Anti-Haman, or, An answer to Mr. G. Burnet's Mistery of iniquity unvailed wherein is shewed the conformity of the doctrine, worship, & practice of the Roman Catholick Church with those of the purest times : the idolatry of the pagans is truly stated ... / by W.E. ...

CHAPTER I. G. B. his designe, & disposition when he writ this Booke: of the wickednesse of the world.

MR. G.B. page 1.

He that increaseth knowledge, incraseth sorrow, is an ob∣servation which holdeth true of no part of knowledge, so much as of the knowledge of mankind: it is some relief to him, who knows nothing of foreigne wickednesse, to hope there are other nations where in vertu is honoured, & Religion is in esteeme, which allays his regrates when he sees Vice, & Im∣piety abound in his country; but if by travelling or reading, he enlarge his Ho∣rizon, & know mankind better, his regrates will grow, when he finds the whole world lyes in wickednesse.

ANSWER. We neede not travell, or read much, to know, that the whole world lyes in wickednesse: Seing those are the words of the beloyed disciple, 1. Jo. 5.19. This is in∣deed

an occasion of sorrow. But in the same place the B. Apostle comforts us, by saying we know that we are of God. Soe that the world there is understood of unbeleivers: who are in wickednesse, by originall & actuall sin, for which they haue no lawfull, & efficacious expiation, no Sacrament instituted by Al∣myghty God lawfully administred. But we, who are in the tru Church, are of God, unto whome we are regenerated by Baptisme; & if by humane frailly we dye to God falling into any greivous sin, we have the Holy Sa∣crament of Pennance to rayse us againe to the life of Grace.

Yet it is not the Apostles meaning, that in the tru members of the Catholick Church there is nothing reprehensible; or that in those, who are not in it there is nothing Good. In Heaven there is nothing but Vertu, those Blessed souls having their will soe united to that of God, that they cannot offend him. In Hell there is nothing but sin: the wills of those wretched Spirits being soe obstinate in the love of themselves, that they cannot doe any thing which should please God. This present life is a meane betwixt those extre∣mes: & in it there is a mixture of Perfections & imperfections, of vice & vertu. Those, who are most wicked have something good: & in those, who are most vertuous, there are some remainders of Humane frailty, for their

Humiliation, which we ought nether to es∣teeme, nor imitate.(a) There was none like unto Achab, which did sell him self to work wicked∣nesse in the syght of the Lord. Yet he humbled himselfe & put on sackcloth, & fasted. S. Paul(b) The chosen vessell unto God to beare his name before the Gentils, & Kings, & the children of Israel, yet(c) there was given to him a thorne in the flesh, the messenger of Satan, to buffet him. And who can without compassion reade his seventh chapter to the Romans, in which he describes the conflict he felt interiourly, betwixt the Spirit, & the flesh? Which he concludes with these pathetick words: O wretched man that I am, who shall deliver me from the body of this death? which renew the memory of that torment, to which Mezentius the tyrant(d) con∣demned his innocent subjects: & the He∣truscans(e) exercised uppon their captives: binding living bodyes to rotten putrifyed car∣kasses, & leaving them soe. But the Apostle, who describes his paine, relates his ease, & having explicated his sicknesse acquaints us with its Remedy, the grace of God, through Iesus Christ our Lord. So that if the combat affryghts us, by this assistance we may be en∣couraged, & comforted.

Yet though I grant that there is occasion enough, to lament on what side soever we cast our eyes on mankind, in this state of

corrupt nature, if we consider how little men use the meanes designed for their improvement in vertu, & resisting their bad inclinations. Yet there is little appearance of greife in your booke: which hath more of a Satyre them of a Lamentation, your stile being rather bitingly invective, then mourningly compassionate: you discover more of Diogenes, or of Democritus, then of Heraclitus.

Were there no objects of regrate neerer home? Doth your owne Church afford you no occasion to shew your Zeale, in blaming the faults of her children, in order to get them corrected? Sure it doth, or the world is very much misinformed. How comes it then, that you neglect her cure, of whome your cha∣racter oblidges you to have a care; & Search the sores of the Roman Church, with which you have nothing to doe? Doe you not see that you give us reason, to say, your Charity is disorderly, not beginning at home: & that(a) as the Hypocrit, you labour to shew in, or take out of anothers eye, a mote, while you neglect a beame in your owne?

G. B. pag. 1.

It argues a cruell, & inhumane temper, to delyght in beholding Scenes of Horrour & misery.

ANSWER. What temper then doth it argue to delyght in representing them, & that in the most horrible, tragicall, & dismall colours,

which art, and study, can invent? for what can even the most inventive Imagination fancy more dismall, then what you write pag. 2. Indignityes done to God, & his Son Christ, the enemy of mankind triumphing over the world with absolute authority; & enraged cruelty: Satan have a seate, when Christs throne should be: Christen∣dome fallen from its first love, & the greatest part of it made shipwrack of its Faith: that Church, whose Faith was once spoken of throughout the world, become Mother of the Fornications of the Earth. In fine, Falling away, mystery of iniquity, AntiChrist, Babilonish Rome, Bewitchings, sor∣ceryes, & what not. Adde but obstinacy in these horrid crimes (which is a circumstance aggravating them, without altring their spe∣cies) & the Paynes due to sin (which are not horrible, if compared with sin) & we here have a picture of Hell.

Your temper is very mercifull, & humane, which ptompts you to make such a map of the fargreatest part of Christianity! This will appeare more cleerely, when we come to consider your charge in retayle, & examin your proofes, when we see you are forced to seeke them in the obscure withdrawing roomes of man's hart, which are inaccessible to all, but God, of which neverthelesse you speake as confidently, as if God had lead you by the hand into them; & made you partaker of his knowledge. Purgatory was invented on

designe to enrich the clergy: Transubstantiation, on designe to make it more esteemed: The prima∣cy of the Pope on designe of Grandeur, &c. And although we vouch Scripture for all these points, yet you are pleased to say, we doe not ground them on Scripture, but on Am∣bition & Avarice, Nay you not only faine proofes for our Doctrines, but fix on us Doctrines themselves, which we disowne, as that we teach to breake the Command∣ments. Soe that we may professe, that all that is ugly, & dismall, in the Scene of Horrour, & Misery, which you represent, comes from your owne pincell, & is an effect of your owne brayne. See what is your tem∣per: & how much your Reader is oblidged to you.

CHAPTER II. Of Anti-Christ.

G. B. pag. 3. Being warned of so much danger to the Christian Religion, it is a ne∣cessary enquiry to see if this AntiChrist be yet come, or if we must looke for another.

ANSWER. Doe you then think it as ne∣cessary to know AntiChrist, as to know Christ? That you expresse your earnestnesse

in enquiring after AntiChrist in those words(a) of S. John the Baptist's inquest after the Mes∣sias? Nay yours are more pressing, & urgent, then those of that greate Saint: for he sayd only: Art thou he that should come, or Looke we for another? But you say: or must we Looke for another? As if it were a more pressing duty to enquire after the AntiChrist, then the Messias.

We are warned indeed of Anti-Christ: & we are also warned, of the danger hanging over the Church, from(b) false Prophets, & false Christs. Who should say: Loe here is Christ: Loe he is there. All Sectarys pretend to him. You will doubtlesse say, he is in your Prelati∣call Church: the Presbyterian says he is in his Assemblyes: The independant is for his con∣venticles: the Quaker Claimes him also. What shall a Roman Catholike doe? what choice shall he make? Our Blessed Saviour having forewarned us of the danger, armes us against it: Ne credideritis: beleive none of them; but sticke to the old Doctrine, & the Catholick Church. Which I cite, as more against you, then any thing, you can bring against us, out of your contemplations on Anti-Christ, or the Apocalypse: to which you would never re∣curre, had you any cleere grounds against us in Scripture. I suspect the cause of any man, which to decide a suite-in-law, produces

obscure, dubious, & (for that reason) insigni∣ficant deedes. I should on that score, had others beene wanting, suspect the cause of the sectaryes, millenarians, fift-monarky-men, & the like. And that reason is sufficient to make me suspect you, who recurre to those obscure Prophecyes of the AntiChrist: which at best are extremely obscure: as appeares by the er∣rours, grounded on it as you acknowledge: For you say:

G.B. pag. 3. Some have stretched the notion of AntiChristiamisme so far, that things harmlesse, & innocent, come with in its compasse: & others have too much contracted it, that they myght scape free.

ANSWER. It seemes the limits of the no∣tion of AntiChristianisme are very arbitrary, soing they are extn ded, or contracted accor∣ding (not to Scripture, or Tradition, but) to the fancy, & caprichio of every pragmaticall Heade. When you consider more impartially the things harmelesse & Innocent, which you blame in us as AntiChristian, very probably, you will find your selfe to be of the number of those, who stretch its notion beyond its nature, & those limits, which God hath designed for it.

G. B. pag. 3. AntiChristianisme is not only a bare contradiction to some branches, or parts, of the Ghospel; but a designe & entire complex, of such opinions, & practices, as are contra∣dictory

to, & subversive of, the power & life of Christianity.

ANSWER. Never did Junior Sophister amongst illiterate Pesants, deliver his senti∣ments, or Apollo amongst his deluded Adorers, speake his Oracles, more magisterially, then you deliver your Opinions in controverted matters, of Faith: for such is this point, seing it is delivered in Scripture, & there are such variety of perswasions concerning it's tru meaning, as you your selfe sayd even now. You give us a new notion of it & what Scrip∣ture, what Tradition, what decree of a Councill, what father, doe you alleadge for it? None. Not soe much as any reason offred. Is not this to Lord it over the faith of your Reader? To beg the thing in question? & to expect the world should be so stupid, as to be taken with such a slyght? That you should meete with beleife, because you boldly assert?

To your bare assertion, I will oppose my negation: & why should not my negation be be of as much weyght, as your affirmation? Especially seing I speake with all those, whome you blame for enlarging, or contrac¦ting too much the notion of AntiChristia∣nisme; & you stand alone. I confirme my ne∣gation with Scripture 1. Jo. 4.3. where those are sayd to be AntiChrist, who deny Christ's coming in the flesh. Which is only one

article of Christianity, how soever it be of the most fundamentall.

Yet let us grant, what you soe confidently beg, that Anti-Christianisme is acomplex of opinions opposed to the power, & life of Christianity. I know none, who hath better title to it, then your Reformation: for the life of Christianity, is Faith, & Charity: & you have destroyed the first by Heresy, & the second by Schisme, as shall be proved hereafter.

Children delyght in Edged tooles, which serve only to cut their fingers: & you, & your brethren, use weapons against us, which wound your selves. Fatall Experience myght have taught you more discretion, then to be still mouing that stone, which hath once crusht both your Church, & state to pieces.

And truly the reproch of Anti-Christian will fall on your Church, if proved against ours. For say what you please of the ancient Britans, the first Apostles of the Inglish who brought us the light of Faith, & planted the Ghospel amongst us, came from Rome. The Hierarchy you pretend to, came from thence: By authority from the Pope my Lord of Can∣terbury is Primate, & my Lord of London is his Suffragan. By the same authority the Country is divided into Dioceses: your Dea∣nes & Chapters setled: your universityes foun∣ded, & severall degrees instituted in them. If the Pope be the AntiChrist, both univer∣sitys,

& Hierarchy amongst you is Anti∣Christian.

More over the Livings, you enjoy, were for the most part, if not altogether, given by the pious liberality of Persons, who profest that Faith, we professe, & lived, & dyed in the Communion of our Church. Gratitude to such Benefactors may teach you to Judge lesse se∣verely, to suspend your Judgment, til you have more convincing arguments to ground it on, then your owne bare & bold Assertion.

CHAPTER III. Tru the Designes of Christian Religion.

THe Designe of God in establishing Re∣ligion, was that Men should serve him in this world, & enjoy him in the next: that they(a) here sow, with teares; there reape with Ioy: now run(b) their race, & fyght their battle, then receive their Crowne. Rivers(c) receive their waters from the sea, & returne to it againe: & Reli∣gion receives its beginning from God, runs through all ages, to returne to God againe. Each man before his creation, is Creatrix essentia, says S. Anselme: from which by creation he is se∣parated: & by Regeneration, & the good

workes which follow it, he returnes to him againe, never more to be separated from him. The first Action is of God alone; the rest are of God & man, for God(a) will not compleate the work of our salvation with out the coope∣ration of man. God(b) can doe all, with out man but will not: man(c) can doe nothing without God, from whome he must expect prevenient, concomitant, & subsequent Graces, for all, & every meritorious action.

That blisse, which God prepares for us in the next life, containes God himself, & when en∣joyed renders the thrice happy soul, like(d) unto God: & we must attaine to it by meanes pro∣portionable, which partake of the resemblance. Wherefore our understanding must be like that of God, beleiving him: & our will, Loving him: the first is Faith, the second, Charity. To which adde Hope to keepe our soul steedy amidst the difficultyes of this life, as an anker(e) fixes a ship: & you have the three vertues, called Theologicall; because they rely immediatly on Almyghty God: Faith on his Veracity, or Truth in affirming. Hope on his Fidelity in promising, & Goodnesse as he is our Cheife Good: & Charity on his Goodnesse in its selfe. Which three Virtues containe what is required of us in this life. Whatsoever is required to a

good life, is knowne, is we know what to beleive, to hope, & to love, Says(a) S. Austin. Which are the only things, Religion regards: as being de∣signed only for these three vertues.

But are we not oblidged to keepe the com∣mandments? Or doe not they advauce towards Heaven, who run(b) in the paths, which God hath traced out? And how come these to be omitted? ANSWER: They are not omitted; but are contained in Charity.(c) He that loveth an other, bath fullfilled the law, our whole duty to our neyghbour, & the commandments rela∣ting to him, being breifly comprehended in this saying: Love thy neyghbour as thy selfe. As our whole duty, to God is contained in that other saying. Love God above all things.(d) On these two commandments hang all the law, & the Prophets. These are the two rootes(e) of the good tree, which brings forth good fruite. As love of our selves is the roote of the bad tree, which brings forth bad fruite. The(f) roote of all good is Charity, as the roote of all evill is concupiscence. Againe:(g) To live well, is to love God with all our hart, with all our soul, with all our mind.

I should as easily write out the whole new testament, as endeavour, to cite all the passa∣ges which directly, or indirectly commend Charity: seing all tend to extinguish in us selfe love, & to kindle Divine love. In it Divine love sometimes is preferred before(a) the tongues of men, & Angells: before Faith working mi∣racles, before knowledge of the greatest mys∣teryes. Almes giving, &c. It is called(b) the bond of perfection, the end(c) (or intent) of the com∣mandments, &c. I end with the words of the beloved, & loving disciple:(d) God is love: & he that dwelleth in love, dwelleth in God, & God in him. Wherefore with reason S. Austin(e) sayd, Ille tenet quicquid latet, & quicquid patet in di∣vinis sermonibus, qui servat Charitatem in mo∣ribus.

I should not have beene so long uppon a point of which I thought none could be ignorant, who reades the Scriptures, or knows the Ru∣diments of Christianity, did I not perceive, that you ether never knew it, or have forgot∣ten. And When(f) for the time, & your vocation, you should be a teacher, you have neede that one should teach you, which be the first principles af the Oracles of God. For how happens it, that in relating the designes of Christian Religion, there is not one cleere word of the love of God, which is the maine designe of it? you speake of Purity,

Ingenuity, Patience, Generosity, & some thing of the love of our neyghbour. But why are you silent of the love of God, which gives vertu to all the rest, which without it avayle us nothing,(a) how perfect soever they be in their kind? Doe you intend to make that fall under the notion of AntiChristianisme, as being with you no part of the Designes of Christianity? I shall expect a satisfactory answer to these doubts, & proceede to

CHAPTER IV. G. B. His explication of the Designes of Christianity.

G. B. pag. 4. The first designe of Christian Religion is to give us ryght apprehensions of the Nature, & Attributes of God.

Pag. 5. The second branch is to hold forth the method of mans reconciliation with his Maker. You meane, that the intent of Christian Re∣ligion is to teach us, that there is One God, & One Mediator: which are objects of our Faith.

Pag. 7. The third is to teach the perfectest, cleerest, & most divine rules, for advancing of the souls of men to the hyghest perfection of their na∣tures: it giving cleerer rules, & fuller directions,

then ether morall Philosophers, or the old tefla∣ment. The lessons of Purity, chastity, ingenuity, humility, meekenesse, patience, & generosity. No•• one word of charity: but Generosity, I know not whence, comes in to take its place.

Pag. 8. The fourth is to unite Mankind 〈◊〉〈◊〉 the closest bonds of Peace, freindship & charity which it doth tempering our Passions, forgiving injuries, loving our enemyes, teaching obedienc•• to those in authority over us, & by associating 〈◊〉〈◊〉 into one body, called the Church.

ANSWER. This is in deed a designe worthy of Christian Religion; but imperfectly expli∣cated by you, seing you omite the love of God, the God(a) of Peace, who alone can give us per∣fect Peace. Humane wills are naturally oppo•••• to one another, they cannot meete, but i•••• their naturall center, God. And the love 〈◊〉〈◊〉 our neyghbour is never sincere, & lasting, bu•• when it is grounded on the love of God. Th•• first effect of selfe love, is to seperate us from God. The second, to divide us amongst o•••• selves. Both are the effects of sin: & no∣thing can prevent them, & linck us together in the bonds of charity, but he who can re∣mit sins.

