yiz. PRAT FOR US.
II. That as to what We objed concerning the MERITS
of the Saints, your coucluding of All your Prayers in
this Form, " Through Jefis Chrijt our Lord, plainly (hews.
Reply, Art.iii. that you mean no more by it than this, " That God
§. i8. p. 23. J' would vouchfafe to call to mind the glorious
" and Sufferings of his Saints, performed in and by His
" Grace, and upon thofe Accounts accept your Sacri-
"fees, or hear your Prayers.
III. That for thole AddrelTes you have the Warrant both
of Scripture and Antiquity. Whereas,
IV. We have neither againft them: Thole Pretenfions I
olFer'd in my Defence being either falfe or deceitful; or
at leaft not conclufive enough to engage you to lay
afide a Practice which has been lb many hundred Tears
, in the Church, and that by our ovJn Conftffion.
This is the Sum of what is laid on this Occafion, not only
by your felf, but by the generality of ycur Party: And to this
I (hall anfwer with all the Plainnefs and Candour that I am
aide.
SECT.
of the I
NVOCATION Of OAINTS*
>/s
8t
SECT. I.
Whether all the Prajers that are made to the Saints
by thole of the Church of Rome , are fairly to
be reduced to this Oue Seufe^ PRAY FOR IIS ?
14. For thus it is that you Expound your felves.
That in what Terms foever thofe Prayers which you ad- Reply, Arc.iii.
" drefs to the Saints areCouch'd, the Intention of your ^.22'
" Church reduces them always to this Form , P R A Y
"FOR US. Tom charge me with VO LUNTA-
RT fixing the Words of your AddrelTes, which are Equi-
*' voc d , t(> a Univocal Senfe ; and that Had I either cu
" became a Chriftian or a Scholar taken notice of this Di-
" re<3:ion laid down by the Bifliop of Condom, both in bis
'• Book, and in his Advertifement, I fijould have faved my
''^fslf the labour of Amajfmg fuch an Appendix as I have
" made to this Article, and the Reader the trouble of per-
" uftng it to as little purpqfe. Since tho your Church does
ind ed make her Addreifes to the Saints yor ProteAion
" and Power againft your Enemies ; for Help and Affi-
fiance, and the like ; yet it does Appear manifefily to any
" one Who is not WILFUL in his MISTAKES, that all
" thefe are reduced to an Ora pro nobis ; it being a kind of
" Aid, Succour, and ProteAion, to recommend the Mife-
" rable to Him who alone can fuccour them.
15. Anfweri] Such then are your Pretences. To your Re-
fleBions I have fpoken Already; 1 come now to examine
your Reafons: And to convince Others, if not Tou, that I was
not WILFUL in my MISTAKES as to the meaning-of
your Trayers, but that you are a fort ot Mijerable Shufflers, in
your pretended Expofitions of them. For tell me now, I be-
leech you, by what Authority is it that your New Guides
* T. G. and the Bifhop of Meaux undertake thus to detort the * Anfwer to
plain Expreffl ns of your Addreffles to a Signification utterly P-?99»
repugnant to the natural Meamng of them i Have any of your 4®?*
M General
8i
Full Anfwer,
p.d.
Ibid. p. 7.
Anfwer to the Third Article^
Gewral approved Councils pojitively defined this to he all your
Defign in them ? And if they^have not, are you not, accord-
ing to your own Language, in your accufing of me on this
Occafion, a Falfitfier, a Calumniator, and a Mijreprefenter TOO?
Does the Council of Trent, where it decrees this Service is to be
paid to them, fay that this (hall be the Univerfial, Ecclefiafikal
Senfie of thefe Devotions ? Nay, does but fo much as One fin-
gle Kubrick in all your Offices give us the leaft Intimation
of it ?
26. It is, I know, pretended by Monfiieur de Meaux, That
your Catechifim authorizes this Expofition of them •, where it
Tc the Difference there is between your Praying to
K. uuu J Samts. For tliat you pray to God either that
" He would give you Good things, or that He would deliver
"you from Evilj but to the Saints, that they would undertake
" your Patronage, and obtain for you thofe things you ftand
" in need of. That from Hence arifes two different Forms of
" Prayer ; for that to God you fay properly Have mercy upon us,
"■or Hear our Prayers ; but to the Saints, Pray for us.
17. Such are that Bijhops Pretences, and it muft be confef-
fed they have fbmething that is plaufible in them; tho what
will foon vaniflx when it comes to be examined to the Bot-
For be it allow'd, as Hedefires, that there are here.
Gatcchifm.
Conc.Trid»
Pare. IV.
34S , ^
Orandm fit
■ e r
Catechifm.
ibid.
torn.
propofed two different Forms of Prayer ; for indeed we do not ;^
deny but that in General you may pray with other Senti-'l|
ments to GodfixAn to the Saints; tlio too often in your Traiers- ,
themfelves we find no great care taken to diftinguifh therat
To God, as to the Firfi and Supreme Difpenfier of All Good-, to^
the Saints only as His Minifiers, and infiericur Difiribtiters of"^
it. " But does this therefore reduce all the Prayers you make
" to the Saints, in whatever Terms they are conceived,. to
"this One Form, PRAY FOR US? Judge, I befeechyou,
by thofe Words which immediately follow in the Catechifm,'
but were not for the turn of an Expounder, and therefore His
Lordjhip thought good to omit them : " Altho it be Lawful,
" IN ANOTHER MANNER, to ask of the Saints them-
" felves that THEY WOULD HAVE MERCY UPON ;
US, for they are very Merciful.
28. If this be ANOTHER MANNER from the fore-
going then I am Eire all the Prayers of your Churck are not ;
to
of the I oc a. no's of Saists. s3
li; . to be reduced to that One Form^ Tray for tts. But what is
' this Other Manner ? " We may ^ray (lays the Catecbijtn) that Ibid,
liJfV "being moved at the Milery of our Condition, they would
. " Help us with their FAVOUR and DEPRECAllOINi
: " with God. So that Here then is Ibmewhat more, at leal;:
in the opinion of your own Catechifm, than a meer praying^ for
us; Here is Encouragement to ask not only their Prayers,hnt
alfo their Favour and Interefi too. But indeed the Catechifm
,]ic goes yet farther: For giving a Realbn why Angchare to he
" They are (fays the Catechifm) to be prayed to, Pars iii. de
" becaule they both continually look upon God, and moft ^ I"™-
" willingly undertake the Tatrcnage of our Salvation which "i
m,,.: u COMMITTED to them: And from thence in the next ' '
Section it infers the like Neceffity of Honouring the Saints.
jg pi^in dealing, and gives us an Authent'tck Exfojl-
(Wte of that Paflage in the Council of Trent, whole Senfe you
no left pervert than that of yonr Liturgies •, viz,. "That for Condi. Trid,
Jff " Obtaining the Benefits of God by his Son Jefus Chrifi, you
fiS# " Ihould betake your lelves to their (the Saints) Trayers, Aid,
teiu • " and Affifiance: And to this End, that you Ihould not bare-
jfi-: " ly invoke them, hviX. invoke them in a liippliant ; as
S2)5;: " thole who «/>» now with Chrifi. A Circumfiance this which
f was not put in ny Chance, but was thought lb confiderable
as to be mention'd in Pope P/»f's Trofejfion of Faith, where
nothing fuperfluous was to be admitted ; and where you de-
^0)#- dare, " That you firmly believe that the Saints who REIGN
Chrifi, are to be Venerated and Invoked. Inlb-
much that (as I have before oblerved) your great Cardinals, .
Cajetane and Bellarmine, doubt not to call them " Gods by
J'tkh" " Participation; and to deliver it as the Catholkk Doflrine
we know how conformable xhQCatholick Vrafiice is to
fL it aniongft you;) " That the Saints are fet over us, and take Bellarm. dc
'Jklk, " <^are of us, and that the Faithful here on Earth are RULED ^
j J, "and GOVERN'D by them. By all which it appears with
what Sincerity you pretend that all your Church teaches is
; only to pray to to the Saints "in the fame Spirit of Charity, BiHiop^of
- i/rf/i; " according to the fame Order of Fraternal Society, with
" which you demand the Afliftance of your Brethren living ^
"upon Earth. And how falle it is, that you are taught to
reduce all the Forms of your Addrefi'es to this One Meaning, .
M 2 Tray
8 4 Jnfmr to the Third Jrtkkj
Tray for m •, feeing yo" both direB the Taithfd ** ta rettir
" them for their Trayers, Aid, and A0fianct; and iuppofe
them cafabk as Reignitig together with Chrif, and Gvis by far-
ticifation, but efpecially as having the Care of the Faithful
committed to them, to Rale and Gcvtrn them, to lend you Oth^r
Help and Affifianae befides that of their Frayers, and (as I
(hall preiently (hew) way to them accordingly lb to do.
;o. But Secondly, We will examine this Point a little fur-
ther; for indeed tdie whole Myfiery of this Service in the
Church of Rome depends upon a right undciftanding of what
Notion they have of the Saints above. And becaufe I
will do this without any fufpicion of Falfity, I will deliver
nothing but from Card.BeUarmine's own Wortls ln his Book of
»e SEterDa fe- the Eternal Felicity of the Saints, among Other Reafom that
IkitateSS. lib. giygs " why the Place and State of the Bkjfed fhould be
I. cap..4. tt galled the Kingdom of Heaven, He has this tor one, " Be-
" caufe all the Bkjfed in Heaven are Kings, and all the Quali-
" ties of Kings do moft properly agree to them. " The Jail
" (i^ys He) in the Kingdom of their. Father, (hall be tliemlelves
" Kings of the Kingdom of Heaven ; for they (hall be Farta-
" hers of his Kingly Dignity, and of the Power, and Rkhes, and
" other Goods that are in the Kingdom of Heaven. Which is,
I fuppofe, a plain Paraphrale of what he clfewhere fays.
See before. " That they are Gods by Participation, or Partakers of the Dig
" nity and Pooi/tr of God.
51. Having thus eftablilhed His Foundation, He now goes
lib. I. cap. 5. praBical Demonflration of it. " The Goods (fays He)
p. 20'. Colon. " of an Earthly Kingdom are ufially reckon'd to be thefe
1^25. "Four, Power, Honour, Riches, and Pkafure. An Earthly
" King has Power to command His SuhjeBs; If they do not
" obey Him, He can puni(h them with Bonds, Imprifoti'
"ment, Exile, Scourging, Death. Again; Kings will be
" Honour'd with an Honour alnioft above the Nature of Men;
" for they will be adored upon the Knee ; nor will they
" vouchfafe oftentimes to hear thofe that (peak to them, un-
" lels in this bended pojlare, and with their Face down to the
" Ground. But yet (as He afterwards (hews) this Power is
mix'd with Infirmity ; this Honour oftentimes changed into
Difgrace. But with the Saints above it is much otherwife:
Ibid, psg.ad- " For their Tower is exceeding great, and without any mixture
" of
of the I N T 0 C A T I 0 N 0/ S A I N T S. J
" of Infirmity. This Ha illuftrates with a Story, which at
once (news what their Tower is with reference to us, and
How they are fira/d to in the Church of Kcme upon prefuni-
ption of it.
" St. Gregory fHiys he) relates in his Book of Dialogues, That Lib.iii.c3p.36.
" a certain Holy Man, being juft ready to be flain by the
" Hangman, whole Arm was ftretch'd out, and Sword drawn
" for that purpole, cry'd out in that Inftant, " Saint John
" hold him ; and immediately his Hand wither'd, that he
" could neither put it down again, nor fo mudi as move it.
" S. John therefore (continues the Cardinal) from the higheft
" Hea'ven heard the Foice of his Client, and ftruck his Execu-
" tioner with this Infirmity fb luddenly, as to hinder the
'■ Stroke already begun. Ihk is the Tower of thole Heavenly
" Rings, that neither the almoft infinite dtftance of Tlace, nor
" the Solitarmefs of a poor and unarm'd Righteous Man, nor
" the multitude of Armed Enemies, could prevent S. John
" from delivering his SUPPLIANT from the Danger of
" Death.
;2. I fhall not need to tranfcribe what He in the next
place adds concerning the PFcrJInp that upon this and other
accounts is paid to the Saints, beyond that of any Earthly
Monarch. But from what has been faid, I conclude, That
it is the 0^;w;c» of thole in the CWcii of Tome, that fas the
Council of Trent exprelTes it ) The Saints reign together with
Chrifi-, and, are Gods by Tarticipation ; that is, are made Tar-
takers of the Dignity and Tower of God. a. That therefore
whatever Intercourle the Faithful upon Earth may have with
them, it mull: be vaftly different from what they have with
their Brethren here beUw, who are neither admitted to luch a
Dignity, nof Tartakers of this Tower. That fmcc the Saints
are thus Kings in Heaven, when thole of the Toman Church
addrels to them in a SUPPLIANT manner, as their CLI-
ENTS, for Help and JJJifiance, they do not do this in the
fame Spirit of Charity , nor after the fame Order of Fraternal ExpoLMr.de
Society with which they would defire tloe Traycrs of their FeBow Meaux, fcA.
ChriHians tet living. And, 4. That feeing the Blefs^d in
Heaven have Tower together with God of taking Care of us,
and bellowing Blejfings upon us; there is neither Truth nor
Rea(on in that vain Pretence,That all the Tracers that are made Reply, p. 22.
to
86
In Elencho
Abufuum.
Lud. Vives
Comm. in S.
Auguft. de
Civ. dei. lib.
viii. cap. 27.
Anfwer to the Third Article^
to them-t wuji he reduced to this One form, PRAY FOR US'
but that we ought indeed to underftand them to defre of the'
Saints, what both their Trincipks allow them to do, and their
Words declare that they do defire \ viz.. THEIR HELP
a7id ASSISTANCE, as reigning TOGETHER
WITH Chrif.
5;. But, Thirdly, I have yet more to fay in Anfwer to this
Evafion. It is well known how much thofe Prayers you make
to tho Saints, fcandalized many of the moll: Eminent Men of
your Church. *lVicelius doubted not to lay of one of yoiu'-
- Hymns, that it was full of downright Blajphemy, and horrible
Superfiition ; of Others, that they were wholly inexcufabk. Lu-
dovicus Vives profefs'd, that he found little difference in the
Peoples,Of\mon of their Saints, in many things, from what
the Heathens had of their Gods: and that numbers in your
Church worfhipp'd them no otherwiie than God. Now this
the Council of Trent could not but know, and it then lay before
them to redrels it. If therefore thole Fathers had thought,
that there was no other form of Invocation allowable to the
Saints, than (as you now pretend,) to Pray to them to Pray
for us, is it to be imagined, that at fuch a junfture as tliis
they would have taken no care about a thing lb juftly fcanda-
lous, not only to the Protefiants, whom they defired to reduce,
but even to many of their own Communion ? How eafie had it
been for them to lay, " That to latisfie the complaints of thefe
" Learned Men, atid of their Enemies; and to prevent any mi-
" ftakes of the like kind for the future, it feem'd good to the
" Holy Ghofi and to them to declare, that in what terms Ibever
" the Prayers of their Church were conceived, yet that the Ec-
" clefiaflical fcnfe of them was in all one and the lame, viz,
" Pray for us. But now inllead of fuch a declaration, and
which liich wile men in this cale would never have omitted,
they regard no Complaints that were made againft this Service;
but roundly decree an Invocation to be due to them , and
ellablilh it upon the Old Foundation before-mention'd, and
which had given rile to all thele excelfes, viz.. that the Saints
REIGN TOGETHER WITH CHRIST; and
were therefore in A SUPLIANT MANNER to
calFd upon; and that for the obtaining benefits of God, they
were to fly, not only to their Prayers, but alio to their Help
and
I
A
of the Invocation of Saints.
87
and Ajjifiance: And when according to their Orier for red-
ting the MiJJ'als and Breviaries, they were again fee out, the
one Four, the other Six years after the Council was ended; the
Hymns and Prayers were left ftill as we lee, and not lo much
as the leaft Note in a Rubrick, for a right Expojttion of
them.
54. Nay, I will go yet farther: There was not only no
Care taken then, but at this day men are llifFer'd to run, with-
outCenrure, into the fame Exceffes, We know to what Extra-
vagance Card. Bona, Father CraJJet, and but the other day Do-
Bor J. C. our own Countryman, have gone; and no One of
your Church cenfures them for it. Cajjander immediately after
the Council, no leis complain d of thele things than Vives and
JVtcelius before ; and that too was dilregarded. On the con-
trary, whilft the Extravagances of thoie Notaries are encoura-
ged, the moderation of the others is cenlured by the higheft
Authority of your Church. Tlie Pfalter of S. Bonaventure goes
abroad with permilfion, but the Comments of Lud. Hives are
put in the Exfurgatory Index, aitd George Cajfander's Works ab-
folutely prohibited. If Advices are given from the BleJJed Virgin CraJJet devo-
to indifcreetWorfliippers, " All the Servants of the B. Hiro-in tion veritable,
" run to Arms to encounter him ; The Learned of All Nations P-
" write againft him, the Holy See condemns him, Spain ba-
" nilhes him out of all its Dominions, and forbids to Read or
" Print his Book, as impious and Erroneous. But if a Craf'et
in his Zeal for the Mother of God, runs into luch blafphemous
Exceffes as no pious Ears can hear, without indignation ; If
he rake together all that the Folly and Superfiition of former
Ages hasfaid or done the molt exceffively on thisSubjed, to
make up a Volumn fcandalous to that Church and Society that
endures him; not only the Divines of his Order approve it, but
his Provincial licenfes it to be Printed; the King^s Permifion is
obtain'd for it; and the Expounders themlelves are lb very
good natur'd, that they cannot lee any harm in it. And then
let the World judge what your trueDoBrine, as to the Invocation
of Saints, muft be. For,
55. Fourthly, Had the of Trent been of the lame
Opinion WxthMonfieur de Meaux,\ (hall leave it to any realbn-
able man, that will but be at the pains to examine your Offces,
to fay, whether there was not great need of fome liich Adver-
tifement
8^ Atfwer to the Tl^trd Article J
tifement as I before faid. As for example; In the Office of the
Blejjed Virgin you thus addrels to Her:
Officium B. " proteftion, O Holy Mother of God \ defpife
Virg. p. 84. " fot Prayers ovhich ove make foyou in our Neceffities; bat
Anew. idgi. " deliver us from all dangers, O Glorious and ever Blejjed Vir-
"gin. -And again,
" Vouchfafe that I may he vsorthy to fraife thee, O Sacred
1 . p-105^ <£ Virgin : Give me firength and p-wer againfi thine Ene-
" mies.
Now thatthele "Prayers are conceived in as formal terms as
any can be to God himfelf, is not to be deny'd ; I define you
therefore to tell me by what Rules of Interpretation, by what
Publtck and Authentick Decree of your Church, we are to expound
a Prayer made to the Blejjed Virgin, that She would give jhength
and poover, into a defire that (he would pray to God chit He
would do this I
56. But however, let us for one moment [uppofe this to be
reaibnable, and try whither fuch a method of interpreting will
* l^id. p.497. carry us. For inlrance, thus you * Pray to the Apo^les.
" O ye jujh fudges and true Lights of the World, wt pray un-
" to you with the Requejls of our Hearts, that ye would hear the
" Prayers of yottr Suppliants.
That is to fay, " We do defire you in a friendly way, and
only after the Order of Brotherly Society, though in complement
we call our felves indeed your Suppliants, and intreat you to
bear our Prayers, that you would Pray for us.
" Te that by yottr Word fhut and open Heaven, deliver us,
*' we befee<.h you by your COMMAND from aH our fins.
\
^ That is, you who by your Prayers to Godai e able to incline
bim either to Jhtt o - open Haven, wa intreat you, that by
YOUR COMMAND, meaning orJy your Praytrs,
you would deliver us ; that is to fay, would Pray to God,
that He would deliver us- from all our Jlns.
« Tou
of the I n Y oc at Iof Sain r s. 8p
<j " Tou to whoje COMMAND the Health and Sicknefs of
\ " aU men are fuhmitted, Heal ffs "mho are fick in our Manner
' * " and reflore us to vertue.
That is to lay, O ye Holy Afofiks, to whofe command, as
s?' far as Prayers may be fo called, the Health and Sicknefs of all
is fuhjecled; forafrauch as your Requesfs can prevail with
God to fttbmit it to you: Heal us, i. e. Vray to God that He
would Heal us, who are fick in our manners; and Refiore
'>!r us; that is to fay, intreat God, that He would refiore us to
Vertu^.
57. Such, according to your Principles, is the Paraphrafe
jjj. of this Prayer. If this be a natural way of Expounding, then
be alio your Pretences allow'd of: But if to pray in fiich
words as thefe, meaning no more than what I have ex-
prefsM, be a downright mocking both of God an4 his Saints,
then let the World judge what we are to think of your Inter-_
pretations,
;8. But however, for once let us allow .even this too:
What (hall we do with thole Prayers where God and the
' are both join'd together in the lame Requeit. As for
ir.. inftance,
pp-
Let Mary and Her Son blefs us. Officlum B.
ip'-' Virg.pag.ioji
Here, I doubt, it will be Ibmething difficult to reduce
them to what you call the Churches Senfe, PRAY FOR
U S, unlels you pray to God too as well as to the Saints, to pray
("to whom I cannot imagine^ for you. -
39. I fliall add but one Confideration more, from your Ser-
^}gki vice of the Saints, to overthrow your new Expofitiojjs; but
irti that fuch as I lhall be very glad to receive an Honefi Anfifer
to. For be it that in defiance of all Senfe and Reafon, your
Prayers to the Saints, in what terms foever they be conceived,
mull all be interpreted, as you pretend. Yet what lhall we do
in thofe Cafes where the very Nature of the Service utterly refu- ,
fcs fuch kind of Colour si As,
fppfo* I, When in your Fows, you vow'd (as I before obler-
ved),
N 'ITo
Contemplat,
pag. 23.
Anfmr to the Third Article^
" To God, and the BlelTed Virgin, and to St. Benedid, and
" to all the Saints, that you would be obedient to your Supe-
riours.
II. When in your Doxologies^ you give
" Glory to God, and the B. Virgin Mary, and lafi of all to
" Jelixs Chrift. So Greg, de Valencia.
" Tratfe be to God^ and the Virgin Mother Mary, alfo to God
" Jeliis Chrift, the Eternal Son of the Eternal Eather,be?%aife
" and Glory. So Card. BeUarmine doles this very Difpute of
" the PVorJliip of Saints.-
" Honour and Glory he to God, and to the mojl Holy Virgin
" Ma.vy,atid to all the Saints. So your Collector of theZ/'wj
of the Saints.
" Verf. Open my lips, OMother of J E SXJS.
"^Relp. And my .foul Jhall [peak forth thy Traifel "
*' Verf. Divine Lady, he intent 'to my aid. '
Relp, Gracioufly make hajle to help me.
" Verf. Glory be to JESUS and MARY.
"Relp. As it WAS, IS, and ever SHALL he.
So Dr. J. C. Now what you will think of all this I can-
See below, but fure I am S, Athanafius pronounces it to be down.
right Idolatry, and what no good Chriftian would ever be
guilty of.
III. When in your Commendation of a departing Soul, you
bid him,
Ric.Rom.Ord.
Comm. Anim.
" Depart out of the World, in the Name of the Father, Son, ■
">and Holy Ghoft; of Angels and Archangels, of Patriarchs,
" Prophets, ApoJHes, and of aU Saints, as I have before at
large recited it.
IV. When in the Confejfion of your fins, you vonfefs,
I
Vi'i
of the Invocation of Saints.
" To God Almightyf and the BleJJed Virgin Mary, to S. Mi-
" chael, the Archangely to S.^ohnBapijl, to the Holy Affiles
" Peter and Paul, and to all the Saints,
V. When in abfblving your Penitents from them, you
join,
" The Paffion of our Lord Jefus Chrifi, and the Merits of
" the BleJJed Virgin, and of all the Saints; togethery for the re-
" mijfton of all his fns.
VI. When in your Conjurings againftftorms,
" Tou contradiB the Evil Spirit by the Vertue of our Lord
"Jefus Chrifl", and 6f the BleJJed Virgin.
Vir, When in your Excommunicationsy you fhut men out
of the Church,
" In tJoe Authority of God Almighty, the Fathery Sony and
" Holy Ghojly and of the BleJJed Apoftles, Peter and Paul, and
" of all the Saints.
VIII. When in Ahfolving them from this Sentence, you
" Remit this bondy in the fame AutJoori^ of God Almighty,
" and of the BleJJed Apjllesy Peter and Paul.
Lafilyy When in confecrating of a Church or Altary you
" Bid this fione be Sandi^^fied, and Confe>I< crated, in the
r d'Name of the Vz^th^ty and of the S^I-on, and of the Holy
" Ghoft; and of the Glorious Virgin Mary, and of all the
" Saints. And again,
:r Let this Church be Szncii*t{^Qdiy and Con>i</ecrated, in
" the Name of Farther, and of the S>f>on, and of the Holy
" Ghoft y to the Honour of God, and of the Glorious Virgin
" Mary, and of all the Saints.
pi
MiflaleR. in
Ord. Miff.
Rituale Rom.
deSacr.Poenic.
Rituale Fr. de
Sales, p. 77.
Pontific. Rom.
Ord. Excom.
& AbfoL.
Ibid.
Ibid, de Con-
fecrac. Eccle-
fix. p. 124.
Ibid. p. 127.
N a
Now
Tfl,
1'
''Cm
mm
liil
p
lip:'
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• f Ji
■ * '•
miA
ilitiiliSi'
Hi. ■
lis.
l-'h "'ij
"fV'
I]
Pfalterium S,
Bonavenc,
Pfalm 2.
Pfal. iv.
Pral.vi5.
—cvii.
Jnftver to the Third Article^
Now in all thefe feveral inftances, there is no room for any
fuch interpretation as you pretend in the Cafe ot your frayen •
but here either your hearts join in what your lips utter, and
then it is plain you give as Froper Dhine Worjhip to the Saints
as you do to God, which you confefs to be unla7vful: Or if they
do not, what is this but to fpeak words of Vanity in your moft
Solemn Sernjice, and in which you ought efpecially totake heed
not to offend ?
40. Thus do the very Wwds of your Liturgies utterly refufe
fuch an Expojition as you pretend to be your only meaning in all
your Frayers to the Saints. I will add yet one Confideration
more, to (hew the infinceiit)^ of it,< Fifthly, from the concur-
rent FraSlice of the moft eminent Ferfons of your Church, and
whofe Authority you cannot with any juftice except againft.
41. Now of this the famous Ffalter of S. Bonavmure, may
alone ferve for a lufficient Evidence ; which as it has been
publickly-fet forth, and authorized amongft you, fo 1 need not
tell you, that the defign of it was to apply all the Addrelfes
that are made to God in the Ffalms and Hymns of the Church ;
nay, and even the very Creeds to the Bkfed Virgin.
" Come unto Mary all ye that labour and ave heavy laden, and
" Jlse fltall refrejh your Souls. Come unto Her in your temptations,
" and the Serenity of Her Countenance (hall ejlablijh you-
" When I called upon thee thou heardefi me, O Lady, awT
"from thy high Throne did ft vouchfafe to remember me. Bkjjed
" art thou, O Lady, for ever, and let thy Majefty he exalted
" for evermore.
" O Lady, in thee do I put my trufi, deliver my Soul from iK
" mine Enemies. O give thanks unto the hord, for he is good: 0 ^ '
*'give thanks unto His Mother,jfor her Mercy endureth forever. ®
41. I might pais at this rate through all the other Ffalms, and
Speculum B. thefe add the Te Deum, Benedicite, Athanafian Creed, &c. all
Virginis, &c. hurlefyued to Her Honour : But there has been lb many large
CoUetticns of thefe already publilh'd, that I (hall fubjoin only
one Prayer at the dofs of all.
of the oc htiO'H of Sa in x
" O my Holy Lady'iAixy ! I commend to thy hlejfid Truft
and ejfecial Cuftovly, and into the Bofcm of thy Mdrcy,
" this day and every day, and in the hour of my Death, both
" my Soul and Body : 1 commit aU my Hope and Confolation,
" all 7ny Jroubles and my Miferies, my Life and the End of my
" Life, to thee ; that by thy moH Holy Intercellton and Me-
" rits aU my Works may be dtrebled and difsofed, according to
" rmHE and THT sons Will. Amen.
45. I will not now infifl: upon this, that this Book has been
often Printed among you with Licence and Commendation, and
particularly my Editions of it; the one Italian and Latin,
Printed at Genoa, 1606. with the Licence of the Superiors,
and fubmitted by the Tranflator Gicvan Battifta Pinello to the
Cenfure of the Church ; the other at Leige in the lame Year,
by le Sage : But this laft had the Honour of being particular-
ly commended by the Ficar of that Church, and Cenfor of Permiff. Jo.
Books, as a Piece " that was profitable to be Printed, and very Chapeaville.
" pioufly and commendably to be recited by all Men in their Leodii 17.
" private Prayers, to the Honour of the B. Virgin. The Au-
thor of it is at this time a Canonized Saint in your Church, and
is now in his turn Worjhifped by you. If therefore you ap-
prove thele Addrejjes (as I prefume you mull) be plealed to
try, ('twill be a pretty expounding Task) how you can reduce
all thele Hymns and Prayers to this One Senfe of your Church,
" PRAY FOR. US. But if you dilallow thefe Addrejjes, as
(what in truth, they arej Scandalous and Idolatrous, what then
ftall we lay hY you pray to thofe as in Heaven now, who
whilft they lived were guilty of fuch defperate Superftitions ?
44. And now I am inltancing in your Saints, I cannot
forbear prelenting you with a Strain or two of your Pious,
but very Superltitious and Indifcreet St. Bernard: and this
too to try your Faculty of Expounding.
■ " To thee, O Holy Virgin Mary, as to the Ark of God, as yja. in pfal,
" to the Caufe of Things, as to the Bufinejs of Ages, do all look S. Bonav. Leo-
" that are both in Heaven and Hell ; both they that have gone dii, ^606. p.
" before us, and we who now live^ and they who jhaU hereafter
" he born. AU Generations jhall call thee BleJJed, O Mother
" of God ! thee the Angels havefomd Joy, the Righ-
"teous
91
94
Jnfwer to the "third Jrticle^
teous Grace, and Sinners Tar don for Ever. Worthily do
the Eyes of the whole Creation look upqn thee, hecaufe in thee
and by thee, and of thee the kind Hand of the Almighty
hath re-created whatever he had created. We embrace thy
Footfieps, O Mary, and with mofi devout Supplication ive
fall down before thy bleffed Feet. We will hold thee, and not
let thee go till thou jhalt blefs m. For thou art able, &c.
Defence, Ap- 45. But I infift too long upon thefe Matters; and there-
pend. 2. Def. fore in ftead of multiplying new InBances, (hall refer you to
pare I. p. 89. J already offer'dAnd from your Saints ddcend
already otter'dAnd from your Saints ddcend
Greg. vir. • to the Heads of your Church ; One of which thus piouOy
Baron, Ann. call'd upon S. Peter and S. Paul at the Head of a Synod, in
^ an. 1080. Fxeemmunicating the Entperoar Henry IV. Anno 1080. in thefe
Jiis Life.
" Blejfed Peter, Prince of the Apofiles, and thou 0 Blejfed
" Paul, DoBor of the Gentiles ; Vouchfafe, I befeech you, mer-
" cifully to incline your Ears unto me, and hear me. And
then, after Ibme Particulars too large to be tranfcribed,
. ; He thus goes on : " Go to now I befeech you, 0 Fathers and
" Holy Princes, that all the World may know and underfiand,
" that as you have in Heaven the Power of Binding and
" Loojing, you have alfo on Earth Power over Empires, King-
" dems. Principalities, Scc: For you have often taken away
,i •" Patriarchates, &c. from the Wicked and Unworthy, and have
given them to Religious Men. Let the Ylv»S,^ and at the ;
' " Princes of the World now learn how great you are, and hm > \
" much you can do, and fear to undervalue the Command
** of your Church: And execute Judgment on the aforefaid
" Henry fo fuddenly, that all Men may know that he Jhd
fad, not by Chance, but by your Powttr.
1 "Gf
-'Stjc
This is a blelled Prayer for a Pope to make ; and I doubt
will be found to fignifie Ibmewhat more than to pray to thole ..
Saints to pray for Him. If you think otherwile, let us fee ^
' your Paraphrafe, and then we lhall be able the better to judge
£■ of it. To conclude. Tetany Man but read over the late
Books of Father CraJJet, and Dr. J. C. and then I will leave
■Him to believe if He can, that all you mean in your Invoca-
tion
- of the I N V O C A T I ON S A 1 N T S, 95
tioft of Saints, is only to define them to ^ray for you.
Cf;
"(
--.tSi
46. And this may fuffice to your firft Pretence, of the In-
terpretation you would put upon thefe Addrejjes. ■ As for the
Authority you would be thoirght to have from Holy Scripture,
for them, it is lb very trifling, as not to deferve a Confldera-
tion. For who would not laugh at that Man that fliould le-
rioufly argue after this manner i
I. When the Children of Ifrael were under Oppreffion, judges iii.9.
God railed up a De/iwrer or Saviour for them, who de-
livered themTherefore it is lawful to pray to Saints as
' 'S our Saviours in Heaven. Again,
1. St. Stephen calls Mofes a Ruler and a Deliverer ol the ^.fts vii. 35.
• Children of Ifrael; and St- Raul a Mediator, becaule at Galac. lii. i?.
the delivery of the Law God lent it by his Hands to
them : Therefore we may now give the Titles of Media-
forj and Redeemers to the Saints departed, with reference
f"®' ,,to oiw Spiritual and Eternal Concerns, tho they neither
(12. are, nor have been, either Redeemers or Mediators to us.
- '5. St. Raul tells Timothy, That if he difcharged the part of i Tim. iv. 16,
jR!*i a faithful Raftor, as He exhorted him to do. He Ihould
be a bleffed Inflrument of Salvation both to Himfelf and
il.tfe; • Dthers: Therefore we may now pray to Timothy as our
■■ "in Heaven.-
fS,«" ■
ysGif 47. Are not thele, Sir, weighty Arguments ? And were you
isixft- not refolved utterly to confound us, when you alledged liich
Proof out of Holy Scripture as this I But you have one PaF
ffi4( (age at leaft that will do our Work.
Lkj :;; " Grace and Peace are the proper Gifts of God : But this :
' " St. John wifles to the Seven Churches cf Afia, not only ' '
from God, but alfo from the Seven* Spirits which are before
L jj,. '■'■the Throne'. Therefore We may warrantahly pray to the
" BleJJedNiYgm, Let the Virgin Mary and Her Son hlefs us.
A notable Proof this, and almoft as terrible as that which
■"j follows: The Holy Scripture lays of Rrinces, " That they are
tj lii'. " ' therefore we may pray to the Saints as Gods too. But-
101/!' confider every part of it. Grace and Reace are the
proper
, i
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If
96
:-5ate
/
Anfwer to the Tlnrd Article^
" proper Gifts of God. This is confcfs'd ; What will you in-
fer from thence ? " But thefe St. John Tvifes not only from
" God, but alfd from the Seven Spirits. I anfwer, 1. if your
Gloff. Ord. in own Glojs be good, thole Seven Spirits are fet to fignifie the ,
loc.' Seven fold Gifts of the Holy Ghofi ; and your own RhemitJs in
RhemiftsTeft. jinnotations (from wlience 1 am apt to believe you bor-
row'd this Argument) confefsit may be well untlerftood fo.
But, 2. Not to deal too Itriiily with you ; Let us allow thefe
Seven Spirits to fignifie Created Angels-, What will be the /"%'(!tok
Conlet]uence ? St. John wilheth all Grace and 7eace to the
Churches of y^fia from God, by the miniftration of his Holy
Angels, whofe Miniilry He employs in dilpenfing His Graces
and Bkjfmgs for the Prefervation of His Church; Therefore
we may wiih to the Church now, Grace and Teace fromCfcriH
and the Blejfed Virgin, who is neither Angel nor Mimfiring
Spirit, nor that we know of any way employ'd by God for
the Service of it. Nay, but this will not do yet: We tnuft
carry it yet fiirther. St. John wilhes all Veace and Happinefs ;
from God and his Holy Angels to the Church: Therefore We
may not only Wifh the like from God by their Miniftration,
but may Iblemnly pray to Saints and Angels thetnfelves, to-
gether with God, for Grace and Teace. And if this be your
way of Arguing from Holy Scripture, 'tis well you have Infal-
libility of your Side, for I am confident otherwife you would
never perlitade any Man, by way of reafoning , to fabmit
to your Conclufions.
48. But the Reprefenter has yet a Pallage to juftifie the ut-
moft Extravagance of former Times, and prove even that ij
Trayer, which BeUarmine was fain to deny they ever ufed,
" Of the Virgins commanding our Saviour by the Bight which
as a Mother (he had over Him, to be moft agreeable to Ho-
ly Writ. For does not the Scripture lay of Jcjhua, c. x. 14.
That " He fpoke to the ^un, and it flood flill, the Lord OBET-
" ING the Voice of a Man ? This is an Argument thatmuft be
carefully look'd to, or, like Wit that depends upon a turn of
Exprefton, 'twill be utterly loft. And the; elorc in the Vulg't
Latin and Doway Bibles, this is a good Proof-, but in our oivn,
'tis none at all. For as*we render it, it would he a moft
wild Inference thus to conclude -, JoJhua pray'd unto God that
the Sun might fland flill j and God hearkned unto his voice,
.and
fod
Mr
"thin
"ou
"tk
'amt
Wf
25^
of the Is \ oc AT 10 N of S AIN r S.
and anfwered his Requeft: Therefore we may praj to the
Blefled Virgin by the Right of a Mother to command her Son.
But be it as hef defires; God ohy'd the •voice of Jo^iua ; /. e.
as the Chaldee Paraphraft has if, He accepted bis Vrayer ; as
the Doway Bible it lelf expounds it, " He condejcended to work Doway Bible
"/o great a Miracle at the In fiance of his Ser'vant: How will p. 488.
it even thence follow, that we may defire the Blefed Virgin to
command our Saviour by the Right of a Mother over him But
fuch Twigs as thefe mull be laid bold on, when Men are re-
Iblv'd to keep to their Conclufton, tho at the fame time they
have not lb rnuch as the Jhadow of a Troof to fipport it.
SECT. II.
After what manner it is that the Church of Rome Reply, fea.
prays to God through the Merits of Her Saints f xviii.p. 23,
This is the next Point to be confidered by iis; and thus you
eftablilh it.
4P. Reply, p. 15.3 Tou tell us., that the Word Merit is Equi-
" vocal, and mifapplied by Me; That the Truth of your
" DoBrine is, I. To reduce all your Prayers to this Form,
" That God "would be pleafed net to regard your Unwor-
" thinels, to ff/ae Merits f/" Redeemer ewr fuppojed)
si'pss. ■ " the Merits of his Saints alfo, and for their fakes
' •' " hear your Prayers, and accept your Sacrifices. II. That
. ' jj; ' " thu is plainly Jljewn in your folemn concluding of All
ilit ''''yo"r Addrelfes in this manner ^ Through Jefus Chrill
\ ^ , " our Lord. Whereby it appears , that you mean no more,
, " than to beg of God Almighty that he -would vouchfafe to
call to mind the glorious ABicns and Sufferings of his
•Jk " Saints, performed in and by his Grace, and upon thefe Ac-
Maccept you. III. And finally^, That for this you
n " have^ the Authority of the Holy Scripture it felf.
50. Jrifwl] For Anfwer to which Difcourfe, I muft firft
defire you to come a little out of the Clouds, and not play with
us in ambiguous Terms, whilft you charge Me with it. The
I word Merit, you fay, is Equivocal; and the two Senfcs you
K o give
\
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98
Anftver to the Third Article^
give it are, Firft, To fignifie that Wc do by our own Natural
force alone dcierve the Reward of Grace and Glory, And in
which Senfe if you pretend that we charge you with pleading
your own Merits, you do certainly moft falfly acaifeus. The
other Senfe you give the word is, That our Good Works may be-
iaid to Merit, bccaufe they apply the Merits of Jefm Clrifi
to us, and are the Means by which wc attain Eternal Life, in
vcrtue of the Proinhb of God, auCs Merits oi our Bkffed Re-
deemfv. In which were you fincere (for all the irafrofriety rf
the Speech) yet we fliould not be far from agreeing wich you.
But now what is all this, to your fraying to God to he.tr you
by the Merits of the Saints ? This may do well in its froyer
Article; but here it lerves only to amufe the Reader with
that which is nothing to the purpole, that fo he may bcdi-
Ipofed to forget what you were to frove. Jam die Poilhume
de tribus Cafellss.
51. You tell us then, in the next FaragrafhfLhut you pray,
Reply, p. 24. " that God vtculd not reJpeB your oovn Unworthinefs, hut regard
" the Merits of hts Saints, and for their Sakes, ;. e. for their
" Merits, Hear your Prayers, or acaft your Sacrifces. But
where then is the Mi/refrefentation ? For this is the very thing
we charge you with, viz. That not content to Adirefs your
lelves to Cod, in the Name and th'ougb the Merits of our ON*
LT Mediator Jefus Chrif, you have fought out to your ftlves
other Intercejjhrs, in whole Name, and through whole Merits
to offer up both your Prayers and Sacrifices to God. And
whether we do not in this very juftly accule you, let your
Addrejfies themfelves fatisfie the World.
" O Blefifed John the Baptift, reach out thy Hand to us, and
be to us continually a Holy Interceffor, to the Clemency of. the
mojl High Judge, that through HHT MERITS VJemaydH
SERVE to be freed from au Tribulation. .
" O God 1 by Tvhofe Grace ive celebrate the Memories f
thy Saints Saturninus and Sifinnius, Grant that by THEIR
MERIT we may he helped, through cur Lord.
MercifuUy acceyt, o'Cod, our 0?[Qvmgs which we have
made unto thee, for the SAKE ofi the Pafwn of thy Bleffed
Martyrs Satummiis WSi/inniiis; that by tlieii" JntercelHoo
And
ij
^ o/ f/;? I N V O C A T I O N S A I N T S. pp
i And in the Breviary of Salisbury, we find this to be a part
of the Conllant Service:
-yv;
"U,
-rtU)
" Be propitious vie befeecb thee, 0 Lord, unto us thy Servants, Breviariuia in
through the glorious Merits ^ Saints vihofe Rellques are
" contained in this Church ; that by their pious Intel ceffion 2',
lirjr- " protetied in all Adverfities.
" Grant vie befeech thee. Almighty God, that the Meiits of
" thy Saints vihfe Reliques are contain d in this Church may
" protect us, &c.
TrT
mj":
It were infinite to recount all the other Trayers which run
. in the lame ftrain throughout all your infbmuch that
the very * Canon of the Mafs is infeded with if. I will men- * Miflal. Rom.
' tion only one Infiance more, which is indeed a fngular one; P* 3^7-
not ib much becaule of the Expreffion of it, wherein the
-General word of Merit is reltrain'd to the particular Merit
'"f of his Death, as becaufe it was made to one who died in AElu'
/?: tf/againit his Prince; and concerning whom there-
9c. fore it was for Ibme time debated amongft you, Whether he
an. were damtld or faved?
iji-
;iW; " BT the BLOOD of Thomas {a Becket) vihich he SHED Mornay de la
SjRI?- T'HEE, make us to afcend to Heaven vihither He is gone. p. 826.
Saumur, 1604.
■ 5^- If remains then, that you do recur to the not
meerly for their Prayers, but that by their Merits and Inter-
ctffion they would obtain Grace and Pardon of God for you.
Thisk the Dodrine of your Catechifm : " That the Saints help Catech.Trid.
■ us by thetr own Merits, and are therefore the rather to be P^"". iij.p.255'.
'■ "jik viorlhipped and invoked, becaufe they both tray continually
<( £■ vi,„ ,...1 I n. 24. tit.y.j;-
'Jtst*'-
fsa"-'
(l/l
" for the Salvation of Men, and that God beftows many Be- fferitu
" nefits upon us by their Merit and Favour. 'Tis from hence ms adjuvant.
that the Mafier of the Sentences interprets your praying for
their Intercejfion, to be the fame thing as to pray that by their
Merits they would help you. And Aquinas, " fVe pray to the Aquin. 22dx.
Jj, "Saints flays-hej not to inform God of our Petitions by them, q>83.arc. 4.
^ but that by their PRATERS and MERITS our Prayers may
" become effeQual. " We may fay to the Saints (lays Card. Bel- Bellarm. de
" laxmine) Save me,, or Give me This or That •, provided vie Bear.ss. 1.1.
■ O 1 f underfiand
I DO
Anfwer to the ThirJ Article^
underfiand. Give it me by thy Prayers cr Merits. So that in \
all this we lay no more of you, than what both your DoSlrine
and VraBice warrant us to do. i Jjiftf
5 ;. Let us fee therefore how you cxcuie your lelves in this |
Matter. You fay, " That yom Conckdivg of all your Vrayers ''
" Thrcugh Jefiis Chrifi our Lord, {hews that you defire all at J''""'
*' lail: by his Merits. But indeed this is but a poor Shift; and i IL
Dr. Jackfon, as a very Learned Man has bng lince told you, that Ckft ' fe'
Tom.i.p.94i'comes in in your Addreifes, much after the fame manner ftss*®
that the mention of a certain Sum of Money does in Deeds of
Trufi, only pro formb.; And you are never the left guilty, for
this Co«c/«/zoH, of what we charge you with, wsi. That'you
join the Met its and Interceffion of the Saints, with the Merits
and Jntercejfion of Chrifi for Tar don and Acceptance. And to t
the end that you may fee what fenfiefs Petitions you hereby
make to God in thele Addrejfes, I will only take one of your
Idem. ib. Trayers in the literal meaning of it, and apply it in a plain Tara-
phrafe to your Tretenfians, by way of Petition to fome Eirthly '
Prince. Thus then you pray upon the Third of
" Grant v>e befeech thee. Almighty God, that we who Adore
" the Nativity of thy Saints, Alexander, 8cc. may by their In-
terceflion be deliver''d from all Evils that hang over us,
■" through Jefus Chrift our Lord.
Now changing only the Names, this, according to joat Ex-
■pofition, will be the Taraphrafe of it.
" / befeech your Sacred Majefty that you would vouchfafe
" to pardon my Olfences againfl you, and deliver me from
" thofe Evils that hang over me for them, at the Interceffion
" of your Lord Chancellor, &c. and in Honour of this his Birth-
day ; and that for the Sake of the Prince pur Son, our
" Royal Lord and Mafier.
I* this extravagant Petition, the very Tranfcript of the fore-
going Prayer, he muft be blind who lees not that the Conclu-
fion of it, for the Princes fake, &c. is very impertinent, and
does not at all hinder but that the Requefi is formally made by
the Interefi of my Lord Chancellor, and in Honour of his Birth-
day.
of the I
N V O C A T I O N
of S A
I N T S.
101
^ajf: And therefore that notwithftanding this Conclufion (which
is really the Remains of your Old Forms, before ever any Neov
InterceJJbrs were put into therh) you remain juftly chargeable
with what I acculed you of, That you make the Saints joint
IntercejJ'ors with Chrifl to God; and defire not only through his
Merits, but by theirs alio, to obtain )'our Requelts.
54. As for your laft Pretence of Holy Scripture for this Pra-
(Stice, it is every jot as little to the purpole in this, as 1 have
fhewn it to be in the foregoing Point.
I. " God tells Ifaac (lay youj that he would hlefs him, for Reply,p.25..
" Jois Father Abrahams fake. Mofes, praying for the Peo-
" pie,defircs to remember Abraham,Ifaac,and Jacobfx.Q.
Becaule God, in purfuance of his Coasenant made with Abra-
ham, blefled his Son, and Mofes put him in mind of that Co-
•venant, to appeale his Anger, that he Ihould not deftroy the
Ifraelites ; Therefore it is lawful now to pray to God not only
by tlie Merits of Chrifi (the only Mediator of God's Covenant
witk lis) but alio of the Saints too, for Pardon and Salvation
2. ^^*God, in remembrance of his Promile made to David, Rej)!)-, ib.^
" Ihew'd Mercy unto Solomon for his Sake: Therefore
" Solomon miglit have urged to God the Merits of David
" for Pardon of his Sins; and therefore we (who have
" amiher, and better, and only Advocate) may addrels to
" God by the Merits and Intercefjion of the Saints for-
" Forgivenefs.
I wonder you did not put in the City Jerufalcms Merits too,.
to prove that we may not only pray through the Merits of the
Saints, but of their Cities alio: For the Text leems as exprels
in this, as in the other: i Kings 52. " But he Jhall have'
" one Tribe for my Servant David's lake, and for Jeruliilems •
" lake, the City ivhich I have chofen out of all the Tribes i^lfi-ael.
3. What you mean by your laft Paflage, Itnuft confels I Reply, ib, •
cannot divine; unlefs you think that becaule Elijah, who was
fent by God's exprels Command to make a Proof oFhis Divi-
nity before all the People of Ifrael, who were gone after Baal,
began his Prayer with that ufual Chara»fter of his being the
God of Afraham, Ifaac, and Jacob', it was therefore through
their Merits that the Fire came down from Heaven, and burnt
up his Sacrifice. SECT.
W-' :J
\oz
/injwer to the Third Jrtkle^
SECT. III.
In which the Arguments offer d by the Vindicator for
the Eftablifhing of this Worjhip are particularly
Confiderd^ and their Weah^icfs laid open.
55. Hitherto we have been- clearing the matter o? Fa^i
what your Pra(Stice in this Invocation of Saints is; I come now
in the next place to examine your Arguments, and fee what
grounds you have to fupport lb great a Superflition.
And Firft, for what concerns the Holy Scripture, I find yoa
do not much care to be try'd by thatYou plead Pofejfm for
your Warrant, and are reiblved that lhall be fufficient, till we
by Ibme l>etter right can throw you out of it. Now in this 1
cannot but commend your difcretion ; for indeed thofo who
go about to found this Article upon the Authority of Holy Writ,
do in the Opinion of many of your own Church butloo/e their
See Defence Labour, lince (as they tell us) for the Old Tefiament, th&Mo-
Patriarchs and Prophets that lived before Chrijfs Incarnation
' were not yet admitted into Heaven, and therefore were not
Capable of being pray''d to ; and for the Ntv.', it was not ex-
prefsM there for fear of Scandalizing the Jews, and leatt the
Gentiles Ihould have been thereby moved to think, that the
Worlhip of new Gods had been propoled to them.
56. Wherefore palling by the Holy Scripture, which you
look upon as unfit to be appeal'd to in this Cafe, let us come to
the PoJJelfion you fo much boaft of; And fee how you defend
Defence ibid, it againlt thole Arguments I ofFer'd to prove " That this C»-
fom of Calling upon tlie Saints had no footing in the Church
" before the latter End ot' the IV. Century ; and was then but
" beginning to creep into it. And to reduce your Confufm
to the clearell Method I can, I will diftindiy conTKler your
Allegations in ttiele two Periods.
Firft, Of the firft 500 Years, wherein I affirm that there was
nofuch pradlice in the Church.
Secondly, Of the Fourth Century; towards the latter End of
which I confels it began to appear; the' ftill with very great
difference from what you now Pradile.
I. PERIOD.
the I h} V o c A r I o s o/ S A I r s. 105
I. P E RIO D.
that the Cuftom of Praying to Saints had no heing in the
Church for the Firfi 500 Years.
57. Now for this I (hcw'd you in my Defence, That the Defence o£
" Fathers of the IV. Centurj did certainly herein depart from the Expof.
" the Praeiice and Tradition of tlic Jg-es before them; becaufe 3- P-^-
" * That you were not able to produce fo much as One In-
" fiance out of the firft titree Centuries of any fuch Invocation:
" * But rather were forced to Confefs, that nothing of that kind
" was to be found amongfi them. * That this was m effed what
" your greateft Authors, Card: du Perron, Card. BeUarmine, and
" even the Bifiopo^ Meaux himfelf had done : * And that in-
" deed your own Principles oblige you to this^ Acknewledgment;
" feeing you both allow that without believing that the Saints
" departed go forthwith to Heaven, they could not have pray d
" to them ; and yet cannot bur fty that this,the Holy Fathers of
" the firfi three Ages did utterly deny. Thefe were my Ar-
gummts; let us fee how you clear your PoJJeJfion from the
tor* of them.
58. Firft, You clap a Marginal Note upon my AfTertion
(in earnefi of your future Civility) " Primitive Fathers Rfpty- p. 17.-
" C ALU MNI AT ED by tloe Defender : And to wipe ofF^" '3»
this Calumny you undertake to fhew that they did Pray to the
Saints within the Firfi 50b Tears. This is I confefs to the
purpole, and if you can do it, let the Note of Calurmiy ftick
upon Me; but indeed I rather think that this Undertaking will
fix another, and a much more proper Note upon You. But
let us hear your Proofs.
Ibid.J And firft you fay, " My Brethren the Centurisis of
" Magdeburg acknowledg that Origen prayed to Job, and
" admitted the Invocation of Angels.
59. Anfwer] If this be true, then, Sir, I tell you in one
word, that my Brethren the CenturiBs vvere miftaken; and
that, (confidering the time they wrote in) is no great Wonder.
But now did you never hear in your Life, that your Brethren,
Erafmw,: Sixties Scnenfis, Pcffsvin, BeUarmine, Barmius, Labbe,
DuPm, Usic. have all confefe'd, that neither the.Tt/jiVj, nor
Comments upon Job were Origen'% I Flas iK) one ever told you.
Secondly,
c. 13. p. 982-
104 Anfwer to the Tlnrd Article^
Replique au Secondly, that another of your Brethren Card, du Verron, has
Grinde B?e. rejeded the Authority of Ortgen, as an incompwent
tagne liv. v. Witnels in matter of fa&-, and that elpecially in the vtryToint
before us ? Were you indeed fo ignorant, Thirdly, as not to
know how oppofite this Father is to you (as I (hall prefentiy
fhew) in his undoubtedly genuine Works as to this matter ?
As for the other Paffages you quote, Fourthly, out of his Cm-
ments upon Ezekiel; befides that He there luppofes the Angel
frefent with Him : Could you look upon this flace and not fee
that another of your Brethren^ your own Editor, calls it an
Apofirophe to His Guardian Angel; and I defire you to try if
you can make any nwre of it. And Laftly, for what you
finally alledge out of his Lamentations; did you in good earneft
not know that it was a Book mark'd, not by your Brethren
only, but by your Holy Father Tope Gelafim as Apchryphal;
and rejedted as liich by all the Learned Men of your own
Communion ? So mfiortunate, or rather unfaithful have you been
in your firft: Entry upon Antiquity. It may be you will go on
a little better.
Reply.] You tell us in the next place a ftory of one ina,
" how being in danger of making Ship-wrack of her Cha-
fiity by the Magical Art oi'bt. Cyprian, (hehadrecourie
" to thQ Intercejfion of the Blejfed Virgin Mary, begging of
" Her to affift Her whole Vir^nity was in danger.
60. Anfwer.] If by this Story you delign to prove the In-
vocation of Saints to have been the PraBice of the Church within
the firll ?oo Years, (and indeed it is for this you do produce
it,) I mull: then again complain of your Unfincerity; feeing
Reply p« 17* it is both acknowledged by your own Authors, and indeed
confels'd by your own lelf, that Gregory Nazianz^n was mi-
ftaken in the relation, and attributed that to the great
St. Cyprian, Bifhop of Carthage, which could not belong to
See Baron Him. As for the other Cyprian to whom Card, du Perron,
Mart, ad 26. Baromtis, &cc. apply it. He is not pretended to have lived
Sept. p.within that Period, and lb your is without the Compos
Edit. Park what you undertook to Ihew.
Et an'nal. ad Secondly, Had there been any truth in this Story,
aim. 2 50. n.5. even with reference to this other Cyprian, how comes it to
pafs that none of the ancient Martyrologies, no not your own
Breviary,
Reply p. 17
n. 14.
of Invocation 0/Sat NTS. loj^
S;. Breviary, finee the Reformation oi it, makes the leaft mention
. f of any fuch thing: Would all thele have omitted lb Conii-
II- derable a Vajfage had there been any grounds of certain-
ty in it.
Sr. <52. To Reply therefore to this Inftance, I fay, It is more
than probable that Sc. Gregory took up this 5fcr_y either from
C:,; fome flying reprt, or out of fome Counterfeit JBs •' For one
part of it, at leaft that which relates to St. Cyyrian Bilhop of
or/y Carthage, you confels your jfelvcs that in this he wascer-.j- gmnm
lei tainly miftaken. And if any other Cypri<?w we hear nothing if Explo-
(ll£v either in Eufebitts, or any other Hiflorian ov Writer of thatf^^"'^^ fabul?.
Sir-. Age. The ftrft Cardinal Baronim has produced being Beda
and Adelhelmmt who lived not till the Eighth, and il^^^<^-c;Ecucii(re hie
'«(« vhrafies in t\iQ\zttQV QndL t\\Z Ninth Century. But however Gregorimn ia
let us fee even what they fay of this matter. .They tell us o.tat*. anaot.
that the CypvJan here meant was Biflwp of Antioch, and fuffet'd^.**^ in Mar-
Martyrdom at 'Nicotnedia with St. Jufiina: And thus it flood ^
in your own Breviary too till the Reformation of it by the Or-
der of ^he Council of Trent. But now it is beyond difpute e- Vid in Brev.
jbe., ^ vident that this is utterly falfe; for that in thofe times there Ecdef. Sarisb.
|,i, was no firch Bi^wp oTAntioch, both the accounts of the Suc-®'^
ceffion of that Sea given us both by ancient and modern
Hiflorians plainly fhew ; and Card. Baronim himfelf confelTes
.pp'2 it .* Who is therefore forced for the credit of the bufinefs con-
' trary both to his own Authors, and to your Ancient Brev arks. Ibid.
'if' to degrade him from a £fyfwp to a Deacon. And for this He
titi'} has no Authority. So evident do's it remain, chat this whole
istir matter is what the Card, calls, one part of it at leaft, a Fable
r*i'* Jo be exploded by all Wife Men. And this is another Proof ei-
Jtkii- ther of your integrity or ability in Church Hifiory. But we will
Sir.' hope the next may be better.
IkT-
dfoots ^3. Fi.eply.] And thus you go on with your Urfflcrtaking,
" Tou tell Me you wiU not cite Dionyfms the Areopagite, Reply ibid.
yi5;< " becaufe it may be I will not allow Him to be the Author P®g* *5'
" of the Book under his Name ; Nor Juftin Martyr, becaufe
^ "7 pall be apt to fay he does not fpeak plain enough a Nor
Irenarus, too' He fays plainly that the Virgin Mary was
made an Advocate for the Virgin Eve (I prefume you
mean that Eve prayed to the Virgin Mary i^ooo years
>/!■ P before
Craffet par. 2.,
Trait. 4.qu.3.
p. 99.
Horace de
Art. poet.
Jnfwer to the TInrd Jrtkkj
before (he was born, as Father CraJJet fays they huik tern-
fes to Her ere (he came into the World) " becaufe it may
" be 1 Jljall find out an E'va^ion for that too.
64. Anfw.] Quid digmim tanto fieret\-\\C'^vom\S.ox Hiatu 2
You will not infift upon Dionyfim, nor upon JuJUn Martyrf'
nor upon Irenam : But what then will you infiji upon ? for youii
have laid nothing at all to the purpofe yet. "
After all this Gaping^ we have two Teftimoniesonly offer'd
to us for the practice of 300 years: One a palfageofOr/^r»al-
ready rejeded as Spurious : And the other out of a Trad of
Methodiusnot certainly Spuriousy yet jultly fufpeded by
your own Criti(;'k''s, being neither quoted by any of the Anci-
ents, nor mention'd by Vhotius; and of a Stile more Luxuii-
ant than that FtffArj other are; and that Ipeaks fo
clearly of the Myjiery of the Trinity, of the Incarnation, and
Divinity of the Word, whom He calls, in a Phrafe not well
known in his time," CONSUBSTANTIAL with the
Father ; of the Trifagion never heard of for above neo years
after Flis death ; of the Virginity of Mary after Her Concepti-
^ on-, and of Orginal Sin ; that your late Critick Monfieur du
T.I. pag-53<^' pi„ J certainly reafbn to place it among his Sp«rio»j Works,.
however it be now cited with fuch alfurance by you. ^
<55, But to quit this Exception agamft the £00^:; The .very J
EaJJ'age it lelf is lb nianifdft a piece of Oratory, that had you s
ever confulted it, in the Greek let out by Combefis, you could 3
not have doubted of it. He had begun his Apofirophe. two or ^
three Pages before what you produce ; and he ufheredit in ;
■with tlpis exprels Introduction, to prepare us for it, " That he
" would conclude his Speech with an Addrefs to the City of the
" great King, and to all his Brethren and Fathers- there, as if
" they were now prefent with him ; and accordingly he A-
pofirophe's the City Jerufalem, p. rpi6. Xhe ^h.o\e Catholick
"Church, p. 4.18. A; All the People of God, ibid. B., The
" BleJJ'ed Virgin, ibid. C. Holy Simeon, p. 4a9. B. Apd fo
" concludes all, joyning with that Blelfed Man in bh dl-
" dVefs to our Saviour Chrijt. And tho his Expreffiorjs mav
be very high, (as the whole Sermon is) yet we cannot b*
think it very unrealbnable to conclude the dogmatical Senfi
of the Church from the Rhetorical flights of a lingle Man,
were
Bibliotheque.
Methodius
Gl. Edir.
Combefis.
Paris cum S.
Amphilocliio,
I ^44*
''-i95r;i
0/ tk I N V O C A T I O N 0/ S A I N T S. 10/
wiJre the Piece othervviie never fo Genuine: But indeed it is
v/orchily rejedled (for the reafbns before mentioned) by the
Learned Critkks both of your and our Communion.
66. This then is the /«•« of your Arguments to Eflabh.ih
'-jSDiS-, this PraBice in the firlt three Centuries. Were it necellary, af-
:. ter what has been done by lb many better hands, to recount
the Opinions of thole Holy Fathers as to this Point, I Ihould cer-
tainly be able to make iome better Proof of the Antiquity of
our praying to God only, than you have been able to do of your
"oTi Addreffing to the Bleffed Virgin and to thi Saints.
Vt^T ^1' Epifile of the Church of Smyrna concerning the
death of PAycarp, Anno 167. vvc find that the Jeovs had per-
llvaded the that if they fulFerM the Chriftlans to
^ have the body of that Holy Mefrtyr, they would leave Chrift,
I'.ii";: fQ Worlhip ; " Not knowing (lays that Letter) that Apud Eufeb.
r:j|ir,; " it is not poflible for us to leave Chrifh, who hath liilFer'd for Ecdef. Hift.
fo.. " the Salvation of all thole that are laved in the World ; nor
ft C " to fer've or religioujly Adore any other. For as for Jefrn Chrifi, 2! Valef.Parif!
fir " We Adore Him as being the Son of God. But as for the Mar-^ 1578.
sIki. ■ " we love them as the Difciples and Imitators of the Lord,
ifjijui:', " And that very jultly confidering their inliiperable Zeal which
. . j-v. " they bore to their King andMa/ler,and God grant that we may
IjciiijS. be both the Difciples of their Piety,and partakers of their Glory.
- 68. This is indeed the true Spirit of Christianity, and the
exaft/account of the Honour we now pay to the Saints. We
Adore only our Saviour Chrift, as the Son of God, and there-
fore (as the Ancient Latinlranflation of this Letter reads it) Edit.ufler.
, vve to no.other. But for the we Love and Ho-
nour them; we recite and magnifie their noble Acls : We en-
courage our lelves by their Examples to the like performances,
as thole who earneftly defire to be partakers of their Glory.
This is all the they are now capable of receiving ; and
this was all that the Primitive Church in thofe belt Ages, was
ever known to have given to them. • - Iren^us lib.
69. ThQ Church of Chrifi Irenans) does nothing "by||' P*
ol " tlie Invocation of Angels, nbr by any other perverje Curiofity;
Lit by addrefling her Prayers purely, and only, and openly * in R
■" to the Lord who has made all things. viii. c. 10.
Invocate the Lord, and to Adore
''■'k li ' are the lame thing. So doTertullian and Cyprian, nl\ng
^ Pi ^
HpUt-
r^rec.-
I
i
L
1
lo8 Anfwer to the Tinrd Jrtickj
the words to Pr^/and to Adore promifcuoufly in'the fame figni-
fication. In a word, this was the conftant DoBrine of thofe/r/
Ages] and I will chufe to deliver itin the words of thatPather
whom you have efpecially alledged to the contrary ; " We
f Grig, contr. " WorQiip (lays t Orige7t) the one only God, and his one only
Ccir. lib. viii. " Son, and Word, and Siniilitude, with our utmoft SuppHcati-
pag. 58(5. Ed. u ^5.^5 Honours; bringing our Prayers to the God of all
16""s. ^ " things, through his only begotten Son ; * We mult praj to
* Ibid. 395. " God only, who is over all, and to his only begotten yf»the
" firft born of every Creature, and befeech Him as owxHigh-
" Prie(t to carry our Prayers which we make to Him, to his
God and our God, to his Father, and the Father of all fhofe
C4)Ibid» pag. "that live according to the Word of God. (^jThisis our
400. "ProfeJJionoi Faith, which we conftantly maintain as long as
" we live, by the blefling of God, and of his only Son Jefm
" ChriB, who was manilefted amongft us. As for the favour
" of others, (if that be to be looked after) We know that thou-
fands of thoufands fiand before him, and ten thoufand times ten
thoufand minifer unto Him. Thele as our Brethren and Friends
when they fee us imitating their Piety tov/ards God, work
together to the Salvation of thole that CALL UPON GOD,
" and PRAT as they OUGHT to do.
71. I will add but one Tefiimony more in a matter both lo
plain in its felf, and lb often infilled upon by others, and it is
Novarian de Qf jyfovatian proving the Divinity of ChriB, from the Churches
xi?hpfT7.^ to him, " For none but Goi (lays hej knows the Se-
ibid.c. D. ad " crets of the Heart as our Saviour did If Chrifi be only
fin._ Tertuil. " a Man, how is He every whereprefent to thofe that Gallup-
Paris 167 5. " on him i Seeing this is not the Nature of a Man, but of God,
" to be able to be prefent in every place. If Chri(l be only Man,
" why is a Man called upon as a Mediator in Prayers, feeing the
" calling upon a Man is judged of no value to give Sahatm I
" If Chrill be only Man,why is any Hope put in Him,feeing that
" Hope is reprelented as Accurfed that is placed in Man I
yz. Such was the Opinion of the Church in the firft three
Centuries: As for that extraordinary difcovery you are pleafed
Reply p. 19. next to make, " That all you do in your Liturgies is, to beg of'
§.14. " Qod to hear the Prayers of his Saints, and that for this you are
" able to furnifliMe with many Examples out of the ancient
" Liturgies and fathers within tn? firll 100 Years j it isfo falfr
an
ef the In vo c a tion ai n t s.
an Ajf:rtion, and fo vai» an Undertaking, that either you mull
be ignorant even to aftonifhment both in the DoSlrine of your
X/Wn Church, and in the ABs of Primitive Antiquity, or elle
moll certainly you never believed, either what you fay or
what you ■promife.
75. But tho you are not then able to anfwer my Challenge
of producing any Warrant from the Fathers of the firft 500
years for this D/Brwe and PraBice; it may be you are able at
leall to anlwer my Prefumption from thole times againft it:
viz,. " That thole Fathers did not believe that the Souls of the
" Jufl went ftreight to Heaven, andftherefore by your own Prin- ■ ^
" ap/gjcould not have^ believed that they ought to prayed to
" as there.
74." Reply] To this you fay, " T^hat you are. not hound to de- Reply p.-ij*
''''fend every Argument that Bellarmine and Suarez hring, *2*
" efpecially ovhen Others of your Writers think them uncon-
" clufeve. In fborc, you cannot deny the matter of FaB,
" tho you would be thought to fuppofe rather than alloov
" it to be true; And all you have to lay is, That whatever
" they believed befides, fure you are they did prayto the
Saints.
7 5. Anfw,] That the Fathers about the latter end of the JV.
Century began to Invocate the Saints we do not deny i tho'if
were rather in the way of a RhetoricalCompellation, than of a.
formal Addrefs. And if herein they contradided any other of
their Principles, we know they were but Men, and as liich
might pofiibly in their Religious heats do fome things not en-
tirely confonant to themlelves in their Cooler hours. Now thens
taking it for granted that thole Fathers! heretofore mentioned
did teach, that the Saints departed do not yet enjoy the Bea-
tifick Vifion, I fay with thofe great Men of your Church, whom
you here forlake, that they could not realonably pray to them.
Since it is upon this Viften, eipecially,. that you found your Opi-
nion of that particular knowledge you fuppole Puty Ordinarily and
Confianily have of thofe things that are done here below, and.
without which it would be Vain and Ahfurd to Call upon them.
And therefore tho you have no regard to Bellarmine's or Sua-
rezls AutJjority, yet for the lake of Senfe and Reafon anlwer
their Arguments and'tell us a little(upon your own
how.
J
.ll :
IL.,.
lu ■ *^<-,t)
ii
IJ!*
■ ■'''i
Ltl ?
.-r
. ■>.
-♦
■t)
i-
*.1
:t;
1 10
Anftvcr to the Third Article,
how tholo Fathtrs could think the Saints were fit to be pay''d
to, if by denying them to be yet in Heaven, they by confe-
quence muft have deny'd them to have any ordinary and cer-
tain knowledge of what is done here upon Earth ?
Reply, p. i6. 76. Re
" ciu
iply.'J "But Sixtus Senenfis (youfayj after all con-
aes, That thofe Fathers do not intend to exclude the
" Saints departed from the Beatifick Virion^ hut only from
" that Perfect Happincls tvhich ive Jhall enjoy after the Re-
" furre(5tion. And it would have been much more Chriftian-
" like in Me,to have iyaitated hts Example, than to argue as I
" Jo againji their Praying to Saints from this Principle.
•
77. Anfwi] Had I been crampt, as he was, witha Df/m-
nimus of my Church, I might poffibly have been tempted to
make Excujes for thofe Fathers, as he did. But a Man need
only look upon their Words, as they are cited by him, to fee
how little fuch (huffling will avail, to reduce their Dohlrine to
your Pretences. And the iruthfis, this Sixtus Senenfis was fo Ho-
nefi as to confefs, tho you were not fo Hnefi as to take notice
of it. For having offer'd that Expoftion of their Words which
you mention, he immediately fubjoins, " (fayshe)
*' have I interpreted the Exprejfions of S. Ambrofe, AuiVm, and'
" Chrylbllome. But if there he fome Sayings of the Holy Au-
" thors which CANNOT fuffer fuch an Interpretation, yet one
" fhould at leafi remember that this ERROUR ought not to preju-
" dice the Learning and Piety of fuch lUufiriotts Fathers, feeing
" the Church in their time had not yet determined any thing Cer-
" tain to he believed in this Matter. Thus Sixties Senenfis; inge-
nuoufly confefling how the Cafe Rood. And this you cannot
be prefumed not to have feen in him, feeing they are in the
very fame place with what you tranjcribed from him. And
what then muft I think of fuch a One, as values not how he
. reports things, fb he may but by any means feem to fay fome-
. ovhat; tho he knows at the fame time, that he cannot exped
long to triumph in his Unfincerity.
78. And now there is but one thing more remaining, to
get over this unlucky"J of the Firjt 300 Years.
Reply, p. 18.
feft. 14.
Reply .3 Tot what if the feois Writings of the Ancients of theFirfi
300 Years which remain, he filent in this Particular, does it
' follow that they approved not 'the Practice i ' Anfvi.j
f f
•X\:
I
1 ski;!
of the Invocation 0/ S a i n t s. i h
Jnfw.JNo, Sir, this in not the Cafe: We do not pretend .
to a bare Stlcnce of thofe Holy Fathers^ "but we produce their ,
exprefs Authorities againft you : And that I hope is a good Ar-
gument that our-Fff'eJJion is at leaft 500 Years better than yours ;
and that^o«, not we, have been hmovators in this Particular.
*
79. Reply.] " Had this Cufiom of Praying to Saints been on- Ibii
" ly introduced in the Fourth Age, and been fo dangerous as
" Msidtrns would perfuade the World that it is, certainly the
" fucceed,ng General Councils would have taken notice of
" it, or fome One of the Fathers would have written againfi
" it. But, on the contrary, we find the Fourth General
" Council allowing this Invocation in the Third Perfion, Let
" Flavian the Martyr Pray for us. , '
80. Anjw.'] To your Infiance from the Fourth General Coun-
cil, I r^ply, That befides that you your lelf confels that it is
nothing to the purpole-, there being a mighty difference be-
tween wijhing that the Saints would pray for us, a.n.fX praying to
the Saints for their Aid and Succour, you fhould have known
that this Council was hekl in the middle of the Fourth Age, and
fo is without the compafs of what I am here to confider.
8r. But I will go yet farther with you as to this Infiance-,
and to that end I muft tell you, that your Authors have very
much deceived you in their Accounts of it. For firft. It was
not the Synod, but only a Party in that Synod, that cry'd out.
Let Flavian the y[a.vtyv pray for us. And fecondly, Even they
that did cry out thus, ware as far from defigning to pray to
Flavian at all, as you were from underilanding the meaning
of their Exclamation. The Occafion of thofe Words in fhort Labbe Cone,
was this: In the Eleventh and Twelfth ABicns of that Coun- Tom.iv. Afi.
oil there arofea difficult Debate concerning Bafiianm and Ste- xi.p.dp7.B.
phanus, whether of the two was lawful Bijhop of Ephefius. Baj-
fiian had this Plea, That he had held it quietly Four years;
that Proclus and his SucceJJors, Bijhops of Conflantinople, had
communicated with him as lawful Hijhap of that See; among
.whom was but lately deceafed. Upon this the Fa-
thers that were of Bafiianus Party urged to the Synod, that
Flavian by communicating with him, had acknowledged him
to be lawful Bifnop of Ephefus : And thereupon prefs the Holy
Bijhops to have this refped to Flavian a CathuUck and Martyr,
as.
L JuiiiiHii
-
11"2 /jnjwer to the Doird Article,
■ as to acknowledge Baffimus to be the true feeing he had
Communicated with him as fiich. And here comes in among
other Exprefions, this that is the Subjed of our prefent De-
bate. The Bijhops and Clergy of ConHantinople cry out, in Ho-
nour of their late Martyr^ " This is the truth ; this we all
" fay : Let the Memory of Flavian be eternal; let the Me-
" mory of the Orthodox Flavian be eternal: Flavian lives after
" his Death ; Let the Martyr pray (or entreat) for rfs] Fla-
" vian judges with us. This was the Occafion of thofe words •
and it plainly (hews, that all they meant by them was, That
the Judgment of Flavian, a Holy Bijhop and Martyr, fliould
prevail with the Synod to judge of Bajjiamts fide, with whom
He had Communicated.
8a. As for your Argument, That had this Cufiom of Prayhg
to Saints been introduced in the Fourth Age, it would certainly
have been condemned in the following; I reply, FirA, That
this is at molt but a meet Freftmption, againft plain and.un-
Matter of FaFt,zuA. fuch as not only this,but too many
other Corruptions which have crept into the Church, without
any notable Oppofition for Ibme time made to them, abun-
dantly overthrows. But, Secondly, Tho your Argument there-
fore (if we fliould allow it) would be good for little •, yet it
has another Misfortune too, which molt of your Froofs labour
under, that it is as falfe as it is tmcomluftve. For, Good Sir,
did you never, in your Enquiry into thele Matters, hear of
fuch a Canon as the Thirty fifth of the Council of Laoihcia,
Anno 564. exprefly condemning the Workup of Angels? Did
you never meet with fuch an Order as that of the Third Coun-
Can. 25. cil of Carthage in S. Aufiitds time, commanding " all the Tray
" ers that were made at the Altar to be direded to the Father?
At leaft I am confident you cannot be ignorant what Figilan-
■ tius did in oppofition to this Superjiition j and whofe Titty
S. Hierome himlelf (tho his hot Antagonifi) could not but ac-
knowledge. Nor was he alone in this (Quarrel: S. Jerome
fpeaks of leveral Bijhops that were of his Tarty, and join'd
with him in his Endeavours againlt this growing Evil. Even
S. Aufiin himlelf, as appears from many Places of his Works,
Vid. Epift. ad Ipoke not a little contrary to it, and plainly infinuates he
Januar, Ep. would have done more, had not this TraUice already lo pof-
' '9- /efsM Mens Minds, that it was not fafe lb to do,
83. But
cf invftcation 0/ Saints. 113
85. But to quit all theie,Th^pihlkkDeclaration whicli Ejthba-
n'ms made againft the Coll/ridians (a fort of Women in thofe clays
Suffer(UtioTtsm Honour of the BleJfedEirgin) is alone enough
to Ihevv that this pradlce did not pais without Optofrion in thoie
times. ' 'Tis true (lays he) the body of Mar}' was holy, but She Epiphan.
'was not therefore Gou. She was a Virgin, atsd highly honour d 79.
'but She was not fet forth to tts to worfoipped; but She her
' worfhipped him who was born of her fiejh. And therefore the ho-
' ly Golpel has herein armed us bfore hand j our Lord himfelf fay- Joh."2,
' ingj Wbman, what have I to do with thee ? Wherefore do's he
'fay this ? But only leaf foilie fmild think of the BlefedY'w^m more
* highly than they ought ; He called her Woman, as it were lore#
' telling thofe Schifms and Herefies that fwuld arife upon Her ac-
' count.' But neither is Elias to be adored; tho he be yet alivex Nor
' is i$f. Johnfo be adored j nor Tecla ; nor any of tlie Saints—— 10^2. c.
' If God will not permit us to worfhip Angels how much lefs the
' daughter of Anna h Let Mary be held in Honour, but let the lb. 10^4. D.
' Father, Son, and Holy Gholl be woriliipped. Let no one wor- *15,1055. B.
' illip Mary. For tho She were moH fair, and Holy, and Honon-
'table; yet She is not therefore rote-adored. In a word; Lef lb.ioi5, d.
' Mary be held in Honour, but let God be Adored,
84 To conclude this Point you tell us j
Reply] ' That it feems mosl extravagant to you that ProteflantS Reply, pag.
'fiould demand of you to [hew them fame tefiimonies of the Fa-
'thers of the frH Three Hundred years, who lived under perfe-
' ciiti on, few of whofe'^nnngs remain, the greatefc part being
' lofi and deliroy d, and yet rejelf the Fathers^ the IVth. Age
' who wrote when the Church began firf to be in a flour ifling
'Condition. Can any one imagine that the Church when in
' Grots and Caverns taught one thing, and when She came tntt
' the light praBifed another ?
8 5". Anfw. What meer Harangue is this ? But we muft be
contented where better is not to be had. And therefore I re-
ply, jfi. Kstoyonv inflnuation, vo\CiQhI\ncjQ Cardinal Penon firft
invented it, has been the conftant common place of the little crowd
of Controvertifis that have follow'd after, viz,. That the Fathers
of the firil Three Hundred years lived under perfecution, and
therefore but little, and of that little the greatell part was
loft
iii
ii
ii,
m
Ii'!
^,'1
V.', Ii
* i '*
K V
■ '■ J'""
hW » ■
. 'i' f-s
»
»
« 4
i» ■ ' <
114
Anfwer to the Third Article^
loft too; tho I can eafily excufe this in you as a Sin of Ignorance
yet I mu'ft needs fay of the Cardinal and Others, that they have
herein greatly injured thofe Holy Men; who were neither j(o laz,ie
nor fearful as they have reyrefented them to have been.
86. For not to fiy afiy thing of the foundation of all our
Religion^ the Holy Scriptures, which were written within ihlspe'
, riod; how large a Catalogue has Eujebirss alone prelerved of the
works of thole Holy Fathers: And yet how many of the Latin
Church has he omitted; Look into his Hijtory, and there you
will find thole great nameS;, Clemens Romams,Papias, Quadra-
tus,Ariftides, Hegeftppus, fuflin Martyr, Dionyf us oh Corinth Pi-
nytus, ApolUnarius, Melito, Modefius, Irenaus, Theophilus, Tatian
Bar defines, Clemens Ahxanchinus, Rhodo, Miltiades, Apollomts, Se-
rapion, Heraclitus, Mofcarinus, Candidas, Sextus, and Arahkn; all
to have been Writers of the Second Century: Tertullian, Judas,
Berylhis, Hippolytus^ Cuius, Africanus, DionyfusAlexandrinus, Nepos,
£yprian,Origen -y in the Third. And the Writings of whichlaft
Author only were laid to have amounted to Six ThoulandFb-
lames j and which tho St. Jerome retrenched to a tlaird part, yet
Itill he left Two Thouland to him.
87. In what Ibrt of Writings were thefe Ho/y M»defe£tive?
Some publifhed Apologies for our Religion ; Others diluted a-
gainft the Heathens, the Jews, the Heretkk's of thole times.
Some wrote of the Difdpline oh the Church; Others moral Dif
cour.leSj for the direction of Mens Lives and Manners. Their
Hifories, their Accounts of the Holy Men, who fuffer d for the
Faiths thetv Comments on the holy Sa-ipture, thdixStrmonszxe
yet upon Record: And when llich was their diligence, why
Ihould it be infinmted as if living under perfecution they wrote
l^ut little J and therefore that it is unreajonable to appeal to them ?
88^. Nor is your next pretence any better: xhizx ths,\x iWitinis
areand destroyed'. For tho it be indeed in great meafure true,
that in relpeA of what they ovrote there is but a fmall part
See Def. of the brought down to us (and we have fome realbn to believe that
isxpof.p, 127. the Oppoftion they made to your Corruptions has been in fome.
meafure the Caufe of it p yet have we ftill enough to lliew us
what the F^ith of thole times was, and how vaftly you have de-
dined fromtt. And when both the Writings of Ho J Scripture,
and of thohs Fathers thzt do remain Ipeak lbFH
we have no great realbn to believe that thole wliich are loft
were, at all more favourable to yput 89. But
V.
■'I-'"
Invocation 0/ Saints. ii
89. Eutc^w my one Imagine, that the Church when in Grots and ^'eply.
Caverns JJiould teach one thing, and when it came into the light
fratlife another'! I anlwer, yes j this is very ealie to be imagined.
AffiiBio?rkc&-ps men clofe to their duty, whcrQasTrofperity too of-
ten corrupts the hejl manners. When it pleafed Go.-/ to convert
the Empire to Chrifiianity, there were but too many inftances of
J accommodated to the principles the Gojpel-
and this'was one. Whether it were that they could not fo loon
forget their ancient Rites ; or that they thought it a religious po-
licy to extend the pale of the Church by fuiting Chrifiianity as
much to the Heathen Ceremonies as it wa« poffiblejand to d 'lfpofi
men thereby the vnoxereadily to embrace it j Or whether finally,
that fimplicity the Gofpel which fuited well enough with agrafe
of s--erjecuticn, was now thought too mean for an Ejiablijh'd
Church, the Religion of the Emperour, and they were therefore
willing to render it more pompous, and let it oflf with grea-
ter hfire in the E)'esof Men, tho in id doing they a little depart-
ed fi-om the purity of their lower and better State.
90. Let us add to this, th^ Opinion which then began to pre-
vail among thole Holy Fathers, of the particular intercejfion of the
Saints for us ; and which both the prayers that were made in
thole days at the memories of the Martyrs, and the Miracles God
was Ibmetimes plealed,to work there j not to fay any thing of
the 'Efions and Apparitions that were Ibmetimes thought to be
feen there, very much confirm'd them ih. Now this naturally
prepared tlie way for the Invocation which follow'd upon it. For
now the Voets began inftead of their Mufes, to call (more Chr fii-
anly) upon the Saints Martyrs to zStfi them. The Orators,
following the Genius of the Age, indulged themfelves all the li-
berty of their Eloquence, in Apofirophds to the Saints zt their Me-
mories. And as things leldome ftop in their firfi beginnings, by
degrees through the Iterance of fomCjand fuperfiition of more;
they fell into a formal Invocation, about the beginning of the
Vth. Century.
91. But here another accident fell out for fhQ carrying on of
thlsService. For about this timeNefiorius began to teach that
men ought not to call the BlejJ'ed Firgin the. Mother of God. Now
this made Ibmc think his defign was lecretly to revive the Herefle
of Arrius or SabeHius under a new Cover; and their Zeal for
the Divinity of Chrfi made them in the^Cotmcilr of Ephefus,An-
0^2 no
r'
11^ Anfrver to the Third Article^
»o45i condemn his Opinion as; and in Oppofitlon to
Him they fell into the contrary cxtream, of an immoderate mag-
miying of Her; tho' (aslfhallprefentlyfhew) theyftillccntl-
nued within much better bounds than you do now: it being al-
moft Three Hundred years after this, before ever thth'oocatm
of Her or the Saints, was publickly Efiablijldd in the Chtirck
And this brings me to my next Propofal j which was Se,-
condlyj
I L P E R I O D.
*
To conftder ivhat Grounds this Superftition had in thelVth.
Centur}\
92. And here,/^, to whati faid concerning the/r/ be^m-
nings of xK\sJnvocation, 'viz,. That the moft part of your Alle-
gations from this^^e were rather Bi>etoricalfiightsihzn formal
prayers; you return very plealkitly.
4
Reply .J "That Rhetorick lia "wholly at my door,ivhofly tofi
poor a fhift. That thefe paflagcs arefome ^ durioves loci
' more difficult places which fame only nibbled at; Others could not
'digeft 5 andl fhift off under the notioh of Rhetorical Flights
* or Novelties.
95. Jnfw. One would think by tliis Droll you had been lately
reading the judgment of your Uni'verfity of Do-way concerning
Bertram. ' Altho (lay they) we do not much -value that Book, yet
'fence he has been Printed and is read by many, and that ino-
' thcr ancient CzxhoViedf^i, we toller ate many Errors, and extenuate,
' <^excufe them ; often times fend out feme contrivance or other to
' deny them, 'or to convenient Glols upon them when they are
' Oppojed to us in difeputes, or in engaging with our Adverfarks\ vte
* do not fee why we fhould lame Equity to Bertram.
94. But what now is this fhiftingi Why I laid that, which
all the learned Men in the World muft allow to betrue,
That the Fathers of the IFth. Age were many of them great Ora-
tors, and made ule of Rhetorical Addreffes to the Saints. And that
from thole conditions they Ibmetimes exprefly "put into their Wrr
tings
of t/je ImV OC ATION cfS S. I f y
ti Tn tt/c&ea-/?, &C. If thou hasi anj feufe^ If thou hafi any
concern for what is done here below, and the like 5 we may rcalb-
nably conclude^ that this was aU they meant, even where they
do not exprefs any fuch thing.