That Peace then, which Christian Reli∣gion teaches, which the Church recomend to her children, which in her Prayers shee de∣mands of God, is not an effect of human in∣dustry;

but of Grace. It proceedes from the mercy of God, it is a sequel of Purity of con∣science, & the Crowne of reall, & tru Iustice. In fine it is the work of the unspotted Lambe,(a) at whose birth Peace(b) was announced in his name to the world by the Angells: who left Peace(c) as a legacy to his disciples before his Death: & who was sacrificed on the Altar of the Crosse to reconcile us to his Heavenly fa∣ther, & restore Peace betwixt Heaven & Earth, which the sin, & Rebellion of Men had banisht.

You see, sir, how insufficient your expli∣cation of Peace is for the ends you propose. You leave out the Cheife, & most necessary ingredient, for purging our dissensions, & to use a Prophets comparison,(d) you build with untempered Mortar. You(e) heale the hurt, of the people slyghtly, saying: Peace, Peace, when there is no Peace.

You hint indeed at a good humane meanes to Peace; Obedience to those in Authority. It was to prevent schisme,(f) that God esta∣blisht one Apostle over the rest. But your endlesse Divisions, & subdivisions amongst your selves, Shew how inefficacious this meanes is in your Reformation. And how

can it be otherwise when all your People have before their eyes the example of your first Patri∣arkes, who began your Reformation, by rejec∣ting all Authority over them, & breaking the rules of divine worship setled al over the world & till that time acknowledged by themselves? Cur non licebit Valentiniano, quod licuit Valentino de arbitrio suo fidem innovare? Tert. l. de prae∣script. Why may not a Lutheran doe, what was lawfull to Luther? your first Reformers rejected some articles of Faith, then universally beleived, because they seemed not to be con∣tained in Scripture: why may not the same motive authorize their followers, to re∣ject some others which you would retaine, althô they are as little to be found in Scrip∣tures? Why may not a moderne Protestant retrench some unnecessary ceremony used by you at present, seing you have cut off soe many others? Let others live by that law which you publish; think not soe hyghly, of your onne authority, as to make your dictamens not only the Rule of Actions; but of the laws them∣selves. It shall be lawfull to dissent from this ar∣ticle of Faith, but not from that other: to quit this ceremony; & not that: when the same rule is applicable to both. Is not this properly(a) to Lord it over the Faith of the People? What wonder you find your layty refractory to your ordinances? they are in this directed by your rule, & encouraged by your example.

Wherefore Looke no where abroade for the roote of these tares: your Reformers plan∣ted them: they layd the Egge, out of which this cockatrice is hatched. They eate the sower grapes, which set all your Teeth an Edge. Nether appeares there any possibility of a remedy, while your reformation subsists: this principle of Discorde, & Schisme being sayd in its very foundation: & consequently it cannot be removed, with out the ruin of the whole structure: nor retained without perpetuall danger of renting it in Pieces.

I wish these troublesome schismes, & endlesse discordes amongst your selves, may make you seeke a proper Remedy, by a Reunion to the center of union, God, & his Church.

CHAPTER V. Of the Characters of Christian Doctrine.

G.B. p. 8. I shall add to this the main distin∣guishing Characters of our Religion, which are four. Pag. 8. First its verity. Pag. 10. The second its genuine simplicity, & perspicuity. The third, its Reasonablenesse: & the fourth its easinesse. Thus you.

ANSWER. Are these the only, or even the Cheife Characters of Divine Truths, whither you take them, as they are delivered in holy writ, or as taught in the Church? Can you find no other quality peculiar to them, not common to others? Then humane learning may equall, if not surpasse Divine. Take, for example, some principles naturally knowne: as Two & two make four: or, The whole body is greater then any part of it. These are Tru: it is impossible they should be false. They are Perspicuous, & Easy: no man can doubt of them, who understands the termes. They are Rea∣sonable: for what more reasonable, then to assent to Evident Truth? Nay of we compare then with supernaturall Truths, as to their Perspicuity, & Verity, in order to us, the advantage seemes greater on the side of natu∣rall Truths: 1.^o For no man ever doubted of the Truth of these, having once understood their termes; & many have, & doe doubt of faith, althô sufficiently proposed. And 2.^o no man ever dissented from those Principles, when he had once admitted them; & many have Apostatized from their Faith.

Soe that all the Prayses you give to Faith, belong more to naturall Sciences, then to it. Such a stranger are you to its tru Prero∣gatives.

The reason of this stupendious blindnesse in searching the scriptures, is that you reade

them as a master; not as a disciple: you intend not to learne from them what to beleive, but to shape them to what you think: you have the word but reject the sense, which is to the word, what the soul is to the body, it gives it life, & motion. The(a) naturall man receiveth not the things, of the Spirit of God, for they are foolishnesse vnto him, nether can be know them, because they are spiritually discerned. You see, fir, that some may reade, or have the word of God, & yet not comprehend its meaning: nay that it may seeme folly unto them. The words may be words of(b) lise everlasting, & yet they cry: Durus est hic sermo: this word is hard, & who can heare him?

The Divine Scriptures are hygh & majesti∣call in the sense; simple & without affectation in word: they are plaine; yet in them are hygh Hills, which no naturall wit can surmount. They are perspicuous, yet full of mysterious clouds, which baffle the most peircing eye. They are all Tru: yet S. Austin(c) takes notice of some seeming contradictions, which cannot be reconciled with our recourse to God the Authour of scriptures. Lesse is learnt by study, then by Prayer, if Prayer be accompanyed with humility. The(d) testimony of God is faithfull,

giving wisdome to the little ones, or making wise the simple, as the Inglish hath it. And the Au∣thor of our faith glorifyes his Father,(a) for concealing his mysteryes from the learned, & wise, & revealing them to little ones. S. Gregory fur∣nishes us with a fit comparison,(b) of a shallow & deape river: in which a lambe may wade, & an Elephant swimme. That is, in it the simple, & humble find ground to stand uppon; which the Proud loose, & by it, are lost. The words are plaine, & easy; but the sense sublime, & hard, not to be reacht by humane industry; but by Divine inspiration, which is denyed to those, who rely on their owne abilityes, & given, to such as recurre to God.

No bookes of the Sybills, nor oracles of the Divills, or other humane writing can equall Divine Scripture in this point.

Another character, of Divine Scriptures is the force which accompanyes them, & workes uppon the hart of those who are well disposed which insinuates its selfe into the will, & enflames it with the love of God breakeing in pieces the stony hart of sinners. Art(c) not my words like fire, & like a hammer that breakes a Rocke.

No precepts of Pagan Phylosophers had this energy. I will not assure, you ever per∣ceived

ether of these two qualityes in reading of Scripture, in your workes there appeares little signes of ether, or of the disposition, which they suppose.

CHAPTER VI. Scriptures Supprest.

G. B. Pag. 13. Scriptures being the Revela∣tion of the whole counsell of God, & written by plaine & simple men, & as first directed to the use of the rude illitterate vulgar, for teaching them the mysterye of Godlinesse, & the path of life, it is a shrewd indication, that if any study to kide this lyght under a candlestick & to keepe it in an un∣knowne tongue, or forbid the body of Christians the use of it, that those must be conscious to them∣selves of greate deformity to that rule.

ANSWER. Here you begin your charge of AntiChristianisme against your mother-Church & as the charge is false, soe in your managing it, you mingle many Errours, with some few truths. A bad cause is not capable of a better defence. I will take notice of some of your most considerable slips, & leave the reader to Judge of the rest.

That Scriptures were written by plaine & simple men, is not tru. Was Moses such, who was learned in all the learning of the Aegyp∣tians?

Was David the swette singer of Israel, a plaine & simple man? What shall we say of Salomon, to whose wonderfull knowledge the Scripture it selfe beares witnesse? Amos, it is true, was; but Esayas was not, nor Daniel, nor Samuel. And who ever was Author of the Booke of Job, he was certainly far from being plaine & simple: for in him are found in perfec∣tion, Phylosophy, Astrology & Divinity, as a queene gouverning them, & if Caussinus the Jesuit may be beleived, as compleate Rhetorick, as in any whosoever. And as to the Authors of the new Testament, as long as S. Paul, S. Luke, & S. John are amongst them, you will never perswade the learned part of the world, that your speech is not rash & inconsi∣derate.

But suppose it tru, that they were all plaine & simple men: what then? Doth it follow that what they writ, is easy to the meanest capacity? (for that you intend if you intend any thing.) Doe you not know, that these men, were only the Scribes, of the Holy Ghost? & that in a scribe capacity of understanding is not necessary, but only fide∣lity in writing. No greate science is necessary in a Printer who only Prints what is given him, by an Author: the Same of a Scribe, who writes what is dictated unto him. Now all Authors of Canonicall bookes are the Scribes of the Holy Ghost, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, soe their doc∣trine

is to be calculated according to the Me∣ridian of that Divine Spirit; not of their qua∣litys. Take the most plaine, & simple of them all,(a) the herd man of Thecue: reade him over: & if you say you understand him quite tho∣rough, I will say, you have confidence to say any thing.

G. B. pag. 14. The hardests part of Scripture, are the writings of the old Testament, & yet those were communicated to all.

ANSWER. Some parts, of the new are as hard, at any of the old, viz. the Apocalypse, & some parts of S. Paul's Epistle, are hard to be understood.(b)

Likewise, Is it not tru, that all the writings of the old Testament were made common to all the Israelits. The King(c) was indeed com∣manded to write to himself a copy of the law out of that which was before the Preists the Levits. By which it appeares that even Copyes of the law were not soe ordinary. Which may be gatheted also out of the 4. of Kings c. 22. there was such astonishment at the finding, & reading of the booke of the law newly found in the Temple. The tencommand∣ments were common, the Pharisys Phylac∣teryes prove it. As for the rest, it was divided into Parashots, sections, & read unto the People, when they met on the Sabboth, as you may see, Acts 15.21. And in the second

of Esdras cap. 8. And the Same custome is still in the Cat. Church: which in her service doth dayly reade some of the new, & old Tes∣tament.

G. B. pag. 14. What paynes are taken by Papists to detract from the Authority of Scrip∣tures how they quarrel, its darknesse, its ambi∣guousnesse, the genuinesse of its Originalls?

ANSWER. This is a calumny. We all unani∣mously owne Scripture to be the word of God: that no untruth can be found in it. Out of its darknesse, & Ambiguity, we shew the necessity of receiving its sense from Tradition; & not sticking to the bare letter of the Scripture without the sense; which is to the letter, what a soul is to the body.

G. B. pag. 15. We complaine of Scripture being too much perused.

ANSWER. Another calumny: In all our universitys we have masters of Scriptures, who in those, I know, take place of those even of Divinity. Which shews the esteeme we make of that study.

G. B. pag. 15. Let as little of it be in vulgar tongues, as can be.

ANSWER. Athird Calumny. It is all in Inglish, translated by the Rhemish, & Doway Colledges: & in french, by the Doctors of Lovain. And as for the new testament, is it publisht in french by Rene Benoit, Brulot, Villcloin, & Amelot. Besides other editions

lesse noted. And if there hath beene no new translation into Inglish, it is not for any decrees forbidding it, but because that first translation is liked in grosse, & if any thing, be defective (as is unavoyable in all workes of men) it is not considerable, & the like, or worse, myght be feared in another.

G. B. pag. 19. We reade it publickly in an unknowne tongue, in Latin.

ANSWER. If this proves our dislike of the Scriptures, it will likewise prove our dislike of Councills & Popes Bulls, (which you say we preferre before Scriptures) seing these were never extant in any vulgar language. Latin cannot truly absolutely be called an unknowne tongue, in the Latin Church, seing it is the lan∣guage of her schooles, of her publiske service, of her laws, of her Tribunalls, of her Coun∣cills, & in many places (as in Polony, & hy∣gher & lower Germany) of almost every particular person, where very ordinarily even carters, & watermen speake it. And as for Spa∣niards, & Italians with little application, they understand it, by reason of the assinity be∣twixt their owne, & the Latintongue. Soe In∣glish cannot absolutely besayd to be an un∣knowne tongue in Wales, & Ireland, though in both there are severall who understand it not.

If this be not a sufficient vindication of our Church, how will you excuse your owne from

the same fault, which never translated the Scripture, into Irish, but uses Inglish in Ireland even where there are many thousands, who un∣derstand it as little, as Latin is understoode by any Catholick.

G. B. pag. 15. We permit no private person the use of it, with out allowance from his Confessour.

ANSWER. A fourth Calumny. In Latin Greeke or Hebrew, it is universally permitted to all. In France no body scruples at the reading it in french, provided the Editions be approved. Your Brethren there could have informed you better: seeing they have had the confusion to see their Ministers mouths stopt, by Cutlers, & Schoomakers out of their owne Bible: which could not be, had they not reade it.

If the opinion of a Confessor be demanded, it is to know the Disposition of the Person, who desires it, whither it be such, as good may behoped from that reading. All foode is de∣signed by Almyghty God for the use of man. Yet without any injury to the Patient, a Phy∣sitian may forbid him the use of some, which would nourish peccant humours. Soe Scripture are designed for our instruction unto Piety to God, & Peace to our Neyghbours: If any mans mind be possest with opinions contrary to both, & these opiniôns controuble all Instruc∣tion given him soe as all serve only to confirme him in his Impiety, & turbulent humour,

would you not advise him a diet, from such strong food, as Scripture? For example lately a greate part of the commonalty of our nation was so possest with a spirit of Rebellion against Ecclesiasticall, & Civill Government, that althô there be scarce any thing more recom∣mended in Holy writ, then obedience to Pre∣late, & Prince, yet they thought the whole drift of Scripture abetted their Treason: not that any such thing was to be found in Scrip∣tures; but that they fancyed it there, as men fancy, that the Bells speake articulate words. In that cōjuncture what advice would you give to an ignorant man, to be satisfyed with bookes of Devotion, & Instructions drawne from Scripture which myght keepe him humble, & Peaccable: or to continu reading the Scriptures which he thought preached sedition, & from which (throught his bad disposition) he was confirmed in his Rebellions, & AntiChristian Courses.

Another motive, why the Confessors advice is demanded, is that he myght instruct men how to reade, & reape benefit from the Rea∣ding. To reade with the Humility of a Scholler, not the presumption of a master, to make rather a Prayer, then a study, of it: To resolve to practise what they understand: & adore God for what they understand not. Soe that whither they doe, or doe not compre∣hend, what they reade, they Glorify God in

all, & grow in vertu. After such instructions applyed to the condition of every one, the benefit will be much greater, & the danger of ill using it much diminished.

CHAPTER VII. Idolatry of the Pagans.

THis matter is as cleere in it selfe, as any antiquated rites can be: all men are posses with an opinion, that (as the word imports) the deluded nations did Adore Idols, as their Gods. S. Austin l. 20. contra Faustum c. 20 having sayd, that latria was the worship given to God alone as he is distinguisht from all his creatures, how holy soever, he says: Ad hunc cultum pertinet oblatio sacrificii, unde Idololatria dicitur corum, qui lioc (sacrificium) etiam Idolis offerunt. That to offer Sacrifice is an act of latria: whence those are called Idolaters, who offer it to Idols. This seemes cleere: yet our moderne Pro∣testants to make good the charge of Idolatry against the present Catholick Church, rayse agreate mist before their Readers eyes, & mis∣represent Idolatry in such colours, as may after∣wards be applyed to make good their charge against it. I will endeavour to cleerethe mist, & represent things in their owne skape, to the end, the difference betwixt Catholicks, &

Idolaters may the better appeare. Something hath bin already sayd to the same intent in the preface, which I desire may be here re∣membred.

SECTION I. That Pagans thought their Idols to be Gods.

MY first reason is taken from severall places of Scripture, fathers, & Pagans, where they are expressely called Gods. Exo. 32.4. These are thy Gods, o Israel. Speaking of the calfe. and Micah having newly made an Idol, prepared a place to put it in,(a) He set a part alittle house to the God. Or as the Inglish translation hath it Micah had a house of Gods. And the Danits having robbed him of his Idol, he bemoanes his losse with these words:(b) My Gods, which I made me, you have taken away. Dan. 14.15. Doth not Bel seeme to thee aliving God? And the Psalmist:(c) all the Gods of the Nations are Idols, the Latin hath it other∣wise, Omnes Dii Grentium daemonia: but the In∣glish Protestants cannot except against their owne edition. Lastly the same is as expressely, though more obscurely delivered in booke of wisdome.(d) Where he says, the Pagans had

given the Incommunicable name to Stocks, & Stones. And what is that Incommunicable name but, that of the tru God? All othernames are communicable, as signifying things com∣mon to many: even that of Gods by participa∣tion, Gods by ressemblance.(a) I have sayd you are Gods, & children of the most hygh. And:(b) There are many Gods, & many Lords. Wherefore the tru meaning of that place is that the Pa∣gans affixt the Proper Name of God, to their Idols.

This may be gathered from the profession of Pagans themselves.(c) Lucian relating an as∣sembly of their Gods, called by the greate Iupiter (on occasion of Atheisme, which the•• bare faced walked amongst the Philosophers, to deliberate how to oppose it, he makes Ju∣piter give a commission to Mercury to enter∣taine them, & place them orderly according to their severall dignitys by reason of their matter, or Art. On the first rank he should place those of Gold: on the second those of silver: on the third those of Jvory; on the fourth those of Brasse, or stone. And amongst these he should give the precedency to those who where the master pieces of famous workmen such, as Phidias, Alcumenes, Myron, Euphranor, &c. There Neptune sees with disdaine & indig∣nation, Anubis, with his dog's face take place of

him, because he was composed of more rich matter. Then there is a dispute, what place to assigne to the Colossus of Rhodes; which al∣though it was only of Brasse, yet for the bulke of it surpast the price of most of the golden Gods. In sine the whole discours evidently demonstrates, that the materiall Status, or Idols were beleived to be Gods, by the Pagans, whome Lucian there derides.

As for fathers, & Primitive Christians, out of their workes whole volumes myght be com∣posed in confirmation of this Truth. See Justi∣nus M. epist. ad Diognetum, pag. 492. Consi∣sider the matter & forme, of those things, which you call Gods, & judge them to be such. Are not some of them stones, like to those we treade on? Are not others of Brasse, like to that which is applyed to ordinary uses? Others of wood, & that worme eaten? Others of silver, which must be watched, least they be stolen? Others of clay? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. These you call Gods, you serve, you adore these, & at last become entirely like them.

Tertul. Apolog. cap. 40. Si quid adversi acci∣dit urbibus, eaedem clades templorum, quae & moe∣nium fuerunt: ut jam hoc revincam, non à Deis evenire; quia & ipsis evenit. If any calamity be∣falls your townes, their Temples, & their walls perish alike: whence I prove, that your Gods doe not inflict it, seing they suffer, as much as the walls.

S. Cyprian. l. ad Fortunatum de Exhortat. Martyrii cap. 1. Proves against the Pagans, quod Idola Dii non sunt: That Idols are not Gods. A very superfluous taske, if what E.S. says be tru, that no body thought them so. More Fa∣thers shall be cited in my following reasons. So that E. S. will have no occasion to make himself merry, with a covy of three Fathers, as he did with that of one Patridge. See also s. Ambrosel. 2. de Virgin. ante finem.

Another reason is taken from the reprod ordinaryly made in Scripture to Idolarers. Da∣vid(a) says they changed their Glory into the like nesse of a Calfe (or cxe) eating grasse: because they abandoned God, to adore a statu sha∣ped like an oxe: that is they left God not for at oxe, nor for the likenesse, of God; but for the likenesse, or ressemblance of a calfe. What the Royall Prophet reproches to his Ancesters it the wildernesse, the Blessed S. Paul(b) charge uppon all Idolaters. They changed says he, the Glory of t he incorruptible God, into an Image made like to corruptible man, & to birds, & four footed Beasts, & creeping things. S. Hierom objects the same: l. 2. Comment in c. 1 Matt. Ignorantes Creatorem, & adorantes lap∣dem. Being ignorant of the Creator, & adoring stone.

Athird reason is taken from those places o•• Scripture, or fathers where Gods are sayd to be

made by men. We are first forbidden to make them:(a) Yeshall not make Gods of silver, nether∣shall you make unto you Gods of Gold. And the Israelits were threatned(b) in case of disobe∣dience to God's Commandments, that for a pu∣nishment, they should serve Gods, the work of men's hads, wood & stone, which nether see, nor heare, nor eate, nor smell. And in the booke of wis∣dome.(c) Their hope is amongst thedead, who call Gods the worke of men's hands. In fine S. Paul(d) was accused by Demetrius the silver-smith, for teaching, That they be no Gods which are made with hands: wherefore it was his, & the common opinion, that they were Gods, which were made with hands. Justinus Mar. Apol. 2. O stupidity! you adore those as Gods, which are made by wicked men. And in S. Austin(e) Mercurius Trisme∣gistus avows some Gods to be made by men, to wit, those in temples: althô he owned that this proceeded from the ignorance of the tru wor∣ship of God.

This receives a greate lyght from Isayas(f) A carpenter, says he in your Inglish translation, plants an Ash, & the rayne doth nourish ii. He bur∣neth part thereof in the fire, with part thereof he makes a God. Again(g) They lavish Gold out of a bag, & weygh silver in the balance: & hire a Gold smith, & he maketh it a God. And Jere∣my

(a) Shall a man make Gods, unto himselfe, & they are no Gods? the same in substance is sayd Jere. 10.3.4.14. althô more obscurely.

If M. Still. be not satisfyed with these testi∣monyes of holy writ (then which nothing can be more cleere, let him shew his Art in explica∣ting these verses of a Pagan, owning the same(b)

Olim truncus eram ficulnus inutile lignum: Cùm faber incertus, scamnū faceretnè, Priapum, Maluit esse Deum. Deus indè ego.

A fourth reason is taken from the prayers which were made to the statues, or Idols. In the booke(c) of wisdome. He (the Idolater) maketh Prayer for his good, for his wife & children, & is not as hamd to speake to that which hath no life. For Health he calleth uppon that which is weake; for life he prayeth to that which is dead: for aide he humbly beseecheth that which hath least meanes to helpe: & for a good journy he as keth that, of that, which cannot set a foote forward. And for gaining, & getting, & good successe of his hands, as keth abi∣lity to doe, of him that hath least ability, to doe any thing. Againe one preparing to sayle, & about to passe thorow the raging waues, calls uppon a piece of wood more rotten then the wood which carryeth him. And in the Epistle of Hieremy.(d) If they see one dumbe they bring him, & intreate Bel that he may speake: as though he were able to un∣der stand.

These two Bookes are held to be Apocrypha, by Protestants, (of which I will not treate at present) yet why they should deny them credit in a matter offact, I know no reason. But be∣cause they regard not what is reasonable in their controversys; but what serves their turne, I will shew the substance of all this, in bookes of unquestionable authority:(a) The residue of the Ash, be maketh a God he falleth downe unto it, & adores it & prayes unto it, & sayth, deliver me, for thou art my God The sayings, of the other Bookes are only ampliations of this. Soe they cannot be denyed, without rejecting this; nor this ad∣mitted, without retaining of those.

A fifth reason is that the Idolaters were really perswaded, that their Idols did helpethem. Hie∣remy(b) Saying to a stocke thou art my father: & to astone thou hast begotten me. Certainly those who could beleive that they ought their Being (the greatest of all gifts) to their statues, or Idols, of stone, or woode, would much easier believe they owed to them other goods of an inferiour nature. Certainly the Jews(c) ascribed their past felicity in Hierusalem to their sacri∣fices offred to the queene of Heaven, & their then present miseryes to their ceasing from those sacrifices. But the most publick owning of singular benefits from Idols, is that of the Israe∣lits.(d) These are thy Gods o Israel, which brought

thee our of the land of Aegypt. Which words S. Cy∣ril of Alex. l. 9. contra Julianum p. 308. B. (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) un∣derstands to be sayd to that very calfe, which Aaron had cast.

If Mr. Still. think not this reason cleared enough out of Scripture, I shall desire him to reade what is written by the Greekes of the Palladium of Troy; & what the Romans thought of it, & of their Ancilia, what Macro∣blus writes of some Nations, who chained the Gods, Protectors of their Cittys, fearing they should forsake them. Let him at least reade S. Austin l. 1. de Civit. c. 3. And if he be not convinced, that the Pagans had confidence in their statues, or Idols, I say he shuts the eyes of his understanding soe close, as to exclude al lyght, but what pleases him, & serves his turne. Adde to his, Saint Cyprian l. ad Demetrianum. Pudeat te eos colere quos ipse defendis, pudeat tute∣lam de iis sperare, quos tu ipse tueris. Be ashamed to worship those, whome you defend: & to expect protection from those, who themselves neede yours.

I have two authorityes more, to confirme this reason: Jeremy(a) affords the first. They must be carryed, because they cannot goe. Wherefore Feare them not for they can nether doe hurt, nor good. To what intent could this reason be alleadged, unlesse it were to confound that opinion that

the statues themselves could helpe, or hinder? The Pagans then were possest with that opi∣nion. My other is out of David(a) who having sayd that the Idols of the Gentils were silver & gold, the worke of mens hands: that they had eyes, & could not see: eares, & could not heare-&c. He concludes his elegant induction, with these words: May every one who makes them be like unto them, & also all who trust in them. There was then a Trust, a confidence, a relyance on those Idols, which could not be grounded, but on an opinion that they did Good. Adde to this, what R. Majmonides says, as he is rendred by Dionysius Vossius, p. 8. Ab his simulacris bo∣na & mala omnia provenire indicabant universis: & proinde summo jure coli & metui. And Athe∣nagoras in his Embasly for Christians, p. 25. Ownes the same, but attributes the effects to spirits dwelling in them.

My last reason is taken from the severall ar∣guments produced in scripture against Idola∣try, that they were made by men, that care must be taken they did not fall.(b) that they have no motion.(c) Cannot defend themselves, from wormes, or birds, fire, or theives, or even from the sacriledges of their owne Adorers: as S. Ambrose(d) observes out of the example of Dionysius the Tyrant.(e)

You will say Pagans were wise men: how could they then be capable of soe grosse an Er∣rour? ANSWER. This is that weakenesse of the understanding incident to some: who in matters of fact require demonstrations: soe a Philosopher denyed locall Motion because he could not answer the reasons against it, & de∣served no other confutation, but by this ques∣tion: Foole what doe I now. proposed by a man who walked. It is cleere out of what I have sayd, that the Pagans de facto did beleive their Idols to be Gods, why should we give eare to a speculative reason, against an evident hysto∣ricall Truth? As if man left to himself did no∣thing but rationally, or did not many times soe far darken his understanding, as to shew little use of it in his greatest concernes! It was the greatest folly imaginable, I grant it: yet that is incident to man when he is abandoned of God. And this the Ingratitude of Phylosophers deser∣ved. For whem(a) they knew God they glorifyed him not as God nether were thank full, but became vaine in their imaginations, & their foolish hart was darkned professing them selves to be wise, they became Fooles. And changed the glory, of an In curruptible God, into an Image. Thus S. Paul. If you reply, you see, who you will dispute against: viz, the Fathers, S. Paul, Hieremy, Isayas, & the Holy Ghost.

If you still think the Paralel just betwixt the

Idolatry of Pagans, & the worship given in the Catholick Church to Images, skew your Art in sophistry, & prove that we hold our Images to be Gods: that we put our Confidence in them; expect good, or feare Evill from a stocke. How pittifull, would your discourse be, should you dispute against us in this manner: a Crosse is made by a man: ergo it is not a representa∣tion of our Saviours death. The statu of our B. Lady cannot move, without the helpe of man: ergo, we are not to hope for any thing from God, though her intercession.

In fine ether what Fathers, & what Scrip∣ture containes against the Idols of the Gen∣tills, is to no purpose, & all their Reasons are frivolous: or our doctrine of Images differs from theirs of Idols: the first is blasphe∣my: therefore you must subscribe to the second.

SECTION II. The Beginning, & Occasions of Idolatry.

CAlvinus lib. 1. Instit. c. 11. l. 8. says Ido∣latry began almost with the world. Omni∣bus ferè à mundo condito saeculis. But he nether gives any reason for this assertion, nor deter∣mins its Authour, nor time. R. Majmonides says it began by Enos, the son of Seth, & Grandson

to Adam. And he grounds this Assertion on Gen. 4.26.Then began men to call uppon the name of the lord. The Latin hath it: Iste coepit invocare nomen Domini. He began tò call up∣pon God. & the other translations found ra∣ther a good, then a had sense: only the Tar∣gum Onkelos expresses an aboundoning of Gods service, yet so as it charges that fault ra∣ther on men living in Enos his time, then on Enos himself. Wherefore, I cannot sub∣cribe to that Rabby: especially seing Enos wa•• of the vertuous branch, & surely such a hainous sin, as Idolatry could not come but from cursed Cain, or his posterity; if there was any before they were des∣troyed

I rather incline to what Saint Cyril of Alex. says lib. 1. contra Julianum. That there was no Idalatry before the Deluge •• because no Authour mentions any. Nor af∣ter the Deluge, till after building the tower of Babel, & confusion of tongues: for the same reason. But shortly after those seedes were sowen, which in processe of time brought forth that bad fruit. Suidas says that seruch began Politheisme, & Idolatry, Constantinus Manasses lays the fault on his descendants: though he gave the oc∣casion.

Our bodys doe not in a moment shoote up to their full grouth; but leasurely, & in a man∣ner

imperceptibly: & our souls doe nether on asudden rayse themselves to the heyght of Per∣fection, nor fall into the depth of hainous sin, according to the ordinary course of Grace & nature. Nemo repentè fit summus. S. Bernard (see S. Chrysost. hom. 87. in Matthaeum) For that one of a Persecutor should in a mo∣ment become an Apostle & achosen vessell: another of an Apostle become a Divill, is very extraordinary, the first may be esteemed a mi∣racle in the order of Grace, which is all mira∣culous: the second a monster in the order of sins, which is all monstrous. Now Idolatry, being the very heygth of wickednesse men by certain degrees, descended unto it: first they made statues: secondly gave them civill worship: then Religious worship, & lastly that cult, or worship, which is due to none but God.

The first occasion of making them, was for the solace of Parents afflicted with the imma∣ture Death of their dearely beloved child.(a) A Father afflicted with untimely mourning when he had made an Image of his childe taken away, now honoured him as a God, which was then a dead man, & delivered to those that were under him, ceremonyes & sacrifices. S. Cyrill of Alex. l. 1. contra Julianum, delivers the same, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Some falling into the greatest ignorance imaginable,

were soe shamefully deceived, as to make Temples, & altars to men, & to adore a Gods, those whome they had mourned for, a•• dead men. Sacrafacta sunt, quae fuerant assump•••• solatia. Minutius Felix & Hieron. l. 1. Comment in c. 2. Osee: Omniaidola exmortuorum errou creverunt.

The second was the homage due to Kings by their subjects. Those who were within a certain distance from the court, did it to the King in person. But those who dwelt in remote Provinces, performed that duty to the Kings in their statues, (as now they doe it to them in their commissioners, or deputyes) which Ho∣mage was at first only a Civill worship, which soone degenerated into Divine Adora∣tion When men could not honour their Kings in presence because they dwelt far of, they tooke the counterfeite of his visage from farre, & make an expresse image of a King, whome they honou∣red, to the end that by this forwardnesse they myght flatter him that was absent, as if he were present. Sometimes Princes were not content to be adored absent, or expect it till after their death: their owne Ambition, seconded by the flatte∣ry of their Courtiers would assist in person at their owne Rites & cult. Non solùm mortuis Re∣gibus aut absentibus; sed & praesentibus sacra facta. Vide apud Vossium pag 800.

— Nihil est quod credere de se Non possit cùm laudatur Diis aequa potestas.

Thus Nabucodonosor, thus the Roman Caesars thus severall others came to be adored. Alexan∣der could not obtaine it of his Macedonians, yet of his new Persian subjects he obtained it. Like∣wise Saturne, Ianus, & Quirinus (or Romulus) in Italy, Belus in Babylon; Osiris, & Isis, Sera∣pis & Apis in Aegypt; Iupiter, Neptune, Pluto, Apollo in Greece. And in particular places seve∣rall others: as in Troy Hector, in Chio Aristaeus, in Samos Lysander, in Cicilia Niobe; & in Italy, in Narnia Viridianus, in Asculum Ancaria, in Volsinia, Nertia, in Sutrino Nortia, & others in other places, came to be Gods. See Tertull. Apolog. c. 24. & Athenagoras pag. 14.

A third occasion was gratitude to men from whose industry they had received greate ease in their wants by invention, ot improvement of Arts. Thus Ceres for corne, Bacchus for wine, Vulcan for the forge, amongst the Grecians, & Flora amongst the Romans for the wealth left to the cammon wealth, were adored as Gods. Minutius Felix in Octavio: Vnaquae{que} Natio Con∣ditorē suum, aut Duceminclitum, aut Reginam pu∣dicam sexusuo fortiorem, aut alicujus muneris vel artis repertorem venerabatur, ut civem bonae me∣moriae, sic & defunctis praemium, & futuris dabatur exemplum. I think their conjecture very pro∣bable, who guesse the Aegyptian Idol, the calfe, or oxe, to be a symbole of Agriculture, & that Apis, Serapis, & Osiris (three Names of one person) were Adoredunder that ressemblance,

for having invented it, whither that person were Joseph, as E.S. pretends pag. 363. or the son of Jupiter, & Niobe danghter to Phoroneus is not worth the disputing. Probably Anubi•• got his Apotheosis by his faithfull service done to the publicke in quality of captain of their gards to Osiris, & Isis, & hisdogs face, was a symbole of his vigilancy.

If you doubt of ether, of these occasions o•• both, Reade Lactantius l. 1. c. 15. Philastrius l. de haeres. c, 27. Isidorus Hispal. lib. 8. orig. c. 11. Arnobius, Min. Felix a boue cited, & Ci∣cero de Naturâ Deorum, & that Benefacto•••• were Deifyed, began from & by command of Seruch one of the descendants of Japhat, as you may see in Suidas, Epiphanius epistolâ ad Aca∣tium & Paulum, & Constantinus Manasses in his short Chronicle.

Two things concurred to dispose men to this most abominable sin: their Ingratitude to God, within, & the compleate workman∣hip of the statue without them. Their Ingra∣titude to God deserved that he should withdraw his Grace, & Leave them to themselves: whence their foolish hart was darkned.(a) The diligence(b) of the artificer did helpe to set forward the ignorant to more superstition, (which was the exteriour cause) for hewilling to please one in Au∣thority, forced all his shill to make the resemblan•••• the better: Andsoe the multitude allured by the

Grace of the work tooke him now for a God, which a little before was honoured but as a man.(a) Illa causa. The greatest cause of this mad (senselesse) impiety, is that the likenesse, of a living man workes more strongly uppon the affection of those wretches then an evident conviction, that being dead, they should be despised by the living. For the shape of eyes, eares, mouth, nose, hands, & feete are more pre∣valent to bend downe before them a miserable soul, then their not speaking, hearing, seing, smelling, touching, or walking, is to correct the error. Says S. Austin.