95. But did not thole Fathers do Ibmewhat more than this?
Can all their Exprefions be fairly reduced to fuch JpoBrophe's >
To this I have already faid^ that We do acknowledge that a-
bout the latter end of this Ce7Uury, S. Bafil, Gregory Naxianzxfs,
Gregory Nyffen, amongft the Greeks, and their great Imitator Sf
airwrofe among the Latins, did begin to the
And had you thought fit to conliilt that Excellent Treatife to DifcOTrfe of
which I referred you, or rather to take notice of what was
laid there, ( for I am apt to believe you did Confult it) to Mr. de
I Ihould not have been troubled with thele impertinen-Meaux's Ap-
ces here. And therefore tho it were not difficult^'ip find P^al to the
Ibme confiderable faults with thole few pajjages you have ab . -
ledged from thole Holy Men; (as when you lay that S. Bafd
exhorts thole who are in Tribulatian to flie to the Saints, thole
who are in joy to have recourfe to them, whereas He only Hi-
llorically relates what they did .do_, -/ He (fays hp) who is af
' flibledjlies to them. He who is in joy runs to them) yet 1 fhall
quit all to you^ and without either Jbifting or nibling leave you
to make the moll you can of tliem.
96. But then that you may not put any more liich Crude
notes upon your Reader as you have done here, where you fav,
'That Protefiants grant Praying to Saints to.have been ellablilli-
■'ed in the IVth.Kge'. I will very briefty tranfcrihe from two
Learned Men of our Church fome confiderable differences be-
tween what the \Fathers of this Century didj and what you do
now ; and of which if you will not yet be perlwaded to take
any notice, I hope at leall all indifferent perfons will fee by them
how impertinent^ you aliedge their Authority for your Excufe.
Firll_, That in your Church, Prayer to Saints is lohk'd upon uniers anfwer
as a part of Worjhip that is due to them; inlbmuch tliat (as I challenge,
have Ihewn) Cardinal Bellarmine places it among one of thole ^•409>
Advantages that accrues to them upon their Canonization •. But
this thole Holy Fathers never believed; on the contrary they,
ablblutely define prayer, as a fervice. proper to God only, and argu-
ed againlt the Arriam upon this very ^ Fopick, that Chrift mull
needs be God, becaule the C/('«rcii prayed to him..
Jft
H.', -ill
1.
K ■"■ it'l
/ *
HM '.■ ' V ,■< .
I-C
>1
j'li
M
"". ' %
' 'llil '•
t'",-y
*-h
3i'
t U
ai8
Anfvper to the third Article^
p. 40 r.
P, Ibid; &c.
P. 405.
If you pretend that there are two forts of Trajers, one pro-
fer to God, another that is not: I reply, i. That this is/a//?,
becaufo (as we have leen) all Trayer is a Religious JVorJhip, and
thereforeto ^b'' Secondly, It concludes nothing:
becaufe you offer the rnoit proper fort of Prayer for Help and a/-
Jiftance to the Saints, that you can do to God himlelf
Secondly, In your Church you allow mental Prayer as well
as Vocal to be made to the Saints : But in the Primitive, this
was reforved as peculiar to Him who fearcheth the Heart, and a-
lone kncni>tth the Secrets of all the Children of Men.
Thirdly,In your Chitrch it is refolved that the arecapa-
ble of hearing and kno-wing your requeHs; In the Primitive this
was never determined, and the contrary feems to have been the
moft generally received.
Foirffhly, In-your Church formal Prayers are juade to the
Saints ' 'But t\\& Addrejfes thcfe Holy Fathers were either wifhts
only, or requeftsof the lame nature with thole which are in this
kind ufually made to the living 5 where tliey who are requeftsd,
be evermore accounted in the Number of thcfe chat pray for us,
but none of thole that are prayed unto by us.
Fifthly,. Ih your Church the Saints are made not only joyKt
petitioners with us, but Advocates too j and that to plead not on-
ly Chrifis flerits, but their own likewife. But againft thisthefe
Fathers openly proteifed as an open derogation to the high pre-
rogaeive of onv- Saviors meritorious Intercejfon, and a manifeft en-
croachment upon hk Great Ojfce of Mediation.
Sixthly^ In your Church it is thought a more proper "way of
accefs, and a furer means of obtaining your requefis to addreis by
fome Saint to God, than to go immediately to the 'throne of
Grace,through onv Saviour Chrifi. But this thole Fathers earneft-
ly oppoled, exhorting all meri to go direftly to God by his Son
Jefiis Chnjh
Seventhly, In your Church the Saints are indifferently called
Difcourfe in upon all the World over; which does in effe<^t attribute a Di-
Anfwer to Mr. perfeblion, vise. That of Omniprefence to them : But in the
Apped"to^the Primitive Cj6»re^, thole who fought the hterctjjion of the Saints,
IVth. Age. limited, thdt^ prefince to fome determinate places^, as particularly
p. 82.&C, to theiT Memories, where they thought them within Hearing',
and did not call upon them indifferently every where.
Eightly, This in your Church is an effablijVd praSlicc, they
who
Pj 4084
P. 410: 416.
of the Invocation 0/ S a i n t s. up
who oppofe it are declared to do wickedly, and an Anathema is
pronounced againft them on that account. But in the Primi-
tive there was no TXule, or Order for it j it was the effecSt of a
private and vohmtarj Zeal, encouraged it may 'be by the Guides
of the Church, but no part of the ejtablijhed Service of it.
97. And this may fuflice to ihew how vain your pretences to
the Afiti'^uity even of this Age are to warrant your Superfiition^
and upon what flender grounds you affirm_, after your Mafier
the Bifhop of Meaux, that this Invocation of Saints was Eftu'
blifdd, nay that we grant it was Efiablifsd in the Fourth Age.
But to convince you yet more with what little reafon you ei- *.
ther boaft of this, or tax us with receding from our old prin -
ciple of being tryed by the Fathers of the Firll Four GeneralCoun"
cUs J upon this account I will now make you a more Liberal
offer; and that is to prove if you can any ■ Authentick Efia-
bliflment of this Service in the Church. I do not fay now
in the Sixth Century j but in the Seventh : Nay or even
before the latter end of the Eighth; In fliort, I do affirm
that the firfi folemn EHabJiJhment of it was in the Second Council
of Nice 787, and indeed that Synod Which decreed the TVorfiip
of Images in oppofition to the Second Commandment, the
moll proper to define the Religious Invocation <f Saints contrary
to theFirft: And becaufe there is fbmething almofl as bad in
the manner of the Efiablijhment, as in the thing it felf^ I will
clofe all with a brief account of if.
98. About the end of the Sixth Century both the TVorfip of
Images, and the Invocation of Saints, having taken deep root in
the minds of many Superftitious perfbns; Controverfies be-
gan to arife about them; and generally the fame perfbns
were found to be eidier Friends or Enemies to both.
In the year 7J4 Confiantine Copronymus caXkd a of Baron ad Ann?'
^58 Bifiops, to Examine into thefe matters^ and both the'54-N* 38.
Invocation of Saints, and Worjhip of Images were utterly Con-
demnedbythem.
■ 99. Thirty years after this Council the Abettors of -thefe Su- BinniusinSvn
perBitions prevailingj another was convened by the Conft. p. 155,!
Authority of the Emprefs Aeweat Nice. In f this the Ath of T- Vi. Concil!
the former Council of Conliantinople were recited, and inllead
of the Canons which they made in condemnation of this Wbrjhip-^ Aftion. VI.
il two others were read in their Names, Eftablilhing of it. How || ^v..
thisxvn.' *'
120
Annot. E^i-
Plian. in def.
XVII.
II Binnius An-
not. in Concil.
ConH T. Vr.
P- 1(5^3. Ba-
ron. I. c.
Aft Concil.
Franc, in lib.
Cant, prset
in 1. i.
Anftper to the 7bird Article^
tbls came to pais it is not known; but this the "t N'lcene Fathtrt
themielves acknowledge that the other Synod had efiahlipjed the
quite contrary: Nay they were fuch Enemies to this Invocation^
mat Binius tells us, they exa£ted a folemn || Oath of all their
party, 'that they ovouldnever invocatethe Saints^ Afojlles, Martyrs-
or the BleJJed lArgin. And yet have thefe good Fathers tranlmir-
ted down to Polterity thofe two [furious Canons of the Council cf
Conpantinofle, as affroving that very TVor^no, which the Coun-
cil in the true definitions of it had utterly dtfcfaimed.
100. As for the of Nice ks felf; if the there
made were of any force ; that of Frankford, leven years after,
hasutterly takenitaway J in which it was fo vAolly abrogated^
' and annulled, as not to be paced in the number (^ Synods, or be
* any otherwife efieem'd of than that ^ Ariminum. And I Ihould
be glad you v/ould find me any other ( h\xt. pretended) ejiah
went of it, before your Synod of trent in the very laft Age.
I have only now remaining in the laft place to Ihewj
SECT. IV.
What our Reafons are againjl this Senke>
1 o r. You liad ask'd me in your Vindication, ' What Authori-
'tie have you. to oppofeus? Tou [ay that invscate Saints^ u
Vindic. p. 30. " repugnant to Gods Word ; Shew that word, [ you cannot we are
*in poffeffion, and the Antieyuity and UnAnterruptednefe of our Dii-
' Slrine, befides the rea[onablenefs and innocency of it, confrms us in
' our beli[.
'loa. To this I anlwered; 'That every text of Scripture thk
©ef. pag. p. ' appropriated Divine Worlliip to God alone was a demonftration
' againft you: And that that one paffage of St. Faul, Fcw.X.i4'
' How fhaII they call upon him in whom they have not believed ? vvere
' not men willingtohQcontencious,Kn\^t End the Controverfe.ktA
'for the Authority you fpeak of, thafit was rediculous to pretend
'^'efaiption for thxt, which has not the leaft foundation neither
' in Holy Writ nor in Primitive Chrijiianity ; of which not one in-
'fiance appears for the ftr^Tbree Hundred years after and
' much to the contrary.
103. To
of the Invocation of J'aints,
121
103. To this you now reply in youxMargin with great Af Reply p. 2U
liirance ; ' Trotefiants defiitute f Scxi^X.u.xqVxoo'xsagainfi the Do- §•
^ Urine of Invocation of Saints: But all you have to lay in
the Book isj ' That you do not give Diojine tVorjhip to the Saints^
^ nor call upon them in that firitt fesife in which they are Du-
' ties only to be paid to God. That is' to lay, you play with
Words^ and make ufe of fuch diHinBions as if they were allowed,
a man might evacuate any other of Gods Commands, without
a pollibility of being confuted. And I defire you to tell
me what anlwer you would make an Impudent Woman that
Ihould give her Husbands Bed to another, and being charged by
you for breaking the Seventh-Commandment, Ihould tell you that
you were not to be lb uncharitable as to judge of what fhe did
by the External hdi, that the Law forbad only lying with ano-
ther man,as with her Hushand ^ and that iu this Hrici fenfe Ihe
was IHll Innocent, by reierving that highefi Degree of Conjugal af-
feclion to him only, the giving whereof to another would make
her guilty.
104. But fince you are fo defirous to know what our Reafim
againft this Invocation are,I will now very freely lay them before
you , if you will firft give me leave only to prepare the way
for thetji, by Hating iruly the difference between us in this
matter, wldch you are wonderfully apt either to miftake or to
palliate.
105-. You tell us in your Vindication, 'That All you lay, is . ,
' that it is la-}iful to pray to the Saints ^ and fo again in your Re-
ply. The difference (you fay) .between us is, ' Whether it be Expot Seft!
lawful for us to befeech or intreat them to pray for us? Monfieur IV. p-
de Meaux in the lame moderate way tells us, that the Church
teaches that it is profitable to pray to the Saints: And the Reprejenter P'
(from the Council of "Trent) lays of a true PapiH, 'That his
' Church teaches him (and he believes) that it is Good and profita-
' ble, to defire the intercejfion of the Saints, reigning with Chrili
' in Heaven. In your Difcouiles with thofe of our Communion,
there is nothing more Ordinary with you, than to make them
believe, that you value not praying to the Saints, nor Condemn
any for not doing it. That if this be all they Icruple in your
Religion, they lhall be received freely by you, and never pray
to a Saint as long as they live. Nay 1 have heard of fome
who have gone fo far in this matter, as to venture their Reli-
R gictti
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122 Anfwer to the Thir({Ankle^
gion upon it, that you do- not nece_ffhrify require the praBife or
frofeffion of this fen'ice at all; nor pronounce any Anathema a-
gainft us for oppofing of it.
.106, But this is not ingenuous; nor qs becomes the Difd-
pies of Chritt. For tell me now I befeech you; If we unite
our felves to your Church, will you not oblige us to go to Mafs
with you ? Or can you dare for our fakes to alter your Service,
and leave out all thole things that relate to the Bleffjd Ftrgin
and to the Saints in it ? Shall we be excufed from haying any
thing to do with your Litanies and Troceffions, your Vefpers or your
Salves ^ Or will you purge all thele too in Order to our
Converfion ? When we lie in our laft ^ge7Wfj,will you be content
to Anoint us in the Name of the father. Son, and HoljGhoB',
and leave the Angels, Arch-Angels, Patriarchs, Prophets, and^
pofiles. Martyrs, ConfejJ'ors, Virgins, and all the Saints out (£ the
Commiffion ? And when our Souls are now expiring, Ihall we
be lure you will not then at lealf trouble us with that long Bead-
roll which your Office prelcribes to be call'd upon in thatCeremo-
ny ? If you have indeed the Liberty to dotlris, why do ye not
ule it, and remove lb great a Humbling block as this out of our
xvay ? But if you cannot dilpenfe with thefe thingsfor our cow-
man Converfion, how lhall we believe that yhu can do it to fa-
tisfie a private Prolelyte ?
107. The truth is Invocation of Saints m your Church not
eftecmed lb indifferent a matter as you would have it thought to
be.. It is a IVorfinp you fiuppofe due to them; And to which thsy
acquire a right by their Canonization. So Cardinal Bellarmint
informs us : And therefore in your Profeffion of Faith let forth by
the order of Pope Pius IVth. you are obliged with ' a firm Faith
to believe and profejs, that the Saints, 'onha reign together with.
' Chrift-, are to be Venerated Invoked. And tho the Alarm
which the Council cf Trent was in upon the News of the Topes.
ficknels, and the hade which thereupon tlrey made to conclude
. that Synod permitted them not to frame any Canons in this laft;as
they had done in the other Seffions; yet the materials put toge-
ther in the Chapter Hiews us what Anathema's yvould have been
Goncil.Trid. thundeFd againll us. For to take it only as it lies in that Sejfm.
SciT. 25* There we find 'the Bilhops and Pallors of the Church com-
' manded to teach (what therefore I hope is undoubtedly the
'• Churches fienfie in this point) Tloat the Saints who Reign together
with
of the Invocation of Saints 123
'' vnth Chrifl: ojfer up their Prayers to God for Men: That it is
'Good and Profitable in a luppliant manner fo call upon them:
'And. that for the obtaining benefits cfi God by his Son Jefts Chrifi:
' our Lordj ovloo is our only Saviour and Redeemer, we fitould flte
' to their Prayers^ Aid and Affiftance. They declai-e that ihofe
' -who deny (which you know we all do) that the Saints ivho enjoy
' Eternal Happinefs in Heaven are not to be invoked, or fay that this
' Invocation is Idolatry ( as we generally believe it to be) or
' that it is contrary to the Word of God ; or derogatory to the
' Honour of" the One Mediator between God ajtd Man Chrift
' Jefus; or that it is foolijh to fiipplicate thofe who Reign in Hea'
' ven in word or in mind; do think WICKEDLY.
108. Theleare the words of your Council. If therefore you
permit your Frofolytes to prcfefis what they do not believe j if you
receive thofe as good Catholicks into your Church, whom never-
thelels you know to remain Itill infed:ed with wicked Opinions,
contrary to the DoBrine and FraBife eltablilhed amonglt you j
If you allow them to affill at your prayers, without any incenti-
on to joyn in tliem, nay in an Opinion that they could not
pray with you, without committing a grievous fin; Then go
on to maKe folks believe, as you do, that you oblige no body
to pray to the Saints, and that they may be of your Church, and
yet ftill believe or do what they pleale in this matter. But if
otherwife this be all grofi Hypocrifie, if there be nothing but cheat
and defign in tlrefe pretences; . then may I humbly defire all
lincere Members of our Communion to beware of fuch Guides,
as value not how they charge ours, or palliate their own Religion,
fo they may but by any means draw unwary men into their
Net.
109. But the Council of Trent goes yet furtherIt does not only
Eflablilli this DoBrine, buC-in exprels terms Anathematjfes thole
who oppofeit; For in the dofe of that Chapter I but now men- Condi. Tridli
tionedj thus it decrees : ' If any one jhall teach or THINK contrary Idd.
' to thefe Decrees; let him be ANATHEMA. All which your E-
'pitomator thus delivers in lliort, 'The SynoA commands catanza
' {all thofe who have the care of Souls) that they fhould teach the Summ, Seff.
' Invocation of Saints; the Honoiu- of Reliques j and the XXV. Conrt
' Ufe of Images; and that thofe who teach otherwife do think P.'
^WICKEDLY. And if any one fljall teach or think contrary to "^5*:
' tbeje Decrees, Let him be ANATHEMA,
R 2 no. It
Anfwer to the Third Article^
n o. It remains therefore that your Church does tmh and re-
^utre of all its Members\iQ'Cr\ the frofejjionznd prabiife of fuch an
Invocation, as I have before explained : And of which 1 now
undertake to Ihew;
1. That it is repugnant to Gods Holy wordi
2. Contrary to Antiquity.
5. That is unreafonable in the conBitution ; and
4. Unprofitable and unlawful in the Pradife.
1. It is repugnant to Gods Holy Word..
nr. And here, Firftl will not doubt once more to tell yon
that to pray to Saints after the manner that it is now done in the
Church of Rome, is contrary to all thofe paflages of Holy Serif-
ture which attribute Religious Wbrjhip to God only • liich as Deut.
VI. 13. Thou fialt fiear t/je Lord thy God andjerve Him, and
[wear by his Name'^ and again Chap. X. 123 20; Xllf. 4.&C. All
which our Saviour Chrilt has taught us to interpret with fuch
a reftridive term, as excludes all others from a ihare in our
Service. Mat. IV. 10. It is Written, Ihcu jhalt Worlhip the
Lord thy God, and Him ONLT (Isalt thou Jerve. 1 have already
fhewn that all Prayer made to a perlbn that is abfent, with a
Confidence that he is able both to know our wants, and to hear
our Prayers, and to anfwer our defires, is in its own nature a Pe-
ligious Worjhip: Now then from thefe places of Holy Scripture,
I thus argue; It is repugnant to Gods Word to give any proper
ABs of Religious Worfliip to any but God ordy 5 but all fuchfrajer
as is made in your Church to the Saints departed, are proper ABs
of Religious Worfinp j and therefore it mult be contrary to Gods
Word to pray to any but God only.
112. or am I here at all concerned in your diftindions of a
Supreme and an Inferior Religious Honour y leeing both you and
I are agreed that all Honour properly Religious (luch as Prajer)
is compriled under thefe prohibitions. If I were, I would then-
tell you that the Devil here did not require of Chrijt fuch a
Supreme Worjhip, but on the contrary acknowledged himfelf to
have a Superior, from whom He derived his Power of dilpofing
o£ all the Kingdoms of the Earth, and the Glories of them. All
he defired was to have Ibme Religious Honour paid, to Him.
And Q\X£ Saviour by.alledging this Sentence of the Law againft
of the Invocation 0/Saints. 125
/fj Evidently fiiews that it is not only fuch a fupream Rdigiout
jvorjlnp as fome of you pretend j but that alljuch Honour in
general^ is the peculiar lervice of God alone. But this (if you
fland to your own principles ) you cannot obje^fj and for o-
thers, what I have now faid may fuffice to obviate their pre- •
tences.
113. Secondly,What I have now concluded general
'Principle of Holy Scripture^ I will in the pext place more particu-
larly inforce from thefe other palTages, where the -wor^np of
Creatures is expreQy prohibited. In the Yjh. of the Ads^ when
Cornelius fell down at St. Peters feet, and would have worjhipp'd
him, * he took him up faying, 1 .my falf alfo am a man. ItAftsX.aji
is a poor Ihift here to fay, that Cornelius would have worlhipp'd
St. Peter with a fapream divine worfaip; he v/as not certainly
lb ignorant as to think, that when the Angel bid him lend to
y-oppa for Simon Peter, who lodged with Simon a Tanner, he
meant he Ihould lend for the great that had made
ven and Earth. Nor is it of any more moment which o-
thers amongit you fuggeft, viz,. That Cornelius did well to a-
dore him, but that St. Peter out of modefiy refus'd it. And
the anfwer -he gave, ' 1 my felf alfa am a man, utterly over--
throws all fuch infinuations; being as much as if he liad faid,
that no Man whatfoever was to be wor(hipped.
114. But this will more evidently appear in another inftance,
viz,, that of St. John, Revel. XIX. 10. who when in his Ecfiacy Rev. XIX. 10
he fell down and would have worfhipp'd the Angel that difcourf XXII. 8.
ed with him, the blclfed Spirit utterly forbad him ; See (fays
he) thou do it 7iot,for I am thy fello-iv fervant .-WORSHIP GOD.
In which words are plainly eftablifh'd thefe two Coticlufions
againft this fervice; i/. That Angels (and fo likewiie the Saints) •
being ourfellcw Servants are not to be worfaippd : 2That
God only is to be adored.
11 p. But St. Paul is yet more plain ; He exhorts the Colof
y?^7;ain-general, and in them us : Co/o/II. 18. Let no man be-co\oi.ii. 18..
guile you of your reraeard in a voluntary humility and worihip-
ping of Angels. It is anfwered by fbme among you, that this
was laid in Oppolition to. the Herefe. of Simon Magus x^ho
Would have Sacrifice offer''d to the Angels : Or at leaft of Ibme
Others, who thought that rho' Chrilt had abolifh'd the Law, '
yet was it Hill to be oblerved out of relped to the Angels by
whom it had been deliver"d. But- bcfides that I do not find
any.
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12$ Afifwer to the third Article^
any fuch thing charged by any of the Ancients upon Z'mon
Magus^ as is pretended; had S. Vaul defigned only to forbid
one particular Att of Religious Worjliip being paid to them,
would he in General have laid that they were not to beWor-
fhipped? Or had he intended to fignifie the abolijliing of the
Law, woukl he not have laid lb here, as well as in his other
Epifiles; and not have given fuch an obfcure infinuation of it,
as when be meant to foi-ewarn them againll obferving the Law,
to bid them haw a care of jvorjlnpfrng An^jls. But the truth is
the meaning of the Text is too plain to be thus eluded. And I
fhall give it to you in the words of an ancient Father who lived
in thole very times in which-you yet pretend fuch a Jervice was
ejhablijli'd : ' Thofe who maintaiitd an Obfirvance of the Law tege-
' ther with the Gofyt), taught alfo that Ang?\s wm tobeWQ^-
' fhipped ; faying that the Law ovas giwn by them. This Cufom
'remained a long time in Phrygia and Ihfidia. Upon which
' account the Synod of Laodicea in Phrygia,/orW them by a Law
'to PRAY TO ANGELS. But.
116. Thirdly, And to come more immediately to the Woriln^
Rom. X. 14. of Invocation. The lame Apoftle in that Queftion, Rom. X. 14.
* How fhall they call upon Him in whotn they have mt believed ?
furnilhes us with another maxime of Holy Scripture againft all
fuch Vrayers; viz.. That no one is to be invoked in our rel-gious
addrefjes, but He only in whom we believe. But now Reafon, Scrip-
ture, the Common Creeds of all Chriltians Ihew that we arc to he-
lieve ON LT in God the Father, Son, and Holy Ghosi, and there-
fore upon Him ON LT mult we Call. As for your diftindi-
on that this indeed in one fenfe is veiy^ true, but then iii ano-
Reply, p. 21. ther andOthers befides God may bebothWifu-
ed in, and called upon; if you mean in a civil reJpeA, it is indeed
very true, but jiothing to your purpofe, feeing in this f-afe we can
no more believe in than we can call upon luch perlbns as are ah-
fent from us, and know noi\\\ng at all of us, which is the Ca(e
of the Saints departed. But for believing in a religious fenfe, as it is
properly an AB of Divine Faith, and the foundation of that
AJJurance with which we call upon God by our Saviour Jef»t
Chrifi; this admits of no difiintlion, nor may it by any means,
or in any meafw\e be applied, without Sin, to any otlier than
Cod alone.
117. 1 will tidd but one principle more of Holy Scriptwp a-
againit
of the Invocation 0/ S a i n t s. i'2 7'
Sainft this Servicej and Co clofe this firfiFoint. Rom. XIV.2 5. Rom. XIV.23.
That whatfiever is not of Faith is Sin. But now thofe Frayers
which have no foundation in Holy Scripture cannot be of Faith j.
for (fays the fame Apoffle Rom. X. 17.) VCith ccmeth by Hear-
ing, and Hearing by the word of God ; And therefore fuch Fray-
ers mufl be Sin. If God has any where revealed it to ypUj that
you may lawfully give fuch a religious Worfhip to theS«/«t/j
fhew this, and our difpute is ended. But if you cannot do
this, nor by confequence cannot pray to them with any well
grounded perfvvafion of Confcience, that this is what God al-
lows, and what the Saints are capable of receiving, I do not
lee how it can be avoided but that to you it mult be fn fo
to do. 'Et j/df rrdv 0 s>C TicloK Icifj at finTiv 0 R^g*
n 3 t'icis aKoh int paiJistlQ" ©'»' TlSv took-
lo( Tin .S-focrviwrs y^ipnSj «« c* Tictms or, apKitpliec iccr. As an
ancient Father argues from this very principle in the like man-
ner.
rr8. For the Other part of this Service^ the intercejjion of
the Sahtts for us; I might to this Oppofe all thofe palfages
of the NewTeHament, whereChriftis let forth to us as ouro»^-
Mediator. But I fhall content my felf with one fingle text,
I Tim.II. 5-, 6. Thereis oneGod, and one M.e.d\s.tor betweenGod i Tim,
and Meji, the Man Chrift Jefus, who gave hitnfelf a Ranfbme
for all. Now if there be but one Mediator, then Saints and
Angels are not Mediators as you pretend. If the fountlation
of Chrifts Mediatorfnp be this, '' That he gave himfelf a Ran-
' Ibme for all-y then feeing the Saintsh^vQnot done this, it muft
follow that neither can they be our Mediators. And this cuts-
off your new diltindion of a Mediator of Intercejfion, and a
Mediator of Redemption 5 which belides that it is the iffue of
your own Brains, and was invented only to fupport a tottering
Caufe, is here utterly dellroykl; feeing the Foundation of
Chrills Mediating now in Heaven, and appearing in the prefence
»f God lor us, is by vertue of His being our Mediator of Re-
demption upon Earth'j and he therefore is become our
there, becaufe He Jhed his bloud for our Expiation here. This
is that great Argument upon which the Author to the He-
brews fb much infills. Chap. IX* X. And the Analogy of the
High Friesi under the Law, making lirft the Expiatory Sacrifice
for the people, and then Entringinto the HoZ/ej?to-appear before
God
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.128 Anfwer to the Third Article^
■God for therrij moft evidently confirms it to us. And this may
fice for the \fi. Taint, That this is contrary to thepriBci-
fki of Holy iscripure.
11. It is CoJrti-ary to Anti<juity.
11-9. And here I am fallen into a 'vaH Ocean ; and fliould
never have endedj fliould I go about particularly to (hew
how vain your pretences are to pjjejfion for this fuprjlition,
Itlhall fufnce me at prefent only to pint out to you a few of
thole Remarks which others have more largely purfu'd; and
which do abundantly declare how little conformable the
and highefi Antipnty has been to what you now pradtife.
,120. I have already given fome Ihort account of thefirft
three Centuries-. And how little able you are to lay any claim to
the Authority of them. You have there feen v/hat the Opnion
was of thole Holy Fathers, touching the State of the Saints de-
parted-; How they thought that they do not yet enjoy the Tea-
tifick Vifion, and by conlequence were not in a condition to be
called upn by the Church on Earth. I have Ihewn you the Fa-
thers arguing againft the Arrians for the Divmitj of Chrift from
the Churches paying to Him; and which evidently proves
that they thought none but God was capable of fuch a fer-
'vice. I have offer"'d you the definition which thofe Holy
Men gave of Frayer-y 'viz. That it was an Addrefs to God, a
Converfng ivithGod, and the like; and in all which theyftill
rellrain'ti it to Him as His own peculiar yrerogatme. There
we find no mention of any calling upon the BleJJed Virgin or
the Saints. No diftindlion of fupreme and inftrtour religions
Worflnp^ of Mediators of Redemption and lnterceJ]ion\ in Ihort
none of thofe Evafions with which all your dilcourfes on this
Tointzte. now filled; and without which indeed, according to
yourp>r;««j!)/fj_, itisimpoffibleto explainit.
121. But I will now add yet more. It was a general cu-
Home in the third and following Ages (concerning which we
are particularly to enquire) to pay for the Saints departed, for
Difcourfe of dHartyrs and ConfeJJbrs, nay for the Blejfed Virginhet lelf,,ashas
Purgatory and been ellewhcre fully pro'ved, and I liippole you will not have
Erayers for the the confidence to deny it. Now let me appeal to any reafona-
dead. |^Jq lay ; could the Church in thole times have payed
in
of the Invocation of Saints. 129
in a Juppliavt manner to the Saints^ s.s Reigning with God, nay and
Gods tnemlelves by participation, to aid, and ajjifi them, when
on the contrary they thought rhem in fiich a State as to need
p-ajers to God for them ? Is it to be believed, that they Addreffed
to thole as Mediators and Tnte7-ceJfors with God, for whom they
themfelves interceded to Gcd^ It is a memorable remark that has
been made to confirm the force of this Argument, that fince the"
prevalency of this praying to Saints in the Church o? Rome, your
fublick rituals have had ^ notable change. Thole very Saints
which in your ancient Mijjals 3-00 praj''d for, being now a la
Mode pray d to. Thus upon IV. Kalends of July in tho Sacra-
mentary of Pope Gregory I. above 600 years after Chrift vve find'Sacrament.
this Prayer made.in behalf of S. Leo, one of yout Popes. Greg. p. 112.
' Grant O Lord that this C5b!ation may be profitable to the
' Soul of thy Servant Leo.-
But in the prefent Roman Mijfal, the ColleB is changed, and'Mifiale Rom.
the Addrels made by the Intercejfon of the Saint now,-that was pag-<Jr2.
formerly made by way of Intercffon for Him. *"
^ Grant to us, O Lord, that by- the Interceflion of Blejfed '
'Leo, this Offering may be profitable fo US.
And of this change. Pope Innocent f\\e gives this honeft Decret lib. 5.
accounp Viz,. That the Authority cfLfoiyiben^turefays, that
'injures a Martyr, that prays/or a Martyr; (wherein yet his
Infallibility millead him, it being S. Aufiin and not the Scripture'
that laid lo) ' and they do not ovant our Prayers, but ove theirs.'
Which the thus more fully exprefles; 'It was changed'
' (yuizH. this prayer for Pope Leoj becaufe anciently they prafd FOR.
' Him, but ncnv TO Him. And from whence therefore we may
warrantably infer, that in thole frH Ages praying TO Saints
was not eftablifh'd, l^ing it was. then the general Cuilom to preiy
FOR them.
112. The truth is, the-whole face of the Ancient■ Church
leems clearly oppofite to the prefent prablife: ■ Some doubted vvhe-
ther the holy Saints departed, do at all concern themjelves for us, or'
conduce any tiling to our Salvation. So Origen, And thele to be
fure never prayed to them. Others made open oppofition to'
fuch lervice. So the Council of, Laodkea; S. Epfhanius, Vigi-
lantius', and others before mentioned Now you Canofiiz,e Saints,
and elVeem it neceHarj' lb to do, to prevent menspraying tothole
in Heaven, who ai'sicmay be at- this- time tormenting in-Hdlh'
'S But
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But inthofe firft Jges we find none of tfiefe A^tht<^si and
Bellarmine himlelf could not find out any inftahoe of any Saint
that was Canomz^ed before the Vlllth. Century. If we go into
your Churches, we find them filled with Altars and Chafes, J.
mages an<\ Reliques of the Saints : Candies are lighted up tefore
them; Incenfe is burned to their Honour; But in tlK)fe Trimitivt
Ages, not the leaft Ihadow is to be met with of any fiich Suttr-'
fiitions. Your Books of Devotion are now filled with little elfe
than advifes how to pray to the BleJJed^irgin; to lili yourlelves
into her fervice^ to ww/your lelves to her tVorjhip j her Ffidter
and Rofary , and Salutation is in every part of your performan*
ces. Even the Cateehifin of the Council of Trcwritfeif, the mo(b
Qautious Book that has been fet forth for fome in your
Church, having taught you fir ft how to gray to God, fails not to
inftrud you that you muft in the next place have recourfe to
the SiUHts, and make Braytrs to them.
How comes it to pals^if this were the gritnitive fraBife too^hat
none of thole ihly Fathers^, in any of their graBicd difcourfis-
have ever treated of thefe things ? Nay on the contrary, they
every where thimder in our Ears^that Preufiant,Heretical Maximy
that we muftto GOD ONLYj and that we ought not to
addrefs our lelves to any other.
125. In all your Sermons,, you call upon the Blejfed Virgin for
affiftance. In the Ends of your Books, her Name feldom fails
of ftanding in the lame retiu-n of graife in which God and our
Saviour are Glorifed. Your gublick fervice,^nd grivaSegrajers, are.
all over-run wi^ this JugerHition. But is there any tiling of this
in the Vrimitive Rituals ? Look I beleech you. into the account
that has been given us of the gublick Jervice of the Ancient Church
by Jufiin Martfr,' "Fertuldian, nay by the Clementine Conilitutim
themleives: Ccnliilt the Relation which Pliny made to the Em*
perour trajan of their Manners. Try thofe famous of
the G&«rci& within the firft 100 years, which no body has the
bagg 'mefs to he acquainted wkh h\M your felf J lee if you can pick
us up but otte infiance,b\xt Ibme f^adow oi soimfiance to flourilH
with on this occafion.
124. What are the Lives of your Saints, but continued fS-
f cries of their Devotion to th^ Blejjed Virgin, and the Saints, and
tho favours which upon that account they received from them ?
But in the ancient Copipilers of fach kind of Dfawr/es^ we find
only
of tJ)e invocation of Saint?,
onfydry accounts of their Vsetjf towards Go^ ; of their Zeal and
Cof^lancj in the Faith^ ohhsir patience in/<^mV^any thing,rather
than liihrnit to fuch fuperfiitioutpraclifes as thefejwhich the Heathens
indeed would have drawn them to, but which the Church utterly
abhorred. But for their errantry in Honour of the BlefiM
P^sr^; for watdiing whole Nights before her Images^ or in her
Chappels ;-for turning Vagabonds in order to the vifiting her Cham-
ber at Loretto; or fetching a Feather from Compofiella 3 of this Nevp
Method of Tiety there are not the Icaft traces.
izf. I might run out thefe remarks into almoft infinite Ex-
ampUsj were they trot things as well known, as your contrary
psperfiition is notorious. But I fhall referve thefe, and fomc
other Obfenrations of the like kind, till you think fit to call me
to account for them. In the mean time I conclude from this
fhoit fpecimen 1 have here given, diat certainly the face of the
Church muft be very much changed as to thefe things j Or other-
wife that fo great a difference could not poffibly be found in
the Li'veSj the Writings, the Aclions, the Cufioms, the Opinions ,
the Exprejjions, Prayers, Pr-aSlifes, of thofe holy Fathers, from
what we fee and lament in your Church at this day. I go on
thirdly to fhew;
1II. The UnreaJoHahknefs of this Service*
ii6* And for that I fhall offer only this one plain Argument;
If the Saints cannot ordinarily bear your prayers, nor are able
to attend difiinBly to thofe AddreJJes that are made to them:
If thofe whom you Canonize are not indeed fech as you fuppo^
but many at this day tormented in Hell, upon whom you call
for affiflance in Heaven i If Ibme of thofe to whom you pray
never had any being, but either in the Heralds Oj^e, or in the
fruitful Womb of a Legendaries Brain: Then it cannot be
doubted but that to pray to the Saints muft the mofl: unrea-
fonable Devotion in the World; you fpeak to the Wind,and call
upon them to as litde purpofe as if you fhould here in England
make an Addrefs to a Man in China or Tartary; and you might
as well have continued the Deities, as you do theprabtife of the
tndent Heathens in tliis lervice; It being altogether as wif^ a
Devotion to pray to a Jupiter or an Apollo that never lived in
die Worldj as to a St. George or a Sc. ChriHopher that never
had
132
In his fup.
prefs'd Editi-
on.
Expof. of N'r
de Mcaux.
Seft. IV. p, 7.
Lombard fent,
lib. IV. dift,
45*
Scorns ibid.
Qu. 4.
Gabr. Biel. in
Can.
* Bcilarm. de
Ecclef. Tri-
UHiph. 1. I.
cap. 20.
Bellarm. 1. i.
de. Beat. SS.
c. 8. 9.
Vafquez. !■ i«
dc Ador.dilp.
V. c. 3.
Anfmr to the Third Article,
had any more being in it than they. And yet were we tiovf
to inquire into thefc Circumftances_, without a full knowledg of
which this Invocation can never be a reafomhk firvice^ what
uncertain accjounts fhould we receive from you. For,
127.. Firft. As to the main foundation of all ' Whether the
^Saints hear your prayers} In what doubt is your Bilhop of
Meaiix ftill in his Expofition, and you know he was once in a
great deall more ? All he has to fay is that you teach ' Thatyour
'prayers to Saints are wry profitablej Whether tt be that they
'know them by theyi\n\^xy and Communicarion of the Angels;
'or whether it-be that GofX himjelf makes known to themour defireshy
'a particular Revelation; or whether it be that he difcovers theje-
cret to them in his Divine Elfence in which all truth is Comprifed.
If we enquire of your more Ancient Authors^ we lhall find all
' fullof Uncertainty. Lombard thought it was not incredible to fup-
pole tliat the Saints might know the prayers that vyere addrelTedi
to them. Scotus went a little farther, and judged it to be pro-
bable that God revealed thele things to them; And ib did Gabriel
Biel. Thole who pretend' to more certainty; yet are able to
' give but very little realbn why ; ^ unlels you will take this
for a realbri, that their Church generally belives fo,' and that o-
therwife it would be vain and abfur'd to pray to them. In Ihort,
how the, Saints hear'your prayers you do not pretend to know;
and I defire you to give Me but one rational Argument to con-
vince me that (by whatever means it is) they do ordinarif and
conjiantlyi and certainly, and particularly, underlland the Ad-
drefjes that you. make to them. For to deal freely with you, I
never yet met with any tiring that but inclined me to believe
this, but much to the contrary.
128. Secondly, Concerning the Canonitatms of your Saints,
may I beg leave to ask' you; Are you fure that all thole whonx
your Church has placed in Heaven ate truly there? if you are
not,Iam fure you do very unreajonably to pray to them.i\owthis
I the rather defire to be latished in becaufe here again I find
)'Our A-uthors very much unrefolved what to lay.
Firlf, It is but hte 'common. Opinion, (no matter o? Faith)
that the power of Canonizing Saints belongs to the Pope; and
therefore, it cannot be without all doubt whether thole whom
he Canonizes are infallibly Saints ox no.
Secondly, Thejeliiit. Vajquez tells lis, there are Catholich
(He
of the Invocation 0/Saints.
(He means thole of yo\.\v Communion) who do not think it
■ , without doubt that all whom your Church has Canonized are
indeed Saints: And he mentions no lefs a man than Cardinal-Qi)tt3x\t. libr.
^ Cajetane for one. And that Cardinal in the book to which Vaj- de Indulg c.8.
5 ^uez, refers, alledges the great Doftour of your Schools S. Thomas _
for another. To thele I will add Melchior Canus, Antoninus ^ 0.5^.° ' ' ' ^
and Gerfon, who at moft efteem it but poujly credible, not abfo- Gerfon de 4.'
lately certain. But AuguTiinus Triumyhus goes farther ; and dom. conf. 2.
2;- doubts not freely to*declare that All who are Canoniz^ed by: the'^-^^ Exam.
,v, Pf^e'Cannot bein Heaven. AndPrateolus tells us tliat Herman See Bifhop'*
the Author of the Herejie of the FratricellLwus fortwenty years Taylours Po-
p together after his death honour d as a Saint, and then his body lem. difc. pag.
was taken up and burnt for a \ieretick. And now if you are 333*
not yet fenfible of-the danger you run by this means, whilft you
not ov\y caW vt^on 3.damned joul ^ov aid scad aJJiAance, but (as
in Ibme of your you iXo) pray unto Godfo to give you
7 Grace en Earth as he has glorified them in Heaven j I lhall leave it ,£)e SS. beat, k
to your own Cardinal Bellarmine to inform you of it. i.e. 9. Sedt. '
7 Thirdly, It is confefled by thole of your own Church that a- f«cundo.
mong your Canonized Saints, fome there have been whole Lives
were not to be commended'. Others whole Opinions have been
condemned as Heretical; and for my part, when I confider the
"fi CharaBer of Ibme to whom you pray, luch as Thomas a Becket,
Dominick, See.' I cannot but layjthat if thele be the men whom
T' you place in Heaven, wliat the poor Indians did of the Spans-
ards, that then the other is certainly the more defirable portion.
IS: For, and I am perfwaded that were but S. Martin again alive to.-
is;'' lufnmon their'S'ow/i before, him, as he once did that of a fuppo-
Jed Saint in his time, they would make, the lame ConfieJJion tnat-.vid Bellar.de
(Si wretched Spirit is reported to have done,and prove much more SS. 1.1 *
aif: worthy yonv Compaffion t\io.nyou.r Adoration. Now that which,
the more encreafes this danger is
iiif' . Fourthly,The almolf inhnite Number, of Saints that have been
5; A received amongll you, and whole Cdw/ecr/ihpw depending whol- •'
ly on matter of Fatl, in which you do not pretend the Pope to
be Infallible, -it can hardly be liippoled.but that he mull have
if* very often proved miitaken. For to keep only to- your own
Order; a late Author of yours tells us, that your Vomefiick Saints Calcndarium
alone did long fince by computation amount to fourty four thou-
fa»d. ^ And i hnd another t lift increafing them to fifty rhoufand. | jjc^^on
• -i ~ ' Now T. lip.
Answer to the third Article
•Now to confider all the Arts and Intrigues that are ufed to p«v
cure thefe Canomxjatims; by what "Pofes many of them have been
placed in Heaven; what Charafters feveral among them have
in your own Hijtorks of their Lives ; thefe andmany other Re-
fiebi 'tom would I contels prompt me, were lotherwKe as well fa-
tisfied of the of this Wor^h, as I am fiilly convinced of
the unloivfubtefs of it, yet to p-aj to the greateft part of your
Saints^ as he once did to Saint Cutbert; Si Sanbtus fis, Ora pro me:
IF THOU ART A SAINT, pray for me.
129. Ids 1 know, the laft reluge of many, who confider this
uncertainty, to fay. That at leaft your good intention fhall ten-
Veffius Thcf. der thefe Vrayers acceptable to Cod ; for jviat (lays the Learned
Tfaeol. p. 10^. Erafmtes) if the Saints do stot perceive our defres, yet Chrifi dosknovs
them^ and -iviU for them give us what we ask^ But yet ftill tla
wiU not make it a reafonable Service» nor can you with a firm
Faith caB upon thofein Heaven^ of whom you have at moft, but
a Vious Credulity that they are there : And tho' forae of your
, Authors do beUeve, that your own Piety lhali excufe you, yet
others utterly deny it, and doubt not to lay, that you may as
well excufe the Heathens themfelves, who in wotmipping the
parts of the World, luppofed (accordir^ to Varrb% Divinity)
that they Worlhipped the Divine Nature, that was d^ujed
dirough it. But
I ;o. Thirdly, That which is the worft of all, is, that you
have not only no certainty of the Happinefi of thofe Saints whom
jou Canonize, but youpr^y to Ibme who (for ought appears) nfr
ver had any Being in the fVorld.
Now among thefe, J lhall not doubt in the firft place, to ac-
count our own Country Saint and Champion St. George, and of
whom our Engltjh Legends ftill recount 16 many Miracles j tho'
Btron in Mar- Cardinal himlelf has confels'd that they are for the moft
lyr. R. Apr.ag. part ablolutely falfe. In the Roman Breviary lince the Rfornuh
. . tion of it by Fope Pius V. there is no account at all of his Life;
Riba<^cKa. your own * Authors tells US the realbn is, becaufe there is no
' certain truth of any of thof things that are extant concerning hint.
And indeedi if the Antient Hiltories of this Saint were juftly
cenlured by Pope GeUfius, as Apocryphal, we have no great
realbn to telieve, that the latter Legends defenre any better re-
ception. As for the famous Story which ftill continues in thofe
of tbol^rant^ The EngHfj Lives of the Saints, and
the
Carhcrinus
Annot. in Ca-
jet. dogm. dc
Canoniz. pag.
m-
of the Invocation of Saints. 135:
the Sign Vofis\ where we fee this great Championj like another
ferjeus, mounted to deliver the fair Andromeda from the Dragons
Mouth J Barontus charges Jacobus a Voragme wkh the pure h-
•vention of it, and almoft every Body now, but our Englifii Com-
pier, k grown aftiam'd of k. In fiiort, if diere be any Founda-
tion at in Antieptity for this Story, it is but little for the iati*-
£idlion of thofe w ho Worjhip this Saint. Your own Authors coi>
fcfi, that this George lived about the time of Diedefian, that h®:
was by Birth a Cappadocian; that he had Encounters with Arbo'
^sus a.Magician: Now all tlus feems to perfwade us, that our
S. George was no other, than George the Arrian Bijhop, who was
alio a Cappadocian by Bkth, who had Encounters with S. Atha-
nafius, whom the Arriam called a Magiaan j and who was Dei-
fied by thole Hereticks, after his violent Death in the time of Ju-
Han. And in Memory of which perhaps it was, that they firft
mounted him upon a (being led through the Streets upon
ene) and then for greater decency changed it intoaHorfej to-
which Jacobus a Voragine aCidod the Dragon and the Lady\ with
the Warlike Equipage of Cash and Lance: And thus is ourTu-
tedaxy Saint, brought under fulpition of being, ifany thing at all,
a wicked Heretick^. that perfecutedoneof the greateft BiJhjpoS
his time, for alferting the Divinity oftheSo» d Codand yet it-
this Man to in your Churchy and I nave now by m«
an Antient Bjtual in which he is feen Armed at all points, his-
Spear in the Dragons Mouth, the Lady by hiraon her ; and
thefe Trayers addrefled to him.
* Saint GEORGE, famous Martyr yPraifQ and Glory be-
' come thee: By -whom the princely Lady, being grieved by a'
''Tvicked T>ragon, was preferved.
* Almighty and Everlafiing God, who mercfuUy hearefi the
* prayers of thofe who call upon thee\ we humbly befeech thy Ma^
' jefyi that as for the honour cf thy BleJJ'ed and Ghnous Mar-
* tyr S. George shou caufedfi the Dragon to be overcome by
' Maid, fo by his InrercelSon thou wouldefi voucbfafe to defend'
* us agdinft all cur Enemies vifible and invifbk, that they may
' not be able to hurt us, through Jefus Chrift our Lord.
Now what is this but tomock-Ge«/ in his folemn fervke ? To
fray id hkn. through the bttrnffm of a man that either never
Inredi
13^ Anfwer to the Third Article^
lived in the Worlds or it may be was one of his moft hated
Enemies; and deified by a cr^w of wretched Hmtkh, for his
fury in oppofing the Eternal Generation o/the of us all.
-- 131. And what I have thus chofen more particularly to in-
fift upon in this Example^ I might ihewin feveral others not a
whit lels fabulous. Our Saviour in S. Luke gives a parabolical
account of the different States of men in the other Worlds un-
der the names of Dives hwCl Lazarus. As for the/omer there
was no great danger of making him a Saint., But for Lazarut
he is tranfubfiantiated into a real man. Temples are built among'
Baron. Ann. ad you to his Honour : Anniverfary [olemnites are Conlecrated tO'
Ann. 3. §.44. his memory, and becaufe he was reprefented in Scripture as-
full of fores, he is now ma,de the Tatron of the Lepers in Heaven.-
From the Greek word fignifying a Spear, you have firft found
out a name for the Centurion that ran our Bleflcd Lord into the-
6ide; and having metamorphofed the Spear into a Man, it was-
Not in matter to make the Man a Saint: And now upon the-
Man" XW*^ March, who fo much Honour'd, as S. Longmus. Nay
March. what is yet more pleafant, Baronius affures us that his Vefterahk-
Body is kept in the Church of St. Aufin at Rome.
152. S. Chrifiopher is another of your Sdfnts that never 11--
ved. He is pretended to have fuffer'd under Dagnus King of
Lycia, who alfo never was in the World; and being of a Ci-'
antly ftature to have dwelt by a River fide where there was no-
' Bridge, and there he made it hisbufinefsin Charity to carry o--
ver all thatpafs'd that way: Which our Saviour fb much appro-
ved as to buffer him once upon a time to carry himfelf over
Not. ad Mar- upon his Ihoulders. Now Cardinal Baronius
tyrol. Jul. 25. be a meer Legend; but our thorough paced EnglilJiLripi-Colleblor,
tho he confeiles he never faw any approved Author that faid it,
yet for the Biclwes iaKt which are fb common amongll you,
declares generoufly that he was refblvedto believe it. And the
ancient Ritual I. before mention d, prays to our Saviour that in
confideration of. liis riding over the i?ix/crupon S. ChriHophm
hack, AaQytCMleX deliver you from all dangers.
133. Ifhould never have done Ihouid I infifl: on this manner
upon all tfie other lmaginaiy'5«;»tj whom -you Worjhip. Such
were our own Country-woman again> S. Urfula and hen rood
Virgins; who -is pretended to "have been Daughter to Diohet
iNang of Cornwall in the time of Marcian, when there was^ no
of the Invocation of S a in t s. 137
fuch King in England ; and to havfi beon Martyr'd at Cohgn,
; whither fte went by Ship^being the firft and laft that ever fail d
thither; and yet this Lady makes no mean Figure in your
She is Vatronefs under God and the Blejjed Etrgin, ot a whole
^ Itgious Society • and with great DevotiontOj Decenther 21.
'i'" 1 might to this Vifionary Saintefs^ add others of the lame Sex;
S.Catharine, S. Margaret, &c. Butlfhall controt my felf with
J 'J;,;' one Memorable Inltance,. not fo comnionly knownj which
_ ^ may fuflRceto Ihew with what uncertainty you fray to many in
thele Devotions. The account.is given by, one of your own
Communion, and who himfelf-dijco'ver'4 the m'ijl'ake.
124. About eight Miles from Evoraa. City of Portugal, there
is a place which they call the Ca've of the Martyrs; where they pag/'
pretend were flain a great number of Chrifiians with their Bi-
jhop and his two Sifiers; to one of vvhich_, called Columha-, there
was a Chaff el erected jand in the place where the other was flain,
s there ilfued out a Spring of fweet Water, called to' this day,
s;. Holy-well, and very good for curing a weak fight. - The Se-
t pulchre of the B/Jhofhhnfdf is in a Church of the BleJJed Virgins,
•J empty, and open. Over it is a Eable of Stone fupported by four
(TV, lb that a.Man might go under it. .Hither, came all thole
jlj;;.' "that 'had Pains in their Loyns, and imploring the aid of this
.J;-; Martyr, the^went away certainly Cured. There was alio the *
'figure of fhisBifof: and upon tliis Stone Table, they Sacrificed
' the Mafs, in Honour to laim, calling him by his proper Name
|;..:.:viARius.
13 J. This was the ancient Tradition, and Werfinf. when Ref
^^fifidius, who relates this Story, came hither, in order to the pub-
jr.'. lilhing the Life of this Saint, among others he was then Writing;
Wj he defired the Prieft who had given him this account of their
' ^ Martyr, to Ihew him if there were any antient Records, or In-
'''f ■^\Jcriftions, that confirmM it. Upon this he brought him to the
. Altar bforemention'd, and there he found this Infcription.
■
fjlllsifSv . ,
. ■ * T ■ Tire
IsO'' •.
Anfwer to the Third Article]
Q, JV L. CLARO. C. V. IlII. Vl
ROt2.VlARVM CVRANDA
RVM ANN. XXL
Qi JVL.'^NEPOTIANO. C. 1.
mi. VIRO. VIARVM CVRAN
DARVM. ANN. XX.
CALP. SARIN A. FX LIT S.
3P{>e Triefi pointing with his Finger to thefe Words VIARUM
CVRANDARUM, See (lays he ) the proper Name of the
Martyr VIARIUS; And for CURaN^ARUM, it isas much
•AS to ixyCura Cutarum, i.e. a Bijhop. As for the other Nams
(continued he) I liippofe they may be the proper Names ot the
other Martyrs that liifFered with him.
1^6. ReJJendms held his Countenance as well as «er he could,
but went immediately away to Cardinal Jlphonfas, who_ was at
that tim&'BiJhop of E^uora, and told him all that had pafsd, and ,
how a couple of Heathens ^ 0-verfeers of the High-ivays, had been
Worlhipp'd there for Chriftians, and Martyrs. The CariiMJ
commanded the "Tomb to be' flopped up, to the great difcontent
■of . the people, who had been wont to receive mighty relier by
their Addrefles to this Viarms j and curled the Learning and
Curiofity of Re^'endius^ that had deprived them of fo great and
uleful a Saint.
Caflander Con- ^ 3 7/ I ^^^11 make no other Application of this Story, than what
fult. p. ?71. I find in tlie complaint of another Learned man of your Zmeb,
as to this very matter. There is alfo (lays he) another Error, not
uncommon j that negkSting, in a manner, the antient and known
Saints, the common People Worlhip more ardently, and diligent!],
the new and unknown j of whoje Holinels ive have hut little ajju- .
ranee, and fome of which are known to us only by Revelation; tn\^
much that of jeveral of them it is juflly doubted. Whether E\ E^
of the Invocation of Saints^
THERE WERE ANY SUCH PERSONS IN THE
WORLD.
158. Frcm al! thefe ConfiderationSj I now cx)nclude againfl:
tht reafcnabknefs of this Invocation. I. No Man can reafofiably
M pray in Faith to luch PerlbnSj as he can never be Pure are able
either to hearYihTrayers, or to anfiver his defires'. But you caft
never be Pure tliat your Saints are able to do either of thefe ; and
therefore you cannot reafonably pray with any good alPuranca
to them. 2. It is unreafinable to pray to thofeas Saints, whOj it
y may be_, are not in Heaven, nor ever fhall be there; But this is
" very probably the Cafe of many of your Saints, and yoti cannot '
I be li-ire it is otherwifej when you addrefs to them ; and therefore
It is unreafonable in you to pray to them. 5. To pray to thole
who never were in the Woiidj is the molt unreafonable thing
that can be imagined ; but in your Prayers to many of your
.S'<j?«rj^you addrels to thole that never were in the World j and
therefore upon this, and upon all the foregoing Accounts, I
conclude it very unreafonable to pray to the Saints at all.
There is yet one thing more remaining to finilh this whole
Subjebl of Invocation of Saints, viz.
«
IV. That it isUnproftable, ar.dImpious in thiPraclice.
c
3;-''-' Firlt, Tliat it is Unprofitable.
139. And if the former conlideration ftand good 3 this will
riS- neceilarily follow from it. For if either thofe whom you pray
i'iik' to are mecr figments of your own brain, that have neither Trut^
'}lr- ■ nor Exifience j or if tho they do Exifl, yet they are not Saints
^ tod? as you liippole ; or tho they fhould be Saints too, yet have no
means ordsnarily and particularly to hear your prayers, nor can
attend to thole numberlcPs addreiPes that are at the fame time
from all the parts of the World put up to them; it mull then
be a moll: unprofitable, as well as a moll fenfelejs praclife to pray
to them; and what our Saviour once objeded to the Samari-
'tans, will be found no lePs true of you, thatye worfinpje knoto
mt TV bat, nor why.
140. But let us allow that you none but what have
lived, and are fanStifkd', Let us alio grant that which yet the
Holy Fathers lb much doubted of, that the Saints do already ei>
Igf joy the Beatifkk Vifion j and therefore (according to your Di-
0, T 2 vinity)
1 John II. I
Jo.XFV. 13.
ib. VI. 6.
Anfwer to the Third Article^
vinity) are capable of underftanding your p-ayers^ by wbatfoever
way it be that they dofo; I dare yet ask of you, what pofit is
there in this fewice? For tell me now,I befeech you,0 yQ Wor-
f}jippers of dead men} Have we not an Advocate in Heaven
Chrift the righteous, who is the Ible and full propitiation of our
fins} Has henotpromiled that ovhatfoever we ask theVithtv in
HIS NAME, we Psall receive it? Has he not told us that he
is the TVay, the Truth, and the Life ? And that no %ne can come to
'the Father hut by him ? Is it not he that has fet us an Example
how we ought to pray \ when ye pray fay. Our Father which art
in Heaven: Sliew us if you can any precept, or encouragement,
or Example, for going to any other. Is it that our Saviossr Chrifi
has not compaflion enough for us, that you go to others as
more Thus fome of you I know havefaid: But on the
fieb.rv. 15,15. ContVAVy tht Scripture tells us "That we have not a High Prieft
which cannot be touched with the feeling of Infirmities, but was
in all points tempted like as we are: And from thence prefently
infers " Let us therefore come boldly unto the Throne of Grace, that,
we may obtain mercy, and find Grace to help in time of need. Or
is it finally, that the intereH of the Bleiled Jejus is not great
enough with his Father; unlels you %dd a mad Francis, a bloc-
dy Dominick, a Rebellious Becket, an enthufiaftick Ignatius, to
be joynt Advocates with him? If thefe indeed be your
let us plainly know the impiety of them ? And upon what un-
chriltian foundations the beneft of this praBife is eftablilhcd by
ybii? But if you dare not lay that any Sainton Heaven can
prevail, where Chrill alone cannot j if you are afliamed to own,
that you think any one can love us more dearly, than he
who gave himfelf for us, and redeem'd us 7i'ith his own moB pre-
cions Blood j or by conlequence can be more ready to hear and
intercede for us; Tell nie then, whsit profit is it, that having this
fountain of living water, you run to the broken Cifierns of the
merits and intercejfion of your, fellow Creatures, which can hold
no Water.
But! will go yet further, to lliew you the unprcfitabk-
Tiefs of this fcryice. It was obiedfed by a great Man of your
Durand. in own Church • " If (lays he) the Saints knovj our siecejfities, and
fent. IV. d. 45. " thofe defeBs which we exprefs in our PrayfflTs: How comes it to
?!• 4* " pafs that we do not oftner fnd our felves relieved by them ? To
' this he anfwers; That altho the Saints in Heaven have doabf
' kjs
of the I-N V O C A T I 0 N 0/ S A I N T s.
^lefs the greatefi*Charity imaginable fcr us^ yet they have 7vithal
their "W'ills jo intirely conformed to the Will of God^ as not to
^ lend any ajfijlance to us,. but according to what they fee the Know-
14.1
'ledge Will of God difyojed towards us. An excellent re-
flexion certainly; and which no one can doubt to be moft true.
But then it will follow from it, that yen do in vain Ibllicite
the Saints, who cannot lend you any affiftance^ till God is
plealedto permit himlelf to be intreated ^ot yow. Whilll our^
Heavenly Father is our Fnemy, ^1 the Hojl of Heaven are lb too.
We mulf firft be reconciled to himj before ever we can expetfl
^ny favour or acceptance with them. In (hortj it was the Con-
clufion of an anmnt Father, whom 1 before'mentionedj ' That
' the only way to make the Angels and Samts our Friends^ is to
' make God fo firlt: And tho' we know little of what thole bleF.
led Spirits above do for us, yet we have all the realbn in the
VVorld to believe that they Love and Hate according to the bit
vine Pleafure; and if they do pray for us, the moft ready way
to obtain their Prayers, is to beconftant, and zealous, and per-
levering both in our Prayers and Piety towards God, through his
Son Jejits Chrifi our Lord.
- 142.1 lliall conclude this with the words of S.AuJlin,' Let it not De vera Reli-
' be any matter of Religion to tts to Worfhip dead yitn',becauje if they 8'one. p 250.
' have lived well, they defire no fuch Honour,but rather that we ^lould 1554.
' Worlhiphim 5 by whfe Illumination they rejoyceyhat we are Com-
' panions of their Piety. _ They are therefore to be Flonoured for our
' Imitation,«of to be Worlhipped out of Religion—And the fame
^ let us think of Angeh j that they above all things, dtftre that we
' flould, together with them, Worlhip God on\y,in whfe Vifion they
' are happy—=- Tying our Souls to him alone, from which Religion
^ derives its very Hame, let us lay afide allSupcrflition. Behold I F/or-
'flip one God, the One principle of all things What fever Angel
' lo ves this God, 1 am jure that he loves me too. Whofever remains
' in him, and can underftand the Prayers of Men, in him he hears
' me. Whofoever has God for his Good, do s in him heh me Let
'the Adorers of the parts of the Univerfe tell me : Whfl goodperfon
' is there that he does not, reconcile tohimjelf, who Worflips him only
' whom every good perfon loves, and in who/e knowledge he rejoyces,
' and by recurring to which principle, he becomes good. Let therefore
' Religion bind us to the One God Almighty, &c. But 1 infift
too long on thefe Refledions; I add only,
Secondly,.
I
i
Anfwer to the third Article
Secondly, To doje all. That this Invocation o( Saints defariecl^
is3isIm])ions, as itis Unprofitable.
143. For hirft. To takethis Praftice in the moft Moderate
Senfe that may be, yet to pray to any Creature after the
manner that you do to the Saints departed, is to make them the
Objects of a proper Religiom Whrjhip, and to pay that Service to
the Creature, which is due only to the Creator ; and this cer-
tainly cannot be done without a very grczt Impiety.
144. Secondly, To pray to the Saints but only as Interceffors,
even this do's uliirp upon the peculiar Prerogative of our Blejfe/l
Saviour, who is our only Mediator, and whole fmgular Priviied^e
itis to appear in the prefence of God fior us. And to joyn others with
Chriil in his great Office and Employmentjto maketoourfelves
new Mediators; what is this but tacitely (at leall)to imply, that
we dare not truft either his Mercy, or his Interefi'y in the concern
of our Everlafiing Salvation. But then
145-. Thirdly, To pray, as you evidently do, not only that
the Saints woxxio intercede for you, but that God would be merci-
ful to you, not only through the Merits of Chrift, but of the
Saint whole Memory you celebrate ; this is a downright under-
valuing of our Saviour's Bloud, and do's defipight unto the Covenant
of Grace.
146. Fourthly, To pray to the Saints, (as if we may heal-
low'd to underhand the meaning of plain words you do) as the
Arbitrary Difpenlers of Benefits to you, that they would them-
lelves grant you thofe things which you ask of them j this makes
your Service yet more intoUerable. And tho' you feek to evade
the juftice of this Cenfure by thole unrealbnable Expofitions of your
prayers, I have before refuted, yet lam fureit ought to be more
than enough to make us avoid that praclice which cannot be ex-
culcd but by fuch forced Interpretations, as Ihould men ufe the
like on other Occafions, all Society mull be overthrown, and
Mens Wordsbs po longer relied upon as fufficient to declare the
Senfe of their Minds.
147. Fifthly, As to what concerns the praBice of the people in
this point, it cannot be deny'd; nay, it is by Ibme of your own
Church openly complain'd ot^ how much tlieir hope and confidence,
their Love and Service are hereby leffen'd tow^ards God^ and
what greater figns of Zeal appear'in them towards the Bleffed
Virgin, than towards cur Saviour Chri/l himfelf. And indeed.
of the lNvoc\rio}i of S a tnts, 14^
you who ought to have betterinform'd themj are the very Per-
Ions that have elpecially help'd to miflead them. 'Tisfrom you
they havelearntj as a grca.tpraBtce of piety, toyrf/«fehertentimeSj
for' God's once. 'Tis you that have taught them to joyn Mary
ft ill with JejMs in t^ir Mouths: Inlbmuch, as if it be pofliblCj
to let her Name be me laft Expreffion of their dying Breath. 'Tis
you that Uave told them, that to///themlelves into her Fwtfr--
nity, is one the (urell: means in the World to afccrtain their
Sahation. From you they learn in aft their prayers to call upon
her: at the found oi a Bell thrice every day wherever they are, or
whatever they are about, to fall down upon their Knees and la^
lute her. Your Confefions, Abfolutions, Excommunications, Vows,
'Eloankfgi'vings, Vifitations, Commendations, Conjurations, are all-
tranladtcd in her Name, as well as in the Name of the Holy Trinity..
Whilit our Saviour Chrill is reprefented by you either as ftill in
the ftate of Pupillage, an Infant in her Arms, or expiring upon his
Crofs, {ho hasher Crown, and Glory about her Head; Ibmetimes
the under her feet, and notleldom the whole joyn-
ing to let forth her Honour. Her Titles in all your Oflces are Ex-
cefive : The Queen of Heaojen, the Mother of Di-vine Grace, the
Mirrour of RighteouJnejs, the Seat of Wifdom, the Caufe of .our jay,
the Tower of David, theof theCo'venant,theGate of Heaven,,
the Refuge of Sinners, the Help of Chrijlians, the Queen of Angels,
Patriarchs, Prophets, ApoHles, Martyrs, Cortfejfors, and all Sab, tsa
Thele are the common Names you give her, in your Hymns,
your Litanies and Prayers toher. And what ImprelHon all tliis
muft make upon untutor'd minds; how much greater value tlaey
will be hereby ag- to let upon her than upon Chrift himle!f,eve-
ry mans reajpn will Ibon tell him, and a Ikl experience confirms,
it to us.
148. But indeerl Sixthly, It is here (in tlie Words of the Kaw.XXIV«.
Prophet) As with the people jo with the P^iefi: Your Superftition
is not at alllels, tho much more inexculable than theirs. Wit-
nels thole great Names for whom you have appeared to be fo'
.much concern'dj St. Bernard, St. Germain, St. Anfelme, St.
Antonine, St. Bernard'me^ And whofe Blafphemous Devotion
I have beforeexpofed to the World. I.et the Writings of Card..
Bona, and Father CraJJet, the Contemplations of the Bkjjed Virgin,
and the iate ^po/y^dofthem in our own Language be confider'd..
For lam very much miitaken, if it be pofiible for the moft igno-
rant.
. 144 Anftper to the-Third Article],
rant Zealotto be more unreafcnably extra'vagant I
ned Men have approved themfelves to be.
149. Nor may you turn off thelfe with your elddiJlinciionjX\-\ix
they are but fri-vate ferfons, and for whole therefore your
Church is not to Anfwer. They were approved in what thef did^
and many of them are at this day fforjhipped^y you as Canonized
Saints; and 'twas this Supcrllition that efpecially con^fibuted to
their Exaltation. Who was it that compoled tlij^t exorbitant.
Hymn3 yet uled in your Church, Ave Maris Stella, but your de:
vout Sr. Bernard i S. Herman, another of your o-wn Order, made
thole o//jen neither left extravagant, nor left authorized by you.
Salve Regina, Alma Redemptoris Mater, and Ave Regina Calcrum,
Calendar. Be- And the late Edkor of his Life tells us. That, being Lame in
nedidin. T0.3. Body, and Dull in Mind, he pray'd earnedly to the BleffidFtrgin
Jul. ip. Romantick manner ; ' Help, O help, the doubly wretclnd Her-
' man. His Prayer [mote the tenderhearted Virgin, and immediately
Ihe appear'd to him, and ofFer'd him his choice, whether he
would have firmnelsof Body,or AccutenefsofMind. Hechois
the latter, and exprels'd his Gratitude to his great BenefaBrefs,
by compofing thole famous Hymns beforementioned to her
Plonour. '
t I yo. It was another of the lame Order, and that had in your
PopcUrbann. ^pi'^on two the greateft C/'^-/7^er^anyMan can pretend to 5 a
Ibid.Jul 2p. Pjopemtht Church Militant, sluCl navt-3. Saint\nth.Q Church Tritm-
phant, who appointed the three Solemn [Devotions! have Ipoken
of, to be every day paid to the BlelTed Virgin at the found of a
Bell, and compoled the Courfeo^tliQ Virgin, that what was done -
before by the Monks only, might from thenceforth become the
Public Service of the Church to her. i
I yi. What is the great Commendation that is given of S. Ge-
Ibid. Sept 24: ^^''d,3nd he too a Saint ofyour Order. But that having cauled
an Image of the Bleffed Mrgin to be curioufly wrought, he let it up
in a Chappel built on purpole for it, and appointed Incenfe and
fweet Odours to be eveiy day for ever burnt to it. That he taught
the Hungarians to call her their L^^r^jhaving perlwaded their King
Stephen to make his Kingdom Tributary to her. In lhort,thathe
never heard the Name of Mary pronodnced,but he Worlliipp'd
it, bowing his Face towards the Greund.
lya. 'Twas
I N V O C A T I 0 N O/ S A I N T S. 13 7
i52..''Twas this was the great thing for whidi yet another CaI,Ben.To,4
ik ^ of your Order St. Jofcio was Canonized. Whofe Piety to the Virgin 5"'
•fcc • he lived, was rewarded with a notable Miracle at his
J-,." death. For no fooner was he dead, but there grew five Rofes of
an extraordinary fiveetnefs out of his Head , two out of his Eyes,
two out of his Ears, and one out of his Month 5 and upon every
one of them a Letter of the Virgin Marys name * fo that the
whole M. A. R. I. A. was compofed by them.
153. Thus has this devotion to the almolf wholly
■ overcome your piety towards God. Your Devotions, your Hijiorie's,
your Lives, your Miracles, are all framed to promote it. Aird
now ! am mentioning thofe Evils which from thefe kind of JLe-
gends have been derived to corrupt both the Opinions and Pradice
.'t' pf thofe who are acquainted with little elfe than thcEe Fables : I
will refer it to your felf to tell me, whether you can endure to
lee the Dignity of our Saviour, and the Myejiy of God himfelf, fb
leflen'd as itas by many of your Communion, to encreaft the Venc-
ration of the Saints.
ti. 154. When St. Gothardus was chofen by the Emperor Henry to Ibid, ad IV.
[&■ fuccced Bernard in the Billioprick of Hilderjheim,znd the Monk^mo- P-
dehly declined, that Honour •, the Bl^ed Virgin the fame night ap-
pears to him, -and tharply reproves him in this Ranting Rheto-
ipp rick^, Scito Imperatorem MEO id JVSSV motiri. ' Peccalii peni-
'' cacia tita in ME & fHium. Know ( fays (lie) that the Em-
'ciC' ptrour has done this at MY COMMAND^ Thou haft
linM by thy obftinac'y, againft ME and MY SON. This indeed
was as- became the ^leen of Heaven ■, and one would think by it,
ftill maintain'd theR-IGHTof a MOTHER over Her S'0/7.
155. But you have dealt yet worle wirh our Saviour than
•jp.; this s your Whiters reprcfent him at this day as a little Child in
Heaven, as if he were ever to continue in tlie fame impotent
0.^ State, in which your Pi&ures and Images exprefs him. Thus we
read in the L?/e ot St. That the Blefjed Virgin apceav'd to-Cal.Ben. To.i
her with her LITTLE BOY, who kift Paula, and fquee^ed fome 5-
idtf' Mothers Milkjnto her Mouth. Nor was this any thing extra-
fkV ■> The Writer of her Life allures us, that Ihe was often
wont to take him into H r Arms and play with him. And the like
^ happened to. many other of your Saints •, 'as for inftance. Saint Ibid.Mart.30.
„ It ^Idegundis, St. Francifca, of whom we are told, that beine com-
, U ■ mittcJ
138
lb. Mart. 9.
Tom. IV.
p. 590.
Dec. XI.
See the Ac-
count tub-
iijb'd by that
Society: La
Anfrper to the Third Article.
mitted to the care of an Arch-angel, (he did oftentimes read the
Office of the Bkffied Virgin in the night, by the Light that proceed-
ed from his Rays '• And was for her diligence in it fo acceptable
to the Virgin, that fhe (everal times came down from Heaven to
refrelh her, 2nd offer d her Son to be hlf/'d, and embraced by
her.
15 <5. But fhe Favours of the Bleffied Virgin to St, Ida were of all
others the moft confiderable. ' For coming down into Her Cell
' with her INFANT JESUS", Behold (fzys fhe) O Ida! thy W;
' Take Him into thy Lap, and fatisfy thy felf with the KifTes and
' Embraces of him whom thou loveft. My Author goes on
beyond all bounds even of common decency : But I mu/l flop here,
and not repeat thofe Blafphemies, which cannot be read without
trembling. But, O Blelfed Jefus! How long wilt thou fufferthis
dilhonour ? and permit an unbounded SHperjiition to run to thefe
ExcelTes ? I appeal to all the Chriftians of the World, what mean,
difhonourable Notions rouft they have of the God of Heaven and
Earth, that in fitch a difcerning Age can prefume to publifh fuch
Romances ? Thefe Stories might indeed become a Homer, or a Fit-
gil •, But what is fancy in them, being applied to a Venm and a Cu-
pid, is an unpardonable Blafphemy to be thus ufed of the Saviour of
the JVorld, who is God over all bleffiedfor ever.
157. Thefe are the effeds of this Superjiition : 1 might add
many other Examples no lefs Horrible, in which cur BkffidLord
has been diminifh'd to make up the Honour of his Servants. But
I fhall (hut up all with an Impiety of another kind, though the ef-
fedf of this Worfhip; and which ought the more to be taken no
tice of, both becaufh it was done by a Society which would be
thought at lead the mod zealous of any for their Faith; and was
expofed publickly in the fight of the Sun, and before the Eyes of
many to wliom 1 now write. The thing I mean is the lateFrocef-.
fion of the Jeftiits at Luxemburg, May 20. 1585. defigned for the
Glory of tne Bleffed Virgin ' the Honour d and AffedionateFatronefs f
' France and Luxembourg.
?■
SteViergePa-
trone Honnoree 6c Bienfaifante dam la France & dans le Luxembourg.
The Trocejfton indeed was fingularly extravagant; -and it need-
cd the skill of that Learned Society, to put Prophanefs into fo Scho-
lajiki
Of the Invocation of SaintsI
l3^ic\ Or drefs. Hcathenifm and Chrijiianity walk'd together, as if
the Fi^thers of th Soc'uty had equally reverenced AnckntlDeitks
J of the One, as the Mudern Veitks of the Other.
On the one fide were carried the Image of the BlelTed Virgin,
znd the Holy Sacrament. On the other, Mars, Vulcan., the Cyclops
and Nayades, Ceres, Flora, Pomona, &c. And thefe too with all .
it'v the Pomp, and even under the Names of GODS and DIVI-
lib NITIES.
sV". At feveral Stations, where the Procejfion was to reft, fheatres
ifer.: were ereifted, to ferve to infpire agreeably (fay the Learned
Fathers in the Account which they printed of this days Work) a
Piety towards our Lady of Confolation. So the Bleffed Virgin there
li'jg; is called.
The fecond of thefe fheatres, was for the GOD MARS'-,
' who commands his Warriors to take heed not to commit any
, 'infultfrom henceforth upon the Chappel of our Lady of Confola-
^ ^tion. This is M?r/'s care: And the Device for the GOD Mars,
was
Procul, 0, procul ite profani. Virg.
' 'In the third Ceres, Flora, Pomona, 8cc. rejoyce at the
J , ' return of our Lady of Confolation. And their Motto, ftill under
' the Title of Divinities, was
tb' ,-r
0-' ■ Jam redit & Virgo, redeunt Saturnia Regna,
i'Dff ' It were too long to tranfcribe all the other Follies and Impic-
ibf ties of this days Solemnity, in which the Holy Scripture found
rdffl'* no room; the Sacrament but very little: The whole Piety
anb was defigned to the Rlejfed Virgin; and becaufe Chrijiianity had
\0i' not Gods enough in it, to fet forth her Glory, all the Poetic
liiyb Deities were revived, to'infpire agreeably a Devotion into the People for
ijjsf , Her. This was indeed a Mafter-piece of Contrivance; and what
Invention Ihall next be had, to excite a Devotion to her, we
may expedf to fee the firft time the Gentlemen of the Society fliall
*1- have Occafion to make their complying Confciences do fomething
extraordinary, for the Flattery of a Prince fo much their Friend,
and therefore fo much their Favourite as he, for whofe Honour
rfb U 2 this
• Anfmer to the Third Article^ &c,
this Sohmn Frocefton was in great meafure defigned. In the
mean time, I ftiall leave it to the Reader knouHy to confider,what
fad EfFeds fuch a Devotion as this has given birth to; and what '—
)uft Caufe we have to oppofe a SHperjiition, contrary to the
Holy Scripture, unknown to the beft and molt Primitive Antujui- j
ty i mreafonable in its felf, and which is worft of all, not only ^
very Unprofitable, but very Wicked too in its Praiiice.
11
4' '
' - 1 . ' \ ^
ANSWER
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JjiliJOi J .IV-*-
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4ai^k 'l L
ANSWER
TO THE .
FOURTH ARTICLE,
O F
IMAGES and RELIQ.UES.
IN the beginning of this Article you tell me (but with very Reply, p. 25,
little reafon) that you might have paji over this pint without
any further confideration 5 the beft Argument you bring for
it, being, if I miftake not, this^ That you are not obliged to
defend what 1 had advanced againft you upon it. And in-
deed tho the reafon be but a poor one, yet I am perfwaded you
had done better both for the intereft of your Caufe,and for your
own credit, to have contented your felf with it, and have pail-
over this Article altogether; rather than by ^ving fuch loofe An-
fwersto my Allegations, to have fatisfied the World, that you
have no juft Excepions to make againft them.
2. Were I minded in return to excufe my felf the trouble of
any farther Anfwer to you, I could, I believe, give you fome more
plaufible pretences for it. I might tell you, (ijf,) That your Vi-
]UnUions are now fo well known, and have been fo often expio-
ded by us, that there is no longer any danger that, even " 7ny Reply, ibid;
'"''friends the VulgarJh'ould be circumvented by them. I might add,
(2dly^) And that with great truth, that this whole fubjed has
been utterly exhaufted by that Learned Man^ I have fo often men-
tion'd, in his Defetice of the Charge of Idolatry againft T. G- and
from whom you have here again borrow'd your chiefeft ftrength.
I might mind you, (^ly,) How after two endeavours to reply to
him, T. G. was forced to give over 5 and it is now above eight
years fmce neither he nor any of your Church has thought fit to
*■ carry.
r
h
ft
r?i
142
Anfwer to the Fourth Article^
canv on the Vifpute. I might defire you, (4*%,) To compare
Your performances upon this point with what the Keprefmter
ventur'd not abo^e a year ftnce ro tmke a flonrifh with •, and
fee if you could hud out but any one thing in all you here re-
peat that his/eanics/and had not utterly con-
luted. But he too has forfaken the Caujii and I am now called
upon'to give you the fame Anfwcrs that have been made to both
Reply Pref. thefe, and then rvithjin pretending to be a Prophet^ I dare be bold
to fay for all your blulfring, you will go off the Stage as tamely
and quietly, as any of your Predeceffors have done before you.
There is a certain C?fc/e. of Shifts and Diftinftions which you all
and no fooner are thofe fptnt, but your bolt Is pot j you
ilDi
run
Reply, Pref.
drop the and begin again upon a new fcorc.
3. Thefe and many other reafons I might offer to decline any
farther Examination of this Point 5 but I have promifed you be-
fore, that I would neither mifreprefent your DoBrine^ nor FOBS
OFF yottr Arguments. And I will here perform it with fuch ex-
adhiefs, thatleven your Incenfe and Holy Water fhall not be forgot-
ten. And if for our diverfion you (hall think fit the next time
you write to add to thefe all your other follies, of Holy Apes^
Confecrated Candles^ Agnus Pedr, and in one word, whatever Su-
perfiitions of the like kind, your Pontifical.; Ceremonial.^ Mijfal, Bre-
vjaryf)ffice of the Bleffed Virgin^yvith all Rationals znd Comments the
that have ever been written upon them can furnilh you with, I
do once more promife you, thft no pretence of their Imperti-
nence ftiall hinder me from fifcing both them and you to the Bot-
torn. As to the prefent fuI^eB, I fhall obferve this plain Method:
■emit
Replj
,fFB
a
Hlml
^prfm
lAfip.J
it.lt'
.»ujtst&
I.
I will make good the Charge of Image-hforlfnp
againft you.
1! to
JFgre
II.
I will fhew you, that in this fervice too, you are
truly and properly guilty of Idolatry.
ttivfd
4. But before I enter upon thefe Particulars, I muff flop fb
uuL L/ciuic I CiiLCi upuii 111C1.C 1 ax x liiuit
long as to confider the new Introduction you endeavour to amufe
your Reader with ; viz. ed .
SECT.
1
Of Images Reliques.
H3
SECT. I.
Of the Benefit of Pidures and Images.
Reply, p. z6.
. . •
And which brings to my mind what Tnl/y (reckoning up
the feveral Opinions of the Philofophers concerning the Nature 0/ j ^
the Soul') faid once of Arifioxenus, who of a Fidler b^ecame a Phi- seit. '
lofopher , and afferted the Soul to be a Harmony ; " Hie ah arti-
ficio fuo non receJJjt, & tamen aliquid dixit. You tell us then,
5. Reply, ipj] ' thty are the Books of the Ignorant^ ft- Reply, p. 26,
''lent Orators^ apt to increafe in us the love of God and his Saints-, ^7*
' and CO Elegant!) BLOW UP the DYING COALS of our
'AFFECTIONS into a FLAME 0/DEVOTION, lhat the
' reprefentations of Holy perfons, and of their glorious actions., do
' ly their powerful Eloquence inflame us towards an imitation of
' their Graces and Virtues-, and renew in us afrejh the memory of the
' perfons whom they reprefent, with a reverence and refpeh for
' them,
6, Anfwf\ In all which tho you fight with your own Iha-
dew, and fay nothing that either contradidfs our Princif les con-
cerning Wor(hip, or juftifies your pradifes i yet have you been
fo unhappy -as to offer juft matter for our Animadverfion: For,
; ifi. It is no fmall mirtake in you, thus to joyn PUiures and
together, as if they were all-one; when yet both your
own Superflitim-, and the Opinion both of the Jews and Gentiles
(as to the point of worfhtpping of them) have always made a
very great difference between them. As for the ancient Heathens-,
they adored their TKvrli, Statues-, or Graven Images becaufe they
conceived them moft apt to be animated by their Gods, of which
they were the refemblances. Whereas Pidures were not thought
fo capable of receiving that animation. The fame was the diflin-
dion of the Jews too, who upon this very account have always miyn ±
look'd upon the former fort oft Sculptures to be the thing efpe- nt37ld
cially forbidden in the fecond Commandment; infomuch that they Maimon. See
thought it unlawful to have them even for Ornament ; but for f*'"- Viamm. of
* Piilures painted or woven, thofe they did not efteem to have been d^o'^try, Sed.
abfolutely forbidden to them. And at this day in your Church, *
yo\xx Images are let up with folemn Confecrations to receive yotir jjjjj
Adoration ;
I? I'il
I'iir
:s
■A '
Ni, Ai*
:'r'
I '1 I'-i
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Anfwer to tJ)e Fourth Ankle,
Adoration, But I do not know that any Pirwres are dedicated for ^'0
Altar-pieces, or other ufes, v.ith the likg folcmnhy. ^
2. Another Confufion of the like kind you make in what fol-
lows , in fpcaking of the Pi£iures not only of Holy Perfons, but of ' 0^
their Anions too. For every body knows how much more ufe 'f"'®
there maybe, and how much lefs danger there certainly is in Hi-
fhrical Keprefentations, than in ftngle Figures, but efpecially Canvd il'd''''
Images. -
3. Were the benefit of Images never fo great, yet you know this
is neither that which we difpute with you, nor for which they are
fet up in your Churches. Your Irent Synod exprelly defines that
due Veneration is to be paid to them. Your Catechifm fays that they ts of I
are to be had not only for Injlrudion, but for Worfhip. And this
is the Point in Contraverfie betwixt us. We retain PiUures, and reth(
fbmetimes even Images too in our Churches for Ornament, and f if athaf
there be fuch Ufes to be made of them) for all the other Benefits mq!
you have now been mentioning. Only we deny that any fervice f ofB
is to be paid to them; or any folemn Prayers to be made at their fjidth
■ Confecration, for any Divine Vertues, or indeed for any Vcrtues at ijtmh
all, to proceed from thtm. This is our Bufwefs; the reft is all mfoieC
Impertinence in fuch Difcomfes as thefe, where men are to dijfute, ijoiC:
not harangue. And for Images fet up in Churches, with thefe Cere- ijkas
monies, and for this purpofe, I add " kkkl
4. That were the benefits of them otherwife never fo great, yet hiiGt
will not this be any manner of Excufe to you for the violating of
Cod''s Law, feeing, as you have been often told, and indeed do '
your felf confefs, No Evil is to be done, for any Good whatfoever that of ti
tnay come of it, Tho now -icrejo
5. I am not altogether fatisfied of the great ufefulnefs of Ima- a- fo
ges for the injirutiion of the Ignorant. They nray indeed ferve to ii; of
call Good things and Perfons to their remembrance, when they
have before-been inJtrucTed, and by confequence in that refpedare isfj £,
no longer ignorant of what is reprefented by them. But let a man, 35
tlaat is {Jropcrly Ignorant, i. e. who never heard of the Xlhfi (for ijfp
inltance) of tbe Revelations, fee the FiVgw ten thoufand times
painted w'ith a Half-moon under her feet, I do not believe he would ^
become one jot the Wtfer for it. Nay, •
6. In oppoiition to your Pretences, though all this is out of
the way, yet I dare affirm, lajily, that for fucia Images and Pilhms ^
nrp fon riFren fnnnrl Kotl-i mi \rr\i.-r C.Ujji'rUcc nnrl t-lTf-v "AXt ^
as are too often found both in your Churches and Hjufes, they are
fo
Of Images and Reliques. 145
fo far from ferving to any of thofe Vfes you pretend, that on the
contrary, if Men are not very well inflrtdled, they will be apt to
beget in themji:ioft pernicious Notions, contrary to the Honour of
God, to theNdtureof our Saviour Chrill:, and to the Covenant of
His Gofpel.
7. For tell me, I befecch you; Was not this the great reafon
wherefore forbad any Kefemblance to he made of Himfelf under Deut IV. ij.
the Latr, that it was a lelTening and debating of his Nature fo to ifa. XI. 18.
do ? And does not St. Patfl urge this very coniideration againft the
Athenian Idolatry? h&s XVII. 25?. And is not the Divine Nature A(^XVH.29.
as excellent now, and as much debafed by yours, as ever it was
by their Keprejentations of it ?' I need not tell you of the frequent
Pidiires of God the Father in the fhape of an Old Man., and com-
monly in a Fore's Drefs and the,meaning of w hich (if one may
conjefture the defign of this by the Natural tendency of it) can be
no other than this, viz. to perfwade the Ignorant, that as you
ibmefimes call the Pope a God on Earth>, fo God is no other than
the Pope of Heaven.