Probably this may be the reason, wherefore althô by God's command statues(b) of Cheru∣bins were made to be placed with the Ark in the Sanctuary, where none but Preists came, yet in the courts of the temple, ether those of the Jews, or Gentills, there were none. To leave norhing in the syght of that stiffe neckt Rebellious, Adulterous people, which myght be(b) Astumbling blocke to their souls, & a snare to their feete. And such would those statues have beene to the Jews, as they had beene to the Gentills.

The Protestants cannot blame the Catho∣lick Church, for having statues, & exposing them to the people openly, without blaming their owne Church, in which statues are in like manner made, & exposed, as I have heard of severall of their Cathedralls, namely that of Canterbury, where upon the font are those of Christ, & his twleve Apostles. We think our people secured from the danger of Idolatry, first by being taught that the statues are only representations of saints, & not saints themselves, much lesse Gods. Secondly because that Reli∣gious respect which we give to Images doth by them end ultimatè in God: for why doe we respect the Image, or Statue? For the Saint, it represents. And why doe we reverence the Saint? Merely because he was the Temple of God, & instrument of the Holy Ghost. Soe that all our worship of Images ends in God, & his Christ with the Holy Ghost, one God Blesse•• for ever more. Thus we instructing the people, stop their inclinations to the evill, Idolatry, & by owning all we have, & all the Saint had, that is good, from God we hope we neede not feare, that dreadfull Blindnesse & Folly, in to which the men wise according to this world were permitted (to humble, & confound them) to fall through a penall, but a very Iust Iugdment of God.

The last occasion of this Idolatry, was the Devill insinuating himself into the

statues, & in amanner dwelling in them answering to questions proposed to them, causing sicknesses, & healing them: telling things, which hapned at a distance, & preten∣ding to foretell things to come: althô in this unlesse they were very cautions in delivering their oracles in obscure termes, their Ignorance in future things was easily discovered. Of this see S. Austin(a) Justinus(b) Origenes(c) Mi∣nutius Felix(d) Prudent.(e) & Cyprian(f) Ar∣robius, Lactantius, &c. I. end with the convin∣ting testimony of Athenagoras p. 29. The things sayd he, which gave names to Idols, were men: those which take names of them are Divils. For this reason Tertull. l. de testim. Animae propè finem, sayd: Thou, o soul, didst abhor Divils, & yet thondidst Adore them.

I must not omit another kind of Idolatry, of those who adored as God severall creatures, ether for their beauty, or the benefit, they re∣ceived by them: such as are the fire, & some elements, of the Earth, or the sun, moone, or stars. Vaine(g) are all men by nature, who are ig∣norant of God, & could not out of the good things seene know him that is: nether by considering his workes, did acknowledge the workemaster. But deemed either fire, or the circle of the stars, or the

lygks of Heaven to be Gods, which governe the world with whose beauty, if they being delyghted tooke them to be Gods, let them know how much better the lord of them is. But if they were astonisht a their power, & vertu, let them understand by them how much myghtyerhe is, who made them.

There is yet a nother species of Idolatry of such, who Deifyed & adored all creature•• Which was grounded on that opinion of the stoicks, that God was the soul of the word which is exprest by Virgil:

Spiritus intus alit, totam{que} infusaper artus Mens agitat molem, & magno se corpore miscer

But nothing about this occurring in Scrip∣ture, & not much in Fathers, I let in passe.

These are the severall species of Idolatry which doe occurre, & are most conspicuous amongst Pagans. All were absolutely in ex∣cusable, for leaving the Creator for the Crea∣ture. Yet amongst all, me thinks, the cause of those who adored the sun was some what lesse in excusable then the rest, for althô Reason teaches it evidently not to be a God, yet expe∣rience shews it to have one Propertye of God, for the sun gives lyght, & life to all that have eye & hart: it gives without interest: it never ap∣peares, but as a common good, & besides its visible effects, produces many other by hidden influences. These considerations doe not excuse, but they somewhat diminish the guilt of

those who adored that wonderfull instru∣ment, the worke of the most hygh. Ecclesiasti∣ci 43.2.

To summe up what we have sayd: we find that even the wisest men have beene guilty of the greatest folly, that can enter into any man's head, how weake soever, to take for a God, a thing soe much inferiour to them in nature. That they expected helpe of a thing helpelesse, & direction from what is sentelesse. To this they were disposed by the humane shape, striking their fancy; they were moved to it by love of a dead master, feare of a living Tyrant, flattery to one, on whome their fortune de∣pended: & these altogether heygthned by the Illusion of the Divill. Sometimes Gratitude to beneficiall creatures, enclined men to renounce the greate Benefactor. Yet these motives how powerfull soever, could never have made men soe prodigiously to renounce the use of Reason, had they not, by former sins, soe far left God, as to deserve to beleft by him: not that they received no grace at all from him; but that they had not such graces as would keepe them in what was good, & prevent their fall, into those senselesse errors.

SECTION III. What were the Gods of the Pagans or What things were represented by their Idols? Where it is proved, that Pagan Gods had bin men.

THe occasion I have, to treate this question is given by G.B. & E. Still. who pretent that Cheifely one & he the tru God was adore by the Idolaters, who used severall Statues, & names only to represent his severall attributes. And that by Iupiter they understood the in God.

What I have cited out of scripture, & fa∣thers, is sufficient to convince the contrary seing by that it appeares that dead men, Stars &c. were adored. Vossius l. 1. de Idol. cap. 5 p. 30. says, Idolatry began with the adoration of Angels, thence past to the souls of men Lactantius l. 2. c. 14. says, the Aegyptians first adored the Stars, afterwards their Kings. S. Cyril of Alex. l. 1. cont. Jul. p. 17. sayth the same of the Chaldaeans. But the Aegyptians, whilest the Israelits lived amongst them adored ether Apis or Ioseph under the shape of an oxe, or calfe. And in imitation of them the Israelits

in the desert, Exod. 32. & the ten Tribes at their schisme from the Temple of Hierusalem, the third of Kings 12.28. which continued amongst them, till they were removed quite out of the country. Althô that was not the on∣ly Idolatry, they were guilly of: for they had Baal, 3. Reg. 18. & the host of Heaven toward the end, of their kingdome as appeares 4. Reg. 17.16. which they learnt probably of the As∣syrians. After the transmigration of the Tribe of Juda, we find those who remaind in their country much addicted the to the Star worship, Hieremy 44. as to a superstition ancient amongst them: which I guesse they learnt of their King Achaz, & that he received it from Damascus. 4. Reg. 16. where a copy of an Al∣tar was sent to the hygh Preist to have ano∣ther made like it, & placed in the Temple. But this being a matter of no moment, I doe not trouble myselfe with further examining it. Our only dispute is about the Romans, & Greekes: whose Idolatry was banisht the world by Christian Religion, which our moderne adversarys pretend that we have renewed againe.

You say the, that they, by Iupiter, adored thetru God Creator of Heaven & Earth: we say, that all the Gods of the Pagans, were men, & that Iupiter himself was such. And that they were Divills who tooke uppon themselves those persons names, to delude the word. I will

prove this 1.^ò out of Scripture, 2.^ò out of such fathers as lived with the Pagans & consequently had more occasion to know their Theology then we, who must gather it only out of their writings 3.^ò out of the Confession of Pagans, 4.^ò out of the acknowledgment of the Gods themselves, who were adored, & lastly by the Confession of Protestants.

My first proofe is taken out of Scripture, psal. 95. (96) 5. All the Gods of the nations are Divills. Omnes Dil gentium Daemonia. Soe it is in the vulgate Edition, & was soe from the beginning, while Paganisme flourisht: & yet Pagans never accused the Christians for impo∣sing uppon them opinions, which they did not hold. See S. Aug. uppon that place. The Inglish translation is some what different. viz. All the Gods of the nations are Idols. Which no∣twithstanding confutes sufficiently the con∣trary error: for if this be tru: All Gods of nations are Idols, as it must, being in Scripture: E. S. his proposition being contradictory to it, must be false, Iupiter, the cheife God nations, is no Idol, nor Divil.

Moreover if the sacrifice the Idolaters of∣fred, (which was always held to be the Prime act of Religion) was offred by them to the Di∣vills, & not to God, then it follows they did not worship the tru God but only Divills. But they sacrificed to Divills, & not to God, Ergo they did not adore the tru God; but Divills.

I prove the minor: Deuter. 32.17. They sa∣crificed to Divills; not to God: to Gods whome they knew not, to new Gods, who came newly up, whome your fathers feared not. Psal. 105. (106.) 37. They sacrificed their sons, & their daughters unto Divills. And 1. Cor. 10.20. The things which the Gentills sacrifice, they sacrifice to Divills, & not to God. Hence Aug l. 20. cont. Faust. c. 18. ait: Nihil in sacrificiis Paganorum Deo displicuisse, nisi quod fierent daemoniis. Nothing in sacrifices of the Pagans was displeasing to God, but those to whome they were offred. viz, the Divils.

My second proofe is taken out of those Fa∣thers, who living with theh Pagans, & con∣versing familiarly with their persons, (some of them having bin Pagans themselves) & writing against them, had most reason to know their sentiments concerning their Gods: & durst not misrepresent them, for Feare of God, who forbids lying, & shame of men, who would have discovered their fals∣hood. What say these Fathers of the Pagans Gods? Athenagoras legat. pro Christ. pag. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Are not the ceremonys of the Aegyptians ridiculous who mourne for those persons, as for dead men, & adore, & offer sacrifice unto them, as to Gods. & pag. 16. He tells the Emperours, they knew very well, that the ancient Poets, Orpheus, Homer, & He∣siod.

were ether cōtemporaneous with the Gods or lived very little after them. And p. 17. in sin 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Gods were not from the beginning but were begotten, as we are. And in this, alliagre•• And p. 29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Out of hystory it evident, that those Gods from whome Idols ha•• their names, were men: & that those spirits, who take those names, are Divils, is evident from then workes.

Tertullian Apolog. c. 10. pag. 39. Deos ve∣stros colere desinimus, ex quo illos non esse cogno∣vimus: sed nobis inquitis Dii sunt. Appellamus •• provocamus à vobis ad conscientiam vestram, illa no•• judicet, illa nos damnet, si poterit negare omne istos Deos vestros homines fuisse, sed & ipsa, si infici•• jerit, de suis antiquitatum instrumnentis revincetun de quibus eos didicit testimonium perhibentibus •••• hodiernum, & civitatibus in quibus nati sunt, •••• regionibus in quibus aliqui operati vestigia reli∣querunt, in quibus etiam sepulti demonstrantur. N•••• ego per singulos decurram, proprios, communes, mas∣culos, feminas, rusticos, urbanos, nauticos, & militan (otiosum est etiam titulos persequi) ut colligami•• compendium: & hoc non quo cognoscatis; sed re∣cognoscatis, Certè enimoblitos agitis. Ante Saturn••

Deus penes vos nemo est: ab illo census totius, vel potioris, vel notioris Divinitatis. Itaque quod de origine constiterit, id de posteritate conveniet. Satur∣num itaque, quantùm litterae docent, neque Diodo∣rus Graecus, aut Tallus, neque Castrius Severus, aut Cornelius Nepos, neque ullus commentator ejuscemo∣di antiquitatum, aliud quàm hominem promulga∣verunt. Si quaeras rerum argumenta, nusquam in∣venio fideliora quàm ipsam Italiam, in quâ Satur∣nus post multas expeditiones, post{que} Attica hospitiae consedit exceptus à Iano. Mons, quem incoluerat, Saturnius dictus, Civitas, quam depopulaverat, Sa∣turnia usque nunc est, &c. We doe not adore your Gods, because weknow they are not Gods. But say you: to us they are Gods? We appeale, from you, to your owne conscience being content to stand or fall by its verdict: if that can deny, that all your Gods have bin men. If she denys it, We will convince her error out of your owne Records of Antiquity, from which she must learne, what she knows of them: out of the cittys, in which they were borne: Out of the countrys where they flourisht: & out of the places where they were buryed. I intend not to runne over each one in particular, or speake of those who are common to all, orpeculiar to some, of males, females, Pesants, Ci∣tizens, watermen, & souldiers: it being superfluous, to mention even their severall Professions: not to acquaint you with any new thing: but to call to your mind, what you knew before, althô you act, as if you knew it not. You have no God ancienter then Saturne. Of him were borne your cheifest, or most noted Gods.

If he is proved to have bin a man all the rest must have bin such. Now if you consult Authority, all Antiquity speakes him to be a meere man: If you seeke proofes from things, Italy will afford convin∣cing arguments, in which after many wars, & having post Greece, Saturne setled, being entertained by Ianus. He gave his name to the Citty hebuilt, to the mountaine where he dwelt. The Country where he was concealed was called from that Latium, &c. And c. 19. pag. 49. Ipsos Deos vestros, & templa & oracula, & sacra, unius Prophetae scrinium vincit. The Pentateuch is more ancient by some ages, then your Religion, & your Gods themselves. & a little after: Sicut illos homines fuisse non audetis negare, itapost mortem Deos factos asseveratis. Now you cannot deny them, to have bin men; you say thèy were made Gods after their death.

Minutius Felix in Octa. pag. 16. Majores nostri dum Reges suos colunt religiosè, dum defun∣ctos illos desiderant in imaginibus videre, dum ge∣stiunt eorum memorias in statuis detinere, sacra fa∣cta sunt, quae fuerant assumpta solatia. Lege Stoico∣rum scripta, vel scripta Sapientum, eadem mecum recognosces, ob merita virtutis, aut muneris Deos ha∣bitos. Et p. 19. Manifestum est homines illos fuisse, quos & natos legimus, & mortuos scimus. Our Ancesters whilest they honour their Princes, during their life, whilst they see them in their pictures, or statues, those things were turned to Religious uses, which were intended only for their comfort. Reade the writings of your Stoicks, or other liarned men,

you will be forced to acknowledge what we say, that men, for their vertu, or offices were held to be Gods. Out of all, that we have sayd, it is evident, that your Gods were men, of whose birth, & Death we are certain.

S. Cyp. l. de Idolorum vanitate, begins the booke with these words: Deos non esse, quos colit vulgus, hinc notum est. Reges enim fuerunt, qui ob regalem memoriam coli apud suos, etiam in morte coeperunt. We may be sure those cannot the Gods, who are commonly adored as such, for they were kings, who for their Royall authority obtained to be adored, at their death.

Arnobiusl. 2. contra Gent. pag. 10. Vos ho∣minem nullum colitis natum? non unum aut alium? non innumeros alios? quinimò non omnes, quos jam in templis habetis vestris mortaliū sustulistis ex numero, & coelo, sideribus{que} donastis? Si enim fortè vos fugit sortis eos fuisse humanae, & communis con∣ditionis; replicate antiquissimas litteras, & eorum scriptapercurrite, qui vestutati vicini, sine ullis at∣testationibus cuncta veritate in liquidâ prodiderunt. Iam profectò discetis quibus singulis Patribus, quibus matribus fuerint procreati, quâ in nati regione, quâ gente, quae fecerint, egerint, pertulerint. You re∣proch to us, that we adore a man. And doe you adore no one man? doe not you adore many men? were not all your Gods men, who by your favour were raysed up to Heaven, & placed amongst the stars? If you have forgotten this, turne to your ancient writ∣ers, who will without flattery tell you that they

were men, & ordinary men: thence you may learne their fathers, mothers, country, quality, gestes, &c.

S. Chrysost. hom. 1. ad populum Antioch. The whole multitude, of the Pagan Gods, is made up of such men.

S. Hier. l. 1. Comment. in Osee cap. 2. Omnia Idola ex mortuorum errore creverunt. All Idols were made out of dead men.

S. Austin spends agreate parte of his first Bookes de Civ. D. to confound the Pagan er∣ror, who adored ether dead men, or living Divils, l. 8. c. 26. the title of the Chapter it: Omnis Religio Paganorum circa homines mortuos fuit impleta. The whole Religion of the Pagans was taken up with the cult of dead men.

S. Cyril lib. 6. contra Julianum p. 205. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which are the words, of Sanconiathon: they may be thus Inglished: The Antientest of the Grecians, & Particularly the Phenitians, & the Aegyptians, (from whome the rest received it) thought those to be (not Heroes not secundary, & underlings, but) THE GREATEST GODS, who had bin Beneficiall to mankind, & invented some usefull things. Which words are the more to be noted, because they are of one of the most ancient of Pagan writers, & consequently

neerer to the time of the pretended Gods. But cheifely because they are cited, & approved by S. Cyril l. 6. cont. Jul. & by E.S. Orig. Sacrae p. 32. so that in one Authority I give three witnesses.

Julius Firmicus pag. 20. Ecce Demonest quen•• colis. It is the Divel, whome you adore.

I conclude this proofe with the words of Justin M. Apolog. 2. p. 56. where having sayd, that Socrates was persecuted by the Divils, whome the Athenians adored, for denying them to be Gods; as an Atheist: & that on that same score the Divils practiced the like on the Christians in his time, giving them the same odious name. He addes: If Atheist signifyes a man who denyes the Gods of the Pagans, I owne we are Atheists. But we do believe, says he, in thetru God, father of Iustice, &c. Would he have sayd this, if he had bin of E. S. his opi∣nion, that the Gods of the Pagans were thetru God?