8. And this, were it only in Ibme Sacred Places., would yet be •
tooprophanc for any Pious Chrifiian to endure. But alas ! you have
not been fo referved. Every Office carries this Abufe in it; Hardly
a Pfalter or Catechifm without it: Nay, I will add, what I fhould
hardly be credited in, had not thoufands among us with indig-
nation beheld it, that in the open Streets of your Cities, we may
fee That God who k over all hkffedfor ever, expofed to the [corn and
meannefs of a Sign-poft,
p. How miferably have you by thefe Pictures, abufed the My-
fiery of the Sacred Drinity; fometimes you make it a Monjier; As
where you paint one Body with three Heads One Head with three
Faces ; fometimes one Body with two Heads, and a Pigeon in the
midil •, of which Card. Capifucchi makes mention. The Sacred Capifucchi,
"Irinity in the Belly of the Virgn, which Gerfon fays. He faw with pag-6'3.
his owui Eyes in a Church of the Carmelites ; the moft ordinary ^^rfoa.
Figures are , Either an Old Man holding a Crucifix in his Hands,
and a Pigeon upon his Shoulder', Or, fas iil your Eye-Catechifm) on
one tide an Old Man with a Globe, on the other a Xoungcr with a
Crofis upon his Shoulder, and a Dove betwixt them : And what is
all this but to debafe the glorious Godhead? In St.PauPs Phrafe, to Rom.I. 23,25.
change the truth of God into a lie, by reprefienting the Incorruptible God
by an Image made lik^ unto a Corruptible Man ? And where is there a
X Ghrilfian
Avfwer to the Fouth Article^
Cbriftian fo infeufible of that diflionour that is hereby done to the
Majefiy of that God., whom the m/er Heathens themfelves never
debafed to the likenefs of any created Being, as ^lot with the
fame to have his Spirit jiir d mthin at the fight of fuch
Impiety ? . .
lo". Nor are you at all lefe excufable in your Pvepref ntations
of our Blefled Saviour, and tiie Holy Virgin; not to defcend to
■ any other of the Saints, For beddes that fuch Similitudes exhi-
iMtbnly one, and that his irtferior Nature, his Manhood-,
how do thefe liUures infenfibly breed a mean Opinion of him,
in the minds of the Ignoratit tind Vnnaary? As i/i. Nothing is
more ordinary in themoft folemn Places of your Worlhip, than to
fee our Bleflbd Lord Cull fet forth ess "Si Child., in the of his
Mother.And what Notions this has bred in many of your Commmi-
on, 1 would to God the greater efteem they feem to have for the
Virgin, thanYor Chrift, did not too plainly ftiew. But that which
renders this more intollerable, is, that you thus reprefent him
not only upon Earth,hut at this time even in Heaven-, and indeed,
feeing in your Legends, you fpeak of him as a Child itiW, I do not
wonder if in your Pielures, you reprefent him too as fuch.
I I. Thus in one of your Eyte-Catechifms, fst forth in Portugal,
for the Inftrucfion of the People; the latter part of the Ave-Mw
ria, is fet in this manner before them. All forts of Men and IVo-
men upton Earth, are drawn in an open Scene, upon their
and Hands lifted up to Heaveti^ and in the Clouds over them, the
BlelTed Virgin in Glory with our Saviour (as a Child) in Her
Arms', and under it this Infcription, 0 Holy Mary, Mother of God,
pray for us Sinners norc, and in the hour of Heath. Amen. Jefus.
12. In the Calender of the Saints of your Order, There is a
Figure of St. Odih, devoting himfelf to the blefled Virgin in this
mannen 0 Holy Virgin, and Mother of the Saviour of d
' Ages, receive me from this day fvrrvard as your Servant, and in all
' my Caufes, he my moji mercful Advocate. For from this time, after
^ God, !■ fet nothing before thee, but voluntarily deliver my felf for ever
^tobeyour Poffejjion, as your proper Servant. Amen. Above Him fits
the Blejfed Virgin in Glory, with our Saviour in her Arms, hold-
ing her about the Nec^, after the manner of a little Child.
Many of the like kind are there in thofe Volumes-, but I may not
infifl: upon them I will add only fome of thofe Figures, in
which the whtde frinity are made to concur to her Honour. Thus
111
3
of'images anc/ keliques.
ILia the Office in the Virgin^ printed at Antrverp. She is fet forth
in Glmy in Heaven, with God the Father on the one fide, and God
the Son on the other, holding a Crown over her Head, the Hdy
Ghofi above oirrffiadomngHer, and all the People on the Earth be-
low Adoring.
13. I will not deny, but that thefe may be very good Infim-
cmn for Father Crajfet's, or Dodfor J. C's Difciples. But I can-
not fee how any of the Expounding and Rcprcfviting Party, will
be able to prove llich Pi&nres as thefe, to be much for tlie Edifi-
cation of the People. I lhall rinilh thefe Pvemarks, (which have
already run out into a greater length than I ddign'd, thol might
have added much more) with the account which the Learned
Gerard Vffius gives us, of a Pi3ure over an Altar in Flanders, in
which that blafphemous Epigram is exprefs'd of Mens doubting
whether they (hould run to the Blood of Chriji, in which alone
there is Redemption to be obtain'd; or to the Milk^ of the Virgin.
This is certainly to contradidb the very Foundation of the Gofpel^
and to lead the Ignorant into Error in that Point, in which it is
ofatl others the moft dangerous to bemillaken^z/iz. Whether they
cJight to place the Hopes of their Salvation in the Redemption of Chriji, or
k the Mercy and Interefi of his Mother. '
14. You may at your leifure conlider how to improve thefe
things into Helps of Devotion, and ufeful InjeruHiotts for the il/ite-
rate Populace. I might have added, what has lately been elfe-
where obferved, of the Profhanefs of many (in Italy efpecially)
in this Point: Where the moft celebrated Madonna's, are the Pi-
(iures of the Painters JVhores, -fet up in their Churches, as Objeds
of the Peoples Veneration. But this and other Exajfes of the like
kind I purpoiely forbear, left I fhould be thought to pleaie my
felf in your Impieties, which I heartily lament, and earneftly be-
befeech God to reform in you. Nor ftiould I have faid thus
much,but only to Ihew how little Reafon you had to enter on this
new and moft Impertinent Subjed of the Benefit of Images; and
that were our Caufe to be try'd by this alone, we might even
fo exped to carry it againft you. And this to your firji Pre-
tence.
15. The next thing you offer in favour of your Images, is'
■" ''Reply ^20.1 '■fhat thtreis no noivdanger of Idohtty in this Pra-
' Bice, feeing all Perfons are taught that there is Imt one God, to
' rohom Adoration is only due', and therefore, that they cannot be ca-
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148 An fiver to the Fourth Article,
* ^ahh of erring fn grofly ■, <k u give Divine Honour to an
' or to think, any Virtue annexed to them for -which th^ ought to'be
"■adored. In Jhort, it is (you fay) by the fubtilty of the Dnil
' (who hates any thing that excites Devotion J that thefe helps to
"■ Piety^ are now branded with the horrid Note of Idolatry, and
' Catholics reprefented, as if they paid the ACt of Adoration to the
' Images themfelves.
16. Anfw.^ That the Devil is an Enemy to Piety, and to all
thofe things that may any way ferve to promote it, I can eafily
believe; but that it is He, who upon this account ftirs up us to
oppofe your Idolatry, I (hall hardly Credit, tho you Ihould give
me as good an affurance of it,as evey your Brother the old Monkdli
the fecond Council of Nice, when he told them that the Devil
himfclf had confefs^d to him, how much he hated your Holy and
Dc Idololatiia Venerable Images. I am fure TertuVian was fo far from this, that
he thought 'twas the Devil that inftigated Men to bring them
into the World, and not to help to calf them out. But to over-
throw at once, both your KefleUion and Argument together, I do
here roundly affirm, That what you fay is fo far from being true,
'that there is now no danger of Idolatry in the Worfhip of Images, that
on the contrary I will fhew, that in the IVorJhip of them pub-
lickly authorized and praHiced amongft you, you do aftually com-
"rnit it. And then every Body will fee what Spirit it is that A&s
us in oppofition to this Service i and who it is that blinds you fo
far, as to make you contend for that, which both the Holy Scrip-
ture condemns, and the Primitive Chrijiians neither knew, nor
would have endured. And this brings me to my firft Propofal}
wherein I am
S E C T. II.
To make good the Charge of Image-Worfhip againjl you,
and Anfwer thofe Evafions, hy which you endavour to
clear your felves of it.
i/'TVT OW that you give Religious Worjhip to Images, has
JL^ been fo fully proved in that Learned Book, I have before
refer'd you to, in Anfwer to t. G. both from the Definitions of
your Councils of Nice and trent, aipd from the unanimous Voice
t.
1^
Of Images Reliques.
of almoft all the great Men of your Church., who have written any
thing of this matter, that I fhall need fay but very little here in
ConHrmation of it. And therefore not to multiply Rotations by
tranfcribing what has been already colledfed as to this matter, I
fliall content my felf with this plain, and I think unexceptionable
manner of proceeding againft you;
iji, I will propofe to you the Voice of your Church in her Defi-
nitions.
2dly, I will give you the Interpretation of her Senfe in thefe Vefi'
nitions, from Card. Capifucchi only; and out of that Book
to which Monf.</e Meaux himfelf appeals.
^dly, I will from both vindicate the Account I have given of
the Pradice of your Church, in Conformity to thefe Princi-
pies.
18. ijf, For what concerns the firll of thefe, the Voice oiyour
Church, as to this Point v the Council of 'Trent declares, ' That the
' Images of Chriji, rf the Blejfed Virgin, and of the Saints, are more efpeci-
' ally to be had and retained in Temples,and that due Honour and Vene-
' ration to be paid to them. Not that it fhould be believed, that there is
' any Divinity or Virtue in them, for which th^ are to Worlhipped v
' or that any thing is to he Asked of them, or that any T rufl is to he
^ put in Images; ■ hut hecaufe the Honour which is given to them., is re-
ferrd to the Proto-types which they Reprefent; fo that by the Images
' which you Kifs, and before which you uncover your Heads, and fatt
'■down •, you Adore Chrift, aud Worftiip the Saints which they Re-
'■prefent.
xp. Thus that wary Synod', Neither determining what Honour
ftiould be given to Images, nor yet fetting any bounds to any. But
then,as it exprefly allows them the external Mhrks of Divine JVorJhip,
fb by fixing the Grounds of this Honour to be the pafftng of it to the
Proto-type, not only Soto, Turrian, and Naclantus, three great Di-
vines concern'd in that Synod, but alfo the Generality of thofe
who have treated fince of this matter, have concluded, that the
fame Adoration is to be paid to the Image, and the Proto-type; So that
if Chrifi himfelf be worfliipp'd with Divine JVorJhip, then muft the
Crucifix alfo be worfliipp'd with the very fame. But this will
better appear,
ip. 2dly,
Card. Capif.
Controv. p.
624, 625.
Ibid. 625.
1^2 Anfvper to the Fourth Article^
ip. 2dly, From the Account I am to give of the Vo^rim of
your ChHrch-, as to this IFfrom Cardinal Capifucchi.
And to whofe Book^ fiiice Monf. de Meaux has thought fit to ♦
Appeal, I am content to fubmit the Decilion of this Controverfy
to his Sentence , and (hall leave the World to judg whether "l
have Md'reprefcnted^ or whether the Bijhop and Yoh have not de-
parted from the Dodrine of the Council 0/Trent.
20.N0W that we may know precifely,what in his Opinion,that
dm Honour and Veneration is, which you pay to Images.^ and which
the Council fo cautioully declined the telling us; we will confidcr
firlt of all, what was thought to be fo by them, whofe Opinms
he rejedfs, as not fully delivering your Churches Senfe. Such were
2 I. Firft of all Durandus; ' VVho thought that properly fpeak-
' ing, the Images are not to be Adored but becaufe they refcmble
' things worthy Adoration., which by remembrance are Adored in
''Prefence ol the Images, therefore thQ Images themfelves improperly
'are, and may be faid to be Adored. Now this he Rejedfs, be-
caufe (fays he) in truth, \t d.Wdiy the'-JForJhip of'Images-,
'and concludes it with another of your great Men, Raphael de
'-'Yuire, to.he Dangerous, Rajh, znd favouring of Harefy, oras Fer-
''dinandmVeloftUus phrafes it, Falfe, Rafh, and ErroneoKX-, butefpe-
'■chWy, hnce the Definition of the Council of Trent.
Card. Capif. 22., The next whofe Opinion hePvejedts, is Vafquezh 'Who
Ibid. par. ii, ' taught that the Images themfelves were no otherwife to he Adored,
p. 625. t bm; becaufe in the Prefence of them, and about them, are exhibit-
' ed the external Signs of Honour, fuch as Kneeling, Kifing, unccruer- ■
' ing the Head, &c. But that for the inward Act of Adoration, this
' was by no means to be diredted to the Image, but to the th'ing
' reprefented by the Image. And this too he Rejedts upon the fame
Grounds that he did the foregoing, viz. ' Becaufe that by AC-
' ferting, that the inward Abt of the Adorer terminates only upon
'the thing reprefented by the Image-, he do's by confequence affirm,
' that the Images themfelves are not TRULY and PROPERLY
^ to be ADORED.
Id par iv. p. which he rejeds, is that whereby an Ifl/c-
rior Honour is fuppofed due to Images, and not an Hocoot of the
fame kind with that which is paid to the Exemplar.- And this has
been propofed with fome variety. Catherine and Perefius thought
that no other Worjhip befides this inferior, honorary resell, was due to
them.
Of Images and R e l i qji e s. i
them. Sanders diftinguifh'd,That tlie Images confider'd by them- '
felveS, and without any regard had to the Exemglars^ dcfervcd
only an inferior Hmour ; but being contider'd conjundly with the
Exemplar^ were to be rvorfljip'^d with, the very fame IForJhip thzt
the Exemplars themlelves were. And this was alfo the opinion of
Suarez-y ' That Images contider'd only as Sacred Vtenfils^ were to
' have no other Honour than was ufually giveia to any other the
like holy things ; but that being conlldeTd as Images , they
' were to have the very faim Worfhip with the Prato-types whom
' they reprefented. Lorca deliver^ his Opinion yet more fubtilly:
I. 'That the Image of Chrijimi^ht by accident be adored With the
^ fame adoration as Chrift himfelf; but that this was only impro-
' perly calFd the Adoration of the linage^ it being Chrift himfelf
' that alone was truly and pfopej'ly adored. 2. That fOr that Ado-
' ration which terminates on the ImagOy it is an Adoration mnchinfe-
'■ rior to .that wherewith Chriii himfelf is adored. 3. That tho
' the Adoration wherewith the Image of Chrijl is adored^ be in the
' kind of the A£i different from that with which Chrift himfelf is
' worfhipped ; yet that it proceeds from the fame habit^ the vir-
' tue of Keligiony from w'hkih the Adoration of Chrift himfelf pro-
' ceeds, and upon that account may be called by the fame name
•' with it. And all thele Opinions the Cardinal Hill rejedts upon
his old principle^ ' That the Image is adored mth the very fame ACi
' with which Chrift himfelf is adored-, and by confequence muft be
worfhip'd with the fame Divine Worjhip.
' 24. The next whole opinion he refutes, is Card. Bellarmine 5 Capif.
who fuppofed that, 'The IVorjhip which is froperly given to an pag.
'■ Image.,\s not the fame with that which ffor inflance} is given to
Chrift Himfelf I but a fort of imperfedt JVorfhip., which may by a
.certain analogy be reduced to the fame kind of Worfhip that is
.' paid to the Exemplar. But yet that the Image may by accident be
worfhipped with the fame Worfhip as the Exemplar , when the
' emplar is conlidered as Ihining forth in its Image. This alfo he
refutes, utterly denying that any inferior honour is to be given to
' an Image-, which requires properly-, and in its own nature the very
' fame Worfhip that is paid to the Exemplar which it Reprfents.
. 25. Lzfily., Cardinal Lugo''s Opiaion wzs, that the Image and Ibid,
the Exemplar were to be adored as two diftind ObjeHs of Adora- pag.
tion ; as when a man fees the Son of his friend-, he at the fame
time loves both the Son and the Father, not together with the ve-
ry
150 Anfwer to the Fourth Article,
ry fame yet both dinUly : The Son for the Father sfaJ^, and
the Father accidentally upon the occafion of the Son s bringing'him
to his remembrance. Thus in the preftnt cafe, ' When a Chri-
' jiian beholds the Image of Chriji, prefently he calls his Fie^^ed Sa-
' viour to mind, and diredly mrjhips both the Image for Chrifs
'■fake-, and Cbrijl for his own. And this alfo the Cardinal rejeds,
not fo much for that it does not give fufficient Hononr to the
ImaTc ; for Lugo alfo held that the fame Divine Hmour was to be
given both to Chriji and his Image, as becaufe it diftinguifh'd the
Obje&f, whereas according to Card. Capifucchi, 'Chriji and his
' Image are to be Adored not only with the fame ACi, but alfo as
' the fame OhjeU of U^orjhip.
Card, Capif. 2 6. Having thus rejeded alt thofe feveral Opinions, he finslly
contr par.vil. concludes, ' That the true Opinion, and which ought to k held, is,
P- 639. ' that the rvorfhip of the Images and the Exemplars, is one and the
'fame; fo that the werfhip of the Images is not diftind from that
' of the Exemplars, but they are both tvorjhipped together. This he
proves to be the CHURCHES SENSE by a Cloud of Witneffes,
from St. Thomas to this day i and fhews it to be what both the
fecond Council of Nice, and the later Synod of Trent defigned
in their definitions. And then finally, clofes all with the inftance
of JEgidius Magijlralis, I heretofore mentioned, who having de-
ni'd that Divine Worfhip was to be paid to Images, was forced by
the Inquifttion to recant and abjure it as Heretical •, and exhorts
' all thofe to confider it tvho find fault with St. Thomas for faying that
Vid,p. 649. C CROSS and IMAGES «/CHRIST were to be ADORED
with SUPREME DIVINE WORSHIP. ;
27. And this may fuffice by the way to anfwer yourExccpfi-
on againft the Authority of Aquinas; who as you fee allow'd
R^P'y» P- 2^9> a true and proper worfhip to be paid to the Crofs as well as to
30, 31. Chrift. And that you may not fhift off this REPLY (as you
have done my former Anfwer) only with fcorn and derifion, I
mull mind you, that 'tis not now a Dodor of the Populace whom
you think uncapable of penetrating into the profound Myfterics of
Kep y, p. 3'- Scholafiick^Niceties, that fays this s but Card. Capifucchi, a Schoolmm
and Difciple himfelf of St. Thomas, and whom perhaps you will
allow to have as deep a reach as your felf in thefe matters. For
Vafquez having brought the very fame interpretation of Aquinas^s
Capif. contr. DoCTrine that you now infill upon againft me , the Cardinal thus
p. 630. roundly anfwers him, ' That according to St. Thomas the Image of
Chriji
Of images and r e l i oji e s*
Si
'v
t.d
153
Chrift is abfolutdy and fimply to be adored with the fame Adoration
' with which Chrift is adored; And that therefore the fame Adora-
' tion which is given to Chrift ought to be given to his Image alfo.
27. And thus have I in (hort laid before you the fum of this
Cardinal's Dodfrine, who both approved M. de Meaux's Expofition,
and to whom Monfieur de Meaux hirafelf appeals for the Vindicati-
on of this very part of it. I have already fuiEciently Ihewn how
inconliftent thefe two are with one another; I will now only
apply what I have here further added to my former account of
this matter, to the point before us. And,
. 28. Fir/f, It may not beamifs to obferve what great diverfi-
ty of Opinions there has been in ftating of that Wo^ip which is
paid by you to Images^ and what difficulty you have found to de-
fend your praCiice againft that Charge of Idolatry we have fo juft-
ly brought againft you upon the account of it. How the Caution
of/bme, and the diJiinUions of others amongft you, have been
branded by the reft as Scandalous and Erroneous ; and one forced
to abjure as Heretical^ what others have fet up as the only true Ex-
pofition and Keprefentation of the Churches fenfe. And this you will
give me leave the rather to remark, becaufe you are fo often
pleafed to refledl upon our divifions^which. yet are neither fb frequent
uor dangerous^ as among you who pretend not only to Truths but
Infallibility in all you believe. And if the confequence you are wont
from thence to draw againft us. That becaufe we differ in fome
things, therefore we have no certainty in any, be good, (as you
fay it is) you may now fee that it will equally fall upon your
felves too; and by fo much the more heavily, by how much
your pretences in this matter are greater than ours. But,
2p. Secondly^ Tho there be then fuch a diverlity of Opinions
amongft you as to this Worjhip-, yet it is to be remarked that they
who have allow'd the leaft Honour to Images., have yet ftill con-
feft that fame Honour was due to them. ' In this (lays
' all Catholicks do agree that Images are to be worffiipped, and are
' worffiipped by the faithful. Even Durandus hinfelf who
' difapproves the Images of the Holy Trhiity, yet allowing both the ufe
' and Worffiip cf other Holy Images. From whence therefore I con-
dude. That thofe,in this Cardinal's opinion, are no Catholick^ who
tell us that, ' All the Honour they have, for them, is only fuch a Reply, Pref.
'' nfpecl as they pay to any.ocher Sacred Vtmftls. That if they feem p, 17, i8,
' to a<3: in their prefence fome external figns of Veneration, this is
Y meant
1^
i'ij
WM
;iv
51
^ I
upm-.
V' ' It •
•J t »i
Ml. .
* ■ ' 1'.,
754 Anfvper to the Fourth Article,
' meant ONLY to the fer/o«/whom they reprefent^ but NOT to;
' the Images themfelves, which can claim NOTHING of that
' KTND from us. Tn (hort, as Monlieur de Meaux expounds, it,
' That they 'do NOT WORSHIP the Images ; No, GOD FOR-
' BID i but ONLY make ufe of thm to call to mind fhe Originals.
The Council of Trent teaches NO OTHER USE of them. -
30. Thirdly, It may from hence farther appear, that the Wor-
(hip which this Cardinal thought due to Images, was not an
imjnroper, accidental, ahtifve fp^orfljip, but a true, proper, and red
Adoration ; the Image being to be adored in the very fame ait with
which the Exemplar wa"^. So that now according to this Ex-
pofition, the Crofs of CorHi is to be worfhipped trnly properly
with a Sffpreme Tivine Ado-ration. And that not only as to the
outmard aits, but by the inrvard fenfe of the SohI too ; all which
are fo to be paid to Cbriji, as to terminate at once both upon him,
and upon the Crncifx by which he is to be adored, Aitd this,
3 r. Fourthly, We are to look upon, not as a private opinion, or a
meet Scholajiick^Nicety, but as the true and proper fenfe of the
Church, and to be held of all. So the Cardinal expreily declares,
as being the Dodrine of the Councils both of Nice and Trent
and for denying of which, cAEgidius Magijiralis was by the Inqui-
fjtion forced to recant, and renounce his Dodrine contrary there-
I unto, as Heretical.
32. This is an Injiance which with Card. Capifucchi I will take
the liberty to recommend to your confideration. For certainly if
what he fays be true, you who deny that the Crofs is upon any ac-
Reply, Pref. count rahatfoever to be worfhipped with Divine trjhip, can be no 0-
therwile than a downright Heretick. And tho you are at pre-
fent fecure in a happy Expounding Country, where you may fafcly
make what reprefentation of your DoCirine you pleafe, or rather that
the neceffity of your prefent circumjiances moves you to do, without
any other danger than that of lofing your credit with honef and
inquifitive men, which you do not feem much to value i yet fhould
time and other circumfiances invite you hereafter into a hotter Cli-
mate, you might run fbme worfer hazards among thofe who
Relation del' not given themfelves up to follow your Innovations. It hap-
Inquifition de pened not many years fince, that a French Gentleman being travell-
Coa, pag.14, ing in the Eafi-Indies, fell into fome company at Goa, and there
15. cap. 2,21, difcourfing about matters of Religion according to your Princi-
"P- 3- pies, mainrtain'd,' ' That the Crucitix was no otherwife to he adored,
than
Of Images and Reliciues.'
155
■■■
it-;,-
-I
i;.--
iai'j'
«%■
IjI tili'-'
wpla:-
isilf'
jjUDti
jfraiEi-
nis in®'
' reporting all the Honour to our Saviour Chrili reprejented hy that
' Image. And another time, he fortuned to fay of an Ivory CfiS-
' cifix vrlyich hung up at his Beds-head., that it rras onely a piece of
' Ivory. For this he was clapt into the Inquifitinn., and after fome-
years imprifonment for his Heretical Sayings., hardly efcaped the
tire, with this'Sentence, ' that He was declared Excommunicate 5 Ibid. cap. 27.
' that for reparation of his fault, all his Goods jhould he confifcatedi pag. 151,152.
' Himfelf hanith'd the Indies and condemned to ferve in the Galleys Leyd.
'■ (or puhlick^Brifons) ^ Portugal/zw j and further accomplijh ^
'■ thofe Other Pcnznces which Jhould more particularly be enjoined Him by
' the Inquifitors. As for his Crime, it is thus fet forth in the Pre-
amble to his Sentence, ' fbat he had [aid that we ought N O T to
'ADORE IMAGES; and had BLASPHEMED againjl that
'■fa certain Crucifix, by faying of a Crucifix of Ivory, that it was
' a piece of Ivory.
55. This was plain dealing, and a fenfible convidfon that it is
not ineerly a Scholafiick Nicety with the Fathers of the Inquifttion,
' that the CPvOSS is to be worjhipped with DIVINE WORSHIP.
The truth is, the contrary Opinion of Durandus, Holcot, Mirandula,
and fome others, C^nd who allow'd all the Alls of external Honour
to be paid to them, only they deni'd them that inward Veneration •
which makes it properly a religious Worjhip) has been always e-
fiecmed as falfe znd fcandalous, and favouring ofHerefie-, and is ex-
prefly cenfured as fuch by thofe great Men, Suarez, Medina, Vi-
qoria, Catherine, Arriaga, Cabrera, 'Raphael deTurre, VeHefiHus, and
many others at large, colledfed by Cardinal Capifucchi on this oc-
cafion, as Abettors with himfelf, of a true Divine Adoration to be
■^"paid to the Holy Crofs, and other Images of Cod, and the Bleffed
Irinity. I go on finally from thefe Principles,
sj
■fit
34. iJoirdly, To vindicate the Account I have heretofore given
of your PraUkes in confequence to this DoUrine.
And firft, I obferved that in the folemn Proceffton made at the
reception of the Emperor, the LegaFs Crofs is appointed by the Pon-
iiJcal to take place of the Emperor s Sword, becaufe LATRIA or
DIVINE WORSHIP is due to it.
; 35. This you cannot deny to be faithfully quoted out of your
fontncal : but you fay there ' is fome^pind of impropriety iq the Reply, p. 31.
' Speech; and we muft underhand it fo, not as if Divine IForJhip
were due to the Crofs, but to Chrijl cruc'tjied upon it. A flrange
Y 2 liberty
1^8
aPl'lv"' '
'Ibi'
ifi'
.X
Anfvper to the Third Articley
liberty of interpreting this, which turns plain Affirmatives into
downright Negatives s and this contrary to the fenfe, not only of f
your greateft Authors-, (as 1 have Ihcwn} but in their opinion ^ i
contrary to the fenfe of your Church too. Thefe all fay ■with the j
Kubrick^, ' that a Divine Worlhip is due to the Crofs i you declare
' 'tis no fuch things No, Cod forbid. Such IForJhip is upon NO AC-
* COUNT WHATSOEVER to be given to the Crofs, but only f
to Chrifi reprefented by the Crofs. I will not deftre you to con-
fider what wife arguing you make of what your Pontifical here
fays; That the Crofs murt take place of the Emperor's Srror'd, '
becaufe Chrifi: is to be noorjhip'd with Divine Worjhip : It (hall fiif-
tice me to leave you to the Cenfures of your own Learned Writers
and Inquifttors, who have already pronounced this Expofition to he '
falfe, fcandalous, and favouring of Herefie. Only let me once more
caution you to remember the hard fate of poor Monfieur Imhm,Q{
JEgtdm Magifiralis, and the French traveller I juft now mention'd;
For however it may be fafe enough to diffemble with us here, yet ""'f'
will it behove you to take great heed that you alter your tone, if '
ever you fliould chance to fall into thofe Parts, where the Old Po-
pety Do&rine is ftill the meafure of the hquifitors Proceedings.
5 6. My next Infiance was from your form of hkffing a Nero
Crofs: To your Cavil about n)y omitting fome words, 1 have faid ®
enough heretofore; but the dear mult be contmu'd, tho
not only thofe two words were added, but fo many more fet down, isiCW
that you feem as much diffatisfied with my length here, as ) oupie- skhi
tended to be vvith my hraity before. M&ie
37. You pray, ' That the Wood of the Crofs which you hlefs, hffiJ!
' may be a wholfome remedy to mankind: a flrengthner of Faith; an in- Osp
' creafer of Good Work^ ; the Kedemptim of Souls', a Comfoet, Pro- tofai
' teQion, and D fence againfl the Cruel Darts of the Enemy. kntts
' You incenfe it; you fprinkle it with Holy Water; you fanctifyitin M
'' the name of the Feithex, Son, Holy Ghoft; and then both the 41.
' Bijhop and People devoutly ADORE it, and Kifs it.
38. This is in fhort the fum of that Ceremony; In which you dm
dithxt to \no^ what is Amifs ? I anfwer ; That take this whole
together, with the Ceremonies, Prayers, and other dram- \U
fiances of it, and it is Superfiitious and Idolatrous -, and I (hall not jisv
doubt once more to repeat, what before fo much offended yon, ^to t
That the Addrejfes you here make, look more like Magical Inan- .
tations, than Cbrifiian Prayers. For, iil
3 p. Firfi,
'S
Of Images and R e l i q^u e s. i 5 7
3 p. Firfi ^ If we enquire into the defign of this Ceremony, it
, is to Confecrate a piece of PFood or Stone, that it may become a fit
Olje£P of Adoration : which being diredy contrary to the Second
Commandment, cannot be done without a very great Sin.
40. 2dly. To this End, fccondly,you pray that feveral benefits
may proceed from this PFood of the Crofs-, and if thofe words lig-
nify any thing, whereby you befeechGoi/, that it may he a rphol-
fome remedy to Mankind, a jirengthner of Faith, 6cc. We muft then
look upon it, that you do-believe, that by this Con/ecration there is
aFirtue, if not redding in it for all thefe purpofes, yet at lead
proceeding frona it •, which your Comcil of frent confeffes was j
one of the things that made the PFerrjlnp of Images among the Hea-
tlms to be Idolatrous. Nor will your little Evaflon here ftand you
in any dead; that '■you pray only that the Crofs may be a nuans fir Reply, p. 32.
' tbe obtaining all thefe Benefts 5 and that this is no more than a Preacher
' defirefor his Sermon, or the Author of a good Booh^^for rvhat he is
'■about topuhlifh : For, i. A piece of PFood or Stone, carve it into
what Figure or Shape you pleafe, is not certainly fo proper a means
for the conveying of fuch Benefits to men, as a good Boofior a good
Sermon are : And therefore what may be very naturally defired for
the One, cannot without great Superftition be applied to the Other.
I may, and I heartily do pray, that what I am now writing may
be a faving remedy to you, by correHing your Faith, and encreafmg
your Charity-, becaufc I am perf\yaded here are Arguments proper
to fuch an End, if it (hall pleafe God to difppfe you impartially to
conilder them ; but now, I believe, you would think me very
Extravagant, Ihould I pray to God to fianliify the Paper on which
'tis printed, or my Bookseller}s Sign that fells it, as you pray to God
to fandtify the WOOD of the Crofs -, that as often as you fee the
leaves of this Boo}{, or look upon the Rofie and Crovon in St. PauFs
Church-yird, thefe good effects may be wrought in you.
41. Again, 2. As the thing it felf is not a proper means of pro-
ducing thefe Ejfe&s in us; fo the manner by which you pray it may
be done, renders it yet more Superfiitious. To get infimUion by
hearing or reading to have ones Faith confirmed, or Charity enlarged,
or Zeal heightned, by pious Confiderations, or potverfttl Motives, all
this is very natural i and we may therefore lawfully pray to God
for to blefs them to us in order to thefe Ends. But to pray to
God, that by bomng our felves down before a Cro/r, we may find
health of Soul and Body 5 to fatiHify a piece of JFood, that by ITS
MERITS
n-''
r»...
J;4r
f
■ ■'
■■i
;, ..f.
' •
'•<1 . T'
f .
-I i'
'158 Anfwer to the Fourth Article^
MERITS it may /ree ■mn from all the Sins they have committed-,
■ this muftbe more than a natural EfeB, neither the thing nor
adion being proper to produce it; and whether fuch Rcqnejh be
not more like Magical Incantations than Chriftian Frayers, \ (hall
leave it to any indifferent perfon to confider.
42. But ^dly. That this which you pretend, is not all thaf
your Church deligns by thofe Prayers, is evident, in that this Ex-
pofition cannot polTibly be applied to fcvcral of thofe things
which you ask of God in thofe Addreffes. For inftance, you pray,
' 'That the blejftng of the Wood upon which our Saviour hung, may be
' in the Wood of the Crofs which you confecrate; and that by the Ho-
'linefso/ that, he would Sandify that as by that Cxo&, the
World was delivered from Guilt, fo by the Merits of this, tbede-
" * vout Souls who offer it, may be free from all the Sins thy have
' committed. Now tell me in Confcience, if you dare fpeak the
truth; Is not all this fomewhat more, than to pray that the
R . Crofs may'accideoitally become a means of working good EffeBs in you, by
y P- s > putting you in mind of the price of your Kedemption ? Do you not
here fee fomewhat, which your Council of Trent calls the Idolatry
of theGe«#//ex? viz. an encouragement to PForJhip the Crofs, as
if fbrae Divine Virtue were in it, for which it ought to be Ado-
red. For, fo certainly he mufl; do, who believes that by thefe
Prayei's, the bleffmg of that Crofs, on which our Saviour hung, is in this
which he PVorJhips; and that bowing down before it, heJhaU pnd Health
both of Soul and Body. Nay, but
43. r^thly, I muff once more ask you that ^ejiion, I before
propofed on this Occafion; and which, tho you heartily rail at,
yet you (hft it off without anfwcring one wife word to it. If
you deiign no real Virtue to proceed from the Crofs which you
thus confecrate, nor allow any Adoration to be paid to it, but in-
tend it meerly for a memorative Sign, and no more: To what
purpofe all thefe Prayers, and Sprinklings, and Smokings, and Blef-
fings, and other Ceremonies for the Confecration of it ? As to your
^uejiion, why we dedicate our Churches to God? I will then allow
if to be a Paraliel, when you can prove that we pray that God
^ would- Sanctify the IVaHs or Seats of them. That they may beam a
' wholifome Remedy to Mankind, and by their Merits free us from all
the Sins we have committed. In the meaar time it fhall fuffice to tell
you, that as all we defign in thofe Ceremonies, is no more than a
folcmn fetting of it apart for Prayer and Devotion to God only-,
- ~ fo
Of ImagEs^k^/Reliojies. 1S9
all "we defire, is, that God would vouchfafe favourably to ae-
■ cept our Offering of that Place to his Servke, and give a blejjing
to thofe Holy Offices that are from thenceforth to be pcfornied
in it.
44. But ^thly, and to conclude this Point-, He that would •
know what your Intention in thefe Prayers is, need only coniider
what Prayrs you make in behalf of other things of the fanec Na-
ture: And in which you fo evidently dehre a I>ivine Virtue may
proceed from the very things themfelves which you Sanctify, that
there is no doubt to be made of it. 1 lhall give but one Liliance
of this, viz. the Prayer you make at the Confecration of your Agnus
Vet's; in which you thus Addrefs your felves to GoJ.
'lZ>o thm vouchfffie to Blefs +}<, Sandfify , and Con- Sacrar. Ce-
'fecratc them, that being fdnVtified- by 'thy liberal Benediction, they Cib'-1, c.
''may receive the fame- Virtue againji all diabolical Subtiltics , and ^ ^
'tloe deceits of the evil Spirit ^ that for tlopfe who carry them devottt-
'ly about them, no tempe^ may prevail againji them,no Adverftty may '
'"get the Domnion -over them, no pfiilent Breath, no Corruption of the
- ' Air, no Falling-fick^efs, no Storm at Sea, no Fire, nor any Iniquity
• ' overcome them j 'or prevail againji them.
45 .Such are the admirable Virtues which you defire may proceed
from thefe little Images -, and by the Prayers you make at the Con-
fecrating of thefe, we may eaiilly underhand how to interpret
yOUT Addrejfes for the fame purpofe in the other. But naw to
make your Pra<Sice exadly parallel with the old Heathen Superjii-
iion h I muft obferve , ■ That it is not enough that you carry thefe
'■Agnus Pez's devoutly about you,but they muft be iVarJhipped too
For fb your Prayer of Confecration fays 5
'Blefs >I<, and Szndiify iii thefe blejfed things, that through the
'VENERATION and HONOUR of them, the Crimes
'of us thy Servants may be blotted out.
And now I ftiall leave it to you, to try once more your gift
of Expounding, and fee if you can bring all this to your new Senfe:
And for your Encouragement in it, Twill promifeyouif you can,
to give you fomething more of this matter, which will be more
"difficult, and which I forbear at prefent to infift upon.
, ! 4^. I ;
• fy*
if- eg
iV i-l
. « -.A ••
■}
bhl '.I . •
. V' ■' u '■
' i * f
ni:j:
''. '
liv ' 'mi',-'
' • iji. ,4 »•.,!
H ■' -A-i '
1^0 An[vper to the Fourth Article^
' 4^j. I {hould now go on to the next In^amt 5 but I miift ii>,
treat the Keaders excuCe, if I flop one moment to follow your ram-
bling Difcourfe in two Points, as little to your purpofe, as the
handling of them will appear to have been, for your Reputation,
Reply p. 33, 47« 1* concerning the'L'/e of Holy Water.
Reply^ ' Which you teU lu was ejiablijhed by Pope Alexander the I,
' An. 121. and is good for difpelling Incantations and Magic
' Frauds, rather than introducing them 5 and has been famed for
^fundry Miracles, which God has been pleafed to wor}^ thereby
' in feveral Ages.
48. Anfw."] For the Antiquity of this Vfage^ I wonder you
fhould flop at Pope Alexander I. when had you but look'd into
Lib. VIII. cap. the Clementine Conftitutions ( a much more authentick Piece than
.3S« your Decretal Epifile ) you might have found St. Matthew to have
been the Author of it. And the one would have been as eafily
believed as the other.
4p. Nor have you been lefe defective infetting out theBenefts
of it, than you were in your account of its Antiquity. And there-
fore to fpare your Modefty, I will help to publilh them for you.
See Domenico ' Holy Water then (if all be true that is in Print) is good,not only
Magri Notizia ' to drive away Evil Spirits^hut more over to cure Infirmities-, to wipe
de Vocaboli « quj- Sins j to cleanfe the Pollutions of defiled Confidences > to
in^aqua B'ene- ' DijjraSions^ to elevate the Mind, and difipofe it for Devotion'-,
dida. Marfili- ' obtain Grace, and difpofe Men for the Holy Sacrament. It cms
ui Columna ' Barrennefs, preferves the Health, purges tht Airirom P^ilentialVif
Hydragiolog. '■pours-, befides a great many other good things that are not fo
Sed. 3, c. 2. ' (Q bg named. All the mifchief is, that it is nor certain
* De Cultu fp. of ^hefe things5 becaufe ("as * Bellarmine well ob-
I. 3.C. 7. p, ' ferves) there is no Promile of God'mnde to iti but yet being
222(5. B. fanBified bj; the Prayers of the Church for thefe ends, you may as
fecurejy believe it, as rnany, other things that have no better a
f'oundation.
50. And are not thelenow rare Fpllies for a Man to force us
to publiih whether we will or no ? Did ever any Momtebsnkftt
out his falfe Ware with greater Vanity,, than thofe of the Churdo of
Rome have befi? done theirs ? Ancd: indeed was there ever Hs
ixafon^o; bplieve, his Remedies, than in this Cofc there is to Cre-
dit your Pr^fems/ In Ihorfi, feeing you fanBify Water iu the
^ - Name
Of Images Reliques.
"Nam of God^ by Prayer for thefe Ends, either (hew us (bme Pro-
mfe, feme Warrant at leaft from the Holy Spirit of God fo to do^
or all reafoiiable Men will look upon this after all you have faid
for it, as none of the leaft both of your Follies, and of your
Siiperflitions,
i6i
11. The other thing you mention is your Tncenfe-.
51-
And this is indeed to ourj^trpofe ■, and I (hall prefently
(h;w you how little you conlidw'd your own intereft in the
mention of it. I pafs by your pretended fignificathns of it, as im-
pertinent in a Difcourfe where Truth only is fought. For the An-
tiquity of it you refer us to Vionyfins and St. Atrdorofe ; in which
you again Ihew your skill in Chnrch-Hiftory. The one of thefe
being an Author that lived not till the latter end of the Fourth
Century, and the other probably much later. But now the ufe
of Incenfe, in the Greek^Chicrch efpecially , was of a much earlier
date. The Apojiolical Canons fpeak exprefly of it; And if that
Oration of Hyppolituf about the End of the World, be truly his, as
from St. Jeromes mentioning of it in his Catalogueitittvtxs to be i
we have then two coiifiderable inftances to affure us that it was
ill ufe in the Greek^Church even in the Third Century. You fee
how far I am from detrading any tiring from the force of your
Argument: But yet now after all, without fear of cenfuring
Primitive Antiquity in this matter, whofe Innocence I as freely ac-
knorvledg, as I heartily honour its piety 5 I fhall not doubt to fay
that the prefent ufage of it in your Church is fo far from being
innocent, that it is in truth Super^itious and Idolatrous.
52. Firft, it is Superftitious. For indeed what elfe can we make
of your praying to God, fas in this very Ceremony of Confecrating a Pontifical.
Crofs you do) that, ' He rvould Blefs 5 and Sandifie thh Rom de Be-
''Creature of Inccnk, that all rveakqtejfes and infirmities, and all nedid. Nor.
'■fnares of the Enemy perceiving its fmell, may flie and be feparated from
■ his Creatures ; that they may never he hurt by the biting of the Old
' Serpent, rvho loave been redeemed with the precious Hood of his S'ljni
53. Now if you make this prayer in faitfoq that it is pleafing to
God, and have a confidence that it fhall be accepted by him, you
rauft then (hew us fome grounds, fome fccurity in the Word of
God for it. But if you cannot cb this, what is it but Superfiitm,
that is, zn/ain znd fond fervice, to intreat the favtjur of inthe
Z ufage
i62 Anfwer to the Fouth Article,
ufage of a thing to which he has neither annexed any promift^ nor
for the doing \vhereof has he any where "given usthe leali encou-
ragement. But,
54. Secondly, The Vfe you make of this hcenfe, is yet worfe
than the Confecration of it. You offer it up to Creatures, nay to
the verv Images which you worfliip; and in doing of which I do
not fee how you will excufe your felves of being guilty o{ Idda-
tiy. That the burning of hxenfe wzs j'art of that lleligms
'P under the Laiv, whicli^o^; was plealcd to
ieW
appr.^
. ^
•ofriate to
Exod. XX 8,
lo.
2 King. XVIII
4-
Bellarm. de
SS. Beatit. l.t
p. ?o26. c. 13
D.
Vafquez. in
3. Vol. I. q.
25. Difp. 104
Art. 3. c. 5.
P-735-
Vie des Sts.
Calend. Ben.
ad Sept. 24.
Bellarm. de
Imag. SS. 1.2.
c. 17. p. 2144.
Himfcif o«/)s is not to be denie?P It was indeed a more peculiar
aU oi'Divme JVorjhip, than that of bloody Sacrifces theinfclvcs.
And therefore both the Altar on which it was offedd was cover-
ed with Gold, aiad it ffood in a more Holy place than that of the
Bur/it-pferings ■, and is in a more lingular manner faid to be
' Moji Holy unto the LORD, Exod.XX. 8, 10, Hence it was that
King Hezekiab immediately brake to pieces the Brazen Sa-pent, as
foon as he confider'd that the children oilfrael burnt Incenfe before
it. And yet if we enquire into the ufe that is made of it in your
Church, we fhall find it oj^ Al not only, to the Saints, but even
. to their very Images and Reliques. Vaf uez ingenuoufly confefles,
that the Ifraelites gave no other JForJhip to the Brazen Serpent than
what you give to your Images at this day; and that
therefore commanded it to_ be broken in pieces, not that he
thought the people adored it as a God, but becaufe he faw fuch a
Divine IForjhip paid to it. It is one of the chief things remarked
by your own Writers in the Life of a great Saint of your Order,St.
Gerard Bifhop of Chanade in Hungary, whom you Commemorate
Septemb. 24. That he caufed a Church to be built in Chanade, His
Epifcopal See ; and in it ' dedicated a Chappel to the Honour of the
' Blejfed Virgn ; where having fet up her Statue, He every day of-
' fer d Incenfe to the Figure, and took care by an Ordinance which
' He made, that Her Altar fhould never be without line Odours
^ upon it, which fhould continually fmoke to Her Honour.
55- Now this being the undoubted Fraiitce of your Chmch,
and fuch as you cannot deny to be cotitrary to the exprefs Com-
mand of God under the Law; infomuch, that Cardinal Bellarmm
freely confefles it would have been Criminal in a Jew to have
offer d Incenfe to any befides God only; either yoq muff evidently
prove to us, That thofe A&s which were then appropriate AOs of
Divine Worpif, are not fo now, but remain mdiflerent to be paid
to
Of Images and Reliques'
to the Credtwe^ as well as the Creator; or you muft give us leave
to conclude, that you do in this, attribute that Honour to an
Imasv^ which God has refefved as peculiar to Himfelf-, and are by
fo doing, guilty of Idolatry.
5d. And thus have I difpatch'd the trvo things you called me,
without any Provocation of mine, to examine; and which it
may be you will now begin to think you might as well have let
alone: I return to my Drfence, in which I am next to confider,
what you have to except againft my third Argument, which I
brought to (hew, that you do truly and properly Adore the Crofs;
and that was from your Good-Friday Service.
' ReplyTo this you Anfwer, ' lhat you bad here alfo fhown my
'UNSiNCERE TRICKS, in adding and diminijhing
•'' JVords, to mak^ your Church fpeak, as I would have itC And
''you pronounce me once more a CALUMNIATOR, for
'fayingy that this proves that your Church do's Adore the Crofsy
' in the utmoji propriety of the Phrafe.
57. Anfw.'J Thefe are hard Words y but I have always oblcrv-
ed, that men are moft uneafy when Truth touches them to the
(juick; If you are not yet fenlible that it was indeed a pitiful
Cavil to pretend I had falfe tranflated your Service, by what I
have olfer'd in my former, part from Monf. Imbert's Cafe, and who
for oppofing that Interpretation of thole Wrrds which I deliver'd,
was ufed after the manner that I have declared 5 I am confident
you are the only Perfon even of your own Churchy that needs to
be convinced of it. In all the French tranjlations of your Mijfaly
I have ever leen, it is render'd in the very words that I gave it,
Behold the Wood of the Crofsy come let us Adore IT; And particularly
in that of Monf Voifiny approved by thofe of yo[ir.Churchy even to
excefs, you will find it in thefe exprefs terms, Voila le Bois de la
CroiXy R. venez Adorons LE.
58. In the Mijfal of Salishuryy the Determination of that Ad-
drefs to the Crofs y is undeniably evident. TIiq Priejis uncover
the Crnfsy and fing the whole Antiphone, ' Behold the Wood of the
' Crofsy come let us Adore; to which the Quire kpeeling downy -an-
'fwerj We adore thy CROSS, O Lord. Audi cannot but
obferve, that when Jo. AE.gidius Canon of Sail (of whom I have
fo often fpoken} was forced to retraif as Heretical, his denial of
Z 2 Supreme
1^4 Anfaer to the Fourth ArticUy
Lud. de Psr. St^emeDivine Worjhip to the Crofst, Ludovicus de Tatamo tells us,
de Orig. S. In- that the Fathers of the Inquifitm convidfed him of his HenJ}, efpe-
quif. 1. 2. tit. jjy Argument, taken from your Good-Friday Service;
3. c. . n. 19. the Church on that folemn day did truly and properly Adore
the Crofs^ when it faid, JVe Adore thy CROSS, O Lord.
Replyp.37,58, 59' And this may by the way fudice, to (hew how fallelyyou
expound even thofe Words, not to iignihe the Crofs of Clirili
but his Pajfion. Which bciides, that it is foreign to the Ceremony
of JForjhipping the Cro/f, which you are then about i and not a
little Nonfence into the bargin; is here interpreted, not only by
me, but by the Fathers of the Inq'uifition, of the Crofs properly fo
called; and whofe Authority I prefome you will not care to de-
Reply p. 53. fpife. And now I lhall leave it to any Jmy that you pleafe, to
judg of my Tranllation; and what CharaSer youdeferve for your
little Retledfion upon me. And I do affure you withal, that I
will never from henceforward fo far diftrufi my Reader's Memo-
ry, as to fay the fame things again, tho you fhould give me the
fame occafion.
6c. For the other Point -, That this do's plainly (hew, that
your Church Adores the Crofs in the utmojl propriety of the Phraff, If
you will allow thofc great Men I before quoted, to underhand
t\\QSenJe of your Church in this Point, then'tis plain, that my
Ajfertion mnl\ ftaiid good. You fee they freely confefs it-, nay,
what is more, they pronounce you a Hyretick^ for denying it. As
for your applying of this IForJhip to,our Saviour Clorijh, if you
mean thereby to lignify that Chriji only is worhiipp'd in this Cere-
amny, exclufive to the Crofs -, it is evidently falfe, feeing the whole
A5ion, as well as IFord-s, (hew, that the Crofs is at leait w- ,
Jhipped together with him; or rather (to fpeak more precifely)
Chriji is jvorfkipped together with the Crofs. Nor will Cardinal
BzParmine, to whom you diredf me, Hand you in any Head. For
even he allows the Crofs to be improperly and accidentally JForfnpp'd
with the fame kind of IForJhip that Chrift himfelf is. And if you
Card. Capif. pleafe to let me fend you to another Cardinal, and who being
'b- ^ both a great Schoolman himfelf, and Malier of the Sacred Palace,n\d.y
P" P^S- be prefumed to know fomewhat of your Churches Senfi', he will tell
you,that your Cardinal Rcharmin was too wary in his Vijhndions:
And that he ought without any of thofe foftning Limitations,
freely to have alfertcd, That the Crofs rvas truly and properly to be
wotjhipped with Divine Adoration. And that 1 think, is m.uch the
fame.
Images Reliqjies. 1^5
fame with what I faid, Ibat yoa do Worjhip the Croft in the utmcf
propriety of the Thrafe.
61. But you have here two fingular to excufe this
Service from the charge of Idolatry, and which ought not to be
forgot. For,
Reply.] ' 5t.Paul fyou fay) loohp upon it to he no Superjii- Reply p. 58;
tion^ to fall on our Face in the affembly, and JVorjhip GOD,
iCor. XIV. 25.
Jnfwfl Ergo (0 Lepidum Caput!) If St. ?aul may be Judg, 'tis no
Idolatry in you to fall on your Faces in the Affembly^ and rvorjhip
the CROSS. What would E.G. have given to have met with
fuch a Confequence in his Learned Adverfary ? But indeed we needed
not this Proof to convince us (in that Gentleman s Phrafe) that
you never look'd over Ariftotle's Ehrejhold^ however your illGenm
has prompted you to become a Controvert^.
62. Well, but if St. Paul wont do^ yet at lead you are fure.
the Primitive Chriftians were on your fide. And you prove it by
an Inflance moft fit to kee]^ company with the foregoing Argument*.
The Cafe in (hort is this.
Reply.] ' St. Athanafius relates hoiv fame Jews tn his time, in Reply p. 38*
'■ the City of P>(inh.ns (Berytus) /« Syria, ufed great Indignities
to a Crucifix, rvhich a Cbripan had accidentally left behind
^him., rvhen he removed from his Lodgings. And you defire your
' Antagonift to anfnaeryou this Qneftion: Whetloer I rvould have
' excufed thofe Jews , hecaufe they did thofe Aiiions to an inani~-
' mate Being; or would not rather have interpreted their Intention^
' as pajjtng from the Crofs to our Blejfed Saviour*.
63. Anfw. This is indeed a moft meltingand which
as I remember, fet all the good Fathers of the fecond Council of
Nice, a crying. But AV, be not you too much affeded with it,
for I will venture to give you that Confolation., which one of your
* Brethren once did his Congregation in France; when having preach'd * De la con^
in a moft Tragical manner about the Pajfton, not of a Crucifix., formit^ des
but of our Blejfed Saviour himfelf, infomuch, that the whole Af- an-
fembly was in Tears at it^ the good Father bid them not weep,
lot thait, idtcx dill, it mt^ he it was not true. For. i.Cb.zi,P*'
ifii As 389.
1^6 Anfwer to the Fourth Article^
ifi. As to the Book which you cite for this goodly Story, 'tis
certain it was written above 420 years after Athanafius was hi his
Grave, and is of no manner of Credit among the Learned.
2dly, As to the Story: It was invented in the time of Irene the ■ J
Emprefs, when all the World was fet upon maJqng znd fnding .
out Fables and Miracles, for eftablithing the Worjhip of Images. I
^dly. All the Authority we have, that ever there was any fuch
thing done , and that it was not a meer Invention (as were
many hthers of the like kind at that time) is that of Sigehm,
whofe ciyronkle befides, that it was written yet another 400
Bell, de Scrip, years after this fuppofed Infult upon the Crucijix, was alfo an '■
Ecclef. p.285. Author whom Bellarmin himfelf confefles, is not to be credited
in every thing he fays. And efpecially, when in all probability
he had no other Warrant for it, than the Affs of the Council of
Nice, and the pretended Treatife of St. Athanafius, which you quote
for it. So unlucky a thing is it for you to meddle with ,Cbm/> ife®
Hijiory.
, <54. But whether the Relation be 7r«tb or j The Quefti-
on is put, and muft be Anfwer'd: Wmid I not have thought that 'Jig
theje Jews hereby intended to affront our Saviour Chrift ? I anfwer, :fe,
Yes; No doubt they did. And ' xvhfthen (fay you) fljould 1 not sffip
' in lik^ manner interpret this Service of yours to terminate not upon the
^Crucifix, but to tend to him who fujfer'd upon the Crofs? 1 anfwer, iloHlti
I. That had you put your Queilion as you ought, you Ihould
have ask'd, Why then we do not look upon jw«rlHte«hra to be Jlm\)&
to Honour, not the Crofs, but Him that fulfered upon it. Now
there is a very great Dilference between thefe two. And how- wlioml
. ever your Friend T. G. fuppofes, lhat Aiiions mufi necefarily go ]j TOV
rvhither they are intended-, yet I think both he and you ought by moih
this time, to be fatisfied of the falfenefs of that Maxim^ And trCh/n
therefore fhould we allow your Intention to be only to mrfhip Chrill, re but
and not the Crofs, yet it do's not thence follow that all your worlhip sm it t,
mull by the Interpretation of Gods Larta terminate upon him. But jlhyj]]
now, 2. 1 have Oiown, that for all your Pretences, it is not
your Intention that your Worfhip fliould fb terminate upon Cbriji,
as not to terminate alfo upon the Crofs together with him. .juij
3. If it were, yet for all your intention you would neverthelefs
be far from Honourhig Chrift: feeing that to worfhip Chriji by an
Image is a prohibited AVi; and God cannot be Honour"d in the very jjj, ^
fame AU in which he is dfob^"d. And though an intention to f if- ^
honour
IMAGES ^w^/Reliojies. 1^7
hoimir Chiifi, byabufing his Image^ is fufficient to do it, ("as in all
'other CafeSj one iV Circimftance will make the whole Adion to be
Evil 5 ) yet a good intention alone is not fufficient to make an Aii
good-, nor by confequence for the glory of God^ unlefs that Inten-
iion it felf be alfo govern'd by the Rides of His Commandments.
For otherwife a man might do the worft things with a Good in-
tenthn, and that ffiould be fufficient to fanEiify all liis Villanics.
So far have you hitherto been from producing thelealf ffiadow of
an Anfwe-r to overthrow the force of my Allegatims. My Laft
liiftance was :
65. Fourthly, From the Hymns of your Church. In which I Reply, p. 391.
(hewed that you addrefs your felves to the Crofs, and hegfpiri- ^
u1.1l Graces of itand that you could not fay . the Crofs was here
put by a Figure to fignify Chriji crucified upon it 5 becaufc the very
words of the Hymns (hew, that 'tis the Material Crofs as dillin-
guiih'd from Chriji, of which they fpeak.
66. And here you are in a great didrels y you catch at every
thing that comes near you ; but for the moft part without con-
iidering whether it be to any purpo(e or no. As for inftance :
You obierve, Firji, That I am brisk^and confident, and have a mind
to ' expofe your Literature as rvell as your Idolatry. But, Sir, may
I beg leave to ask you on this Occahon the very fame ^ejiion that lb. p. 40.
you do Me. Who is it you mean, when you fay, I have a mind
to expofe HOVR Literature ? If you underhand that of your Far-
ty, I muh tell you I am fo far from expafing it, that I (hall pre-
fently (hew you that they are the moft Learned Men of your Church
whom I follow in the Application of that Hymn I alledged. But if
by TOVR Literature you meant your own, you have then made
a moft unlucky piece of Work of it, in joining Literature and
your Churches Idolatry together 5 and I doubt your Brethren will
have but little caufe to applaud the Comparifon. For do but
grant it to be as eafie to Frove the One, as it is to Expofe the Other,
and I will never delire a fairer Advantage againft both, than you
have here offer'd to Me. For,
. dy. Secondly, You fay I muft confefs that yowx Churches Hymns
were made by Foets, unlefs I will be fo great a Hypocrite as to-
deny that Frudentius and Fortunatus were Poets. I fuppofe Fru-
dentins and Fortunatus clubb'd together to make the Hymn that I
, refer to : Only the mifchef is, that the One lived in the End df
the lYth, the other not till about the tiuddle of the Vth Century.
* Nay,
A
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i 6 8 'Anfver to the Fourth Article,
Nay,but what now if neither of thefe were Author of that Hytrin ? I
am fure Gretfer., a very inquifitive Man in thefe matters, fpeaks
Lib. I. de very doubtfully of it, and leaves it io Queftion, whether Venantim
Cruce, c. 35. Fortunam, or Jheodulphuf Bilhop of Orleans^ was the Author of it;
and He lived yet later, about the beginning of the IXth Century.
But to let this pafs; and confider,
68. Thirdly., How you prove thtfe Men to be Poefj-, for indeed
it is very remarkable. You tell me, that if 1 will but look into
the Corpuf Poetarum, I fhall find them to have had a place among
the Poets. A moft undoubted way this, to find out whether an
Author were a Poet or a Schoolman; And I dare fay you were be-
holden to no man's Literature but your own for this Remark.
6p. Well, but to grant that which I perci-ive you do wtknow
very well how to go about to prove, that the Author of this Hymn,
whoever he was, was a Poet; what will follow ? Why then you
fay. Fourthly, I fhall prefently find the Figure he there ufes; his
being not '■Of the CROSS, but of the PASSION of
' our LORD. And then you take a great deal of pains to prove,
what no man ever deni'd, ' that the Crofs in Holy Scripture is of-
' tentime put to fignify, the Force, Efe&s, and Merits of C/jnJi's
* Heath and Paffton. Now if this be any thing to the purpofe, as
all that drops from a Perfon of your Literature muft be fuppofed to
be ; then I murt conclude, that feeing the Title of that Hymn is
* Of the PaJJton of our Lord, whereever I meet the word CROSS
in it, I am to underftand it not of the Material Crofs, but of Chriji's
PASSION. This you muft mean, or elfe all this ado is meer Rc-
• verie, and Impertinence. Now then let us fee what mad work we
fhall according to this new Expofition make of that Hymn.
' The PASSION of our King comes forth y The myjiery of tk
* PASSION jhines; upon which PASSION the Makffr of our Fkfh -
' was hanged in the Flejh.
' Beatrtiful and bright PASSION! Adorned with the purple of a
' King, Chofen of aft Stock to touch fuch facred Members.
PASSION! upon whofe hxms the price of the World
* hung. Hail, O Paffion I our only Hope ; In this time of tk
' PASSION, increafe righteoufnefs in the Godly^ and give pardon to
* the Guilty.
7o. Now this I am confident a man of fo much Literature as you
are, will not allow to be a proper paraphrafe of this H)wn: And if
inftead of the Fajjion, you put Chriji for the Crofs, this will yet
more
/
^Images Reliques. i€9
more increafe the Nonfenfe and Confufwn. In flicrt; If all the Cor-
pus Poetmm were alive, and fliould lay their Heads together with
you, they could not j(yid out any of their Figures that would do the
buiinefs; but mulf have fome new Ecclefiafiical Figure found out
to make the Crofs fignify Chrijl and his Pafion, at the fame timcy
and in the fame place in which it diftinguilhes both from the Crofs.
And fuch a Figure I do fay would be as Great a Myfiery., in Verfcy
as Tranfubfiantiation is in Profe, And I deiire you, if you can, to
give me but one parallel Fext of Scripturel, in which the Crojfs is
at once taken both literally for that Crofs on which Chriji fuffer^di
and figuratively^ for Cforift and his Sufferings imon it.
71. In the mean time it ihall fuffice me Once more to mind
you of what I perceive you have nothing to fay to ; viz. That
Aquinas and his FoUoxvers, who have been fometimes reckon'd men
of Literature in your Church, have underftood this Hymn according
to the plain and literal meaning of it: and that fo confidently as
to conclude from it, that your Church holds Divine Honour to be
due to the Crofs. ' LVe ought to rvorjhip the Images themfelves (fays
*' Soto) for the Church doth not fay. We jvorjhip THEE, 0 Chrift; Soto de Juft.
' But, We adore thy CROSS, 0 Chrift. And again, ' 0 CRVX & Jure. 1. z.
' AVE, dec. We direU our Words and figns of Adoration to the Ima- 5- Art. z.
' ges, (fays Catherine) to which likgn>ife n>e burnlncenfe : as when
mfay to the CROSS, 0 Crux Ave. And to the fame purpofe,
Marfilius ah Ingen; Ludovicus de Paramo '■> Philippus Gamach£us, &c.
See Dr. St.Anfwer to T. G. Part 2.
72. But if all this will not yet fatisfy you, but you are fhll
refolved to adhere to your new Figure, I will then give you ano-
ther Inllance, and which I believe maybe Profe, for I do not re-
member I ever faw it in the Corptis Poetarum, though this I fliall
leave to your Literature to determine : And I pray be pleafed to
fend us the Paraphrafe of this Antiphone, according to your New
Method of Expounding:
' 0 CROSS ! brighter than all the Stars; famous in the World} Breviar. Rom.
' exceeding amiable to Men-, more holy than all things; ndoich alone P''97«
' hafi been thought worthy to bear the weight of the World. Sweet
'Wood! bearing the fweet Nails, and fweet burdens •, S AYE the
' prefent Company gathered together this day to THY PRAISE.
And this may fcrve for the Second Point; which was. To make_
good the Charge I had brought againfi: you, of giving P/w«e
Jhjp to Images. I proceed now finally to fhew 5
A a SECT.
170
Anfwer to the Fourth Article,
SECT. nr.
That the Church of Rome thus Wortliipping of Images
is truly and properly guilty of Idolatry. ' ^
I.
73
Reafons for
Abrogating
the Teft,
p 80, 81.
There is nothing in all ourDirputes with thofe of the
Church of Rom that feems fo much to offend them,as this
Charge. They think It not only unreafonable to fuppofe that me/i in
the clear light of Chriftianity Ihould be capable of falling intoldolaty,
but even deftrudfiv.e of the very nature of a Church, and by con-
fequence contrary to all thofe Promifes of Chriji in his Gofel,
That the Gates of Hell (hoiild never prevail againji it; And indeed
were our Notion of Idolatry the fame with what feme of their late
Advocates have fet forth as the true and only Notion of it, I Ihould not
at all wonder at their refentments ; but rather confefs that we
had jufily deferved all thofe Reproaches which their intemperate
Pewrhave of late beftow'd upon us.
74. But whatever their opinion of the true and only Notion of*
Idolatry be, yet common equity (liould have taught them to con-
fefs, that we mean no more in our charge of it againft them, than
this, That thofe of the Chmch of Rome, in their voorjhip of the Hoji,
of Saints and Images, do give that Honour to the Creature, tvhich
ought to be given only to God. We do not pretend that you
jaave either renounced the JForjhip of the Supreme Reify, or that
you do adore either the Sun,, Moon and Stars or even Angels and
Saints as fuch. A.nd therefore howfoever ygu may diilike our
Notion of Idolatry, yet you ought not to revile us for rixing zfdfe
Charge againft you, but to (hew that we give an ill Name to a true
Charge. And becaufe I now defire not to be inif-underllood, I
dofirftof all declare,that by my prefentConclufton I intend no more
than this, 'That you do give the proper AUs of Divine JRorJhipto
' Images, as I have already ihew'd you do to Saints •, and that this
' is truly and properly Idolatry.
7 5. To difcharge therefore this laft pari of my Undertaking as
I ought to do; I will proceed dilfindfly upon thefe two things,
yi. To fix our Notion of Idolatry, againlt thofe New ZsWsthat
have of late been given of it.
\\dly. To Ihew, that according to the true Notion of it, the
Church of Rome in hexWrsrftip of Images is guilty of Idolatry..
^ Images Reliqjies' '7?
0
I. P O I N T.
I. Of the true Nature of Idolatry.
7^. This is what you defire me to reflet upon, and I hope it Reply, p. ay. •.
will not be thought amifs if I here with all imaginable tendernefs
communicate my Reflexions to you.
Reply, p. 28.] '■'three things Cyoufay) there are required to mak^
' that Honour rvhich n>e do -pay to any things become Idolatrous.
' i/f, the Underftanding mufi acknoppledge an Excellency in the
' ObjeX truly Divine, and rvorthy of Adoration in the jiriXeJi fenfe,
(J ' rvhere really there is no fitch Excellency'. 2dly, the Will muji
' have a propenfion and inclination to it as fuch, and pay that Ho-
' nouT to it. And Lajily, the Body mufl pay the exterior Obeyfance,
' of barring, kneeling, proflrating, kijflng, &c. in purfitance of this
' interior Love and Knorrledge.
-J"!.Anf.Th.zt is to fay,that no One is an Idolater,hut what takes
fomewhat to be God that indeed is not fo, and upon that account
gives the Worftiip due to the Supreme God to a Created Being. And
this explains what you had faid before 5 ' that you rronder horr it Reply, p. 27.
' could enter into the Minds of Men of common feiife to conceive it pojflble,
' that in the clear light of Chrifiianity, rrhere all Perfons are taught thei'e
' is but One God to rrhom Adoration is only due, they Jhould yet fall
' dorrn and Adore a Stocky or a Stone, and pay divine Honour to it.
' That the Idolatry of the ancient Jews and Heathens confljied in he- ibid. p. 28.
' Im'ing a plurality of Gods, and adoring 'them as fuch : So that in
Ihort, let men but keep to the Knowledge of the One true God,
'and not rrorfhip Saints, or Images, as fuch; and then there is no
danger of Idolatry for any Other Worlhip that may be paid to them.
78. And now let Idolatry be as flabbing and cut-throat a rrord as Reafons for
it will •, Be its punijhment, if it were poffible, greater than what a Abrogating
Reverend Author has lately told us is its leaft, Death and Damnation i
If this be the only Idolatry, viz. to rrorfhip fomewhat'elfe befides '
God, as fuppofing it to be very God; 1 dare confidently affirm in be-
half of all thofe Popular Divincs*thzt have ever ufed thzt'folding
word. That the Church of Rome is not Idolatrous in the worfliipof
Saints or Images, nor has it yi this fenfe ever been charged by us
' A a 2 " fuch.
1^2 Anfmr to the Third Article^
as fuch. But to (hew the Vanity of this Pretence; and yet more V t
clearly exprefs what we mean by this Charge, 1 will now very
plainly examine, thefe two things:
I. Whether, according to the Scripture-Notion of Idolatry^
thofe may not be guilty of it, who yet both Knotp and JForJhip
tht One true God ?
II. Horn fuch Ferfons may become Guilty of it ?
1. Whether, according to the Scripture-Notion of Idolatry^
thofe may not be guilty of it, who yet both Knom and fForjhip
the One true God ?
7P. And here it is not my defign to enter on any large Vifcourfe-
about the general Nature of Idolatry •, but ftill remembrjng the par-
ticular Foint before me, to prove it only in fuch Infiances, as are more
immediately applicable to it. And fuch are efpecially thefe two:
ijf. The Idolatry of the Golden Calf.
2dly, Of the Calves o£ Dan and Bethel.
Reafont for 80. As to the former of thefe, it has of late been fuggefled',
Abrog. the That it was made by Aaron as the Symbol of the Egyptian Apis ox
Tejl, p.S^, OJyrks and to whole Idolatry the Israelites now return'd in the
JForJhip of it. But this is indeed a very weak Suggeftion^ and
whofoever will but confider the Circumfiances of what was done
by that Feople on this occafion, will prefently fee, that they de-
fign'd that Calf to be the Symbol not of any Egyptian Deity, but
of the true Gody whom accordingly they worftiipp'd in prefence
of it. And this will appear;
Sr. ijl. From the occafion of this Idolatry; which was not any
Infidelity as to the true God., or that they had now any better
Reafons given them for the Worfhip of others befides him; but
Exod.XXXII. Moles delayed to come-down from the Mount, thereforetheywgei
Aaron to tfta\e them a God, that might go before them. They had now
relied a long time in that place, and were impatient to go on to-
wards the Land of Fromife. But having now no Mofes to enquire
of Gods Pleafure, they wanted an Oracle to confult upon thefe
Occafions. * And therefore theycri'd out unto Aaron, Vp, m^vt
Gods that {hall go before us, for asfgr this Moles thi'man that)oroitgbt
IK up out of the Land of Egypt, we wot not what is become of him.
02. Now that this was all they intended by it, will appear,
2dly, From the CharaHer which thfe People prefently gave to the
■ ' t Calf,
Of Images and R e l i Q^u e s.
IT?
:C'-
Calf, as foon as it was made; 7his is thy God i cr as the Chaldee Ibid. rer. 4.
Paraphraft renders it, Jhis is thy Fear, Olfrael, which brought
. thee up out of the Land of Egypt. For fure the People were not fo
ftupid as.to think it was either that Image which had brought them
up out of Fgypt; or that the Gods of Egypt had plagued their own
People for their fakes, and with a high hand deliver'd them out
of their Power. No, doubtlefs they underftood by it their God, Exod, XX.
who but juft before at the delivery of the Laxse, had alPumcd this
as his own peculiar CharaBer, I am the LORD thy God, rvhich
have brought thee out of the Land of Egypt, and out of the boufe of
'Bondage. And this naturally Suggefts to me a third Evidence of this
Truth.
83. From the Title which Aarou himlelf gave to that God, of
which this Calf v/ns the Symbol. Ver. 5. ^And when Aaron faw it,
' he huilt an Altar before it; and Aaron made Proclamation and [aid,
"to morrow is a feaji unto the LORD. This was the peculiar and
ihcommunicable name of the God of Ifrael, which he alTumed un-
to himfelf, Exod.Vl. 2. when he renew'd his Covenant with them;
and we do not find any one place in all the Holy Scripture, where
it has ever been attributed to'any other.
84. ythly. Had the People hereby deligned this to be the Sym-
bol of the Egyptian Deities v how comes it to pafs, that (as we read
in the next Verfe) th^ offer d Burnt-offerings, and Peace-offerings un- Ver. 6.
to it. For this, both the tells us, was an#0
the Egyptians h and a late Advocate for you, freely confefies, that
they etfeem'd Bullocks and Kams to be Sacred Animals, and there- p *
fore never offer'd any of them to their Gods. ' *
85. Laftly, The Scripture plainly diftinguilhes this Idolatry
from that of the Egyptians, and makes the one to have been the
Puniftiment of the other. It is confefs'd, or rather contended for
by the Author I but now mentioned, that the Egyptian Idolatry
confifted in worftiipping the Sun, Moon and Stars, as the Supreme
Deity: Now, this St. Stephen te\\s us, that Goi afterwards per-
mitted them to fall into, and therefore it muft have been fome
other Idolatry, which in this Cafe they were Guilty of; For
fpeaking of their fetting wp the Golden Calf, Adfs VII. 41.. He
thus goes on, ver. 42. THEN God turned, and gave them up to wot-
(hip the Hoft of Heaven.
8(5. As for the other Inftance I propofed to confider; The
Calves of Dan and Bethel j the Occafion of their making, was this.
When
174 Anfwer to the Fourth Article^
When the ten Tribes had thrown off Rehoboam from being their
Ktng^ and had chofcn Jeroboam to Reign over them; This new
Ufurper, fearing left if the People went up at the yearly Sam-
ficei to Jentfalem, where Rehoboam ftill Reigned over the other
two Rrihes^ it might in time occalion their falling away from him, ^
fet up two Calves in Van and Bethel^ and made Altars before them," ;"
and perfwaded the People, faying, It is too much for ym to go up' ^
Kings XII. Jerufalem : Behold thy Gods, 0 Ifrael, which brought thee up out
k
\ith
lif
ikii
V
cf the Land J'Egy\:t
87. Now that Jeroboam intended thefe Calves to be Symbols of
the God of Ifrael:, appears, i^. From moft of thofe Reflexions I
before made. He gives them the fame Character by which they
conftantly underftood the God of Ifraelt, Behold (fays he} thy God,
that brought thee up out of the Land of Egypt. He offer'd ^crifles
■tiej
before them, and confecrated the Pnejfr that Miniftred unto them,'
: Chron XIII. with z young Bullock, and feven Rams. All which is exaXly agree^
jeit
able to what God required of them, but was utterly inconiillent '''1^
with the Idolatry of Egypt. But
88. 2dly, We have fome more peculiar Prorfs of thismafter.
I fpeak not now of the readinefs of the People in complying with
him, which it is not imaginable they would fo eafily have done, had
he intended to lead them to the Worihip of ftrange Gods. Nor
will l infift upon the danger, which fo fudden an Innovation might
have brought to this new King,2nd who was not fo little a Polititian,
as to attempt fuch an Alteration at a time when he was hardly
■entiu
'trxti
iioii
a,tc
"iofc
yet well eftablifh'd in his new Vfurpation. Thefc are indeed great.
'a
Probabilities, but fuch as this Caufe needs not; feeing it has the
Evidence of Holy Scripture fully conrirraing its It being certain that , J
the Idolatry of thefe Calves did not take them oft" from the Serdce of *
the true God. Let us examine all along the Hiftory of the Kings of '^7
Ifrael; we (hall find them conftantly worlhipping the Jehovah, the
God of Ifrael. Jehu was zealous' for him; he deftroy'd the Ido-
latry of Baal Out of his concern for the Lord; and had the King-
dom by Gods own immediate Promife fetled upon his Pofterityfor
2 Xing. X. 29. his fo doing. And yet it is expreily faid of him, Howbeitfrom
the 0/Jeroboam, who madelft3,d to Sin, Jehu departed not
■M
a:.
vtd
■IB
'■.In
from after them, viz. the Golden Cilves that were in Bethel, and
that were in Dan.
■8p. Who was it but the true God fox. whom Eliinda appeared fo
zealous ? 1 Ring. XVIII. when he enter'd into that famous trial
with
I King. XVI.
31.
Images Reliques. 175
with the Frophetf of Baal ; If the Lord be God, foUorv him; hnt if
Baal, thanfoilovp him. And the Fire caine.down from Heaven, and
burnt,up the Sacrifice, and all the people confeft, faying, ' Jhe ibid. 39.
Lord he is the God ; fhe Lord he is the God.
90. Hence it is, that when Ahah fell into that other kind of
Idolatry which, conlills in wprfhipping oifalfe Gods, he is repre- j
fented as much more heinoufly offending God, than the other
Kings of Ifrael, who worlhipp'd the Calves of Dan and Bethel,-
I Kings XVI. 31.' And it came to pafs, as if it had been a -light
''thing for hm to tvalk^in the fins of Jeroboam the Son of Nebat, that
' he went and ferved Baal, and rvorfhipped him.
91. By all which it undoubtedly appears, that in both thefe
cafes, • they defign'd by thofe Calves to worlhip the true God ■, and
then feeing it is confeft they did commit Idolatry in tliat fervice,
it muft remain that men may know, and ferve- the true God, and
yet by voorjhipping him in this prohibited manner, may in the in-
terpretation of the Divine Lara commit Idolatry.
92. I fhall conclude this with that Confeflion which the Evi-
dence of truth in this matter has extorted from Cardinal Bellarmin
and and fome others of your own Communion ; where anfwering
this objection, that when .the Golden Calf wa.s fet up, Aaron pro-
claimed a Feaft not to any other jirange God but mn'7 to the
LORD, to the Jehovah, ' It is (fays he) the folution of Abulenfis Bellarm. lib.z
' tind others, that there were two forts of Idols among the Hebrews. Imag.c.13,
' One without the name of any certain God, as that of Micha, Judges P'^Go,2i3i.
' XVIT. and perhaps the Golden Calf which Aaron »u<fe,Exod.XXXII.
' and Jeroboam renew'd, i King. XII. Jot the Scripture does not call
' the Calf the God Moloch, or the Baal, but always fays, '"Jhefe
' are thy GODS, 0 Ifrael. "The other fort of Idols had a certain name ;
' as Baal, Mgloch, Afhtoreth, Chamos, &c. as is plain, 1 King.
' XI. dec. They fay therefore, and that not improbably, that it may be
' admitted of the former kind, fhat the Jews did third^ that m the
' Idol fHET IFORSHIFPED 7HE 7RVE GOD.
93. And now tho this might fufEce to (hew how confiftent
the guilt of Idolatry is with the acknowledgment of one true God,
yet will I add a refledion or two more, for the farther coniir-
mation of it. For,
Firft, Were fuch a Notion as this of Idolatry to be admitted, it
would ferve no lefs to excufe the Heathens than tho(e of the
Church of Rome of the guilt of it. For however they worfhipp'd
other
U A f
is*
■ P-
r1
iJ
17^
Defence of
the Difc. of
Anfwer to the Fourth Article^
other inferior "Deities-, as thefe do Saints and Angels with a lower
dcgxu oi Religious Hmouryet even they too acknowledged o«e feC
fupreme God, who was over all, and to whom the higheil IFor- Lj;
Jhip and Adoration alone was dueoThis has been fo largely proved
by G's rvorthy and learned Antagoniji , not tq mention any ,
Jdo!|try,par.i others who have occafionally treats^ of this Argument, that I
fhall not need to enter on any particular indudtion in order to
the afferting of it.
P4. Secondly, It cannot be queftion'd but that this new Notion
of Idolatry, fet up on purpofe to excufe you from that Imputa-
tion, is utterly repugnant to the Principles of the Ancient Fathers,
who certainly charged thofe with Idolatry, who yet believed and
worihipp'd the very fame God with themfelves.Thus St.Atbsnafws
Athanafcontr. charges the Arrians with Idolatry for adoring Chili, 'whom they
Arrian,Orai.i. ' efteem'd to be a Creature. He tells them, that no fuppofnion of any
286.
lb. 387.
Excellencies whatever in him, altho derived from God, would excife
' them. But that if they thought him a meer man, and yet adored him,
' * they would he found worjhippers of men for all that. Nay he doubts
not to parallel them with the Gentiles, and to compare the fer-
vice they paid to mr Saviour upon this fuppofition, with that
which the other gave to their infhior Deities. And the fame was
the opinion of all the reft of thofe great men, Gregory Namnzen,
Nyffen, Epiphanius, &c. and whofe words are fo t^ell known,
that I fliall not need to tranfcribe them.
py. But now that I have mentioned Epiphanius, I may not for- ^
get another fort of Idolatry exploded by him, and yet more near
our purpofe than the foregoing. I mean that Wnfhip which fome
Superjiitious Wlomen in his time paid to the BlelTed Virgin by offer-
ing a Cak^ to her. Now this that Holy Father condemns as down-
right Idolatry, and the device of the Devil. And to fliew how
confiftent the charge of Idolatry is with the worjhip of one God,
he gives us a. fimilitude that would almoft imply a neceifity of
acknowledging the one true God to compleat the nature of it;
' Idolatry f fays he^ comes into the world through an Adulterous imliU'
' tion of the mind, which cannot he contented with one God alone;
' Ukg an Adulterous Woman that is not fatisfied with the chafl em-
' braces of owe. Husband, hut wanders in her luf after many lovers.
So polfible did thofe Ancient Fathers think it to be for Men in the
clear light of Chrijiianity, and retaining the aclpiowledgment of the
true God, neverthelefs to commit Idolatry.
pd. I
d
.■li
dUi
ssyc
ie
!
til
Mi
ttin
itel
■ami
For,
Iff,
in
xrC
■ai
m
II if
[■f I of Images and R e l i q.u e s. 177.
9S. I might add here the Exhortations of the NewTe/la-
1 ment, where both S. Paul and S. John,, among other Cautions
to the Chriflians of their Times, place th2t of fleeing from I-
I dolatry j and this in fuch a manner, as evidently fuppofes them
very capable of continuing the ProfelTion of Chriftianity, and
ii'sr-f,.. the Knowkdg and Worjhip of God^ and yet of falling into it.
atiT. But I fhall content my felf, lallly, to cUfe up this with the
Confefions of Learned Komanifls themfelves, who have ac-
Il'jr-- knowledgcd Idolatry to be conliftent with the Worjhip of the
trite Cod.
97. S. Thomas dofints Idolatry to be a Sin, ■whereby the fingu- 22rf^q. P4.
laxity of God?s Dominion is taken from him: And Card Caje- ^2^'
tane in his Notes upon this fame Quefiion, fuppofes that a Cl^i- cajet. pag.340
fcian may commit Idolatry., and yet be fo far from renouncing
the. true God., as not to violate any part of his Faith in him.
Gregory de Falentia., fays'tis Idolatry^ JVhenfoever a Man in- Lib.i.deldoL
tends to apply to a Creature., either by Words or by Allions, any
'■'■ tjlimatiott which U proper unto the Majejiy of God, whether it be
" done direHly or indireUly. Vafquez. reckons thofe to be Idola- Vafquez in j,
ters, who give to an Image the Service due to God', and defines an
Idol in general to be, Whatfoever k worjhipped at God that is not
truly fo. Now all thefe either manifeftly fuppofe the Knowledg
of the True God, or at leaft do not exclude it.
98. But what need I infill: upon Generals, feeing if we may
m f believe thofe of your own Communion, you are not only- ca-
sr'W pable, for all your Chriflianity, of falling into Idolatry ■, but
Jififii.: ■ in this very Point of /w<?^e-Worlhip, are aSually gviilvj of it.
For, •
- iH, Cardinal 5eZl<im?«fdifputing againft that which I have BelJarm. del-
Ihewn by fuch a number of Witneflcs to be the True DoUrine of ""S- Ss. I. 2.
your Church, viz. " That theof Chriji is to be worJhipp''d
jjjjjj..;; '■'•■With proper Divine Worjhip •, doubts not to fay this is Idolatry •,
yi'esf And therefore argues in this manner againfi; it: " That this
Worjhip is either given to the Image for it felf or for the fake
another. If for it felf, it is plainly IDOLATRY •, if
l^at^ '''" for another, it knot proper Divine Worjhip, becaufe the veryNa-
" ture of that k to be given for it felf. Again Either the Divine
^''^"^jhip (fays he) which k given to the Image relatively for a-
-"nother, k the fame withthat which k given to God,, or it k an
^'"inferior Worjhip. If it be the fame, then the Creature k equally
' • B b worjhipped
iiilV ;
itri:
lUi:-'
!rai
lECl
178
In T. I.
Anfwer to the Fourth Article
worjhipped with God, which CERTAlNLX IS IDOLATRY.
For Idolatry if not only when GOD IS FORSAKEN, and an
" Idol worpipped, bat when an Idol U worpipped together with
God. If it be an Inferior Worpip, then it is not the proper Di.
vine Worpip.
99. So that now then the Point is reduced to a fair illue.
Either we muft pay the fame Adoration to the Image that we do
to the Original, and then Card. Bellarmine pronounces us Ido-
laters ; Or we muft give it only an Inferior Honour, and then
Card. Capifucchi, and the Inquifition, damn us as Heretick{. Nay,
But there is Idolatry committed go which way you will. For
Fafquez, another Learned Jefuit, and whofe Works have been
no lefs approved than Card. Bellarmine\, tells us; '■'■That if a
'■'■Man gtve inferior Worlhip to an Image, difi-nB from that
*■*■ which is given to the Thing reprefented by it, he thereby incurs the
'■'■ guilt of IDO L AT RY, becaufehe expreffeshis fuhmifrion to a
zwser inanimate Thing, that hath no kfrid of Excellency to dc
*■'■ ferve it from him. And now feeing there is fo much danger
of Idolatry, whatever the be that is gi\ten to Images, I
hope we may be the eafier excufed, if admonilhed by thefe
Confefions, and direcftedby God's Commandments, we refufe to
give them any Honour at all. And thus much be faid to the
nrft Point, That a Man may be capable of falling into Ido-
latry, though he continues both to know and worlhip the
One true Cod. My next Bulinefs is.
idly, To ftiew, How this may be done by him.
100. I (hall mention only two ways, and which 1 have al-
ready before infinuated •, viz.
1. By worlhipping the 7V«c after an Idolatrou) matt-
ner. 'ilUli
2. By giving Divine Worpip to any other befides Him. if
J. By worlhipping the True Cod after an Jdolatrotu man-
ner. ' ■' ife
1,61. This was the of the Jfraelites, in the Examples I
have before mentioned, of the Calves of Aaron and Jeroboam,
They direded their Adoration to the JEHOFAH, the
LOIIII
of \u AGES and Kelkx^ Es^
31 ij
■^'31
LORD their God that broHght them uf out of the Land of Egypt.
To him they proclai?7Pd the Feaft,and olFer'd tntnt-Offerings and
Sacrifices upon their Altars. Yet becaufe they fet up a Symbol of
him, contrary to his Command, and worfiiipp'd him after an
Idolatrous manner.^ they are exprelly charged as Idolaters in Holy
Scripture and the Worihip that wai intended by them to God.,
is reprefented as given to a Molten Image.