My third proofe is taken from the Confes∣sion of Pagans, for sanconiathon the ancien∣test of their writers, whose words you may find in S. Cyrill. 1. contra Julianum pag. 205. & Mr. Stillinghfl. in his Origenes Sacrae pag. 32. He, I say, taught that even the greatest Gods had beene men. And what other sense can be∣given to this verse of Ovid, Fastorum 4. speaking of Venus:

Illa Deosomnes (longum est enumerare) creavit.

As saying all were borne, as commonly men are.

Alexander in a particular booke sent to his mother, acquaints her, that he by threates had forced out of an Aegyptian Preist, this secret, that all the Gods (which he with the rest of the Pagans adored) had beene men. This is cited by Athenagoras pag. 31. S. Cyp. l. de Idol. vanit. & S. Austin lib. 8. de Civit. Deic. 27. who names the Preist, revea∣ler of this secret, Leo.

This is confirmed by all those, who name the severall countrys of their Gods. Jupiter of Crete, Mars of Thracia, Juno of Argos, or Samia, Diana of Taurica Chersonesus, Der∣cetus, or Atergate a cruel, & lascivious woman (mother to Semiramis) of Syria, Apollo, Venus, &c. of others Countryes. What doth all this import, but that they were (in the opinion of the Pagans) men, borne, & buryed, as the rest? which argument the Fathers doe commonly use. More shall be∣cited, when we to speake of Jupiter in particular.

My fourth proofe, is taken from the cou∣fessions, of the Gods themselves, whome the Pagansadored. Tertul. Apolog. cap. 23. p 56. Aedatur hic aliquis sub tribunalibus vestris, quem à daemone agiconstet, jussus à quolibet Christiano lo∣qui spiritus ille, tam se daemonem consitebitur de vero, quàm alibi Deum de salso. Aequè prodncatur

aliquis, ex iis, qui de Deo pati existimantur, nis∣se daemones confessi fuerint Christiano mentiri non audentes, ibidem illius Christiani procacissimi san∣guinem fundite. Bring out before your tribunalls any person evidently, & certainly, possest by some spirit, ether habitually, & permanently (such as are called energumens) or transiently (as those, who as they offred sacrifice, & did their devo∣tions to the Gods, were by them for a time possest) let a Christian command that spirit to speake the Truth, what he is: & if he doth not truly owne himself to be a Divil (not being able to tell an untruth to such an exorcist) althô in our absence he boasts of his being God, knocke out that impudent Christian's braines.

Cypr. l. ad Demetrianum pag. 201 O si au∣dire eos velles, & videre, quando à nobis adjuran∣tur, & torquentur spiritualibus flagris, & verborū tormentis de obsessis corporibus ejiciuntur, quando ejulantes & gementes voce humanâ & potestate di∣vinâstagella & verbera sentientes, venturum judi∣cium confitentur. Veni & cognosceveraesse, quae di∣cimus. Et quiasic Deos colere te dicis, vel ipsis, quos colis crede, aut si volueris, & tibi credere, de teipso loquetur, audiente te, qninuncpectus tuum obsedit, qui nunc mentem tuam ignorantiae nocte coecavit. Videbis nos rogari ab iis, quos tu rogas, timeri ab iis, quos tu adoras. Videbis submanu nostra stare vinctos & tremere captivos, quos tu suspicis ac veneraris ut Dominos. Certè vel sic confundi in istis erroribus tuls poteris quando conspexeris & audieris Deos

tuos, quidsint, interrogatione nostrā statim proden & praesentibus licet vobis, praestigias illas, & falla∣ciassuas, non posse celare. O that thou wouldst bu•• heare & see thy Gods, when by the Spirituall tor∣ments of our exorcismes, they are cast out of th•• Bodys, they possest: when they are forced to acknow•••• ledge the Iugdment to come at the last day. Come t•••• us, & experience the Truth of what we say. A•••• seing thou adorest thy Gods, at least believe those•• thou adorest: or if thou wilt believe thy selfe we will force that same spirit which obsesses t•••• body, & blindest they soul with ignorance of Gee∣truth, to speake the Truth to thee. Thou shalt see the•• pray to us, to whome thou offrest thy devotious those to feare us, whome thou adorest. Thou sh•••• see these tremble as Captives chained by us, whom thou bonourest as Lords. Certainly thou wilt be •••• hamed of thy error when thou hearest they Ge•••• themselves (when questioned by us) owne wh•••• they are, even in your presence, as not able to co••••∣ceale their kunning wiles, & illusions.

And Minutius Felix in Octavio pag. 2••. Haec omnia sciunt plerique, pars vestrum, ipsod•• mones de semeptipsis consiteri, quoties à nobis to•••• mentis verborum, & orationis incendiis de corpon•• bus exiguntur. Ipse Saturnus, & Serapis, & Iupite•• & quicquid daemonum colitis, victi dolore, qu••∣sunt eloquuntur. Nec utique in turpitudinem sui••∣nonnullis praesertim vestrum affistentibus mentiu••∣tur. Ipsis testibw esse cos daemones de se verum cony•••• tentibus credite: adjurati enim per Deum perum••••

solum inviti, miseri, &c. Most men, & even many of yur owne know they are nobetter, then Divels, whome you adore. Your Gods, Saturne, & Serapis, & Iupiter, have beene adjured by the name of the tru, & only God, & have bin forced out of the bodys they possest & confessed themselves to be foule, & seducing divils. And their Confession was to be sup∣posed tru, in point of reason. For they that were adored as Gods, would Never belye themselves into Divels to their owne reproach especially in presence of them that worshipped them, were they not forced. Thus is that place Inglishedby W.L.

Julius Firmicus pag. 20. Ecce daemon est quem colis, cùm Dei & Christiejus nomen audierit, contre∣miscit. It is the Divel, whome you adore: he trem∣bles, when he heares the Name of God, and of his Christ.

In my next section I will cite Prudentius, who says the same in his Apotheosi. You may find in S. Austin, & other fathers severall rea∣sons proving those Gods to be Divels, cheifely for there promoting vice, by encouraging Poets Fables, concerning those filthy Acts re∣lated to have been committed by them.

My fift proofe is taken from the testimony of Protestants them selves. The Authour of the whole duty of man, pag. 138. I neede seake little of the second Commandment, as it is a forbid∣ding of that grosser sort of Heathenish Idolatry, the worshipping of Idols; which though it were once common in the world, yet it is now so rare, that it

is not likoly any that shall reade this, shall be con∣cerned in it. Could he have sayd this, had h•• not knowne the practice of Papists to be s•• different from those of Heathen Idolaters?

Vossius l. 1. de Idolol. cap. 18. pag. 139. Omnes Gentium Dii fuerunt homines. All the Go•• of the Pagans were men. Godwin l. 4. Antiquity c. 1. Well deserving men were reputed Gods.

M. Thomas Prat in his Epistle Dedicator of the Hystory of the Royall Society, havi•••• fayd, that generalls of Armys, & greate Con∣querors, wereby the Pagans esteemed Hero•• he addes: The Gods Antiquity worship; d wi•••• Temples, & Altars were those Who instructed th•••• world to plow, to sow, to plant, to bug∣houses, & to find out now countryes.

Mr. G.B. in this very booke p. 16. The he•• (the commonalty of the Idolaters) did formal worship the Image. & p. 23. The souls of decease men were honoured with divine honour.

I hope E.S. will not refuse the testimony of his greate Patriark W.L. who in his Relati•••• pag. 77. cites with greate esteeme of them, th•• words of Minutius Felix; & very judicious•• observes, that it is not credible the tru Go•• should be forced out of his possession. Mud lesse that he be constrained to utter alye, & owne himself to be a foule & seducing Dive. Can any man think, that God can deny him∣self, to such a degree? Credat Iudaeus Appelld non ego. I scarce wonder at the extravag••••

opinions of the Pagans, seing E. S. & G. B. can believe that. Were there not some other more powerfull tye, then only imaginary, or pretended incredibility, I should hope to see both believe Transubstantiation, seing they can beleive, that God can deny himselfe, tell a lye, & professe himselfe a Divel. O Blasphemy!

But althô in a bad humour E. S. should refuse to subscribe to his quondam Primate, yet I can have recourse to a person very neere unto him, even his owne deare selfe: for he, Orig. Sac. l. 1. c. 2. p. 32. speaking of Sāconiathon, says: That which of all seemes the clearest in this Theology, is the open owning the Originall of Idolatry to have beene from the consecration of some eminent persons after their Death who had found out some use full things for the world, whilst they were living, which the subtiller Greekes would not admit of, viz, that the Persons they wor∣shipped were once men, which made them turne all into Allegoryes, & mysticall senses to blind that Idolatry they were quilty of the better amongst the Ignorāt, And l. 3. c. 5. he says; that Saturne, Iu∣piter, Mercury, Neptune, Vulcan, Iuno, Minerva, Ce∣res, Bacchus, & others had beene men, & women.

He could not have given a cleerer, & ful∣ler testimony of the truth, of what we say, & the fals hood, of what he delivers, then is con∣tained in those two places. To what can we at∣tribute this change in E.S. that what was before the certaine position of Idolatry should now

be fals, but to a desire to charge that hainou••∣sin uppon the Roman Cat. Church, which falls of it selfe to the ground, if Pagans Ido∣latry be ryghtly represented? Tantae molis erat•••• to make Rome seeme Idolater in the eyes of his ignorant admirers!

Philo Biblius had reason to blame those Allegoryes, to which the subtiller Greekes had recourse, which made a cleere new Re∣ligion by changing the object Adored as God, from some man eminent for power, or vertu to Elements, much inferiour to the least ost men, or any living Creatures: for this yeil∣ded the cause, & condemned the whole Idola∣trous world. So Minutius Felix in Octavio, pag. 16. Zenon interpretando Iunonem Area, Iovem Coelum, Neptunum mare, ignem esse Vulca∣num, & coeteros similiter vulgi Deos Elementaesse monstrando, publicum arguit, graviter, & revincit arrorem.

SECTION IV. That the Iupiter O.M. of the Greekes & Romans, was not the tru God.

MY first, & cheife proofe, is taken from what is already sayd out of H. Scripture, Fathers, Protestants, & Pagans. For those uni∣versall

Propositions containe all, & every God of Paganisme. v.C. What are the Propositions of Scripture? All the Gods of the Gentils are Di∣vels. And. The Pagans sacrificed to Divels; not to God. What are the Propositions of E.S. One God of the Pagans, was the tru God, & no Divel. Item: The sacrifices of the Pagans were offred to the tru God, & not to the Divel. If the Logicke of E. S. can reconcile with truth two contra∣dictions, it is a rare one. Till he teach us how they can stand together, we will stick to the common received Axiome of Sophistes, that both cannot be tru. So one of these propositions must befals, ether that of Scripture, or that of E. S. now I desire him to declare whither he takes to be tru, and whither the Lyar: God, or himselfe.

Againe Gal. 4.8. the Galatians knowing not God, served those who by nature were not Gods. Which are the words of the Apostle. And E.S. says: The Galatians knew Iupiter, & served him, who was the tru God. Wherein he directly con∣tradicts the Scripture.

The like arguments myght be brought from the authoritys cited out of Fathers, Protestants, & Pagans; who assuring universally, that all the Pagan Deityes were raysed from men, ex∣clude all possibility of Iupiter's being otherwise, he being one of them. Indeed no body ever re∣proached the Catholick Roman Church, that it did not adore the tru God, althô many preten∣ded

the adoration of the Saints, to be like to that of the Pagan Idolaters adoring of their se∣cundary Gods: why then should the Pagans be absolutely sayd not to adore the tru God, if they did adore him, althô they joined others in alike degree of worship with him? But seing E. S. & G.B. pretend Iupiter to be the name of the tru God Blessed for ever more, amongst the Pa∣gans, I will shew, that Iupiter, according to Fathers, Poets, & Protestants, was a man, as well as the rest: & I will confirme all with E.S. his owne testimony.

My next proofe is taken from those, who confound iupiter with the rest of the Gods, Sa∣turne, Neptune, Pluto, &c. as well as of the other Gods. We have heard Tertullian assure, that Saturne was the ancientest of their Gods: & that the rest ought their being to him, & thence inferred, that he being a man, all the rest must have beenesoe too. See also Lactan. Firm. who says l. 1. c. 15. It is evident all the gods were men, See Tertul. c. 10. p. 39. His words are cited above sec. 3. note that Vossiusl. 1. Idol. c. 18 p. 139 thinks this an invincible argument, to prove that by Saturne the Pagans understond Adam. Now if Saturne was the ancientest of all the Pagans Gods, Iupiter, who is on of them, is not ab aeterno, eternall: & consequently not the tru God. See Minutius Felix p 23. where Iupiter is sayd to be cast out of possest body, as well as Saturne, & Serapis: as having nothing

peculiar above the rest. W.L. indeed puts an emphasis uppon his name, Iupiter himselfe, when he translates those words: which is not in the Authour, at least as we have him: which shews only, that the Pagans had a greater veneration for Jupiter then for the rest: yet without taking him out of the number of those Heathen Gods, who were subject to Christians exor∣cismes.

My third proofe is from such fathers who relate his country, birth, & death. Minutius Fe∣lix pag. 17. The birth Countryes & sepulchers of the Gods are shewne. Dictaei Iovis. Of Iupiter on the mountaine Dicte. S. Cyp. l. de Idol. vanit. p. 204. Antrum Iovis in Creta visitur & sepulchrum ejus ostenditur, & ab eo Saturnum fugatum esse emani∣festum est. You many see Iupiter's cave in Candy, his sepulcher is there shewne: & it is undeniable that he chaced thence Saturne, his father. Lactantius Firmianus l. 1. div. instit. cap. 11. p. 39. says this Epitaph was written on his tombe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iupiter Saturni. S. Cyril of Alex. l. 10. contra Julianum, p. 342. speakes of Iupiter's tombe, & says that Pythagoras visited it, & writ uppon it, this Epitapht: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Here lyes Iupiter. And Porphyrius boggling about the truth of this story which ruins the Divinity of his greate God, S. Cyril addes: That Pytha∣goras had written the plaine truth: that the greatest of the Pagan Gods was dead: & that his countri∣men the Cretans had built him a tombe: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Julius Firmicus p. 4. says that Jupiter was King of Candy, or Creete: that Bacchus, or Dyonisus was his unlawfull son: whome in her husband's absence Iuno caused to be killed by the gards, who devoured his body; but Minerva preserved his hart & presented it to her Father, as his re∣turne, &c.

Commodianus cap. 4. Saturnus Rex erat in terris, in monte natus Olympo. Non Divinus erat, sed Deum sese dicebat. Venit inops animi, lapidem pro filio sorpsit, Sic Deus evasit: dicitur modò Iupi∣ter ille. Saturne was a King, who out of feare, of his owne children, devoured them. But one of them was saved, a stone in lieu of him being given to the father, which he swallowed. Soe this infant grew up to be a God, & is called Iupiter.

My fourth proofe is from those fathers, who absolutely refuse to acknowledge the Divi∣nity of Iupiter. Origen. l. 1. cont. Celsum, p. 19. Assoone as we heare the name of Iupiter, we under∣stand the son of Saturne, & Ops, Iuno's husband, Neptune's brother. & l. 5. p. 262. We will rather endure any torments, then acknowledge Iupiter to be God. Lactantius Firmianus, called commonly by the Fathers, the Christian Cicero, whome Photius judges to be the most learned, & elo∣quent of his age, & who for his capacity was chosen by the Emperour Constantin the greare, to be Tutour to his son, Crispus. He, I say, l. 1.

Instit. Divin. cap. 11. p. 38. says. Iovem illum esse, qui ex Ope, Saturno{que} natus sit, negari non potest. Vana igitur est persuasio eorum, qui nomen Iovis summo Deo tribuunt. Solent enim quidant errores suos hac excusatione defendere, qui convi∣cti de unto Deo, cùm id negare non possunt, ipsum se colere affirmant; verum hoc sibi placere ut Iupiter nominetur. Quo quid absurdius! Iupiter enim sine contubernio conjugis, siliae{que} coli non solet. Vnde quid sit apparet, nec fas est id nomen eò transferri, ubi nec Minerva est ulla, nec Iuno. It cannot be de∣nyed that Iupiter was borne of Ops & Saturne wherefore it is a vaine, or foolish perswasion, of those who would give the name of Iupiter to the su∣preme God. (Observe this Mr. E. S.) For some are wont in that manner to excuse their Errors, when they had beene convinced of one God, so as they could not contradict it, by saying that themselves adored him, & called him Iupiter. Then which, what can be more absurd? Seing Iupiter is not worshipt without the partnership of his wife, & daughter. Whence it plainly appeares, when this Iupiter is, & that the name ought not to be transferred thither, where there is no Minerva, nor Iuno. Thus this learned man. Whose words are so cleere, that if he were now alive, & intended, to reject E. S. his new error, he could not do it more convincingly.

My fift proofe is taken from the confes∣sions of the Iupiter himself, as you may see in Tertul. S. Cyprian, Iulius Firmious, & Minutius

Felix above cited. Adde to these Prudentius i•• Apotheosi.

— Torquetur Apollo Nomine percussus Christi, nec fulmina verbi Ferre potest, agitant miserum tot verbera lingu•• Quot laudata Deiresonant miracula Christi, Intonat Antistes Domini: fuge callide serpens, Exue te membris, & spiras solve latentes. Mancipium Christi fur corruptissime vexas? Desine Christus adest, humani corporis ultor: Non licet ut spolium rapias, cui Christus inhaesit∣exi•• Pulsus abi, ventose liquor, christus jubet, Has inter voces medias Cyllenius ardens Ejulat, & notos suspirat Jupiter ignes.

Out of which verses E. S may learne, first the forme of our Exorcismes, which to this day are made after that manner, trampling the Proud spirit under our feete, with disdainfull language.

E. S. may learne secondly the force of them which by invisible stripes did scourge those pretended Gods, till they forced them out o•• their possession. Nec fulmina verbi ferre potest, agitant miserum tot verberalinguae, quot laudate Dei miracula resonant.

He may learne thirdly, that not only the lesser Gods; but even Iupiter himself was subject to the whips, & torments inflicted byour exorcists.

My sixth proofe is drawne from the opinion of the Pagans. See Natalis Comes l. 2. mithol. c. 1. & sequent: Where you find many cited. Lucian in Iove Tragaedo, says that Damis an Atheist, having objected to one, who defended

the Divinity of the Gods, that Iupiter the cheife of them was dead, as also his sepulcher, which was extant, & a Pillerneere it, testifying the truth of that death: Iupiter he says, grew Pale, & dismayed hearing it, being conscious of the truth, & that truth tended to roote up the opi∣nion of his Divinity.

My seventh proofe is grounded on what the Fathers write of him, viz 1. ^ò that he was not a God. 2^o But that he was a man. 3. ^ò That we as a wicked man, subject to such vices, as would make any civill man blush. Justinus M. Paraen. pag. 2. shews him to have bewayled like a woman the death of Sarpedon. His insatiable lust both after women, & boys is noted by all: so is his Ambition, which shewed it selfe by his Rebellion against his owne Father. Now how can the Fathers be excused from horrible Blasphemy, in accusing the Pagan Iupiter of these crimes, if he be the tru God?

I conclude this proofe with an invincible reason taken from S. Austin l. 1. de consensu Evangelistarum, c. 26. None of all the Gods, adored by Pagans, opposed the adoration of any other. Diana, & Minerva never exprest any dis∣like of men adoring of Venus & Priapus, Saturne was willing his rebellious son Iupiter should be adored: Vulcan very quietly endured the com∣pany of Venus his wanton Wise, & of Mars, whome he had found in flagranti with her. And Iupiter never checked his daughter Venus, for

those filthy faults, which would have made her unfit company for civill men, or women. Whence the saint concludes them all, & Iupitu too, to have beene Divels, who aimed only at the courruption of manners. This be confirmes, from the law of the tru & living God, who for bad them all to be adored, commanded all their sta∣tues to be pulled downe, all their rites, & cere∣monyes, & sacrifices to be abolished. By which Satis ostendit illos falsos, atque fallaces, & se esse verum ac veracē Deums he convinces sufficiently that false opinion newly broached by E. S.

My last proofe is taken from the testimony of learned Protestants, who all acknowledged this truth, till the desire of accusing Popery engaged E. S. in the contrary opinion. We have seene W.L. naming Iupiter himself God∣win l. 4. Antiquitat. c. 2. says that Iupiter & Baal semen, which signifyes the Lored of Heaven, is one & the same thing, viz, the sun: as the Queene or lady of Heaven, is the Moone. Vossius is of the same opinion with us, that Iupiter was a man. We have seene a bove that E. s. in his Origenes sacrae, says in generall that all Heathen Cods had beene Men: & approved of Philo Biblicus his Iudgment, who blamed the subtiller Greekes turning all to Mytholo∣gyes. Let us now see, what he says of the severall Gods, & of Iupiter himselfe in par∣cicular.

E. S. l. 3. Origen Sacrar. c. 5. pag. 587,

Iupiter who was the same with Cham, was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: as Cham from Chamum, fervere, incalescere. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, says Herodotus: Him whome the Greekes call Z•••••• the Aegyptians called Cham or Ammun rather. So Iaphet, Whose memory was pre∣served under Neptune, to those portion the Islands in the sea fell. And pag. 589. Vossius hath taken agreate deale of paines to digest in an hystoricall manner the storyes of the severall Jupiters: Where of he reckons two Argives, a third the father of Hercules, a fourth a King of Phrygia, & two more of Creete, to one of which without any dis∣tinction, the actions of all the rest were ascribed, & WHO WAS WORSHIPPED UNDER THE NAME OF JUPITER. And p. 594. As the story of Saturne & Noah doe much agree, so the three sons of Noah, & those of Saturne, Jupiter, Neptune, & Pluto have their peculiar ressemblances to each other. Of which Vossius & Bochartus have largely spoken, & We haue touched on already. Besides Which this later Authour hath carryed the parallel lower, & finds Canaan, the son of Cham, the same with Mercury the son of Jupiter. As it was the curse of Canaan to be a servant of servants, so Mercury is always des∣cribed under servile employments: his wings seeme to be ships of the Phenicians, who were derived from Canaan: his being the God of trade, notes the greate marchandise of the Phenicians, & Mercu∣rys theevery notes their piracys, or at least their

subtlety and craft. He was the Father of Eloquence & Astronomy, as letters, & astronomy came from the Phenicians into Greece. This, & much more to the same purpose, may be found in that Chapter, in E.S.

By what strange Apotheosis did this change happē, that that same Person, who till the yeare of our Lord 1663. (when the Origenes Sacr•••• were printed) was a grosse body should by the yeare 1676. become a Pure Spirit? that the son of Noah should be the Creator of Heaven & Earth? & cursed Cham, be changed into God Blessed for euermore? This Metamorphosis de∣serves a place Ovid's Poem, as well as any in the packe. By what art Magick was it made? By what Revelation was it mode knowne to E.S.? Here we have Dr. Stilling fleete against Dr. Stilling fleete: he now destroying, what he then built, building what he then destroyed: making himself evidently a Transgressor. Gal 2. 18. He tookeit, unkindly of I.W. that accused him of contradicting himseif: it may be, he will be of∣fended with W.E. for the like fault, if it be one. But who Can hinder Truth fromoffending, when it sets before a man's eyes his owne faults. Veri∣tas odium parit, says the comicall Poet: viz, whem it reprehends us, other wise it is beloved: Veritatem lucentem diligunt arguentem oderunt. says S. Aug. But let us consider some of his grounds, & those the cheife ones for Deifying the accursed Cham, or the more accursed Divel,

who tooke on him that name Iupiter.

E.S. pag. 34.35. & 36. Numa beleived one supreame God: & he thought, & adored Iupi∣ter as such, seing he appointed a Flamen Dialis. as the cheife of all the rest and erected a Capitol to Jove. He tells us, it was vowed by Tarquinius Priscus in the Sabine war, carryed on by Servius Tullius: that Tarquinius superbus Was at vast charge uppon it. That it stood uppon 800. foote of ground, was not finisht, till after the expulsion of Tarquin, & was then dedicated with greate solemnity by Horatius Puivillus, being both Consul, and Pontifex. And from that time this was accounted the greate seate of God, & Religion amongst them: it was Sedes Jovis, in Livy, Jovis summi Arx, in Ovid, Ter∣restre domicilium Jovis, in Cicero: Sedes Jovis O.M. in Tacitus & if any thing more (says he) can be added, it is only what Phiny sayth in his Pa∣negyrick that God was as present there as he was in Heaven: Thus he. Where had he told us the names, of the Architect, & subordinate officers & workmen, the wages each of then received, in what mony, it was payd, & when, & where, & by whose hands. How many dogsaccompag∣nyed their masters to the Dedication, & what order was taken to prevent their playing, or quarrelling with one another, least they should disturbe the Devotion, & spoyle very much to the force of this Argument. Which for want of such fine Erudite observations will be found

weake, & insignificant.

For as for the Flamen Dialis I grant that Fl••∣mines were their cheife, or hygh Preists desig∣ned for the service of particular Gods (yet so•• the Pontifex Maximus was above them whic•• E. S. ought not to be ignorant of) as also tha•• Iupiter was the cheife God, the Pagans ador•••• but the authorityes of Fathers force us to thin•• them all no better then men. S. Austin express∣ly says l. 2. de Civit. Dei c. 15. there were thre•• Flamens, Dialis, Martialis & Quirinalis. Vives u••∣pon thar place, will teach us, that there we•• others after wards instituted, as Pomonalis, t•• Pomona, & another to Cesar, & to other less•• Deitys: which later were of an inferior ord•••• to the three first. NHow whence will E.S. dra•• his assertion of Jupiter's being the tru God? fro•• the officer, Flamen? He must then say, in alike manner, that romulus, Pomona, & Cesar we•• the tru god, & not men: seing they had their Flamines, too. Or was it, because he was Dial•• this is a begging the thing in question. A•••• which is worst of all for E.S. S. Austin teacher us l. 2. de Civit. Dei c. 15. that that very Iup••∣ter, to whose service the Flamen Dialis was or∣dained, was the son of Saturne, & brother to plu•• & Neptune.

From the officer of the Capitol, we will a•• company E. S. to the Capitol it selfe, & leam•• what storyes that so costly building will tell•• the God adored in it: we will take S. Austin••

our compagny, for a Guide. We shall find, in it, Iupiter's breast plate. (Jovis Aegyda) says the Saint l. 1. de Cons. Evang. c. 23. we shall find the Goate Amalthea who had suckled & nurst him in his Infancy, says S. Austin l. 6. de Civir. Dei c. 7 Whence as well as S. Austin I propo∣se a question: Quid de Iove senserunt, qui ejus nutricem in Capitolio posuerunt? What opinion had they of Iupiter, who placed his nurse in the Capitol? We shall find Iuno, & Minerva, wife, & daugh∣ter to Iupiter. Lastly (but that we come too late) we should have seene in their sacred rites, a representation of the life & death of the God Iupiter. S. Austin l. 1. de cons. Evang. c. 23. Varro dicit Deorum sacraex cujus{que} eorum vitâ vel morte, quâ inter homines vixerunt vel obierunt, esse composita. Had E.S. beene Wise, he should rather have diverted us from the Capitol: for it was to that Greate building, that S. Austin ap∣pealed, being to confute some Philosophers, who, (just as E. S.) sayd Iupiter was the tru God. Numquid & Capitolia Romanorum, operasunt Poe∣tarum? says he loc. cit. Quid sihi vult ist a non Poe∣tiea; sed planè Mimica varietas, Deos secundùm Philosophos in libris quaerere, secundùm Poetas in templis adorari. Was the Capitol built by Poets, in which there are so many signes of Jupiter's ha∣ving beene a man? What changlings are you Pa∣gans, who seeke your gods with the Philosophers, & adore them with the Poets?

Now to the Titles & Attributes of this God.

Optimus, Maximus, Caeli Rex, Deûm Pater, atque hominum Rex, Iovis omnia plena. Which E.S. alleadgeth p. 36. & pag. 44. he addeth t••e au∣thority of S. Austin l. 4. de Civ. Dei cap 〈◊〉〈◊〉 that to represent his authority, they placed a seep•••• in his hand, & built his Temple on a hygh hi•••• ANSWER. if E.S. had reade on the following chapter in S Austin (l. 4. de Civ. D. c. 10.) 〈◊〉〈◊〉 would have seene proofes, that Iovisomnia plen•••• was spoken by Virgil, of the son of Saturne, 〈◊〉〈◊〉 that according to their owne dogmes, th•••• saying was false. He will find the like l. de cons•••• Evang. c. 23. Arnobius l. 1. p. 9. Answers th•••• Pagans, who alleadged the argument in this 〈◊〉〈◊〉 ture: Dissimilia copulare, atque in unam speciemu•••• gere, induct a confusione conamini. You ende avour•••• joyne things as distant as Heaven & Edrth, eternity & time; for God had no beginning, nor cause; yo•••• Iupiter had a Father, & Mother, grand-fathers, 〈◊〉〈◊〉 grand-mothers, & brothers: Nunc nuper in ut•••••• matris formatus, he was but lately conceived in 〈◊〉〈◊〉 mother's womb. And Lactantius Firminaus l. 〈◊〉〈◊〉 c. 11. p. 33. Regnare in coelo Iovem vulg us exist•••• mat: id & doctis pariter & indoctis persuasum les•• quod & Religio ipsa, & precationes, & hymni, 〈◊〉〈◊〉 delubra, & simulachra demonstrant eundem t•••• men Saturno & Rheâ genitum confitentur. Quome∣do p••test Deus videri, aut (ut ait Poëta) hominum rerum{que} repertor, ante cujus ortum infinita hominum millia fuerunt? All Pagans both learned, & 〈◊〉〈◊〉 learned are perswaded, that Iupiter reigns i••••

Heaven. Their Religion, & service, & Temples, testify this: yet the same persons professe, that he was the son of Saturne & Rhea. Which two points of their Faith are inconsistent, for how conld Iupiter be the founder of all men, seing many thousands of men had beene before he was borne, or conceived? When E. S. shall have considered this, he will think his calling T.G.S. opinion, wild, & absurd, very rash, ungrounded, & impertinent.

Objection: How could such contradictions be admitted by wise men: for such were the Ro∣mans, & Greekes? Especially considering, as E. S. says p. 39. The Romans had an ancient law, which forbad the Poeticall Fables? ANSWER. This is to rely on Reason in matter of fact, against cleeretestimonys of Antiquity. If there was such a law, it was very ill kept, as many others are. No Authors more exact observant of Decorum, then Cicero and Virgil: to which, we may adde, it may by Terence, as exceeding all Latinsin Dra∣maticall Poems. Cicero, cited by S. Austin l. 1. de cons. Evang. c. 23. in Tuscul qq. l. 1. says: Si scrutarivetera & ex iis, quae Scriptores Graeciae prodiderant, eruere coner, ipsi illi Majorum Gen∣tium Dii qui habentur, hinc à nobis profecti in coe∣lum reperiuntur. Quaere quorum demonstrentur se∣pulchra in Graeciâ: reminiscere, quoniam es initia∣tus, quae tradantur mysteriis, tum denique quàm hoc latè pateat intelliges. If we looke over our ancient Records, if we consult what Greeke Authors deliver we shall find, that even the prime Gods, from Earth

past to Heaven. Examin whose sepulchers are shew•••••••• in Greece: Call to mind, seing you are initiated, what our Rites expresse: & you will find how for this principle goes. Again: Qui hanc urbem con∣didit, Romulum ad Deos immortales benevolenti•••• famâ{que} sustulimus. The founder of this citty, Romu∣••us, owes his being a God to our good wils. As if i•• it were in weake men's power to rayse men to Heaven, change them into stars, & place them amongst the Gods!

And Virgil l. 4. Georgicor. speakes of the Bees, as followeth:

— Naturas Apib us quas Iupiter ipse Addidit, expediam: pro quâ mercede canoros Curetum sonitus, crepitantia{que} Aerasecutae Dictaeo coeli Regem pavere sub antro.

Which are thus Inglished by Ogilby.

Now I le declare those gifts which were conferred On Bees by Iove himself for what reward, They followed tinkling brasse & Curets sound And fed the King of Heaven under ground.

As if that Iupiter had bestowed their Nature on the Bees, to whome he was beholding for his food during his infancy, & who was many ages younger then they.

And Terence in Ennucho, charges the rape of Danae on the tru God of Heaven. At quem Deum? qui templa coeli summa sonitu concutit. That God, which shakes the starry vault of the heavens, with thunder. Those, who desire more examples of such extravagancyes, may reade Athenagoras

Pag. 20. Justinus M. or any of the other fathers, who have written against Pagans. They will find many causes to dreade the Judgment of God executed on those men so wise in all other things; but strucke with blindnesse in this maine point, very deservedly, for their Ingratitude to God, whome they knew; but did not glorify him, as God, nether were thankfull, but become vaine in their Imaginatious, & their foolish hart was darkned.

SECTION V. Whither all, or the greatest part of the Pagans beleived the one tru God?

OUr dispute here is not of the first begin∣ners, & planters of Idolatry; but of those who lived at & since the time of Christ, till Christianity prevayled.

I doe not doubt at all, but God, when he created Man, endowed him with all knowledge necessary, for the end, fot which he created him: & certainly that of his Creator was as necessary, as any, seing uppon it was groun∣ded his obligation to serve God, by fullfilling his Will, & obeying his commands.

It is, I think no lesse certain, that all, & every soul, at its creation, receives an Idea of

God & that so deepely imprinted in it, that no ignorance, no want of education, no bad ins∣truction, can weare it out, or entirely deface it. Hence it is, that altnô severall barbarous nations adore as Gods, things, which are not God, (as hath been e seene of the Pagans) yet there never were any without some object of Adoration, which they thought to be God. Yet Reason left to its selfe & taking the freedome of discourse about it, will cover it with Errors, which may darken its lineaments, without destroying it; as Rubbidge throwne on an ex∣cellent Statu, will bide its beaty from the spec∣tator's eye althô it nether alters the situation of its parts, nor destroys their proportion. One greate advantage, we have by Faith, is that it fixeth in our souls a ryght Idea of God, & ex∣cludes those imaginations, which are inconsis∣tent with it. The whole created world is left to the disputations of men's barts (Eccles. 3.11.) for the exercise of their intellectualls: in which they are often mistaken (for they shall not find out the work, that God maketh from the beginning to theend) yet their errours are without preju∣dice to the maine chance, their salvation, as long as they containe themselves within their bounds, nor endeavour to know more of God, them they should, or have learnr of him, nor labour to mesure Immensity with a span. Other∣wise by lamentable experience they will find the truth of those words: Scrutator Majestatis

opprimetur à gloria. Of which we have as many examples, as Philosophers, who attempted it. The wisest of them all in this, was Simonides, who sayd ingenuously to Hiero, that the more he studyed it, the lesse he understood of it. Hence S. Austin l. 8. de Trinit. c. 2. having savd, that God is Truth, gives us a warning to sticke in the thought of that terme: Noli quae∣rere quidsit veritas, statim enim se oppoent cali∣gines imaginum corporalium, & nubila phantasma∣tum & pertubabunt serenitatem, quae primo ictu quo velut coruscatione perstringeris, cùm dicitur veritas, mane si potes, sed non potes. Relaberis in istasolita atque terrena. When I say, Truth, examin not what it is I meane, otherwise mists of Phancys & cloud of corporeall Images will interpose, & be∣reave you of the lyght which appeared at first: stop, if possible in the first limpse of the lyght: but you can∣not doe it, for you will always slide into other thoughts. And in the following chapter he dis∣courses in alike manner of the thought of Good: Bonum hoc, & bonum illud. Tolle hoc & illud, & vide ipsum bonum, si potes, ita Deum videbis, non alio bono bonum; sed bonum omnis boni. Speake not of this good, or that good: take away this, & that, & see, if possible, goodnesse it selfe & you will see God, not good by any other goodnesse distinct from him; but the goodnesse of all good things. Thus whither we conceive God, as the prime Truth, or as the soveraigne good, our first Thoughts are

Orthodox; as coming from God the Auth or of nature, & our misery proceedes from our not stopping in them.