102- And the fame was the Cafe of that other Image which
Card. Bellarmine joins with thefe, viz.. the Teraphim of Micha,
Jitdg.XyW. that thefe were defigned for the Service of the
TrutGod, is plain, feeing both his Mother is faid to have con-
fecrated the Silver of which they were made rnin'*? to the
JEHOrA, Verf. 3. and Micha himfelf hired a Levite of the
lord's to be his Priefi., Verf. 10, 11. And he comforted
himfelf upon this conlideration, Ferf. 13. '■'■Now how I that
" the LORD twill do me good, feeing I have a Levite to my Prielb
And again, Chap.xyiii.^. The Priefi asked Con-nfel of GOD-,
for fome of the Vanttes that enquired of him, and GOD, or
the J EH OVA, gave them a true Anfwer. It is fuppofed by
Ibme in favour of this Micha, that being a Religious Man, and
the publick Service of Cod being very much obftrudfed by the
miferable Violence of thofe Times, he made himfelf a little
Oratory, and placed in it all the Furniture of the Tabernacle,
with thefe Teraphim to referable the Chembims of the A-rk,vehofe
Figure S. Hierome and others'fuppofe them to have had. But
whatever becomes of this Fancy, that which I have to obferve
now is, that what the Original Hebrew fliles Teraphim, the old
Vulgar Latin calls Idols •, and in that famous Palfage, 2 Sam. xv.
23.they are both join'd in the fame rank of Ilnefs with one anc-
ther " For Rebellion is as the Sin of Witchcraft ■, and to tranfgrefs
an Idol and a Teraphim ; avo^.ix ■fif eSdhtov, fo Symmachus
renders it •, and fo both the fis and. C3'S"iri in that place
mull undoubtedly be underftood. And indeed Card. Cajetan Cftww.Judc 17..
himfelf confelles as to the very Point before us, that thei whole Vrf. 2.
Work ( however intended it j was in6W s eftimation
without queftion Idolatry : And to whofe Opinion we have al-
ready feen Card. Bellarmine to have agreed not to mention
ToWatus and others whom he reefers to as acKUOwIedging the
fame likewife.
.-31154.
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A6b 10.26.
Afts 14. !$•
Rev. 22. p.
Colof. 3. 4.
Ephef. 5. 5,
Jnfwer to the Fourth Jrtkie
103. idly^ As for the other way by whkh a Man may com-
mit Idolatry^ who yet both acknowledges and worjhips the True
God, viz.. by giving I)m«e ^Forjfcip to any other together with
him ; 1 have already ofFer'd Inftances of that in the Cafes of
the Arrians and Collyridians ■, the one of which for worfliipping
Chrift.^ whom they fuppofed to be but a Creature ■, the other for
offering a Cake to the rtrgin Mary^ are charged by the Ancient
Fatherj guilty of Idolatry. Nor is this without foundation
from the Holy Scripture. For befides, that firft of all we find
there all Religious Worjlnp appropriated to God only •, and there-
fore to give fuchWorlhip to any other, mufl be prafticaliy to
fct up another God. To fay nothing, idly, that if any fuch
Worlhip has at any time been ofFer'd any Holy Men or Jngels,
they have not only conflantly refufed it as a great Abomina-
tion, but have ftill given this Reafon for it, that they were
Creatures, and by confcquence not to be adored •• Stand up
C fays St. Peter to Corneliui) for I alfo am a Man. Sifs, Why do
ye thefe things ? ( fays St. Paul to the Men of Lyjira, who would
have ojfer''d Sacrifice to him ) We are alfo- Men of like Pajfiom
■with you. See thou do it not, ( fays the jdngel to St. John) for I
am thy fellow Servant: worjhip God. All which fufficiently (hew,
that to worfhip any other befides God, is to raife them above the
fiate of Creatures, and in efFe(3: to make Wofx of them. We
may obferve, ^dly^ That to give even the leaft part of that
Service which is due only to God to any Creature, is exprefly
cz\kd Idolatry. Thus becauCe we ought to trufl in God only :
Covetous Men who (as St. Paul tells them ) trufl in mcertain
Riches, are in the New Tefiament called I^laters. And fure
thofe do not lefs deferve this CharaBer, who truft in the Blef-
fed Virgin and the Saints, or by any other .Bit of proper religious
Worjhip, fuch as Prayer, and in one word all thofe other In-
ftances of religious Moration J have heretofore mentioned,,
fliew that they divide the proper Service of God with
them.
Bellarm. L. C.
§, pS.fupr.
104. Let us add to this, 4thly, That Cardinal Bellartnint
himfelf confefles that Idolatry is committed, not only when
God is forfaken and an Idol worfhipped, but when an Idol is
worfhipped together with him. And this he proves from
od. XX. 23. Te Jhall not make WIT H ME, Gods of Silver, &C.
lacabI.iaLoe. /.e..fays your Learned Vatahlus, to worfhip themt^^f-
ther
of I U KG ES attd R E L I du E s.
i8i
ther with Me ; For I will that ye fhould worfhip ME ji.
" LON E., and not joyn any Companion WITH ME.
105. I lhall finifh this with the Conflderation of that Charge
which S. EahI brings againft the Gnoflick. Hereticks-, and in
which he plainly argues againft their Idolatry.^ Rom. i. 25.
" Thdt they changed the Truth of God into a Lie^ i. e. fays Iheo-
doret^ they gave the name of God to an Idol: and worjhipped or
ferved the Creatwre t<Tio"aiTflc befdes, but yet toge-
ther with the Creator., who is blejfed for ever. Amen. " For
whereas ( fays the fame Father ) they ought to have worjfdpped
" the true God, they gave Divine Worfljip to the Creature •, To the
'■'■fame Accufation are they fuhjelt, who catling the o-nly hegotte-a
'■'Son of God of a Creature, do yet worlhip him as God. Fer
" they ought in their Divinity either not to rank^ him among the
Creatures, but with God that begat Him, or if they will have
" Him to be a Creature, they ought not to give Wor/hip to Him as
"■a Deity.
io5. Hence Athanafius calls this " the folly of, the Arrians and _
Greeks : to worjhip the Creature, befdes or with the Creator, sg^'c'
And again, " The Apoflle ( fays he ) accufes the Greeks that they
"• wo-rfippedthe Creatures,that they ferved the Creature be-
"■ fides the Creator 5 feeing then the Arrians fay that our Lord is a
" Creature, and ferve him as fuch, wherein do they differ from
"the Greeks or Gentiles? And laftly, S.Jerome in anfwer to
the charge of Vigilantius, who accufed them of Idolatry for
worlhipping the Keliques of the Martyrs, utterly renounces
the Charge upon the fame Foundation : '■'■ But as for us (fays jcronim.Epia,
he ) fo. far are we from adoring the Reliques of the Martyrs, ad Ripar. T. 3°
thai we do not worlhip the Sun or the Moon, not any Angels or Erafm. jol, 54.
Arch-angels, not the Cherubims nor Seraphim, nor any Name that
" if named either in this World or in that to come, lefl we fhould
" ferve the Creature rather than the Creator, who is blejfed for
ever.
107. And thus have I endeavour'd in asftiorta compafs as
I could, to clear the general Notion of Idolatry, as far as con-
cerned the Toint before me, and in which I fuppofe you to
have erred more for your Churches fake, than for any grejt
difficulty there is in underftanding the nature of this Sin. It
win now be an eafie task from thefo Principles to infer, ( which
is my next Point.)
II. That- -
Jnfmr to the Fourth jirtick
II. ThztyoviY CbHr.ch in thQWorfhip of Images i% truly and
properly guilty of it.
And this I fliall fhew according to what you define i
i/, With reference to thofe who hold that Images are to
be worflipped with the fame IVorfup as the Things which
they reprcfent.
zdly. As it concerns their Opinion, who denying thuf
yet allow an inferiour Honour to them.
That they are guilty of Idolatry^ who woifip Images
with the fame Honour as the Things which they reprefentt
108. Where firft I mull obferve, that this, however of late
oppofed by you and the reft of our new Re^refenters^ is yet not
only the moft general received Dodlrine of the Roman Churchy
but fo efteem'd to be the fenfe of your two Councils of Nice
and Trenty that Card. Capifucchi produces a long Catalogue of
your greateft Writers who have look'd upon it as favouring of
Herefy to oppofe it. And not only Monfieur Imkn in France^
but alfo 9y£gidm Magijiralis.^ and the French Gentleman., whofe
Cafe I before reprefented, will alTure you, that in the Inejuifiti-
ens of Italy-, Spainj and Portugal^ 'tis fomewhat more than a
Scholaflick Nicety., or a probable Opinion, which may without
danger be oppofed by you. And therefore, tho to make good
my promife, I Ihali alfo difpute this Point with you too upon
your own Principles; yet I muft needs declare that 'tis here I
efteem my felf truly to oppofe the of yovtx Church ki
this particular.
109. Now that they who hold this fort of Image-worflip are
thereby guilty of Idolatry, is fo evident that your own Curd.
Bellarmine could not forbear reproaching them with it: And
whofe words I will once more produce, not more for the An-
thority than the Weight of them , where maintaining this Con-
clujion, That Images of themfelves and properly are not to he
voorfiipped with the fame Worjhip with which the Exemplar is
" worflipped. He thus argues againft the contrary Opinion:" P f
" ther that Latria or Divine Worlhip which is given to the Image,
o/ I m a g e s and R e l i q,u e s.
for another is the fame with that JVorJhip which is paid to God,
" or it is feme inferiour Honour: Jf it he the fame, then the
"Creature is equally worfhipped with Godhimfelf, which is
" certainly Idolatry ^ For it is Idolatry, not only to forfake God
and worjhip an Idol, hut to worjhip an Idol together with God.
u4s it is written^ ye fhall not make Oods of Gold or of Silver
"together with Me. Thus this great Writer. And tho i
ought not to expeft fuch free Declarations from you, whofe
bulinefs it is to diilemble, and foften, and accommodate things
all you can, yet have you plainly enough infinuated the very
fame. For when you lay down this Pofition, " That the Image Rspiy, Pnf.
of our Saviour Chrifi^ or the Holy Crofs, vs upon no account
"whatfoever to he worjlnpped with Qivine Worlhip, that Wor-
" (hip heing due only to God : All you have to fay for the other
Opinion is, that it MAT^ nay that's not enough, it MAT
VOSSIBLT he defended^ which is, I think, a tacit Confeffi-
on, that, to fay the truth, you doubted it could not. 'Tis true,
you afterwards grow more confident, and improve your POS-
STB LT into EASILT " I fay thefe Exprejfions of the
"Schools MAT he EASILT defended-, but then you add,
that it naull be done by '•' interpreting them fo as not topock^thes
'"''firf Principle, That God alone is to be worfhipped •, That is
to fay, by changing the Conclufton •, and whereas they fay, " That
" the Crofs is to he worfhipped together with Chrtji with Divine
" Worlhip •, you give it the new turn. That not the Crofs,
" but Chrijl in pre fence of the Crofs is to be worfhipped with
Divine Worpip. For otherwife you had before told us, that
" the Holy Crofs it felf tnuH upon no account whatfoever h^
« worpipped with Dtvine Worpip •, and again here, this firll
Principle (fay you) mull npt be Ihock'd, '■'■That God alone
*•' U to he ado-red with Divine Adoration.
no. It appears by this how uneafy you are in this Cafe, and
it is not a little Confirmation to us of the Security of our
Condition, to fee that yon whofe concern it fo much is to be
very well alfured of what you do, yet cannot agree among ^
your felves vsYrsX Honour is to be "given to Images. But one
Party thinks that cannot be maintain'd without IdoUtry, which
the other declares may not be deny'd without Herefie. As for
the Images of the BlefedF'irgin and the Saints, that thofc commit
Idolatry vfho woffhip them with the fame Migim fforpip that
they/
184
/infwer to the Fourth Article
they ^ay toi:he Exm^Urs^ will follow from what I have be-
fore faid of your worfhipping the Bkffed Firgin and Sams
themfelves. For if it be Idolatry to give Keiigiom fVorfJnp to
the Prototypes^ it muft then be much more fo, to pay it to the
Images^. Images, thofe of our Saviour Chrifi and
the Holy Trwity, I Ihall need no other Argument than that of
Card. Bellartnine before-mention'd, to (hew the Wotf ip of thofe
too to be Idolatry. It being evident that to give Divme Ado-
ration to any Creature, that is, to worfllip any Creature as
God, is to make an Idol of it, and therefore the Service that is
thereby paid to it muithQ Idolatry. Now that this is the
of thofe who hold this Opinion, if what 1 have already cited
from them be not fufficient to (how, and efpecially where
they declare C as we have feen ) that not only Chrifi, but the
Ima^-e it felf too is to terminate the Divine Worjhip which is
paid to Chrifi by it •, I am fure the Reafon which they bring to
eflablilh their Conclufion will be more than enough to do it:
Card Capif. viz That the fame Indivifible Aft is at once and indivifibly
decuk.lm.qu. " the Worfhip both of the Image, and of Chrift reprefented by
11. par. 9.
pag.dso.
(C
cc
Ibid. par. 18.
p.d77.
Ibid. ^79.
the Image. And if the Image of Chnfi be adored witb the
fame indivifible Adoration with which Chrifi U adored,, that
" Adoration mufibe the fupreme Divine Adoration,mil;
'' fuch only Chrift is to be adored.
112. But how then do's the Cardinal excufe this from being
Idolatry. He anfwers, That it is not Idolatry, hecaufe the
" Image as an Image is in that refpeH Chrift himfelf. Por in
this refpeH ( fays he ) the Image of Chrifi is not confider'd
PRECISELT as it is a CREATURE, but as it is a
" Divine Thing, and Chrift himfelf by Reprefentation. And
then he dogmatically concludes, That it is not at all inconvenient
that a CREATURE as it is a Divine Thing, and after a
" certain manner one with God, fhoisld be honour'd with the very
'■'■fame Divine Honour, with which God himfelf is honour'd.
In Ihort, he confefles that the Images of Chrifi, upon the ac-
count of their being fo, may be adored with the very fame Ado-
ration that Chrifi himfelf isand that in fuch a refpeft it is
not at all inconvenient for the Creature to have Divine Worfiup
paid to it. He looks upon Idolatry to be then only committed
when the Image is wor/hipped exclufively to Cod, but that it
is
o/ IM A GEs and Keliq^ues,
is none to worfhip God hy zxilmage^ or to worfhip an Image
together with God, But yet fince he confelTes that Images coii-
fider'd as Images,, in their Refrefentative Natures, are Itill but
Creatures,, and to worflnp any Creature with the Worfhip due
only to God (whatever the pretence be for the fo doing ) is in
efted to fet up another God, which mull needs be Idolatry,
It will remain that no pretence of Scholaftick^ Niceties will be
able to excufe this great Man from Card. Bellarmine\ cenfure
of Idolatry •, Seeir^ (as he truly tells us) it is Idolatry not
only to forfake God and worflnp an Idol, but to worflnp an Idol
« together with God. But all this will more evidently appear
from the other Conllderation, in which I am to fhew,
Secondly,, That even thofe who deny this Supreme Divine
Honour to Images, are yet guilty of Idolatry in what they
allow to them.
11-3. The truth is, the cafe of thcfeMenis, I think, rather
more incxcufable than that of the other kind, becaufe that
(in S,Paul''$ words) Rom. i. 32. Knowing the Judgment of
*■'' God that they which commit fuch things as thefe are worthy of
Death, they not only do the fame, but
They ajfent to thole who do them. lb
TheophylaB -, they defend and patronize them: 2tos o^s
THS TToi^voislcu,. As Thcodoret very well obferves upon this
place.
, 114. Now that this is indeed truly your Cafe appears,
I /?, In that at the .fame time that you aflert in exprefs terras,
that you do worfhip Images, God forbid: That the Grofs »
upon NO ACCOVNT WHAT SO EKE P. to be worflnpp'd
with Divine Worfhip you neverthelefs comply with thofe
, others before mention'd in all the moll forbidden Infiances of
Divine Adoration. YoVi incenfe them, you carry them yo/m»/y in
Procejfions, you confecrate them for this very end that they may
be worjhipped, you proflrate your felves before them in the Church
, of God, and in the time of Prayer, you defire feveral Graces to
accrue to you by your ferving of them, nay you addrefs your
.very Prayers 10 them, which your own Aquinas makes ufeof
• to prove that a proper Divine Adoration is due to the Crofs ; for
having laid down this Conclufon, that the Crofs is' to be adored
C c with
185
4 i
r <
1
; I] iff-
: ,i«!
IH, i
■ iii .
iI . J •» >'
-J,, t..
•.■■j.'i: ■ <if
... ■» I « -
"
ft' 4i
if 1
- '% 'f hjl
- • '
.i fiiil
Corp.
vS6 Jnfwertothe Fourth Artkle
mth the fame Adoration that Chrifl himfelf is •, He immediately
Aqu.a.p.qH. fi^bjoins, ^'Andforthtscanfeit is that we to the Q,ro[$y and
25. ar. ^ in "pray to it as to Chrift himjelf. Where you mufi obferve (fays
- Card. Cajetan in his Notes on that Paliage ) that S. Thomas
" brings our freaking to the Crofs as an effeEi of the fame Adora-
tion with which Chriji is adored. For becaufe we fpeak^ to the
Crofs as Chrift'tis a jign that we recur to the Crofs as to
" Chrift. By all which it appears that you are in this matter
auTtxaTO'Hg/TDi, or felf-condemned: If you believe this Wcr-
Ihip to be lawful and yet deny it, of Hypocrify towards us ^
if you think it to be Idolatrousj and yet comply with it, of a.
great Sin towards God.
115. And that which yet farther confirms me in this is, to
confider what wretched Evafwns you make ufe of to excufe
your felves in thefe Particulars. Gan any thing be more piti-
ful than the Expoftttons you have here ofFer'd, of your Confe-
crating of Crojfes^ of yonr Good-fridayService^ and of the
of your Church., which 1 had alledged as Inftances of that PVor-
fhip you give to Images ? Do not thele plainly ihew a defperate
Caufe and that you are but too fenfible that your
are not to be reconciled with your new Pretences.
It 6. If v^hiie I am endeavouring to convince you of Idolatry,
I do by the way difcover your Infincerity, 'tis what \ cannot
help. But all the ufe 1 fhall make at prefent of thefe Remarks
ihall be to obferve, that even thofe among you who pretend
the moH to deny a Divine Worfhip to Images, yet mult allow
fuch ASis of it as thefe I have here recounted. Now that even
this will involve you in this Guilt, is evident from the Scripture-
Notion of Idolatry before ellablilh'd. For I defire you to tell
me, if you can, what did-thofe do when they wor-
fhipped the Golden Calf, that you do not at this day pradife in
the very fame manner? Was it, i. that they worjhipped God
by ^n Image? But if this be Idolatry, you cannot deny but that
. you do the very fame,. Or, was it, 2. that they did not re-
ler their Worftip finally to God, hut terminated their Adoration
upon the very Image it felf? Nay, but Aaron in exprefsterms
proclaimed a Feaft unto the Lord ', and to whom can we fuppofe
that they offer d theit Burnt-offerings and their Peace-offerings,
but to the fame LORD to whom the Feaft it felf was.pri'
dsunPdf
11 J. To
o/ iM a g e s and ReliQues. i8r
117. To conclude i There is nothing in that whole
to make us doubt but that they defignM that Calf only as a
Symbol of the God of Jfrael: And their Idolatry by Confe-
quence was no other than what the moft moderate Men of
your Church mull confefs themfclvcs to be guilty of, viz.
That, contrary to God's exprefs Command., you fet up Graven
Images as Re^refentatiofis of our Saviour Chrifi and the Holy
Trinity •, and mr/hip the infinite and incomprehenfible God, in a
Figure made like unto a Mortal Man: Which God himfelf has
warranted us by his holy Word to call Idolatry.
118. It remains therefore upon the whole, that either you
rauftlhew us to be miftaken in.our A/'oezew of Idolatry., or you
will never be able to acquit your felves of the Charge 01 it.
And when you have done this, we Ihall then only tell you, that
you commit a Sin in this Service., that you violate God's holy
Lm which forbids it ^ but for the denomination of it, we lhall
leave it to you, whofe Sin it is, to give it what particular Name
you your felves think fit.
Of <H^ELigjlES.
119.TN the Point of Reliques you offer only two things in
X anfwer to all that I had faid upon that Subjelf viz. P-
Reply 3 Fir ft, " That the whole of my Difcourfe proceeded upon
" verbal Difpute., what we are to call that Honour which you
give to them., and which you deny to' be properly Worlhip.
Secondly, Tou once more egregioufiy cavil about theTxaai-
. *'lation of that Part of the Council of Trent which con-
cerns this SubjeSt., and deny that you feek^ to the facred Mo-
numents or Reliques of the Saints for the obtaining of
'•^THEIR Help and Hjfifiance.
120. Hnfiw."} For anfwer to which Pretences, becaufe-I as
little love to prolong Difputes at any time, as you do when you Afp/y, ihid.
have no more to fay in order to the carrying of them on ; I • '
will lay afide words., and bring the Iflue to the things theinfelves,
Cc 2 and
88
Rffhy p. 44.
Jnjwer to the Fourth Article
and Ihew how miferably you have prevaricated in this Fiinp
too, as wellas in the foregoing, by proving,
I. That you do properly worjhip the ReHqnes of your Saints. ■
II. That you do feek to them for ^lelp and j^ffiftance.
And when this is done, I fliall not need fay any thing to
prove that you here alfo commit Idolatry •, feeing you allow
the Cafes of Images and Reliques to be the fame; and the
Council of Trent makes this to be the very difference between
the Meathens and themy and that by w hich they hope to efcape
theCenfureof Idolatryy viz, That they do net believe any UWu
nity or Virtue in Images for which they ought to be worfhipped,
or that any thing is to be asked of themy or any triifl to be pat
" in them. Tho how truly they declare this, the account 1
have before given of your confecrating both oiCrojfeszrA Jgnm
Dets will fufficiently fliovv.
I. That you do-truly and properly wor^iip the RcUqaes
your Saints.
of
121. This is z'Foint that in any other Agey or ComtryhyiX.
oors,would have needed no Proof. And it is not the leaft; Argu-
ment of an innovating Spirit in you, that no Words or Exprejfwns
are of any value with you, as often as you are minded to give
us what you call the Churches Senfe. Let your Writers ufe
never fo many Phrafes to alTure to us their Opinion that Re-
liques are to be worjhipp'^dy all this fignilies nothing, they meant
P* 42» more by it than an Honour or Feneration due to the facred Re-
" mains of thofe Saints who were once the Temples of the Living
" God •, and not a Worfhip or Adoration taken in its ftrid Senfe.
There is hardly an Exprejfion that can fignifie a proper Worjlhp
which your own Authors have not made ufe of to declare the
Service they thought due to them. " / ADO RE y WORSHIPy
** embrace the Reliques of the Saints, faid one in thefecond
*'■ Council of Nicey and the whole Alfembly refolved, A(S.1V.
** That their Bones, Afhes, Raggs, Blood, and Sepulchres,
*•'' be ADOREDy only Men jhouldnot offer Sacrifice unto them*
Annafad. Ann. Card. Baronim fpeaks of it as an Honour done Him by Pope
821. §. 14. clement VWlthy that tho nioft unworthy of fo great an under-
t taking
o/" I M A G E S and R E L I Q_U E S. I 8p
taking, he was yet fent by him to examine and A D O R E the
venerable Body of S. Cecilia. And though the cautious Synod of
Trent faid only that Keliqnes Ihould be VENERATED,
yet feeing it neither condemned the Opinions of thofe who
taught they were to be worjhipped^ but rather allow'd the
of proper Divine Service to be paid to them. What can we
corxlude, but that they made ufe of a loofe Expreffton to fatisfy
the more moderate Party of your Communion^ at the fame time
that they refolved by their pra5licc to favour the Superfiition of
thofe who properly adored them ?
122, Now that this was truly the will appear,
FiVi?, From what I have before faid, concerning the Holy,
CROSS which is confider'd by you in a double Capacity,,hoth
nssa Image and as a Relique j and is upon both accounts decla-
red to be worthy of the very SAME ADORATION
that Chrifi himfelf is ^ And I hope that is a proper Worjhip in the
firi^leji fenfe. For thus St- ThomOi argues j If we fpeak^of hcpam. 3. Par.
"flje very Crofs upon which Chrift was crucified, it is to he wor- Qu.2§.Arc.4.
^'■flipped with Divine Worlhip, both as it reprefents Chrif., and as
"■it touch''d the Members of Chrifi,, and was fprinkled with his
Blood. And for this Caufe we both fpeaf to the Crofs and pray
''fo it, as if it were Chrift Crucified upon it. Where note,
( fays Cajetane) That our fpeaking to the Crofs is here prodii- cajec. in Th.
ced as an EjfeEl of the fame Adoration with which Chrift is ado- Ibid.
" red. This I think is plain enough, and may ferve to Ihew
both with what fincerity you deny that properly fpeaking yon
do worfhip Reliques •, or that 'tis not the Crofs, but Chrifi Cru-
cified upon it, to whom you ipeak in thefe Addrejfes i and which.
1 have before vindicated againft your Cavils.
123. Now this is the more to be confider'd, in that here you-
cannot fay, as you do in the Cafe of Images, that the Figure
and the Proto-type are in a manner united together, and that
therefore the Image in its reprefentative Nature is in fome fort
very Chrifi: The reafon of this Worfiip being only a former
Relation to our Saviour •, becaufc ( fays Aquinas) it heretofore Aquin.loc.dc.
toHch''d bis Sacred Members, or was fprinkfid with his Blood. Upon
which llngle account Cardinal Capifucchi doubts not to affirm, Paragr. Ap-
** Ihat the Wood of the Crofs is fo fanUified and confecrated by. pcndix.p.^^o,
^ Chrifi,
ipo 'Jnfit>er to the Fourth Jrtkje
Chrijt, that every the leafl Particle of the Crofs diviJed from
" the whole^ and from the other farts dds remain Confecrated and
" SanElified •, and therefore that every the le<^ piece of the Crofs
is to be adored rvith the very fame fufreme Divine aidoratim I
" Chrift himfelf U. So truly have you told us, that you do
p.42. not allow Relicks a Worjhip or Adoration taken in its piSiefi 1-
fcnfe.
124. And what I have now faid of the Cro/}, will in the
next place no lefs hold for the Nails^ Lance^ and other In-
vld. Card.Ca- ftruments of his Padion. Upon which account, as we have
pifuch. 1. c. feen fhat you addrefs to the Crofs, fo you alfo do to the Lance
Hail O triumphant Iron I Happy Spear ! iVound us with the ^
''■\Love of him that was pierced by thee. 11 is pollible you may find
out this too. in i;hc Corpus Poetarum •, and by the fame Figure
that the Crofs iignifies at once both the Material Crofs, and our
Saviour that hung upon it, may make the Spear here fignify at
once both S. Longinush Spear, and the Body of Chrifi that was
wounded with it. And that you may fee how much it will be dks'
worth the while to have fuch an Eccle/iafiical Trope invented. 3oretii
I will add one Inftance more of anotherthat has an
Addrefs made to it altogether as much wanting it as either of
the foregoing. The Reliquel mean is the Veronica, or Cloth sikvoi
which our Saviour Chriji wiped his Face, and left the Impref- j*
lion of his Vifage upon it. And to this you thus pray ■, Hail -ot Ik
Holy Face of our Redeemer, printed upon aCloth white as Snow, jRWf!
purge us from all Spot of pice, and join us to the Company of the
Bleffed. Bring us to our Country, O happy Figure ! there to fee
" the pure Face of Chrifi. This is I fuppofe a plain Inftance wi to
enough what kind of Honour you pay loReliques. And that wd;
this Cloth might never want P^otaries to worfsip it, your tgnd
Pope John XXII, has vouchfafed no lefs than Ten thou- liSii
fand Days Indulgence to every repetition of this Prayer. I stiii
' might add other Inftances of this kind of Superfiition: But I 'm,
go on, !*3;1
sleb
125. Thirdly, To another Infianceof your giving reliput
IVorfhip to Reliejues; and that is your allow'd pradlice of ft!>ef-
ing by them. Now that to fwear by another, is to give that
thing by which you fwear the Worfhip due to God only -, both
the nature of an Oath, which implies a caHing of Cod to witnefs^
and '
^' of Images aid R e l i Q.u e s,
and therebly acknowledges him to be the Inffetlor of the He Art,
and the juft Avenger of the fallhood of it, aiKi the Authority of
Holy Scripture plainly declare i '■'"Thou fltalc fear the Lord thy
, "oW, lays Ahfes^ Dent.vi. 13. and fialt ferve him only^ and
fwear hy his Name. How f^all I be favourable unto thee ? fays
'^-Ujl '■[God by the Prophet Jeremy, Chap. v. 9. Thy Children have
^ forfaken me^ and fworn by thoje that are no God's. But now
the Catechifm of your late Synod of Tretit allows you to fwear
b'j the Crofs.^ and Reltqttes of your %ai>us ^ and there is nothing
more common among you than fo to do. When the
comes to Rome to take- the Imperial Diadem at his Holinefs %
' Hands, he thus fwears: "■ I King of the Romans SWEAR
as:: By the Father.^ Son, and HolyChefi •, and by the HHood
ri:: Kof the Cro/}, and by thefe Reliques oi tbo Saints., &c. In
which we find the Holy Trinity join'd in the fame rank with
the Wood of the Cro/j, and with the Rediqu^s of the Saints.
\ 126. Nor ami hereconcern'd in tTwfe Pretences that are
fometimes brought to excufe this, viz. that you hereby intend ~
; I no more than to fwear by God, feeing it is plain that you do •
it at'Once both by and Them. And again ; That you do
not believe that thereby any ftrength is added to the Oath
fyy which it would not otherwife have •, for allowing thi-y yet ftill
r, - you do fwear by them •, and if there be neither any reafon for
' it nor benefit in it, you are never the lefs culpable, but the
' more inexcufably fo upon this account. But indeed you do ex-
pert a beneft by this /wearing 5 and fuppofe that the Saints do
hereby become Sureties with Cod to you to fee the Oath fulfill'd,
and to punifh the Perjury if it be not. And fo you not only
fwear by the Reliques as well as by God, but afcribe all the rea-
fon and defign of an Oath to the Saints in coihmon with God.
""T- I will illujirate this in one of your own Injiances, which will
clear this Matter to us. It happen'd that one of your Saintejfes,
ion s. Gurta, was married to a Goth, a SOuldier in the Roman Army,
that was fent to deliver the City Fdefa from the Hunns.- The
Siege being raifed, and the Army recall'd, the Souldter xze\\xi-
red his Wife to go home with him. Her Mother could not bear
this- but being forced to comply, Ihe brings the Souldier and
kr Daughter to an Altar, -ander which were buried the Bodies '
' ef three And being there, Ihe thus fpaketo him •, " / •
^.^11 „gp Aye thee my Daughter, unlefs laying thy hand, upon th^ -
^ «^T6mbi5
Jnfwer to the Fourth Article -
"Tomb, itt which are contain d the Reliques ef the Holy Mar- ^
'^tyrs of Chrift, tkon Jhalt iv/czr that thou wilt treat my Davgh-
"• ter weS. This he readily dki: But yet fooH after, without ,
any regard to his Oath^ he ufed her very ill. It were too long .
to recount all the Circumftances of her Misfortunes, or her , 5'
miraculous deliverance out of them, by the aid of thefe Holy
Martyrs. I obferve only as to my prefent purpofe, that being
reduced to the utmoll decree of defpair, the Saint now, as ""J
her laft refuge, puts the Hof^ Martyrs in mind of her HushanXs "jn
/wearing by their Reliques., and how tbey were thereby become
SURETIES to her Mother for her good Entertainment,
and ought not to fuffer her to be thus abufed. Immediately,the
Martyrs fpoke to her, and told her, that as FAITHFUL
SURETI ES they would deliver her: and ftraightway Ihe
was miraculoufly brought out of a Coffin under Ground (for
her Husband had buried her alive) to the very place where nion
their Bodies lay, and #?here her Husband had [worn to her. % i
And then they once more fpoke to her to this effect: " Wehave '«) y!
now fadsfied our S U RE TIS HIP, Go to thy Mother, It was 'PLAC
not very long after this, that the War breaking out again, the 'nfB
fame Souldier czmt back to Edeffia., where he was furprifedto
find his alive and being profecuted for the Injuries he
had done her, and for the Perjury he had committed, was "Bra
condemn'd to be hanfd for it. But, 'wiaiS
"flijjfi
127. Fourthly, And to conclude this I will to thefe
add thofe Superfittions which are your common prdlice •, and of ""k
which every one that has lived any time among you, muli "tk
needs have been Eye-Witnejfes. Such are your running toviiit
the Shrines of your Saints upon their Solemn Fejiivals; which Ti
with what devotion you do it, all Paris on the sd of January linres
every Year is fulficiently lenfible. Your carrying them in Fro- iisisj
ceffiion is indeed very remarkable; and of which I lhall leave iwprj
thofe who have ever known a dry time in the City 1 lallmen-
tion'd, to confider what they have then feen. But becaufe I
.mult notexped to be credited by fome Men in any thingthat {jj.
can polfibly be deny'd j I will leave thefe Matters of PS to
thofe who have htQn Spectators oP them: and for the f tisfa- |^j
dion of thofe who have not, will give a ihort extrad of the
o/IMAGES 4?!;/RELiauEs^ ipj
f«rmof Frocejfion^ with "which you bring the Rtliques of your
Saints into a New Church.
128. Firft the Bipep with his Clergy leads the Procejfton to Pontific. Ro-
*'the where the RELIQUES were lodged the Night nm. deRcwc-
"before; When they are come to it, they fing this uinthem^ didione Eccle-
Move your fehes^f O ye Saints of God from your ManfionSy
and h/^en to the place which prepared for you. Then tbc
« Bipep uncovering his Head before the R £ LI C^U E S pr^^s
thus. Grant unto O Lord, we be fetch thee^ that we may
worthily touch the Members of thy Saints that are more efpecially
" dedicated unto thee.
Then the Incenfe being prepared with the Cwjf},aiid Ughted
CanSes leading the way, and follow'd by the Clergy.^ finging
" their the Priefts appointed take up the Carriage^
*'and one going by them all the way incenfes the Rtliques. The
" Bipop and Clergy finging, among others, this j/inthem.^ Rip
up ye Saints of God from your Habitations; SANCTIFY the
« PLACES ; BLESS the PEOPLE, and KEEP us Enful Men
in PEACE'" ■ Walk. 0 Saints of God j Enter into theCity
of the Lord, for a Church is built unto you^ where the People mty
adore the Majeflyef God.
"Being come to the Door of the Churchy they make a flop
" whilft iome other Ceremonies are performed. Then the Bipap
cropes the Door with Holy Chrifm, and bids it be Blefed, and
" Sanl3ified, and Conficrated^ and ConfgrPd^ and Commended^ in
"the Name of the Father., Son, and Holy Ghofi. And lb
they carry in the Reliques, the Bipop and Clergy finging as
before.
This is the Order of that Solemnity. What Name it de-
•ferves I lhall leave it to others to fay. But furel am, that all
this is Ibmewhat more dian fuch an Honour zniXRefpeSb v^ith
you pretend is nil that you give to them. Let us fee,
II<^, Whether you do not feek^to thefe Sacred Monuments
^ - fox Help and lApiitanee ?
f 129. It Is indeed I a hard Cafe that we lauft be forced now
•to prove that which is a known praftice of daily experience a-
mongft you. . The Council of Trent it ielf confel^ ** That by
Dd *fthem
Anfwer to the fourth Article
them many Benefits are ly God Men -, and then!
am confident it will not be thought at all improbable, that it
fhould encourage Men to recur to them for their help. But
here you have a notable evafion. "You do not deny but that
Men go to thefe Sacred Momments and Reliques to receive Be-
" nefit •, but this you fay will not juftify my Trmflation unlefi
" when they come there they pray to the Reliqites, inftead of
"-defiring the Saitits, whofe they are to for them, Ancf
to make this look like a Rational Anfwer, you change the
Terms of the ^efiion-., which was not (asyou/^/yZy infinu-
* FuaAnfrt. ate) whether the Council of Irent dire<ll;s you to * 1 M-
Ibid. P L O R E the Aid of the Monuments or Sacred- Reliques j But
whether it do's not condemn thofe who fay that for the
f SteExpif. fOBT AlNlNG of THEIR Help the Memories of the
p. 17. Difenct, are in vain frequented. And though they do not PRAY
pag.aS' to the Reliques-, yet if for the OBTAINING their
Help your People do recur to them» which you cannot deny
but that they do, the prefumption offer'd in of my
rendring that Paflage of your Council is ftili good j and you
have Ihewn nothing but your own falfenefs in this new Jnfwer
to it. ' If it were necefiary to prove that you do pray to Re-
liques., you may fee by what I have already offcr'd, that even
To you would not have fecured your felf from having made
yourfelf a falfe Tranflation.^ where you charge me with One.
But you have chofen your and I accept of it *, and only
for their better direftion, I mull defire them to look the words
in the Council it felf, and not in your Tranfcript of them j
who have purpofely omitted all the Antecedent to which the
BO RD M refers \ that fo they might be fure to fee no
more than what made for your Purpofo. Should I have done
thiSy I fhould'have found all the variety of hard words im-
fter'd up againft me, Mutilation., Falffication, Falfe Jmpefitm.,
wilful Prevarication., wilful Mifiake, unfincere Trick., &c. that
«ther yonv'Margin could have contain'd, or your Malice have
invented ^ And the Truth is, I fhould have deferved them. But
I fhall leave thisalfo to your Jury to judg of: And for all
your good affurance, I dgre venture all my little Learning.,
againft all your Little., that the VerdiEt is brought in a'
gaiitft you.} and that you are concluded in (this Matter
to
Full- Anfiv.
pag, 6.
o/im ag es reliq,u es. 195
to have been either very blind, jittt illnd tjuod dicere
nalo.
130. For what concei ns the thing it felf-, Whether you do
not feek to the Monuments of the Saints for the obtaining the
Helf of their Keliques 3 this is what will need no proof to
thofe who are but, never fo little acquainted with your Su-
ferfiitim: And have feen with what Zeal you touch your
Beads and Pfalter: at the very Shrines in which they are con-
tain'd, to fanlilify them thereby. How upon all occafions they
are brought forth by you : To cure your Sicknefs-, to pre-
ferve you from Tempefis at Land, and in Storms at Sea •, but
efpecially to drive away Evil Spirits, for which they are the
moft beneficial. The Mejfieurs du Pert Royal, have given us a Rcppnfe ^ an
whole Volume of the Miraeles wrought by the Holy Thorn.
There you may fee how Sifier Margaret, one of the ciL de la'&J
being ill of the Pdfy, was carried to ADORE the Holy Efpine. ;.i^
Thorn. How another being fick, recurr'd to it for its help, Pag. 18, ^2.
and found it too j having no fooner ADORED the Holy
Thorn, and killed it, but Ihe was well of her Infirmity. In-
finite Examples of the like kind might be produced, but I
lhall content my felf to Ihew what Opinion you have of
the Power of your Reliques, from the very Prayer that Pontific. Rom.
you make ths hlejfng of thofe little Veffels'ia. which they
are put.
We mofi humbly befeech thee Almighty God, Father of our
Lord Jefus Chrift, that thou muldfi vouchfafe to blefs
^ thefe Vefiels^h^r are prepared for the Honour of thy Saints
" through the Intercejfion of the fame Saints : That all thofe ,
" who fall venerate their Merits, and humbly embrace their
j Reliques ^ niay be defended] againfi the Devil and his
, " Angels, againf Thunder, Lightning and Tempeft j a-
^■'■gainfi the Corruption of the Air, and the Plagues of Men
and of Beafts 3 againfi Thieves and Robbers, and Inva-
fions of Men, againfi evil Beaits, and againfi: all the feve-
" ral kinds of Serpents oM creeping things, and againfi the
wicked Devices of evil Men.
Dd 2
Here
1^6 ^Anfmr t9 the Fourth Jrtkk
■ lf«re I hope are benefits enough to invite a Man to feek to
thcra, and if they can help in all thefe Cd/w, we need not doubt
but they fliall h^vef^otaries enough to recur to them for it.
131. But that which is raoft admirable is, that in all thefe
Cufes, falfe Reliques arc every jot as good as true ones j and
whkh makes fomewhat for the Opinion of VapiueK^ that pro-
vided a Man do's but think'tis the Re%«eof a hcraay
fecurely mrjhif it, tho it may be 'tis no fuch thing. We have
-before heard what mighty Cures were wrought at the Menu-
. ment of the famous Bijhop zxiA Martyr VIARVM CVRAN'
' DARVM: And whether the Council of trent prcfcribed it
or no, ReffendtHs aflTures us, all the Country round about did
come to the Monument of this pretended Saint^ for the 0^
taining Hel^ and AJfifiancey and fancied at leaft that they found
it too. Tho it afterwards appear'd that 'twas an oU Heathen
Infcripiony and thofe words far enough from fignifying either
the Name of a Man^ or the CharaVter of a Bijhop. Many have
* • been the Cheats of the like kind, and which ought very mucfl
to leflen the Credit of thofe Miracles that you pretend are
wrought in your Church •• But I ihall finilh all with one fo
much the more to be confidered, in that it was the happy
occafion of undeceiving a very great Pcrfon, and difpofed lura
to receive that truth he afterwards embraced: And may it
pleafeC7o^/, that the recital I fhall here make of it, may move
thofe who are yet in Captivity to thefe Superfiitms to deUvec
themfelves from the like Impofitions.
132. Prince Chrifiopher^ 61 the Family of the Dukes of Rad-
zecily a Prince much addifted to the Superftitions of your
Dreliocourt Church, having been in great Piety at Rotne to kifs his Holinefs's
Rcfponfe ^ M. Feet; the Pope at his departure prefented him with a £fx of
Rtliques, which at his return foon became very famous in ^
?-s4 • Country. Some Months had hardly pafs'd when certain
Monki came to him to acquaint him that there was a D'
Man pofefPA of the Devil, upon whom they had in vain try'd
all their Conjurations, and therefore they humbly intreatedhU
Highnefs that for his relief, he would be pleafed to lend them
his Reli^ues vvhich he had brought from Rome. The Prince readily
complied with their defires, and the Box was with great So-
Umnity carried to the Church, and being applied to die Body
of
of I M A G E s R. E LI Q,U E
of him that was poflefsM, the Devil prefeatly went out with
the Grimaces and Geftwres ufual cai fuch occafio/u. All the
holders cry'd out, A Miracle! and the Prince himfelf lifted up
his Hands and Eyes to Heaven^ and blelled God who had fa-
vour'd him with fuch a Holy and powerfid Treaftfre.
It bappen'd not after that the Friftce relating what Ire
bad feen, and magnifying very much the Firtne of his Reliques:
One of his Gentlemen began tofmile, and/how by his jlElions
how Httle Credit he gave to it. At which the Prince being
moved, his Servant ( after many promifes of Forgivcnefs) in-
genuou/ly told him, that in their return from Rome he had
unhappily loft the Bex of Reliques^ but for fear of being ex-
pofed to his Anger, had caufcd another to be made as like
as might be to the true one, which he had filled with all the
little Bones, and other Trinkets that he could meet with, and
that this was the Box that his Monkt made him believe did
work fuch Miracles.
The Prince the next Morning fent for the Fathers, and en-
quired of them if they knew of any Demomaqae that had
need of his Reliques: They icon found one to aH his part in
this Farce; and the Prince caufed him to be exorcifea in his
prefence. But when all they could do would not prevail, the
Devil kept his Poffejfien, he commanded the Monks to with-
draw, and delivered over the Man to another kind of Exorcifls,
Ibme Tartars that belonged to his Stable, to be well la/h'd till
he fhould confefs the Cheat. The Demoniaque thought to have
carried it off by horrible Geftures and Grimaces, but the Tar-
tars underftood none of thofe Tricks, but by laying on their
Blows in good earneft quickly moved the Devil, without the
help of either Hard Names, Holy Water, or Reliques, to con-
fefs the truth, and beg Pardon of the Prince.
As foon as Morning was come, the Prince fent again for the
Monks (who fufpe<fted nothing of what had pafs'd ) and brings
their Man before them, who threw himfelf at the Princes
Feet, and confefs'd that he was not pojfefs''d with the Devil,
nor ever had been in his Life. The Monki at firft made light
of it, and told the Prince it was an Artifice of the Devil who
Ipoke through the Mouth of that Man. But the Prince calling
for his Tartars to exoreife another Dtvil,t]\e Father of LIES, out
of
i
Jnftper to the Fourth J^rtick,
of them too, they began prefently to relent, and confefs'd the
Cheat, but told him they did it with a good Intention to Hop the
Courfe of in that Country, i, • u
Upon this he difmifs'd them, but from that time began fe-
riouOy to apply himfelf to read the Holy Scriptures^ telling
them that he would no longer truft his to Men who
defended their Religion by fuch pioM Fr,««<ij,fothey called them,
but which were indeed Diabolical Inventions. And in a Ihort
time after, both himf4f and his wfce/e Houft made open Pro-
feffion of the Reformed Religion. Anno 1554.
And thus much he faid in Anfwer to your Wth Article.
FINIS.
Sooh lately Printed for Richard Chifwell
ADifcourfe concerning the Celebration of Divine Service in an Unknown
Tongue. Qitarto.
A Papift not Mifreprefented by Proteftants. Being a Reply to the Refleftions
apon the Anfwer to A Papift Mifreprefented and Reprefented J- «.
An Expofition of the Doftrine of the Church of EngUnd, in tlie feveral ArcicI es
propofed by the late BISHOP o( CO ND OM, [ in his Expofition of the Do-
ftrineof thcCatholki^ Church']. Qjixrto.
A Defence of the Expofition of the Doftrine of ihc Churchof E'tgland-, againft
the Exceptions of Monfieur de Meaux, late Bifhop of Coitdom, and his Vindicator. 49.
A C ATEC HIS M explaining the Doftrine and Pradices of the Church
Rome, with an Anfwer thereunto. By a Protiflant of the Church of England. 80.
A Papift Reprefented and not Mifreprefented: being an Anfwer to the Firft, Se-
cond. Fifth and Sixth Slieets of the Second Part of the [ Papift Mifreprefented
and Reprefented 1 j and for a further V kidicatioix of the C ATEC HIS My Qitarti.
The Lay-Chrifiian's Obligation to read the Holy Scriptures, iluarto.
The plain Man^s Reply to the Catholicl^ Mijfmaries. 249.
An Anfwer to THREE PAPERS lately printed, concerning tlie Autho-
rity of the Catholic^, Church in Matters of Faith, and the Reformation of the
Chu'ch oj England, ^arto.
A Vindication of the Anfwer to THREE PAPERS concerning the Unity and
Authority of the Catholicl^^ Chu>ch, and the Reformation of the Cfcarcfe ^ England. 4®,
Mr. Chillingvortb''s Bool^ called [77;? Religion of Protefiants a fafe way to Salvation]
made more generally ufeful by omitting Perfonal Contefts, but infecting whatfoever
concerns the common Caufe of Protejiants, or defeads the Church cf England, with an
exad Table of Contents j and an Addition of fome genuine Pieces of Mr. Chiding-
Wirth% never before Printed, iitX. againft the InfuUibility of the Roman Church, Trart-
jubjlantiation. Tradition, &c. And an Account of what moved the Audior to turn
Papift, with his Confutation of the faid Motives.
An HiftoricalTreatife written by an AUTHOR of the Commnnion of the CHURCH
of ROME, touching Tranfubfiantiation. Wherein is made appear. That according to the
Principles, of THAT CHURCH, This Doftrine cannot be an Article of Faith. 49.
The Proteftant's Companion: Or an Impartial Survey, and Comparifon of the
Prottfiant Religion as by Law eftablifhed, with the main DoHmes of Popery. Wherein
is fhewed, that Popery is contrary t^^ripture, Primitive Fathers and Councils;
and that proved from Holy Writ, the Writings of the Ancient Fathers for feveral
hundred Years, and the Confeftion of the moft Learned Papifts themfelves. 49.
A Sermon preached upon St. Petefsday: By a Divine of the Chm ch of England.
Printed with fome Enlargements.
The Pillar and Ground of Truth. A Treatifc fhcwing that the Roman Chwch
lalfly claims to be Toat Church, and the Pillar of TIcat Truth mentioned by S. Paul in his
firft Epiftle to limotly, Chap. 3. Vof.i 5. 4°.
The Peoples Right to read the Holy Scripture Allerted. 4°,
A Short Summary of the principal Controverfies between the Church of England.
and the Church of Rome; being a Vindication of feveral Proteftant Doflrines, in An-
fwerto a Late Pamphlet, Intituled, fProtefiancy defiituteojSnipture Proofs.] 4°.
An Anfwer to a Late Pamphlet, Intituled, [The Judgment and Doftrine of the
Clergy of the Church of England concerning one Special Branch of the King'-s ?rsro»
gative, viz. In difpenfmg roitj} tbt Ptnal Lauvs^ . A
^ooks lively Trinted for Richatd Chifwell.
A Difcourfe of the JUoly Esahmjl in the two P<^s ofthc R/d Prtfnci, and the
Adrndmofthe in Anfwertothe Twe D#«r/« lately Printed at Oifjrd on
this Subjeft : To which is perfixcd a Largc-Hiftohcai Prefece relating to the fame'
Argument. . ,
Two Difconrfes j Of Purgatory, and Prayers for the Dead.
The Fifteen Nous of the Cfiwcb, as laid down by Cardinal BeUnTmn^ examined
flnd confuted- 4°* With ^ Table of che Contents.
Pnpsration for Vtdh: Being a Letter fcnt to a young Gentlewoman in Fntnct, in a
dat^erons Diftemper of which fhe died. By W. W. M.A. 12».
The Difference beWeen the Church of England and the Church of Rstm, in oppofjtion
to a late Book,Intituled, Aa Agremnt litrvtin the Church of England end Church rfHom
A PRIVATE PRATER to be ufed in Difficult Times.
A True Account of a Conference held about Religion at London, Sept. 2^, itSgj
between A. Pulton, Jeftiit, and Jho. Tenifon, D. D. as alfo of that which led to it,
and followed after it. 4°.
The Vindication of ACreffener, Schoolmafter in Long-Acre, fromtheAfperfKmsof
A. Pulton, Jefuit, School^fter in the Savoy, together widifmne Account of his
Difcourfe with Mr. Meredith.
A Difcourfe fhewing that Proteftants are on the fafer Side, notwithlhnding the wi.
charitable Judgment of their Adverfarics j and that Th«V is thefureflway to
Heaven. 4®.
Six Conferences cottecrning the Encharift, wherein is/hewed, that the DoArine of»
overthrows'the Proofs of Cliri/Han ReHgioa
A Difcourfe concerning the pretended Sacranient of ExtrtiHt VnUm j with ah
account of the Occafions and Beginnings of it in the Weftem Chvurch. In Three Parts,
With a Letter to the Vindicator of the Bifhop of Condom.
The Pamj^let entituled, Speculm EccteflafHeum, or an Ecelefaftical Ptofpeftive*
Glafs, confidered, in its Falfe Reafonin^ and <^tations. There are added, by way
of Preface, two forthcr Anfwers, the Firfl, to the Defender of the Speculum ^ the
Second to the Half-fheetagainft theS'fx Conferences.
A Second Defence of the Expofitionof the Doftrine of the Church of a*
gainfl the new Exceptions of Menf. de Meaux, late Bifhop of Condm, and his V'm-
dicator. The FIRST PART. In which the Account that l«s been given of the
Bifhop of MeaHX''s Expofition, b fully Vindicated; the DiflinSionof (Md and New
Popery M'^orically afferted; and the Doftrine of the Church of Rona, in Point of
Image-worjkp, more particularly confidered. 49.
The Incurable Sccpticifin ofthc Church of Rome. By the Author of the {j^xCon-
firences concerning the Eucharift.l 49,
Mr. Pulton Confidered in his Sincerity, Rcafonings, Awhorities: Or a Tuft 'An-
fWer to what he hath hitherto Publifhcd in his True Account; his True and fell Ac-
count of a Corference, &c. Hb Remarks; and in them his pretended Confutation of
what he calls Dr. T\ Rule of Pdth. By Tho. Tenifon, D. D.
A Full View oif the Doftrines and PraSices of the Antient Church relating to the Is-
thmift, y/hoUy different from thoCe of the Prefent Roman Church, and inconfment with
the belief of Tranfubftantiotion. Being a fufficienc Confutation of CONSEBSl/S
VETERVM, NVBES TESIfUM, and odiier Late CoUelHons of the Faihers ^reteod-
ing to the Contrary. 49.
An Anfwcr to the Reprefentefs Refieftions upon the State and View of the Contro-
vcriy; With a Reply to the Vmdicator's Full Anfwcr, fhewing that the Vindicator
has utterly ruia'd the New Defign of Expot^ng and Reprefenting Popery.
(O
ANSWER
TO THE
Second Defence
1
; Of the Expofition of the Do(5trin of the
CHUR CH of ENG LAND;
I N A
Letter to the Defender.
I^Hen I firft faw your Book, I wasprefently in-
duced to judg either that my Printer had be-
tray'd my Sheets in the Prefs, or that what
you fay you have fome reafon to believe of
mi»ej was more true concerning yours, that
you were not the only perfon concerned in
this feconA Defence: But when I came to per-
life it, I muft confefsl was.prefentlyconvin-
ced that 1 had made a ralh judgment, and do therefore here re-
traft it, and acknowledg that 1 believe you are the only Author,
and that you did not get my Book till about the time it was made
public. But this does not hinder but that another conjedure of
mine may be true; that not only feveral materials were formerly
gathered, by your felf or others, for this Building, (the' the
A ' over-
I'?'!*!'; -iw ,
^ I vli
I:- .'
■ 't r. Ji, .5'''
• i.' ilf
' ;,M' : . '-.'■i''
W'|f« ■
''•V'V
V J|'i . .,•,
■['< r'l:
'I.'
'I .
f 'i ' ,
' i't J ■
I *
t
over-fiafty joyningthcm together has not contributed to the (b-
l^ittyof thcWork)btrt that forae parts of ir alfo mi^ havr bcm
written by prevention, or brought in It oin fonie other Dif-
tourfes, they are fo little to the purpofe. . .,r
However, SiV, if youadhrcmetothecontrary, I will believe
you fo far as to tetrad thiaaifo, and allow that the whole was
writttn not only by your felf^ but with that f^ted whkh your
Parttalses care to boaft qf.
And now that the Work is out, airAnfwcris expeded ff«m
mej but either 2"o«, or your Frknds^ fox yow^ think that a years
time will be little enough for the Bilhop of Condom and my felf
to put words together. Indeed if I would take notice of thoie
whw only put wordls together, and tiouble my felf to.anfwer all
yourboidlAfi&rtroBs,, unproved Coaj,ecJures, and (imufibJi
ufe the word) mjufi Calumnies^ a years time might eafily be call
away in fiich;triflings.
But, Sir, I here declare once for all, that as I intend to pafs
oven air thofe things which bear not the face of an Argjiraent,
tho'perhaps they may be witty conceits j fo am Irefolved not
to let any of your pretendeed proofs efcape, or any thing that
looks like a folid Anfwer pafsunfatisfied.
In- purfiiit of thisintention, l conrc to your
TITLE-PAGE;
Which tells us, indeed, that the Book is ^ 'Defence of the Ex-
pofition agmnfl.the new Exceptions of the vindicator: But they who
perufe the Work it felf, will find that it ought rather to be
called free Gonfrffionofthe matter ofEaBin-all thofe Exceptions.
From t hence I pafs over your Dedicatiott,hecaaik it is only words
put together,, without any one Argument, and come to your
PREFACE.
This feems to have been compofed by advance, it takes fo
little notice of the neceflary diftindions I have laid down in my
Eeply. You ufher it inwith a complaint of an ancient Father a-
gainft a Heathen Philofopher, and take the liberty to apply it to
us; but they who confider things aright, will find the Garment
fits more clofely upon others, and therefore does more proper-
ly belong to them.
This
(3)
Thi? Calumny is backed with an Hifioncal p^indkatio^^ as you
rail it, of tire diftindion of Old-^ivA New fo^ery. Here i exped- pagg iii.
ed fome great performance, which you took fo much care to pre-
cdmonifli your Readers of in the lltle-page and Table. But
w hen I came to examin it, I found nothing in it to the purpofe.
You have amahed indeed fome ftories of New Converts, who
had been deceived by the like Mtfre^nfentmons which we fo juft-
ly complain of j And other Hypocrits, (if what you relate of
them be juft) who continued to think them true. And if this
be the way of giving Hiltorical Accounts, you had belt
fet up next time for an Hifioriogra^her^ which will become you
better than a Contrcrvertifi you have Friends enough to furnilh
you with materials, but for your credit-fake examin the truth
of them, and apply them to fome better purpofe. Firfl^ you
tell us that Monlieur who acknowledg'dhimfelf tohave
received a great part, if not his whole fatisfadion, from M. de
Meaiix Exyojition^ exhorted the Proteftants to return from their
odious Separation, becaufe Reafony Charityy the Glory of God.,
the fcace of the Chnrchy the good of the State, the i»terefi of their
Salvationrequired that at this thne they fiould return from thatodi-
OHS feparation, by putting matters into the famc ItUtC Itl
totre bcfojc and that the way was facilitated becaufe it was to
be fincereiy acknowledged th» DoHrin and IrForpAp of the Roman
Church was never fo (not cleanly, as you delignedly render uettenwtt
it) expounded oiin our days ^ and that he could not hut think that if Undifcours
their Forefathers had believed things to be as fn thcp tuece, and
are nowpropofedy they would never have feparated from its Communi- and intclli-
on. Now, for my part, I Hand in need of your fpedacles. Sir,
to fee how this proves that tliere was a New and Old Popery any
where but in the conceit of our oidverfaries, their Forefathers as
he calls them •, efpecially feeing he invites them to put things in-
to^ fiatein which they were before, and tells them thatiw reality
they are what they are reprefented. But, it fcems, to praife the
Bifhop of Condom for expounding our Dodrins and Pradices
more clearly and intelligibly than others had done before him, is
with our new Mailers of Exprelfion to confefs that he introduced
Z New Popery.
Secondly, Vz.CraJfethzgzxn brought upon tlie Stage forde- Page v.
fending what hehimfelf does not ackiiovviedg to be an Article
A 2 of
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Page vi-
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Page ix.
! H
tyg.i.:
'•'Ofl-'
^ge IX.
*1
; .4
c t ■ f •
r II:
. 1/ 'i
(4)
of our Faith, and therefore belongs not to what you call Tofery
at all. If therefore you took from thence an occafion to make
that odious diftindion of and Old Toperyy it was without
any juft reafon, and you ought to recall it.
Thirdly-, you fubjoin a Letter written by Monfieur Ranchin^ an
eminent Convert, zsyou call him, upon his change, who tells you
of a Faith pradifed by the People andthe different from
that of the Bifhop of Condom^s Sxpofition and the WholfomAd-
vice: But you have (hewn (if what you affirm from the Au-
thor's Dialogue be true) of what credit fuch a perfons Authori-
ty is, who weighed things fo little, as to fell his Religion for
Mony and Preferments.
Fourthly, you give us fuch another account of one Monlleur
Taxvlet, a Miniller, who made his Confcience comply to his In-
terefl j a fit man to be brought in as one of your Witnefles for
fuch an odious Accufation.
Fifthly, After this the Inhabitants of Montauhan are called,
who acknowledged that the Abufes which were imputed to the
Church, were not fufficient to oblige their Ancefiors to feparate from
it •, but yet defired leave to make Remonfirances to the Clergy to
purge the Roman Church of many Abufes; which was granted them.
This fhews, indeed, that They were more moderate than Tom, but
is not a very convincing proof that there was truly anOWand
New Popery, excepting in their Imaginations.
Sixthly, Moulieur Imbcrt\ Cafe is again brought up, both as
an Inftance of this New and Old Popery, and to fhew that you
did neither falfifie nor calumniate when you tranflated thefe
words Ecce lignum Cruets, in ^uo pependit falus mundi; veriite
Adoremm : Behold the wood of the Crofs; come let ta adore ♦
infteadof. Behold the wood of the Crofs, on which the Savior of the
World did hang; come let us adore. As for Monfieur Imbert's
Cafe, which you give us only from his own Fatlum, (upon which
you know a Sentence cannot be pronounced till his adverfe party
have put in their Reply) I neither know it, noramlconcern'd
to enquire into it. But thefevere Refledions which you make,
and that juftly enough, againft the proceeding of his Diocefan,
and the Crimes he mult be guilty of, iflmbertimA the whole
Truth, and nothing but the Truth, will make unbyafled perfons
think that this Imbert (who was more cautious^ than to accule
himfelf
a
(5) .
himfelf in his own Bill) was not juft in the delivery of the mat-
ter of Fadt, nor faithful when he faid he was accufed only for
conforming to the Bilhop of Condom's Expojition. The Bilhop
tells us of Extravagances committed in the Church, and I fuppofe,
if it were worth while, he could prove them to you. And as to
the falfe Tranflation, it is fo manireft, that I need not make any
more words of it i and if the Curate cry'd out, as Imben accufes
h.im,thewood^ the wood^he was as much in the wrong as your felf.
you bring in the Titles of feveral SoTions in the
Wholjom Advices of the Blejfed Vtrgtn to her indifcreet WorJIiippers, Page xi-
Now indeed, 5ir, if any of thofe Practices againft which he gives
thofe Admonitions had been eftablilhed by the Church in the
foregoing Ages as Articles of her Faith, and now only condemn'd
by us, you would have had fome reafon to make your diftinftion
of New and Old Popery^ but not otherwife. This you forefaw,
and therefore wifely prevent my telling you, that if any of thofe
Extravagances have been prablifedj the Church is not to anfwcr for
them i feeing ( I will add) Ihe has always taken care to inftrudt
them better. And as for your very fcandalous infinuation (par-
don me, 5/V, you know 'tisfuch) that it was no longer ago than in
the year i6j9^thatit was thought a Crime to be condemned not only by
the Pope and theKing^ but by the Learned of all Nations^ a Crime
worthy of Banijhmcnt in this Life^ andof Damnation in the other, but
only to advife them better. You have given us in another place, it
may be thro'forgetfulnefs, alhortAnfwcrtoit; They who op'
pofe that Book^of Wholfom Advices, are not therefore Enemies to ^Pef. p.
every one of thofe particulars, 2.4'
Thus much for the firft part of your Preface.
The fecondis an Enquiry, What the thing calkd the Churches Pref. p.xiL
fenfe is, and how we may come to the knowledge of it ? To pafs by
your ufhering this Queltion in with the foregoing falfe and mali-
dons infinuation, which you your felf knew to be fo, as I have
prov'd; I fliall, tho' it has been done fully in my Peply^ and elfe-
where, yet condefcend once more to, anfwer both the Queftions.
Firji, the Churches fenfe in our cafe is that which (he delivers
QsaDoilrinofFaith, or anecejfary Pra^lice.: I fay, asaDoftrin
of Faith, that is, a Doftrin deliver d down by an uninterrupted
Tradition from authoris'd Paltors to authoris'd Paftors-, which
whofoever renounces, isjpflly cutofffrom being a Member of
her.'
/i
'
'11
r ^
/•
1! .
= 1! .
hi
■'A
/]
4
1
Irer CommuDion. I fay alfo, ^ceffary TruBices^ that is, fuch as
flic obliges all her Children to <io, and condemns thofethatre-
fufe, as Schifmatics.
Ucondiy^ to know how you may come to the k^owkdg of thit
fence: I anfwer, by the voice of the Church, in her General and
approved Councils j and by her univerfally pradifing fuch things
as neceflary.
Till therefore you can prove by the exprefs words of a General
approved Council, or by the Univerfal Praftice of the Church,
that what you term Old Popery^ was deliver'd as a Doftrinof
Faith, or a Pradice neceflary to Salvation •, all you fay will avail
you nothing-, for you bring only the private feniiments of men,
which other Members of the fame Church condemn and foiong
as tliere is fnch a Difpute betwixt them whom ftie acknowledges
to be her Children, and (he does not determin it, anyone may
hold which iidethey pleafe, as an Opinion; orfufpend their
... Judgment: but neither fide is truly what you ought to mean
PagCXiU. Jjy
Thus, Sir, unlefs you prove diredly from our General and
received Councils, that we require other aid and affijiance from
the Saints than their Prayers, or that which God Ihall permit or
command them to give, as Miniflring Spirits, you fay nothing
againfllis, or the lawfulnefsof what We pradife. Thusalfo,
unlefs you can ftiew that a General Council pofitively declares
that it is lawful to implore the aid of Momtmcnts, or Sacred ReliciHCS',
if you affirm that we believe it, you are a Mift-eprefemer. But,
Sir, all the little tricks you have will never prove tliis, nor will
youjwhil'fl: you continue to juftifie your Crime, ever pals amongft
men that examin things, for other than afalfe ffcantiato? of the
words of the Council of Trent upon this point. The art you
think to elude it by, becaufe people go to thefe Sacred Monu-
ments and Reliques, to receive Benefit, (and the Reprefemr as
you fay acknowledges it) will not juftifie your Tranflation, un-
lefs you prove that wlien they come there they pray to them,
(thofe Monuments or Reliques) inftead of defiring the Saints,
whofe they are, to pray for them.
Moreover, if you accule us of paying to S/oc^i
Pagcxir. Stones, to Images and Crucifixes ; unlefs you can fhew us that
feme of our General approved Councils have pofitively defined
this,
I
this, orourllni'VerfaiPi'z^ce necelTatrify cflrabiilh yooare
ftiUaAfo^epreycwreranid Caiummtor too. But, tho'the
Council of Trent afeaathat dix' Honor and Vtmratton is to begivm
rhem^ yet it does not follow tliat k is the Honor due to God
whidLisdreire meant, tho' 1 amicertainly infbrm'd this has been
deliver'd in fome Pulpits CI do not fpeak o^yonrs^ Sir, j to the
fcandal of thofe who examin'd" the following words in that
Councih And tho' Cardinal' Capifncchi and others think that the
Crofsof Chrift, as inks reprefeitative Nature, one with Him
whom it reprefcnts, is to be worftiiped with the fame Worlhip
asChrift himfelf *, as the Garments of a King with the King,
without any refle(!ili.ve diftindion: yet feeing others of theiaras
Communion rejed this, and are not cenfur'd by the Churchy
k plainly follows that this is no neceilary Dodrin of our Church.
And therefore whoever caifs this OW Popery, is it Afifreprefenfer^
a Faiyifier^snd a CdHmniator.
What I have faid in this cafe, is applicable to all others. And pj.g£
tho'^you may think you have fufficiently prov'd your AfIcrtion»by
affirming that as we ought not tojudgof the Pagan Religion from the
hnpertinency of their Poers^ or the fpeciotts Dijcourfes of the Thilofo-
fhers^ but from theWorjlnp that was praBiJid by public Authority'^
fb ought we not to judg of the Doekrins of the Church of Rome by
the ftJgular Notions of fome private mon^ (thd" pretending to deliver
nothing hut the Churchesfinfe) butby herVniverfai Prablice. Yet,
tho' radmit the Parallel, lam certain it will never make any
thing for you, till you can Ihew that the Church does or did
make ufe of Racks and Gibbets, and all forts of Tortures, to
oblige people to believe and pradife thofe things which you call
Oldfopery^ asthe Heathens did to make them worfhip Idols, &c.
Orthat Ihe does allow fiich wicked Pradices as correfpond to your
Author's Example of Killing and Robbing, and are as dangerous Pag. xx.
to the Cliureh, as thofeare to a State. Bu t you know, Sir, it is
irapolfibie to prov-e either of thefe ; and every thing, I hope,,
that any one fancies to be ill, is not therefore to be reproved.
Thus much, Sir, to your Preface; now to your
BOOK.
In It, after fome few pages as an Introduction, you fend an
Addrefs to the Bifliop.-of Meaux : but feeing in the beginning of it
you queftion. either my abilines or my. fncerity in delivering a
right
.XVUfc
■; ,s
' V ■ ■
mm
■■g-J.
..
' r-.. •
f? <4,
I
I
^ 'I f!
csr
right interpretation of it j 1 (hall refer that part to yourfeif,
andifyou defireanyAnfwerfromhitn, be you your own Inter-
preter, and then I hope there will be no miftakes.
Faffing over therefore all the Letter, which concerns not wc,
nor the Do£lrm of the Catholic Church which I am to vindicate, I
come to your
Second SeBion.
Pag. 4S- which I perceive nothing but Pajfion^ and that to fuch a de-
grec,that it has very much perverted yoxxx Judgment \ for whim
you pretend to vindicate your felf from what you czW falfe Imfu-
tmions^ you confefs the Fad; and whiril you accufe me of her-
rid Crimes, you with the fame breath pronounce pwry^//guilty
of them.
In theTable Firfl^ you affirm, that the Principles of many of the Cafuifisof
the Roman C hurch do allow the defaming of an Adverfary by fuch jic
cufations as they kitow to be falfe. But this. Sir, as you here word
it, is a falfe imputation.
Faljiy I fay; for yon have not brought one that allows it. You
tell us indeed that fome have maintained it in their public Ads to
Pag- n- be hutzvenial fin in fome cafes: But if you underftood our Mar-
ira, no evil is to be done that good may come of it ^ and that if a
Venial Sin would fave a Nation, nay the World it felf, from be-
ing dcftroyed, it is fo far from being lawful to commit it, that
we ought to perifh rather than to do it; you would not have
concluded from thence that fuch Cafnifts allow the defaming of an
^dverfary.
iDeEp-yi ^ positively denyed your Afiettion,and you now prove it.
' In general, I grant, and that may be 1 hope without being
obliged to deny every part of it, it was fufficient that thefitft
part was abfolutely falfe, viz.. that fome men do think^that any
thing may be done againjl an Heretic. This is indeed a Dodrin I
have heard fome Roman Catholics accufed of ^ but, as I then faid,
I have always found the Calumny Hand at the Accufers door. If
other perfbns have held Lying and Calumny only a Venial Sin,
their Pofition did not affed the Church, and it has been juftly
condemn'd (as you acknowledg) by the Supreme Pallor of it.
Pag."r4. Secondly^ your next progrcfs is to fhew that you have juil caufe
to believe that I have proceeded according to thefe Principles,
from four Heads: Of every one of which you are far more
guilty
(9)
guilty your felf than I i and therefore you give me juftreafon
to retort the Argument.
' Thtfirfi Head is, From the Accufatiom themfelves^ of which r4-
you givefeverallnftances by way of Specimen, that is of Obliging
Titles which you fay I beftow upon you. But in this I alTure you.
Sir, you exceed me far and, would I take the pains to famup
what you have induftrioufly expreffed in this kind only, in the
three foregoing leaves of this your fecond Defence, the World Frompag.
would fee that you are more delighted with thofe ftrains ofRhe. 4P.
toric than my felf.
Secondly, From laying hold on the lightefl and molt pitiful oc- Pagcy^-
cajions to run out into the raoft^wz/o^^ Accitfations againft you.
But, Sir, will you call thofe pitiful light things, which you made
fomuchufeof, as to draw an Argument from them. I alfure
you. Sir, if you had not vary'd your Charader in your fFe fup.
pofe, and formed an Argument from it of our want of proof, [
ihould not have call'd it what you fee you cannot now deny it
was, a Falfification. And as for the otlier, if you know not how
anythingcanbe o/^ecifina true and proper Sacrifice, without
being offered up to death, you Ihould have argued fo, and not
have told us that the Bilhop of Meaux obferved that St. Paul con-
eluded that Chrift himfelf ought not to be any more offered, without
putting in the following words, up to death for us.
Thefe are the only two you could pitch upon as light and triflings
and you conclude from thence that I have a Calumniating Spirit.
But let anyoncbe Judgbetixtrowand A/e.Youaccufetherr^«»y: pjgg j,;
latorof theBp'sLetter (for this indeed was not my own) of above
a dozen miftakes in thatTranflation, and have taken care to
mark them in the Bifhop's Letter •, but any one will fee that the
fenfehasnot at all been perverted in thofe places, nor anyAr-
gument fo much as pretended to be drawn from them ; nay, the
very firft you have challenged me with, is your own miflake\ for
the words, Mais quand f aurois adjoufie des Cartons a une Jmpref-
jfion deja faite, are not literally as your nor my Tranflation, but
this; IVhat if J had added fame leaves to an Impreffion already fini-
■fljed? And therefore, ifyour confequence againft: me be good,
your Accufations were guided by fuch a Spirit as that which
you fo freely accufe me of.
Thirdly, you fay I bring liich Allegations as I could never be fure Page sy.
were true •, and thisbecaufe I could not dive into your thoughts. I
lhall fay nothing to this, but that if you would not give others
B leave
(l6)
lem to jiidgof yoar intentioo by your outward A(2iQa;,
fliould 1,01 take the liberty your felf, nor ai yowr
Page 6u Fourth Reafon tell fliethat I accufe you of fucii things as / ccr-
tainlyk^.evpwerefa fe. Itf^tnsyou have iooae Esthufiufiic Syirit^
or ilomefJyfochondriacLady^ (a M«. perhaps; to deliver
Oracles of this nature to you, tbo' we have none.
For OS y own part, I declare in the prefence of Alnugbty Ooe^
the fearcberof hearts, afidaY«^erof all wilful crimes, that}
never acQsfed you of any thing, hut what I thought (nay hawg
&£e the Let- prov'd) you evidently guilty ol"\ and 1 think I have now fatisfi^
world, that In the very inftance you now bring you are wjiat
the Dij- I alErni'd you to be, a Faljifer. And, were it iKH; that I fearr©
"™ex- increafe your guilt, I would challenge you (if youdarefpeai
tretne Un- truth) to deny pofitively that you were not fatisfied tothe con-
dion., tj-aj-y in thofe very things upon which 1 had occafion to appeal to
your Knowledgor your Coofcience.
Pag. 6s. Your fecoud parcofthis Se<ftk>n istaken up with aRefutati-
on, as you call it, of two points.
1. Of thofe frattdaiofti RefkUms, which you fay I havecaS:
upon the generality of tiie Churdiof England.
2. Of thofeI have laidupon your felf in particular.
i. As to the firfl I refer you for the proof of whatever I
have faid, tea late Book called Good .^dvicsio the Pulpits,vihkh
is alone enough to make your Party afliam'd, if they have any
fcnfe of HonortMrGonfcicnceinthera. And yet I might wilh you
to remember the Mifreprefentations of our Dodrin,which have
haen thunder'd from the Pulpits into the Peoples ears, and iu-
fcrtcdinto your Writings, ever fince your pretended
tion •, fbine of which (for it is impoffible to give them all) have
been noted by the Pafjfi Mifrfpre/emed and Reprefented^ the ^tbt-
ff the General j^jfemhly of the French Clergy^ and others. And till
we fee your Party repent, and make fome fatisfadion, welhall
havereafontoacculethemofperlillingin Calumtdes, Mifrefrt<-
fetttatisnSf Fai/^catious^&c. to ferve aturn.
I might pafsto the next, but that I find you call Dr.Heylins
^^^■7^>77> 2a:onnzofti\ei>itterR£vilings inQu. time tofecure herTi--
'' ' tie, and Archhifhop LauePsModerationin hindring fuch things from
being Re-printed, a very dangerousftory \ and my charitable Ad-
monitions riiat^'o« tssuldnot upon any politic dejignk^epour bleeding
Divifions open.^ to the ruinboth of Church and State., as dangerous infi-
nuatious: whereas 1 fee no fudi danger in them, unlefs you efteem
<ll)
fhtw that your Party have cpon aH^
occaGon* dapt a ^eform'd Vizard upon us, whkh when oucc
dete(3;ed,«viHcejtMn]y redound to your ovm Confufion. Y-o'i
naay make them feem dangerous, by niirreprefeotmgthem, and
drawing ill confequences from your own Mifceprcfentations. I
■fiippofe no one w i ll deny, but that tbefe hrangles about Religion,'
many of which might be ended, if fbme hot-headed Spirits did
not augment them, are DO great benefit either to Churchor State;
and this was the plain Englifh of iwy .eKpreflioas, and all that can
be rationally deduced from my words. E.ut a Cavilling and Ca •
kimuiating Spirit tan draw i ll tonfeqiuencesoutofaoy riaing.
II. And now, 5ir, I come tothofe Jf/fjetatiofti which you fay I
bare unjuftly laid upon you. But how has'e you clear'd your fdf ^
As tOjj^y?, the hard nams 1 gaveyou, and ficoadiyy tl>e mffil page 78.
fatdts I laid to your charge, I h ave nl read y a^tlVrer'cI you.
3. if 1 refleded upon your it was from meerreporti
for I aflure you, 5?>, what you were told of my being fometimes
a partof jyour is like many otlier ftorics Whidh you a-
hound wuhJn all your Writbgs 1 fuppofe too from heir-fay :
Of this nature is your other allb of ray critical Smtdaj/iugbt-Cm-
fertnces^ tehere yoitr Sermns h/tvebee/i fometmes (if yaube rtgMyiK-
formd) fitt upon the Rackjfy me. But, Sir, if you had never told
your Auditors from the Pulpit, that we gviz Divine Worp^ipto
Saints^ I fuppofe you would have denied the Cliarge. And il'your
Confcience tell you that you did, ask that Gonfcience, Wl^ether
We^ who acknowledg only OweCfx/whom we muft adore, can
he guilty of fuch a horrid Crime?
As for calUgg your Auditory Learned^ I fuppofe, tho' forac of
tlicm might truly deferve that Character, yet they didnotaJJ ;
And we know that it is thefe later fort that take all things as -
Truths whichflowfrom an Eloquent Preacher's mouth.
4. You promife great mattei"s inanfwer to thofe
Fal/ificaiionsj &c. which I have jufely charg'd yew with; but if ^
you have no better fuccefs in the following part of this Defence^
than you have had in this firft, you had better give the Caufe up,,
whicii you (hew cannot be juftly managed.
5. Thcilllangmge I charged you with, you cannot deny; nay, .
which is worfe, you juilifie it, and that in the worll fenfetoo.
How you have treated the B- of Meaax., appears plain enough
by your believing every idle Revort rather than his Vindication;
andifthc term which I made ufeof, was too foftfor
your
()
your expreflioris, call them Railings if you pleafe*, your calling
rag-51. St. 77>o»7<«j of Opinions, or his proofs of them, JJehtrtM,
in the worft fenfe, that is, downright Ravings •, St. Ccrmain\^ St.
jlnfdms^ the Abbot of CeUes^ St. Antonine., St. Bernardine^ nay
even the devout St. Bernards Exprefiions, hojttOlBlaCphtniics ;
and your vindicating the Charge when you have done, and yet
pretending that no one is Jo fcrupnloHjly careful to avoid ill language
asyturjelj Ihews indeed l^h a new kind offcrupulous Confci-
ence, as I have feldom met with.
Had you only faid that Fa. Crajfet had colledled fuch paflages
from thofe great Saints, as, if taken in that ftridl and dogmatical
fenfe he brought them for, might be czW&dBlaffhemies j that Fa-
ther muft only have anfwered for them: but to lay them to theft
Page 85. holy Saints charges, to call them Suferfiitious snen, their Expref-
fions vain and extravagant, nay horrid Blafphemies, and fuch as
proceeded from an indifcreet Zeal, &c. is what truly-pious cars
cannot hear without indignation.
Laftly, as to year calling the pious and fignificant Ceremonies of the
Page I5. Church 3Incantatton»; had I not intimated to you that you your
felves ufe fuch-like Prayers and Ceremonies in the Confecration ofstod^ and
SeetheForm Stones too, in the Ntmeofihe Father ^on,and Holy Gh$\Churches I mean, and
efconfecrn- Chappels: you had been more excufable, and your refleflion that you did not
ting a Ch. fpeak againft the Catholic Charch would have had more force. But feeing
or Chapjiely you your fclves areaccus'd for fettingPerlbnsandPlacesapartforthe Ser-
f y hy Prayer and Ceremony, and that you think the charge
unjuit; -why is it notalfo an unjuil charge againft us, to call our Jetting
things apart by the like Ceremonies, a Magical Incantation ?
Your third Seftion is taken up in giving us a Catalogue of Books iminfrtc-
red: but you fhouldfirfthave told us whether they were worth anfwering in
particular or no, when all that is faid in them is obviated in many Treatife^
There are feveral likewife of Omw which remain unanfwered ■, the Guide in
Controverje efpecially, which for any thing I fee muli remain fo, unlefsfome
fuch bold attempter a ttack them as has attack'd the cthtr Difcourjes of the fame
Author lately publilbed at Oxford, with the like misfortune.
And now, Sir, having pafled thro'this your pretended Defence, I think I
have great rcafon to give you thanks for it, feeing you have been fo far from
invalidating anj thing, I have faid, that you have \ujiifiei my Aecufations. 1
fhould not have thought it convenient, much lefs neceffary, to make thefe Rene,
dlions, but that feeing you are pleafed to proipife an/Inftver tothe arguit^
part of my l^ply, I would willingly have it done in fu hamanner, that if you
have any Rcaj on for your Separation,v/e might not be put off with Trifles. Pray
therefore, good Sir, make not fo much haft in your next, but weigh your
Arguments well, if you have any; and let us not have Scolding inftead of^^
guing, nor Flourifhes and Wtiniieadof Hetdon. I am.
Dee. 6. 1687. Sir, tour humble Servant.
London; Printed fay Printer to the King's Molt Excellent Ma-
jeityforHisHoufholdandChappel; And are to be fold at Lis Printing-
houfe on the Ditch-fide in 1687.
Pulpit-Sayings.
^ ^HcevurfC ^
OR, THE .
CHARACTERS
OF THE
Pulpic-Papift
EXAMINED. •
A N S "w E R
T O T H E
apology fo;! tfte pipits.
A N D I N
Vindication of the Reprefenur againft
the Stater of the Controverfie..
OTitl) :aUoll)ance^
LONDON,
Printed by Henry Hills, Printer to the King's Moft Excellent Majefty,
for His Houfliold and Chappcl j And are fold at his Printing-
houfe on the Ditch-fide in BkckFryers. x688.
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TO THE
READER.
IF to be a is to be that which is defcrib'd ia
the following Chara£fers^ I do here declare, that
I am none: and that I am lb far from underta-
king Apologies for Men of ff*ch Pradices and Be-
tief^ that I here profefs a hearty deteftation of all
fuch Engagements. What kind of Religion is it then,
that is here let forth in thefe CharaSlers I call it
Pulpit-Popery^ and him that profelTes it, a Pulpit-
Papijl: that is^ fuch Poperjy and fuch a Papifi^ as is
defcrib^d by Minifiers in their Pulpits, and which the
People are taught to purliie with Hatred and Con-
tempt. Well, and am not I then fuch a. Pap^, and is
not my ReligionPopery ? No, I profefs, I re-
nounce fuch Popery : and if there be any Paptfis that
are taught fuch a Religion, I here Prf/^againft them.
And is it poffible then, that a Papift can renounce
Popery f Yes, any Papifl in Town may fafely re-
nounce this Pulpit-Popery, which is fb unlike the Do-
^rin and Faith we are ebli^d to learn in our Church,
that wholbever will be a good Papijl muft, infteadof
aflenting to, difclaira every Point thatis here let down
by the Pulpits, as Articles of his Religion.
But this is a foul Afperfion , fays fomebody, and a
moft fcandalous Refle£lion upon the Pulpits, to pre-
tend, that whilfl: they undertake to defcribe the Pa-
A 2 pip,
To the ^ader.
pijis, they affert fuch Principles {or Popery^ which the
PapiJPs detefl: as much as they. 'Tis true indeed, 1
confefs, 'tis a thing in which they are fomething con,
cern'd: But as long as thofe Chairs pretend to no
more than a Fallihility^ 'tis a thing they themfelves
own, that they way be mijlaken and I go but one Step
farthe^ and modeflly fay, that in'thefe Points relating
to the Papifts, They are miflaken. And pray now,
where is the Crime in this? I hope I may befuppos'd
to know-tvhat my Religion is^ as well as they, and if
they dedar^ro their Congregation, that our Religion
what 'i know it is hoty I am bound, in defence of
Truth," fo declare They are mijlaken. I'll tell you, as
long as the Pulpits employ themfelves in correfting
the Fices of their Congregation, in teaching them to
load good Lives, not to ufe Frauds, nor Cheat, nor Lye,
nor Swear], nor Blafpheme, to avoid all ExceJJes, &c.
T cbmmend, I applaud them, I fpeak all the good
thlrigs that poflibly I can of them. As long as they
difcourage thofe under their Charge, from Praying to
Images, from attributing Satisfaction and Expiation to
a Crucifx of Wood or Stone, from putting any truji in
it; from ejleemihg every thing good and merit or iom,
that makes for theit Caufe, or for their Church's Interejl;
from changing the Scripture into Legends ; from Preach-
ing Purgatory infead of Repentance, FaCion injlead of
Faith ; from the thought of Compounding with Heaven
for Vnforfaken Sins., of procuring Indulgences for
Deadly Sins for many Tears to come ; from Worjhipping
Bread and Wine as God himfelf; from appearing before
Cod Dumb and Sen fiefs, andfotying their Prayers without
Attention; from binding themfelves to Ignorance by
Vow, 8tc. As long, I fay, as they difcourage their
"Flock from thefe Follies and Abominations, they do
exceeding
To the '^adcr.
exceeding well, they do likeChriftians, I joyn with
them, and defire them to hold on thefe lb wholfbm
Leffbns. Again, as long as they declaim againft the
Ahufts of Relics, Pretended Msracles, o^Confeffion ;
againft the ill Example, fcunddom Lives, Pride and
Covetoufnefs of feme Church-men ; againft Tyranny,
Murder, Vfurpation, Cruelty, Oppreffion, Majjacres, Plots,
Treafons, Rebellion, This is ftill all very well;
'tis what Catholics do, and I would do it my felf, were
I to Preach ; I have nothing therefore to lay againft
the Pulpits, whilft they are engag'd in thefe Subjects,
but concur with them with all my heart. Blit when
they take a Step beyond this, and lay all this at the
Papijls doors, and deicribe all thele Abfurdities the
Religion of the Papifis ; and that to become a Papijl, is
to be inftrufled in, and oblig'd to the Profeftion of all
thefe Monfirom Abominations ; liere I think my Self my
Religion and Church concern'd ; and therefore I ftep in
with my Advice to the Pulpits: and tho', I confefs,
'twould be a daring Prefumption in me to pretend to
direft them,how they are to Guide andFeed their orvn
Flock; yet I take it for no fuch Crime to put them in
mind, that they be not Injurious to their Neighbor :
This is a Lecture all Chriftians have a Right to Preach;
and therefore with this Sermon of Advice I make up
to our Preachers, who are fb forward in making Cha-
raciers of the Papifis. I tell them, that tho' they may
have but little Affeflion for the Papifis, yet they
ought to be careful, not to be Vnjufi to them, not to
mong them in their Reputation, not to defame them up-
on the account of every Idle Story, not to promote
Calumnies, Preach out of Narratives, rior to let up
every Mifconfiruciion of their own Pliancy, every
Opinion of Authors, every Extravagancy of her Mem-
bers-j
To the ^ader. 1
bers, for the of the This,
-and much more of this kind, I put them in mind of; jire
and tho' it be fo truly Chrifiim Mvice, yet I find they jaft I
rake it unkindly ; they are not willing to bethought jnnii
Men offach Primiples, as to ftand in need of this Ad-
vice. Nov/, for my part, I never pretended that they tlli
were of fuch Pjrinciples^ as to proceed in this manner, aitlpa
and be fo unjuft to the Papifts defigntdly: But alafs 1 ik
there's a great deal of Milchief done in the World, a in
which is never done by Deftgn. There are fbme little ilaW
Accidents to which "trail Human NAture isveryfub- jrefoi
jedb, call'd Pafjton, Prejudice^ Prepoffefjion, Di[ajfe£}i. :tfe;
ci», kc. Theffe are very injinuating things, and of a rgei
treacherous mxme, which put Men upon the worftof
Engagements, and do the greateft Mifchiefs in the Relig
World, without any open Deftgn of doing any. And itfiod
therefore, fince the matter of to me is certain, iibfj
the Mifchief and Injujlice done, and we here fuppofe
without Defgn, I mull defire the Preachers to refledt,
whether none of thefe Mifchievom Occidents at leaft, afe
ever went up with them into the Pulpit) whether jyim
Paffion and Animofity never crept with them into thole i^l;
Chairs whether Prejudice never influenc'd their Pew
and Tongue; whether Prepolftffton never biafs'd their Carci
Reafon and Judgment; and like wile, whether they ne- \ij 4,
verracPd a, Text, in compliance with the Temper and
H'fmorof their flock. The People, we know, can-
not alwiays bear the Truth; they fbmetimes fay with ;j|],
the Jervs ( ifa. 50. 10. ) Prophefte not unto us right Qg
things ; fpeak unto us fmooth things, prophejis Deceits: ^ ^
Did the never follow this of the Peo-
pie ? Come, I wifh they would make a thorough Exa- ^
men'into them lelv.es. I fear they are Frail, are under
Temptations, and yield to them fbrnetimes like other w
Mortals.
Ji'
S
To the ^ader.
Mortals. Where there is fb much of Dhijiopt, and
different Imerejis, I fufpe£t all thefe Evil Qualities
muft have fbme accefs: 'twas ever fb from the be-
ginning ; and I apprehend 'tis from the ill Direftion
of thefe^ our Religion lias fuffer'd fb much. For my
part, I ieldom hear any fpeak of Popery now, but pre-
lently a Soursndi Peevijh Temper appears againftit,
Sober Reafon, which ought to guide every Chri-
ftian in the Concern of Religion, ieems to be quite
laid afide; and this is a fign, that the Contention is
more for a P^rfy, than a Zeal for Iruth^ which needs
not the afGftance of thefe 111 Qualities to defend or
enlarge its Poffeffions. But thefe are only the natural
Confequences of Divifion^ which under the Pretext
of Religion^ puts Men upon the moft unwarrantable
Methods both for fecuring themfelves and defeating
their Neighbors. And 'tis not we only that are fenfi-
ble of theft ill Effefts, but others too. And therefore
let me here take occafion more folemnly to complain,
that fince the Pretence to Religion has torn Chriftia-
nity into Parties, Animofities and Hatred have taken
the place of Love and Unity ; Fears and Jealou^es
have pafs'd for folid Reafbn and Judgment; and
fcarce any one Body of Ghriftians have been known
by another, but under falfe Colours-, and a hafe Dif-
guife. Hence it is, that whilft few diftover fcarce any
Reauty and Order in their own Communion ; and
in all ethers there appears fb much of the Monfier,,
Heats every where encreaft, and Men as fiercely en-
gage each other, as if their Oppofites were nothing
better than Turks or Infidels ; and the Truth of Chri-
ffianity which they fb earneftly contend for, is loft by
tlteir uncharitable Diflentions. The truth of this
let every one confider in their ftveral Divifions, and
whea
To the ^ader,
\^'hen they have been ierious a while in this fb lamenv
table a ProfpeCt, and view'd the diftraded State of
Chriftians, let them compare it with th& Command d
Chrift, of Love one another \ and Be ye one^ as land
my Father are one : and if the Sight do's not move to
Compaflion, and engage as many as behold it, to a
zealous removal of thefe Differences, 'tis becaufe
thtit Sohifms have deftroy'd all Charity^ and under a
falfe Glols of Godltnefs, have taught Men to forget
their Duty both to God and their Neighbor. For my
part, I have experlenc'd the truth of this in Men vf
all Ferfuaffons in regard to the Religion I profefs. I
have heard and feen it rail'd at, contemn'd, fetupon
the fame File with Turcifm and Infidelity^ abandon'd
even to the blackell Hell; and as many as profefs it,
reputed no better than Madmen or Fools; and not
made the Objects Ip much of Compaffion and Pityy as
of Hatred and Scorn. This, I fay, I have feen with a
confulion of Spirit, and deep refentment of Soul;
and wondred, how a Religion^ by which I had been
to Love God and my Neighbor., and to perform
all Chr'Jlian Duties, fliOLild by other Chriftians be
render'd fo black and odious ^ and her Doftrins lb
belltjh and damnable. But this was not long a Myfte-
ry J a little Confideration fbon difcover'd, that'twas
none of my Religion was thus hotly decry'd, but a
Aionjler of Iniquity fet up under hex Name. And, that
tho' her Members were RidicuPd , Perfecuted and
Defam'd, yet 'twas for Dokirins they were never
taught by her, and for Fa£ls they wereeithernot
concern'd in, or not approv'd. And fb it appear'd
that this great difturbance of Chriffiaility, this effa-
cing its Beauty, this fb wide a breach of Charity, this
propagating of Divifions, this inverting the Do£lnn
of
To the ^ader,
ofChrift, and teaching Men to hate, inftead of love,
one another, was chiefly occafioh'd by Mi fender ft and-
hy falfe Dreftes, counterfeit CoUmts, and imagirdd
Monfters more than real ones. And is not this a
fhame toCbriftendom, that it fhould be thus torn in
pieces for Dreams and Phancies, to have its Peace bro-
ken to fight with and that Reafoning Men
fhould, for Fears and Jealoujied, run down themofl:
Fundamental Do^rins and Commands of Chrifl: ? But
there's enough of this; and 'tis time, that as many as
pretend to be Followers of Chrifl:, fhould now fet
their Hand to the recovering his Clory, and the Cre-
ditof the Religion they profefs : that we, who own
our felves oblig'd, to be of one Mind, d.nd one Sprit, to
preferve a mutual Peace and Vnity, may be no longer
a Scandal to Atheifts, Jews, and Turks, and by our
Diviftons overthrow that Kingdom» which we all
zealoufly pretend to maintain. Since therefore the
great occafion of this Mifchief is , that Chriflians
know not one another; that hence they raife to them-
felves Adverfaries upon miftake, and as fiercely engage
them, as if they were real : nothing can poffibly
more contribute to the Common Peace and Unity of
Chriftendom, than that every Divifton of Pretenders
fhould fairly lay open the Particulars in which they
look upon themfelves abus'd, fhew wherein they are
wrong'd, fo to endeavor the remove of all Mifunder-
ftandings and Miftakes. ThiSj I don't queftion, would
be highly advantageous, for the recovering the Blefi
fingof the Primitive Believers. And becaufe amongfl:
all other Communions, that of Popery is become the
greateft Bugbear, frights People into all the Extrava-
gancies of the Heathens, in defence of the Gofpel,
makes them trample all the Commands of Chrift under
a foot,
i
To the ^ader:.
foot, for^the fupportof Chriftianity.; is ri^pu^^ the.
greateft Aggrievance, the common Seed of Divifions
and what chio%. feems to render all, amicable Com-
pofitions impomble ; I'll endeavor, in order to this
General Good, to let the World fee, 'tis only
or P^0o>t has made her fo deformed a Moafier; and
that tho' fhe be commonly pretended the Occafion of
many Pagm Proceedings amongft Chrljlians, 'tis not
for what '6he really is, but what ShPs made to le by fuch
unquiet Spirits, who cannot make good their Pofts
and vent their violent Paflions with Applaulb, unJe/s
fet forth under this Clpke of Religion: And confe-
quently, that were She known, astohergenuin
and Doctrine the greateft part of our Diftur-
bances would be certainly prevented, the Enemies of
the Common Peace would be quite difabled, as to
their chiefeft Engine, Charity and Love befo far
re-eftablifh'd amongft qs,; This every one vill con-,
elude to be true, wh0:has taken a Profped of HoUansl^
and thole Towns of Germany, in which Fapfts and
ProteJlantslivG together in one Corporation, under
the fame Lam, and making ufe in Ibme Places even of
tho fame Churches too ; and this wjth fuch Freedom,.
Amity and good, Correfpondeme , that their,
Communion, cannot be Cafily dilcoveE'dq and a, Man
that fliould come, out of Englarfd wjth his Head glow-
ing with our Pulpit-Popery, wpuld not be eafily con-
vinc'd of the being of any Papifts there,. Now 'tis
certain, the P.apifis here a.fld there, are of the.-lame
Church, Principles zn^idtky and.'tis noPjfference in
this kind, makes thenrthere lik-o opher Men, and here
lilte Monjlers ; but 'tis becaule there the Papifis are
what they are, and here they are made to be what
they are not^ but what their pleale toxen-.
■>
To the. ^ader,
der the'ra. And as long as they are only lookM bh
through this fdlfe G/afs, and Ihewn to the 'People un-
derthe Deformity of m any Heads zx\d with
the Beafi ail over, what hopes of their being receiv'd
into the Bond of Common Charity ? Or what greater
encouragement for Feuds and unchriftian 'Animoii-
ties, than that thefe fhould be lb markM out for Di-
Iciples of Antkhrifi, to be purfu'd with Contempt
and Hatred by their Neighbors, in the Service and
Fear of the Lord ? I muft needs confefs, that were
Popery lb foul, as 'tis in the opinion Vulvar,
were its Principles fo cruel and bloody.^ did it teach Men
Idolatry^ to rvorlhip any Creature for God, to neglect the
Commandments, &c. I would choofe rather to be Jerv^
•Turk, or Infidel, than a Papifi; I would willingly fub-
Icribe toall the Compa'rilbns betwixt Paganifm and
Popery - I would own, that a Man muft of neceflity
lay by both Senfe and Reafon, before he could take up
fuch a Religion 5 and that to Preach againft it, and
endeavor its ruin, would not be only laudable, but
even a necejfary Duty. But if this black Character
fhould no other wife agree to it, than by Mifiake ;
if the Papifls fhould not really teach nor believe thole
Fopperies and abfurd DoPtrins, which are laid to them,
but utterly abhor and difclaim them ; then 'tis cer-
tain our little World has been fill'd with Confufions
upon Imagination ; it has been frighted into moft un-
accountable'Praftices, by idle Jealoufies ; and there
can be no furer way for retrieving the paft, and pre-
venting all fuch like Mifchiefs, than by more clofely
examining the thing we fear, and feeing whether it
be a real Monfter we dread, or elfe fbmething artifici-
ally drefs'*d up for to fright the unwary.
For my part, I am not alham'd here to own, that
a 2 my
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I
To ■the.^ader.
my Religion ,i;S finery^ as taught and deliver'd by the
Church of Rome; 1 embracM it without the influence
of any Temporal Motive^ and I continue in it, upon the
hopes of obtaining Salvation, in the Profefiion of her
Faith, and obfervance of her Do^rim, through the
Merits and Paffion of my ever Blefled Redeemer. And
'twas no fmall furprile to me, to hear thu very Church
(the Purity of whole Belief and Do£lrin I admir'd)
fb pofitively decry'd for the Whore oi Babylon, for the
Promoter of all Inhuman Barbarities, ranh'd with
Paganifm and lurcifm, the Prophaner of God's Holy
Word, and Propagator of the DoQrin of Devils, &c.
I was alarm'dat this Character,and immediately con-
eluded, that if this was fo, I had been greatly miftaken,
and infteadof putting my felf into the way of Hea-
certainly fall'n into the very Mouth of Hell.
This put me upon fome Reflexions, and oblig'd me
to enter into a more ftriX Scrutiny of my Religion,
and my lelf: I did both with lerioufnefs, knowing
that the Concern was of Eternity, and whereon de-
pended my Soul's Salvation or Damnation. Upon
examination of my felf, I could not find that, 1 had
been taught any of thole Hellilh DoXrins charg'd
againft my Churchor that She any where deliver'd
them : but on the contrary, that I had been direXed
by Her, To worfhip and adore one only Living God', To
Jerve him with fear and trembling ; To love him above
all things y To keep his Commandments ; To love my
ILeighbor as my felf and in all things to fulfil the Lave
of ClrriJl'fThat nothing was fo contradiHory to this Law,as
to commit Idolatry, to prophane the Word of Cod, or any
ways to propagate Superjlition') or the ToBrin of Devils
And that I ought rather to fujfer Death a thoufand
times^ than once incur the Guilt of any of thefe Crimes.
Now
To the ^ader.
Now here, what could I think, finding my Church
wholly oppoJ$t to the Chara^er given of it; and my felf
lying under the Scandal of fuch Do£lrins, which I
did as much abhor, as Hell and Damnation it felf?
1 was convinc'd of the falfnefs of the Charge,and that
the Accufation was a Calumny ; but whether proceed-
ing from Miftake, Mifundtrfianding^ Ignorance^ I<a~
Bion^ Interejl^ Pajjion^ or Malice^ 1 was not able to
determine. But a farther enquiry into the Proofs,
produced for the making good this Charge, gave me
Ibme fatisfaftion : For hereamongftthefe, 1 found a
great number of Matters of as MaJJdcreSj V-
furpationSy Murders of Princes^ Treafons, Plots, Con-
/piracies, Perfecutiom, and other fuch unwarrantable
Praffices, charg'd againft the Members of this
Church. I found again the vicious and fcandalous
Lives of fbme of her chief Prelates, their Pride, Co-
vetoufncfs, and Luxury, laid home; as likewife the
ill Examples of other Ecclefiaftical Dignitaries, as of
Cardinals, Bijhops, and Priejls ; their Ignorance, Simo-
ny, Oppreffion, Cruelties, Excejfes, Sec. Then the loofe
and extravagant Opinions of many of her DoBors.
Laftly, many Superftitions and Abules found amongft
the People, their being impos'd on by fbme with idle
Inventions, the noile of Relics and Miracles, and be-
ing Prieft-ridden a thouland other ways. Thefe I fay,
I found, with others of the fame blacknefs urg'd a-
gainft Men in Communion with my Church. And
hence a Conclufion drawn upon the whole Church, up-
on her DoBrin, and all in her Communion, of their
being as foul as Hell, of the fame TinBure with thefe
Villanies and Crimes. And here it was I began to lay
afide all Troubles and Scruples concerning my Reli-
gion, being now well fatisfi'd, that the frightful Cha-
raBer
z
' ^
■^0 the ^ader.
my Churchy which furpris'd me before,, was
not taken from her Faith znd Do^rin, but only from
the Vice and Wickedneis offiich, whotho' perchance
in her Communion, yet foliow'd not her Diredlion ;
and that 'twas rather a black Record of as many vil-
lanous PraQiices, as had ever been committed by any
of her Members, Shamm'd upon the People for a
Draught of fuch things the Church taughty encoura^d,
and approved. And hei e upon the whole,! could not but
lament thele uncharitable Proceedings, to fee lb great
a Body of Believers, fuchaninfinit number of Chri-
flians, of which I was one, lie under fo bafe, fo fcan-
dalous a Reproach, to fee them condemn'd for the A-
bettors of fuch Principles which they detefted andab-
horr'd ; and the Crimes of their Anceftors made to be
their Religion. For my part, this Method appear'd to
me much beneath all Reaibn and Religion. I thought,
if this were once allowable and juft, we might all be
Indidled for Felons and Horfe-flealers, becaufe many
of our Church had been convicted of thole Crimes;
that the Debaucheries of the Sttwsy Whitefriers and
the Minty might be prov'd to be according to Precept \
and the Rules of Chriftianity be exaftly drawn, by
the Offences of thole that tranfgrefs them. 1 mull con-
fefs, had I > upon* examination, found, I had been
taught by my Religiony or of my felf approv'd thofe
VillanieSy for which, under the name o^PapiJiy I, with
.all of my Communion have fuffered in our Reputa-
-tioni I fhould own all as JuJl and Deferv'd: but fincc
we, as Papijlsy have always before God, and are ready
before Men, to difclaim and utterly renounce all iiich
Fa£ts and Principles^ without the lead: Injury to our
• Religion^ whatfoever we fuffer on this Icore, cannot
be, but as much againft J^ftice, againll Charityy and
againft
To the ^ader^
^cgain&ChrifiUmtyy as again ft i;/;: anithevery Af>a^
fUes themfelves might upon as good reafon be con-.
demnM of all theand Errors of their Rtprohatc
Brethren,, as we of all the Crimes a.nd Fopperies pra*^
ftis'd by Extravagant Men of our Church. I cannor
therefore, confidering how damnable 3. Sin Calumny
is, and the defaming a vaft Society of Chriftians with
the moft infamous of Crimes, I cannot, I lay,hut havo:
lb much Charity for the moft violent of our Oppolers,
as to think,thatdid they but believe us Innocent in thefe
Refpefts, they would no longer purfue us with fuch
Infamy and Reproach : andconfequently that a great
reafon why we are thrown out by fb many, from the
number of Chriftians,and degraded by others amongft
Turks and Infidels, by others condemn'd for Idola-
ters, by others reputed as Bloody and Barbarous, by
others as Ideots and Mad, by others as Blind and Su-
perftitious, by others as Ignorant as AlTes, Horfes,
and Mules, &c. is becaufe, they know not what we are^
what we Teach^ nor what we Believe; becaufe they take
the offences of feme of our Members, for the Religion
of all; the Opinions offome Cafuifis.^ for the DoHrin
of x.h& Church; the Vices of Me», for the Rules of the
Society ; Abufes for D,ire£iions, and Super flit ions for
Duties. What therefore can we more commendably
do, for the Good of Chriftianity, than to difabufeour
Brethren, remove the occafion of our fb many years
Difturbances , and fettle a right Underftanding be-
tween all thofe who believe, there's no Salvation^
where there's no Charity. This I have already endea-
vor'd in fbme plain and fhort Tra£bs, not long fince
Publifh'd ; I'll here go on to wipe off fuch Scandals
as have been urg'd againft us from the Pulpit., which
if done ferioufly, may ftill contribute to the fame
end,
To the f^eader,
end, and make it appear, the Papii/s are none of the
Monfiers they are imagin'd. This I'll do, by Exami-
ningfuchC^^M^er-J, as have been of late Years given
of the Paptjls from the Pulpits. In which I lhall ftiew,
that there are many things charg'd upon them, with-
out either Truth or Sincerity •, and confequently,
that 'tis not without good Grounds they complain of
being Mijreprefenttd. But firft I muft have a word
or two with a late Adverfary, and then to theC/^^M.
£fers of the Pulpit-Papi/l,
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Pulpit-Sayings,
O R, T H E
CHARACTERS
OF A
Pulpit-Papift
EXAMINED.
For the bringing the'long Debate of p^e
to an iflue, I lately made a Challenge to the Pulpits part of Pap.
of the Church ofEngland, to fhew us the Papifis to Mifrtp.
be like thofe Foul CharaUers^ that for fo many years
had been given of* them from thofe /Jigh Places.
And tho' the Preface, wherein that Challenge was publifli'd,
was pretended to be Anfwer'dby one, who, befides the Ta-
lent he has of Railing with a good Grace, has lifcewife fo
vain a Conceit ofhimfelf, as to think heAnfwers every Line An[w. topepr.
of his Adverfary yet when he comes to thif Challenge, tho' upom
fo Confiderable , and whereon depends the Proof of the
Pulpit-Credit, after having repeated it, and Blazon'd it in
Great Charaders, he gravely nick-names it with the Title of
a Shout znd an Exclamation, pag. 26. and then tamely lets it
1, flip betwixt his Fingers •, complaining in his next Page, He
I), can meet with nothing worth the Hnfwerwg.
B How
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How can a Man forbear Handing here a. little to admire , L
the Contrivance of fome Men, who, when they are prefs'd 'ij,
with the Difficulty, have not Humility enoflgh to own itbut ' j
like the Executioners of S. Stephen, ily to their laft Refuge,
taking up Stones to fling at their Adverftry, when they can- ^!
not come up to him with a juH R«ply ? 1 appeal here to the '\j
Unprcjudic'd and Thinking part of Mankind \ w hen the Con- f :.
trover fie of Mifreprefming was like to grow cndlefs, what
could be more fairly propos'd, than to require of the P«/-
pits^ to make it appear, That the Tapifls do m all things anfwer
the CharaSler they had given of them i The bringing this Pro-
pofal to an ilTuc, would certainly have concluded the Point.
If the Papifis had appear'd to have been really what they had 't
been rendred; the Pulpits had been acquitted of the Charge:
and if it had prov'd otherwife, they muft as certainly been
condemn'd as Guilty ^ and Mifreprefeming muft have laid at
their dccxrs. Ail the World knows, that the only Way to dif- n
cover whether thofe, who pfetend tolhew Sttawe and Won- ^..
derful Monfters to the World,are Honefi Mefl or ftnpofio'rs^xi to f
go into the Booth, and fee, whether what they have tolhew
there, agrees with their Defcriptions and Painted C/«hi,which ./I
are expos'd on the outfide. If it be every way alike, they ^
muft have the Repute ofFair'dealers; but, if upon the trial, ,
itanfwers not the expedation, and there's no more oiMotf '
fter to be found, befides in the outfide Painting and in Words
the Shelters muft certainly pafs for no better than Cheats ^
and that for want of an honefter Livelihood, they chofe ra-
ther to Impofe upon their Neighbor, than Starve, Such a
Trial as this, was the only Means left, after fo much Shiftwi
nndfTinding^tohnngourControverfictonnilTae. The
pit{ had been for many years making CharaSlers of the Paiiftst .
apd telling the World, how Strange and Deforrnd Monftrs.
they were. The Truth of their Characters was at length que^ . ,
llion'd, and the Papifts axe ^add^ not to agree with thofe de- ^
form'd Features J nor be the Monfters they had been pretended.
And here began the Difference : the one Side pofitiveiy deny-
ing^ the other as ftiffiy ajferting the Truth and £xaClnefs of the;
characters. What was to be done here, befide making the
Experiment? Come therefore, faid I to the Pulpits^ (and, ^
withal f
^ul^iuSay'mgSy &cc,
withal gave them the Challenge) Shew us the "Papjls to agree
with your Characters j let us fee them: and then without
any farther trouble we fhall know, whether the Vafifis are
really the Monfiers you decipher'd them ^ or You Jmpoflorsy
for expoiing them ctherwife than They were. This Cbal^
lenge I made ; and the' they^«yirmris fo throughly acquaint-
ed with Mofjfters, as to know them to be very Remarkable
things, and may bepewn with a Finger, ib.p.^6. yet he's fo far
from joyning iflue with me here, that the' the Decilion de-
pended upon fo inconfiderable a Matter, as the holding forth
a Finger and Pointtng, he'll not vouchfafe the trouble •, but
inftead of that, lifts up both his Hands againft me, and by
moft vile and bafe Innuendo s, p. 27. fhews how low he can
ftoop, only for the poor fatisfaCtion of taking up Dirt to
throw at his Adverfary. Certainly the Caufe muit be very
dcfperate, that is thus deferted, and left only with the fup-
port of Railery and Re'viling. But 'twas by the help of thefe
excellent Qiialities, Mifreprefenting at firft receiv'd a Being;
and upon thefe Legs it is like to ftand. Thus is it left by this
its Prefent Patron, who folemnly takes his leave, and bids the
Caufe farewel, as he fays. Two or Three had done before
him.
The Challenge therefore I made formerly, for the ending
this Controverfie, I here repeat again, not to him, but to all
the Minifters, nay to all the Protefiants of this Nation : Shew
us the Papifls to agree with thofe ChasraBers, that have been given
of them on* of the Pulpits, There are few Minifiers, but have
fome Papifts in their Parilh : and few Lay-men of any Buh-
nefs, but have fome Relations, Neighbors, Correfpondents, ^c-
^mintance, or Converfatten with fome Papifls, What I require
of them then is, to compare thefe Papifls they know, with
the Idea's, NotionszxACharallersof the Pulpit-Papifl, that is,
with the Notions of Popery that have been infus'd into them
from the Peilpit, Let 'em tell me, upon due Confideration,
whether the Papifls they know, are fo much worfe than all
the reft: of Mankind, as the Pulpits feem to render them. Let
them take a view, and fee, whether the Papifls of their Ac-
quaintance are /o profoundly Ignorant, fo Treacherous, fo Cruel
and Bloody, fo Falfe and Deceitful, fo ready to -tak^ Oaths and
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^nlpit-Sayin^s^ &C.
rajhlyto fo fenpfs at their DtvO'
tions^ of fnch frofiigate Lives^ fo fittpid m to Pray to Images or
Crucifixes^ fo much relying on a Death-bed Repentance. Let 'era
confider this, I fey j and if the Tapifts are generally found
to agree with thefe kind of Fulph-CharaElers, then the Pulpits
are in the right: but if it appear, that the Papifts are found
as free from thefe Imputations, as any other Divifion of
forni'd Chriftians j then the Pulpits are in the wrong, and
have fo much Satisfaftion to make, a§ there are Papifts fuf.
feringin their Reputation and Familyfor the undeferv'd Cha-
rafters that have been thus caft upon thera from the Pulpits,
This is the Challenge I make, and 1 beg of every Confcimiom
Proteftant to make the Refleftion. If the Papifts are in good
earneft more Wicked and Extravagant than their Neighbors
they Ihall not have me to Apologize for thera : but if they are
really as ConfcientiotUy as tender of their Duty both to ^od and
their Neighbor^ and as carefuloi their Salvation as other Men,
'tis but a Duty to fpeak in their behalf, an^ it lhall not be the
7{eproches of Tm or Three Abufive Writers, that lhall deter
me from fo Jufl an Enterprife.
I invite Proteftants to make thisRefleftion now,b€caufe the
Trial is not fo difficult at prefent, as it has been in times pall,
when the with all the bitternefs imaginable, werefet-
ting forth the Papifts., under all the difagreeing Colours oi
Monfter and "Deformity., and might reafonably then hope to
pafs for True Reprefenters, whilft the5r<Jteat the fame time
was fo fevere as to keep them under, and with efpecial Provi-
fo's took care, they ihould be polfefs'd of no Public Statim,
wherein to fhew themfelves to the World. At this time
'twas fafe for the Pulpits, to fey any thing of the Papifts-, they
might fet as many Heads and Horns on them as they pleas'd.
For whilft a Mankeepshis A/b»/rer from being fep, he may
let him out as incredibly Monftrous as he will, without dan-
ger of being difprov'd. But now, Blelfed be God, the Times
are more open ; there's a Liberty for all Honeft Men to Ihew
themfelves to the World ; and Papifts too, thro' the Favor
of their Prince, go Sharers with their Neighbors in every De-
gree •, they have their Public Pofts both in the Adrainiftration
of the Svpord, and the Scale and he that has a mind to know.
Pulpit. Sayings^ &c.
what the Tapipa are, has now, God be prais'd, better Oppor-
tunities of doing it, than by going to the Cluirch. At this
time then it is, 1 defireall forts ofTrotefiants^ whether Clergy
or Laity, to make the Trial, and Anfwer the Challenge. There
are none, but what upon a fbort Recollection, may remera^
ber, what kind of they are, they havefeen fo often
buffeted upon the how much worfe than all the reft
of the World; how filly, how RidiculoHs,how Faithlefs, how
much better ChrijHans are the Tark^ and the Jew than They.'
Let them take this Talpit. Draught along with them, and com-
pare it with all the Papifls they know, or can hear of: let
them fee, whether They anfwer the CharaUer. And if they
6nd them in all things like the reft of Mankind, witliout more
Horns or Heads, let them then tell me, who arc the tJdfifre-
pref enters.
For my own part, I have heretofore upon occadon made a
like Offer to fome Protefiant Acquaintance, when 1 have feen
them come from Church, with their Heads full of Pulpit-Popery,
and their Hearts embitter'd againft it. I have upon this took
the liberty of demanding of them. Whether fuch Neighbors
of theirs, whom they knew to be Papifts, and with whom they
were throughly acquainted, were in reality fuch Ill-men, a-
greeable to thofe Characters of Popery they had heard in their
Church-Lectures ? And they anfwer'd me. No : but that w
their Confiience, they judged them to be'very good Neighbors, and
good Chnfiians : and that, if all the reft mre lik$ them, there
would be no reafon to complain. This Anfwer I have heard at all
ends of the Town; fo that tho' the generality of Proteftants
are fo Biafs'd and Pulpit-ridden, that they have an Animofity
againft the Tapifts; yet I find, 'tis not founded upon any
knowledge o{ their own, but meerly taken > uponJrxyf; and
and like all other Paffions, is blindly hur.ied on againft fuch,
as they know nothing of. Such a Hood+wink'd Pafilon it
was of a Perfon in the Country not long fince, who loudly de-
claiming againft the for a Generation ofripers, and a
Profligate fort of Men, &c. after having pour'd forth his In-
veCtives in the bitrereft manner he could, wasask'd by one of
the Company, How many Papifts he i^ew ? He reply'd, He
knew but Two Families \ fuch a Gentleman in fuch a Place:,
and
fPulftt-Sayings^ &c.
aiKl fuch another. Anci it being demanded, What kind of Per-
font they were ? He faid, that Thofe indeed were very good Men^
Jn/t, Hone ft ^ and BxemfUr : but however, that he was fure
the PapiftSy at leaft all the relief them, were the worftof
Men. How 1 faysthe other. You that know but Two Fami-
lies in the World PapiftSy and thofe Gooisl beyond exception j and
^ct thusfeverely tolet fly at all the reft, of whom you know
nothing, Is an unpardonable Rafhnefs. But this is to the Pro,.
• teftant Tme: if a Man can't tell how to run down Poperyy tho'
he knows nothing of it, he's no True Son of the Church of
England. So that the' the Teachers of this Communion as
Eftablilh'd by Law, are very induilrious to difliiade their
Hearers from all Implicit Faithy in aflbnting to Divine Myfte-
ries deliver'd by the Church ■, but that they muft be fure, not
to move one Step beyond their own Senfe and Reafon, other-
wife they'll not believe like but pin their Faith on other
Mens Sleeves, and blindly be led by the Nofe; Yet when they
turn on the other Side, and are to hear what Popery and the
H'apifts are; here they may run on as blindly as they pleafe, an
Implicit Faith is now more to the purpofe: Upon this Implicit
Faith they may Hate them j on this they may %ail againft
them: 'Tis not now here. Search and E.xaminy and then Be-
lieve and Speak^as far as by your own knowledge you find to
be True : But a genuine Son of the Church of Snglmdy is to
have a good Stock of this Implicit Faith by him, and to Be-
lieve and Speak, tho' he knows nothing at all. And this itis I
have often obferv'd, that Thofe who are the greateft Bigots,
and rail moft bitterly againft the PapiftSy are They that know
the leaft ot them, not fo much as my Country.man ahovt, not
Two Families.
But why this Vneven kind of Dealing in Men that pretend
to fo much Confcience and Reafon! If a Member of the Church
of England muft not afleiit to any Aiyftery of Chriftianity upon
an Implicit Faithy for fear of Unmanning himfelf forfooth:
why fljould he fo unworthily betray his own Reafon, in taking
up Calumnies w^on Truft for the ruining his Neighbor? As if
the believing rafhiy of Ood or oionv Neighbor, were not both
deftrudtive, and to be avoided by every good Chriftian. Fof
my part, all that I pretend to here is, that all Good Proteftants
would
Tulpit-Sayings J Scc
would obferve the J^ule fo often prefcrib'd from the Pulpits,
of Search and Examn j That they would Jry and fee, what
the Papifts are, before they condemn them. But 'tis not in
the Pamphlets, Books and Sermons of Proteftants I would have
them feek for this Information ; for all thefc I look on only as
fo many Painted Cloths or l^opular Harangues, defign'd for tlie
making of Crowds, and encreafing the number of Admirers:
No; what need of taking it thus upon Truft, when, at this
time, there are none, but who have opportunity enough, of
feeing and kiwwing the Papifts thcmklVQS, and letting their own
Eyes, their own Ears tell them, what the Papifis are, inftead of
going to a Leisure, and receiving it upon Truft from thofe,
wlTo at the fame time they are telling, what the Papifts are, are
informing their Auditory, how filly and .unreafonaole a thing
it is, to take things w/ow Truft, and to be contented withgn
Implicit Faith, when they may with much more Security fol-
low their ovtwStnfe and Reafon, their own Eyes and their Ears p
'Tis thus then I ^Q^txcPapifts ftiould be try'd, after the Prote-
ftant Way; I would have every one examin and fee, what the
Papifts are, with whom they Converje, with whom they Trade
or have any Dealing; fuch as are of their Acquaintance or
Neighborhood', confider and refleft on thofe, who are in any
Public Poft, let them life all thek Senfes zad Reafon, and ftridly
look -into their Way of Living, and Dying, their Converfa-
tion, the Care and Pains they take in order to Salvation : and
then let them fpeak freely upon their own knowledge, whether
the Papifts are generally tire worfl of their Neighborhood,
whether they are lefs Confcientiosts, lefs Humble , lefs Chart-
table, &c. than others of any other Perfuafion. But efpe-
cially let them have a particular regard to fuch as are Con-
verts to the Catholic Communion, and obferve them with a
watchful Eye: 'tis certain, ifh^as Black, as 'tis Paint-
ed, and fo many Degrees worfb th^ Proteftantifn, 'twill be
impoflible for a Man, of Protcftant to become Papift, but
'twill foon be difcover'd in the Immorality of his Life and
Adions. Letthefe Cowt/fm therefore, be rigoroufl;y obferv'd,
to fee, whether with the change pf Religion, they chgfigc
their. Lives too for., the woril^. and,appear under all -thofe
Fml Colours, that arc pretcnd.ed ,tO ^png to Ppppy, l.et
^ttlpit-Say'm^s^ See.
them fee in particular, whether, upon being Tapifts^ and
going to Confejfion^ they are now lejs fcrufulom of offending
God, and more Debauch d than they were before ^ as 'tis faid
of the in'Pro^eyr^iwt Sermons, viz.. That Confejfton tends
to the Debauching both Laity and Clergyand that the Fafifts
make no other ufe of Confejfion^ than what profefs'd Drunkards do
of Vomiting. Let 'em fee whether they take lefs care of Re-
penting, than they did before, or Sin now moreconfidently^pre-
fuiningupon Popes Pardons^ and Compounding with Heaven for
Money: "Whether they are lefs aAttentive at their
'Dumb and Senflefs, like Idols their Devotions in the Church;
W hether they are fo ftupid, as to Pray to Images; To change
Scripture into Legends ; To negledt %epentance, becaufe of
Purgatory *, To efteem every thing Meritorious that is for the
Qhurch's Inter eft, &c. Let all Converts be ftridly obfcrv'd as
to thefe and fuch like Points, which arc the common Pulpit-
GharaSlersof Popery : If it be true, what is thus folemnlyaf-
ferted, with the Dible in Hand, theTrnthof it muft necelTariiy
appear ; for thefe are not meer Speculations, confin'd within
the Heart and Headbut they are fuch Principles as influence
the outward Man, and muft indifpenfably regulate the AWtons
of ones Life: fo that if this be the common Doftrine of Po-
pery, 'twill be impoffiblc for fomany Profejforsoi thatReli-
gion, every where to be found, and not todifcoverfuchan
abominable Belief of their Heart, in the common Praftice of
their Lives.
Since therefore we are come to things of PraEiice andF<!ft,
of which every Man's own Eyes and Ears may be judge; 1
challenge Froteftants in their own Way : I appeal from the
Tulpits to the Dews, and inftead of Implicit Faith pinn'd on the
Fulpits, require the People to make ufe of their own Senfes.
To thefe we are contented to ftand, and to their Arbitration
to refer all the Debate of Mifreprefenting. If our Lives and
uiciions,oviX Converfation,Living and Dytng, are fo much mrfe
than all the reft of our Neighbors, anfwerable to what we are
accus'd of from the Pulpits; We are defervedly evil fpoken of-,
and for my part, I (hall willingly receive the Sentence, of ha-
ving my Hands ty'd, from ever Penning anything for the fa-
ture, in favor of a People of fuch perniciofti Principles, and ds-
Pulpit-Sayings^ See.
■tefiable Praltices and the Church of England I'll own acquit-
ted from the Charge of Aiifrepreftnting.
Now in this Appeal, I cannot exped, that there fhall be
none Wicked or Scandalous found in our Communion ; 'tis
well known, that the Perfedelt of Creatures, the very Angels
in Heaven, could not pretend to this, while Pride and "Ejbel-
lion infeded fuch vafl numbers of thofe Celeftial Spirits; a
Traitor too, we know, was found in the very School of Cbrifi:
and as long as the Church Militant is made up of Men^ 'tis not
to be expeded, that a "Pjght Faith fhall fo privilege them, as
that none fhall be Tempted and Milled to Evil. All that I pre-
tend to is, that the Tapifts are not fo infamou(ly worfe than all
other Chriftians^ as the Pulpits feem generally to render them:
that they live as Confcientioujly, as Ferttmujly^ as fearful of
Offending^ as folicitotts of Repenting^ See. as any other Divifion^
who pretend to have Reforni'd them : and confequently, that
their SDoSlrins and Principles, by which they regulate their
Lives, are not fuch as they are Reprefented.
Neither do I exped, that amongft fuch an infinite number
of Writers, whofe Works are extant of that Communion,
there fhall be nothing found obnoxious to Exceptions of the
Reader, and which may not eafily, by the help of a wrefted
Interpretation, be made appear, in feeming/«/fre»cejplaufibly
drawn from it, as Unchriftian as the Text of the Alcoran.
All this, I am fenfible, may without difficulty be found. But
this do's not reach the Po'nt j fince, if this were a juft Method
of fetting forth any Body of Chriftians, 'tis certain, there
is not at prefent, nor ever was, any Society embodied under
that Name, whofe Writings are in every Particular fo ExaSt,
and cautioujly Penn'd, but that by the Artifice of Enviotts Cri-
tics, they might be eafily defam'd as Prophane, and Impious.
I don't queftion, but if thofe very Heads and Hands, that have
been fo induftrious, for thefe Hundred and fifty years, in lift-
ing and raking the Books of Catholics, had apply'd them-
felves, with the Encouragement of zWko Malice Intcreft^
to the Writings of the Holy Fathers, nay of the very Apoftles
themfelves, they had as certainly before this time have made
them as Blacky as the Papifts •, and convinc'd their Followers,
Men of an Implicit Faith,of the Chriftian Obligation they were
C under
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under, of hating all alike. When once Men come to T^ai/e up
themfelves, by Rmning downt\it\x Neighbor, and work their
Ends by FwditJg fault^Cenfitring^ Condemning^ Expo/ing^RidicH-
lingj'and Railingat Others, 'tiseafieto conceive, how Ingenious
C'orr«pf Nature will be in fuch an Undertaking, efpecially too,
when a pretended Duty ftrikes in with thisriicjo»« Inclination^
and fpurs it on in its own courfe, 'tis then Down-hili all the
way, and 'tis hurried along impetuoully, carrying all before
it. Now what will not Ten thoiifandPulpits^ open every Week,
do in this Cafe ? What Livesfo Hoiy^ what Dolhin fo Divine^
what Writings fo Orthodox^ as to ftand this Teft? When the
Bufinefsof fomany is chiefly to makg Exceptions^ pid^
Uoles^ Quarrely Ridicule: and the more excellent they are at
this Work, the more they gain upon their Auditory, the more
they fecure their own Intereft, and prepare themfelves for
Honors and Preferments. A little Stock of Confideration
will convince a Man, how much may be done by this kind of
Reprefenting: fince whofoever will but take the pains to view
the admirable EfFetls of it, may be fatisfi'd, that there has not
been any one thing fo Sacred^ no Duty fo Fundamental^ no Oh-
ligation fo Indifpenfabky but what has been vilely trampled on,
and expos'd under the blackeft Colours of Irifanry and Jrrcli-
gion. 'Tis well known, how even Innocence it felf heretofore
appear'd defPd in Sufanna^ by the wicked Contrivance of the
Two Elders: How the LambofGod our Blefied Redeemer ms ex-
pos'd under the Reproaches of a 'Deceiver zxA Seditioui: How
the udpoftles and Primitive Chriftians were made Odioui by the
malicious Policy of the Priefts of the fews and the Heathens:
From whence 'tis certain, there's no Chriftianity, no Piety, no
Perfection, whether in DoClrin orPraClice, but what may be
vilifi'd and made contemptible by this Art of Deceivers.
Since therefore, as 'tis evident, the bell: of things maybe
thus difguis'd by Adverfaries, and made appear quite different
from what they are in themfelves, which 1 call Mifreprefent-
ing \ and this,we fay, is the Cafe of Popery and the Papifrs; For
the clearing of this Point, I appeal from the Characters of
Proteftant Adverfaries, to the very Lives of Dapifts them-
felves. This will be the faireft Deciflon of the Controverfie,
and not fubjeCt to thofe many Frauds, which Jntereft^ Hl-mll
Tulpk^Sajm^Sj See.
and Ignorance are apt to make ule of in the other way:
Which too, belides other Inconveniences, is never like to
bring the Matter to an ilTue. For whiJft We, in our De-
fence, produce Infiances on the one Side, wherein we arc
Calumniated^ and Mifrefrefented: and our Adverfaries
on the other, are Expounding, 'Proving, and Shifting the
Charge ; what likelihood of an end ? Since he mull be tho-
roughly dull, even a feven'fold-skull'd Man, who when he is
accus'd of wronging his Neighbor in an Vnjufi Charge^ can't
find a plau/ible Pretence for what he has faid, and get off one
way or another ; efpecia*lly too, when he has fo many thou-
fand Volumes, and the Aftions of ten thoufand times more
Profelfors to fearch into, and make ufe of to his purpofe :
'tis hard, if amonglt fo many Writers and Livers there's no-
thing for his turn. In this Channel has this Controverfie run
hitherto, and fo it may to the Worlds end: For, if aU be
True Peprefentingy that may be brought off by fuch Shifts^ as
I have met with in the Courfe of this Debate, 'tis impolTible
there fhould have been any Mifreprefenters in the World ever
fince the Creation ; unlefs it be fuch who have only Mdice
enough to raife Calumnies^ but want Wit to Glofs upon the
Report, and Colour the Defign. Only fuch as thefe are Qua-
lifi'd for the Character of Mifreprefenting: for as for all o-
thers, who have but fo much of Eve in them, as to underlland
the Art of framing an Excufe, they may boldly alfert Falfities,
raife groundlefs Jealoufies, mifconftrue the Actions and Do-
ftrin of their Neighbors, extend Particulars to llniverfals,
make what wrefted Inferences they pleafe; yet 'tis True Re-
prefenting all the while, as long as the Managers have but any
thing to fay in their own behalf, tho' it be nothing but to Pal-
liate, and divert the Mind of the Reader: Such Returns as
thefe made to the moft Evident and Undeniable Charges of
Mifreprefenting^ with the Title of An <iAnfvoer in great Cha-
rafters, and an Imprimatur to fet it out, are Deraonftrations
enough to the Crowd, to pafs Sentence upon the poor Papifls
for the worfi: of Men, of whom they can hear or read nothing,
but they are prepar'd beforehand to believe all, and pronounce
them Guilty. And then let but a Man, who has a good con-
cdt of himfelf, come after all, andcalHtan Impudence in the
C 2
tl
11 Tulftt-Sdymgs^ See.
A/ro. toK^epr. Tapip^ not to make any Reply to fuch which are only
mea. upon Jf„^ertimnt to deferve any, and-then tell his Reader, that
ComroT.p <2. thisNoifecf Mifreprefeming, the Tapip have not
been able to produce any one clear Jnfiance to fupport the
Charge; the Point is clearly gain'd, and He that has but had
Face enough to dmy att^ to make a few poor Shifts^nd Exm^
fes, and call them E'indkatkns^ is brought off in Triumph, and
nothing can be faid bad enough of tlie Reprefenter^ who is now
fuppos'd to be left without a word to fay for himfelf.
For my part,1 was always unwilling to employ ray felf in ftir-
ring in tht Mm: 'twas enough once to point at it, Ithoughc,
without being oblig'd to rake in it as long as I iiv'd. But
it feeras, now my Hand is once in, 1 muft either choofe to dwell
there, orelfe be (hooted at for deferring the Pod. Much good
may it do thofe, who long for fo lading an Entertainment in
fuch kind of Matter. However the Boads of a Noifie Adver-
fary oblige me fomething to crofs my Inclination; his da-
mouring Triumphs of the Caufe being lod, and that we can-
not, produce One clear Inflance of our being Mifreprefented^
force me, upon the Public Score, to return to the making good
the Charge. Having therefore here again recommended the
Decifion of this prefent Controverlie to the Obfervation of
every fincere and unbiafs'd Proteftant^ defining them to com-
pare fuch Papifis^ as are of their Acquaintance., with the Chara-
Cier of Papifi^they have heard from the Pulpit^ thereby to judge,
whether we without reafon complain ; whether we are in
reality oJ^ifreprefented or no. 1*11 once more enter upon that
ungrateful Employment, of Examining {ome Protefiant-Trns-
Reprefenting Charakers of Topery, to fee how near they come
to Truth j and whether it be poffible to find One clear Infime
to fupport the Charge of our being oJ^Iifreprefented.
bcc^ufe there have been fome Freiher and more Authentic
Inftances publilh'd in a late Book Entitl'dCoo^i Advice to the
PulpitSy than thofe I mention'd in my Lhfi Reply^ I'll rather
choofe to Examinfome of Thefe, andconfider the Vindication
that has been m^e of them, that fo we may difcover, whe-
ther not only tfie Vulgar among Proteflants are deceiv'd in
their Notions of Popery; but likewife, what is of more im-
portance, whether thofe, who are oblig'd by their Station
Pulpit.Sayings^ &c. 15
zn^CharaEler to be more Sincere, I mean their Gmdes^ do not
moft evidently contribute to the imprinting thefe wrong No-
tions in the People, and upon fuch falfe Grounds lay the
Foundation of a great part of that Vncharitablenefs, Ammo-
fty and Hatred, which too often they expfefs to Fellow-
Chriftians, more than becomes the True Profejfors of the Go-
ffel of Teace. I proceed therefore to this Examen in the
Method of the Book now raeution'd; and firft as to fome Mat-
ters of Fadt.
Firft Chara^er of a ^Pulpit-Fapift,
VzTpiRs in the Tears 1579,80,81, noodAivict
JL a Horrid^ Execrable and Hellifh Flat ; they furfud it
on with Infolence, Implacable F'igor and ^laliee. 2. The
Priefts abroad in Eorreign Nations procurd Money to carry on
that Devilijh Work} 3. Teing Elood-thirfiing Men^ they then
defign^d to tak^ away the Life of our late Sacred ^Jilajefiy.
4. They treacheroufly murder'd one of his Majejly's Juftices of
the Peace, in cold Elood, with great Contrivance and Delibera-
tion : hoping by his Death to ftifle the Evidence that was brought
againfi them, and prevent a farther Difcovery. And they whom
his Death doth not convince^ neither will they be convincd^ tho" he
fhould rife again from the Dead,-
In thefe Colours were the Papijbs fet out by the Pulpits^ in
the Years above mentioned throughout the Nation, as Guilty
of a moft Hellifit and Execrable Defign^ as Thirfting the Blood
of their Sovereign ; As Barbarous Murderers \ Engagd in a De-
vilifh Work^ \ Men of Jnfolence^ Implacable Alalice 3 A genera-
tion of P'iperSy Devils of Sedition and FaSlion^ of Treafon and
Rebellion^ Blood-thirfty and Deceitful Men, &c. Now all this
having been fince proved Falfe, the Invention of Wicked Politi-
dans, and fupported only by the Oaths of Perjur'd Men, the
Queftion is. Whether the Papifts were not in all this time ,
Mifreprefented? And whether my Boafting Adverfaryh^s.z
Face, to deny, that, after all our Complaint of being Mifre-
prefinted, we cannot produce One clear Inftanee to make good
Pulpit-Sayings^ Sec.
the Charge ? Certainly, if to aflert White Men to be Black.
and to fet out the Innocent as Cmlty^ and that of the moft Hel-
lifi} of Crimes J be not Mifrefrefenting^ there is then, 1 confefs
no fuch thing in the World. '
And yet however the ?apfts have been moft barbaroufly
us'd upon the fuppos'd Guilt of thefe Crimes attefted only by
Profligate Wretches^ and aflerted by the Pulpits: Yet the^«.
flwerer in his Jpclogy^ pag.^,6. is fo far from the Humility oi
doing the Papifts Right in the Cafe, and compaiTionating them
for the Cruelty^ that by thefe Means was moft unjuitly drawn
upon them, that he only minces the matter with his Ifs and
his ylnds ^ and being refolv'd to fay fomething in favor of the
Pulpits^ he concludes. That if They err^d in Preaching thus a-
gainfl the Papifts, they err'd with thofe before whom they
Preach'd, that is, with the greatefl Tribunal, and grcateft
Part of the Nation. And what is this, but only by way of
Defence^ in fome manner to acknowledge, that the Papifls did
not only wrongfully fuffer in their Reputation from the ?«/-
pits, but likewife in the Opinion of the greateft Tribunal, and
greatefl: Part of the Nation. And this is the very thing 1 have
all along pretended to prove. So that I hope now, after the
Conviftion of the Evidence of Perjury, and the ContradiUions
and Jmpojflbilities of the Plot expos'd by a worthy Pen, we have
One clear Jnftance at leafl, of the Papifts being tJl'Iifreprefented.
1 am not for dwelling long upon this ungrateful Subjed, only
one thing I have to wonder at, and 'tis. That fince the Pul-
pits had fo great a fhare in imprinting thefe Falfe and Vnjuft
Notions in the People concerning the Papifts -, how it hap-
pens, that there is not one word heard from thofe Places, in
fatisfadion of the Wrong that was done their Neighbor?
Thofe certainly, who pretend to teach others, Ihould not be
backward in giving go^ Example; And efpecially fuch, who
pretend to be clear from the Imputation of Mifreprefemtni,
ought to do fomething in this kind, and declare the Innocem
of thofe, whom they have help'd to proclaim Criminals. If
they have errd with thofe, before whom they Preach'd, 'tis but
reaibn with the lame to revoke the Sentence they pafs'd, and
reflore the Reputation of thofe, who fulFer'd by their Error.
The Judges and Bar have done this j The great Tribunal of
Parliament
Tulpit-Sayings J Sec, ij
Tarliamem too has not been wanting in Overtures of this kind;
Only ro«^ died without Repentance, and Oats folivjes: And
excepting thefe, there are fcarce any, that were concern'd in
that £rror, but what have molt Chrillian-like, made Satisfa-
ftion, belides the Gentlemen of the Pulpits^ who fhould have
been the firll in leading the way. I can't tell how (zr thefe may
think Satufa£lion and open Repentance to be improper in their
Station ; but after fo clear a Conviction of the Innocence of
thofe, whom they then accttsd^ they mult needs conclude it a
Duty: and till they find a way to do it, one way or another,
they mult not take it aniifs, if as they were Mifreprefenters
then, they are efteem'd Mifreprefenters ftill ^ fince alj that
they allerted at that time in their Sermons, as to them, re-
mains ftill in full force, and with the Face of Truth, till it be
openly revok.'d,which was never done yet, as I can hear of.
Second Chara^er of a Fulpit-Vapifl,
TH E Popifi Jefuits had a Hand in that Horrid Plot of the ^ a a a,-
Murder of King Onzx\t% \. That Sacred and Royal Blood
was netped without the Concurrence and (tyfffifiance of the Papifts.
From Rome thofe Dreadful Confufions were highly fomented.
The mifchievom and bufie Jefuit promoted the Defign^ and was fo
Impudent as to boafiof it. The Prieft is weU known,^fays one.^ who.^
when the Fatal Strokg was given., flourip*d with his Sword, and faid.
Now the greateft Enemy we have in the World is gone. The
Church of Rome « acctud of this Execrable Crime, and 'tis
unjuftly caft on thofe of the Reform'd Religion.
This is another Character of the Papifts extracted out of
Sermons. 'Tis as Foul and Barbarous as well can be, and
enough to make them odious in the fight of good Chriftians.
If it be True, the Papifts defervedly fuffer : but if Falfe, then
certainly the Pulpits are Mifreprefenters. And how far it is
from Truth, I believe there are few, even of 'Proteftants, who
know how to think without Pajfion, but have already conclu-
ded. The Pulpits have a (froundlefs Story they produce, in
behalf of what they aflert; and-we fliew the contrary in an
unde-
i 1
<1
11
! r
1
■ .'4' '. '-J
^
. »1 * ,■
^ 'f
k
il'i
m"!
fh I!
^ I'V
■•.■ ',t
1'- '■,
1.^ ^ttlftt-SaymgSy &c.
undeniable Teftimony written in Charafters of Blood of fo
mzny JSloblemen, Gentry zndCommofjolty, who loft their Lives
in defence of that Prince, whom by the Pulpits they are ac-
cus'd to have Murdefd. Strange, that the Blood of fo many
Papifts ftiouldbe fpilt, and all under the Royd Standard, and
yet Thty to be the Murderers, and their Church to be juftly
Mcm'd of that Execrable Crime! 'Tis well known that the
Papifts ventured ^11 in the Service of the Father ; And the
Challenge has been made to all forts of Proteftants, to produce
even Pen Papifts, I may fay Two, that in all that Confufion of
Civil Wars , ever drew Sword againft him. 'Tis as well
known, that the Son our late Sovereign was Ihelter'd amongft
the Papifts •, that neither Promifes nor Threats were powerful
£nough to move them from their Duty *, and that even a Prkft
too, moft Loyally hazarded his Life to fave that of his Prince,
by whofe Care he was fecur'd from the Fury of his Enemies,
and preferv'd for the Crown. This Evidence we have to atteft
the Loyalty of the Papifts of thofe Times, and yet the Pdpits
ftill declare, that the Papifts had a Hand in the Ihedding of
xhat Royal Blood. The ^Anfwerer has nothing to fay here, .
but that we ought to confult, not the Preachers, but the Jutho-
rities they went upon. The Authority they have hitherto
produc'd, is that of the French Preacher, which by fober Pro-
teftants themfelves, is reputed no better than a Fable. If thole
that lay this Scandal upon Papifts in their Sermons, think it
to be otherwife, I wonder at leall, whether they can it
to be fo Great, as even to let this fingle Authority by virtue of
an Implicit Faith, weigh down thofe other Teftimonies of Senfe
and Reafon, vi/ible in the Blood of chafe, who loft their Lives
in defence of their Sovereign. Till they do this, they only
let weak^ Probability take place of Demonftration, to the Defa-
ming their Neighbor •, and how far this falls Ihort of Mf-
reprefentin^, \ leave the World to judge.
J bird CharaSer of a Fulpit-Papif
Good Advice to ' I ^ Id ^ -Papifts, we are fatisfied, were the Inftruments in that
Pulp. caut. 2. X Judgment of the Fixe of London, and casts'd London to
fall
'f
, /
I
Sayings^ 8cc.
falljuft then when it vooi expeBed Rome fiiould} thi^ wm for the
Advantage of their Canje : and we have too many Reafons to
think,^ they would pitch upon fame fuch Counfel: For fuch things
as thefe are now become their laft Refuge^ and the Arguments in
which they expeB moft Succefs. They find aU Rational At tempts
againfi us to be Fruitlefs : and therefore defpairing of ever con-
vincingus likpMen^ they are refolv'dto beat out our 'Brains (^if
they can ) like Beafts,
This is a Character of Papifts infinuated into the Honora-
ble Magillrates of the City of London^ not in the time of that
dreadful Fire, when that general Confternation might have
been a good Plea for an over credulous Accufation j but a4-
moft Twenty years after, when the whole Matter had been
throughly confider'd. And tho' there were no other Grounds,
whereon to build this Charge, belides the C/<i«zo«r and Affected
Jealoufies of the People; and the Confeflion of a Diftrafted
Man, whofe Religion was not much of any kind, butftill pro-
fefl'edly Proteftant. Yet upon thefe Grounds are the Papifts
reprefented, as the Inftruments of that dreadful Judgment of
the Fire of London^ a Wickednefs fo Execrable, that 'tis
not ealily to be fuppos'd the Crime of Men, bat Fiends:
Yet the Pulpits are fatisJTd that the Papifts did it, for the Ad-
vantage of their Caufe. The People are perfuaded, that
'tis from fuch Hellifio Means the Papifts expedl moft Succefs:
and thatbecaufe they have nothing of Reafon whereby to pre-
vail upon Proteftants, rather than fail, they are refolv'd to
beat out their Brains like Beafts. Strange Exaggerations
from fuch weak Grounds ! And if this be not to pafs for
Mifreprcfenting, they muft have hard Foreheads, that muft
even pretend to difcharge it from that fo deferv'd an Impu-
tation. But however, to this are we forc'd by the Confidence
offome Adverfaries, v^hoaitex{achRafh tiAffertions of theirs
from the Pidpit, and the loading us with fo much Infamy and
Popular Hatred, upon fuch light Prefumptions, are not with-
ftanding fo far from that Chrijiian Duty, of making the leaft
Satisfaftiqn for this fo confiderable an Injury done both to
oax Perfons ax\d Religion, that they even continue to imprint
the Infamy yet deeper in the Hearts of the People, by con-
~ demning
*7
lllr
.Sri?'
IS
ij/.. ! „ n\i
1S fulpit^Si^ingSj See.
demnti^ the Compl^tJ of our having been thus unjuftly Tra- ?:
Ajc'd, and pretending, that we cannot produce Owe Itfjoi!
fioffet of our being M/refrtfmed. Is not this to vouch for i
the Truth of all that has been ever faid agaiiift us, and to 4»v(
affirm in one Breath, that, whether as to Oat's Plotj the Mtr. -m
ther of Sir Edmondhury Godfrey, the Firing the City, and what- 0'
foever elfe of this kind, deliver'd out of the Pulpits, 'tis all
True, the Papifts are Guilty of all-, and their Complaints of be- -tiiefa
ing Mifreprefentedis, but V'ain and Idle. Arethefe Men, are -Jjii'
they Preachers, can they be Chriftians in earnefi, that thus play liefs
with the 'P^epHtation of their Neighbors in the Pulpit, blacken ■tcs's
thegreateft part of the Chriftian World, with the worft of Jt; f
Crimes, upon fuch poor rounds, fuch weak^Eudence, and after
the evident Falfity of fome of thefe Charges, and the^re^rJm- io|nK
probability of others, ftitl goon, and in ferae manner affert in in
then over again in Print f I queftion nor, butthey fo far in- tatSi'
deed get their Ends in all this, as to make usContemptibleand
Odiotu j but I think the ai^ors and Promoters ol fach Vnchri- yii
fiiati Methods, are ftill more Injurious to themfelves; and jcr'dt
that whilft they endeavor to defame the Religion of their ®fof;
Neighbors by Calumnies, they at the fame time prove them-
felves to be no Chriftians. Certainly thefe Men arc to be
pitied. And I wilh they would conlider, that if their Liveli-
hood comes in by Preaching or Writing Controverfte, there are isnev
many other Honefi Ways or getting a Livelilrood, and no ne-
ceffity of taking this. There's a late Adverfary of mine, who
has had fome ferious thoughts upon this Subj^, and being
CDDvinc'd, 1 fuppofe, of the Unchriftian Effects of fuch Pro-
ceedings, he makes this free Declaration for hirafelfin thefe
jnfw. to Kepr. words : " I will here take occalion to fay a good word of
jtefi^a.upenthe'-^ my felf, and that is, That ratiier than prevaricate in
State of the «things of this nature, I would make very hard Shifts: If it rri
Couirov. f. 27. too late to apply my felf to Handicraft Trades, yet, j
" may be, Icould Dig, or the hke : But if I could not I>ig> I nkj
" would not be alham'd to Beg. Perhaps I might get fome-
" thing by turning my Pen another way, and writing of things
" where I had more liberty; as by writing eyflmanack^ or
"nny fuch thing, where Miftakes wiU be committed in abun-
*■' dance, and are forgiven in courfe, and will be fure to do no
" body v
fPulpit-Sayin^sy
*' body any hurt: but to impofe upon Men in Books that treat
** of Divinity, or to accufe Men (from the Pulpit, he Ihouid
have added) of the greateft Villanies upon vain Reports,
" weak Prefumptions, or light Probabilities, is one of the lafl;
Diflioneft things I would take to : I Ihould think of that,
and taking a convenient Stand near the Town, much about
"thefame time ; and thereafon why he that do's the one,
"do's not the other, is becaufeall Mens Abilities do not lie
" the fame way. Thus this Good Man Meditates and Re-
folves with himfelf i 'tis pity he had not thought of this be-
fore : for certainly, he's fo far in the right, that
Begging., or making Almanacks, are much more Innocent Em-
ployments, than Deluding of Souls •, and however Afurthering
Men in their Refutation has been fo Divine a thing of late
Years, yet certainly thofe, who have their convenient Stands
near the Town, are not concern'd in fo Extenfive a Mifchief.
And I don't qiieftion,but thofe Few, who haveferioufly confi-
der'd the weight of this Crime, and the blacknefs of the Guilt,
are fo far from going on in that kind of Divinity, that they
could wilh all that Pains fo employ'd, had been fpent in Dig-
ging or Begging, or making of Almanack^, tho' this, it may be,
had never turn'd to fo good an Account. However, Mending
is never outof Seafon, and I cannot but commend thefegood
Refolutions, tho' late, of our good Friend, who, by his requi-
ring nothing more than zGood Example to follow, I perceive,
is fufficiently fenlible of his Guilt.
Vourth CharaSer of a Vulpit-Vdpift.
The Papifts have their Smijfaries up and down to Preach ^
Schifm and Sedition into Peoples Ears. By fuch Arts .
M thefe they infinuate themfelves atrong the poor deluded People of
our Separate Congregations, and joyning with them in their Cla-
moursagainji the Church of Engird, crying it down for Sn^tr-
fl:itious<?W Popilhly afFeded, they pafs for Gifted Brethren, aK4.
real Popery « carry d on by fuch Difgutfes,
Here again the arefet forth in a Srrwcw before the
" D 2 Hono-
20 ^ulftt-Saymp, 8cc.
Honorable ludges, as great hypocrites, %eligiopu Cheats, and Cf
oSies black enough to make them Odious and br
Deteftable. VotCQm\n\v, t\\o Dijfimnlmon znA DelafionhQ b?
c\.nTTiinable everv where, yet never more, than in Spiritual
SeJfand Concerns of the Soul: there being no Impiety fJf
noffiblv greater, than that of Preaching Schtfm and Sedmon, ®Di
imder the Cloak of SanBity and Reltgton, and thus, in Sheeps kiei
riothing to play the Wolves. Yet this is, from the Pnlpit, :kC
madetobethe Character of andthe?<.«areperrua- lie^
ded,thatthe Jtfdts, under the Dilguife of
Preach to the Separate Congregations •, and by this Impollure pty i
put them upon the greateft of Evils both in Church and State.. toe
A Foul Crime' and if True, fufficient to caft the Rapifis out fill L
of the number of ChriftUns 5 but if Fulfe, and not as is here St, ft
ret out, as fofficieut on the other Me. to bring the Wp. on- M,
der that as black Charafter of Mtfreprefentmg. This Ac- to
cufation was fet down in the Mvice to the Pulpus zni all the Ttol
r n tc m^de to it in the Anfwer, is, as above, That m.vi
we rauft confd, the Mthormet^ Bettckr, mm .fo, i. «P.
thlchartreJawfithePapiJis. Now who would not have ex- A
lifted fhat any ^ttfwerer, zealous in acquitting the P»(pui, Tgp}
would Lve not only prcduc'd the Anthonttes, but Ukewife ta
toe ftent a few Linhhn making good foch Mhontta and M
proving them to be ^«ihm/cbeyond exception ? The P^/pw tk
S needs be fenf.ble, that the Crime laid to the Pap,/,, is of . • ^
Te Mackell Dve i and that Men who pretend a Contciencc, „
fnd tofZSconfciencestoo, ought not torpread Stp« ,k
of their Neiohhor, in a Matter of the htgheji but upon Mt
^ I • I r nAs 2.x\ Evidence Guilt \ and that tis thai
™ atio„ thus to make good all thdr fa
ProceeS "Iws S This an »r% the
Proceedi g ^ inftead of tms, he fends us to conlult ^joi
fc ^Jnniafk'd the New 'Difcovery, and in want of
i hefS Book call'df oA^et and Firebrands: He might likewife ^sthi
I the Prefee to Dr. Temfon\ late Account of a Con-.
t ith 1 P for as far as 1 can learn, the Si^r Vn- fa
afVd Foxes and Firebrands, and Eiv.Tenifon\Cabbards,zxz^
^ of fl Piece Good God! that Men fhould pretend to teach
Se?AMifo"ih?4S. andexpoundtothemtheXruforf i.
Tulpit.Sayin^Sj &c.
Cocts Word^ and when They are thus Challcng'd in a Panicu'-
lar of this moment, then to fly to Foxes and Firebrands^ and lay-
ing by the Scripture^tzkt refuge in Libels^ and Street-Pamj^Iets !
This is a moft furprifing way of mzking aXpologies for the
TJpits^ of fuch Pulpits too, from whence there has been fo
many fierce Declamations made, againft: reading of Le^ends^
believing the Inventions of Men, and trufting to'Idle Stories,
the Dreams of Melancholy Reclufes. Upon thefe Topics are
the Tapifts run down by the Pdpits, derided and expos'd as
Men of a light Faith, who exchange the Scripture for thefe em-
pty Fables. And when a Preacher is warm upon this Subjedt,
then out come the Miracles of the Great Xaverim, the Wonder-
ful Life of St. Mary Magdalen de Paz.z.i, the Revelations of
St. Bridget, &c. And thefe are made ufeof to /hew, what un-
likely Stories the Papijls fwal]ow,and upon what falfe Grounds
they build their Belief. Now, who would not believe, that
Thofe, who make thtk InveHives, fliould be careful in avoid-
ing, what they pretend to Reform •, and be fure not to out-doe
the Papifts, in the very thing they condemn them ? And yet
fee their Fate. Whilft they are drawing out the Chara^&r of
Tapifis in thefe Colours, they e'en make a moft exad Refem-
blance of themfelves v and Proteflant Preachers are no fooner
ChzVitx\g^<i\r\Xhe\x Pulpit-Narratives, but we are bid confulu
the aluthorities they went upon ■, and what -Authorities are
-'thefe ? We are fcnt to the Quaker VnmafCd, to the New Dif-
covery, to Foxes and Firebrands: And thefe are ftil'd the -Au-
thorit-ies they go upon. As if thefe were more Authentic than the
Miracles of S. Xaverim, which have been fo ftridUy Examin'd,
that even fome pretended Reformers themfelves have judg'd
them worthy of Credit. And here, while I am upon this
Subjed, I cannot but admire fome Protefiam Preachers, Writers,
and other otherwifefober lace,who take upon them
thus to Ridicule, andflightingly to wonder at the Papifis, for
this their Fond Credulity forfooth, in relation to Old Legends,
zxtA Modern Lives of Saints: Whenas, if thefe fame Preachers
and Lay-men do but look a little back over their own Shoul-
ders, they cannot but fee yet in light, fuch a Heap of Monftrous
Legends, I mean the Perjuries and Contradillory Fables of Oats
and Tong,^c. folemnly Preach'd up in Pulpits, by'the moft
Eminent
Pulpit-Sayingsy See.
ErainentMenofthe Nation, and as eagerly fwallowM by in-
finit numbers of the People, that they cannot without Confu-
finncenfure the CredHlityoi the Papfts, whilft they conlider
how deeply they themlelves have given fuch Credit to /»,-
pofibiHties. And this is very obfervable in the way, that there
is fcarce any thing in all thofe Bcoks objcded upon this fcore
againft the Papifts^ whether yincknt or Modern Legends^ but
however incredible it may appear, yet generally is all in or-
der to a good End,and to the working Chriftian EfFeds in the
Reader; fcarce a Miracle related, but raifes the Admiration
of Qod's Powerf his Coodnefs zndMercy^ fcarce a Palfage, but
is a Recommendation of fome F?r/«e, an Encouragement a-
gainltrice, &c. and cannot be read without a great Spiritual
Advantage to every unprejndic'd Chriftian. Jn fuch things
as thefe it is the PapiftszvQ condemn'd for over-aedulom ; tho'
even as to all thefe too, the Church lays no Obligation on any,
of Allenting or Subfcribingto the Truth of them; but allows
them to be read, as it do's other Hiftory, to which every one
gives credit, in proportion to the Juthorhy which they find
for what is related. But whilft the Tapifts are thus re-
proach'd, for being of too hafty a Belief in things of this Na-
tnre, fee which way the Proteftants lean: They are taught
not to be too Credulous in things relating to God^ to the Works
of his Power and (joodnefs^ etc. No; here they are bid be
CautioHSy to be Prndenty not to Tritft to others; but be fare
keep clofe to their own Senfe and Reafon^ and not to believe
Raply or Blindly. But then, let them but turn on the other
lide, and let the Matter be nothing of <jod or Heaven-., but
againft Popery and the Papifts-, here They believe without ke-
ftraint: there's no Miracle too gxzzt., no Extravagancy fo
probable., no Legend fo full of ContradiHions, but 'tis receifd
without fcruple, and as greedily fwallow'd, as eafily bcliev'd;
and the very Pulpits too, that know how to cry down the ?<-
pifts for an over-credaUty in Matters of Piety and Devotm^
fhali now in Matters of Defamationy of Malice y of Intertf,
tending to the Ruin of their Neighbor, tell how to be as Cre-
didotss as any. And tho' they condemn the PapiftSy for appealing
to Comcilsytfit Relations of Holy Fathers,and the Examination
of Gomoiiffionersjin taking up Miracles upon their Credit; yet
when
^tdptt-Say'mgs^ Sec,
when they themfel ves are put in mind of the JmfrobMe and Im-
pojfible Stories, they have heip'd to fpread from their Pulpits,
tirey without Blufhingfty to the Authority of Foxes and Fire-
brands. Proclamations and ynes of Parliament, as if thefe were
more Infallible than thofe others j and as if the Preaching and
Believing Legends of eJHalice and Envy, were Marks of a
Tf-ue Chriftian • when to receive Miracles in order to the im-
provementof Piety and a Good Life, are made to be fo %idi.
(ulotu and Antichriftian. I muft beg the Reader's Pardon for
this little Digrelhon ; 'tis a Snbjeftof which the Pidpit often
rings, and is as often objeded by Proteftant Writers, and fo not
unworthy of a fhort Remark for the (hewing the Perverfe-
nefs of their way of Reafoning ; and efpecially too, becaufe
1 lhall have anoccafionof referring to it afterwards, before
the ciofe of this Difcourfe
25
Tifth CharaBer cf a Pulpit-Papifi.
TH E different Orders of Religion amongfl the Papifts, are cooiMvicetr
neither better nor vcorje than fo moMy Seds, and feveral Pulp.Caut.3,
Cafts of Religion \ only they have that advantage in managing
their Divilions, -which m have not; to pack up their Fanatics in
Convents and Cloyfters, and fo bring them under fomt kind of
Mule and government.
Thus were the Papifs ret out in a Sermon at Whitehall in
the Year 1675. in which the Preacher being defirous to take
off that Foul Blemifh of fo many Seclsr and Divijions rending
the Protefiant Church of England, inconfiftent with the Vnity
of dwi/^'s True Church, and fo often objeded againft them
by Catholics, falls into that common Topic of covering the
Defeds of his own Church by Calumniating that of his Neigh-
bor: and therefore he boldly makes up to his Auditory, and
tells them, That the Vnity the Papifis boafi of in their Commu-
nion, is hut a Pretence •, whereas, fays he, They have really more
Divifions in their "Religion, than they charge ours wtth *, and then
goes on in the words of the a^ve cited; In which
heReprcfants the Church of Rome, t. To be divided into
many
Ttilpit-Sayingsy See.
wmy SeEls^ zr\A different Ca^s of Religion. 2. That the dif-
fercnt Orders of Religton are neither better nor worfc, than fo
many SeU:s. And that the only Advantage of that Church
above Proteftantsf\<!,.^t\\2.l they pack up their Fartatks into Con.
uents.^ foto bring them under Government. Now what Tro.
uftant was there in his Auditory, or what fuch Reader his
Sermon, reficding what the SeHs and different Caps of Rett-
gion, and what the fo call'd Fanaticks are here in England, but
would prefently receive this Notion imprinted as a Truth in
his Head; that as in in England, fo likewife in the Church of
Rome, are there different Setls of KQligion, and Fanatics todi-
vide it, but only that there they are fhut up in Convents for
better Order? This is what the Preacher plainly and poll-
lively aiferts, and whofoever takes him at his word, muftne-
celfarily believe To. But becaufe this is nothing better nor
worfe,than an /ibfolute Paljhood, 'twas therefore fet down in
the aAdvice to the Pulpits asanunjuft Char abler, and a Mifre-
prefentation of the Tapifts; and Caution given of it upon that
fcore, as a thing to be avoided by all Hone/l, Sincere, Chri-
ftian Preachers, whodefire to fpeak nothing of themfelves,
nor againft their Neighbors, but the down-rigly; Truth.
However the (^^pologiz,er for the Tulpits in his Anfwer,
pag. 11. being refolv'd to Vindicate, and bringolf all that has
been faid in thofe Chairs, as if never any thing had hccn rafji)i
bolted out there, comes with a Let ttt try what ground the
Preacher had for fuch Affertions : And then as to that where
the Preacher fays. Their Orders among the Papifts are fo many
Sebls:, that is, fays the So many difttnbi "Bodies, that
having different Founders, Rules, Habits, and often Opinions, by
■which an Emulation is begot betwixt Order and Order, they become
divided amongthemfelves. Would not a School-boy have been
Scourg'd for fuch a fleevelefs, frivolous Excufe ? The Preach-
er, without mir.cing it, fays, That the different Orders of Re-
ligion amongfi the Papifts, are neither better nor worfe than fo
many Sebts; that is, fays the Apologizer, So many diftind
"Bodies, &c. How low are we fall'n below the Pulpit-Chara-
Ber ! As if Divifons in Religion, and different SeBs, were no-
thing but fo many diftinB Bodies, having different Founders,
Rules, &c. If a Preacher of the Catholic Communion fhould in
Pulpit-Sayings^ &c.
the like terms pofitively declare in a Sermon, That the Two
Vniverjities^ and every CoUedge in them, wherein arc gene-
rally Educated and fitted Tdpit Tar fans mEn-
gland, are neither better nor worfe than the Seminaries of fo
many dijferent SeSlsand ftveral Cafts of Religion, and the Fellows
are fo many Fanatics pack'd up in an Enclofure under Rule ;
I don't queftion but the Town would foon be fill'd with the
News of fuch an Impoftor, for being fo Impudent in infufing
fuch Falfe Notions into his Hearers. And would not he have an
Excellent Apologi2er to help him out, if another to vindicate
the Paflage,(hould Print in his behalf, & fay. That by the Mem-
hers of the Two Vniverpties being fo many SeTlsand dijferent Cafts
of 'Religion, the Preacher only meant. So manydiftinSi Bodies,
that having dijferent Founders, Rules, Habits, and often Opinions,
by which an Emulation is begot betwixt Vniverfity and Vniverfity,
Colledge and Colledge, they become divided among themfelves, and
when occafion is offer d, do actually war one upon another in their
way? What would the World fay of fuch Doings as thefe,
but only condemn the Treacher for ralhly afperfing fuch Bodies
of Men, and the vindicator for a vain Trijier, in publifhing
fuch an Idle Apology ? And yet this is our Cafe, it being well
known to any one, that has but a grain more of Truth than
what he has learn'd from the Tulpits, that thofe feveral Reli-
giom Orders amongft Catholics, notwithftanding their dijferent
Founders, Rules, Habits,School-Opinions, zx\di Emulation, do live
as entirely within tht Communion of the fame Church, embrace
and teach all the fame Articles of Faith, fay the fame Creed,
Preach, Tray, and Adminifterthe Sacraments in one anothers
Churches, and are every way in as perfect a Union as the Two
Vniverjities, which with their dijferent Founders, Rules, Habits,
School-Opinions, and Emulation, are yet Members of the fame
Communion, and fubjed to the fame Church of England. And
then let the World judge, what a great Truth that was of this
Treacher, affertingrkyetobefomany Seels and-different Cafts
of Religion. Dr. Sherlock^ could have told him, That Schifma-
tics (or Sectaries) in the Church, arejuft m Rebels in a Kingdom,
not aspart of it, but as open and profefs'd Enemies : and confe-
quently, that the diff'erent Corporations and Bodies of Men here
in London, under different Founders^ Rules and TraHkes, might,
E with
fPulftt'Sayings J &cc.
witluhe fame colour of Reafon, be Preach'd up for foraany
Meklsj fomany SeEts-^ whilft Tkfe
are only fo many different Parts of the Churchy as Thofe are of
the Kingdom. But now for the Fanatics in Convents.
The Treacher declar'di that in the Church of Pome they
have Fanatics too; but they take care to ffut them up in Con-
vents. By what is already faid, the Reader may perceive
that fuch as are in Convents in the Church of i5owe, are Men'
who embracing a Retir d Life, dedicate themfelves to the
Service of God, in Praying, Fafting, Mortification, and the
other ExercifesofaPious Chriftian,fome according to the In-
ftitutionof S. Benedi^^ others of S. Francis, others of S. Do-
mink, &c. which however different in the Pratlke of a Re-
ligiousLife, yet are all in perfed Obedience to iht fame
Church-Jut hority, and of the fame Belief', as may be feen here
ih England, where there are Monks of S, "BenediEl's Order,
Friers of S. Francis, &c. and yet Thefe are fo far from making
any Divifwns in the Church, of which they are Members, that
they all acknowledge one and the fame, as their Common Mo-
ther, and are only as different not dividing, hut making
Hp the Whok. This may be feen in Queen Dowager's Chap-
pel at Somerfet-houfe, in which Officiate Monks, Friars, Do-
minicans, Jefuits and Clergy, that is, fo many different Orders
of Men, and yet without any difference in Religion, or difa-
greement in Faith. Now how unlike is this, to what the
Preacher delivers! How different are Thcfe, from what is
commonly here underflood , and the Church of England calls
Fanatics ? But however the Jpologizer is to bring him off?
And therefore fays he, is a general Name, and com-
prebends in it Superfiition and Enthufiafm.So thzt Religious Men 'iu
Convents are Fanatics forfooth, becaufethey areaSledby fome
Juppos'd Revelations, Nifions, Raptures, and unaccountable Impdfes.
What Controverfial Stuff is this! Why, at this rate he might
make Fanatics.of all the Tatriarchs and Prophets, of S. yofeph,
S. Peter and.S. Taul, and the reft of the Jpofiles •, and moft of
all of S.-John, whofe whole Book of Revelations is nothing now,
it feems, but fo much Fanaticifm; Marry, well-fare fuch Fa-
natics: I wifh the Church-of-England-men were fuch Fanatics
too; and wereaded a little more by fuch Revelations
and
^uipit-Sajbi^s^ See, 27
and Divine Implfes^ inftead of thofe we have fecn of late
Years, when the f^tjions of Sir Edmondbury Godfrey^ and the
Suggcftions of TarfonTong and OatSy with fome other Help
not altogether Divine^ mov'd the Palpits as flrongly and Fam-
tically^ as if all had come diredlly from Heaven. But fee now
whither we are driven by the Conduft of a clofe Vindicator.
The Preacher told his Auditory, i. That in the Church of
Rome there are really more Divijions, than they charge Ottry
with. 2. That their Religiom Orders are neither better
nor worfe, than fo many Sefrs.^ and feveral Cafls of Religion,
3. That they have their Fanatics pack'd up in Convents. And
now upon the management of the whole Matter by the Vindi-
cator^ 'tis all funk into this: That the Religions Orders are di-
fiinSl Bodiesyhaving different Founders^ Rules^^ StC.. And that in
thtiv ConventSyfome are aEiedby fappofed Illuminationsy Raptures^
and unaccountable Impulfes. Who could ever have fall'n into
this Account, without the afliftance of fuch an Expounder!
And do's he think in earneft, that the Auditory underftood it,
as he has now laid it out ? He knows they are not us'd to fuch
favourable Conftrudlions in things relating to the Tapifts;
they may make things worfe indeed, butfeldom, I fear, take
off from any thing they hear thus pofitively aflerted in the
Pulpit. And therefore, confidering how different this Notion
is from what thofe Words of the Treachery according to the
general and vulgar acceptance, do import, he mull: give me
leave to fet down thofe Three Affertions of the Tulpity for fo
many Clear Inflames ofmoft fo^/ MifreprCfenting.
Sixth Chara^er of a Vulpt-Vapif,
IN the Roman Church it (the Sacrament) mufl now he no
longer a ReprefentativCy but a Reaf Propitiatory Sacrifice ; Ibidem,
and Chrifps Natural Body mult be brought down from Heaven
upon a Thoufand Altars at oncey and there really brok^ny-.-and hie
Blood aiiualty fpilt a Thoufand times every Day.
Thus is this Dodrin of Catholics render'd in a Sermon at
Oxford 1679. and in thefe few words are Two things Falfly
E 2 fhewn.
3 8 ^nlpit-Saymgs, &c.
fhewn, I. The Sacrifice of the jiltar is made to be m longer
a K^prefentative Sacrifice: whereas believe, that it is
Heprefentative. 2. Thzt Chrift's Body is really broksfi^ and hts
BloodaElually fpih upon the Altar: whereas Catholics are taught^
that this is done only Sacrament ally or Myfiically. And what's
the Plea of the Apologizjer ? Only, that this is not pofitively af-
ferted of the Tapifts Doftrin, but only a Natural Inference^ and
an Arguing againft them upon their own Principles. And this
is apparent, becaufe, fays he, the words Now and Muflbe,
Ihew what the Treacher meant. To fuch a nice Point is the
Vindicator reduc'd, to bring olF the Preacher: fo that to all
fuch as, at that Sermon, did not underftand the virtue of that
Now 2nd Mufibe^ there are thefe Two Falfities {hggcftedof
the Papifis : and Protefiant awkward Reafoning is fet out for
True Catholic DoSlrin: which is nsh^dMifreprefentingzs, czn
be. 'Tis not my Province hereto examin the Truth of fuch
Teafoning and Inferences: but yet, I fancy, there are few Men
of Senfe, who don't fee throughly the weaknefs of fuch De-
dutlions i whilll: 'tis fo eafily reconciieabie with Reafon and
Scripture, and fo intelligible, that Chrifi really Pre fern in the
Sacrament may be offer'd to God upon the Altar by the Hands
of the Prieft, in Remembrance of the fame Chrilt offering him-
felf a Victim upon the Crofs for the Redemption of Man: and
confequently, that the Sacrifice of the eAltar is Reprefentative
Mpil, to Trig, of that upon the Crofs. Mr. Thorndike never fcrupied the leaft
l'3'f' 5* f' «• at this, exprefly owning the Elements changed into the Body and
Blood of Chrifi, to be truly the Sacrifice of Chrifi upn the Crofs,
and to be both Propitiatory and Jmpetratory; and yet never de-
ny'd it to be perform'd likewife in Remembrance of Chriji Crn-
cified. The other is not more difficult to be conceiv'd, viz..
How ChrifPs "Body may be prefent in this Sacrament, and
yet his Body not Really brokpn there, nor his Blood ablually fiilt;
fince 'tis not Prefent" there Corporeally, but Sacramentally only;
which manner ofPrefence is no more confiftent with real Break;
ing ox Spilling, than axe Spirits, ox t\\c Glorified Bodies of the
Blefred,which tho' real and fubftantial Bodies ftin,are not with-
ftanding not at all fufceptible of thofe Corporeal Accidents.
But however this may be obvious to any unbiafs'd Judgment ^
yet we are, itfeems, tobeexpos'd, according to every Man's
^rverfe
Pulpit.Sayings J &c. 09
Pefverfe Notions*, zud tvzryHttle-half-fiacdDivine is to fet
us out under all the Grojfeft he pretends are
in our Doftrin,butare really nothing, but the rough thoughts
of his own Inventive Brain: and if this be to pafsfor True
Teprefenting in a Pulpit, God defend all good Chriftians from
the Edifications of fuch Truths.
Seventh CharaSer of a Palpit-Fapifl.
Popery puts out the Vnderftandings of thofe of her own Commu- AivUe to
nion, and tears out the Hearts of all others: whom jhe cannot Pulp.Cm.^,
deceive, {he will deftroy. The Abfurdity 0/Aui'icular ConfefTion
is endlcfs, where a Man unlades himfelf of allhis Sins, bywhifper-
ingthem into Priefts Ears. Lihewife Tranfubflantiation, where
Men muft renounce all their Five Senfes. The Pope's Infallibi-
lity k^eps a good decorum with the reft. He alone cannot err, and
all others, without fome of his ajfiftance, cannot but err.
After this manner was Popery defcrib'd in a Preface to a
Sermon at Guild-hall 1679. andfo much to a Proteftant t^uv-
pofe, that were it fuch a I^eligion, as is in thefe few Lines de-
fcrib'd, 'twere nothing lefs than the Duty of every Reafonable
Chrlftian to proteft againft it. But as long as thefe Deformities
are only the Contrivances of her Difingenuous Charadter-
making Adverfaries, they onlyferve as an Argument to con-
firm her Profeffors in their Religion, whilfl they behold it
Attaquedonly by the Unchriflian Artifices of Pajfion and Im.
pofture. And let the Reader fee how much thefe are concern'd
in this Charafter, in which there are as many Calumnies as
Lines. ^
I. It aflerts. That Popery puts out the Vnderftanding of
thofe of her own Communion.
This isfalfe5rince'tis certain,that have the fame li-
berty of ufing and improving their Underfl:anding,as the Mem-
hers of any other Chriftian Society in theW.orld j and there
are none of her D^/errerrwhatfoever, that have half fo many
'Books-, Catechifms, Commentaries, Expofitions, &c. for Inftrudt-
ing their Members in all the Myfteries of Faith, and PraSical
Duties
m
I
^ulfit'Sayhigs^ &c.