This was the reason, why Tertullian l. de Testim. animae c. 1. being desirous to shew, for the confusion of Pagans, that naturall Image of one God, which all souls ever had, examins only such a soul, as retaines its native simpli∣city, without any adscititious knowledge. Non eam te advoco, sayth he, quae scholis formata, bi∣bliothecis exercitata, academicis & porticibus par∣tam sapientiam ructas. Te simplicem, & rudem, & impolitam, & idioticam compello, qualem habent, qui te solam habent illam impsam de compito, & tri∣vio, de textrino totam. Imperitiâ tuâ mihi opus est, quoniam aliquantulae peritiae tuae nemo credit. Ea ex∣postulo, quae tecum in hominem infers, quae aut ex temetipsâ, aut ex quocunque authore tuo didicisti, I would not have thee o soul, framed in schooles, con∣versant in librarys, filled, with the learning of Platonicks, or Stoicks. I desire thee rude, simple, impolisht, & an idiot. Such as thou art in the poo∣rest, & meanest Artisam. I have neede of thy Igno∣rance, for thy learning is suspected. I would know what sentiment thou broughtest with thee into thy body, whither thou hadst it of thy selfe, or receivedst it of thy Creator. He says, the same in substance in his Apologetick cap. 17. p. 43. & 48. only he extends this testimony of the unlearned, to the learned soul, in suddain occurrences, when acquired learning is uselesse, & nature alone

worketh. And he gives another reason, why our understanding retaines not as it should do, the first Idea of God: the greatenesse of the ob∣ject, surpassing its capacity. Deum vis magnitu∣dinis & notum hominibus, objecit, & ignotum. Which you may find likewise in S. Cyp. de Idol. van. p. 206

Out of what I have sayd, you may see, that our question is not whither we have all a natu∣rall opinion of one God? But whither the Reli∣gion of the Pagans did teach, that there was but one God? or whither the unity of God was a principle of their Religion, & an article of their Faith?

Our Answer to this question; is negative: so that we say, Politheisme was an essentiall point of Paganisme: & one maine question de∣bated betwint Christians & Pagans, was whither there was only one God? This I gather first out of Scripture: Psal. 75. (or 76.) Notus in Iudaeâ Deus, & in Israel magnum nomen ejus. In Iudah God is knowne, & his name is greate in Israel. As if out of the people of Israel he had not beene knowne. S. Hierome says that is to be under∣stood before the Crosse of Christ had enlyght ned the world. Antequam illuminaret Crux mundum, & antequam viderctur Dominus in terrâ, quando au∣tem venit Salvator in omnem terram exivit sonus eo∣rum. But when our B. Saviour came the name of God was spreade to the extremity's of the earth, amongst the beleivers or Christians.

And S. Austin: Solent inimici Domini Iesu-Christi omnibus noti Iudaei gloriari in isto Psalmo, quem cantavimus, dicentes: Notus in Iudaeâ Deus: & insult are gentibus quibus non est notus Deus, & dicere, quia sibi solis not us est Deus, alibi ergò ig∣notus. Not us est autem revera in Iudaeâ Deus, si in∣telligant quid sit Iudaea. Name verè non est notus Deus, nisi in Iudaeâ. Ecce & nos hoc dicimus. The knowne ennemys of our Lord Iesus-Christus, glory in this Psalme & insult over the Gentils, saying that God is knowne to them, the Jews, wherefore he must be unknowne to the Nations. Now we grant, that God is knowne only to Iews, or in Iewry, & then he shews that the Christians circuncision ofthe hart, & spirit (of which Rom. 2.29.) doth entirle them to the knowledge of God, restrai∣ned in that Psalme to Iuda.

Secondly, out of Testimony of the Pagan Gods taken out of S. Cyril of Alex. lib. 5. contra Julianum, pag. 180. where he says: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The doctrine of the Hebrews is confirmed by the tes∣timony of Iulian's Gods, Apollo being consulted, what nations were the Wisest? The Oracle answe∣red: The Chaldaeans, for Philosophy, or naturall

learning, but the Iews (who adore only one God, & King) for Divinity. As the Poliglot paraphrases the oracles sense, prolog. 12. pag. 82. This oracle is also cited by Justinus M. Paraen. p. 23. & Theodoret l. 1. de curan. Graec. Affect. pag. 472. where he brings Porphyrius owning the Oracle.

Thirdly out of Fathers. We cannot desire a∣better witnesse of the sentiments, of the Pa∣gans, & the point disputed betwint them, & Christians, them Tertullian, who very probably had beene one himself, at least had converst with their persons, & writings, what I cite here out of him is the more to be valued, be∣cause S. Cyprian uses the same argument, lib. de Idol. vanit. pag. 207. Now Tertullian lib. de testimonio animae c. 2. Non placemus, Domi∣num praedicantes hoc nomine unico unicum, à quo omnia, & sub quo universa. Dic testimonium si ita scis. Nam te quoque palam, & totâ libertate, quâ non licet nobis, domi ac foris audimus it a pronun∣ciare, quod Deus dederit, & si Deus voluerit: eâ voce, & aliqueme esse significas, & omnem illi con∣fiteris potestatem, ad cujus spectas voluntatem, simul & coeteros negas Deos esse, dum suis vocabulis nun∣cupas Saturnum, Iovem. Nam solùm Deum confir∣mas, quem tantùm Deum nominas, ut & cùm illos interdum Deos appellas, & alieno & quasi pro mu∣tuo usu videaris. The Pagans are displeased with us, when we preach one Lord, from whome are all things, to whome all are subject, Speake osoul, what

thou knowest of this: Speake boldy with that free∣dome which is granted to thee though denyed to us. Thou sayst. God grant it, if it please God: by which words thou expressest some one, & acknowledgest, that he hath all prower, & denyes those to be Gods, whome thou designest by their names: Saturne, Iu∣piter, Mars, &c. For thou professest to beleive one, whome thou callest God, of thy selfe; & when thou givest that name to others, thou usest borrowed notions.

Againe Apolog. 17. pag. 47. Quod colimus, Deus unus est. This is the Christians position against Pagans, Weadore only one God. And. p. 48. Vultis ex operibus ipsius, vultis ex animae ipsius te∣stimonio, comprobemus: quae licet carcere corporis pressa, licet institutionibus pravis circumscripta, licet libidinibus & concupiscentiis evigorata, licet Diis falsis exancillata, cùm tamen resipiscit, ut ex crapulâ, ut ex somno, ut ex aliquâ valetudine, & sanitatem suam patitur, Deum nominat hoc solo, quiapropriè verus hic unus, Deus honus & magnus. Et quod Deus dederit. Iudicem quoque illum conte∣statur, Deus videt, Deo commendo, & Deus mihi reddet. Shall I prove this one God out of his workes, or our of the testimony of man's souls? which altho it be shut up in the prison of the body, spoiled by bad instructions, weakened by concupiscence, & ensla∣ved to false Gods, yet if she come, toher selfe, shee professes, one God, greate, & good, she calls his to witnesse, saying God knows. I leave it to God. Then Tertullian concludes with this exclama∣tion.

O testimonium animae naturaliter Christianae! O testimony of a soul, which is Christian by nature! Now I desire to know of E. S. how he could inferre the soul naturally to be Christian, because naturally it owned one only God, if this were not the maine point controverted? will he say, I am a Protestant because I professe to beleive in one God, as Protestants doe? or shall I ever think E. S. a Papist, forsaying he belie∣ves in Christ. No certainly, those being points in which both partyes agree. Tertullian's greate wit could never be so easily suprized with ho∣pes of a Proselit, if what E. S. says be tru, that both contending partyes agreed in professing one God.

The same reason myght be brought out of Minutius Felix, who says pag 14. Audio vulgus cùm ad coelum manus tendunt, nihil aliud quàm Deum dicunt: & Deus magnus est. Vulgi iste na∣turalis sermo est, an Christiani confitentis oratio? I heare the people call uppon God. (naming only one) Are these words the speech of Pagan, or the confession of faith of a Christian?

Here me thinks, I see E. S. triumphing, as finding what destroys my conclusion, in the forgoing words: which shew that all the peo∣ple beleived one God. But I answer, that all exprest that beleife int heir indeliberate Actions, & deliberately acted contrary: & for that reason were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 condemned by their owne judgment. Let us heare Tertullian l. de testim.

animae c. 6. p. 126. Meritò igitur omnis anima rea & testis est, in tantùm rea erroris, in quantùm testis veritatis: & stabit ante aulas Dei in die ju∣dicii, nihil habens dicere. Deum praedicabas, & non requirebas, daemonia abominabaris, & illa ado∣rabas. Iudicium Dei appellabas, necesse credbas: Inferna supplicia praesumebas, & non praecavebas: Christianum nomen sapiebas, & Christianum per∣sequebaris. Wherefore every soul is deservedly guil∣fy, & witnesse against her selfe the more guilty of her errour, beeause she is witnesse of the Truth: shee will in the day of Iudgment stand before the tribunal of God, & have not one word to say for her selfe, when it shall be reproached to her: Trou didstspeake of God, & didst not seeke him: Thou hatedst the Divil, & didst adore him: Thou didst appeale to Gods, Iudgment, without beleiving it: Thou didst speake of the paines of Hell, 〈◊〉〈◊〉 ithout en∣deavouring to avoyde them: thou hadst in thy hart that greate Christian truth, that there is but one God; yet thou didst persecute Christias, for professing it.

Commonly the Fathers labour to prove the unity of a God, against the Pagans. So doth Ju∣stinus M. Athenagoras, Minut. Felix, S. Cyril & others. To what purpose that, if all beleived it? Origen l. 1. cont. Cels. p. 5. reduces the disputes against Pagās, to two heades: Idols, & Politheisme.

I end with Lactantius Firmianus l. 1. divin. instit. c. 1. pag 8. says to Constantin the Greate: Tu primus Romanorum Principum, repudiatis er∣roribus majestatem Dei singularis ac veri & cegno∣visti,

& honorasti. Thou art the first of all the Ro∣man Emperours who adored the only tru God. How could Constantin have beene the first, if all other Emperours, had adored the only tru god, be∣fore him?

Yet I desire E. S. to Answer one or two questions: If all the understanding men amongst the Pagans beleived One God, how came Socra∣tes to be condemned for that opinion by the Areopagits? Why did Plato feare the same fate, & for that reason deliver his sentiments so ob∣scurely, about that one God?

There occurres to me only one tolerable ob∣jection against what I here assert: viz, that

Faustus the Manichaean reproches to Christians, that they teceived the Opinion of Monarchy, (that is the Beleife of one God) from the Pa∣gans: whence it follows, that the Pagans beleived but one God. To which I answer 1. It is cer∣taine we received that dogme not from Pagans; but from God: So Faustus is most certainly mis∣taken in that. And why may we not suspect his testimony as to the other part, of the opinion of Pagans, concerning one God? I answer 2. with S. Austin l. 20. contra Faust. c. 19. that the Pagans were not to such a degree blinded with their false Gods, & tru Devils Arts, as to have entirely lost the Image of one tru God received at their creation: though for their Ingratitude to their Creator, they were permitted to fall to the Adoration of the Creature, Idols, & Devils. Thus

S. Austin. Certainly their Wise men through the mist of pompous ceremonys could see the fondnesse of men who invented them, & the wickednesse of Devils, who promoted the.

Nay I willingly grant that all learned Pagans blamed the Poeticall Fables of their Gods. 〈◊〉〈◊〉 acknowledge with Tertullian Apol. c. 46. p. 75. that the Philosophers impugned them, & were for this applauded, & honoured by the rest. Yet after all this, what those same Philosophers taught concerning the God, is pittifull, and worse: as you may see in Tertul. Iustinus M. & Athena∣goras. The Epicureans fancyed him so odly, as if they designed to make him ridiculous. Dees jocandi causâ induxit Epicurus pellucidos at que per∣flatiles: Cicero Tuscul. qq. 5. (see Seneca l. 4. de beneficiis c. 19.) The Stoicks promise, to make their wiseman as happy as the Gods, (Philosophia mihi promittit, ut me parem Du faciat, Seneca epist. 49.) does not so much rayse him, as abase them. Yet in reality that si∣militude, which they promist, was no greate perfection, or advantage, seing they thought the whole world to be God. Quid est Deus? sayd Seneca l. 1. natur. qq. quod vides totum, & quod non vides. All things visible & invisible are God. And Origenes l. 5. cont. Celsum, p. 235. says, the stoicks thought the world to be the first God: the Platonists allowed it to be the second God: & some others pulled it downe to the third ranke,

The Platonicians are thought to have written the most divinely of the Divinity: yet if we cre∣dit Tertullian,(a) they gave it a body. Aristotle the most exact in other things, of all Phyloso∣phers. nayles God to the hyghest Heaven l. 8. Phys. c. 10. t. 84. & although he had the dis∣posall of superlunary bodys, yet all sublunary things were out of his reach, & jurisdiction, being subject to fate, as Theodoret l. 5. de cur. Graec. affection. p. 551. & else where assures. Nay Aristotle seemes to owne no kn owledge in God: For l. 2. Magnor. moral. 15. p. 193. he says: God knows nothing distinct from him∣self, otherwise that thing would be better then God: Nether doth he know himself: for we think those rave, or are mad, who entertaine their thoughts about themselves. What shall I say of his Intelligences? which, whilest he makes necessary Beings, selfe-existent, endowed with infinit Power, &c. he seemes to Deify.

Which I doe not relate, with any inten∣tion to insult over those greate men, for their Errors(b) whose wits I admire, & whose labours have beene very beneficiall even to me; but on∣ly to shew E. S & the learned person, (whose workes, pag. 6. he promises, or threatens us with) what little solid Truth concerning the Divinity is to be found in Pagans writings: to

the end we may glorify the one greate God, who with his one Divine Word made flesh, confuted all the others long discourses & voluminous errours: To the end we many be thankfull to the Father of lyghts, for having given us his saving truth, & freed us from those darke wandrings, & intricate labyrinths, of Humane wits.

SECTION VI. Of the unknowne God, at Athens.

THe greatest difficulty (against what I have sayd sect. 4. about the Pagan Iupiter, not being the tru God, but first a man, & then a Divel) is taken from Act. 17.23. I found an Altar, says the B. Apostle, with this inscription: TO THE VNKNOWNE GOD. whome therefore yet ignorantly worship, him I declare un∣to you. This E. S. pretends to be meant of Iupi∣ter, & confirmes it very artificially, out of Aratus, out of whome S. Paul cites some peieos of verses. And S. Paul saying he preacht him, it will follow, that he preacht Iupiter, & so Iupiter must be a name of the tru God: for certainly S. Paul never preacht any other. Thus E. S. p. 7.

How his learned adversary T. G. hath ma∣naged this debated point, I cannot tell: but doubtlesse his workes, if I had them, would

give me greate lyght. And what I say, I shall willingly reforme according to his, in case it be materially different.

I think it certaine, that the unknowne God, was not Iupiter. To prove this, I may bring all those Authors Pagans & Christians, who speake of the occasion of dedicating this Altar. Againe Iupiter could not be sayd, to be an unknowne God in Athens; for they knew his country, his birth, his life, & death, his sepulcher, his gests, his parents, &c. Their Theaters, their Tribunalls, their Temples, didring with his name. Thirdly they had Altars erected to his honour, in their Forum, their Corners-of-Streetes, & even in their private houses; whereas there was only one Altar erected to this unknowne God. Fourth∣ly had S. Paul declared Iupiter to them, he would at least en passant, have rejected those absurd fables, which were told of him: of his birth, & death, of his Rebellion, & filthy lust, &c. (which are much more unbeseeming a god, as being more dangerous to morality then the things the Apostle speakes of.) At which the Apostle doth not hint in the least manner.

Hence it followeth, that S. Paul did not preach Iupiter. This is evident out of what I have sayd, & the Apostles words: Quem ignorantes colitis, hunc ego annuncio: Whome you ignorantly worship, him I declare. Soc that he speakes cleerely of the unknowne God, who was not Iupiter.