Duties of a Chriftian, as They, and if this be out the
Vnderftandmgs of thofe of her own Commmion, vihi\& it takes fo
much care for the making them underftand their Religion •,
then certainly thofe that help Men to fe better, may be as
truly faid, to fut out their Eyes. There's none certainly but
knows, that whofoever will be a Chriftian, muft fubmithii
Underfanding to the Belief of fuch Myfierks as are above it-,
this Catholics, are, taught to do; and Froteftams too, if they
have Chriftian Faith, muft do the like. S. 7aul read this
Lefldn long ago to the Corinthians, 2 Ep. 10, 5. where he
teaches them to Bring into captivity every Thought to the Obedi-
ence of Chrift. This captivity of our Vnderftanding to Chrift,
and to the Afyfteries he taught, is an improving, and il/umi-
nating the Vnderftanding, and no putting of it out. And if it be
upon this fcore, he lays this Scandal upon us, let him but take
a Jew along with him, and, upon the fame ground, he'll fee
as much done for S. Faul. 'Tis our comfort ftill, that in all
things touching Faith, we have God and his Holy Spirit allift-
ing in his Catholic Church to dired us: while we fubmit to
this, -wei go fafe and Rationally^ and being taught to under-
ftand all thus proposed to the beftof our Capacity, there's no
danger of our Vtiderftanding being put out.
2. Popery fears out the Hearts of all other's (out of her Com-
munion ; ) whom fhe cannot deceive, flte wiUdeftroy.
This is falfe too, lince tho' Catholics are bid to go and Teach
allNations, as Chrift commanded his Apoftles,and confequent-
fy their Succejfors the Paftors of his Church, to the end of the
World ; yet where Men are fo obftinate, as to rejeft all In-
ftrudions, they are taught to go elfewhere, and only to pity
and pray for f>ich blind Souls, but not to deftroy them. 'Tis true,
in the Catholic Church care is taken, to preferve all fuch as are
her Members, firm in her Conimunion •, and there are not
wanting Threats to keep the Inconftant from being Mifled into
Error; as likewife Tunijhments to reduce fuch as leave her,
and blindly run after Falfe guides. And if for this reafon ihe
muft be faid to tear out their Hearts, and deftroy fuch as Jhe can-
not deceive: what is to be the Character of wis Treachers
Church, which, byconfent of Bijhops, is fenc'd with fuch Lares,
as punilhes with Lofs of ^oods, Jmprfontnent^ and Death, not
only
Tulpit-Sayhtgs,
only thofe who leave her but likewife thofe tOo
who never were Members of it. This is a Cruelty not to be
paralell'd araongft the worft of Chriftians. I cannot fay, but
that Ra^!] Zeal^ Headlong Revenge.^ or Detefiable Avarke^ may
have hurried fome of ours upon fuch 'Barbarous Attempts;
but certainly never did any Chriftians deliberately and with
Connfel^ thus deeply engage themfelves in Blood. 'Tis one
thing to ^oed Blood in the heat of Fury and Pajfion., another
thing to do it by Law, and if ours are thus to be conderan'd
of Cruelty for fome Rajh and unaccountable Pradices of this
kind, which we deteft upon Refledion •, certainly others have
a better Title to this Infamous aAIark., who with fuch Seve-
rity,both inCoo^^^, Liberty and Life, punifh thofe with Delibe-
ration, who never were of their Communion •, and are fo zea-
Jous in maintaining thofe Laws in force, by which they own
themfelves Bloody by Profejfion.
5. The Abfurdity of Auricular Confejfton is endlefs, where a
Man unlades himfelf of all his Sins , by whifpering them into
Priefts Ears.
This again is a Calumny and Mifreprefentation, fince no Gt-
fW/cJ teach, that only Whifpering Sins tn the Ears'of a Triefi
is fufficient for their Remiftion. They own'indeed Confeffion
to a Priefi in order to Abfolution, and the fame is allow'd by
the Church of England ; but befides this Whifpering, they re-
quire likewife a Trite and Hearty Sorrow, joyn'd with a Firm
Purpofe of Amendment, and a Sincere 'Rjfolution of (Voiding,
thro'the help of God's Grace, all Sins and the oceafion of them
for the future: and this I hope, as no body will deny to be a
proper Means, in order to Forgivenefs •, fo likewife every one
will fee how unfincerethis Preacher was in faying. That a Man
unlades himfelf of all his Sins by whifpering them into Triefis-
ears. To make his Followers believe the Papifis to be fo Sotttjh,
as to think their Sinsforgiven by a Whifper only.
4. Of Tranfulfantiatton , where Men mufi renounce all their'
Five Senfes at Or ve.
. How is this true, that we muft renounce all our Five Senfes in
the belief of this Myjlery, fince, if we follow our Hearing;,
which, is the Senfe hy which Faith comes, we areoblig'd to
believe it ? Chrtji's Words exprefly fignifie.and declare, that
the
^ulfit-Sayings^ &c.
the Sacrament is his Body. Thefe Words we hear deliver'd to
us by thofe, whom He has appointed to Teach and InftrutlthQ
Flock, to wit, thePajlorsof Chr'A's Church : theCelVords vit
fee liicewife and read in the Holy Scripture. So that if we fol-
low our Ears and our Eyes diredled by the Word of God, we
are bound to believe this Myftery, and confequently do not
renounce all Five at once. And thus, whilft we let both our
Senfes and Reafon be immediately diredled by Cod's Word,
Vihichh Infallible, we morb Reverence the and Be-
Ueve upon better Grounds, thzn Proteflants, viholetNatural
ObjeBs, ever about Myfteries of their Faith, have the direction
of their Senfes, in which they are fo often deceiv'd, rather
than the Word of God, which cannot deceive them. We ac-
knowledge, that to frame a Judgment of the Nature ox Subfiance
of a thing, we mull depend upon the Information of Senfe,
and that the Cowwow and Natural way, isto Judge according
to the Relation the Senfes give, from the External and flatu-
ral Accidents of the thing. But if we defire to frame a True
Judgment, of what is the Nature and Subfiance of fuch an
•Objeit, not according to a Natural Being, but according to
the Divine'Pomr, and what it may have of Supernatural *, the
Senfes ought not to be laid afide, but we mult confider here
too the Information Thefe give, not now from the Natural
nyiccidents, but from the Word of God, and the Divine Reve-
lation; for tho' the Natural Subfiance of the thing be conneded
with, and bell known by its Natural Qualities, yet a Siiperna-
tural Beingnot foand therefore This is better known from
what the Senfes tell us from God's Word, and Divine Revelation,
than from the External Accidents Natural Qualities of the
thing. I illultrate this by an Inltance in another matter: If I
have a fent me in a Letter by a Friend, and 1 intend
to make a Judgment of the True Nature of it, and What it is-,
1 cannot do this without the alfiltance of my Senfes. But then
Thefe may inform me Two ways either by Looking upon the
thing it felf, (which at prefent I fuppofe is a Tranfparent Stone)
obferving every of the Light, how Pale,S)tc. or by Read-
trig the Letter, which being fent from a.n Excellent tArtif,
gives a full Account of it , as likewife HearingNJh^t the
Bearer fays, whom I know to be a skilful Jeweller. Now in
'Sayings^ See.
both thefe ways \ ufe my Senfes in order to Judge of the Tre-
fent^ Na.tHre2i'[AFdtte. If I take the Information of
my Senfes^ froiti the View, of the Stone in it felf v \ Judge it, to
the belt of mySHil],tobe«oPrm(j>«5^o»f,butfome Co«»nfT/'«>
or Peble : If I take the Information' my Senfes'give me from
the Reading the Letter, and Hearing the Artift j I Judge it to be
a True DiiiwoW.upontheir Authority and greater bkill, who
beingof known Honelly, do unfeignedly, give. me. this-.Afluv,
ranee. .Now in which Judgment of chefc ought lin Prudpict
finally to acquiefe ? Certainly- in this laft. And yet info
doing, 1 hope I Ihould not renounce all my Five Senfes at once.
No, even in this Judgment too I Ihould depend upon my
Senfes. And if in fuch a Cafe as this I prudently form my
Judgment^ from the Account my Senfes give me of fuch Mens
Authority and Kpowledge, rather than from ray own; becanfo
the iV^wre of the Thing before me, confifts in fomcthing a-
bove my Skill ;• Certainly, when the Queftion is. What is the
Subfiance or EJfence of a thing, not-Natural^ but Reveafd to be
Miracidtpu.^ and according to the Divine Power and Ordinance ?
the Safefl: Judgment ought to be framed, hot from what ray
Senfes teW me of the Natural Accidents.^ but from what They
tell'me of God's Word, and the "Divine Ajfurance ; .becaufe,
as Dr. Sherlock fays, (Preferv. againfi Pop.p. 25.,) We may rea~
fonably conclude, that (fod underjtands the Reafons and Nature of
things, better, than we. Since therefore my Senfes aflhre me
from Scripture and the PafoFs of God's Church, that the
crament i^ Chrifi's Body: I am bound in Reafon to Judge, it
Is fo; rather than from t\\e:Natural Accidents, to Judge it to
be Bread. So that in thus Believing this Myltery, we do not
Renounce, but Follow our Senfes.
Fifthly, The "Pope alone cannot Err, and All others, without
fame of hi^^Ajfftaftce, cannot but Err. ■'
This again is abfoiutely Falfe.: For tho* Believe,
that the Catholic Church, whether Difuffe, or in its Repre-
fentatives, viz. a General Aflembly of. Bifhbps under their
Head the Biihop of Rome, thro' the Divine Afliftance of the
Holy Spirit, cannot Err in declaring Matters of Faith: and
fome School-Divines are of Opinion, that the Pope is aflifted
with a like Infallible Direflion, even at other times." Yet
F never
"^4 ^tdpk'Sa^n^Sj 8cc.
never did any Catholics Teach or Believe, that all others
without the Fopc\ Afliftance, were under a Necejfity of Erri»/,
No Determinations indeed of others, without his Confent, are
of Force Qt Obligatory on the Whole Church, no more than is a
Vote of without the Approbation of the a
Lavp to the Nation,: Yet there's no neceflity of Concluding
them Falfe and Erroneont; but only Not ylj^themic. Prote-
ftants believe their own Chmch not to be Infallible; and yet
they don't think it to lie under a Necejfity of String. Why
thei'eforemuft it be charg'd upon us, becaufe we believe the
Members of our Church, without their Head, to be Fallible,
that ThnxQ,ioxt 7hey cannot but Srr ? This therefore is a moll
Illogical and Abfurd Confequence, fuch as the Ayologiaer him-
fclf knows not how to juftifie, and yet he has not Goodnefs
enough to acquit us from fo foul a Calumny.
Eighth CharaSer of a ^ulpit-Vapifi,
Dr. Stanclifli TTJE is profejfedly edified in Ignorance by his Church, Praying
XJL and Propbejying in an Vnknown Tongue, They make no
other ufe or account of Confeffion, than what profejfed Drunkards
doof ymiting.
Thus is his Religion defcrib'd in a Sermon before the Judges
ati58f. butmoftabulively. i. For tho'the
is faidin Latin bythePr;e/tJ, yet the Peop/ehaveit tranflated
into Englijh -, they have it expounded in feveral Books at
large, and are taught to underftand, andhavea true Senfeof
what is done; fo that if they are Ignorant, 'tis to be imputed
to their own Negledl, and not to any Defign in their Church,
which is fo careful in providing all necelTary Means for the
avoiding that Inconvenience. But of this more afterwards.
But his ^urch, belidcs Praying, Projhefies too, fays the Preacher,
in an Vnknovon Tongue. Here the aIplogiz.er p. 20. is put to it,
to fave the Credit of the Preacher: He owns that by Prophefy-
is meant in S. i Cor. 14. Sxpounding the Scripture and
jirticles of Faith to the People, and to be the fame as Preaching t
and knowing, that Catholics do this In the Kulgar Language; if
the
fPulpit-Sayings^ See.
the Preacher be underflood in this common Senfe of the Word,
he cannot excufe him, from.abufing his Auditory with a Ca-
lumny. Buty fays the Apologizer, it do's not appear to me that
the Preacher here underfiood it of vulgar Preadhing^ becaufe hekpew
it to be otherwife. Marry, if They never Preach'd contrary
to what they knew, this would be a good Rule. But fuppo£c
he did not; yet he irapofes upon his Hearers, whiljfl heafferts
a thing of the 'Papifls, which in the common acceptation of the
Word is abfolutelyFalfe; and yet leaves it to them to be ta-
ken as they pleafe. And therefore whilft he fays abfolutely,
that They Prophejte in an Unknown Tongue, which is the fame
zs Preaching, he Mifreprefents the Papijls.
2. They make no other ufe or account of Confejfton, than wBat
frofefs^d Drunkards do of P'omiting.
This is a moft Putid Calumny : and the yindicator is fo
fenfible of it, p. zi. that he dares not defend, what the Preach-
eralfertsi but only, that fo it is in the PraUice of many of
their Church. This indeed we don't doubt, but many in Pra-
Elice abufe Confejfton, as they do all other Good things: but
liow different is it to fay. That many Papijls abufe Confejfon,
and That the Papijis abfolutely mak^ NO OTHER ufe of
Confejfton, than what profefs'd Drunkttrds do of ybmiting. The
former, I fear is too True, but the later is Falfe, and a thing
that no modeft Man caniay, without Blufhing,out of a Pulm.
It may be as truly faid. That the Minifters of the Church of
England mak§ no other ufe of Preaching, than what the Profefs'd
Enemies of the Crown do of Libelling, viz. to fill the People with
Fears and Jtaloufies, and difaffeU them towards the King and
(government. And then after fiich an Afperfion, w hat a Come-
off would it be, to fay, I mean this only of the Prallice of
fomeof that Profeflion ? This is the Cafe.
l^intb CbaraSer of a Pulpit-Fapifi.
I. "TTEjays his Devotions to Saints CanoniCd for Money and j. Turner
JLX Treafon. 2. /» his Church they Pray to the Crucifix
ffWood or Stone, as well as to Chriji himfelf, and attribute as
much Satisfaction and JExpiation to it, as they do to the Blood of
F 2 their
-Sayings^ See.
their Crucifd Redeem^. 3. Their ConfeJfiONj wjiead of keepirtj
uf a Wholfom Tifcipline^ u the vcay to corrupt it, md tends to the
Debauching both Laity and Clergy,
This is as Painted out at Lincolns-Im,, Sep. 29. 1683.
Astott\e Fivft Point, it is only infinuated by the Preacher,
with an It is not lawful to Pray^ &c. which is as good as an
.Ajfertion to the Hearers, viz. That the Papifis do Pray to
Saints Canonized for Treafon. The Vindicator,^ to make this
good, proves Firft, That it may fo happen, Saints may be
Canoniz'dfor Treafon. Which is as much to the purpofe,
a^for one to fay, That the Church-of-England-men are Cor-
rupters of Cadi's Word, becaufe, 'tispojfiblethey maybe fo; as be-
ing in their Principles Fallible, as to what they Teach and
Preach to their Flock. Secondly, he'll prove that it has been
done ; and then comes in the next Line with an Inilance, in
which it had like to have been done, as he fays, but was not
done. Laftly, he fays, that Thomas d "Beckft was Canoniz'd
for Rebellion, becaufe he adher'd to the Pope again/this Prince.
No, 'twas for his Tertuotts Life and Martyrdom, and the atte-
nation of his Sandlity by undeniable Miracles. 'Tis not ad-
hering to the Pope is enough to be Canoniz'd after Death.
But if adhering to the Pope was Rebellion in that Bi/hop,
what do's he think of a Doftor, who«dheres to a Neighboring
State, againft his Liege Prince ? And what of Thofe others
here at home, who help to fpread, and are fo fatish'd in Sedi-
tiom Libels, defign'd on purpofe againft the King and Go-
vernment ? Befides their Induftry to uphold, in open oppo-
lition to their Sovereign, a Device, which was laid by ill Men,
on defignto exclude his Prefent Majefty from the CrownIf
Thomas d Becket was a Traitor, for adhering to the Pope in
fome Eccleliaftical.Privileges, how far from Traitors and
Rebels are Thefe, who joyn Hands with declar'd Traitors,
and efpoufe the fame Caufe againft their Prince.^ How might
this be fet out, if there were but Ten thoufand Pulpits to
Paint it to the beft Advantage ?
2. They Pray to a Crutifix of Wood or Stone, as well as to Chrifi
himftlf, and attribute as much Satisfaclion to it, as to the Blood
Pulpit.Sayings^ See.
. . This is every word an Infamous Fallhocd. And tho' the
Vindicator here to acquit the Preacher, from calling fo un-
worthy, and worfe than Heathenifh Scandal upon us, appeals
to the IVords and Forms of idmc of our Prayers andthenfays.
That if PVords will makf it plaits^ the Preacher was'not miflaksn^
pag.7.<Sf. Yet this is fo childifh a Plea, that me-thinks it ought
to be beneath a Divine^ efpecially a Man of Confcience, to
charge fo Grofs an jihomimtion upon fuch a Frothy Pretext.
For what if there are fome Words in our Addrefles, that, ta-
ken literally, import as much ? Is this any more than what is
found in Scripture, Dent. 32. i. where thus cries out,
^iveear^ Oye Heavens.^ and I willfpeak^ ; andhear^ 0 Earthy the
words of my month ? h Mofes^ for this Form, prefently to be
accus'd of Calling upon the Material Heaven and Sarth to hear
him? If this way of Arguing were enough, pray, what might
be faid of the Church of England too? A ControvertiH,with a
Forehead to tht Temper of one of Thofe who makes up againll
us, might pofitively accufe her in her Solemn Devotion.^ and
raoft Religions Way of WorJJsip^ of Addreffing themfelves to
the Sun and A'foon^ Stars^ Showrs^and Winds-, and calling upon,
to their AlTiIlance, the 'Birds, the Beafls, andthejF«yi;e^. Ancl
then for to make all this good beyond exception, he has no
more to do, than to make this Plea : that, 7 his being a charge.
of Words and Forms, we mufi know, whether the Charge be True or
Falfe, by confidering thofe Forms •, and if Words will make it
plain, the Arguer is not mifiaken. For fee all this in their Canti"
cle Benedicite in the Morning Prayer. What Stuff is this ? And
yet thefe are fome of the Methods, which the Church of
England tzkes np tojuilifie her felf, to defame her Mother^
Church, and to fill the World with Confulion.
3. Making a Particular Confejfion of our Sins to Men, inflead
of keeping up wholfom Difcipline, is the way to corrupt it, and tends
to the Debauching both Laity and Clergy.
To fee whither an Indifcreet Zeal, and Blind PalTion hurries
Men, even to the their oir« Church, whilft they in-
veigh againll their Neighbors I Thus infamoufly \% Confejfion
painted out*, and yet this very zAuricular Confefwnwas al-
low'd to all, and at all times, as a good Protejlam PraSUce, in
the Firfi Common-Prayer-Bookof Edward the Sixth., And the
Church}
/
!1 '"nf!?
IfiiiC;',
«r\ ".'t!l
^8 (Pulpit'Sayings^ See.
Church of England now at this time refufes -no fort of ConfeJfofj^
as the Expounder of her Dodrinsfays, p. 42. whether fiMicot
Trivate. And even now in her prefent Liturgy^ is the A-JSwi/er
order'd, in the njttation of the Sick., to move the Sick. Perfon
to makg a Special Cotifejfion of his Sins. Certainly if it were true
as the Preacher fays, that Confejfion tends to the Debaitchinl
both Laity and Clergy, his Church is very much to blame, for
appointing fuch a Preparative for Death, and ordering its
Members thus to be Debauch'd at the laft hour. But this I
conlider as the Preacher's Heat, who inltead of reproving
fonie Abufes, thus blindly falls foul upon the Bell of Inllitu-
tions. And the Apologizer has the Grace to follow him.
"tenth Charahler of a Tulpit-Fapifi.
W. Wray ib.^ ^ Churches Jntereft is the Center of Their Religion, and
X Their Confciences turn upon the fame Pin. Every thing is
Pious, ConfciemioHs and Meritorious, that mak^sfor their Caufe.
In this Colour was Popery fet out in the Year r68z. A time
when the Church of England was with fuch blind Zeal and Devo-
tion both in Deskjand Pulpit purfuing her own Imerejl in the Un-
juft Defeating the Tapifis, that if the Preacher hadturn'd his
Eyes nearer home, he might have feen Himfelf, and his Hear-
ers, an Inftance of that Crime, he was even then charging upon
his Ad verfaries. And tho' the Apologizer will have this Tme
of the Papifis, by a wreftcd Interpretation of a Conftitution
of the Fathers of thQ Society, contrary to the plain meaning
of it. Yet after that,and all he can fay,he cannot but own it to
be a received Maxim amongft A7/,even the Loofefi of our Divines
and Cafuifls, that iVb Evil is to he done, that (food may com
of it. And there's no Proteflant but, upon Refledion, may
call to mind, how Religioufly the Catholics of this Nation
have obferv'd it, who, for fo many Years, have been excluded
the moft confiderable Places of Honor, Truftaxtd Profit, yvhidi
might have been fo much to their own Private Advantage, as
Vik^mfQ to t-hzt of their Church -, and yethave quietly and con-
Ilantly quitted them all,rather than do an ill thing, take Oaths,
Tefisy
Pulpit-Sayings, See.
Teflsy or go to Church, againffc their Confcience. Thus have
they aited like the Beft of Chriftians in the face of the World,
without refpedt to the Jnterefi of therafelves or their Church j
and yet, upon I know not what Speculation and Pulpit-Infc
fences, arethey moll unjuftlyrender'd, as Men without Con-
fcience, as moving only upon Interell, and fcrupiing at no-
thing, nay making the worft of things Meritorious, fo it be
but for the Advantage of Mother- Church. Wickid Men of his
Church, as of any other, may adt upon fuch Principles, but to
fetout his Religion in thefe Colours, is a molt Abulive Slander,
and more becoming the Rudenefs of Street-LeEhures, than the
Gravity and Sincerity, that ought to"De in ths Pulpit.
Eleventh CharaUer of a Vulpit Papijl.
I. TT E changes Scripture into Legends. 2. Sacramends n.gigby
X JL Shews, Priefis into Puppets. 3. Treaches 'Purgatory
infiead of Repentance. 4. FaElion inftead of Faith ; never
minds the Lawfulnefs of the Means, provided the thing be but
done.
Thus was the drawn in 1683. but without Truth or
Charity : every Line being either abfolutely Falfe, or drawn
with fo much Difingenuity, that no more would berequir'd
to make the Beft of things Ridiculous. For how do's the Pa-
pi/? change the Scripture into Legends: when he is commanded
by his Church, to own the Scripture as the Word of God, and ob-
liged toairentto<2//thereindeliver'd, as of Divine Authority,,
and of necejfity to be believd with a Divine Faith: whilll for
Legends, tho' he may read them if he pleafes, as he do's other
Hiftories, yet he is not bound by his Church or Religion, to
give ajfent to, or believezny one Pajfage, in any Legend whatfo-
ever? This the Apolc^izer underftood very well, pag. 23..
where he proves out of Bellarmine and Canus, that according to
our own Principles, all tbele things contain'd in the Lives of
Saints, tho'mention'd even in the Canonization, depend upon
Human T ftimony, as to particular Matters of F^, and coafe-
quently are fubied to Srror. And therefore no fufficient
grounds
if -
f>. i( *
40 <Pnli>k-Sayin^Sj See.
ground for any Point of Faith, which can be built on nothing
lefs than Authority. And tho' fome of thefe are inferted
into our Ojfices^ yet they are not there propos'd (as likewife
Partkftlar Revelations) as the Scripture is, to wit, as matter of
Faith^ but only as a Relation of fome Hiftory, in the Reading
of which, fome Spiritual Advantage may bereap'd j as is at
large difcours'd above. Which is very diderent from what
the Preacher fays, that he changes Scripture into Legends.
2. How do's he change the Sacraments into Shows^ when in
his Ghurch the Sacraments are not only Shewn, but likewife
care taken, that they be duly Adminiftred to all her Members ^
The /4pologiz.er pretends the Charge to be True; becaufe the
Cup is (hew'd to the People, which they don't partake of;
and the Hofl elevated at Mafs, and carry'd in Proceflion.
And might not n few here ftep in, and with this Argument
pretend, that Chrifi Crucifid Vv as another Show upon Calvary,
while he was there expos'd for forae hours upon the Crofs to
the view of the World ? But all this is nothing but a Method
to teach Jtheifts, how to make the greate/t Mylleriesof Chri-
ftianity Ridiculous. We know the Benefit of ihzt Oblation
Chrilt made of his Body and Blood upon the Cro/jr, and like-
wife of that he Inftituted at his Lajl where he gave his
Body and Blood after an Unbloody manner, under the Forms
of Bread and Wine for the Remijfion of Sins-, znd which is now
daily repeated in the Church, according to the Command of
Chrill, which he gave to his Apoftles, wh^n hefaldtothem,
DO THIS in Remembrance of me-. We know the Benefit
there is in this Continual Remembrance. Andthofe, who,make
a Show of this, are within one Step of thofe Vnbelieving Jm,
who made a Show of Chrill in hisPaifion, when 'twas faid to
them. Behold the Man.
3. As for the Third, of Preaching Turgatory injiead of Re-
pentance, 'tis abfolutely Falfe, inafmuch as in the plain import
of the words, it imprints this Notion in the Hearers i vk.
That the Papifis don't Preach Repentance to the People, but inftead
of this they Preach Turgatory. This, I fay, is Falfe, and fo evi-
dently, that the Apologizer dares not vindicate the Preacher
in fo foul a Calumny: and therefore inftead of what the
Preacher aflerts, the Vindicator minces the matter, and pre-
Tiilp'u-Sayings^ See. 4*
tends only, that the DoUrinof Purgatory invalidates that of
Repentance. Which too is Falfe in it i'elf, fince we fee Catholics
both in their Zit/e/, their Bool{s and Sermons.^ urge the Necejfity
of Repentance much and as effedually as Trotejiants. And
'tis much more Falfe as to Preachings linceamongft foniany
Sermons I have been at, both Abroad, and in our own Country,
I have heurdRepentance fo often prefs'd to the People; and
Purgatory never fo much as mention'd, unlefs it were to Ihew
the iniyfFerable Torments of the Place, and how great the
hazard is, even of getting thither- And araongft the Printed
Sermons of Spaniards s Frevchs Portuguefes &c. that are extant
in Latin, I challenge the Apologizer to find one that fo fets
out Purgatory to the People, as to make them negled Repen^
tance: and if he do's, I*il be bound to ihew him a Hundred for
his One, that enforce the Duty of Repenting, without the leaft
hint of Purgatory, or their confiding in it.
4. He fays, We Preach Fablion inftead of Faith, ^C. This
the Preacher faid of the Tapifls, at a time, when the Church of
England had been aflifting a FaSlion about Four Tears, with all
the help the Pulpit could give them, in Confecrating their
Fillanics, and finding Arguments to gain them Credit, for the
deluding the People. And tho' they cannot be Ad-oisd to be
more Cautious for the future, without an zApology appearing
in their behalf^ yet I hope, 'tis not without forae Senfe and
Shame ; efpecially fince they have feen the Cart and Pillory fo
often appearing in Confutation of thofe Truths that were then
fo often Difpens'd to the People with the (gofpel. As for the
FaSlion they can difcover in Our Preaching, let them do their
beft, to find even half fo much ; we freely give them a Thou-
fand Tears to review, for to match thefefo^r of theirs. Let
them take in Ukewife the Sermons, that are now Preach'd in
our throughout the Kingdom. I hope they'll all ap-
pear Inftrudive as to Faith and Manners, but free from Fa-
Siion. Can the Church of England fay as much of theirs at pre-
fent, in which there are fo many unworthy RefkSlions made
upon the Religion of their Prince •, fo much Animofty blown up.
Fears and Jealoufies infinuated into the People, and the Go-
vernment made to them uneafe, even in the very Method that
difpos'd them heretofore to Rebellion, and ended not, but with
G the
418 fdftt'Sdyings^ See.
Murder of their Sovereign? leant imagine them to m-
tend the like Mifcbief atprefent i neither did they, I believe,
heretSore, when they made way for it, by their Indifcrett
VrcachiKg. But when they have feen fo lately the People ex-
afperatcO to that degree by the i'«/pi»againft Popery, as et^en
in an Unnatural Rebellion to take up Anns againft their
Prince, and never leave purfuing him under the Pretext of his
being a till they had brought his Royal Head to the
Block under the fame Notion; Methinks fuch as are truly
Loyal, and boaft themfelves the 'Beji SubjcEis in the World,
(hould be more Tender of thtkSovereign, than to venture upon
the fame Method with the 5o», which prov'd fo Fatal to the
Father, and fo Vangerotu to the 'Brother. But I fear the Extefs
of JealoHjfk (ox th^k Religion, puts them upon being too Bold
with their Prince j and that by a Jull: Judgment of Heaven,
they are blindly the'^txy Principles they have fo often
charg'd upon the Papifis Making their ChttrcFs Interefi the
C^ent^r of their Religion ; Preaching FaQion inftead of Faith;
^fieemifg every thing Confckntiotu that mak^s for the Caufe; Jtid
not minding the Lawfdnefs of the Meansy provided the Thing be
hut done.
Twelfth CbaraBer of a Vulpit-Vapif.
Dr Tenifon *TP " a great noife oftyflms made in his Church; hut
' JL the Scope they too often vainly aim at, is the Blefing of a
Prefumed Saint; Security from the external force of Evil Spirits,
by the Charms and Spells of Afonkjjh Conjuration, a fort of Ecclefi-
afiical Magic. Nay, fometimes the Scope is that very wicked one
of Compounding tfith Heaven by their Liberal j4lms, for their Vn-
forfak^n Sinsj:, and here in this Nation (whilfi this JJland was en'
chanted with Popery) there were granted Indulgences even for what
they caU Deadly Sins, for many Thoufand Tears to come.
In this manner did Dr. Tenifon render our Religion at S, Se-
fulchers i$8i. before the Honorable Magi/lrates of this City,
in a Strain fo unbecoming, that every ordinary Reader u^on
thePerufal, rauftnecelTariJy be tempted to turn to the Title
Page,
^ftlpit-Sayingfj 8C6,
Page, to fee whether it bears Sermon or Pl^. And tberefofe
1 think the Defter, upon Refleftion, iJiight have rather given
me Thanks, than quarrell'd, forfny not inferting /hereof hi^
Difcourfe fince, I am confident, the fefs I put in, was more
for his Credit. But however, another Author has fince done
him that Right, as to tranfcribe him, and fet him out more at DifjmJit, md
length : let him view himfelf there drawn to the full, and sxpefiu!. whb
then let him tell me,whether he be not oblig'd to me,for (hew- of
ing him but in Little. 1 refer the Reader thither to be Judge, '
and in the mean time I'll throw away a Page upon him in the
Examen of his Vindication j where I nofooner caft my Eye,
but I fee that being now a Do^?or, he underftands no more
Our Doftrin or Praftice, than, when he Was a Child, he knew
Gnbbard from a Jeptit.
I. He fays. Sometimes the Scope is ^ that very Hoicked one, of
Compounding tpith Heaven by their Liberal 6y4lms, for their XJn'
forfakgn Sins. This he pofitively and folemnly dedar'd be-
fore fo Great an Aflembly, but without one word of Proof in
the Sermon for fo foul a Charge: and now when he takes
upon him, to make his Defence., he only proves at large the
Praftice of Indulgences., but not a word of their being given for
Vrforfaken Sins, which is the chief Point of his fo fcandalous
Afpcrfion. We own the Power of granting Indulgences or
Pardons, as may be feeninour Profeffion of Faith-, but that
this can or may be done, either with Mon^ or without, for
Vnforfakpn Sins, this wclook updn-as Abominable and Abfurd,
in the fight both of God and Man. Arid atnongft all that Lift
of Pardons, he has heap'd up in his Defencej there is not one
that he can pretend, makes for this intent, excepting that of
"Soniface y. Which too has nothing in it for his purpofe, be-
fides his own Palfe Tranfation, and thePerverfe ConfiruGion he
puts upon it, the Effeft I hope more of his Ignorance t4ian his
Mahce} Since thofe words quoted by him. Omnia Peccataetiam
SIN E F OE N ITE NT IA ipfis Confitentibtu relaxarunt,
do not figriifie the giving Indulgence for all Sins WITH-
OVT REPENTANCE, as he tranflates them ^ but
only the granting Indulgence for all Sins, to foch as Confefs'd
to them without oWigif^ them to undergo the Penatices ca-
joyri'd by the' Canom.- for thus this wofd-Pomfi^ntia hefo figj-
G 2 nifies.
!Pulpit-Sayinp^ See,
fies, and not RepeHtance^ which is indifpenfably imply'd in their
Cortfejftotty which cannot be rightly perform'd without K^pen-
tance. Thus g^fly do's this Dodlor miftake in his Defence,
and upon fuch flight Grounds, pofitively from his Pulpit-^
blacken us with the worfl: of Infamy and Scandal, before fo
Great an Aflembly. And the fame be do's in the other part,
where he fays,
- 2. That they have granted Indulgences even for what they caU
Deadly Sins^ for many Thoufand Tears to come. And this looks
like an Aflerting of that ralgar 'Rjproach^ to wit, That the
Pope can give the Papifis leave to Jin for many Tears to cotne; and
isthe thing he feems willing to imprint on his Readers, in all
the Inftances he has brought, by the way that he handles them..
And yet this is mofl: contradiftory to the Dodrin we are.
taught", and to the recehr'd Notion of Indulgences amongft
Catholics.^ who are fo far from prefuming upon Leteve to fm^,
upon the grant of Indulgences.^ that they don't think, that any
One Sin thnt ispajl.f can be forgiven by an Indulgence. No, we
are taught, that no Sin is forgiven, even in the Sacrament of
Confejfion., without a fincere Repentance. And as for Indulgen-
ces, they are only for the Relaxation of the Canonical Penal-
ties due to Sin-^ which being appointed and aflign'd bythe
Church, may likewife, by the fame Authority, be teleas'd.
And therefore, however Indulgences may be term'd Par dons j or
faid to be granted for the obtaining Pardon for Deadly fns-,
yet whoever confiders, that they were many times given for
many jHlundredyears ^nay, as the Dodor has it, for many Thou-
fandyears to come j he muft Ibon conclude, that this could not be
giving Leave to Jin for fo long time to come, which fo far ex-
ceedsthe term of Mans Life: but only the Releafing of Penan-
cesy which being aflign'd in proportion to the Sins, for fpme,
Sins., Three years Penance j for others. Five; for others,
Seven -, might with fome carelefs Chriftians amount to that
degree, that for Fifty years of Life, they mightpofllbly have
FivethoufandyearsPenalties due to their Sins. This isitthen
we underftand by Indulgences or Pardons, not a Leave or Liberty,
to fin-, mY,uoith& Forgivenefs of Sins-, hut only uDifcharge.
from the Canonical Penances : which is very far from whaf
the Dodor infinuates into bis Auditory, which, as propos'd by
litir hini» We acknowledge, is a Pradlice Unjuftifiable: and if any
,55. Prelates in onr Church, have formerly made an unjuft Gain of
55^ Inddgenai^ we as iittle approve it as the Doctor: For tho'
Isi we may lawfully juftifie all good Pratiices^ yet for <iAbnfe.<^ let
jctf;. thofe Anfwer that were concern'd in them-
jfin, ^ ^ ^ ,
Thirteenth Charahler of a Palpit-P/ipifl,
iioii
liti !• T P be be Falfe and Deceitful to Mankind^ yet Euge bone.j
J. (crvCy altis well^ and he in an infant is thought worthy 0/2.Hickering.^
a better Kingdom. 2. No Man can be a Papifi., but he whoje 3. Dr.Fowler.
pyes are blinded by Education., or he who puts his own Eyes out by 4-Apol.for the
Atheifm. 3. His Council of Trent exprejfeth its allowance of ^ Fulpit.
TiEluring the Divinity it felf ; and accordingly Figures of the
Blefed Trinity (O Hateful Sight) are ordinarily to be beheld
Topifh Churches. 4. He Prays to Images. 5. He Worfhips the
Bread and IVinCj not as Reprefentations of Cody but as (fod him- 9'
felf. 6. He is taught J that the Pafion of Chrtfi takes away only
the Guilt of Mortal Sins., not their Eternal Punijhment. 7. Like^
wife the Non-necejfity of Repentance before the Imminent Point of
Death. 8. And that the bare faying of Prayers, without either
minding what he fays, or underfianding it, is fufficient to the Divine
Acceptance, g. So is he to appear before God dumb and fenjlefs.^
like one of his Idols..
In thefe Colours were the PapiJIs Reprefentcd from the
Pulpit by thefe Preachers, in the Year 1681. when the time
was, not of confuting them by Gofpel and Reafon, but by bar-
baroufly knocking them in the Head like Beafts. But all thefe
Colours are either Falfe or Deceitful, as might be eafily
fhewnat large ; .butl am quite tir'd,,as I fear, the Reader is
too, by ftaying fo long in this naufeous Stuff. I'll therefore:
pafs themover> as fueh Calumnies deferve, with asfhort a Re-
fledtion as may. be, but yet in order. And therefore as to the
E'vrf, it is abfolutely Falfe •, for Ealjhood and Deceit arc no
where.recommended or taught by his Church, and are fo far
from fitting Men for Heaven, that I am certain, no Man, of.
what Church foever, guilty of ttrofe wicked (Qualities, can
pcffibly
ci-c.
pofiibly have admittance there, till they have firftdifcharg'd
their Cenfcieme by a fincere li^pematjce, and made Jieftmm
to the Parties JnjHr'd to the beft: of their power. This is the
Receiv'd Doarm of his purch: and I hope in their Dealing A
they pratofeitas much asany. I don't queftion, but theS S
are ftill Knavesof his Communion ^ but then let that Teach *iafe
er, who has no fuch of his Goat, or in his Church, come and kfoHi
life too', fince'tis known, that thereare
great numbers of Papifls^ who were never fo by Sdmatm. slsoid
And is it not an abominable and wicked Slander, to accufe all dl
fuch oi^theifm ; and that had it not been for their blinding raMan
themfelves by this, they had never become Tapfisf Since , And
fuch as have made the Obfervation, find, that thofc, who kffool
were of a good Life when Protejiants^ continue to be fo when itberwi;
Pafifis: and that many, who liv'd like Jtheifis when Troie-
JlantSy become better Chriftians by being Tapijis.
The Third is like wife Falfe fmce the Council of Tretit ^todota
do*s not allow the TiftHring the Divinity it felf, as the Preackr |s
fays 'r but takes particular care, if it happen (fays the Council) aiwtfi
that the Hiftories of the Holy Scripture be Painted or Figw d^ that ip, r
the People be taught^ that the Divirmy is not therefore FiguPd or
Painted^ as if that could be feen with Corporeal Eyes^ or repre-^
fented in Colom-s, Self. 25. which is juft contrary to what the aaffti
Preacher delivers. And therefore the fometimK in our
Churches there may be feen Fi^wre;, to put us in mind of the
Blcfl'ed Trinity-y yet the like may be feen too in the Frontif-
piece of feme Bibles and Common'Proyer-Books of the Church
of England t, to which the Preacher'sTxclamation of 0 Hate-- »
ftl Sight! may beas properly apply'd as to any thing of that
nature in our Churches. _ itfnfst
The Fourthy of fraying to Images^ is falfe too; fofWeare
taught to Pray to none but God alone; and to defire the Inter-
cejfion or Prayers of fiiclt holy Perfons, as are acceptable to
God, whether in Heaven or Earth Thefe, we own, maybe ;iQj
affrfting to us, by the Prayers they offer up to the Throne of
God : where St. John faw an eAngel ojfering Incenf^e with the
Prayers of ail the Saints upon the Golden Alt or y which was before
. 1 T-l n ^ ^ ^ - - - -
the Throne. ReveL 8. 3 . Bitt,for Jmagesy we confefethem to
-'tlUtr,
Pulpit-Sayingsf &c.
be nothing but Wood ot Stone, &c. that they can neither Hear,
See, nor Underlland; they are of fome ufe indeed, inafinuch
ifjji ^ as they are Sacred Remembrances of Chrifi or his Saints j but are
ftill devoid of all Power of Helping or ^Praying for us. And we
acknowledge it a like Abfurdity, to Pray to an Image, as to
offer a Petition to the Statue of the King. The tiApologiz.er has
found an odd faction, pag. 3 2. of leaving Prayers with an Image:
which 1 fuppofe is the fam^ as leaving ones Grace in a Hat,
(Hj:,' when a Man^iwj Thanks with that before his Mouth and his
5^, ' Eyes. And if this be his meaning of our Praying to Images, I
wkh he would expound it fo to his Hearers at his next Meet-
ing, otherwifc I fhall ftill take him for a ^Jhlifreprefenttr. If
j I cbarg'd any thing/farther than due, in relation to this Point,
in the .Advice to the Pulpits, I ask the Preacher's Pardon, refol-
ring to do him all the Right he fhall require 3 for I afTure him,
Itwas nothing <jf Defign, but Mifiakg only ; and therefore I
do not here fet this Calumny under his Name, but quote the
Apologizjcr, who both ajferts, and pretends to it. And I
wilh the Pulpits would do us the fame Right, in retracing and
owning the many Wrongs they have done us, if Repenting be
Dot beneath their Station.
- ® The Fifth is Falfe 3 fince we worfhip only <jodhimfelf, and
not the "Bread zndi Wine, which we believe not to be in the
B. Sacrament. And therefore this Charge is to be reckon'd
for Mifreprefenting, by the Judgment of a former Adverfary,
[is who gives this Sentence: If we put our own Opinions of his (a
u:'. Papifts) Faith and PraBice into his CharaBer, this (fays he) is
Mifreprefenting', becaufe a Papift has not the fame Opinion of
'il thefe things, tmich we have, and this makes it a falfe Characler.
^z:Anfw.toPap.'Prot. pag. 17. Let the Apologimer examin this
if-sRule, and fee whether it be not our Cafe, whilft thtPreacher
ffiftgives a Charadler of us, not according to ours, but his own
,lm' The Sixth is Falfe 3 for tho* we confefs a Temporal Punifh..
liiiuvient fometimes to remain due to Sin, after the Guilt is remit-
j^fed 3 yet the Eternal Punijhment is releas'd, through the In-
fluenceof the fame Caufe % which the Guilt h difcharg'd, to
ivit, the Pajfion of Chrifi: and whatfoever Satisfadlion we at-
tribute to Human Means, yet nothing of this can find ac-
ceptance
48 'Pulpit.Saymp, See.
ceptance or prevail with God, but through the help of his Di- 5^)
viue Grace, and the Merits of Chrift our Redeemer, who gave
himfelf ^General %anfom for the World, and yet requires we
{hoMld apply it to our felves^ which j^pflicatioN o/o«rj do's not
at all derogate from the Pknitude of Chrift's SatisfaBm. stkfii
The Seventh isabfolutely contrary tothe DoftrinandGe- wtfe
neral Praftice of our Church, whofe Members do generally go PrifUwii
toConfejfion many times in the Year, and are under an Ohli^a-
tion of doing it at leaftO»ce a Year, which cannot be per- kAtt
form'd, as is dircded by our Spiritual Books, hut by a Sincere itchco
and Hearty Repentance how then is the Non-necejfityof Repen- bia:
tance before the Imminent Point of Death., a Dodrin of om; ielievers
when all in our Communion are bound by Precept., not to defer mded i
it paft the Year ? All our Divines indeed own Repentance to be ad the 1
ahfolutely necejfary at the Point of Death; but that it is notne- taupe
cejfary till theny I am certain is contrary both fo the Receiv'd therund
Doftrin of our Church, and the Pradice of her ProfelTors. kkh
And tho' we acknowledge,that a Hearty "Repentance even at the
Point of Death, is accepted by God, according to that, At fejiad
whatfoever hour a Sinner Repents., &c. Yet this is not to be re-
ly'd on : and we hear nothing fo much difcourag'd in our iieanli
Books and Sermons, as deferring Repentance to the lall j there 3 fenlle
being but asS. obferves, throughout the whole
Scripture, who truly Repented at the hour of Deathy to wit, the
Good Thief. ^ ^
The Eighth is again contrary to our Dodrin: in all our Jbtjn
Prayers, we being direded toprefervean ABual and Lively (v/jggj.
Attention : and the admitting voluntary DifiraBions ztPrayers, ig,pg||
being one of the5;«j-, of which every one that goes to Co»-
is to make Examination, and to accufe himfelf; as may jgyj.
be feen in all our Books, that give Inftrudions in order to Cos-
fejfion. But it feems, by the Apologiz.er., this of the
Preacher is notcharg'd upon us, as a Profeft'd DoBrinoi ours, .
but only as a of his own Head : and from whence
do's he draw it ? From this fuppos'd viz. The to-
tnifh Church enjoyns the faying them {Pxayexz) in a Language m'
known to the Generality of the People; which too is none of the '
Trueft: for this is not enjoy n'd by our Church, tothofethat
fay Trayers; For the Priefs faying theirs in Latiny underftand '
what
Pulpit-Sayings^ See.
what they fay: and the Teofle have Theirs in their own Lan-
guage^ as may be feen in our Manuals^ and in our Chappels j
wherein the Hands of the Peop/e may be found Trayer-'Books
as Different in Language^ asthofethat ufc them are Different
in Nation. And tho' the Mafs be faid in Latin^ yet 'tis only
as the Funftion of Briefis^ who underfland it: The People
have the fame in Englijh, and are inftrufted to accompany the
Prieftwith Devotion, and be attentive to every of the
O'oiation: Which being a Sacrifice rather than a Form ofiPrayer^
the Attention and De votion, in refpeft to the People, do's not fo
much confift inth^lVords faid by the Pridl, as in what is done
by him: as the Devotion of thofe Devout Women and other
Believers upon isJF/omn Calvary, in the time of the Paffion, de-
pendcd more upon being Attentive to what Chrifl Suffered,
and the Sacrifice he offer d for the Redemption of the World,
than upon the WVi/i that he fpoke, which were not altoge-
ther underltood, as the Scripture affuresus, by the Standers by.
In the fame manner therefore as we Ihould have been Attentive
vct^cotx Mount Calvary, we ztQ Attentive here in ihhDblation,
that is made upon the Altar, of the Body and Blood of Chrill:
and whofoever is at the time of this Service, Dumb and Senflefs
likganldol, (which is the iViwtfcCalumnyJ mull; be necelfariiy
as fenflefs as an Idol-, fince a True Believer, who has a Right
Faith and Apprehenlion of this nAFyflery, can no more be pre-
fentat it without Devotion, than he could have flood un-
mov'd under the Crofs, while his Redeemer hung upon it.
The Jews indeed were fo then, and may be now, and all thofe
who are like them, but for a True Believer,'t\s
impoffible. But the Matter of Fabl is the bell Confutation of
this Slanderous Confequence •, whilfl any one that takes a view
of our People in time of Mafs, will find them with as much
'Devotion zveA Attention, that is, as much unlikezsProte-
ftants are generally at their Common-Prayer. So that all this is
nothing but a Dedudion grounded upon andconfe-
quently a Calumny, inllead of a True Character o{ us: but I fear
whilfl the Vindicator makes the Reprefenter an Abettor of fuch
unreafonabie Dodrin,'tis not theelFed of Ignorance only, but
fomethingworfe: For tho hisAlIertion be. That Prayersmay be
faid Well and De voutly, without attending to the Words or Senfe of
H the
dyingsy &c.
the PrayerSy B'OT RjiTHER TZJR E LT ON (yo j);
which laft Words are fairly left out by the Vindicatoryet
whofoever confiders this, will not find this makes any thing
ioxthzt CarelefszvAIndevout way of Praying, which is here by
the Preacher charg'd upon the Papfts.
Fourteenth Chara^er of a Fdph'Vapijt,
1.Dr.Hooper. i. O cover his Idolatry^ he commits Sacrilegeyfieals away one
2. Dr.Wallis. x of the Ten Commandments^ and by the Index ExpurgZ'
b'E tov'ms blots the Two Tables themfelves. 2,. ForhisJbfolmon 'tis
% Id. ' necejfary he Jlmld be firry for his Sin^ but only for the Penance.
6. Dr. Sharp. 3 • -o^nd if this Jhouldfaily "'tis but being at the Charge of an Indul'
7. Dr. Butler, gence or Pope's Pardon; that is^ to pur chafe fo many Penyworth of
other Men s Merit: and this is what is requir'd by way of Commn-
tation y infiead of Regeneration y SanPlif cation y Holinefs and a
(f odly Life. 4. jiuricular Confejfionytheirgreat Intelligencer and
Lieger-Nuncioy is the main Curb of the Laityy whereby the Clergy
hold them in awCy in being admitted to all the Secrets of States and
Familiesy thereby to workjheir Purpofes and Plots: 'tis a Matter
ofmeer Interefiy and were there no Gain in itythey would be ajhanid
of it. 5. Ignorance is the Mother of their Devotiony which they are
bound to by Vjip, and under the fiverefi Penalties. 6. They muf
wholly fubmit their Reafin to an Infallible JadgCy even fofar (if
one of their greatejl Authors fay true) to be bound to believe Ver-
tue to be Bady and Vice to be Goody if it fiall pleafe his Holinefs to
fay fi. 7. Their Church-men mufl live a Single Lifcy whether
Honejily or nO) it makgs no matter.
In this manner was the Papifl defcrib'd in the Years 1678,
79,81,82. All Plotting Years; Years wherein Truth and Ho-
nefiy aded but very fmall Parts, and were not for the Turn j
and I fear, had not that free accefs to theTulpity at leaft un-
mix'd from Paflion and Prejudice, as became Preachers of
the Gofpel. This Charader may ferve for Inftance, in which
theF^V/Charge is not Uncerej fince'tis known, thatCatbo-
lies have the Ten Commandments in their Bibles and Catechifnu ••
and if they are fet in fiort in feme little Abfbralls of Chriftian
Dodrin,
Pulpit .Sayings^ See.
Dodrin, in compliance to the weaknefs of fonje Memories
and Capacities j yet this is far from what the Preacher fays,
of Stealing avcay one of the Commandments 5 fince this that they
do to One of them, they do to more, fetting down only the
Words of the Precept, without the Addition of Threats, Pro-
mifes, or £xplications, as may be obferv'd in the Firft, Second,
Third and Fourth.
The Second is like this: For that Sorrow which the Coun-
c'll of Trent requires for Abfolution, includes a Detefiation of
the Sins committed, and a Firm Fnrpofe of not Sinning for the
time to come, as may be feen Sejf. 14, cap. 4. and this, 1 think, is
little lefs than Contradidious to the Saying of the Preacher.
The Third involves an Abfolute Falfity, whilft it fuppofes,
that a whois forry neither for his5iw, nor the Panijh-
ment that attends them, has no more to do, than to procure or
buy a Pope's Pardon; and that this is fufficient for him, in-
ftead of Repentoisce, Jlmendment, and a Holy Life. This is a
moft abominable Dodtrin in it felf,and moft injurioufly charg'd
upon us in thefe words (This is what they require) by which the
Preacher infinuates it into his Hearers, as a thing approv'd by
our Church. Which is fo far from being True, that the only
ground for it, appears only in the PraHice of fome profligate
Men i which is a way of Reprefenting, that if follow'd, will
draw even the Infinite Mercy of God under the fame Scandal;
there being not wanting many Chriftians, whoprefuming up-
on This, continue on in their Wickednefs without Remorfe.
The Fourth is a moft odious Character of an Inflitution
allow'd even in the Church of England j a meer piece of Drol-
lery, and a Demonftration of the admirable skill thefe Men
have, in making the bell of things Ridiculous. And what
wonder, that We are fetout thus Black and Deform'd by them,
who have no more refpedt for their own Church, than thus to
expofe, what fhe approves ? But of this vvc have fpoke be-
fore.
The Fifth is a great Calumny, and only an empty Confe-
quence of the Preacher, inflead of what we Trofefs. And tho'
the Apologizer pretends to make it out, -viz.. That we are
bound to Ignorance by Vow ^ aud inftanccs in the Monks, Friers,
and other Reiigktts Men; yet every Library in the Chriftian
H 2 World,
u'l
5^*
i,.
1.' 'ih/
• t
'
.1*,
* ••
1
i
-Sayings^ &cJ
World, is an evident Confutation of this weakPretence,whilft
the greateft part of Books of all fort of Learning, that are ex-
tant, have thofe very Men for their Authors, who are thus
confidently all erted, as bound to Ignorance by Vovo.
The Sixth is a moft grofs Abufe of Belkrmine^ who do's not
fay that We are bound to believe Fertue to be Eady and Fice to be
goodyifitPiallpleafe his Holinefsto fay foy as the Preacher po-
litively declares •, but on the contrary defends, that Vw im-
fojfiblefor the Foj>e fo to Err^ as to declare F?rtue to he "Bad, and
Fice to be Goody it being his Opinion that he is thus Infallible.
This is the DoBrin this Author abfolutely ftands to and
proves: the former words of the Preacher are only us'd by
Bellarminey not as his Affertiony but only as an Inconvenience
which he fays would follow, if this Doftrin of his were not
true : Julias if I to prove, that the Scripture cannot Srr in
Commanding FicCy or Forbidding FertuCy Ihould thus argue;
If the Scripture could thusfrr in Commanding FicCy or For-
bidding FertuCy we Ihould be bound to believe Fertue to beBady
^ndFiceto be goody becaufe we are bound to believe that to
be Bad which the Scripture Forbids, and that Good which it
Commands: And what Abfurdity in thus arguing ab Inconve-
nientiy when I have before pofitively aflerted, that'tis impof-
fible it Ihould fo Err? And yet this is our Cafe, in which the
Preacher moft abufively and falfly fets out the Inconvenkncey
from which Bellarmine argues for his Conclufion or DoBriny
which is a moft inexcufable Afperfion. I defire the Reader to
examin this Place of Bellarmine (^De Rom. Pont. 1.4. c. 5.) to
difcover which Side is to be condemn'd •, whether Bdlarmine
Impiety y axXhtTreacher o{ Forgery: and this becaufe I find
this fame thing urg'd againft Bellarminey not only in this Set-
mon, but likewife in others, and by our prefent Apologim
too, pag. 30.
The Seventh is utterly Falfe, it being no indifferent Wmpfa
our Church,whether thzClergy tHonefHyyOXnot 3 lincefor
them to live not Honejilyy is certainly a moft grievous Sin, no
lefs than Sacrilege. And is it indifferent, whether they Sin or
no ? The Apologizjer dares not undertake to make this good 3
and therefore he falls much below the Preachevy pretending
only, that more care is taken that they live Singlyy than that
they
Tulplt^Sayia^Sj See.
they live Honeflly \ and this chiefly, becaufe the P/mJlimfjt for
a Clergy-man thatif/^imej, is much greater, than for one that
heeps hisCo»c«i'j«e. Which is as much to thepurpofe, as if
1 fliould fay, that according to the Principles of the Church of
England J it matters not ^ whether her Members turn Tarksy or no ;
And then fliould bring this for Proof \ becaufe flie has fevere
Penalties^ even of Death it felf, for fuch as become Pafifis^ but
none at all for thofe that'turn Turks: And becaufe 'tis thus
evident, that flie takes more care in the One Cafe than in the
Other J Is this enough to juftifie a Preacher^ in declaring, that
the Church of England is careful indeed to preferve her Pro-
feflbrs from Pofery but whether they turn Turks or noty with
her it matters not? Yet this is the Method of fetting out the
Papijls in their true Colours, and if you challenge them of
A/ifreprefenting^ they take it ill forfooth, and with the kVoman
iti the ProverbsyC. 30. wipe their Mouths, and then ask, What
Evil have we done ?
For my part, I cannot tell what Evil they intend, or how
far their Intereft or Pajfion puts them upon Arguing in defiance
to their own Confcience : but this I am certain, that they
moftgroflyabufe us, in fetting us out thus Black Odious
to their Hearers, upon fuch Imaginary Grounds, and the vain
Conftrudtions of their own prejudic'd Phancies ; which are
fo fertil in producing Confequencesy fuch as are ferviceable to
their Turn, that I cannot imagine any thigg of Chriflianity
fo Perfect and Complete in it felf beyond Ex,ception,as to be ca-
pableof flanding the Teftof this Church-of-England-Method
of True Reprefenting. The Reader may have obferv'd in the
perufal of thekCharaiderSy and more at large in the Advice to
the Pulpits, what ways they have to run down Innocence with
Applaufe and Triumph: What fly Infinuations and pretty Pre-
fences they makeufe of, to work the People into the Belief oi
what they pleafe: HowTafely they can Prallice, what they
are adtually condemning in their Neighbor: What excellent
Turns they can give to Authors, bend a Text to the befl Advan-
tage : ^lofs to Admiration, make the mofl; Sacred things look
Prophape and Ridiculotu. Thefe and many other fuch Sleights
and little Arts maybe feen in thefe Jnftances and CharaSlers,
which are fo unjuftifiable upon this fcore, that 1 profefs I
would
Pulpit-Sayings^ See.
would not be guilty of dealing thus mjnfily^ or monging even
the moft«»^e/er'yi«^ of Neighbors in this nature, for a thou-
fand Worlds ; lince, I am fatished, 1 muft firft lay afide Con-
fcience and the thoughts of Salvation, before I could enter
upon fo unwarrantable an Engagement. I do not here accufe
any Adverfarles of knowingly incurring this Guilt; but I fear
Education^ innate Jnimofity^ Jnttreft or other Tajfiony fo far
biafles their Judgment, as to make the mofl: Unreafunable of
Methods appear to them Juft and Reafonable. All that I'll
fay at prefent is, that if to be a Papifi, is to be that which is
heredefcrib'd in thefeCW^ffm, that then certainly to be a
Pafifi, is to be the Worjl of Men; that 'tis but Juft the Pulpits
fliould expofe his Errors and jibominations^ and the People
hate and deteft them : and that 'tis fo far from being a doubt
whether he be a Chrifiian^ that 'tis certain he can be none: and
that if he be bound to Believe and Live according to the Prin-
ciples here laid down, he can have no Right to Salvation.
And of this I defire the "^Defender of the State of the Coniro-
verfie to take notice, that in this 1 anfwer his Challenge j and
here do declare to him, that thefe Do^rinszs here let down
by his Fellow Minifters, and charg'd upon the Papifts^ 1 do de-
teft and abominate : and that fince to be a Papijk^ according
to the Notion of the Pulpits^ is to believe according to the
Form aflerted in their CharaSlers^ I would be a Turk as foon
as their Papifi. This Declaration I make for his Satisfaftion,
fince he defires it"i and if it be the thing I ought to have
done, as he fays, I heredoitnow, if this will end the Contro-
verfie ; but I muft caution him to be a little more Reafonable,
than when he made the late Refolution, of thinking nothing
to be deteftable amongft alltheDoftrins laidto us, befides
fuch as I exprelly rejeftfince 'tis impoflible I ihould ever
fum them up, there being fcarce a Sermon or Book^o( theirs,
but what furnilhes frefb Matter ; and like ill Weeds ^ grow
every day: however, if he'll but fend me word, when the
(juides of his Church are become fuch Lovers of Sincerity
Truth^ as to leave off Calumniating and throwing Dirt againft us,
I (hall then be^in fonie hopes of bringing the Detefiable Do-
Slrins into Number; but till then, he muft never exped to
fee it. And in the mean time, I defire him to draw me up an
exaft
Tulpk-Sayings^ See.
exad Catalogue of all and every Sin^ by which the Command-
ments are broken; if he'll but offer at this, he may ftllfome-
thing into the account of the unreafonable Task he has put
upon me.
By this time I hope the Reader is fatisfi'd, that 'tis not
without Reafon the Vapfis complain of being Mifreprefented ^
and tho' fome have had the Confidence, to pretend that we
have not produc'd One clear Jnftance of it, yet that now we
YmoMany^ zn^Many wore they may have, if it be requir'd.
And this, I hope, is fufficient to put an end to one half of the
Controverlie, which was the Subjed of the Firfi 'Bookj, to wit,
that the Tapiji is Mifreprefented: And if any make Exceptions
againft the Charader of him thus difguis'd, as 'twas drawn
thercy I'll never quarrel upon that fcore; let that be ras'd out,
and thefe others take the Place, which 'tis likely are more
Authentic.
As for the other Part, to wit, of the Papifi Reprefented, I
here own it again,' that it is the Papifi J am ; and whoever af-
fents to that Charader, in that very Form, has done what is
requir'd, as tothofe Particulars, to be made a Member of our
Communion. This Offer may be faid to have been Anfwer'd
over and over: But the Matter of PaH defeats all thofe An-
fwers, and is a Demonitration, that they are nothing but ^
Shuffling: For whilft a Man may be recciv'd upon thofe
Termsy and yet cannot be receiv'd unlefs he aflents to the Faith
of the Church, 'tis evident, that in that Charader tht Faith
of the Church is Truly Reprefented. Our new Advcrfary has
one Cavil here to put in, viz.. That the Charader of the Pa-
pifi Reprefented, is not a good Charader, becaufe the Faith of
a Papifi, as Rated under each Article, is not All his Faith. And
may not he, upon the fame fcore, rcjedthe Gofpelof S. John,
for being no TrueGofpel becaufe it do's not contain All thzt
Jefpu did or fpoke ? If it be true, as far as it goes, and redi-
hes the moil Confiderable of thofe Miflakes, and prejudic'd
Opinions, which are either defignedly or ignorantly laid a-
gainfl Catholics, it do's as much as was intended by it: but to
think, that it ought to reach to every Particular, was more
than ever I could pretend to. And to this Difficulty I defire
this Anfwererto let me know his Opinion of the Sxpofition of
(Pulpit-Sayings^ See.
the Do^insof the Church of England^ whether it contains un-
der each Article, that is of Faith in that Church ? and
whether if any thing be omitted, it is to pafs for a Adifre^re-
fen ting Trickt as 'tis here term'd? But this Man has II ill ano-
ther Scruple, pag. 33. That if he fhculd come into cur Church
upontheTerms I have propos'd, whether 1 will be Security,
that he fall not he prefid to profefs and pralHce that Popery^
nhich I have either denfd or conceaPd. Marry, if he means by
that Fopery, the PHlpit-Fopery^ a part of which is fetdownin
the Characters above, Til give him the fame Security I have
my felf, viz^. the jdjffiance of the Holy ^hofi pron.u'd to his
Churchy which will never permit it to lead her Members into
fuch Abominations: he may havetheSecurity tooofa^oo<^Co«-
fcience, which cannot be prefs'd to the profeflion of fo much
Evil. And in this he may fee his other material Quellion An-
fwer d, pag. 3 4. Whether he may he admitted into oar Communion^
with that which he calls Old Topery f For if his Old Popery be
the Pulpit-Palpery^ he fees we rejeCt it: and I tell him, chat
whatfoever Church would receive him, with the Profeffion of
alt thofe Scandalous DoUrins the Pidpits charge againft us, I
v;ould be fure to be no Member of it •, and if there were no
other but that Church amongft Chrillians, 1 would then be-
gin to look towards Turky. And here this Anfwerer may now
begin to perceive, how unfuccefsful he is in his laft Trick, of
endeavoring to make a Difference betwixt me and the Learned
Findicaior of the Bilhop of Meanx, whilft he now fees, that
the Popery I detefl and abominate, is this Ftdpit-Popery, as de-
fcrib'd by the Parfons, in which there is fo much of Jnfincerity
and Pajfionate Deductions, with other worle fort of Dealing,
that I again own it to him, that 1 cannot but declare againft
it. I meddle not here with the Different Opinions of School-
Divines, i leave them exerciling their Wits in Speculations;
but when a Parfon delignedly enters amongft thofe Niceties,
and picks out fuch of them as he knows will look abfurd to his
Auditory, and having play'd with them a while in the Pulpit,
fhewing all Sides but the^i^^jf,difplaying them into moft Mon-
(h orn Confequences, leaving the People to take all according to
iheix ovtn Hulgar Notions, without expounding to them the
Senfe of the Schools j and after all concluding, Do you fee what
the
Pulpit.Sayings^ See. 57
the Tapifis Believe ? Do you fee what they Teach ? Here I Itep
in, and cry out, tJ^ifreprefeming: whilft 'tis by thefe Means
infinuated into the People, as if to be a Papijly were to believe
all oi they have laid it out in their Pulpits.
And tor the rendring thefc kind of Religious Frauds Un-
fuccefsful, I in my Firfl: Book, prefented the Reader with a
View of the greateft Part of our Dodtrins, as Receiv''d and
Profefs'd iaourChurch : And in alfigning Matters of Faithy I
. obferv'd, not a different, but the fame Rule with the Hndi-
catory whilft I have declar'd nothing as an airticle of our Beliefy
but what has been thus pofitively determin'd by the Church
Reprefentativey or is fo acknowledg'd by the whole Dif
fufivcy which is ftill equivalent to it. And the currant paffing
of the Book, and general Reception of it amongft Catho-
lieSy argued ftrongly enough, that it was exadt as to all this.
But becaufe I defign'd that Book for the Public, I did not con-
tent my felf with the bare Rating fuch our Avow"d DoclrinSy
or Articles of Faith ; but I likewife added fhort Expoftionsfm
relation to iom^Proteftam Objeftions get^prally made to each
Article, of How can this be ? Wherefore is this ? &c. And the
Sxpofitiom I own to be no Articles of Faithy but only fome re-
ceiv'd Notions relating to the ^Articles of our Faithy as they
are oppos"d by ProteftantSy or fearch'd into by the Curious. And
thefe werefo far from being my Private Sentiments, that the
Reader may find the fame in csxsx Ordinary Scripture-Catechifmsy
of which there has been Printed, in this Nation in a few Years,
not lefs than Twenty thoufand: And I hope fo general a Rece-
ption isfufficientto juflifiethemagainfl all Cavillers, and to
convince any confldering Men, that to Affent to the Catholic
. Faith, as fo Expounded (which is fo contrary to whatVme-
fiantsfdjy or to the Pulpit-Popery") isfufficientfor any Member
of our Church. And if there be other ways of Expounding
the fame Articles, there's no Inconvenience in this ; fince
where the Faith is the famOy there may be variety of Opinions,
as to the Hows or the Whys. And this, 1 hope, the Anfwerer
will underftand, if he pleafe but to review The Expofition of
the DoHrin of the Church of England j in which, tho' the Au-
thor undertakes to propofe That Form of Faithy that is openly
profefs'd and taught without any Difguife or Dijfimulatm in the
I Church
Tulph-Say'mgs^ &c.
Church of England^ as he fays, Tref. pag. xvii. yet I fancy,
amongft: thofe Expofitions, he 11 find feveral Opimom of Pri-
vate DoClors, inftead of Points pofitively fo determin'd by
that Church: Let him but look over that a while, and I be-
lieve he may have as much reafon to call in queftion the Title
of that Book, as that of the Bifhop j and that according to his
way, I think, it ought to bear thus: Expofition of Some bo-
dies Private Sentiments concerning the Dohlrin of the Church of
England. I leave him toconfider this a while •, but I beg him
to be Civil with the Author^ and ufe him tenderly •, for if he
ftiould deal roughly with him, as he do's other his Adverfarips,
and call him Madman or f oo/, he might take it unkindly, and
tell him, this do's not agree with his Coat. ' 1 believe 'tis bet-
teradvife him, to take fomc other honeft Employment, as to
or make Almanacks.^ rather than write Controverfie: for
this Gentleman can tell him, that to Impofe upon Men in Books
of Divinity.^ and to tak^ a convenient Stand near the Town, is
much alike for the Honefty of the Undertaking. I expedhe'JI
take fome pains with him, fince he is refolv'd to fpend no more
of his time with the Vindicator or Reprefenttr: Thefe, he fays,
are like to be Perfons as to him, fince he's refolv'd
to Anfwer them no more : they are not it feenis fo Good-na-
tur'd, as to be Confuted by him, and hetakes it unkindly at
their hands. But however, thofe who know how ahufmly he
treats his Adverfaries, mtrfl: needs take this fornofmaliPrm-
lege: And therefore We cannot but thank him for this his Re-
folution,tho' late,of calling us Knaves or Fools no more, Which
in his Language is the fliort of his Making Replies.
F I N I S.
THE .,
CONTENTS.
The Preface to the ^ader*
Firji CharaBer of a Tulpit-Tapifl* Pag. 15..
Second CharaSlerof a Tulpit-Tapijl, 15.
Third CharaBer of a Pulpit JEaplJl. 16.
Fourth CharaBer of a Tulpit-Tapif}:. I9«.
Fifth CharaBer of a Tulpit-Tapift.
Sixth CharaBer of a Tulpit-^apijl. IJ*
Seyenth CharaBer of a Tulpit.^apijl, 2 9 J.
Eighth CharaBer of a Fulpit-fapifl, 54-
Minth CharaBer of a Tulpit'^apijl^ 55"..
Tenth CharaBer of a Tulpit-Tapijl. 38.
Ekyenth CharaBer of a Tulpit^Tapifl* 39.'
Twelfth CharaBer of a ^ulpit-Tapifi, 42..
Thirteenth CharaBer of a Tulpit-^apijl. 45.
Fourteenth CharaBer of a Tuh^it-Tapifi. 50..
;S-T
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I I
Imprimatur,
Liber cui Titulus, [Pulpit-Popery, True To*
pery.]
^unii 7.1688. Maurice.
Pulpit-Popery,
TRUE POPERY.'
being AN
ANSWER
To a BOOK Intituled,
PULPIT-SAYINGS.'
AND IN
vindication
OF THE
Apology for the Pulpits,
A N D T H E
Stater of the CONTROVERSIE
againft the REPRESENTER.
LONDON,
i^T-ted, and are to be Sold by Randall Taylor, near
Stationers-Hall, M DC LXXXVIII.
THE
CONTENT
TH E whole Controverfy is refolvd into the Author
himfelf. Page i.
The Vnreajonahlenefs of charging Mifreprefentation on the
Pulpits. p.
None more guilty of Mifreprefentation than thofe of the
Church of Rome, and our Author in particular, p. 3^, 4.
Our Authors mifiake in framing Charatlers. ' p. 6.
Charad:er 1/
Alout the Popifh-Plot. p. 7
Character 11.
Ahut the Murther of K. Charles the ifl, with an Anfwer
to the Challenge. j p.. 8.
Chara(9:er III.
Alout the Fire of London. Hid,
Charader IV.
Of Popifh Emiffaries. p. 9.
Charader V.
Of the Divijtons and Fanaticifm in the Chntch of Rome.
p. iz, 15.
Charader VI.
Of a proper Propitiatory Sacrifice in the Sacrament, p. 17.
Mr.'Th.oxndlikQ F'indicated. p. 18.
Of a Sacramental Prefence^ and breaking of a true Body.
p zo.
Charader
The Contents.
Charader VII.
Topery puts out the underjlanding of.thofe of her Commu-
nion. p. XI.
7he Dijference hetwixt the Severity of the Church of Eng-
land and Rome. p.
'The Ahfurdity of Auricular Confefton. p.
In Tranfubftantiatior) they renounce their Senfes^ p,
The PopiJh'Ptea^ That Hearing ij/orTranfubftantiation.
ibid.
• The Pope alone cannot Err^ and all others cannot hut Err.
p. ^6.
Charader VII.
• Of Praying and Prophefying in an Vnknovon tongue, p. ly.
■ Of the Senfe of Prophefying. p. 19.
Of the ill Vfe made of Auricular Confefton, p. 30.
Charader IX.
( Of Saints Canonized for Money and Treafon, ibid.
Of Praying to a Crucifix. p. xi.
Auricular Confefton tends to the debauching Laity and Cler-
gy. And of Confefon in the 0/ England. P-
Charader X.
The Churches Interef^ the Centre of their Religion, p. 33.
Cliarader XI.
Of the Legends in the Church <^Rome. P' ,34'
i Of the turning Sacraments into Shews. P--37'
Of Preaching Purgatory .inflead of Repentance. P'
And Fa^ion inflead of Faith. • v,. ;.P" 39'
Of the Preachers in the Holy League. p.'40.
Charader XII.
^ Of^Alms^ injhe ChttrchA>fBjomQ. " "v- " -n'p; 40.
Of Exorcifms. ■ ' ubr,'' x p. 41.
Of the Iliff^ltylofknowing'jhe DoHrine of -the Church of
Home. ' p. 4z.
Of
The Contents.
Of compomdingfor unforfakenfins^ p. 43,45'.
Dr. T. Tranjlation of Poenitentia Vindicated^ p. 44.
Indulgences for Thoufands of years to come., p. 46^.
Indulgences not a Relaxation of Canonical penances, p.48,
CharadiervXIII. ^ ■
If a Tapifl hefdlfe and deceitful, 'yet Enge, 6fc. p. 49.
No man can be a PapiH hut he that's blinded by Education,
&c. p. 50.
About Figuring the Divinity, ibid.
Of Fraying to an Image, p, 52.
Of Wor flipping Bread and Wine at God, P- 5" J •
Of the Fajjion of Chrifl taking away the guilt and not the
punijhment, ibid.
Of the Non-necefity of Repentance till the point of death,
i ibid.
Bare faying of Frayers without attendance to what they fay,
is fufficient to Diyine Acceptance, p, 5-4.
Of Frayers in an Unknown Jongue, and the Tranjlation of
the Mafs'Book, p. 55,
Charadler XIV. ,
. V. ..
They take away the fecond Commandment, :.
'Tis not necejjary to be forry for the Jin, but the penance,
P; 57'
An Indulgence ferves injlead of a Godly life, ibid.
Auricular ConfeJJion the great Intelligencer, p. 5 8.
Ignorance the Mother of Devotion, ibid.
They mujl fubmit to an Infallible Judg, fo as to believe Ver-
tue to he lad, and Vice good, p. 59.
Their clergy mufl lead a Jingle life, whether honejily or no,
it makes no matter, p. 60,
Of thefeveral Artifices, ujed by our Author, p. 64.
Of his Reply to the Anfwerer of his RefleBions, p. 65*.
m
The Contents!
His appeal to the Li'ves of Tapifts amotfg^ us^fhew d to ht
impertinent^
Ji further Account of his Artifice^ p. 67.
His Anfwers all along infufficient, P« 70-
Of his infincerity in the offers he makes to receive us into
his Church upon the Reprefenting Terms, and dbteHing
feme frinciples and Pra^ices charged upon the Church
c/Rome, P-7i>72"
ADVERTISEMENT.
TRanfubflantiation contrary to Scripture j or ttie
Proteftant's Anfvver to the Seeker's Requeft.
The Proteftant's Anfwer to the Catholick Letter to
the Seeker: Or, a Vindication of the Proteftant's An-
fwer, to the Seekers Requeft.
An Apology for the Pulpits ; being in Anfwer to a
late Book, Intituled, Good Advice to the Pulpits. Toge-
ther with an Appendix, containing a Defence of Da
Tenifons Sermon about Alms; in a Letter to the. Author
of the Apology.
errata^
PAg.az. 1.5. r.i 5. p.-33.1.35. r, in terminis. p. 41.16, a bfmging. p. 43.
1 1,2, r, faith he, '
Pulpit-Pop E R Y, Tf u e Popery:
I N
ANSWER
- %
T O
Pulpit - Sayings.
WHEN the Author of the THlpit-Sayings firfi: ap-
peared in the World, he undertook to (hew
what the Papift is not, or how he is Mifrepre-
fented; and what he really is, and how he is to
be Reprefented. The rirft, he tells us, HcexaBly defcriyd according Papill. Mif-
to the Apprehenfwn he had, nohen a Protejiant: And the latter he re- repr. prcf.
prefents according to his own private Opinion, when a Papift,
as he is told. So that in the iffue the whole is refolv'd into P* ^
hlmfelf. Thus it was, and thus he ftill maintains the Humour;
for what are the Charadlers he gives of a Papift, but for the moft
part, the fruits of his own Imagination? And what doth he
bring to conhrm it, but, it is the Papift I am ? What courfe doth
he take to confute his Adverfaries, to confront their Authori-
ties; but, if that be a Papift, I am none, I profefs 1 renounce fudo Pu!pir-Say-
Popery. Nay, as if he adfed fub figillo Pifcatoris, and had by De- ings, p. 55.
putation the Authority of the Chair, to determine and re- Epift.tothe
nounce i and the Keys of St. Peter to bind and loofe, to let in deader,
and out of their Communion, as he fees fit; he aftures us, that
whoever will be a good Papift, muft difclaim every point that is here fet Ibid,
down by the Pulpits as Articles of Keligion. And again the Papifi Re-
prefented I own it, it*s the Papift I am-> and whoever ajftnts to that p. jj.
B ' Charatler
2 Pulpit-Popery, true Popery y
CharaUer in that very Form [of the Papift Reprefented] has done
what is required-, as to thofe particulars-, to be made a Member of our
Communion.
So that if I declare., I profefs I renounce on one fide; and I am.,
I do own., on the other, is fufficient to determine the Point, and
will be taken for an Aitfwer by his Adverfaries, there is no more
to be faid.
But though our Author may fuitably enough to the temper of
the Church he is now of, be thus affuming and dogmatical, and
may for ought we know, thus expound, transform, and deter-
mine with Allowance; yet there is no reafon why he fliould pre-
fcribe to the Church he has forfaken, and that his Apprehenfwns
be taken for the Appreheniions of all of that Communion. This
he now thinks a little unreafonable, and could be content for
once to own it, if his prefent Undertaking be allowed to come
P. 55. in the place of it. For thus he faith. If any makg Exceptions
^ainft the CharaUer of a Papift thus difguis'd, as 'treas drawn there,
[Tn tlie Papirt Mifreprefented ]| Vie never quarrel upon that fcore, let
that be rasfd out. <
But however, tho he thus drops his own Apprehenfms, (zs
well as he had his 37. Points of Reprefentation) and at once
gives away half his Labour; yet like a true Mailer of Defence,
he mounts the Stage again, and renews the Fight 5 for by the
help of fbme Pulpit-Sayings, he thinks he has given life to his
otherwife dying Caufe. Let that, faith he, beraz^dout, and tkfe
others tah^ place, which 'tis likely are more Authenticki What I more
To the Rea- -rlttthenticli^th-zn own Apprehenfions 1 O yes, for its fuchaPopay,
der. and fuch a Papift as is deferib'd by Minifters in their Pulpits, — In
which there are many things charged upon them, without either Iruth and
Sincerityand confequently, 'tis not without grounds they complain f
Mifreprefenting.
1. But why the Pulpits i* Are not the fame things in Books
of Controversy s and are they not there more fully explain'd and
debated ? T hither therefore in reafon we ought to be fent to
underfland how the Proteftants Reprefent the Papifi. But then
our Author had not had the opportunity of exclaiming againft
thofe high Places fas he Phrafes itj from wher.ce, it feems, they
have received no little Damage; or which is worfe, he had been
engaged in a Difpute, which is not his Province, as he tells us
(p. 280
2. But
in Anfiver to Pulpit fayivgs. g
2. But if (bme Pulpirs have mifreprefented them in foir.e ca-
fes, what is that to the Pulpits in general ? What is that to our
Church ? He has been already told, that rce are far from dcfen- DocSfr. and
ding fitch M/fireprcfentationi, if fitch there he. "that rrhich rve adhere to, P9>'o-
if the Dotirine and Senfe of our Chnrch.,af it is ly Lane ifiabltfhed 5 and
rrhat Kcprefentations are made agreeable thereto-, rve undertake to defend.,
and no other. Can he think we arc any more concern'd in the
miliakes or infirmities of others, then he thinks himfelf to be in
the loofe and extravagant opinions of their ovrn DoCiors., Schoolmen., and To the Rea-
Cafuifts ? And is it not reafonable he fhould allow the fame Law derjand p, 56.
to others he is forced fo frequently to plead in his own defence ?
3. But furthtr,fuppofingthatfome of the Pulpits have Mifrcpre-
fented the Papifl in fome points,and in thofe points he difclaims;
yet are there no points befides they differ in ? And if thefe were
let afide, would the Church of England znd Rome be one ? What
thinks he of the many points I hnd in the fame Sermons he
quotes,that he civilly paifes by ? Such as thefe,That the Church of
Rome is alone the Catholick Church out of which is no Salvatl-
on. That the Pope is the Univerfal Head of that Church. That
that Church is Infallible ? What thinks he of Tranfubftantiation,
Purgatory, Invocation of Saints, Communion in one kind, Di-
vine Service and Scriptures in an Unknown Tongue, Merit and
Works of Supererogation, the Worfhip of Images, Implicit
Faith, Indulgences, Depofition of Princes, &c.f Laftly, What
thinks he of the great point he all along omitted fas he is char-
gedj that a Papifi doth not only believe the "DoUrines defined in the and
Council ^ Trent to be true., hut alfo to be neceffary to Salvation ? Are P"
not thefe the DoiSrines of the Church of Rome ? And are not the
Pulpits as much employed in confuting thefe,as thofe ofprayingto
Images., and putting their trujl in them, ■ and the other FoLles and
Abominations ( as he calls them) charged on his Church ? And do
not the Protefiants think as ill of thofe points he owns, as of
thofe he difclaims ?
4. But how come they of the Church of Rome to ftart this charge
of Miirepreientation, who are of all Churches in the world the
molt guilty of it ? Or how comes our Author, to continue it,
who neither durft fb much as vindicate others or himfelf when
convidted of it ? The learned Author of the Vkrv enter'd the
Field, and threw down the Gantlet, but our Author fairly flinks to 119.' '
aiide, and leaves his BietHren to link under the imputation of
B 2 the
4 Pulpit-Popery, True Popery.-^
the fouled Mifreprefentations. And this is not to be wonder'd at,
P. 61. io2, when he has not one word of Reply to all the Accufations of
^'^3- that kind there produced againd himfelf. And yet to give a fur-
ther Specimen how far this diiingenuous quality has prevail'd
upon his temper, he dill proceeds in the fame courfe, and to be
quit with the Pulpits, which he faith, ^xc forward in making cha-
To the Rea- ratiers of the Vapijis, he is as forward in making charadters of
the Pulpits. The huftnefs of fo many Pulpits [^ten thoufand,open every
week he faith^ is chiefly to make except ions,pick^holes,quarrel^ ridicule :
Pulpit Say- excellent they are at their work^, the more they gain upon
>Bg», P- o. Auditory. And that he naay not be wanting , he will be at
his Plots too, and. follow what he calls O^rt's Virine way of In-
Good Advice formation. He had tried once before to form a delign of this
to the Pulpits kind, when he would have Sermons preach'd many years ago
p. 67. aga'nd Popery to contain fa'cre reflexions upon his prcfent Majelly,
Apology for foon made fentible of, and has not a fyliable to
the Pulpits, excufe. And yet he will be again at his Innuendo's, for thus he
' lays the Scene, Methinks the Pulpits, faith he, Jhould be mm tender
Pulpit Say- "f Soveraign than to venture upon the fame Method (which he be-
ings, p. 43. fore charges them with) with the Son, which prov'd fn fatal to the
Father, and dangerous to the Brother, But I fear, the exc fs of jealoufie
for their Religion, puts them upon being too bold with tlniir Prince", and
that by apufl judgment of Heaven, they are blindly praUifmg the very
principles they have fo often charged upon the Papiifs, miking their
Churches Jntcrefl: the center cf their Religion, Preaching FoXion wflead
of Faith, dec.
Such expreffions as thefe are not thrown out at all adventure;
and we may foon guefe what they tend to,and it's ^fair warning.
Thus far for the Pulpits ; but to fhew what a Talent he has
at Charadter-making, he will furnilh us alfo with that of the
Pag. 6, true ' Son of the Church of Fngland , viz. A Genuine Son of the
Church of Fngland, is to have a good jiocfl of this implicit Faith
hy him, and to believe and fpeafl, though he knows nothing at ail.
Again, This is to the Proteflant Tune , If a man can't tell how
to run down Popery, though hekgiows nothing of it, he s no true Son of
the Church of England. So that quarrelling and ridiculing is the
work it feems of the Preachers, and a delight in it, the temper
of their Auditors ; and to fpeak all at once. Ignorance and Ar-
rogance. Slander and Impudence are in his cpinion the Ingredi-
ents of a true Son of the Church of tngdand. This is the faghful
Re-
in Anfvper to Tnipt-Sayings. 5
Pteprefenter, the foft Advifer, the prudent Cautioner, the im-
partial Charadter-maker, the Preacher of Charity, the Detedfer
of Impudures and difguifements, and the great undertaker of
fetting every thing upon its proper Bafis,and bringing it into its
true place and o der.
5-. But wliat if after all, this Pulpit-Papery is true Popery; and
that nothing is charged upon^hem as a Principle, but what the
Pulpits learn'd from themielves ?
But, fays fame Body, hold your hand, and make no fuch at- jq l o
tempt, for can that be done after all his PttejiKfA/zj-, Kenouncings^ ®
Difclaimvigs., Abborrings, and Abominattngs ? Does not he de-
dare that thefe Do&rines as here fet down by the Mhiijiers^ and char- pag_
ged upon the Papifts, he not only abominates, but that if that fo
to believe, be a Papiil,/7e would be a Turk^.K foon as a Papifi.
But thefe Khodamantado's come fo often in, th^t I perceive
they are words of courfe with him ; and lhall therefore file
them up with his Anathema^s in his Papiji Reprefented akd Mifrepre-
fentedy till I find due place for a further Animadverfion i am fb
pals on to the Examination of this his Vindication of his Good
Advice to the Pulpits. For the better grace of which his perfor-
mance,he has diilributed his matter into fourteen Charadfers of .
a Pulpit-Papiji.
But what's become of the former method obferved in his
Good^Advice ? W hat of the hve Cautions ? What of the twenty-
eight Affertions extradfed out of the Sermons, as inflances of
their foul Mifreprefentationsi'Certainly had he in earnelt intended ——>
to have given a juft Anfwer to his Adverfary , or was confcious
to himfelf of having performed it, he would have kept as much
as might be to his former Method, which the Apologiff carefully
followed him in, that the whole nright lye fair before the Rea-
der's eye, and he might lay his finger upon the point in debate
betwixt them. But that was not to his purpofe ; he thought he
might give the matter a more clever turn , if he Hid off from
his Cautions and Affertions , and difpos'd the whole intoChara-
dters. Affertions are dangerous points, and require proof and
debate; and it would be expected the matter fhould in that way
be brought to an iffue. But for Charadfers, a Writer may go. on
eternally, it requires only a little skill in Reprefentation, and the .
work is done. And it requires but a fpark of confidence to tell his Pu^pjt.Say^
Reader that he proceeds to this Examen |^of the Apology^ in the ing, Pag. 19,
Method
Ibid. Chara-
der, I, 2, 3,
4, 5 P- I3>
&c.
P. 5.
To theHea-
'der.
Pulpit-Popery, True Popery 5
Method of the Good Advice to the Pulpits , and prefcntly his Chara-
ders fall back into Cautions and Aflertions, by the Figure of
making two things to b. one, and of denying and affirming
without a contradidion. But if he will be at his Gharadters, how
come particular matters of Fact to belong to a Charadet ? Or
how is it that what belongs to a particular fort, is applied to the
whole ? Would it not be very ridiculous to del'cribe a Papill
after the way taken by our Author, and to tell the world, A
Papill is one that was engaged in an execrable Plot to take away
the Life of bis late Majelly. A Papill is one, that had a Hand in
the Horrid Plot of the Murder of King Charles the Firjh A Pa-
pift is one that fired London. A Papift is one that has his Emijfa-
ries up and down to preach Schifm and Sedition. A Papill is one,
What? why , the di^erent Orders of Keligion are fo many SeHs of
Keligion. And yet, thus it mull be, if Charaders are Charaders.
Did ever the Pulpits talk at this loofe and fenflefs rate, fo as to
draw Charaders from a particular Fad? And might it not as
well be faid, A Papift is one that writes Rsprefentations^ind Good
Advices, and Pulpit-Sayings ? This is a way peculiar fo our Aa-
thor, for ought I have obferved, among Writers of C/iaraders-,
and rie alTurc him he was very fecure, when he offered this Pro-
pofal, Let them tak^ this Pulpit-draught along with them, and com-
fare it with all the Papifis they kpow, or can hear of-, let tloem fee,
whether they anfwer that CharaUsr, Would it not be more proper
if we were to give the Charader of a Papift, and will proceed
upon Particulars, to refolve them into a General, and to fee
whether, for example, they have not fuch Principles in the
Church of Kome, as not only have put them upon, but do oblige
them to fome Pradices too near a kin to fome of thefe before
fpoken of:- And for an inftance of which I Qiall refer him to
'DoUrines and Pra&ices, p. 102 and and to a Papifi net Mifi
reprefented, p. 4p. Now the producing the Anathema's of his
Church againft thefe Points, and an Authoritative Abrenuncia-
tion of them, would do more to remove the occafton of our fo many
years Dijiurhances, and to wipe off the Scandals urged againfi tkoi
from the Pulpit, or elfewhere, than all the LraSfs that he has
iijhed; and is as much a Satisfadion they owe to the World, as
any he would prefcribe to the Pulpits in his firji CharaSer: when
we hear of this, I dare affure him there lhall be no want in the
other. But however 'tis but reafonable to give him the hear-
-ing. Fiifi
:5y .
in Anfwer to Vulpt-Sdyings.
Ilk'
Firji Charatier of a Pul^it'TapiJi.
'the Papijh in the Tear 1^79- Scc* enaazed in a Horrid Exe-
crable Plot, &c.
In thefe Colours, faith he, were the Papifis fet out ^ the Pulpits,
And why not fet out by the King, Lords and Commons in Par-
liament? Why not by the Higheft Courts of Judicature? Did
the Pulpits take the Depofitions and Examinations? Did the
Pulpits fet forth Proclamations ? Did the Pulpits pafs Votes,
and make A6ts, and fign Narratives? Did the Pulpits Try,
Condemn, and Execute? Did the Pulpits, laftly, ordain Falls,
and require publick Solemnities to be obferved ? Or are the Pul-
pits to enquire into all Fa(Ss, and to give no Credit to the Re-
ports, or no Obedience to the Orders of Superiors concerning
them ? If this was the cafe of the Pulpits, then the Title of this
his Chapter would not be amils; but he knows for what rcafbns
it better defer ves another; and in reafon ought to be the Ghara"*
<Set of a Papilt.
Second CharaBer of a Pulpit-PapijK
The Popithfjefuits had a hand in that horrid Plot of the Murder sf
King Charles 1. &c.
But if it were Popiflt Jefuits that were thus challenged by the
Pulpits, then why is the Title, the CharaBer of a Pulpit-Papijl?
Since I hope all the Pradices of the Jefuits can no more be
charged upon the Papift, than every Papift will be content to be
a Jeiuit. And therefore it's very wide from the Sayer's purpofe, to
(hew this to be impollible, becaufe of the Nobility, Gentry, and
Commonalty, that fought and loji their Lives in I)fence of his Ma-
)eily. For it has been noftrange thing for many of all Conditi-
ons to go one way, and yet the Jefuit to go another. The times
of Hemy 3. and 4. of France, will give us inftances enough of
this matter. I could wilh that he had kept the Challenge to
himfeif, for having made it, he has made it necelTary to anfwer
it. It's this, The Challenge has been made to all forts of Protejiants, P. 16.
to produce even Ten Papijh, I may fay Two, that in all that Confufion
of Civil Wars, ever drew Sword az^ainji hint. 1 (hall not here oifcr
him the Inltancesof Capt. Tho. Prejion, and Capt. Wright, menti-
oned
y I i
1' ^
■if
.'k
»
k
8 Pulpii-Pofery, True Popery,
TFox*t oncd. in Woxcs YiTchttZTids ^ both, bccsufc th^y fcrvcd. under
Pirt 2. p. 88. Oia ci' j and alfo, becaufe it's one of 'his Strcct-famphkts (as he
and 91. them) but (hall lay before him undeniable Authorities.
Such is that of the Royal Martyr himfclt who in a Declaration
ExacSf. Col- of his, faith, All men kiiorv tbe grc:it numkr rf Papijh n-hkb ferve J
k(^ p. 647. in tbe'iT Army, Commanders and others, ff^e are con^ dent a far greater ^
Lend. 1643. number of tbat Keligion is in the Army of the llebels than our own.
L' Hiftoire The Other (hall be that of Kob. Mentet de Salmonet, a - ecular Priell,
des Troublei who in bis Hiftory of the Troubles of E//g/W, faith, Tkt at
de la Grand Battel of Edge-hill, feveral Pri-jis vpere found fain on the Parlia- }4'
Bretagne. p. . although in their Declarations thy called the King's
Artty, a Popijh Army, thereby to render it odiotts to the people ■, yet ^
they had in their Army tnw Companies of alloons, and of/jer Roman-
Catholicks. The Book perhaps may not lye in every ones way; he,
but the palfage is tranfcribed into Sit JfjllLamDugdale's Vktv of
the late'Erouhles inExt^zw^, P. 5^4* An.i6ap2,, fd
As for the Authority of the Ftmcih-Preacher, let it be as it will; fiic
but I think it would have been a greater iatisfadfion to the W
World, if they had accepted his Challenge Printed and Reprint-
cd, and queftioned him for it when alive, rather than after his
-death, to appeal to Proteftants whether it be not a Fable.
Third Chara^er of a Pulpit-Fapijh " Coi
Pin
the Papips woere the Inftruments in the Fire of London, wfi
This he charges upon the Preacher as an Aggravation of V
his Mifreprefentation, That he ftiould vent this a/w)/i Twenty yearr ft
after, 1683.^ nohen the ttohole matter had been tloroughly conftder'd: ti,
And tho there were no other grounds whereon to build this charge, be- Ai
fides the clamour and affeUcd jealoufes of the people, and the confiffion Ai
rf a dijiraHed man, wbofe Keligicn was not much of any kind, but cla
ftiU profcffedly a Protefiant'•) Tet upon thife grounds, 6cc, lam not the
fb well acquainted with the Hillory of this, as to know veljen Ma
this whole matter was througly ccrfider'd; And it's 1 kely the Scrij
Preacher was as ignorant as I am: Nor do I know upon what eml
grounds he proceeded s but tho it might be (as our Author piovj
faith ) That the dijira&ed Man's Keligion was not much of any k^nd, loi^
■yet I have been alfured .upon good grounds, that he did not pu,
dye a Protefiant. ' 41,
Fourth Sot
in Anfvper to VulpuSayings.
9
Fourth Charadler of a Pulpit-Papift.
T'he Papifls have their Emijfaries up and dorvn to preach Schtfm and
Sedition into the Peoples ears. By fuch Arts as thefe^ they inftnuate
themfelves among the poor deluded People of our feparate Congregations^
and joyning with them in their Clamours againji the Church of Eng-
land, crying it down for Superftitious^ and Popijhly affe&ed^ they
pafs for gifted Brethren, and real Popery is carrfd on by fuch Dif-
guifes.
Here our Author firft of all inveighs agaiuft the thing, and
then againft the Pulpits for charging it upon them. Here, faith
he, the Papijis are fet forth in a Sermon before the Honourable the.
Judgesas great Hypocrites., Religious Cheats and Impoftors. — A
foul Crime I and if true., fufficient to caji the Papifts ^ he (hould fay,
fuch fpiritual Fadtors^ out of the number of Chrifiians but iffalfe.,
and not as here fet out., as fufficient on the others fide, to bring the Pul-
pits under that as hlacl^Chara&er of Mifreprefenting. This is indeed
to come up to the point, and I (hall readily clofe with him up-
on it.
The Apologift to (horten his Work, "and to take down the
Confidence of the Advifer without bearing too hard upon the
Party, contented himfelf with pointing his Adverfary to three
or four Authors for Information in this Cafe ^ fuch as the §^a-
k^Vnmask^d, the New Vifcovery., the falfe Jew, and Foxes and
Firebrands. Now to this he replies, ff^ho would not have expeSed
that the Anfwerer would have fpent a few Lines in making good fuch
Authorities., and proving them to be Authentic}{^beyond Exception ?
And then after his manner, breaks forth into a wonderful Ex-
clamation. Good God! that Men (houldpretend to teach their Auditory
the Gofpel, and when they are thus challenged in a particular of this
. Moment, then to fly to Foxes and Firebrands, and laying by the
Scripture, tak^ Refuge in Libels and Street-Pamphlets! Now who
would not have expeUed that he would have fpent a few Lines in di(^
provin'^ thtk Authorities If he could have done this, he had
done fomewhat but it's eaiier to call a thing a Libel, than to
prove it. Well! What is the proof he expeds? That it be
Autheatick^ beyond Exception ? But when (hall it pafs for Autheti-
tick^beyond Exception ? Nothing lefs,it feems,than Sa-ipturefis fufli-
cient. For, (aith he, when they are thus challenged, laying by the
C Scripture,
I o Pulpit^Popery, True Popery;
Scripture, thty taks refuge in Libels and Street-Pamphlets. Here I
muft ingenuoufly confefs, that we are at a lofs, and that we read
more in the Scripture of fuch Emiffaries, as Faithful Commin,
and Thomas Heth^ than he does of the Miracles o/Xaverius, or the
Revelations of St. Bridget, and the Extafies of Magdalen de Pazzj.
But did ever any man in the World, before our Author, put a
cafe upon this iffue, and require Scripture-proof for matters of
Fadf, or charge his Adverfary with laying afide Scripture, be-
caufe he brings not Scripture to prove it?
But fuppofing they have as good Authority, as what they
can produce for the Legends of their Church j will it not be as
thentickj Let us therefore proceed ( as he calls it) to the Pxa-
men. The firft Book (which he has a particular pique againfl)
is what is call'd Foxes and Firebrands ; which is full ot Relations
Foxes and of this kind. There we read of one Faithful Commin, a Dominican,
Firebands, f j over to England, pretending to be
'• P- M, a Proteftant) refufed to be prefent at the Prayers of the Church,
alledging that they were but the Mafs tranflated; had a /eparatc
Congregation, prayed for hours together with much Groaning,
and many Tears; and in his Sermons, fpoke as much againft
Rome, and her Pope, as any of the Clergy (as he pleaded before
the Queen and Council.) And yet all this while aded a part,
to delude the People, and do Service to his Church.
This Narrative is an Extradf outof the Memorials of the Lord
Cecil, and was tranfmitted to Bifhop i and among his Pa-
pers came into the hands of Sir James IFare, late one of His Ma-
jellies Privy Council in Ireland, and publifhed by his Son Fohert
Ware, Efq;.
Ibid. In the next year 1568. there was another of our Author's
The Copy of Jmpoftors detedfed, Thomas Heth a Jefuit, who pretended much to
this was tal^n fpirjcyal Prayers,declaimingagainllSet-Forms;and when brought
of the' the Bifliop of Rochejier, faid he thereby endeavoured to mikp
Epifcopal See Religion the purer,— and that he laboured to refne the Proteflants,
ef Rochefter. and to tak^ off all fmac\s of Ceremonies, that in the leaf do tend to the
Romifh Faith; and the better to conceal himfelf, fpoke againll
the Jefuits, and declared that he was fallen from that Society. And
yet all this while was as much theirs, as ever, and did all by Al-
lowance. For he was difcovered by a Letter drop'd out of his
Pocket in the Pulpit at Rochejier, and written from one Samuel
Malt a Jefuit of Note; which, after Dirediions given to him,
how
in Anfwer to Pulpit fayings. 11
how to govern himfclf in thefe matters, thus concludes : This
n>e have certified to the Council and Cardinals.) That there is no other
tvay to prevent People from turning Hereticks, and for the recalling of
others back^ again to the Mother Churchy than by the Viverfities of T>o-
Urines. There was befides, found in his Boots, a Licenfe from
the Jefuits, and a Bull dated the firft of Pius ^intus, to teach
rvhat DoUrine that Society pleafed,for the dividing of Proteflants. And
in his Trunk were feveral Books for denying Bapifm to Infants.,
dec. This was a Caufe openly heard, and he openly punifti'd
for it and in our Author's Opinion very defervedly; for as he
well obferves upon this occafion, Tho Vijftmulation and Delufton fulpi'-Say-
be abominable every tvhere) yet never more than in fpiritual Matters, '
and concerns of the Soul.
So much for this Book, and its Authority. Proceed we to the
next, the Falfe Jerv ; this Book contains the Hilfory of one Tho-
mas Kamfey, Son to Do6tor Ramfey^ Phyfician to the King, who
being bred up in the Jefuits College in Rome) and well inilru6t-
ed in the Hebrerv Tongue, was fent forth, and became a pre-
tended Jew under the name of Jofeph Ben Ifrael (having been al-
fo Circumcifed) and coming for England^ at Newcaftle profelTed
himfelf a Chriftian Convert; but foon firuck in among the Ana-
baptijis) and was baptiied by them at Hexham. The whole caufo,
after the Difcovery, was heard before H. Dawfon the Mayor,
1555, where this was partly prov'd againft him, and partly
confed. The Narrative was publifhed by the Minifters of New-
caftle at that time.
The two other Books, The ^ak^ Vnmasl^d^'indi the New Dif-
covery, were publifht by Mr. Pryn 1656. In which he gives an ac-
count nf one Coppinger a Francifcan) that with others of the fame
Order were chief Speakers among the ^uah^s ; this was depofed
upon Oath. If our Author is curious this way, I (hall foon fur-
ni(h him with other AuthentkkfVdMmonks of this kind ; But I
fuppofe this may be more than he defires: For if this be
will he reconcile this to Chriftianity ? and who are they that in
his opinion deferve to. be cafl out of the number of Chrifiians ? As
for his long Excurfion about Legends , I (hall referve it to its
proper place.
Fifth
12
^ulpt'Fopery, True Po])ery 5
Fifth Charadter of a Pulpit-Papift.
T/« different Orders of Keligion ai^ongji the Pafifis^ are neither bet-
ter nor worfe than fo many Secis^ and feveral Cafis of Keligion ; only
they have that advantage in managing their Bivifwns^ which n>e have
not J to pack^up their Fanaticlq in Convents and Cloyflers-, and fo bring
them under fame k^nd of Kule and Government.
Here the Apologiji had charged the Advifer with aFalfification, '
but he is fo kind to himfelf as to pafs it over, and truly fo will
the Apologif in conUderation of the kindnefe he hath now done,
ki giving him a further account of the Sermon here quoted,
which (for want of diredion as to Author or BookfellerJ he
could not procure. T'he Preacher being defirous, faith our Author,
to taki "ff that foul blemifh of fo many Se£is and Vivifions rending the
Protejiant Church ('\t feems there is now in his opinion another
Church_) of England inconftjient with the unity of ChrijFs true Church,
and fo often objeSled againft them by Catholickp, falls into that common
T'opick^of covering the defeds of his own Church, by calumniating that
■of his Neighbour, and therefore he boldly mak^s up to bis. Auditory, and
tills them, That the Vnity the Papifts hoaf of in their Communion, is
but a pretence, whereas they have really more Vivifions in their Keligion,
than they charge ours withand then goes on in the words of the Cha-
raUcr above cited.
Out of this Difcourfe of the Preacher, our Author draws
three Particulars, pag. 27.
1. Khat in the Church of Rome there are more Viviftons than ^
they charge ours with.
2. That their Religious Orders are neither better nor worfe than fo
many Se&s and feveral Cafts of Keligion.
3. fhat they have their Fanatickf packp up in Convents.
And he ihould have added another from the Apology,
^ x, 4* T-hat thus to pack^ them up in Convents, is an advantage their
Church makgs of it.
Our Author having thus drawn out the fenfe of the Preacher,
and made what he will of the fenfe of the Apologiji, concludes,
He muff give me leave to fet down thefe three Ajjertions of the Pulpit for
fo many clear Injiances of moji foul Mifreprefenting. But by his have I
lliall review his account of this matter. I am not obliged in ftrid-
nefs to concern niy felf in the hril Head, being neither charged
4r upon
in Anfwer to Pulpit-Sayings.
upon the Preacher in the Good Advice, nor fo much as mention-
ed in the Apology j but yet he ihall rind me-a fair Adverfary, and
not willing to hand upon my Terms, but take the work as he
has cut it out for me.
I. 'The Unity the Papijis hoaji of, is hut a pretence; rpher&is they
have really more Divifions in their Keligion than they charge ours rpith.
This our Aythor faith is a Calumniating of them, and is one of his
Foul Mifreprefentations. And yet after all,I doubt it will return up-
on himfelf: For if there be a real and perfedt Union, it's furely
to be feen in their prefent obedience to the fame Church-Authority, as
our Author words it, pag. 2 6. or in a perfect Union of Mem-
bers among themfelves, in charity. Or in being of the fame belief,
as our Author fuggefts. And yet if we come to examine it in this
Method, we fhall rind Breach upon Breach. For,
C1. j What Schifms have there been in that Church-Authority? no
lefs than thirty (as Onuphrius reckons) in the Papacy, fome of
which continued ten, fome twenty, and one fifty years ?
(2.) What adual Difobediences to that Authority in the times
of Innocent ^th. Urban %th. and at this feafbn are in the GaJlican
Church ?
fjO What infinite Quarrels betwixt the Bithops and theFriers,
the Friers and Parilh-Prieils, in the times of Gregory pth. Innocent
^th. Alexander r\.th. Martin ^th. Boniface 8. Clement •jth. BenediH
loth. &c. from age to age, even to that infamousone in the laft,
age here betwixt the Seculars and Peegulars? One Pope revoking
anothers Decrees, and. oftentimes annulling their own, as did
Innocent, Martin and Boniface, &c.
f4.) Come we to their Union in Dodrine, and we (hall find
that but z pretence. For where have there been {harper conflids
than among them about the Seat and Extent of Infallibility, Pre-
determination, and the Immaculate Conception, Each char-
ging the other with Herelle : as the Jefuits and fanfenifts about
the Firft; the Dominicans and Jefuits about the fecond ; the^Fran-
cifcans and Dominicans about the third. Thus far therefore we are ,
not agreed with our Author; for if adual and material Divifions
betwixt Head and Head, Head and Members, Members and
Members, will make a plea to Union to be but a pretence, then
lb it is with them.
2. Their Keligious Orders are neither better nor rvorfe than fo many
SeRs' and Cafis of Keligion. This, faith our Author, U an ahfolute
Faljhood 5,
Fulpit'Tofery, True Popery-j
Faljhood; and the Vindicator that undertakes to defend the Prea-
cher,ij in his opinion no better than a vain'trifler, in pHblifhingfuch
an idle Apology. But why fo? Becaufe when the Preacher had faid,
that the Orders among the Papifis are fo many Se&s, the account he
gives of it is, that they are fo many diflin^ Bodies, that having differ-
ent Founders,Rules,Habits, and Opinions, by jvhich an Emulation is begot
betwixt Order and Order, they become divided among themfelves, and
when occafton is offeVd, do adually war upon one another in their way.
Now, faith our Author, would not a School-boy have been fcourged
for fuch a fleevelefsfrivolous excufe ? which he faith, may be as well
applied to our Colleges in the Univerfities, as to their Convents.
But was this all the Apologift undertook ? and did he thus con-
elude his defence of the Preacher ?
When he had thus (hewn what is meant by their Orders, and
how Emulations and Quarrels might arife, and what occalions
were given for them in point of Rules, Habits and Opinions, did
he not proceed to (hew of what fort thefe DitFerences were in
the very next words after thofe quoted by the^'.i^er.'? Surely he
might in his Tranfports have fo far condefcended, as to touch
upon thofe points, and ftiewed a little of his skill in proving the
Differences betwixt the Francifcans and Dominicans about the Im-
maculate Conception, to have been no other than a Scbool-ofiiiion in
our Colleges i and that notwithflanding all the Feuds betwixt
the Jefuits and Dominicans, the Francifcans and the Jefuits, there
mentioned, they are (as he would have it) only different parts, not
dividing but ma^ng up the whole. He complains of the Preacher
that he fo worded it, that no Protefiant of his Auditory but mujl re-
ciive this Notion,that as in England,lik^wife in the Church of Kovcic,
there are different Se&s of Religion, and Fanatick^ to divide it. And
let any Proteftant or other read the Hilfory of their long conteii-
tions about the fizc of their Hoods , and the Immaculate Con-
ception, and he will read, a notable Comment upon the Preach-
er's words,and fee that he has not mifrcprefented them. I would
fain know of our Author what he thinks of a Controverlie that
hath filled Kingdoms, Cities, Univerfities, Cloyfters, with Tu-
mults and Difcrders; Pulpits and Schools with contentions, In-
vedfives and Revilings ; that hath concerned Kings, Popes and
Councils in compofing 5 and at Jaft grew to that height, that
after 300 years bickerings, Popes themfelves, though folicited
from time to time not only by the Heads of the Fadion, but by
Princes
in Anfvoer to Vulfit-Sayings. .15
Princes themfelves, yet either could not, or thought it not fafe
and advifeable to determine it ?
Let me fum it up in the Words of the King of Spain's Embaf-
fador to the Pope, to movehi'm to come to a Refolution upon it. Legatio Phi-
Confidirthe lofs of many Souls^ the Difcord of the Church,the Diffentions Hppi, 3.and4.
of Cities ■) the great 'Dangers that hang over the Kingdom. Let our Paulo 5-&
Author confider this, and tell me for what reafon he took no Luc^'wad-^^*'
notice of this cafe laid before him, or how he could, after he p
had read it, charge the Preacher with an ahfolute Faljhood?
For this, I ftiall refer him further to a late Book calPd, Dhe
Virgin Mary Mifreprefented by the Roman Church, 3, and 4.
But here our Author relieves himfelf. That this may hyeen in
the ^ueen DowagerV Chappel, in which officiate Monks, Friers, Do-
minicans, Jefuits, and Clergy, that is, fo many different Orders of
Men, and yet without any difference in Keligion, or difagrecmcnt in
Faith. But will he fay, there arc no differences betv. een the
Friers and Dominicans, the Jefuits and the Clergy in thofe Cafes,
when they charge each other with Herefy ? or becaufe they feem
to agree, or do there agree, there is then nothing of this between
Order and Order? This is much fuch an Argument, as if one that
had feen the Fox and the Sheep, and other Creatures quietly
fitting upon -one and the fame Hill in the Weji, when drove thi-
ther by a fudden Inundation, (bould from thence conclude, and
would perfwade others to believe that thefe were all at a perfed
Accord, and that there was no Enmity in their Nature, nor had
ever been in Fad. I (hall conclude this with what Antoninus,
A. B. of Florence, faith in this cafe. Let every one takg heed of preach-
ing on this matter [ the immaculate Conception J before the People,
with a charge upon the contrary Party, becaufe it's Scandalous to the
People; and accordingly it was forbidden by feveral Popes.
Another of the Faljhoods charged upon the Preacher is, the
afferting, they have Fanaticks paclfd up in their Convents. ■ The ^eft
Aiifwer I can give to the Sayer upon this, is to fet before the
Reader, an account of the Method taken by the Apologift in
handling this Argument.
I. Who (hew'd "what Fanaticifm is, and that it's a general
" Name, comprehending in it Superftition and Enthufiafm.
" The former is the placing Religion in thofe things, which
Religion is not concerned in. The latter is when Perfons are
" adcd and governed by fome fuppos'd Communications from
t "Heaven,
Pulpit-Popery, True Popery]
"Heaven, by Revelations, Vifions, Infpirations, by Raptures
" and Illuminations, and unaccountable Impulfes.
2. He fliew'd there was fuch Fanaticifm amongft them, and
in their Convents s of the former fort, he inltanced in their
Monkiih Orders, Habits, R ules and Privileges granted to them,
and depended upon. To which our Author gives not one word
of Reply.
To the latter the Apologift refers.
(i.) The Inilitution of'their Orders, which with their Rules
they fay, were Hrft inltitutcd by the Holy Ghoth
* (2.) Many of their Dodfiines, as Purgatoiy, Tranfubflantiation,
and the Immaculate Conception, &c.
C3.) Many of the things detined and obferved in the Church,
as Sacraments, Feftivals, Canonizations, &c. for which they
plead Revelation.
3. He Ihewed further, that thefe Revelations, were only
fuppos^d, not truly fo. And that i. Becaufe it derogates from Di-
vine Revelation. And 2. Becaufethey agree not ainongll them-
felves. Of which there is given a notorious Initance in the cafe
of the Immaculate Concrf^tion, where Revelation is pleaded on
both fides; and each fide charges the other with Impofture
about it. '
But here our Author is wholly filent. However fomething
muft be faid upon this Head, and that amounts to this.
X. That tlKje in Convents in the Church ^Rome embrace a retired
Life, dedicate themjelves to the Service of God, in Praying, Fajiing,
&c. fome according to the Injiitution of St. Benedidt, others of St.
Francis, &c. And what follows ? therefore they are not Fana-
ticks, therefore they are not Superllitious and Enthuiialts, that
is, they are not Fanaticks, becaufe they are not. Surely no Fana-
tkk could have fallen into this account, without the aJJijiance of fuch a
Re^refenter.
2. He adds, "Religious men in Convents, are Fanatick^, forfooth,
becaufe they are aCted by fome fuppos^d Revelations, Vifions, Raptures,
dec. Wloat Controverfial Stuff is this! Why at this rate, he might-
male^, Fanaticks of all the Patriarchs and Prophets, of St. Joieph, St.
Peter, and St. Vaxxl, and the reft of the Apoftles'-, and moft tf all St.
John, whoje whole Book^ of Revelation, is nothing now, it feems, hut
fo much Fanaticifm. Surely our Author is here driven to fome
Extremity, when he has no other Pcefuge, but by making the
in Anfwer to PulpiuSayings,
Cafe in difpute betwixt us parallel with the Cafe of the Pro-
phets and Apoftles i and that when the Apologifl calls thofe of
the Komijh Church, Suppofed Revelations, Vifions and Raptures, it's
as Criminal as if he had faid as much of the Divine Writers. At
thk rate, faith he, he might makg Fanatickp of all the Patriarchs, Pro-
phets and Apqjiles. At what rate ? What, becaufe he faith thofe
pretended to in the Church of Rome are fuppofed / will it follow
therefore that thofe of the Prophets and Apohles are fuppofed too ?
No furely,no more than it will follow,becaufe the Revelations of
the Prophets and Apoftles are Divine, therefore thofe ailed ged
in the Church of Rome are Divine alfo. Our Author faith of the
Apologifts account of Fanaticifm, What Controverfial jhiff is thk 1
But I may with good reafon return it, What impious fluff k
thk! that will make the Infpirations of Magdalen of Pazzi, and
the Revelations of St. Bridget, and Catharine of Siena (how fond
and contradictory foever) to hand upon the fame foundation
with the Revelations of St. John : And thofe which feme of
their own Authors call Humane Dreams, Fantaflkk, Vifions , and
others call Impoflures, to be as much from God, as the Vifions
of Ezekiel, and the Dream of Jofph, 8cc.
4. That the Church of Rome difpofes her Fanatkks into Convents
for advantage, is another Charge p'roduced againft them by the
Preacher, and infilled upon by the Apologifl ; but that our Au-
thor, for reafons belt known to himfelf, left as he found it.
Sixth Chara(3:er of a Pulpit-Papill.
In the Roman Church the Sacrament mufl nova he no longer a Re- Char. 6.
prefentative, hut a Real Propitiatory Sacrifice} And ChrijFs Natural
Body mufi be brought dovan upon a fhoufand Altars at once, and there
Really broken and his Blood aUually fpilt a fhoufand times every
day. Here the Apologifl charges our Author with altering the
fenfe of the Preacher, when he makes the Preacher to declare
that was a pofitive Affertion of the Papills, which was an Argu-
ment and Confequence of the Preacher's from their Alfertion 5
and that for this purpofe he had left out the words Nova, and
mufl be, that were the Indications of it. All that our Author has
to reply to this Charge is,that it's a Nice point the Vindicator is re-
duced to, to bring off the Preacher ,• But it's not fo Nice as 'tis evident
that our Author's account of it is a Foul Mifreprefentation. If the
D Preacher
iii
18 Pulpit-Popery, True Popery
Preacher had charged it as a Dodrine ownM by the Papifls, then
fo far as they difown it, it had been a MifreprefenCation; but as
it's an Argument againft them (as it's plain it was) then it's no
more a Mifreprefentation, than it's falfe,and that belongs not to
Pi.eprefen;ation,but Difpute.And therefore fo far as an Argument
of the Preacher againft the Papifts, differs from a Concefiion and
Alfertion of the Papifts,fo far has our Author mifreprefented the
Preacher;when hehith^T'hat theProtefiatitsaxvk^rd Reajmngk fct out
fir P(7Sn«e.Well,at length however it (hall beown'd forKw-
foning and Inference j and though it's not his Province (he faith) to
gamine the truth of fuch Keafoning^yet he fancies that ^tk eaflyrecon-
cilable reith Keafon and Scripture., and fo intelligible-—that the Sacri-
fee of the Altar is Keprefentative of that upon the Crofs: That is,if he
will {peak to the purpofe. That though the Sacrament be a Real
and Propitiatory Sacrifice, yet it's ftill Keprefentative. But how
will he prove it ? His Argument is this, Chriji really prefent in the
Sacrament may be offered to God upon the Altar by the Hands of the
Friej}, in Remembrance of the fame Chriji offering himfelf a ViSim up-
on the Crofs for the Redemption of man : and confequently, the Sacrfice
of the Altar is Reprefentative of that upon the Crofs. Where
1 would only ask him, what is the difference betwixt CkiJl'j
being really prefent in the SacrawRnt- vchen offered, and the Sacrifice cf
the Altar ? What again is the difference 'twixt the being offer din
Remembrance of Chriji's offering himfelf upon the Crofs, and the Re-
prefentaiive of that upon the Crofs-, and confequently, whether he
has not proved what he intended after this manner, that the Sa-
crifce of the Altar is Reprefentative of that upon the Crofs, becaufe it's
Reprefentative?Methinks he might have fhewnfome little refped,
when he is on the Arguing part, to what the Apologiji had offer'd
againft this.
But however, though his Argument may fignifie little , yet
Epil toTrag. ^ hopes Mr. Rhorndihfs may be of fome Authority, he faith,
1.3. C.5; p. II. never fcrupled the leaf: at this, exprefy ovoning the [lElements changed
into the Body and Blood of Chriji, to be truly the Sacrifice of Chriji up"
on the Crofs, and to he both Propitiatory and Impetratoryij and yet never
deni'd it to be perform'd in Remembrance of Chriji crucified. But here
Qur Author has grofly injur'd Mr. fhorndik^. For,
I. Mr. Thorndik^ owns no fuch thing (as I can findj) that the
"Elements are changed into the Body and Blood of Chriji. But he fpeaks
things plainly inconhflent with it,, as he fmh, N. i, the Sacra-
t meni
in Anfmer to Pulpit fayings.
ment cmitaining Myjiically, Spiritually and Sacramentally Cthat is, as
in and by a Sacrament) tendreth and exhibiteth, not tlie Body of
Chrift, much lefs turn'd into it. Nay further he faith, 7he Eu'
chariji is Nothing elfe but the Keprefentation here upon Earth of what is
done in Heaven. N. 4.
^•*|fcither doth he fay, the Elements are truly the Sacrifice of
Chrifi^m the Crofs, but the Eucharid, and the Eucharift as Re-
prefenting. For thus he faith, N. i o. Not the Elements, but the
breaking, pouring forth, dijiributing, dealing, are all parts of the Sacri-
fice, as the whole a&ion is that Sacrifice by which the Covenant of Grace
is confirmed. N. 10. And further, the Eucharifi [that is as thus ad-
minirtred^ is the fame Sacrifice of Chrift upon the Crofs. How ? As
that which reprefenteth is truly faid to be the thing which it reprefenteth?
That is, fo far as the Reprefenter of the thing may be faid to be
the thing Reprefented, fo far is the Eucharifi the fame Sacrifice.
3. When he faith,the Eucharift is Propitiatory and Impetratory,he
doth not in the leaft own that it is after the fame manner that the
Sacrifice of Chrift upon the Crofs was and Impetratory.
fi.fi Becaufe he faith, Whether the Eucharifi in regard of the
Oblation, fo in regard of the Confecration, may he calTd a Propitiatory
Sacrifice,is a Queftion among fomc of the Church of Rome, N.6.
Cz.fi He refers it wholly to the Participation of it. If men.,
Faith he, did but confider, that the Eucharifi had nroer been infiituted
but to be participated, they would find it impertinent to alledg any\ea'
fon why it fhould be a Sacrifice, that tendeth not to the participation of
it > which is dire(ited againft the Dodbrine of the Church of
Rome. N. 10.
He moft peculiarly makes the Propitiation and Impetrati-
on in the Sacrament to refpedb the Prayers of the Church there
-offer'd up.N.i i .For thus he concludes,// not the Sacrament a Propiti'
atory and Impetratory Sacr fice by vertue of the Confecration,though in or-
der to the Oblation and Presentation of it by the Prayers of their Church.?
So that the Cafe remains ftill where it was i if it be a Real Propi-
tiatory Sacrifice, it's not Reprefentative, for the one implies the
Prefence, the other the Abfence of the fame thing ; the one im-
plies it's the thing, the other implies it's only the lign or refem-
blance of it; and fo a thing can be no more the Rc-prefentative
of it felf, than it can be it felf and not it felf at the fame time.
But he undertakes further, that the other is not more difficult tc
Re conceived, viz. How Chriji's Body may be Really prefent in this Sa-
D 2 I crament,
Pulpit-Popery, True Popery 5
crament, and yet his Body not reaVy Brol^en there, nor his Blood aUually
fplt. Here the Aplogiji took up the Caufe after this manner;
" Something is really broken and adually fpilt, if it be a Real
and Propitiatory Sacrihce ; fomething is really broken and
" adually fpilt, as our fenfes tell us, and as they acknowledg:
" And now that the Body and Blood (hould only be th|||^ and
" yet that not be the Body that is broken, nor that ne the
" Blood that is fpilt, is next to the affirming, that it's broken,
" and not broken, (pilt and not fpilt. But our Author here
unties the knot, as he prefumes •, For, faith he, all this may yet
be, that his Body may be there, and his Body not be broken, &c. Since
^iis not prefent there Corporeally, hut Sacramentally only; which manner
of prefence is no more conf{ient with real Breaking or Spilling, than are
Spirits, or the Glorified Bodies (f the Blejfed, which though Real and
Subiiantial Bodies (iill, are notwithfianding not at all fufceptible of thofe
Corporeal Accidents.
In anfwer to this, let us Gonfider,
What is that Body of Chrilf which is faid to be Really prefent
in the Sacrament. And that is the fame Body which our Saviour
lived in, and that hung upon the Crofs, and which the Elements
are turn'd into by Confecration. But will he fay the Queftion is
not concerning the nature of the Body, which is granted to be
a proper Body confiding of Flefii and Blood; but the prefence of
that Body, which is not Corporeal but Sacramental only, which man-
ner of prefence is no more conjijlent with real Breaking, &c. than the
Glorified Bodies of the Bleffed , which though Real and Subjiantial
Bodies, are not fufceptible of thofe Corporeal Accidents.
But to this I anfwer,
1. That the Body we fpeak of, is not a Glorified Body,but the
fame Body which hung upon the Crofs, which confided of Fle(h
and Blood, and had Flefh that might be broken, and Blood that
might be fpilt.
2. As to tht Sacramental Prefence of a Subdantial Body confid-
ing of Flelh and Blood, Bones and Sinews (which they grant the
Body in the Sacrament to have J whatever our Author thinks, is
furely one of the mod difficult things to be conceived in the world.
For it is to fuppofe a thing to be without being that thing which
it is; to fuppofe a Body to be there, and yet to be diveded of all
the Properties belonging to that Body. Nay it's to fuppofe that
which is a Real and Subdantial Body to be only reprefentatively
prefent,
in Anfwer to fulpt-Sayings. 2
prefent, and by way of Signification i which is as much as to fay,
the Body is not prefent, for the fame thing cannot be the thing,
and the Repreftntation of the thing.
3. There is no more reafon for this Sacramental Prefence of a
Real Body,than there is for its being a Sacramental and not a Sub-
ftantial Body: For what is the reafon why they afcribe a Sacra-
mental Prefence to a Real Body, but becaule they know there are
none of the Tokens belonging to fuch a Prefence ; and then why
fhould it not be a Real Body, but Sacramental, when there are
none of the Properties belonging to a Real Body to be difcerned,
•or exiftent in it ?
4. To this I add'jtherefore there can be no fuch thing as what he
calls a Sacramental Breaking and Spilling of R.eal Body and Blood.
For fuch as the Body'is, fuch is the Prefence, fuch the Breaking
and Spilling i and why he (hould argue from a Sacramental Pre-
fence to a Sacramental Breaking and Spilling, and not argue
from a Subftantial exiftence of a Body to Real Prefence and R.eal
Spilling, is a thing may not be difficult to our Author, but is furely
in reafon not to be conceiv'd. Abfurdities be grofs^ let them
thank themfelves for it, for they are no other than they firlt
o/fer to the world, and it's no wonder the world returns them
upon them with advantage.
Seventh CharatSter of a Pulpit-Papift,-
Popery puts out the Vnderftanding of thofe of her own Communion, Char. 7
and tears out the Hearts of all others : whom Jhe cannot deceive, fhe will
defray, fhe Ahfurdity of Auricular ConfeJJion is endlefs, where a man
unlades himfelf of all his fins, by whifpering them into the Priefis ears.
Likpvife Tranfubftantiation , where men mufi: renounce all their Five
Senfes^ fhe Papers Infallibility ^ P,ood decorum with the re(t. He
alone cannot err,and all others,without fame of his aJfiftance,cannot but err.
Upon this our Author faith, their Religion is attacked only by the
Vnchrifiian Artifices of pajfion and impoflure. But why only ? For
fuppoling Popery puts not out the underftanding of others ; or
that in franfidfiantiation men don't renounce all their five fenfes,
&c. yet is there no Implicit Faith, no franfubjiantiation, no other
Principles owned by their Church,that the Proteftants do attack^?
He faith further, that in this Chtrailer there are as many Calum-
nks as Lines. And that remains to be tried according to the Par-
ticulars he breaks it into. As, i. It
Pulpit-Tofery, True Topery -^
I. h aj[erts that Fopcry puts out the Vnderjiandin^ of thofe of her
etpn Communion. This Affcrtion was not introduced here either
by the Advifcr in his AJfertions, or by the Apologiji. But it was
particularly handled in the Apology^ Aflert. 14.;?. 2p. and AJfm..
Z'j.p. 48. where it's proved, (lO That in their Church, to be-
lievc the Church, without a reafon, is not only/a/e, hut merito-
rious ; and that whoever tlius implicitly believes, hzgood Catho-
lick. (2.) That Ignorance is in their Opinion the Mother of Bcvoti-
on. C^.) That it's a mortal iin fo much as to doubt , and fo no
room is letr for enquiry. C4.J That they take away the Key
of all Spiritual and Divine knowledg, the Holy Scriptures. Now
inftead of an Anfwer, our Author has in his Sayings wholly left
out Ajfert. 14. and blows off all that is faid in Af 'ert. 15. with
this one word, h'r a great Calumnyp. 5-1. And what he now
offers upon tiris Head, is, (i.) that they have many Books, Gate-
chifms, 8cc. I with he could fay the Scriptures, to be ignorant of
which is to he ignorant ofChriji, faith their Canon Law, Dili. 38.
jiexta i but That the people are not allowed fo much as a Sum-
mary of. And the time was in the Reign of Implicit Faith, and
•before Herefie difturb'd the peace of its Empire, that perfons
have been burnt for teaching their Children the Creed and the
Lord's-Prayer in the Vulgar Tongue. (2.) He faith, Tbere'j
■none but knows, that whoever will be a Chriftian muji fuhmit his Vn-
derjlanding to fitch Myfleries that arre above it. Therefore will it fol-
Iow,he mufi not fo much as enquire what thofe Myiteries are, and
whether they are of that kind, as he muft fuhmit his Idnderilanding
to; whether, that is, they are of the Dodrines of our Saviour,
or of men ?
2. Popery tears out the Hearts (fall others out of her Communion
whom floe cannot deceive, floe will deflrey. This, faith cur Author,
is falfe. How fo? f i.J becaufe though Catholicks are bound to^o and
teach all Nations, yet when men are fo obfinate as to rejeU all Injirulii-
ons, thy are taught to go elfewhere, and only to pity and prey for fuel)
blind fouls, but not to deflroy them. Witnefs the courfe they took
in the IFfl-Indies in the Converfion of the poor Natives, a
courfe that made them abhor Chrifiianity, as Bartholomm
.Cafits, a Bifhop of theirs prefent, relates, to whom I refer our
•Author.
(2.y He anfwers, trite, in the Catholick^Church care is tak^n
.to preferve all fuch as are her Members, firm in her Communion, and
4here
in Anfwer to Pulpit-Sayings.
then -etn not ■wanting Threats to keep the inconiiant from bmg mifled into
E'lhror ; as Ifervife punifhrnents to reduce fuch as have her-, and blindly
run after falfe Guides. A fair Conccllion ! And which will lead
us into an examination of the cafe, and teach the world what
they are to expedf. P'or if all within her Communion are ex-
pos'd to their T/arp<?tr and PunifJments ^ we know how large a
fliare of the world, according to their computation, is to be ta-
ken in, fince they claim a Jurifdidtion over all Chrilcians and
Churches. But,
{■iiihfffor this reafon []fuch Punidiments^/^e mufthe faid-
to tear out their Hearts, and dejhoy fuch as Jhe cannot deceive; iwhat is
to be the Charadierofthis Treacher's Church, irhich by the confent of
Bijhops is fenced with fuch Laws as puni(hes with hfs of Goods, Im-
prifonment and Heath, not only thofe who leave her Communion, but like-
wife thofe who were never memhm of it.? But we are not concern'd
for the prefent fo much to underhand what the Preacher's^
Church is, as that Church whicli the Preacher is not of. Was
there never no Tearing or Defiroying elfewhere ? Yes furely,fome-
what looks that way i / cannot fay, faith our Author, but that
rafh Zeal, headlong Kevenge, or detefiable odvarice, may have hurried
fame of ours upon fuch barbarous attempts. But certainly never did any
Chriftians deliberately and with counfel thus deeply engage themfelves.
in Blood. So that if he is to be credited, if there have been Bar-
harow Attempts, It was only rajh zeal, &c. but not deliberate, not.
with Counfel and Law. And it has been only fome that have
been thus hurried to fuch attempts, but not a confiderable Body
among them, and much lefs fuch as have had the Supreme Pre-
giment in their Church. As for the Laws the Preacher's Church
is fenced with, our Author furely knows from what occafion they.
arofe, and whofe pradfices they were that gave birth to therh j
and he ought to know again, that the Laws in their Execution
never produced fuch Barbarous Attempts, as what he calls their
own raJh Zeal, Headlong Revenge, and Iktejiable Avarice. So that
if Law and no Law be compared, the ftate of no Law fit fuch
it was J has been far more mifchievous than that of Law. But
were there never any Cbrifiians that did thus deliberately and with
counfel engage themfelves in.Blood,diS, he faith, the Preacher's Church
has done ? What thinks he of the Church of Rome ? are they not
Chriftians? And were there never any fuch things deliberately
and with Counfel perpetrated amongftthem ? Have they no Goun-".
■Ll
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sfl;
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j. ■ ■.: ■
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■24.
De Sacram.
Poenit. Se(3:.
O.
Pulpit-Popery^ True Popery-j
cils, no Laws that touch upon this, point ? And were there never
any Chnfiians engaged in Blood upon purfuance of thofe Laws ? Is
there no fuch thing as Excommunicating and Anathematizing
Hereticks among them ? No delivering over perfons fo convidted
and condemned, to the Secular Power ? And is there no fuch
thing as compelling fuch Secular Powers to exterminate thofe
Hereticks out of their Dominions ? Is there no Conjifcations of
Coodsj Imprifonment^ no Death for fuch as are obftinate > And
were there never Perfons, Families, Countries that fulFer'd un-'
der Crufado's ilfued out againft them,in obedience to fuch Laws,
Canons and Decrees ? Surely our Author is much to feek in the
ftate of his prefent Church, if he is ignorant of this, and a thou-
fand times more than I lhall now tell him ; and is very ignorant
in the ftate of the PreacheFs Church he has left, if he thinks his
New Mother falls fhort of the old, as he faith. But if he faith one
thing and thinks another,how fit he may be to be a Member of the
Church he is now in, I know not; but furely he could be no fit
Member then of the Church heleft.For a Conclufion of this,I /hall
crave our Author's patience to turn to the Lateran Council under
Innocent the Third , Can. 3. and he will fee I have not faid this
without Book, or wrong'd his Church, however he rnay have
wrong'd the Preacher's Church in his account of it.
3. Dhe Abfitrdity of Aimcular Confejjton U endlefs, where a man
unlades himfelf of all his fins., by whijpering them into the Frkfts Ears,
Of this, he faith, it^s a Calumny and Mifreprefentation ; jince no Ca-
tholicl^s teach that Only rvhifpering fins in the Ears of a Priejl isfufficmt
for their Kemijfton. Nor doth the Preacher fay that only whifper-
ing is fufficient, for he muft needs know that there is the ma-
king up their Crofs, and faying Mea Culpa, and many other
things to be done. Where then is the Calumny and Mifreprefenta-
tion ? Is it in the Unlading ? But why is not that as lit as expiat-
ing, which is the phrafe ufed by their own Catechifm , where
they are taught that the Faithful ought to be in nothing more folici-
tous than to takg care to expiate their Soul by Confejjion ? Is it becaufe
it's called whifpering ? For what then ferve their Boxes,and why
is it call'd a Seal ? Is it becaufe of the eafinefs of it ? That is the
cafe at the laft. For, faith he, every one woill fee how infincere this
Preacher was in faying , that a man Unlades himfelf, dec. To mak^ his
Followers believe the Papifls to be fo fottijh as to thin^ their fins forgiven
by a whifper only ? He may e'ne turn his anger upon his own
t Church
in Anfvper to Pulpit Sayiffgs. - ■ 25
Church for teaching this Dodrine, for from thence the Preacher
learn'd it, which faith, The Sacrament of Confcllion was graci-
oufly iniiituted on purpofe to fupply the place of Contrition. For Ibid. Sed.46,
further proof of this,I remit the Reader to the Apology, JJJcrti-
on 21.
4* Of franfubjiantiation, rvhere men mujl renounce all their Fine
Senfes at once. Here the Apologifl charged our Author with a fmall
Falfification, which indeed he' has now mended, but not ac-
knowledged. But he will make up that defedt by the force of
his Argument; for now he ferioufly undertakes to prove that
in Franfubjiantiation they don't renounce all their Five Senfes. As for
three of them he has nothing to fay; but then Sight and Hearing
are fo far from being againft, that they eminently ferve for the
proof of it. As how ! faith he, wefollorv our Hearing., which is
the fenfe by which Faith comes, we are obligd to believe it. Chrifs
words exprefy fgnife and declare the Sacrament is his Body. Tloefe
words we hear delivered by thofe whom he has appointed to Feach and
InjlruFt the Floch^, to wit, the Pajlors of the Church j thefe words we
fee lik^wife,and read in Holy Scripture. So that if we follow our Ears
and our Eyes direUed by the Word of God, we are bound to believe this
Alyfiery, and confequently do not Kenounce all our Five Senfes at once.
Well! but do we hear Chrilf thus declaring ? No, but we hear
the Church. Has the Church then fuch an Organical voice to
fpeak,as we have Ears to hear?No,but the Church teaches by its
Paftors.But are the Paftors we hear,all Infallible in their Teaching?
And are we to believe them,although they teach contrary to fenfe
and reafon ? There indeed he has loft the Cafe. But however he
brings in Sight to his relief. For thefe words, faith he, we fee likg-
wife,and read in Holy Scripture. And whilft we let both our Senfes
and Keafon be immediately direUed by Cadi's Wn'd, which is Infallible,
we more reverence the Scriptures, and believe upon better Grounds than
the Protcfiants. Thus we are at laft led to a Private Spirit; and
the Proteflant way of refolving Faith into the Scriptures, with-
out need of any Infallible Interpreter. For 'tis but letting our Sen-
fes and Keafon be immediately direUod by God's Word, which is Infal-
able, and we may foon be f^tished. I hearply thank our Author
for tbis free Concefjfion for thefe'are. the Grounds ^oteftants_
do believe'upon. But yet he will needs have it, that they
upon better Grounds than the Prottftants. Tilis I am apt to think he
will no more be able to prove,than that they Keverencc the Scrip-
E tures
fnlpt'Tofery, True Popery 5
turn more than Protejlants. However this he attempts and gives
this reafon for, that Protejiants let natural Ohjedlr^ eifer about Myjh-
rks of their Faith-, have the diredion of their Senfes., in which they are
fo often deceived., rather than the Wird of God, which cannot deceive
them. But where has the Word of God taught us that we arc
not to judg of Natural Oh]eblr by thofe Senfes which he has given
us to judg of Natural Objeds by ? Will he undertake to prove
this alfo ? When he himfelf achiiowledges that to frame a judgment of
the nature or fuhfance of a thing, we muji depend upon the information
of fenfe, and that the common and natural way is to judg according to
the relation the fenfes give, from the external and natitral accidents of
the thing. And now is not a Wafer a Senfible Objed, and are
we not to judg of it according to the Relation the Senfes give of it,
and from its external and natural accidents ? How will our Author
falve this difficulty ? That he proceeds in after this manner: But
if we defire to frame a true judgment [^as if the other wasafalle one^
of what is the Nature and Suhftance rf fuch an Ohjed, not according to a
Natural Being, but according to the Divine Power , and what it may
have of Supernatural; the Senfes ought not to be laid afdefut we muf
conftder here too the information thefe give, not now from the Natural
Accidents, but from the Word of God. I ffiould have thought the
Conclufion to be infer'd from hence would rather he, the Senfes
ought to be laid afide, forafmuch as we are not in fuch cafe to judg
of the Natural Accidents according to what they report. For I
muft confefs he is one of the hrft I have met with that has im-
proved the Argument this way, and that appeals to the Senfes
for the proof o(''Tranfubftantiation,'v/hich. their Church fo cautioufly
warns them againft in this matter. But he will illuftrate this by an
inllance in another matter. A Friend, faith he, fends me a tranfparent
Stone, of which when I would mak^ a judgment, I cannot do it without
the information of my Senfes. fhefe may inform me two ways, either by
looking upon the thing it felf, or by reading the Letter, fent along with
it, or the report of the Bearer. If I takp the information of my Senfes
from tlse view of the Stone, I judg it to be a pebble; if from the letter
(wrote by an excellent ArtijlJ and the Bearer (a skilful Jeweller) I
judg it to be a true Diamond, upon their authority and greater shjll. Now
in which judgment of thefe ought I to acquiefce ? Certainly in this laji,
and yet in fo doing 1 hope I fhould not renounce all my Five Senfes at once.
■ So fince my S enfes ajfure me from Scripture and the Pajiors of God"'s
Church, thai the Sacrament is Chrifs Body ; J am bound in reafon to
judg
in Anfwer to PulpiuSayings,
judg of k fo, rather than from the Natural Accidents^ tojudg it to he
Bread: So that in thus helievingthis M}f:ery\ we do not renow:ce)hut fol~
low our Senfes,
But his Inflance reaches not the Cafe:
I. Bccaufe the judging, whether a Tranfparent Stone be a
Counterfeit or a Diamond, is not a matter of mere fenfe, but
judgment, skill and experience, and belongs fo an Artilt. But
Senfe will teach every one whether it be a Stone or a Pea, hard,
or foft, tranfparent, or opacous. But now the Cafe before us is,
whether what we fee is a bit of Bread,or the Body of a Manjwhe-
ther it's broken or whole,e^c. And therefore to put the cafe right,
and make it parallel, he fnuft fuppofe the Stone to be a known
Diamond,as known tohimit's fent to, as to him that fentit; and
that the Letter and Bearer both affirm this fmall Stone which he
now holds betwixt his fingers, and knows by his Senfes to be a
Stone and not a Man, is yet the great Mogul in perfon, and
fo is every Diamond befides that comes over, and yet that Prince
is ftill in his own Country. Mulf that perfon now,becaufe of their
Authority and greater think himfelf bound to acquiefce in their
"judgment againft the teftimony of fenfe i or mufthe not renounce
his fenfes to do it ?
2. He fuppofes further,that the Dodfrine of Tranfubfiantiatknis
as plainly contained in Scripture, as it is in the Letter that the
Tranfparent Stone then fent is a Diamond. But that he knows we
deny ; and when he can find thefe or the like words, This Bread
is turn'd into my Natural Body, or is upon Confecration my true
Subftantial Body, it will be time enough to j^epare a further
Anfwer for him. The Queftion being not, whether what God
teaches is not to be believed ; but whether he hath fo taught. So
that it ftill remains true what the Preacher charged upon him, ■*
that in believing Tranfubfiantiation, a man mufi renounce his five Senfes
at once, even hearing it felf, which will not only teach us to
difringuiffi betwixt the Hoft's,and the Prieft's falling into the wa-
ter ("though we are blindfold) but we muft in their way renounce
that Senfe to believe it, when we hear all Mankind concurring
in it, that the report of Senfe is to be believed, and that in our
Author's words, To frame abridgment of the nature or fuhfiance of a
thing, we mufi depend upon Senfe.
5. The Pope alone cannot err, and all others without fame of his Af-
fifiance, cannot but err. Here are two Propofitions : i. The Pope
E 2 cannot
2 8 Pulpit-Popery, True Popery \
cannot err. This our- Author now calls an Opinion of fome School-
Viiines, whereas the ApokgUi (hewed it to be the prevailing Dpi-
nion of their Church , whether in refpedf of number or authori-
ty. the mnji common opinion of almf all Cathnlkl^s , as Sellimin.
It''s^ihe CatholickjTrntb, and rvbat all Caiholick^Dodors teacb in thefe
days-, faith Sitarez. But to this not a word. (2.) AH others can-
not but err. Here our Author is guilty of a new Mifreprefentati-
on. It is charged upon us-, faith he, becaitfe rve believe the members of
oar Churcb to be fallible, .that therefore they catmot but err. Where he
changes the Propofition into a Concluhon, by foyfting in the
word, fherefore, ^nd then running it ^own as a moji Illogical and
abftrd confeqttence •, but let him anfwer for the faults of it. who/^
confequence it is. The confequence then be to himfelf,and let the
Propofition be the Preacher's, that all others rrithout fame of hisaf-
fijiance cannot but err. This is abfolutely falfe, faith oitr Author, and
fo fay I too •, but it is true Popery.
Catech Trid Catechifm decide the Cafe, to that I appeal, which
Art. Symb. 9. thus delivers the fenfe of their Church upon it. But as this one
Setft. 19. Edit. Church Cwhich the Pope of Kome is at the Head of. Sett. 15.J can-.
Lugd. i 67 6. fiof frr in delivenng the Oodrine of Faith and Manners., jidng ids gatern-
ed by the Holy Ghojt : So all the reji, rehich ajfume 'to themfelves the ^
name of a Chtrrch, muji of necefiiy be engaged in the mrji pernicious hrors
of Huhlrine and Manners, as being led by the fpirit of the Vrdl. Now
here is the whole Calumny at large. If men fubmit to the Pope,
and are in his Church, they have the benefit and alliitance of his
Infallibility, and are uiider^the Guidance of it as fecure as in the
Ark of NoJj; tot if they leave it, they are drown'd in error and
perdition. And furely, while they are in actual Error, they cannot
but err, according to the known Axiom, ^kquideji quamdinefr,
neceffe eft effe. Bccaule thebefore was modeft, and having
not feen the Sermon it felf, and lb not fully underftanding the ^
fenfe of it) would neither too haftily condemn or acquit, but after
hehadfaid what bethought fit upon it, concludes, If the Treacher
voent beyond this, n-hat Author or Authors he had for it, I hporv not, tkey
do not atprefent occfsr to me; our Author begins to exult, faying, It's
fuch a Confequence as the Apologizer himfelf knervs not henv to jt/jlife,
(nor need not as a Confequence, for that's hi5 own)
not gdodnefs enough to acquit us fom fo foul a Calumny. The matter it
lcemsis/o«/, and is prov'd upon them, let him now (hew his
tiefs in ConfelTing the Charge, or more of his llrength to prove it
a Calumny. f Eighth
in Anfvper to Pulpit-Sayhigs.
2.^
Eighth Charaderof a Pulpit-Papiii.
He is profijfedly edified in ignorance by hisChurch., Praying and Pro- Char. 8.
phefiyi'ng in an Tdnkfiorpn 'Tongue. They makg no other ufe or account of
Confeffion, than vahat profrfi Drunkards do of Vomiting.
The rirftfhall be conlidered in another place, Char. 14. As to
the fecond, The Apologift fhew'd what is the fenfe of the word
Propheiie in the i Cor. 14. which the Preacher there refer'd to,
viz. that the Apoftle there underllands by it the expounding the
Articles of the_Chrifiian Faith-) and of the Scriptures that contain it.
But here our Author grievoully miftakes him when he adds, and
to be the fame as Preaching. For thrt he affirmed not,as well know-
ing that the Apodle is to be other wife underllood than of Vul-
gar Preaching. (i.J Becaufe the Apoftle there diftinguiffies it
from DoCtrine^ v. 6. (2.) Becaufe of the way it was exercifed
in, when one fpcke after another 5 agreeably to the cuftom of
tlie Jewijh Dodtors in their Synagogues, of whom Philo faith,
that one read the Bible, andamther ofthe more skilful fJO/iynet'eiUA Lib. Omnem
, pjjfing through places not undtrftood, expounded them, (y.) frobum ejfe
Becaufe it was an extraordinary gift by Pvevclackin, v.29,50,3 i, hberum.
32. and reckoned as fuch amongft them, c. 12.10.—13. 2. p.
2. The Apologili ffiew'd farther, it was not rcafonable to rix
this fence upon the Preacher, becaufe he mult needs know it to
be otherwiie. To this our Air.hor briskly returns. Marry, if they
never Preached contrary to ivhat they krierr, this r: >u.d be a good Rule.
And he has found it by woful experience to be a hard task to
difcover it; though it has been plainly made out that fome write
contrary to rvhat they kpotv.
3. He Ihew'd farther, that the Preacher was l^eaking about
Worfliip, and Co confequently it muft be what is fo accounted f
and therefore that this muft b; rather the Reading of Leflbnsout
of Scripture and Hymns f which are fometimes call'd Prophefie,
\ Chron. 25-. i.) and which are in their Church-Service in an
Unkporvn Tongue. This our Author' pafics by, as alfo the Chal-
lenge,following it.
- But yet he will have it a Calumny , whilji he afferts a thing of
the Papijis, mhich in the cornmon acceptation of the word is abfolutely
falfe. But what if it was the common acceptation ofthe word, if not
the acceptation the Apoftle takes it in, in that place which' the
Preacher
30
Pulpit-Say
ings, p. 5
6.
Char, 9.
Somners An-
tiq. of Can-
terb. p. 248,
Pulpit-Popery, True Popery
Preacher refers tr '' But what if ic be not the common accepta-
tion of the word but that it's taken vulgarly for foretelling
things to come > vVho then is the Calumniator ?
2. Uny n- 'k. "fi °f e^o'lMion , than rvhat profefl
Dmnkards do of Vomiting. Our Author faith , 'This is a mofi
putid Calumny^ and that the Vindicator dares not defend, hut only that
fo it is in the pra&ice of many cf iheir Church. This he complains of,
and with good reafon i but then what fhall be faid of one that
after he has told a dory of one that declaim'd againft the Pa-
pifts , for a Generation of Vipers, and a profligate fort of men, kiiomng
but two Families , and tbofe good men ; from thence takes occafion
to exclaim, But this is to the Trotf ant-tune: if a man cardt tell bote
to run down Vopcry, though he kotows nothing of it, he^s no true Son of
the Church of England, This is Cafe for Cafe.
But was this all the Apologifi had to fay in defence of thePrea-
cher ? did not he produce Authorities of their own as to the
General pra(ffice ? Did he not refer to their Vocirines and Penan-
ces, and the faxa Camerx Apofiolicx in contirmation of it ? This
had more become him to have anfwered, than to put a Cafe.
Ninth CharaSfer of a Pulpit-Papif.
It confifts of three Paragraphs : l. He pays his Devotions to
Saints Canonized for Money and freafon. Here the Apologijl charges
the Sayer with an alteration of the Preacher's words,from which
he would bring himfelf off by faying it's an insinuation, which to
the Hearers is as good its an AJfertion', whereas the corruption was,
that he turn'd a Particular into an Univerfal.
Here our Author obferves againd the Apologifi,
I. That he proves firll it may Jo happen, which is as much to the pur-
poje, as for one to fay the Church-of-En^\ind-men are corrupters of
Cod's Word, becaufe 'tis pofjible they may be fo. But the cafe is far
otherwife; for if there be no certainty, but that the Pope may
Canonize a Rebel for a Saint, then there is no certainty but
that the Saint may be no Saint. And then what become of the
Devotions of the Supplicants, as thofe to Thomas a Bccket, at
whofe Shrines were more Olferings made, than to Chrid him-
felf?
(2.) He faith it has been done, and in the next line comes in with
an infiance, where it had like to have been done. The indance was of
Maria
in Anfwer to Pulpit-Sayings. 31
Maria Vifitationis, where indeed it was not done;but that it was
not,was more from the King of Spahi's Jealoufie,than the Pope's
Sagacioufnefs, who fandtified her by Letters under his own hand.
Our Author, I perceive, dares not fo much as name this In-
fiance.
C3.) As for the Inftance of Thomas a fisckpt-, he faith he was
Canonu'd not for Rebellion, and becaufe he adhered to the Pope
againft his Prince, but for his VirinotK Life dnd Martyrdom, and
the attejhtion cf his SarMiiy by iindcniabk Miracles. Not for
Rebellion ! as if that would be expreft in the Fveaions for
his Canonization! I have read it was a Moot queftion, ^A'h.eihtr
he wasdamn'd for Treafon, or Gloxitied as a Martyr. I think it Caefar. Hift.
not worth the while to decide it, but leave our Chronicles and Memor. 18.
our Author to flruggle about it. But it minds me of a liory told
by BcUarmm , of one that was worfhipped for a Martyr, and yet Pifgat-
appear'd afterward and told them, he was damn'd. . n c.
2. They pray to a Crucifix oflV^ood or Stone , as rveil as to Chriji
him/elf^ and attribute as much fatisfa&ion to it.as to the Blood of Chrijl.
Our Author rcjoyns, that This is every n-ord an Infamous Faljhood.
And continuesplhough the Vindicator appeals to the Words and Forms
offome of cur Frayers-^ and then ffys^ That {if rro-rds rviU mah^ it
plain, the Treacher was not miftaken~j yet this is fo childijh a plea, that
methinks it ought to be beneath a Divine, efpecially a man of confcience, to
charge fo grofs an abomination upon fuch a frotloy pretext. And then he
gives his reafon. 1 muft confefs that if the Vindicator had only
the Words and Forms of their Prayers to plead in Vindication of
the Preacher, without attending to the fenfe and reafon of the
thing , that it might be as childijh and frothy as he reprefents
it5 and he would have Veut.^2. i. and the Benedicite ui'ed incur
Church againft him, as our Author argues. But if he had. read
on, ,he would have found that it was the words as neceffarily in-
eluding fuch a fenfe, and that the adpolcgifr did covertly refer him '
to the Papifi Keprefented and not Mifreprefented. Our Author now con-
felfes himfelf to be the fame that wrote the Papiji Mifreprefented and
Keprefented and fhould be therefore concern'd fo have defended
it againft the forecited Anfwer. In which was Ihewn r
I. That the Crofs in the Church oFKome as it's Pieprefentative, Pap.^epnf
fo is Corifecrated by an Office on pufpofe compofed for it. 2. That e^ndnet Mif
at the Confecration of it they pray that the Lord would blefs the Ch- i-
Wood of the Crofs that it may he a faving remedy to Mankfnd.a fiaiility
+ " "/
52 Pulpit-Popery, True Popery-^ ^
of Faith, an increafe of good Works, and the Kedemption of Souls; and
that Chri\} would ta^ this Crofs into his hands; and that all that offer
it, may by the merit of this Crofs he delivered from every Sin they have
committed. 3. That it's efteeru'd upon Coniecration to have thofe
Virtues.ccmmunicated to it. 4. That they adore it even with Latria,
the Worlhip they give to God, and dired their Prayers to it,
5. That thofe Prayers are without a Figure, and in a proper
Senfe applied to the Material Crofs. This the Author of that
Chap. 1. p. 7, Book proved (i.) as that throughout, the Crofs is diftinguifted
10,11. from Chrift, becaufe they pray to Chrifl: tohlefs the Crofs, and
Chap. 3. p.7,9. would communicate fuch VirtQes to it. (2.) From their
Chap. z. p. 12. own Authors, {x]Ld\z.s Soto, Catharinus zwde Aquinas. From
the fevere Cenfures of thofe who held otherwife, as was the
Chap. 2- p. 8, cafe of Johannes Mgidius Canon of Sevil, and Imbert of Bourdeaux,
12. and Chap, and the Curate of Fomyrol. Our Author talks of a Forehead, of
3- P- S- ffjgfg figat mak^ up againji them', it's a Word I am not us'd to,but
he muff have fomewhat like it, that allows this Pradlce to be
worfe than Heathenifh, and a grofs Abomination; and yet lets aJi this
to this day lye unanfwer'd , and thinks to put us off with the
fame crude Replies that ftand there confuted. In Conclufion, it
appears to be no more true, that they are' defamed, by the method
ufed in the Church of England , than that the Church of Borne
is the Mother-Church of the Church of England C^s our Author
fuggeffs.) ,
3. Making a particular Confeffion of our Sins to Men, injiead of
keeping up wholefome Difcipline, is the way to corrupt it, and tends to
ff>i. debauching both Laity and Clergy. Here our Author fpends
what he has to fay, both againff Preacher and Vindicator, in
Ihewing fpecial Confcffien to be allow'd in the Church oi England,
and in eji'claiming againft his^ Adverfaries fox falling foul ttpcn
he calls the beji of Infiitutions: i^s if either of them were
a'^^ihrp jhat which their 'own Church encourages , and which
tjie Preacher hiaifeif calls a wholefome Vifcipline. But the beginning
of the Paragraph (Irews what Confeffion the Preacher thus Cenfures,
■yii. AipriMar Confeffisiy^, .a^s itffs, practiced in the Church of Rome at
P. 45. Confeffpn.^ which the Apologiif elfewhere defcribes
- fr9m. djemfelj^'e^ that^ fe'ipui^c? beforehand a diligent Examina-
the^CVPj^^'i^hfc abp/it ^l^nd iiinguiar mortal Sins, even
'!•'» V, the.nfoft Secref, ■witfVaiii.'thtp. crifyumffanccs, fo far as may
b^range the mture bf the Sjji, and then to difcover all thofe they
•*' ' ' " can
in Anfwer to Pulpit-Sayings. 33
can call to mind to the Prieft, from whom they expecfl Abfolu.
tion, and without which Abfolution is not to be expedfed ; nor
can they have any bcneHt of the Abfolution. It's of this the
Preacher faith. That the Confequence of it, is to run an apparent ha-
zard of being undone in many Cafes by Knaves for Interefl^ or by Fools
out of Levity and Inconjlancy, and a blabling Humor., that lets them
into the Secrets of Families , &c. Befides, inftead of keeping up a
fvholefome Vifcipline, it^s the rvay to corrupt it, and tends to the de-
baucbing both Laity and Clergy, in as many veays as there are Sins to
he committed, rvhen the Confeffor and the Penitent begin to difcover and
underjland one another. And this the Apologift conhrmed from the
Complaints made by good Men of their own Communion, from
the fhameful Cafes to be found in their Cafuills, from the BuUs
of Popes, Contra foUcitantes in ConfeJJione, And of which I finca a Hiftoire de'l
late Initance. Inqaifition de
Goa, Chap. 4.
Tenth Charadfer of a Pulpit-Papifi.
fhe Churches Intereft is the Center of their Beligion, and their Con- Char. lo.
fciences turn upon the fame Pin. Every thing is Pious, Confcientious
and Meritorious, that mak^s for their Caufe. What is faid, as to
the Hrh of thefe, by the Apologiii, That the Churches lntere{i is the
Center of their Religion: Our Author has not thought fit to recite,
and much lets to confute. As to the latter, the Apologif produ-
ced a Cdnllitution of the Jefuits; but this the Sayer faith, is a
xprejied Interpretation, contrary to its plain meaning. But, why then
did not, our Author venture to ailign this plain meaning of it j
and to (hew the meaning the Apologift thought belong'd to it, to be
thus rrrefted.? Who without doubt would have thought one
good Argument of much better Authority, than a hundred bare
Affirmations, tho never fo pofitive. But he has two things yet -
in referve.
I. That aftef all, the Apologift can fay, He cannot but oven it to v
be a received Maxim among all, even the loofft of our Divines and Ca-
fuijis. That \jw Evil is to he done, that God may come of itf\ To
fpeak ingenuouily, I do not find him fo forward to own it; but
if he did fas we cannot think they will interminis run fo counter'to
the Apolile) yet the Queftion is, what is Evil md Good ? and
whether that is not Goof, vrhich mak^s for^their Cauje ? or
whether the making for the Caufe, makes not that which was
F Evil .
54
Char. I J.
Pulpit-Popery, True Popery 3
Er/7 to be Good.hni if fo,our Author doth but beg the QuelVion.
2. He appeals to his Catholick/ of this Nation, who quitted all ra- .
ther than do an ill thing, take Oaths, Tofts, or go to Chtmh againji their
Confcience. The main part of this lies in the laft words, againfl their
Confcicnce, for elfe that many of them did take Oaths, go to Church,
receive the Sacrament, is, 1 fuppofe, out of Queftion.
Eleventh Character of a Tulpt-Tafft.
This he breaks into four parts.
I. He changes Scripture into Legends. Hereby the Jpologij} Ihew'd
was underhood either that the Legends are of as good Autho-
rity in the Church of Knme as Scripture •, or that in their fub-
lick Offices, they ufed Legends, where they Ihould haveufcd
the Scripture. He fhews there is too much occafion given for
the foriTiCr amongfi them , as when they own in their publick
Offices, that St. Bn^/grt's Revelations came immediately from God
to Her. Bur here our Author interpofes, and faith, How does
the Fapft change the Scripture into Legends, when he's commanded
by his Church to own the Scripture, as the Word of God ? But if he
owns the Scripture as the Word of God, becaufc it's commanded
ly his Church i then, wherein is the difference, if he be commanded
by his Church to believe a Legend to be of Divine Revelation ?
Our Author would have done a kind part if he had fet us right
in this matter between Divine Revelation and Divine Revelati-
on, between the Revelation for Scripture, and the Divine Reve-
•lation for the Legends. But he faith, for all this, a Perfon is not
alike obligtd to affent. No! altho the Church requires it? But
that, faith he, the Church doth not; for thohe may read Legends if
he pleafes, yet he is not hound by his Church or Religion to give ajfent to,
or belia'e any one paffage in any one Legend wbatfoevcr. If he has no
better Authority for the latter Branch, than the former, for k
is not bound to ajfent^ than, for he may read them if he pleafes'■> his
Caufe is uncapahle of his fupport. For, how can he be at Libei-
ty, whether he will read [hear]] them'if he pleafes, when they
are inferted into the Body of their Church-Service; and are
Leffons chofen out for their Inftrudfion ? And he can as little fay,
they are not obliged to jdffent to them, when the Church it felf
faith in its puhlick Office, They come'immediately from God. Is it
at laft all come to this, that when things are injiitured by Infpira-
tion
in Anfvper to Pulpit-Sayings, 35
tion of the Holy GI>o)f as the Orders of St. 'Benediti^ and were re- Apology,
ceived from the Holy Gholi:, as the Rules of thofe Ordersi and G, M-
that the Popes were moved by the Hily Cbnjf as in ordainiitg feme
Feftivals, and declar'd others to he divinely iiifjoired., as St.
and St. Catherine 5 and to come immediately from God^ as their Of-
rices; Is it all, T fay, come to this, that he is not hound to give
ajfent to, or believe any one Pajfage in any Legend whatfoever ? Nor lb
muclt, as to believe any one to be a Saint, their Church has
Canonized i no, not St. Br/git, St. Catherine, nor even the Gre^rt
Xaverius. For tho Ibme pretended Reformers fas he calls them^ Sayingi, p
have been fo eafy and forward f it feems ) as to have judged
thofe things rvorthy of Credit, which he was Canonized for 5 yet
no Member of the Church of Rome is bound to affent or believe,
but he may believe, as well as read the Legends of them, if he
pleafcs 5 and if he pleafes he may forbear and fufpend. And
this our Author doth abundantly confirm, by approving what
the Hpologijl produced out of Bellarmin and Cantis, That all things
contained in the Lives cf the Saints, tho mentioned even in the Canoni-
Kation, depend upon human Leflimony, as to matters of FaS, and con-
fequently are fithjeSl to Error. This, faith he, proves they are not
bound to believe: I grant it as far as that goes; but then they are
not bound to believe \vhat their Church Reprefentative doth de-
dare to be of Divine Revelation, and to come immediately from
God. Let him take which he pleafes, if that will content him.
But if in the mean time, their Church contradidts her felf, and
owns that at one time to be Divine Revelation, which at ano-
ther time has only human Teflimoney , is the Apologift
bound to reconcile her to her felf ? Surely that is an Office
. becoming our Author himfelf. And till he has done it, he
mud excufe us if we a little doubt of the certainty of Faith Co
much magniried in their Church. Here our Author concludes
this matter; but the Apologiji went on to the latter Branch, that
in their publick^ Offices they often ufe Legends inflead of Scripture, and
have put out Scripture to bring in Legends. This he proves from
the defign of Cardinal ^ignonius, who in the Reformation
of the Breviary, put Scripture inflead of Legends ; but that was
condemn'd, and the Office fo far brought back to its former flate.
This was fo full a proof of what the Preacher fuggefled, that
our Author thought it bed to let it drop. But if he will fee tht
Charadter of the defign, againd he writes again, let him per^
Fa life
I
3^
' i :
ip' ■•■i ■'
,. ; "• . if
.'i. .•■.
ilt'i
t;'
1; '^i
• "''v/'lj
f. ■
>'
r.;. '
1- ,'
"t. ,
'■'0' ■
J
p. 21, 22.
Pulpit-Po^ery, True Popery-^
ufc the Cardinal's Preface, or ccnfult Effenc£us^ in Tow. i. Di-
gre[f. I. I. c. «, p. 15^. which thus concludes of the former Bre-
viary, 7hat many of the Hijiorks of the Saints rvere fa ill chofe,
that fometimcs they begat Contempt and Laughter at the reading of
them.
This puts me in mind of a debt I am into our Author at his
fourth Charafter, who there tells us,that he cannot hut admirefome
Proteiiant Preachers. Writers^ and othermfe fober Lay-men of lateytvha
talio- upon them to ridicule., and Jlightingly to wonder at the Papilts for
this tlxir find credulity., forfnoth., in relation to old Legends., and Modern
Lives of the Saints.—This I admir d at in him, becaufe I find
fome Popijh Pre.ichers., Writers^ and otherwife fober Lay-men., that are
as hard to believe as the Proteftants, and think as meanly of
them Attend we to Ludovicus Vives (a man., as I haveWd,
f faith Efpcnceeus when he quotes him) out of all fufpicm of an irre-
ligious mind) who faith, In writing the Lives of the Saints, everyone
writ as he n\tf affe&ed ; fo that his Inchnation, not fruth, did draw
out the Hijiory. LLw unrrorthy of the Saints, and Men, is the Hijiory of
the Saints which thy call the Golden Legend, fince it's writ by a man of
an Iron Mouth, and a Leaden Heart.? And again, There have ken men
who elieemed it for a great piety to devife little Lies for Keliginn. But
here this good man needs a little, corredion ■, tor if a good end be
Sayings p2i in profped, inventions of men (how incredible foever) may in our
2.Z. ' ' Author's opinion be allowed fas he fuggelts). For,faith he, there
is fcarce any thing in all thofe Bookp objeBed upon thes fcore againli the
Papijis, whether Ancient or Modern Legends , but however incredible it
may appear, yet generally is all in order to a good end, and the working
Chriliian effects in the Keader. Here is now a Gate of Mindus fuib-
cient to let in the whole Shoal of not only the Mendaciola of Vi-
wx,but all the Heroical Fidions of Ecclefialfical ^ixotifm, and
to make them to become Authentick. But becaufe our Author
is fo grave upon this Argument, that I doubt he may be in ear-
nelf, let me for once recommend to him fome few inftances,
for an Exercite of his Talent this way, to Ihew how they ferve
a good End, and raije the Admiration of God's Power, Goodnefs and
Mercy. Doubtlefs he will quit himfelf exceeding vvell, if he
can inform us where the great fpiritual Advantage is in the Fvela-
tions of St. Aldern's and Veicoala's hanging their Garments up-
on the Sun-beams; o( St. Kentigern's fetting a Robin Red-breajis
Head, to its Bodyj of St. Odoaceus's turning a Pound of Butter in-
to
L Vtvis ad
Calcem Libri
de Corrupts
Ambus.
Efpen^asus ut
fupra.
Lib. 5. '
171 Anfwer to Pulpt-Saylngs. 57
to a Bell; of St. Mnchuas hindring by Prayer the poor Lambs
from Sucking their Dams. I might run into a Volume upon
this Theme, if it were worth the while; But I fuppofe thefe
may ferve for the prefent to entertain his thoughts, and to (hew
the Reader how impertinent his Vindication of their Legends is.
Thefe are of the number of thofe which ^uigmnins faith, are
the Subjed' of Scorn and Contempt ^ but here are others which are
fo inconiiltent with true Pveligion, that their Drirc/o concludes Oedogmati-
tixy rpire devifed by Hcretickp, as rrhen the-Saints are [aid in the ^gony bui & libri*
of Deaths to have rvarned or rcqni/d-, that when tranflated out of this A^pocryphts,
tVorld^ they (loould be wor/hipp'd^ and be invoked in A fictions and '• 4-^
Dangers. It being not likely that thefe ho;y Men while in this Wtrid.
Jhould be folicitous of thefe Hoionrs., who fhould rather pray with Da-
vid, Enter not into Judgment with thy Servant, 0 Lord.
2. He changes Sacraments into Shews, Priefs into Puppets. Of
this ihc Apologiji produced his Tnitan^es, as i. When thty (hew
the Cup to the Laity, but fuffer them not to partake of it.
2. When inSolitary M:jfcf, thePriefi alone Communicates,
and the People are only Spedators of the Solemnity, a Pradice
that/the Council,of 7 approves of, and coinmends. 3. When,
the Hoft is elevated at Mafs for Adoration. 4. When it'? car-
tied about in publick Procellions. In which cafes the Sacrament
is only fhew^d to,,the People, and is contrary to the end for
which it was inhituted. For as it was to be in Remembrance of
Chrili, fo it was to be partook of, and by partaking of which,
we do (hew forth his Death, i Cor. 11.,26. But to fhew the
Sacrament, and not to partake of it, is to change the Sacrament
into a Jhew. To this our Author replies. Might not a Jew here
fiep in, and with this Argument pretend, that Chriji crucified was ano-
ther Jhew upon Calvary but all this is nothing but a method to teach
Atheijis, h:w to mak^ the greateji Myfieries of Chrijiianity ridi-
culous. As if Chrillianity in its firlt InlHtution was a ridicu-
lous thing ; and he that will bring it back to its firft State,
and have the Sacrament only fo Adminiftrcd, and ufed
only to thofe ends for which it was ordain'd, muft expole the
Myfieries of it to the Scorn -of Atheijis. Cannot Chriflianity
fubiift, or the Mylteries of it be facred, without we depart from,
the Simplicity and Purity of it, and fet up new InlHtution?,
or give new Ends to thofe InlHtutions ? And becaufe we are for
partaking of it, aiid not making it, an empty fhew ; becaufe we
ate
3S Pulpit-Popery, True Pcpery-j
are for the People's partaking of it, as well as the Priefli and
for their partaking cf it in both Kinds, and not in one, accord-
ing to the Primitive Inltitution ^ Mult we teach Atheijis a method^
hdn>' to mak^ ' the Mjjierhs of Chnfluiiity ridkulotis ? And becaufe
we declare againlt their Elevations, and expoling the Sacra-
ment in their publick ProceiEons, and their Adoration of it i
may, by the fame rcafon, Jew jiep in, and mth this Argument
pretend that Chriji crucified was another Jhcw upon Calvary? But
rhay not the Jew and the Aibeifi both itep in, and deride the
Myjkries of Chriflianity, when they are thus drefs'd up for the
Stage, and are tunPd into empty Shows ? When they pretend
to ihow our Saviour as upon Mount Calvary, and that concludes
in (howing the Hoft; and when the Sacrament is call'd a Com-
munion, and it concludes in the Elevation, ProcelEoii, or Sa-
cfrdotal Participation only ? I am loth to retyrn him his own
words, Tfhofe who make a fhew of this, are within one jiep of the un-
helia'ing Jews. It had certainly better become our Author to
have vindicated the Pradice of his Church, in the Charge exhi-
bited againrt them, and proved it abfolutely falfe-, or tho it was
true,that they do not change the Sacrament into a Jherpfy advan-
cing other ends than it was inllituted for, and negle(^ng thofe
that were proper to it.
3. He preaches Furgatory injiead of Repentance. Our Author
here replies, 'fis abfolutely falfe, inafmuch as in the plain import of
the Words,, it imprints this Notion in the Hearers, viz. 7hat the Pa-
pijis don*t preach Repentance to the People, but injiead of this they^ preach
Purgatory. But our Author may remember, that when it was
Sayingi, p. 57. (aia upon occafion , tiiat f if Words will make it plain, the
Preacher was not miftakenj it was put by with this, that it was
a Childifh Plea. And why ihould not this Priviledg be allowed
of retorting in the fame way ? But how comes this to be more
the plain import of the Words, than what immediately precedes ?
For would it not equally follow, that when the Preacher faid
\flhey change Scripture into Legends , Sacraments into Shews, Prkp
into Puppetjf, That the plain import cfthe Words is, they have no
Scripture, but Legends*, no Sacraments, but Shows; noPriefts,
but Puppets ? But if there be no reafon to take the Words in
that Senfe in the three former, there is none to take them fo in
the laft. And therefore, the meaning of the Preacher is no
other than that, whereas they ihould preach Piepentance fin-
cerely,
in Arifwer to F7ilpit-Sayhigs.
cerely, according as the Gofpel teaches, they preach Purgatory,
which invalidates it ( as the /4i>ologiji (hewed ). This our Au-
thor faith , is a piindng the Matter-, but however it's the true
Reprefentation of it. But if wc fo take it, it's yet, he faith,
Falfe in it felf. Here 1 expeSed a fmart Anfwer to the
who undertakes the Proof of what he afferted four ways.
I. As the Dodfrine of Purgatory takes People off from one of
the mfth powerful Arguments to Repentance, which is the fear
of Hell. 2. It makes them more liudious of what will fet
themfafe, than what will make them happy. 3. It makes them
defer their Repentance, becaufe of a further Allowance of time
in another (late. 4. As they may be delivered thence by the
Maffes, Alms, and Prayers of the Living. Surely thefe are points
of fome Confequence, ar.d if they are truly infer'd, do (hrewdly
(hake the Foundations cf a Purgatory ; If falfe, it would have
been fome gratihcation to have the Proof of it attempted. But
our Author is here filent ■, and falls to the proving it falfi in it
felf, forafmuch as he himfelt has heard- many Sermons (f Regen-
tance, and Purgatory never fo much as mentioned, unlefs it nrre te
Jhcjv the infujferable Torments oftloe place, and hove great the hazard
is, even of getting thither. But how doth this Anfwer the Apolo-
gift's Arguments to the contrary ? He adds further, a Challenge
to the jdpologizer, to fnd out one Sermon of Spaniards, French, &e.
in Latin, that fets out Purgatory to the People, as to them negleQ "
Repentance. But this is to beg the Quehion j for the Point in.
difpute is, whether the Dodrine of Purgatory doth not ihvali-
date Repentance, and difpofe People to negledf it. And then the
preaching Purgatory, as it's fet out in the Roman Church, is the
preaching People into a negledf of Repentance.
4. He preaches Failicn injiead of Faith. If either the Preacher,
or the Apologiji thought it worth the while to write a Comment
upxoH this, and to enlarge upon the fubfequent Difcourfe in the
Sermon, Volumes might be fiird, beginning at the Apoftolical
Chair, fas it's call'd) and fo defcending to the parts belong-
ing to that Communion; but the Apologiji contented himfelf
with a bare mentioning of the Pope's JurifdilHon over Princes, and
the Pomr he challenges of depofmg them. But here inftead of re-
lieving his Church, our Author carries the War amongft his
Neighbours, always ferving himfelf of a point, which he knows
he may be fafe in. However at length he appeals to their own
t Sermons,
■p J
Pulpit-?o^ery. True Pcpery-^
Sermons, and fairly offers, Js for the Fa&ion they can difcover in
our preaching, let them do their beji, to find even half fo much; we
freely give them a thoufand years to review^ for to match thefe four of
theirs. And I will dare to return the Challenge, to rind even
half fo much faid for Obedience and Loyalty to Princes in all
their Sermons for a Thoufand years , as in the Ser-
mons of thofe Four years preach'd amongft us. We rind
among them Sermons upon Sermons , about the Exaltation of
the Pope's Power, and the Power of Holy Church over Princes;
but as to Allegiance and Fealty to Princes, whether of their own
or of another Religion, it's a difficult Theme, and rarely hand-
led. But for that, faith he. Let them take in Hkewife the Sermons
that are novo preached in ourChappds '•> as if they would there preach
up Faftion, when it is to preach againft themfelves. But if we
would know what their Zeal can do that way, let us look back
to the bleffed times of Hildehrand\ nay, but Hep over Sea, and
review the times of an Holy League; and there we may fee it
venting it felf in a Torrent of Dilloyalty againft their Princes
in the Sermons of Poncet-, P'revoft, B ucher^ ike. and without
doubt had it been for the Glory and Qniet of the Church to
have had them publiffied, we ffiould have found feme glorious
Maimburgi thiiags of this kind in the Sermons, even of Bellarmin himfelf,
Hftiory of the who we are told was employ'd as a Preacher in that bufy time
Holy League, of the League. As for what he would rix upon the Sermons
1. I. p. 79- ri at prefent amongft us, if he could rind any Diiloyalty of that
^ ^28^1 A would not be put to the hard, but his common Shift of
p. 8o6. f^yhig, They mal^ unrvorthy RefleSlions upon the Keligion of their
Prince^ and infinuate Fears and Jealoufies into the People.
Twelfth Charatftrer of a Pulpit-Papift.
Char, 12. There is a great noife of Alms made in his Church ; but the Scope
they too often vainly aim at-, is the hleffing of a prefumcd Saint; fictt-
rity from the external force of eiil Spirits., by the Charms and Spds of
Monklfh Conjuration,, a fort ,of Ecclefiafiical Magick. Nry, Jumdimcs
the Scope is that very wicked one of compounding with Heaven by their
liberal Alms, for their unforfaken Sins; and here in this Nation (ninlji
the I/land was inchanted with Popery ) there were granted Induh
gences, even for what they call deadly Sins, for many thoufand years
to come. , . t
Here
in Anfwer to Pulpit-Sayings. 41
Here our Author inveighs againft the Dodtor for writing in a
ftrain becoming rather a Vlay than a Sermon; becauie he de-
fcribes their Pra(9:ices too much like what they are in themielves,
and which he has rather fallen ftiort of, than fet forth accord-
ing as they deferved. As for inftance, What are their ways of
Exorcifing, but Conjurations faixftified, and bring that into the
Church.which ftiould be by an Anathema thruft out of it? Being
fuch as a very valuable Perfon, could not refled: upon without
the higheft Indignation: and who after he had defcrib'd it from
the Ordo Baptizandi, cum modo vifttandi; the Pafiorals, Rituals, the Taylor**
Treafure and Manual of E'xorcifms, Mengus'r Flagellum Vemonum, Difftnafive
&c. he thus concludes, this is the manner of their Devotion for the fi'o^
ufe of their Exorcijh, in which is fuch a heap of Folly, Madnefs, Super"
fition, Blafphemy, and ridiculous Guifes, and playings with the Devil,
that if any man amongji us /hould ufe fuch things, he would be in
danger of being tried at the next Ajfzes for a Witch or Conjterer; how
ever, certain it is, what ever the Devil lofes by pretending to obey the
Exorcifi, he gains more by this horrihleDebauchery of Chri(iianity. .By
this the Reader ( he appeals to ) may fee whether the ftrain the
Dodfor wrote in, was not becoming the Subject. But why
•would not our Author leave the Reader to be judg, whether
the Dodior had juftly complain'd of him for his Omiffions of
what belong'd to the fame Argument ? Why did he not infert
the Motives and the Means, as well as the Ends ? Why was it
omitted , that this Ecclefiaftical Magick is what thofe wicked
Spirits invent and incourage ? Why did he not infert the Avoidance
<f Anathema's, a deliverance from the imaginary Flames of Purgatory^
and their Bejfarion's Charadler of their Canonizations ? Why faid
he nothing of the Alienation of Alms hereby from their proper ufes,
the increafe of Superftition, and the maintaining of an Vniverfal Vfttr-
per ? Why is there not a word of the Catalogue of the things
hereby purchafed, viz. Shrines, Images, Camps, Incenfe, Holy-water,
Agnus DePs, Blejfed Grains, Rofes, Pehles, Beads, Reliques, Pardons,
&c. all the goodly Inventory <f Superjiition f Was it out of favour
to the Dodfor, that this was not repeated ? And doth he think
the Dodfor obliged, rather to give him thanl^, than quarref for his
not inferiing this part of his Difcourfe? Or have we not Reafbn to
think there was fomewhat in it;, which the Dodor fuggefts,
that this was too Particular for tlx purpofe of Men, who deal in Gene- _ 5
rals, which admit of left Difcovery. Whether the Do<3:or ows him '
G thanks,
^,2 ^ulpt-Vopry, True Popery 5
thanks, we have reafon to queftion •, but the Publick have, be-
caufe he gave an occafion fof that good Defence; and for the
publilhing another Edition of that uTeful Sermon. But after all
k his pretended tendernefs for the Doftor, he tells of another
' Champion that drauvs him out to the full; but what he hath done,
I neither know, nor am concern'd; but if 1 may judg of his per-
formance, by his Copartner we have to deal with, there is not
much to be expedfed. But how exad and full foever that may be,
yet our Author in abundance of Humility,refolves at lalt to tbroip
away a Page upon the Do(Sor's twenty, m the Examen of his Vin-
dication •, which, he faith, he no fooner caft his Eye upon, but
he fees that now a DoSor, he mderjiands no more their Dodrme and
Practices^ than when a Child he kpew Gubbard from a Jefuit: A
very pretty Flourifh, and a Comparifon not amifs for as in
thofe days, it was no eafy matter to k^ww a Gubbard from a Je-
fuit (tho potTibly 'one and the fame) when Gubbard could be the
Jefuit, and the Jefuit be Gubbard, as occafion ferved: So it is
now in the Dodrine of the Church of Rome, which is fo habit-
ed and managed by men of Art, that like an Almanack that is
calculated for the Meridian it's to ferve,it's moddfdaaordingto
the Time, Place, Circumlfances, and Service it's to rtfpedt;.*
For in our Forefathers days it was true Popery, and fpake as a
Dragon ; but in our days it comes forth with Expofnion and Re-
Expojition of prefentation. If it's likely to be for the Converfm of Rretkkj, then
the DoRrine it (hall have the Perraiilion even of the Pope himfelf, to (hew
"f^he Church abroad in this new Attire; but if a private hand (hall at-
Preface^"^ ' Imbert be an Heretic^, and be puniihed aS'
fitch. If it be at Rome, and a Cardinal is to fpeak his own
Senfe, then the Honour paid to an Image is Divine, and for the
fakp of the Image. If it be for the Service of France, and a
particular Cafe, then the fame Cardinal can fubfcribe to Expofi'
tion., and it's not fo much the honouring the Image, as the Apofk, or
Martyr in the prefence of the Image. If it be to be fuited to the hu-
mour of a great Marlhal, then it's not the Image, but Chrif, as
the Bifliop of Meaux words it j if it be for the Villagers, then
it*s the Image and Chriji, as Imherfs Curate. So that it feems the
Dodrine of the Church of Rome is one while a Gubbard, and
another while a Jefuit, varying, with Proteus, its Forms, and
taking with the Camelion its Colour and Complexion, from
tdie Qbjeds and; Occafions it meets with. It's no wonder.then,
in Anfwer to Tulpt^Sayifigs.
if the Docffor, when a Dodior, can no more underftand ihe Do-
dtrine of their Church, than when a Child he could kftnjv Gub-
bard from ajfuit. But however, here is and Frafl/ce joyn-
ed together; and for once we will try whether the Dodtor has
not indeed underftood both too well for our Author to thankjc\\m.
But why doth not the Dodfor underhand their Do6lrme or Pta'
dice ? It's becaufe he faid,
I. Sometimes the Scope //, that very tvicked one of compounding
vfith Heaven hy liberal Alms^ for their unforfak^n Sins. Our Author
grants then, that if this be the Scope they direct their Jlmt to
\jo compound by them for their unforfak^n it's a very vrick^d one.
But this faith, He rvas without one word of proof, and now the Vodor
in his Defence only proves at large the Pradice of Indulgences, but not a
word of their being given for unforfak^n Sins. Wi own the Power of In'
dulgences, but that this can or may be done, either with M mey, or with'
out, for unforfaken Sins, this we look^ upon as Abominable and Abfurd,
in the fight both of God and Man.
But has the Dofh^or proved nothing but the Pradice of Indulgences ?
Has he not alfo prov'd beyond Exception, that Gain is made d
them ? and that there was too great Reafon for that Complaint in
Mattherw Paris, That Chrifs Blood altho it be fufficient to fave Souls,
yet the fame without Satisfadion applied by the Pope , is not fufficient,
Romanorum loculos itnpregnare, to fill their Coffers at Rome ?
Hath not the Dodor further prov'd, that by this courfe, they
compound with Heaven for their Sins ? But will he fay. What is
this to the purpofe? Yes, it is to him that faitfi, Indulgences are
not for forgivenefs of Sins. But he perfifts ftill, there is net a word
of their being given for unforfaken Sins. Not a word! What is
there then amongft all that Liji of Pardons ( as he calls it _) j?
There is not, he faith, that the Dodor^n pretend, makes for
this intent, excepting that of Boniface p ; which too has nothing in it
for his purpofe, befides his ownfalfe Tranjlation, and the perverfe Co?t-
fcrudion he puts upon it. The Author quoted for this by the Do-
dfor, is Tbeodorick^Niem, who faith, Thzt Boniface the pth, fwho De Schifmatc
was an Infatiable Gulph, and had none like to him in Covctoufnefs) '• i. c. ^8. p.
not being content with the Offerings at the Jubilee, which by 73-
the Death of Vrban, he enter'd upon, altlio they rofe to a vaft
Sum, fent his Colledtors with Indulgences to many Countrys,
offering them thereby the fame fpiritual Advantages, which
they fhould have reap'd by coming to Rome, upon the depoliting
G 2 fo
44 Fufpit-Tofery^ True Popery
£b tiauch Money, as would have born their charges thither; in
vi^hich they profpered fo well, that by the vending of them in one
Province, they carried away above a hundred thoufand Florins,
omnia peccata fine Pmitentia ipfts confiteniibus relaxamnt; bc'
catife ( as the Dodor tranflates it) he gave ( by them) Indul-
gence for all Sins jvithout Repentance. This., faith our Author, is a
falfe Iranjlation, and perverfe QmfiruUhn. But why fo, dcth not
Pmitentia lignirte Repentance ? Or is Penance truly any other than
Repentance ? If it be, then why do the Rhemijis tran/Iate
by P'^mciriZi , ivlatth. 5. 8, &c<' But he faith, Pmitentia
tjere fignifies Penance, and not Repentance, rvhich is indifpenfably im-
ply'd in their Confejjion, rrhich cannot he rightly perform'd without Re
Sayingi, p.35. What he faith upon another occailon, may with a little
Alteration be htly return'd to him. Marry^ if Confeffion was
never performed among them, but when it was rightly per-
form'd, this would be a good Reafon. But if ConfelTion among
them be perform'd without Repentance, (as,(hall afterward be
(hewn in Char. 14.) then this is no Reafon. But belides, this
is not to the purpofe. F'or when he faith. That Pmitentia here
fignifies Penance., and not Repentance., he is to fetch his Reafon for it
from the Author, whofe Senfe is in difpute, and toconhdet the
Circumftances of the place that is quoted; but of this he has not
one tittle s fo that all that he faith, amounts to no more than
this, that Pmitentia here fignifies Penance, and not Repentance; be-
caule it fo iignifies: Which makes me think that he never look'd
into the Author > or if he had fo done, he would have feen
what Reafon the Podor had for his Tranfiation. For
1. It's plain (rom the Hiftory, that the Bulinefs in hand was
to utter the Pardons to the belt Advantage ; that in Matthew
Paris^s Phrafe, they mi^t thereby impregnate the Pope's Coffers.
2. That there were ii6 other Conditions requir'd for obtain-
ing the Pardon, but Confeilion, and paying what it might have
coif them in a Pilgrimage to Rome; Repentance being not to much
as intimated to be any part of the Condition.
3. It's farther Evident from the very next Claufe, where it's
faid, Super quibuflibet irregularitatibus difpenfatur interventu pecunU,
That provided there was Money, they were difpenfed with ah forts f
irregularities j telling the People that they had in this matter all tlx
Power of binding and loofing., which Chrifi gave to Peter.
4. This is produced by thf Hiftorian, as a grofs Abufe; but
' f what
in Anfvper to Pulpit-Sayings. 45
what was there extraordinary in it,, if the Indulgence was C as
our Author holds) only for the Relaxation of the Canonical Penances
due to upon Repentance?
5. This is conformable to what other. Authors obferve in the
like Cafes. Vffergerfu ( as was (hewed in the Apology^ p. 44. )
relates, that upon the plenary Indulgences then fent forth, they
faid. Let me ad vchat trkkednefs I rvill-, I fhall by thefe be delivered
from Punifhment. And Efpencteus faith, That it was evident from ^ ^
their proceedings, That they rather fought their Money, than their jurpilucri.
Repentance.
By this time, I hope the Dodfor is clear'd fwmfalfe I'ranfla-
tion, or perverfe Conliruciion
However our Author faith. That there is not one Pardon the
Dodfor can pretend mak^s for his intent^ befides that of Boniface. But
if this be for his intent, there needs no more j yet methinks there
are others look broadly this way. What thinks he of the In-
dulgence granted to him, that faith or heareth, or beanth about Defence, p. 8.
him, the Prayer (which is there faid to be (hewed to St. Augu-
fine, by the Revelation of the Holv Ghoft) that What he asketh
of God, he fhall obtain, if it be to the Salvation of his Soul', and vphen
his Soul fhall depart from his Body, it fhall not enter into Hell ? Here
is mention made only of hearing, or reading, or bearing about him
that Prayer. And becaufe he may be alfured, that it (hall not (b
be with him, as not to hear or read it; it's there faid further, that
he fhall not dye of fudden Heath ■, and that no expedient be want-
ing, if he but beareth it about him, he is Cure to eicape Damnation.
What can we think again of the Prayer f which they tell us
St. Bernard daily faid, and was written in a Table that hang near Ihid. p. n.
to the high Altar in St. Peters Church at Rome) which, Whofo '
devoutly and daily faith with a contrite heart' f and we know what
was meaiit by that in thofe days) if he be that day in the fate of
Eternal Damnation , then this Eternal Pain fhall be changed him into
temporal Pain of Purgatory, 8cc. and all his Sins fhall be forgotten and
forgiven, through the infinite Mercy of God.. And how backward foe-
ver our Author is to acknowledg it, yet this was no ftrange
Dodrine in thofe merciful days ; for fo Clement 6. grants a pie- Bulla Clem,
nary Indulgence to all that died in the way to Rome, and 6. Ultrajeift.
commands the Angels of Paradife, to carry the Soul immediately to '^5?-
Heaven.
Before I leave this, I (hall offer thefe Confiderations in Con-
lirmation of what the Dodor alferted. (i.) That
4^
Dc Purgat. 1.
1. c. 2. Sei5t.
Ad ^uintum.
Bull. to. 4. p
Pulpit-Vo^ery, True Popery-,
(i.) That Sin is unforfaken, which is unrepented of. That Sin
k not repented of, for which, according to them, due Satisfa-
dtion has not been naade. Due Satistadfion has not been made.
Defence, p. 6. when for a Million of years of Puniihment due (according to
our Author's notion) the reciting of three Prayerf (hall be futiici-
ent for Pardon.
(2.) That Sin is nof'forfaken,whicha Perfon commits in hope
of an Indulgence, and which notwithftanding he Sins in the
Expedation of, he (hall not forfeit his intereft in it.
(3.) That Sin is not forfaken, which a Man dies in; and
which he is encouraged to live in, from the hopes of that la-
dulgence : Such was the ftate of thofe in the Maccabees (as
Bel'armin {^\ves it). And fuch Indulgences have been often
granted to Perfons at the Point of Death , as Clement the
I oth did give plenary Indulgence to thofe, that in that hour
call'd upon any of thofe hve Saints he had newly Cano-
nized.
(4.) Sins cannot be prefumed to be truly repented of, or for/a-
ken, or could it be thought necelTary fo to forfake them, when
they encouraged themfelves to it, from an Expedation of an In-
dulgence; zs Vfpergenfu relztes.
(5.) Indulgences do not fuppofe Sins to be forfaken, or that
therein Perfons are injoyn'd to forfake them, when they re(ped
the time to come. Which brings me to the 2d. Branch of his
Charge.
2. 'they have granted Indulgences.,even for rvhat they call deadly Sins,
for many thoufandyears to come. Here are two things afferted by
the Dodor. i. That Indulgences were granted for what they
call deadly Sins. 2. That they were granted for many thou-
fand years to come. Here the Dodor complains of our Author,
for leaving out the Proof that he produced in his Sermon for it,
from the Hor£ B. Virginis; but our Author has here forgot to
give any recompence to the Dodor for that Injury. However,
upon this Argument it mufl be confefs'd, that he has acquitted
himfelf beyond all Contradidion, having produced no le(s than
three Indulgences out of that very Book, for deadly Sins, totiens
quotiens, (as the words are). What Reply doth the Sayer make
to this-, for his own, or his P nend Mr. P«/tOT's, ot his Church's
Vindication? The matter is drop'd, and the Cbarge therefore
Hands in full force upon Record againft them.^ Pafs we. therefore
■to the next. 2. Indul-
in Anfwer to Pulpit-Sayings.
47
2. Indulgences rvere granted for many thoufand years to come. Here .
the Dodior inGOs- upon the fame Authority, and produces In-
fiance after Infiance, of Indulgences grairted for fuch a term of
Years, as that of Pope John 22. for 3000 years for deadly S'ms^
and 3000 for Venial: That of St- Peter, and thirty other
Popes, for dooo years; of Alexander the 6th, for 10000 years;
of StxtHs 4. for 32755 years-; and another of John 22. for
1000000 years. And what's this, but iox years to come.
To tliis our Author replies.
I. this looks lik^ an ajferting of the Vulgar Keproach, to rvit. That
[the Pope can give the Papills leave to Sin for many years to come'] ; and
is the thing he feems rvilling to imprint on his Readers in all the Inflances ,
he has brought, by the way that he handles them. But here the-
Doftor imprints no more on his Reader^ than the Inflances them-
felves will imprint, for they are in order nakedly propofed. But-
fuppofing he did aficrt that Vulgar Reproach-, our Author was DoBrines and'
once ask'd, and I don't remember he ever anfwer'd it , What PraBices, c.
mighty difference is there, whether a man procures with Money a Difpen- 8- P-
fation, or a Pardon ? For the Sin can hurt him no more, than if he had
a Liccenfe to commit it. If a Malefasfior be fure of a Pardon, af-
ter he has committed the Crime, it's as to himfelf the fame, as
If he had a Difpenfation before-hand for it ? And fo it has been
determined among themfelves. That he that willingly commits a
Sin in hope of a Jubile, or an Indulgence afterwards to be granted, doth
not lofe the beneflt of it. This is a cafe propos'd by Betlarmin, and i. e. lo de
which like a cautious Perfon, he w ould not interpofe. in. Here Indulg. Sed.
our Author declares, Ihis is moll eontradiBory to the VuBrine we Altera,
are taught, and to the received Notion of Indulgences amongfl Catholicky,
who arefo far from prefuming upon leave to Sin, upon the ^ant oflndul-
gences, that they don^t think^that any one Sin that is pafl, can be forgiven
by an Indulgence. But this is - protejiatio Contra fadum; where
he has been taught his Catholick^ DoBrine, I know not; but the
time has been, when his Catholkhs were taught otherwife; Or
elfe, what needed it to have been complain'd of? Thus we are Review du
told that the Popes both have given, and their Pardoners have conciie de
thus told the People, and the People have thus believed , that Trent.].5. c.i.
Indulgences were as well for the time to come, as the time part. Gravam. Ger.
And furely the Bulls of the Popes, Paul 3. and Julius to the " 5-
Fraternity of the Sacrament of the Holy Altar, contains what is
Equivalent to it, in which it's provided, that the Brethren may
+, have
Parii,
^8 Pulpit'?opery. True Popery -^
.have a dormant Faculty for a plenary Pardon to be ufed when
they pleafe. But for all this, if our Author be to be credited,
Ihey dont think, that any one Sin that is paji, can be forgiven by an
Indulgence. And in Contirmation of this, he faith. Indulgences
are only for the Relaxation of Canonical Penalties due to Sin, tvhich be-
ing affigned by the Church, may likprvife by the fame Authority be re-
leased. The whole or this matter v/ill be determined by confi-
dering what Indulgences are, and to what ends they were de-
fign'd, and are edeem'd to ferve in their Church.
But here I obferve, that the Account given by our Author of
Indulgences, is the fame that is own'd by Luther and Calvin, and
De Indulgent rett of the Hereticks, who, faith BeVarmin, held, thatIn-
I. I.e.7. Seft. dulgence amongji the Ancients, was nothing but a Relaxation of the
4. Propofitio, Pmifhment which the Church commanded. And which he therefore
difputes againh by leveral Arguments 5 as i. There would be no
need of the Treafure of the Church. 2. That then an Indul-
gence would be rather hurtful than profitable, and the Church
would deceive her Children. 3. That they could not be grant-
ed for the dead. 4. That many of them, who receive Indul-
gences, do often, and are fometimes obliged to undergo Gano-
nical Penance. 5. The form of them proves it. This I fe-
DoBrtnes and member has formerly been put to our Author, and I Ihould be
PraEtices, c. glad to find him to confute BeVarmin, or to reconcile BeVarmin
8. p. 66. to him. To this I may add, 6. That Relaxation of Penances,and
RemillioiT'of Sins, are dillindily provided for in the Indulgences.
Bullar. To, 3. So in the Bull of Vrban 8. is a grant not only of Relaxation, but
p. 74- Remillion.
But here our Author interpofes, and faith, fhat they are fo far
from prefuming ttpon leave to Sin, that they don't think, one Sin
that is pajl, can be forgiven by an Indulgence. And for this he
will be giving a Reafon, becaufe faith he, We are taught that no
Sin is forgiven, even in the Sacrament of Confejjion, without a fincere
Repentance. Whether the latter be true, will remain to be con-
fidered under the next Charader; but what will a Reafon fig-
nify againll Matter of Fadl? For it's ftill a queftion, whether
Sin is not pretended to be forgiven by Indulgence? And what
more common in Indulgences, than a prbmifeof R.emilIion, and
plenary Remiffion ? As for that, faith he. Whoever confiders, that
they were many times forgiven for many hundred years ; nay, as the
Doctor hath it £and iurely he hath it from themfelves^ for many
thoufand
in Anfwer to Pulpit Sayings.
4P
Ithoufand years to come^ he muft Joon conclude that this could not be gi-
ring leave to fin for fo long time to come^ rvhicb fo far exceeds the term
of mans life. But though it gives not leave to ftn^ it's fure a pardon
for fin; and he can no more have a pardon for a Thoufand years
paft, who has lived but fifty or fixty, than have an allowance
for a Thoufand years to come. Aaid the Do(9:or faid not that
they grant by Indulgences leave to fim for many Thoufand years
to come, but that they granted Idulgences for many Tlboufand years to
come. But what faith our Author to thefe prodigious numbers of
years ? TitV, faith he, only the releafing of Penances, which being of-
fitgiPd in proportion to the fihis, for fame fins time years penance ; for
others five ; might with fame carelcfs Chrijiians amount to that degree,
that for fifty years of life, they might pojfihly have "jooo years penalties
due to their fins. And we fhall add for him, the 3 2000 of Sixlus
the yth. and the ten hundred thoufand of John the 7 2th. Well,
luppofing this account of it to be right, and that an Indulgence
is only a relaxation of fuch Penances as are due to the offence :
Yet,4|'-hat a leave,ox at leaff encouragement is here given to fin,
when a man that has defcrved to undergo 5000 or 30000, or
ten hundred thoufand years of Penance, flrall by a Bull of a
Pope be difcharged from all this for faying three fliort Prayers
or five Pater-Nojiers,five Aves,'3i\\^ a Credo 1 But fuppofing fhe Sin-
ner is fo carelefs alfo, that after that he has run up the fcore to fo
•high a fum, he has not procured fuch an Indulgence, and that
the 5000, and the ten hundred thoufand years Penalties remain
due, where is it that he is to undergo thefe Penalties ? And
where is it that the Church in his notioi),appoints, ajfigns, and in-
flidls them ? After all, methinks he had better have faid, with
fome of their own Church , that the Relaxation doth not avail,
as far as is promifcd, but it's fo declared, that the Faithful might
be excited to give, and the Church deceives them. ^ t'Jiaor.Sum.
^ ' 1- a.. &c.
Thirteenth Charader of a Pulpit-Papift.
f/ This he diffributes into nine Particulars :
laJf. I • If he befalfe and deceitful to Mankind,yet Euge bone ferve.al!/ is '5-
- rvell,and he in an infiant is thought worthy of a better Kingdom.'Wns he
faith is abfolutely falfe. For this he gives twoReafons,i.That F'al-
,js fimdand deceit are no where recompiended or taught by his Church. As if
his Ciiurch would diredly elfablilh fuch Propolitions.And yet the
^ - Council
j£ '*
I,
W •• •
' I
tf\ 1
'I
:;A
s
i
•5
■4ii
. ■
M
b
50 Fulpit'Fofery, True Popery^
Council of Conjiance comes near it, w hen it aflcrts, Faith is not
to be k^t rvith H rcticks- ^ He faith, 1 am certain no man ofrvhat
Church foever fo guilty-, can have admittance there., but by a fvicere repen-
tance and reftitution. 1 his is the received Dotirine of his Church., and
1 hope in tlseir dealing they practice it as much as any Here he turns off
the cafe in hand from the publick to the private ftate of affairs,
and has not one word in vindication of what the Apologi{i laid
to their charge,efpecially in that notorious inhance of the Pope's
folemii Oration made in the Conclave in com.mendation of the
Affaffination of Henry the Third of France.
As our Author has here broke one fentence of the Preacher's
from another, and fet in the midif what belongs to the Sermon
of Alms ; So he has wholly omitted Affertion i is^th. in the Jpo-
logy., viz. If the Pope and his Fmiffaries fay the right hand is the left,
the Papijis are bound to believe it ; which is there made good by
four feveral Arguments. But here our Author is modell, and has
left it to fhi't for it felf, and his Church under the heavy charge
of it. •
2. No man can be a Papifi , but he rvhofe eyes are blinded by Edu-
cation., or he who pits his own eyes out by Atheifm. It's in the Ser-
mon.,No man therefore can be a Papiji., d^c.which refers to what was
there before faid, and the defcription the Preacher had given of
Popery,t7z.i.That the Pope can difpcnce with the Laws of Nature,
Serm. p. 5 r, againfi the Old and New Lejiament' 2. That the W ord of God
52,33. is a Nofe ofJVax, a Dumb Judg, and dead Inh^ 3. That the Pope
is another God upon Earth, and that if he declaresihe right hand is the
left, we ought to believe him. And then follows, No man therefore can
be a Papiji, but, 8cc. The Queltion here is not about the Lives of
Papills-Cas our Author would have it^ but about the charaCter of
Popery: And then it remains to be confidered, whether the
Preacher was right in his reprefentation of it, and in the Au-
thorities he produces for it. But inftcad of bringing the cafe to
an ilfue, our Author in his Good Advice, left out what went be-
fo.e, and the Marginal Quotations of what he cited from the
Sermon,and now has offer'd no manner of Reply to,npr fomuch
as taken notice of the Apologijf l Argument.
3. The Council of Trent expejfeth its allowance of piUuring the
Divinity it felf, and accordingly the Pictures of the Trinity are ordi-
narily to be beheld in the Popijh ChurcloPs. This is a new point our Au-
thor has fubftituted ; perhaps tliinking this look's fomcwhat
better
in Anfwer to Pulpit-Sayings.
better than an Anfwer to that he has omitted ; but yet I lhall
take it in my way. Here the Preacher, i. Appeals to their Do-
dtrine, and for which he quotes the Council ot Irent.
2. To their pradHce and ufe.
As to the hrft, our Author faith, it's falfe^ fince the Council
delivers the contrary^ taking care that if it happens that the Hi-
fteries of the Holy Scriptures be painted or figured-, that the people be
taught., the Divinity is not therefore figur'd or painted., as if that could
be feen voith corporeal eyes, or reprefenied in colours. Self. 25.
Mow he-re 1 obferve, i. Our Author reprefents the cafe as if
the Pidruring of God and the Trinity in their Churches was
much" like what Arron pleads for the Golden Calf, I caji
it into the fire, and there came out this calf; as if it was what they
bnd in their Churches, have been placed thereby they know not
-whom, and are like thofe that are to be feen, it feems, in the fron-
tifpiece of fame Bibles and Common-Prayer-Books of the Church of Eng-
land, that come from an obfcure uncertain hand-, but what they
themfelves do not regard. If it happens, dec. faith the Council;
thus far indeed our Author goes with the Council, but why did
he leave out what immediately follows, and why did h"?not read
it as the Council reads it} If it happens that fomctimcs the Hijlories
and Narrations of Scripture be Painted or Figured (rrhen that (hall be
expedient for the unlearned people.f So that it's not an accidental
thing, but defignedly done, as an Expedient for inflruding the
unlearned people.
But however the Preacher faith that of the Council, which
the Gouucil denies, that thtypitiure the Divinity it felf; but doth
he fay, that they pidure what they themfelves believe to be the
Pidure of the Divinity ? No furely, then he had contradided
the Council, and made them downright Anthropomorphites ; but
he lays it to their charge that they piSure and make Reprefenta-
tioiis of the Divinity and Frinity it felf, as well as of Saints, that is,
not fparing.even the Divinity. O but, faith the Council, thefe
are only Hiftories of the Holy Scriptures. But is there any Hiftory of
Scripture that tells us God did fo appear in any Form , other-
wife than in a Prophetical Scheme ? And is not even that for-
bidden when an Image of God is forbidden , becaufe God can-
not be defcribed in any way but by what he is not; and fo is a
realbn againft Images in all,as well as any one Inftance ; and of
which none can he propofed but what fall under the fame con-
H 2 demnation ?
5 2 Tulpit-Popery, True Popery
ietrination ? A.s for whaf he hath feen in the Frontifpiece of fnie
BibLs and Commsn-Vrayer Bovks-> they belong no more to our
Church, than the Temple of Pal's to the lioman Church, though
exhkuf in it. If indeed they were as commonly to be feen in our
Churches, were allovv'd, were fet up by order, andador'd.i, if
he copld rind it defended, and tb.e benefit they are of to the
people, fet forth in the Articles and Catechifm of our Church,
then he had fomething to fay; but till that, he is guilty of a
grofs Mifreprefentation, and in his common phrafe, of an Ab-
Jhhiie Falfhoed^ that faith, ibat the Preacher s Fxclamation of 0
hateful Pght ! may he s properly apply^d to any thing of that nature in
our Chitrches»
4. He prays to Images. Ibis, (z'lth. hc^ is falfe too, for feveral
Reafons: (i.J Pccaufe they are taught to pray to God alone^hut to none
elfe. Is that all? It muff be acknowledged thcy^ go a little fur-
ther, for they defire the Interceficn cf fuch holy peijons as are accepta-
hie to God^ rrbeiher in Heaven or Earth ? But do they 110 otlier-
wifederire the Intercefficn of Holy perfons in Heaven, than they
do thofe in Earth ? Do they ask, fuppofe, of a ConftfTor to be
Entretiens de delivered from the chain of their fins.to be prefemd from fpiritual mala-
Philalethe, dies, and Hel'-frre , and to be pnpafd for Heaven, &c. as they ask
£^c.p.2.p.i6o, q£ Saints ? Or do they fo much as pray to God, that he
Orat Propr that by the Merits and Prayers, of their Conteffor, as
■' well as St. Andrerr, they may be delivered from the Fire of Hell?
(2.) He faith,for Images, rae confefs them to be nothing but wood and
jhne. Will he be fo bold as to fay this, nothing but mod, after they
-are Confecrated ? Let our Author coitPuk Papif Reprefented and
not Mifreprefcnted, Chap. i. And will he deny that they are Re-
prefenters, and to be applied to as if the Objedfs Reprefentcd
were prefent ? If he doth , why has he not belfow'd a little of
his pains in chalfiring the Apologiji ? But it feems the Apologif
however has laid himfelf open in going farther, for he fpeaks cf
leaving prayei's with an Imagt. And • why not as well as pray to
them I Let him Ifate the matter, and confute this, and Tie pre-
mife him the Apolngif fhall then give up the former. But what's
become of tlie Chrijiks in Imagine, in Curtius ? Surely the City of
Lucca will take it ill at his bands, that he has not a word to fay
in behalf of their famous Image , and the veracity of their Hi-
liorian. Here 1 fhall refer tkt Sayer to what has been already
faid, Char.p. n. 2, I fhall take his excufe tha,tJie makes; for his
sf-I per-
in Anfiver to Vulpt-Sayings.
perverfion of the Preacher's fenfe, though it had been a little
more fincere, if he had politively acknowledged his fault, rather
to come off with-an when the cafe is evident.
5". He worJIjips Bread and tVine-, notas 'KcpreftntationsofGod-^hut
as God h'mfdf. Ibis., faith he, is falfe., fince we worjhip only God him-
felf^ and not the Bread and JFine., which we believe not to be in the
Elejfed Sacrament. And then he corr.es in with his charge of MiC-
reprefenting, and gravely adds a 'good Pvule from a worthy
hand. But all is fpoiled for want of proof that the Preacher
doth charge it upon them,that they believe Hrfi: of all the Bread
and Wine to be in the Sacrament: and yet worjhip it as God him-
felf. But the Preacher (peaks not of what they believed, but
what they did, as is plain by the Negative he inferts, viz. Hen
you fee the Bread and Wine are ivorjhipped by them., not as Reprefenta-
tions of God., which the Bread and Wine are, but as God himfelf.
The Preacher (hews the grolfnefs of their pradice, that what is
indeed but Bread and Wine in their SublLnce , and a Pvcpre-
fentation of our Saviour, they worlhip as Gcd himfelf. The for-
mer is what the thing is in it fclf, the latter he charges upon
them as their pradice. And therefore the S.zyer hrft miftakes the
cafe, and then proceeds to (pend a cenfure upon it.
d. He is taught., that the Tajjion ofChrifi tak^s away only the guilt
of Mortal fws., but not the ctcrndl punifhment. Here the a4pologiji
took fome little pains to (late the Cafe, and proceeded upon
thefe Heads, to (liew in their way, i. That the Guilt may be
taken away, when the-punifhment is not. 2. That the Guilt
may be taken away by one caufe, and the eternal punifhment by
another. 5. That the FafPton of Chrifl only takes away the
Guilt of Mortal fins, but doth not take away the eternal punifh-
ment. Here it might be expeded our Author would have en-
ter'd into the Merits of the Caufe, but inftead of that, faith, it's
falfe 5 gives us a fhort reafon or two, and difmiifes the point, and
leaves the Apology without a word of Reply.
7. He is taught the mn-necefhy of Repentance before the imminent
point of death. This is another new point fcor'd up to the ac-
count of the Preachers, and was .none of the twenty eight AlTerr
tions in the Advice. But however, 1 ihall try whether the
Preacher had not Authority for. it.
Here
^54 Pulpit-Popery, True Popery-^
Here our Author offers two things : i. "Ihat it's ahfolutely
contrary' to the DaUrine and general praHice of their Church , jvhofe
Members are obliged to go to Confejjion once a year, rvhich cannot be per-
form'd jvithout a hearty Repentance. 2. We hear nothing fo muchdif-
courfed of in our Books and Sermons, as deferring Repentance to the l:^,
I will not undertake for their Sermons, for I am not fo conver-
fant in theirs,as he is in ours; but»in their Books we find, i .That
they are taught that they are not bound to repent but in the dan-
Encbir. c. i. ggr or point of death. So Navar, who affirms it to be the fenje of
all. 2. That though the Church calls upon them to repert at
folcmn times, as Eafter, yet the Church is fatished in the Ritual
Reginalduj de perfcru .ance. of it, ai-d that true inward Repentance is not
Contnc. .2. thereby rsquir'd. 3. That to defer our Repentance, is but a
Lfo'in 4 Sent. fin. 4. This is conformable to the Dodrine of the
Ditt. 17. q. 2. Church, which teaches that Abfolution with Attrition is eyut-
Art,6. Concl. valent to Confellion. Of this fee Char, i r. n.2.
8. 1 he bare faying of Frayers, rvIthoHt either minding n-hat he fays,
or nnderjianding it, is fufxient to the Divine acceptance.
p. So he is to appear before God dumb and fenfelefs, lii^ one of bis
Idols.
Our Author obferves here, that it feems by the Apologizer this
faying cf the Preacher is hot charged upon us as a prcfefs'd Dodrine of
ours, but only as a confequence tf his own Head i and from whence does
he draw it ? From this fuppos'd principle, viz. the Roinifh Church
enjoins the faying Prayers in a Language unknown to the Generality of
the people. The Chain as here reprefented, is wholly a FicRon.
For after the Apologiji had charged him with a partial Relation
of the Preacher's fenfe, he thus concludes. So that what the Ad-
vifer quotes is fnot a confequence infer'd from a principle, as he
faith, but) a particular of the foregoing General, the Preacher teUnghis
Audit<rrs,thctt meer Worlq done in Ads of Devotion in the Church of
Rome is, in the opinion of that Church , fufficient to Divine
Acceptance} This he fortifies with an Inftance, as it is in bare
_ faying of Prayers without either minding what they fay, or un-
derftanding it. And he goes on : And agreeably hereunto the Romifh
Church etijayns the faying them in a Language not underfood, &c. So
far is it either from our Author's confequence,or a principle from
whence it's infer'd. But here our Author flips away from the
Argument of the Apologiji, which brought him to the exigence
of owning himfelfa Falfilier as to his charge againfi the Preacher;
or
5S
C. 1(5.
In Ciffandri
Liturg.
Collecftioquo
rundam Auth.
cum decretis
Par. j66i.
In I Cor. 16.
Difp. 50.
Anfwer to Pulpit-Sayings.
or a Deferter an(i Coi-xdemncr of his own Church. But why (ioth
he now call \jhe enjoyning of a Prayer in a Language Hnk>iorvn to the
People~\ a fuppofed Principle? Is it notenjoyned ? There he is lilent.
Bur what if the Priefts do not underfland ? So it has been i fo Nic.
Clemangis faith, JVe fee Priejis almofi univerfally have much ado to read,
tvhhout underfanding theSenfe or the Words-jk Billet,&cc. And what
if the Priefts do underftand it ? Is it therefore underftood by the
People?But why doth he inftance in Milfals tranilated for Vulgar
ufe? That furehe ftiould be cautious in, for it's an attempt ftands
reprobated by a great Authority , as the Seed-plot of Difcbedience, Se-
drtion, Schifm, &c. Now which is in the right, Vop)t Alexander the
"Jth, who thus condemn'd and forbad it i or our Author, \\ ho
faith. The People have the fame in Englifh i and what will become
both of Priefts that allow it, and People that ufe it, when the
Anathema of 'the Council of Trent is alfo againft it, fas Salme-
ron, and others declare) I (hall leave as I find it. From thence
our Author runs to thcMafs, which he faith, being a Sacrifice ra-
ther than a Prayer, the Attention and Devotion of the People doth not
fo much confijt in the Words, faid by the Priefi, as in rrhat is done by
him. But is there in the Mafs nothing but the Oblation, nothing
but A<ft:ion? Are there no Prayers? That he dares not fay, he
only foftcns, ids not fo much, ids rather. And what does this fig-
nify to thefe parts of the Service, which are not of that kind ?
Where then is the Devotion and Attention, when there is no Un-
derftanding? Where the Acceptance, when there is neither At-
tention or Devotion ? Let him confiiJer what the Apologift faid,
p. 37, 3 p. and then he will find his Appeal to their Practice to
be of no Service fo him. When all is faid, he has loft the Argu-
ment about the Acceptance of Prayer not underftood, and which
the Apologifi offer'd him Authorities for. But here he fuppofes
he has him at Advantage; and tho he lets go Tolet and Salmeron,
yet he charges him home with fomemhat xpurfe than Ignorance, for
making the Reprefenter an Abetter of . fuch unreafonable DoUrine, [that
to fay Prayers rvell and devoutly, 'tis not necejfary to have Attention not
on the Words or Senfe] rvhen he has left out thefollorving Words, ^But
rather purely on God. J It's an Omiifion, I confefs, a fault fre-
quent with himfelf: I heartily wifti our Author as clear of
Abetting what he calls the unreafonable Datirine, as the Apologifi is
of Contrivance; who may therefore juftly return his own words
in a charge fomewhat worfe, I can ajfure him, 'tvaas not defign. Sayings, p 47.
but
m
'■S ■
I »
J
;
>■
i n
y .
# "■
n) '
•t i
lijH
5 5 Pulfit'Tofery, True Popery i,
but mijtak^ only. In juftice to him, let us put it in , yet I don't
fee the cafe at all amended ; Attention pmly on God^ being a diftindt
thing from Attention on the Praycis. And if he fays his Prayers
v.'ithout attending to the <7r whether he
on Goi,or thinks on any thing elfe, yet he is no more at thefe his
Prayers w ith his mind, than if he were not at Prayers. Jor
what are Prayers in publick but the Words and Senfe ? And
what makes them our Prayers, but Attention to the Words and
Senfe? So that Prayers without Attention, are much at one
with Prayers without Underftanding: And thofe are Prayers
without Attention, where the Words and Senfe of the Prayers
are not attended to. Well, this faith our Author, isunreafonable
Dodrine., 7hat to fny fy Prayers mil and defoutly^ ''tis not nectary
to have Attention on the Words and Senfe. And I hope 'tis unrea-
fonable Boarine then, that to fay Prayers well and devoutly, 'tis
not neceffary to underftand either Words and Senfe. And yet
Sum. par. 5. this is approv'd Dodlrine in their Church; for faith Salmeron,
ft- 13- Prayers are likg the Words of a Charmer th^i prevail even rrben they
are not mderjiood. I hope again, 'tis unreafonahle BoSrine, that
Sa- in Prayer, 'tis not neceffary to attend to the Senfe-, nor fa much as to
cer 6. confider he is prefent before God : And yet no lefs than Cardinal
7olet fo determines. By this time, I hope both Preacher and
Vindicator are fet right in our Author's good Opinion as to this
matter. Proceed we.
Here I expedied a round Charge againft Alfertion act/;, that
thy avorvedly allorv rvhat God poftively forbids. It's blunt and
home, and what the Apologifi makes good ; but this is a dry Do-
dfrine, and fo he fubftitutes a new one in the place.
Char. 14. Fourteenth CharaSer of a Pulpit-Papiji.
Under this are reduced feven Particulars.
I. To cover his Idolatry he commits Sacrilege, jieals array one (f
the Ten Commandments, and by their Index Expurgatorius, blots the
txpo fables themfelves.
This is a new Charge, brought to the Account, but I (hall
give it fome Confideration. This Charge, he faith, is not ftn-
cere, i. Becaitfe thy have the fen Commandments in their Bibles and
Catechifm. 2. If they are fet Jhort in fome little Abjirads of Cbr'i'
- Jtian Doctrine, it^s in Compliance to the Weaknefs of fome Memories and
Capacities,
in Anfmer to Pulpit-Sayings. 57
Capacities, feiting dorvn only the Words of the Precept, withmt the
Addition of fhreais, Promifes or Explications.
In the Hrft of thefe he would infinuate, as if the 2d Com-
mandment is never expunged by them , which he dares not
ftand to. If it be expunged elfewhere, to what purpofe doth
he refer us to the Bible and Catecbifms ? For if it be in the
Bible and Catecbifms, but not in the Offices of the Church,
it's ftill a true Charge againll them. And I remember it was
both Ihew'd, that it was not in feveral of their Offices, and it
was put to him, to (hew in what public^ Offices of their Church it DoSlrines and
is to be found.. But however^ it is in their Bibles, but what is v-
this to thofe that have not the ufe of the Bible permitted to P'
them ? However, it is in their Catecbifms. Surely our Author is •
not fincere. For he once confefs'd it to be left out in their p^p
Jhort Catecbifms', or if he is improv'd fince that time in his Con- c. 25.
fidence, I will produce Gatechifm after Catechifm, where it is
not > fuch as the Child's Catechifm, idyS. And as for the
Abflra6ts, even in thofe the two brft Commandments are thruft
into one, and often there is nothing at all of the fecond, but an
&c. in the place, as in the Abjiraci of the Scripture Catechifm, An.
1^75 5 which I fuppofeis that which he himfelf refers to, p. 57.
2. For his Abfolution, ^tis not neceffary he Jhould be forry for his
Sin , but only for the Penance. Here I prefumed our Author
would have expatiated upon the point, and have clear'd their
Church fif he could) from the Imputation charged upon
them by the Preacher, and maintain'd by the Apologift, who
Ihew'd from the Council of "Trent, their Gatechifm, and the
Pradice of their Church , that a Sorrow for the Penance alone
C or Attrition) with Confellion to the Prieft , is fufficient
without Contrition but to all this, our Author gives no Re-
ply.
3. If this (hould fail, 'tis but being at the Charge of an Indulgence,
or Pope's Pardonthat is, to ptrchafe. fo many penny-worth of other
mens Merits: And this is what is requir'd infead if "Regeneration,
San&ifcathn, and ^ Godly Life. This, faith our Author, involves
an abfolute Falfity, whilji it fuppofes that a Papifi, who is forry nei-
ther for his Sins, nor the Punijhment that attends them, has no more
to do than to procure the Pope's Pardon i and that this is fufficient in-<
fead of Repentance. This is a mofi. abominable T>o£irine in it felf,
and moji injurioiifly chared upon us. And yet as abominable T>or
I ctrine
Pulpit-Fopery, True Popery^
time as it is, it's found and prov'd upon them by the Apolo-
giji, from the Indulgences granted in their Crufado's, and uporv
other Occalions. But faith bur Sayer^ Ihe only ground for it, is
the Pradice of feme profligate Men, in the number of which he muff
then place feveral of his Popes. But to all the Evidence for this,
our Author faith not a Word. Of this, let the Reader fee be-
fpre, Char, 12.
4. Auricular Confeffton, their great Intelligencer, and Leiger Nun-
tio, is the main Curb of the Laity, vaherehy the Clergy holds them in
aw, in being admitted to all their Secrets of States and Families,
thereby to tvork^ their Purpofes and Plots : ^tis a matter of meer
Interefl; and were there no gain in it, they would be afhamed
»f it.
Of this, he faith , It's a mofl odious CharaUer of an hfiitution
allowed, even in the Church of England. What, is their Auricular
Confeilion, as it's defcribed from the Council of Trent in the
Apology, an Inftitution of the Church of England? Doth-the
Church of England hold it neceffary, jure Divtno, to Confefs to
the Pried, all and lingular mortal Sins, even the mod Secret,
whether Ads, Thoughts or Delires, with all their Cucumftan-
ces, fo far as may change the nature of the Sin; and without
doing which , no- Abfolution is to be given ? He may as well
fay, Tranfubjiantiation is the Dodrine of the Church of England,
becaufe they own the Eucharift, as their Auricular Confeilion
is an Inflitution of our Church, becaufe it allows and approves
Confeilion in fbme cafes. But, what faith our Author to the
Charge ? What to the ufe made of it in intruding into the Sc
crets of States and Families, and to work their Projeds? What
to the Allegations from their own Hidorians? Here the old
Refuge is made ufe of, Silence. Of this, fee before. Char, g.
n, 3.
5. Ignorance is the Mother of their Devotion , which they are bound
tohyVow, and under the fivereji Penalties. This, faith our Author,
is a great Calurmy, and an empty Confequence of the Preacher, Me-
thinks our Author fhould not be lb brisk upon, this Sermon,
which he has made fo extremely bold with, fomctiines molli-
fyingthe Senfe of it, (when it looks two broad upon them)
at other times fharpning it, leaving out and altering, as it was
here, when he made the Preacher fay before, they are bound to
vow Ignorance. This,, he faith, the. Apologizer pretends to mak^ out.
in Anfwer to Pulpit-Sayings. »
But if it be But Pretence, why has not the Sajier cxpos'ci him,
and run down the Inllances of St. Benedict, Francis, Ignatius Loy-
ala ? I acknowledg the Learning of many of their Fryers and
Monks, but they are not beholding to their Vows and Rules for
their Learning: For the more they keep to them, the lefs Learn-
ed they will be 5 or elfe I know not why the Jefuitsare notas
ftridtly tied up to their Hours, &c. as the BenediVtines. But what
is become of AlLertion 25. Tfce/r avowed Principles are to k^ep the
People in Ignorance ? Where are we to expeft the Anfwer to what
the Apolt^ifi there produced in Confirmation of it ? That's re-
ferved to a more convenient time. See before, Char. 8.
Here again, we want an Anfwer to what was Laid on Aflfer-
tlon 2 6. Fhey teach their People better Manners, than to rely upon the
all-Jufficient Merits of Chrifl. All which the Apologifi did undetake
to prove upon them.
But inftead of that, our Author throws in a new Inftance to
make up the Defed, viz.
6. They mujl wholly fuhmit their Keafon to an Infallible Judg, even fa
fetr f if one of their greateji Authors fay true J as to be bound to believe
Virtue to be Bad, and Vice to be Good, if it Jhall pleafe his Holinejs to
fay fo. This, faith he, is a grofs Ahufe of Bellarmin. But firll
of all, what faith he to the general Propofition, That they mufi
wholly fubmit their Keafon to the Infallible Judg ? Is that an Ahufe of
their Church ? And fetting afide Bellarmin for the prefent; Is there
none of his grofs Dodtrine to be found elfewhere?What thinks he,
if the Pope Ihould declare the right Hand is the left, are they bound
to believe it ? This was once call'd a Mifreprefentation in the
Preacher, but their own Lyra was beforehand with him (thoour
Author had the good manners to leave out the Quotation ),
What thinks he of the Rule of Ignatius, That if the Catholick^
Church define that to be blacky, which appears to be white, they are
hound to account it to be blachj Whats think he of meriting by be-
lieving an Heretical Propofition taught by his Bilhop? Theie are
Cafes refolved byithemin the Affirmative, as the Apologifi
in the place quoted by our Author; but tho nothing could be
objeded againft thofe, and the like Evidences, yet it feems
this is a moft grofs Abufe of Bellarmin, an inexcufable Afperfion,
a Forgery of the Preacher. But, why all this ? Becaufe, faith he,
thefe words are not his AJfertion, but an Inconvenience he argues
from, in proof of what he had before afferted, that the Pope is
I 2 Infallible.
Pulpit-Popery^ True Popery ;
hfaHibh. But if it be an Inconvenience^ it's what he is contented
ihould be taken for an AflTertion.lt's plainly a cafe he puts,The ge-
neral Propofition in proof indeed was, that the Pope could not err
in things of themfelves good and evil^ as it's a matter of Faith (the Ca-
tholick^ Faith teaching Virtue to be good, and Vice to he evil.) T!ie
next Propofition in confirmation of it is, that the Church is
bound to believe according to the Pope's Refolution of the-€afe,
Vnlefs Jhe would fin againjl confcience.
The next is, fuppofing that the Pope fhould command Vice
and forbid Virtue; then, faith he,the Church is hound to acquiefce
in his judgment in all doubtful matters, to do what he commands, and
not do what he forbids; and lefi perhaps fhe ali againji confcience, jhe
is hound to believe that to be good which he commands, and that evil
which he forbids. That the Pope cannot err, is the Principle he
holds to ; but yet to fecure the duty^ of the people, he breaks
off the Argument, and lets it all iffue in the point of the
Churches obedience and fubmiffion, Icil they (hould at laft find
his Holinefs has thus err'd. Well, faith he, however if it Ihould
Sedl. ac ut be {"q, yet, as he faid before in another cafe, it belongs not to Sub-
jelis to doubt of thefe things, but fimply to obey. And how timorous
foever our Author is to own it, now folicitous to buiy it under
the rubbifh of Ahufes, Afperjions, and Forgeries ; yet others are
not fo balhful. Even BeVarmin himfelf elfewhere doth admit it,
foine little qualification, In a good fenfe, faith he, Cbriji
gave to Peter the power of-making fm not to be a fin, and of what was
not fin, to be fin. Bellarmin indeed faw further than our Author;
he knew well, that thefe Metamorphofes had been pradtifed by
the Papal Authority, and if they vVere bound to believe that to
be good which he commands, and approve that which he de-
crees , when what was in it fcif unlawful was made lawful
by his determination, there wasmS'difputing. Of this we have
Antonini a notable inftance in Pppe Martin the Fifth, who after matiue
SwnrM. confultation, did dilpehfe with one that had taken his Siikr to
Wife, becaufe of the Scandals that otherwife ihuft have hap-
pen'd upon their Separation.
7. Their Church-men muji live a ftngle life, whether honejily or ho,
it mak^s no matter. Our Author alter his wonted mariner, de-
clareS this to he utterlf fhlfe ; it biing no indifferent thing in oar
Church whether the CleVff live honejily or no. In this AlTertion the
Apologifl obferved there were two Points contained : 1. That-
the
in Anfwer to Pnlpit-Sayings.
the Clergy in the Church of Kome muil and are obliged by the
Order of their Church, and their own Vow,to lead a tingle life.
2. That tliere is more care taken that they live fingle,than that
tbey live honellly. But this faith our Author is to faU much be-
low the Preacher h but why fo, what mighty diiference is there
betwixt faying,as the Preacher, that whether they can do it ho-
nefily.it mal^s no matter 5 or more care is tak^n that they live fingle-^
than that they live honejily .? For certainly not much matter is
made of that, which they take no reafonable care in. But how-
ever he will not allow the proof of it offer'd in the Apology ;
IVhkh^ faith he, is this chiefly^ becaufe the yunijhment for a Clergy-
man that marries^is much greater than far one that k^eps his Concubine.
The matter of fadt he allows , and indeed it was undeniably
prov'd againh them. But this, he faith, is not to the purpofe, it
being i/iJhould fay, that according to the Principles of the Church
^England, it matters not, whether her Members turn Turks, or no :
And then (hould bring this for proof, becaufe /he has fevere penalties,
even of death it felffor fuch as become Papifts, but none at all for thofe
that turn Turks. But this is far from the cafe ; for Laws are
made according to the ftate and exigence of Affairs, and the
Cafes that fall out, or probably may fall out, and the damage
done thereby to the Community: But where there is no dan-
ger or damage in profpedf, it's a ridiculous thing to make a
Law. The danger here was from the Papifts, and their pradices
againft the Government, which was the reafon of thofe Laws:
but there is no danger of the Members of its Church turning
lurky, which is the reafon why there is no Law againft it. And
his Argument would be much as if it fhould be faid, That ac-
cording to the Principles of the Greeks Church it matters not
whether her Members turn Heathens j and then (hould bring
this for proof of it, becaufe (he has fevere Penalties, even death
it felf for thofe that turn furks (for they that fo turn are not
received into the Church without as openly renouncing, as
they profeft Mahometifm, which is death) but none at all for
thofe that turn Heathens. If he had put the cafe right, it
(hould have been thus. That by the Laws of England it is death
to turn.Papift, and a Fine of lor. to turn in the fame
circumftances of danger 5 then it had look'd fpecioufly enough
that they took more care that they (hould hot turn Papifts, than
J'urkp.. And fo we have brought the cafe home.- For if when
a Clergy^
^2 Pulpit-Popery, True Popery-J
a Clergy-man is found m'.rried, he muft be feparated or de-
priv'd j but if he keeps a Concubine, he is Fin'd but lo j ^it's
evident, which is the worlt crime in the opinion of the Church
of Rome. Our Author faith, This was the chief Argument of
the Apologiji ; and it fo, methinks when he had diimilt this by
a comparifon, he might at once have blown off what remains.
But though he has not thought fit to fet the red before the Rea-
der, yet I ihall offer them to his Confideration. In further
confirmation of this Charge, the Apologif appeal'd to their Al-
lowances, as Priefts Marriage is abfolutely forbid without any
Relaxation or Difpenfation , but Concubinage has been openly
allow'd and licenfed j it's further confirmed by their Refoluti-
on of the Cafe, when they account Concubinage and Fornica-
tion a lefs fm in a Prieif than Marriage. Thefe, if feems, were
inconfiderable; fo neither the Argument, nor the Authorities
vouch'd for them, deferved an Anfwer. And for company our
Author has difmift alfo AJfertion 28. viz. fhereafon rvhy theCler-
gy are bound to live fingle, is for fear leji having Wives and Children
they Jhould give the State fecurity ef their Obedience to their Sove-
reign.
1 have now done with our Author's 14. Chataders, which
confift partly of matter of Fadf and Obfervation, partly of Do-
ftrine of their own, and partly of Inferences from, and Arguings
upon them. In the two former of which fwhich are the proper
Subjetft of Reprefentation^ I have fhew'd there has been no-
thing charged upon them by the Preachers as to Principle, Pra-
dfice or Fadf, which they had not good Evidence for j and was
fo far from being a Fiction of their own, that they condemn
them out of their own mouths. As for the latter, it belongs
not to the Cafe before us; but yet that nothing might be want-
ing to give our Author fatisfadfion, the Arguments produced by
the Preachers againft the Church of Rom have been confidered,
and juftified. So that in Conclufion I may here challenge him
to fhew that there is any Principle or Doctrine, which is not a
Principle of theirs > or a Pradfice, which is not a Pradice •, or
a Confequence which is not truly inferr'd from them. I do not
think that a Mifreprefentation can be julily chargeable upon a
mere Miftake, no more than it is upon the inconfequence of an
Argument; But it's a Wonder to me, that amongft the Ten thou-
fand
in Anfwer to VulpuSayings. 6^
fand Pulpits, ( as he reckons them ) and the multitude of Wri-
ters hi the Church of England, and under all the Provocations
they have met with, and in the heat of Argument, there can be
nothing material produced againft them, notwithftanding the ut-
moll diligence could be ufed, and the reading,of Volumes of Ser-
mens on purpofe to make a Difcovery.
Were they indeed guilty of Mifreprefentation, and that there
was No praying to Images in the Church of Rome j No compound-
ing nith Heaven for TJnforfak^n Sins ; No rrorjhipping Bread and
Wine,, as God himfelf-. No faying Prayers rvithout Attention \ No
"Diviftons among themfelves •, No renouncing their Senfes, &c. Yet we
know where thcfe would be match'd , when our Adverfaries
tell us, Ehe Proteftants have no God, no Faith , no Religion ; but.are jgg
meer Atheifis, and tvorjhip the Devil, as Pojfevine and Prateolus teach, p. io6, &c. *
That to run doren Popery, tho he knoiv nothing of it, is to be a true Son See before, pj
of the Church of England. "That Interefi and Pafjion puts the 4-
Preachers upon arguing in Defiance to their oven Confidence, (which our P- 53-
Author, it Teems, knows better than themfelves^. Or as a late
Author, That Libertinifm is the fole Profcjfion, and the very foul of j[,g j^irror of
all Sedaries-, (^that is, thcfe that are not in Communion with Truth, p. lo,
the Church of Rome'^ That the falfe Church [^that is, all but 12, &c. i688»
themfelves^ and Religion, hath no other but vile Hypocrites. That
it Profeffeth the broad a:nd large rvay leading to Defirudion, granting
Libertinifm to the higheji degree of Wick^dnefs in one Ifind or another..
Into vohich, rohoever enters, forfaking the true, begins prefently to leave
all Goodnefs, and becomes an outcaji and fcum of the Earth, as to all
Wickednefs and Prophateefs. That it enjoys no true Spirituality, bta
hrainficl{_ Phancy; and there was never any found Spiritual Boofi writ-
ten by them. Lhey have the Lord in their Mouthbut their hearts are
far from him. That by reafon of its wicked Obfiinacy and Liberti-
nifm, it brings all the Profeffors thereof to Dtfobedience, and tak^s away
all neighbourly Love and juji Dealing one with another, and hereby
bringing Ruin and Confufion upon all Commonwealths, &cc.
If fb much had been faid of the Church of Rome; what a
rout had here been ? What a muftering up of Mifreprefentations,
Calumnies and Abufes ? What arguing in Defiance to their own Con-
fciences' But I will here excufe the Author of the Mirror, for he
that can be To ignorant, as to tell us, that the Creed of Pius yth >
(vvhich he at large rehearfes) was the conjiant Profeffion of Faith in p ly-
the days of Auflin the Monkj, An. 'jp6, and. can quote that 17, ' ■
Monk's.
^4 Pulpit'Popery, True Popery-^
Monk's Letter to Pope Gregory for it, may, for ought I know,
think as he writes, and fo his Reprefentations of the Sedtaries,
and of the ProfeiTion of Pope Gregory's Faith be equally true,
and what he equally underftands.
But our Author is not alike excufable : For whatever he may
know concerning the Days of Jujiin the Monk, 1 know not;
but what he writes about, belongs more to his own, and fo if
he falls in with Mifreprefentation, his Confcience muft be the
more concerned; And which after all he is fo far from making
good, that he is forced to ufe all the Shifts that one confcious
to himfelf of infirmity, and fubtle enough to conceal it, can
contrive; which for a Conclufion to the whole, I lhall now a
little enquire into.
I. The firft Artifice he ufes, is Difclaiming and Renouncing,
Epiftle to the after this manner. If to be a Papiji, is to be that rvhieh is defcrih'd
Reader. in tbefe Cbaraders; I declare, I am^om, and that I am fo far from
undertaking Apologies for men of fucb PfaBices and Belief, that 1 here
profefs a hearty Detefiation of ati fucb EngagementSi' If this rvas
fo, I concluded I had certainly faWn into the very niouth of Hell-T>o-
Sayings, p. 54. Ctrines, I as much abhor, as Hell and Damnation, it felf. If this be
to be a Papifi; then certainly, to be a Papiji, is to he the mrji of
Men. And 'tis fo far from being a doubt, whether he be a Chri-
fiian, that ^tis certain he can be none; and that if be be bound to believe
and live according to tSe Principles here laid down, be can have no right
P. 56. to Salvation,——— Whatever Clmrch would receive hirn rrith the Pro'
fefjion of all thofe fcandalous DoUrines the Pulpits charge againji us,
I would be-fure to be no Member of it; and if there were no other, hut
that Church ampngfl Clorijiians, I would then begin to look^ towards
To the Rea- Turky. Nay, he^dvances further. Whoever will be a good Papiji,
mtfi infiead of affenting to, difclaim every point that is here fet down
by the Pulpits, as Articles of bis Religion. Let us now try our Au-
thor , in fbme one of thefe Scandalous and Abominable Do-
Urines, who comes thus arm'd Cap-a-pie, with Detcjiations, Ah-
horrencies, Difclaimings, and fee whether he be invulnerable.
What thinks he of the firft of thofe, he calls. Follies and Abomr
To the Rea- nations, vi2. praying to Images, and attributing Satisfaction and Ex-
der. piation to a Crucifx of Wood and Stone? What doth he think of
the Oflice of Confecration, where it's pray'd that God would
See before blefs the Wwd of the Crofs, that it may be a faving Remedy to Man-
Char. 9. kind , a Stability of Faith , the Redemption cf Souls, &c} How
t would
in Anfwer to Tulfit^Sayings,
would he behave himfelf in the Company of Cardinal Capifucci^
who maintains that the Worlhip is to the Image?How in the pre-
fence of the Arch-Bifhop of Bourdeanx, who defended the Cu-
rate's, to the TFord^ the Wood, againllZw^ert's, toChriji, and not
to the Wood? Could he bear up to them, and tell them it's/«-
famous, that they are no Chrijiians, and have no right to Salvation ?
Which doth he think would there be the Mifreprefenter, our Au- -
thor that Dooms this to the Pit of Hell, or thofe that defend it?
Of this Artifice, kctheViexv, p. 51.
2. Another Artifice is to confound the Confequences drawn by
the Proteftants from their Principles, with their Principles, and
to make the Confequence to be their Principle. This he was
formerly tax'd with in DoU. and VraU. and Vierv, p. ^3. And yet he
proceeds ftillin the fame order. So becaufe they are accus'd of Ido-
latry, therefore he makes that to be part of the Charader of a Pa-
pift, andthendifavowsit. Thushefaith, WereFoperyfofoul as 'tis To the Re«
in the Opinion of the Vulgardid it teaS Men Idolatry, to rvorjhip any der, p. 9.
Creature for God, to negleS the Commandments, I would chufe rather to
be a Jew, Turk, or Infidel, than a Papiff. All which fignifies no-
thing, unlefs the Papift Ihould believe himfelf to bean Idolater.
3. We muft beware again, that we follow him not too clofe,
or think after all thcfe Difclaimings and Abhorrings, that he is
plainly to be underftood; for there are certain Referves and Expo-
fitions carefully couch'd in, that he may retire to upon occafion.
Such as thefe, A Papifl is bound to difclaim every point here fet doven. To the Rea
as Articles of his Keligion, and as they are obliged to the ProfeJJion of der, p. i, 2,
them, fo to believe and live'- according to the Form ajferted in the P- 54*
characters, as here fet down. So that tho they are never fo plainly
prov'd upon them s yet if they are not Articles of his Keligion, nor
what they are obliged to believe and do, or agree not precifely with
the Form, and Jet in the Chara6fers, he may fafely abhor,
detelf and damn them.
4. If he be prefs'd home, and the Authoyties come thick, or the
Pradfice and ufe be urg'd a little too clofe; he has yet a relief. J
found, faith he, a freat mmber of Matters ofFaCl, as Majfacres, Vfur-
pations. Murders of Princes, freafons. Plots, Confpiracies, Perfecutions, der p. u, i
and other fuch unwarrantable PraCiices, charg'd againji the Members of
this Church [^of Rome.~\ I found again the vicious and fcandalous Lives
of fome of her chief Prelates, their Pride, Covetoujnefs and Luxury, laid
home > as lik^ife the ill Examples of other Ecclejtajiical Dignitaries, as
K . i 'f
Pulpit-Fopery, True Popery,
of Cardinals, Bijhops, Triefis j their Ignorance, Simony, Opprejfjon, Cru-
cities, Excejfes, &c. fhen the loofe and extravagant Opinions of many
ofherVociors. LajUy, many Superflitions and Ahufes found amongfi the
People, their being imposed upon by fame with idle Inventions, the noife of
Kelick^s and Miracles , and being Prieft-ridden a ihoitfand other ways.
This is in truth a Charge, as he faith, laid home. It's worth at-
tending, how he brings hinafelf off; why, Here, faith he, 1 began
to lay aftde all trouble and Scruples concerning my Keligion, being now well
fatisfied-. How, that all this was falfe ? Not fo quick, hwx. that the
frightful CharaUer, which furprized me before, fthe matter of which it
feemsistrue) was not taken fromher Faith andOoHrine, but only from
the Vice and Wick^dnefs of fuch, who tho perchance in her Communion,
yet followed her Direction: And that ^twas rather a blacky Record of as
many villanotts PraUices, as ever had been committed by any rf her Mem-
hers, Jhatnd upon the People. What, as falfe ? That he dares not fay j
but/or a draught of fuch things the Church taught, encouraged and ap-
proved. What work is here for a Proteliant Reprefenter > A Bed-
roll of Abominations! But faith our Author % way of Preveii-
tion.and Alleviation, It's a Charadfer taken from the Vice and
V/ickednefs of fuch, who were perchance in her Communion. How !
Popes, Cardinals, Biihops, Priefts, hut perchance in herCommmion.
Has our Author at lall got polfeifion of the Keys of the Inquifi-
tion, and can he bring even Popes, &c. before his Bar ? That may
found a little too harlh •, therefore the refult is, that it*s (ham^dup-
on the People, for fuch things the Church taught, encouraged and apl>rov^d.
So that, let the Dodfrine prevail never fo much, the Teachers be
never fo many, the Practice never fo bad, yet here is a Shield,
Dhe Church has not taught. See. I remember it was once put to him,
Dodrin. and ^ ^'td it not anfwer'd, TVe are often blam'd for charging parti'
Pradf. p 19. cular DoSlrines upon their Chifrchjaut we deftre to kpow what it is makes
a Do&rine of their Church.He tells us,we are not to charge upon them
To the Rea- ^P^'don of Authors, for the profejs^d Keligion of Papijls, Not
der. the loofe and extravagant opinions of many tf her Dobfors; N ot the dif-
P. 36. ferent Opinions of School^ivines, nor the Niceties a Parfon defignedly
enters amongfibut if we come to fet Authorit}''again(l Authority,
I know not why an Aquinas, a Bellarmin, a Suarez, occ. may not
vye with our Author, and as foon be heard. And why a Profefoon
P. 57. of his own, That I have declared nothing as an Article of Faith, but
what has been thus pofitively determined by the Church Reprefentative,
or is fo acknowledged by the whole Body Diffufm, (which it feems he
has
in AnfrPer to Pulpit-Sayings.
has confulted) fhould bear down the Authority of many of her Do-
tiers and School-Divines^ when they both have come forth with the
Approbation of their Church, and never were condemn'd by it,
for teaching againft it. And now the Controyerfy is depending
betwixt them, and we are to attend which gives the mcii faithful
account of the DoiSrine and Pradices of the Church of Rome^
the Schoolmen of old time, or the Reprefenters of this.
5'. When all other helps ftil, he has one yet in refe'rve, for the
ending of this Controverfy^ which is ^Challenge he throws out to the
Author of the Anfrver to the Reprefenters RefeSiion upon the State and
Vierv-, and not to him^ but to all the Minifiers j nay.^ to all the Prote-
flants of this Nation: \^Shew us the Papifis to agree with thofe Char a-
Hcrs^ that have been given them out of the Pulpits.'] This is the Sum
of no lefs than ten Pages he has wrote in Reply to this. But now,
befides the uncharitablenels of this Courfe, which is to enquire
into the Lives of thofe of his Communion, and to makeDefcants
upon them; and which when he appeals to, he gives aProvoca-
tion not to be very overly in: Beiides this,it's of no ule here ; For,
I. It's an Argument that is contingent, and (i.) which any
fort of People may venture at. Thus the furies may Challenge the
Chriftians, whether they be the People the Chriftians reprefent
them. Let them come and fee (may they fay) whether we are not as
Temperate, as Julf, &c, as the Creeks among whom we lives and if
Religion were to be judg'd of,as to its truth and goodnefs by fuch
a comparifon, whether we might not as well pretend to it as the o-
thet.And if they find us in all things lik^ the refi ofMankind^without more p.
horns and heads Attn who are the Mifreprefenter} hnd yet,thus our Author
argues. This the Proteilants may turn upon the Papifts after this
manner, Shew us the Proteftants that agree with the PevpiUs Char a-
£fer of them. There are few Papirts, but have fome Relations., Neigh- p_
hottrs, Correfpondents, Acquaintance, or Converfation with fome Prote-
ftants. What I require of them thenfis to compare tlxfe Proteftants they-
know, with the Ideas, Notions, and CharaHers of a Papift-Proteftant,-
that is,witbthe Notions that have been taught them by their Priefts,
Pulpits, and Books. Let 'em tell me upon due Confideration, whether
they are meer Atheifis, and worphip the Devil, and aU in defiance of
their own Confcience; and Priffs- the Broad way leading to DejiruiUon,
and grant Libertinijm to the highfii degree of Wickednefs, &c.
(2.) It's Contingent, as the fame Perfons and People maybe
good and bad, better and worfe in divers States and Circumi-
K 2 ftances.
^8^ ^ulfit-Vopry, True Popery ;
fiances, tf this be a good Argument, it will always be fo in all
Ages and Cafes j and go where you will, and take them where
you will, you will always find the Papift to anfwer our Authors
Character, and never to come up to the Pulpit-Charadler of
liim. But 1 dare fay, our Author will not allow this to be a
fair Method of proceeding j and that for Example, a Proteftant
(hould defcribe a Papift according to the great number of Matters of
Fa6f, which with our Author he may find by Writers of their
To the Rea- own, charg'd upon them, fuch as Maffacres.^ Vfurpations, Murders
der, p. ir. of Princes^ Freafons^ Plots^ Confpirades-, Perfecutions-, the vicious and
fcandaloHS Lives of fame of her chief Prelates^ [^Popes] their Pride^
Covetoufnefs and Luxury-, as lik^n>ife, the ill Examples of other Eccle-
JiaJiical Dignitaries, as of Cardinals, Bijhops, Priejis ■, their Ignorance,
Simony, Opprejfton, Cruelties, Excejjes, See. And 1 may add, the
diffolutenefs of manners prevailing throughout the Papal Do-
minions in fome Ages. Was ever this the State of the Papacy >
If it was, as our Author cannot deny, then why may not we
take the Charader of a Papift from fuch an age, as well as the
Age or Place where we live? Or, why not from another Coun-
try, as well as from our own? This indeed our Author fbme-
To the Rea- times refers to. For, faith he, Ihis [That 'tis only miliak^ and
der, p. 8. pajjion makes Popery fo deform'd a Mon(hr J every one rviU conclude to
he true, rvho has tak^n a profpeCi of Holland, and thofe Lorvns of
Germany, in rvhick Papijls and Protejiants live together in one Corpo-
ration, under the fame Laves, and making ufe in fome places, even of
the fame Churches tooand this with fuch Freedom, Amity and good
Correfpondence, that their different Communion cannot he eaftly difco-
vered-, and a man that flsould come out of England, with his Head
glowing with our Pulpit-Popery, would not be eaftly convinc'd of the
being of any Papifis there. Now 'tis certain, the Papifis here and there
are of the fame Church, Principles and Faith, and 'tis no Difference
in this kind, mak^s them there like other Men, and here like Monfters ;
hut 'tis hecaufe there the Papffs are what they are, and here they are
made to he what they are not, hut what their Maligners pleafe to render
them.
I might here (hew how far our. Author is out in matter of
Fadf, that tho thefe live together, yet it is with great diffe-
rence. However, fuppofing what he faith to be true, yet that
is no fit way to judge of their Religion by ■, fince whatever
Freedom, Amity, and good Correfpondence they have or exercife, is
t not
in Atifvper to Tulfit-Sayings. 6^
not from their Church, Principles and Faith, but from other rea--
fons which are Political, (uch as Intereft and Self-prefervation, &c.
For if it was from their Chmch, Principles and Faith, Popery
would be all over the World the fame Popery as it is in Holland,
and the places of Germany he fpeaks of.But there is a vaft difference
betwixt Popery and Popery 5 betwixt Popery when it is alone,
and Popery when it is diluted with Proteftantifm. And if we
would know what it is, the fairer way to judg of it, is where it
is alone") not as in Holland,Germany, or England, but as in
Italy, Spain, Portugal, and 1 may add now in France. For there is
the Church, Principles, and Faith, in puris naluralihus and if we are
to be referred to judg of what it is, by the Lives and Pradtices of
■its Profeifors, thither in reafon we are to go; pafs we over the
Alps, andthePjwwMw Mountains, or indeed the narrow Seas, and
there we may take a better View and Profpedt, than in a few Con-
verts here; who yet I doubt will generally be found without being
rigoroufly obferv'd, not to have changed their-Lives for the better, no .
more than their Religion. - ,
2. Alter all, this is not to the purpofe. For the Quefiion is,what
is Popery, and whether the Pulpits have truly repreiented it or not?
And Popery certainly was not there defcrib'd from the Lives of the
prefeiit Profeflbrs of it in this Nation ; but from its Principles,
and the Pradtices of their Church in Conformity to thofe Princi-
pies. Our Author furely will acknowledg that Popery is always ■
the fame, that it is what it hath been, and it hath been what it is;
and if fo, his way muft conclude againll it felf; unlefs he will (ay
in all Ages, and all Countreys. Men of that Religion have lived
alike ; and therefore, to know whether the Pulpits have repre-
fented Popery aright or no, we muft go not to the Lives of any
■ Age or Place alone, nor to the Refinements and Expofitions of a
new Generation, but to the Authorities the Preachers wentjapon;
But this is a troublefome task, and what fuitednot our Author's
temper or defign; and fo he quitted the one for the other. It's a
pleafant Entertainment to write aCharadter, or aReprefentation;
the Pen runs fmoothly along, when it has Comparifon before it,
and all the bulinefs is to defcribe, invite, or inveigh; but when
there are Breaks and Interruptions; when it is to argue clofely,
to manage an Argument, or to Anfwer it, it requires another (brt
of Talent ", and what our Author warily avoids. And if he is
beat out of his Road, and the Artifice has been detedled, yet it
(hall
Sayings, p. 57.
Anfivcr to the
I{eprejenters
Hefleii. on the
VietP, p. 67,.
Sayings, p. 12.
Anfwer to the
I{epr. ^efleEl.
p.' 18, ^a.
Sayings, p. 55
Anfwer to
Reilec p.32.
Pulpit-Popery^ True Popery
(hail go hard, if he finds not out fome Retrenchments to fecure himfe'.f.
Thus has he proceeded from Reprefentation to Refledion, from Rcfle-
t^ion to Proteftation, from Proteftation to Accommodation, from Ac-
commodation to Refledion again, from Refledion to Caution, from Cau-
.tion to CharaSer; and at lalt, for the ending of this Controverjy, to pro-
fped; that is, from the Principles and Pradicesof the Papifts, he appeals
to their Lives amongft us. This is hislaft Refuge, and if that fails him, it is
but to find a new Title or Method, and then he appears without Wound
or Scar. And be may in the Conclufion of his Book, tell the World what
Feats he has done,what I^eligwus Frauds he deteded, and how unfuccefsful
he render'd them in his firftBook. So that if his Reader be as credulous at
he himfelf is confident, and fecure in his own good Opinion, this may be
a Windtnglheet to the Controverfy,and his Adverfaries be eternally filenced.
But if the Reader cafts his Eye a little back, he will fee from Point to
Point, how he has left the Caufe to ftiift for it felf. And whereat, now it
had become him to have difcharg'd himfelf from fo grofs an Imputation,
we muft be contented to have one anfwer to that, and all the reft, that they
are too impertinent to deferve any. Such we are to account the Charge of
his Reprefenting by halves •, of continuing his Mifreprefentations without
Replying to the Anfwers j of his not anfwering the Vieto-, of his common,
but vain Allegation, that we pretend to know Popery better than they
themfelves ; .ofhisabufing Mr. Montague-, of his Inlincerity, particularly,
when he offers to receive us into the Church of Bpme upon his Reprefent-
ing Ttrmss and when he proftifes to deteft fome Dodrines and Pradices
charged upon the Church of I^ms, Sep. Bo* here he will fay, I make too
much hafte,for the two laft Points he has reply'd to in the Clofe.But truly
it's after fuch a manner,and fo faintly,as if he hop'd 'twould.be overlooked.
As for Example. As to the firft he Replies, This offer may be [aid to have
been dnjwer'd over and over. But the matter of Fail defeats all thoje An-
Jitirs, .andis a Demonjlration that tlsey are nothing but /huffing. Now what
iS' tlv.s matter of F4ff, and where is this Demonjlration ? That follows For
ttihiiji a nun. may be received upon thojfe Terms, and yet cannot be received
unlefs he affefits to the Faith of the Church, 'tis evident, that in that Cba-
raBer, the faith of the Church is truly Beprejenfcd.
Any one that reads this, would be apt to think that the matter of FaB
had never been queftioned, or had been prov'd to a Demonjlration , be-
yond p^/fijbijuy jof Reply. But befides what has been before anfwer'd to it
ovfr and over, as ha confefles, it was particularly cenlidered by the An'
/merer to his Bpfleclions, and th&ofter, i. fhew'd to be a ' ludicrous one,
' made without good Faith, and with no other meaning than to put feme
' colour upon his deceitful Charaders of a PapUt.
2. It was replied further, ' that fuppofe we could accept, and lliould
' be accepted, upon the Terms he propounds, yep w&have no lecuritythat
' when we are in,this Reprefenter either can,or will,if he could,fave usfrom
' being preft to profefs and pradice that Popery which he either denies or
' conceaiS. And that becaufe on the one hand we are certain that the pre-
' vailing part of his Church holds that, which he either rejeds from his
* Faith,or fays nothing of,, and that agreeably to their Council* and publick
' Ofiices. And on the other hand, we have no reafonto believe his Autho-
i ' rity
in Anfxper to Pulpit'Sayings.
71
5%
• rity in th« ^onun Church to be confiderable enough to carry on hii Re-
'prefentation,when the turn is once ferv'd.
Here the Anfwerer appeals to the cafe of Imbert, of the Phyfitian at
Goa, and lad of all to that of the poor Citizens of Orange, p. 59.
The Anfwerer ftiews further,tlfat' we have not any good reafon to truft
' him, he having not given us any reafonable alTurance that himfelf rejedls
'that Popery, which he exclaims againft.
And laft of all he puts this queftion, ' Whether he would refufe#s, if
' we defired to come into the I^man Communion, with that which we
' call old Popery.
To all which our Author readies after this manner:
I. Our new A4verfary hat ewe CAwihere to fut i«. viz. \yhatpie.
raEler of the PajnJl refrefentfd, w not a g>od Charabier,. he'cdifi' (hi fpfh
of a Pafi(t as fiated under each 'Article, is not y}!J his Faith ] Our" Aiftnor
has been fo unkind as not to refer us to the Page for thefe words he pre-
tends to quote from the Arfwer ; and I thin.k after a careful- (^rufal, I
may fafely lodg them at bis own door, as ?.n indantre of his MifteprEfen-
ting Faculty. Any one that knew the Anfwerer, and is cohverfant in.his
way of writing, knows well he had. too clear a head to exprethiiolfaf in
fo inlipid and nonfenfical a way as our Author would faden u^h hjm,
and fo as to argue againft the truth of the Charafler, becaufe the faith of
4 Papijl, as fiated under each Article, is not all hit Faith. But howevor
the Argument is not fo obfcurc, as his Anfwer to it is impertinent , as
might bp (hewn, were it to the purpofe before us. .
-2. He proceeds. This man hat jiill another fcrufle, "that (if h^fhould payings,p.5^-
come into our Church uforf tbe terms J have propofed, whether f toiU be fe-
cnrity, that Isefhallnot be prejl to profefs and prailtfe that Popery, wlsich.l
have either deny'd or c^ceal'd.) To this our Author anfwers after a fur-
pri2yng naanner ; Marry (faith hej if he means by that Popery, the Pulpit-
Popery, Tie give him t he fame fecursty 1 have myfelf, viz. the Afjifiance
of the Holy Ghoft prcmifed to his Church, which will never permit it to lead
her members into fuch Abominations. He may have the fecurity too of a good
conjcience, which cannot be prejl to the profejfdn offo much eviL
But what is his fecurity worth; or how can he plead the Holy Ghofl's
Affiftancefornot being led by her into fuch Abominations, when (he pleads
it for their belief and pradice I Our Aisthor would be underftood, that he
calls not an Image or Crucifix out of its name when he faith it's an Image
pf wood or ftone; and that he fpeaks confonantly to the fenfe of his
Church, when he faith the Image is not adored or pray'd to, but Chrift or
the Saint in the Image. And yet the French Phylician was clap'd up.in the
Inquifition for the former ; and the Condomian Imbert was imprifon'd for
the latter. And furely the Inquifitors of Gas,and Archbi(hop of Bourdeaux
are themfelves of that Church which he faith has the promife of the Holy
Ghofl., i^c. And who (hall decide this rafe, or what fecurity have we a-
gainft the Phyfitiani fate, if at Goa, or of Imbert't, if in the Diocefs of
Bourdeaux ? Well, but however, faith he, a man may have the fecurity of
a good conjcience,which cannot be prejl to the profejjion of fo much eii/7.How
not be prejl ? What is prefTing if the Dragoons of Orange be noti? What,
if nor the Prifon of Bourdeaux ? What, if not the Inquifition at Goa ? O, -
bur
72
Pag. 33.
^»ag. 54.
Anfwer to
Refledt. p
37
Pulpit'Popery, True Popery
but Confcience cannot be prejl to the frofejjien of it. A very dbrnfortable
inducement to comply with the Termi of the Reprefenter ; For you may
come into the Church upon them j and if when come in, the Church will
oblige you to profcfs abominable thing»; however Confcience it free, and
the Inquifition irfelf cannot force it; and if you be fincere, you will ne-
ver be preft by that or any external violence, to the profeffion of fo much
evil. Jt's well our Author is not at Goa to have hit fincerity try'd.
B* yet he hath not done. For he addt,
3. In thif(the Anfyver above given) he may fee his other Material Que-
flion anfiver'df Whet her he may be admitted into our Communion^toith that
which he caSs old Popery 1'] For if his old Popery be the Pulpit-Popery, he
fees we rejeSi it; and I tell him, that whatjoever Church wou'd receive
him, tfitb the profeffion of all thofi fcandalous Doftrines the Pulpits charge
againjl us, I would be fihre to be no member of it.
Here our Author flinks away from the Cafe. For as foon as ever the An-
fwei^er had put the (^eftion, he proceedt, Wild the P^prefenter take us by
the hand and prefdnt us to his Church, if we fkould come with the Lateran
Popery about depofng Soveraigns for Herefie, and with the Tvem-Popery
about the Worjfhip of Images, as it is underflood by Bellarmin , or rather
hy Capifucchi, and as it is praBifed by the TartufFs of the Roman Church,
and with all that old Popery,which the former Anfwerergives an account of?
Why has not our Author laid the cafe as it was put to him ? Why not the
oM Popery of Lateran, Bellarmin mA Capifucchi, ss v/e\\ zsPu\p\t-po-
pery ?. And'when he has thrown the Cover of Pulpit-Popery over it ;./yet
why muft he needs add, with All the fcandalous Dodtrines the Pulpits
charge ? For furcly if there be fuch abomination in them,any oneof them
^ould be fufficient to an hone& foul to fly the Communion, where the
belief or pracftice of it is requir'd. Well, let Schoolmen and Cardinals, A-
quinas and Scotus, Bellarmin and Capifucchi , let old Miffals and Rituals,
nay let Councils, the old one of Lateran , and the new one of Trent, be
calFd in, they are but Tartuffs ; for Expofition and Reprefentation are
now the Standard of Bpmijh HoHrme. And if theT/irr«^j9» of Depofition
of Princes, and Adoration of Images, and the reft of the once old and new
Pulpit-Popery be part of its Faith and Docftrine, we have our Authors
word for it, I would be a Turk_ as foon as their Papift. A very grofs aftroni
fure to thofe Venerable Heads; and if he hath not fome referve, and feme-
what of the Art of Cardinal Capifucchi, may throw him into bad circum-
ftances, and he would do well to keep from Goa or Bourdeaux, left a Re-
cantation of fomewhat worfe be the effedt of fuch a frank declaration.
But it feems after all the Proteftations.and Abominations,theAnfwerer was
not fatisfied in our Author's fincerity, and would bind him to hard Termr,
which is to tell us in particular what thofe Monftrous thing* are that he fo
frequently declares againft ; which becaufe our Author anfwers only in
general to, I lhall remind him of, and conclude. Irs this. Here I challen^
you to declare what thoje particulars are , Thofe Monfters, Thofe Doclrines
and prdHices which you do detefl and abominate ; And if you refufe fo to
do, Ifafen upon 'you the mark^ of mfincere and juggling, for offering that
tec /hall be received into the Church of Rome without tbem.
F I N I S.