What shall we then say to Aratus, who

cleerely speakes of Iuptier. ANSWER. What he sayd of god, was tru, & conformable to that naturall Idaea, which, as is abovesayd, we all have of God; but he erroneously applyed to Iupiter, the Arch-Divel. Now S. Paultakes his thoughts which were tru, & applyes them to that self existent Being, to whome alone they belong: as if a crowne by Rebells set uppon a subjects head, should be taken off it, & set on the Kings, to whome of ryght it belongs.

Where, by the by, we may take notice of a grosse errour of Seneca, who says it is as good to have no thought at all, as an erroneous one, of God: Quid interest Deum neges, an infames? God out of his goodnesse to man hath given him that Idea, of himselfe, which being pre∣served, althô defaced with errours, yet will helpe to correct then when we make aryght use of our reason. As the statue (of which I spoke in the fifth Sect.) Layd in the dirt, may be taken up, brusht & washt, soe as to be restored to its: first beauty. Thus S. Austin convinced him∣self, that the Manichaean haeresy could not be tru. Thus the Philosophers, saw the falshood of their Pagan Religion.

I pray God many others, who at this pre∣sent hold errours in Religion, may so use their Reason, as to overcome them.

A Conclusion of this treatise.

To conclude this whole treatise, we will use

two, or three passages of Tertullian, to con∣firme, what he have hitherto sayd. Imprimis c. 11. p. 40. Sicut Deos vestros homines fuisse nonaudetis negare, ita post mortem Deos factos, in∣stituistis asseverare. Seing you dare not deny you Gods, to have beene men, you resolue to stand to their having beene made Gods after their death. And to iupiter n particular he applyes that generall assertion pag. 41. Vani erunt homines, nisi certi sint ipsum Iovem quae in manu ejus imponitis fulmina timuisse. Men are very foolish, if they doubt of Iu∣piter's having feared the thunderbolts, which you put into his hands. What thinks E.S. was not Iu∣piter aman, in Tertullian's opinion?

Againe Tertul. l. de Idololatria c. 21. Scia quendam, cui Dominus ignoscat, cùm illi im publico per litem dictum esset, Iupiter tibi sit iratus; respon∣disse, imò tibi. Quid aliter fecisset Ethnicus, qui Iovem Decum credidit? Confirmavit Iovem Deum per quem se maledictum indignè tulisse demonstra∣vit remaledicens. At quidenim indigneris, per eum, quem scis NIHIL esse? I know one, (whome God for give) who when one wrangling with him had sayd: the wrath, or curse, of Iupiter fall uppon thee: answered uppon thee rather. Would a Pagan have answered otherwise, who beleived Iupiter to be God? He seemed to acknowledge his Divinity, when he shewed himselfe so concerned for the impre∣cation of his wrath. For why should he trouble him∣selfe, for his Anger; whome he knows to be NOTHING? Moreover l. de Resur. carnis

cap. 6. pag. 568. Phidiae manus Iovem Olympiun•• ex ebore molitur, & adoratur: nec jam bestiae, & quidem insulsissimae dens est; sed summum soeculi numen: non quia elephas, sed quia Phidias tantus. Vt honestius homo Deum, quàm Deus hominem fin∣xerit. Phidias the Sculptor out of Pieces of Ivory makes a Statue of Iupiter Olympius; and it is pre∣sently adored: & it is no more regarded, as the tooth of a most silly Beast; but as THE SVPRE∣AME GOD. As if MAN produced a more Noble worke, then God: for God only made a miserable Creature, & MAN makes a GOD.

In his Apolog. ch. 12 p. 42. Quantùm igi∣tur de Di is vestris, nominasolummodò video quorun∣dam veterum mortuorum, & fabulas audio, & sa∣cra defabulis recognosco. Quantùm autem de simu∣lachris ipsis, nihil aliud deprehendo, quàm materias forores esse vasculorum communium, vel ex iisdem vasculis: Quasifatum consecratione mutantes, licen∣tiâ art is transfigurante, in ipso opere sacrilegè, ut revera nobis maximè, qui propter Deos ipsos plecti∣mur, solatium poenarum esse possit, quod eadem & ipsi patiantnr, ut fiant. Crucibus & stipitibus impo∣nitis Christianos: quod simulacrum non prius argilla deformat cruci & stipiti superstructa? In patibulo primum corpus Dei vestri dedicatur. Vngulis dera∣ditis latera Christianorum: at in Deos vestros per omnia membra validius incumbūt asciae, & runcinae, & scobinae. Cervices ponimus ante plumbum & glu∣tinum, & gomphos: sine capite sunt Diivestri. Ad bestias impellimur, certè quas Libero, & Cybele,

& Cereri applicatis. Ignibus urimur: hoc & illi à primâ quidem massâ. In metalla damnamur: inde censentur Dii vestri. In insulis relegamur: solet & in insulis aliquis Deus vester aut nasci, aut mori. Si per haec constet Divinitas aliqua, ergò qui puniun∣tur, consecrantur, & numina erunt dicenda suppli∣cia. Sed planè non sentiunt has injurias, & contu∣melias suae fabricationis Dii vestri, sicut nec obse∣quia, &c. As for your Gods, I see nothing, but the names of some men dead long since: I heare many fa∣bles; & can discerne them in your sacred rites. As for your Idols, they are composed of the same matter, of which are our most ordinary vessells, nay sometimes our vessells are turned into them being changed, by the sacrilegious working of a statuary. And it myght be a comfort in our tourments to us, that we undergo only the same operations, which they are subjected to, to become Gods. Are we raysed on a crosse? your Gods are set on them, to be shaped. Doe you rake our sides with Iron hookes? your Gods are more roughtly carved by an axe, a chizil, a plainer, Doe you cast us into the fire? In that your Gods are melted to be cast into their moulde. Are we sentenced to the mines? Thence your Gods are drawne. Are we banisht to the Islands? In those many of your Gods are borne, or dead. They are as insensible of the rough workman, as of your ceremonious rites. Doe we not therefore rather deserve Commendation, then punishment, for discovering, & rejecting soe grosse an errour, as it is, to take for God, what is nothing but a livelesse crea∣ture, as every spider, & other insect doth perceive?

When E.S. hath considered this, I shall de∣sire of him to know whither it be not evident hence 1.^ò that the Idols of the Pagans were by them held to be Gods? 2.^ò whithet those Gods had not beene men?

I must beg thy pardon, courteous Reader, for abusing thy patience with this long digres∣sion: I will, God willing, make amends, by being short in my following Reflections, on my good freind, Mr. Burnet. So I take my leave of E.S. till our next meeting.

CHAPTER VIII. What G. B. says, to prove Catho∣licks Idolaters.

G. B. pag. 15. One Idolatry of the Gentils was When the tru God was worshipped in a false manner.

ANSWER. This is not tru; for the Turkes & Jews worship God in a false manner: yet are not Idolaters.

G. B. p. 16. If is Idolatry, to erect an Image to represent the Deity to our senses: & adore God through it.

ANS. Were all Idolaters, who have some∣thing to mind their senses, of the Divinity: Protestants were such, who have words to signify him by the Eare, & a triangular figure,

with the tetragrammaton for our eyes. And as for the worship of him through those, no rela∣tive worship can be Idolatry. Thus we shew respect to the Bible, as being God's word: to the Sacraments as instituted by him to sanctify us: to holy men, as being the living temples of the Holy Ghost, &c. without Idolatry, because the motive is God, & the worship ends in him.

G. B. pag. 17. Our kindnesse to the second Commandment appeares by our having striken it out of our Catechismes.

ANS. You myght for this reason accuse our B. Saviour of the like kindnesse: who Mat. 19.18.19. left it out of that Compendium of the Commandments. And Luke 10.27. he ap∣proves an abridgement made by another, with∣out that part.

G. B. Pag. 18. The Hethens belevied that by magicall ways Divine Power was affixed to some bodys, as the sun, & stars; & to Ancilia & Palladia, which they beleived came downe from Heaven. Act. 19.35.

ANS. I acknowledge my ignorance in this. Shew me, that ever any such vertu was affixt, to sun, or stars, or Ancilia, or Palladia. And Act. 19.35. which you cite, there is nomore men∣tion of them, then of the day of your birth, or of Tom Thomb.

G. B. pag. 18. The Israelits adored the Calfe in the wildernesse. Psal. 106.30. they changed their

glory into the similitude of an oxe: which shews, they worshipt the tru God in a false manner.

ANS. It shews, they adored that Idol: or if you please, An oxe eating hay, as the place says, which you cite. And doe you think such a beast to be the tru God? I am ashamed to answer such ridiculous discourse.

G. B. pag. 21. The Trinity is painted as an old man, with achild in his armes, & a Dove over the Childes head.

ANS. I never in all my travells saw such a picture. If you find any such, though you brea∣ke it, I will not call you Iconoclast, for that action.

G. B. pag. 22. The worship of the masse is Idolatry, as evidently as any piece of Gentilisme ever was.

ANS. When you shall have shewed, that Christ is not really present, or that althô pre∣sent, he deserves not to be adored, we will sus∣pend our Adoration of him there. But you will prove nether, as long, as his words remaines. Soe our Adoration of him present there, is like to continu.

G. B. pag. 23. The worship we give to the Crosse, is an Adoring, of God under a Symbol, & Representation.

ANS. It is a worshipping of God: & soe no Idolatry. It is a representation of our Re∣demption, & worshipt only as such.

G. B. pag. 23. The parallel of Rome-Heathen,

& Rome-Christian, runs but too too just.

ANS. It runs not at all; but halts of all four: & you have nether Art enough, to cure it by naturall meanes, nor Faith to effect it by mira∣cle, you will assoone square circles, as cure this lamenesse.

CHAPTER IX. Of mediating Spirits.

G. B. Pag. 24. Concerning these (the souls of deceased men) the Heathens belevied that they were certain intermediall powers, that went betwixt God, & men: by whome also all our services were offred to the Gods.

ANSWER. We have here many errours in few words. The first is, that the souls of de∣ceased men were universally by all Pagans thought to act any thing in this world. In Vir∣gil, Lucian, & others, you may see, that many (those of wicked men) only suffred, being conceived to be punished for their faults. Nay out of the same Authours it is probable, that even the better, more innocent, & therefore esteemed happy souls, tooke their pleasure in the Elisian feilds, without troubling themselves with things of this world. This is much con∣firmed from the Pythagorean doctrine of the transmigration of souls from one body to ano∣ther,

which was very common amongst the Pagan learned Phylosophers. None of these, could beleive that the souls of Deceased men could be mediating spirits, which you ascribe to all Pagans.

The second is, that Deceased men even when deifyed, were by all held to be mediating powers. I have shewed at large above, that the Prime Gods had beene men: & that the Iupiter had beene one: I desire you to cōsider the grounds I have layd for this Assertion: for which see also Iulius Firmicus pag. 4. Romulus was a man, the founder & first King of Rome, (I hope you doe not expect I should prove this) yet he had a Flamen consecrated to his service: which was an officer peculiar to the supreme God, says E. S. p. 34. & consequently was thought to be him, or was ranked with him. Indeed Divinity in the opinion of the credulous deluded Antiquity was very easily purchaced: to disappeare unex∣pectedly was enough. Thus Romulus whose hystory is knowne to all. Thus Amilcar, a ge∣neral of the Carthaginians in Sicily, seing his army defeated, whilest he was sacrificing, threw himself into the fire, where he was con∣sumed: thus he appeared not, & for that reason was held to be a God, by his countrymen. Cleo∣medes of Astypala, a wrastler, having knocked downe his Antagonist with his fist, tore open his side, & pulled out his hart: but in lieu of the reward he expected, finding his cruelty had

displeased the Judges, with indignation he de∣parted, & finding a schoole master with his disciples under a vault, he pulled away the pil∣ler, which up held it, & buryed them all with its ruins, Thence he fled into a cave, or Den, to avoyde those who pursued him, to bring him to condigne punishment. But that being digged open, & he not found in it, by command of the oracle, he was adored as a God. As you may see in Theodoret lib. 8. de Cur. Graec. affect. p. 597. & l. 10. p. 631. & in Plut. & Suidas. Out of this perswasion it was that Empedocles threw himself into mount Aetna, that nothing of him being found they myght think him translated to Heaven: & he probably myght hae obtained it, ahd not his brasse slippers, or soles, cast out by the force of the fire, discoverd that he had mistaken his way thither.

By slyght a man otherwise obscure got to be adored in Libia, as God: for having taught ma∣ny birds to say: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Greate God Psaphon (which was his name) & letting them goe, they in the woods repeated this lesson: & the poople hearing them, adored him with Altars, Sacrifices & Temples. He owed his Apo∣theosis to the Birds. Anno a Carthaginian attemp∣ted the same; but lost his labour, the Birds forgetting their lesson & resuming their wild notes, assoone as they recovered their li∣berty.

A 3. errour is, that all the Pagans belevied any Mediators, betwixt their Gods, & them. In those remnants of their Rituals, which are extant, there is not one word of mediation or intercession, demanded of the inferiour Deityes, called Dii minorum Gentium. S. Austin speaking of that doctrine l. 8. & 9. de Civit. Dei, see∣mes to attribute it to Plato's schoole: as not being an article of Faith of the Heathen's creede; but a private opinion of one schoole of Phylo∣sophers. He seemes, I say, to insinuate this: I de∣sire you, sir, to shew out of Plato, or Apuleius, or any of those writers, these words, or any others equivalent: Hercules pray to thy father, Iupiter, for me, or us. Romulus intercede for us. So that the greatest part of the Heathens did not dreame of this Mediation: & those who did assert it, treated neverthelesse with those Mediators, as with tru Gods. Wherefore, should I grant that all Pagans held the souls of men to mediate, yet there would be a vast difference betwixt their sentiments, & those of the Roman Catho∣lick Church, concerning our saints. More errors will appeare out of the following discourse.

I think it impossible to give one Idea of what the Pagans taught of spirits or in∣corporeall substances, as this name doth comprehend the supreame of all, & the subordinate, or coordinate immateriall Beings, & souls separated from their Bodys.

Thales(a) sayd there were of three sortes, Gods, Demons, & Heròes: & that God was the soul of the world: Demons spirituall Beings: & Heroes the souls of men, who were good, or bad, ac∣cording to the life they ledde in this word. He∣siodus(b) thought that the souls of golden men, who lived well, were turned into Demons after his life, & received a charge of humane affaires. Iulian the Apostata(c) taught, that they were tru Gods, to whome the Supreame God committed the care of the severall parts of this World: that the God(d) of the Iews & Christians, (whome Moyses preached) was one of the inferiour gods. Nay he says,(e) that Moyses his God, was the worst of all the rest, as being Jealous, Envious, Vindicative, &c. For which Blasphemy alone, he myght have deserved his reprochfull surname. Plato(f) see∣mes to agree in substance with Thales for he distinguishes three sortes of spirituall substan∣ces, Gods, Men, & Demons. The Gods he places in the Heavens. Daemons in the Ayre: Men on Earth. Apuleius(g) holds all souls of men to be Daemons, but assignes three sortes of them: Lares, are those which are certainly good: Lemures, or Larvae, which are certainly knowne to be bad:

& when 'tis doubted whither they begood, of bad they are called Dii Manes.

When you have considered these things, you will see 1. how imperfectly, nay how falsly, you have represented the sentiments of the Pa∣gans. 2. How hard a thing you undertake, when you designe a Parallel betwixt Pagan Idolatry, & our Worshipping of Saints: for seing all depends on their holding men's souls to be me∣diating spirits (which can never be proved) or that those who were good, were used only to present men's requests to the Supreame God, (which is the Tenet of the Catholick Church concerning Saints) which is also evidently un∣tru, we may ranke this Parallel with Squaring Circles, & the Philosophers stone: & expect to see the World made happy with these three ra∣rityes together.

As to the mediation of Angels: Athenago∣ras(a) says indeed that the Christian opinion was that God created severall orders of Angels: & had committed to their care the government of the Elements, Heavens, & the whole world; not that any one Angel is Governour of the world, (which the scripture seemes to deny, Job. 34, 14. & Heb. 1.14.) but that severall Angels have the administration of the severall parts of it. I know no Decree of the Catholick Church oblidging us to beleive this; & therefore I should not dare to censure any man, who

should say the contrary. Yet that opinion hath so much ground in Scripture, that I do not ap∣prehend all Mr. G. B. can say, to disprove it. Josue 5.15. an Angel is sayd to be the Captaine of the Lord's host. He seemes the same, who Dan. 12.1. is called Michael. And Dan. 10.20. there are others mentioned, viz the Princes of Persia, & Greece. And why may not these be the Angels, who presided over those Coun∣tryes? we are sure that all Angels are ministring spirits, sent forth to minister for them, who shall be beyres of salvation. Heb. 1.14. & The little ones have Angels, who in Heaven always see the face of God. Mat. 18.10. And that severall An∣gels ascended, & descended on Iacobs Ladder, Gen. 28.12. was to shew they mediated be∣twixt God, who was at the top, & man, who lay at the botton of the Ladder. Now, if parti∣cular Angels, have a care, or charge of particular persons: why may not some others have a lar∣ger district, & a more extended charge?

This you will say, is taken from Paganisme. And I will answer, the Pagans tooke it from the Israelits; not these from them. And it seemes very probable, that when the Arch-Devil, who tooke the name of Iupiter, had so far prevayled with men, as to be by them ad∣vanced to the throne of God: his next attempt was, to get his wicked spirits acknowlged for Gouvernours of the World under him, inlieu of those Blessed spirits, who were the lawfull

Gouvernours appointed by God himself. That order of God was not to be abrogated with the old law, of which it was no part; it being an es∣tablishment for the more connaturall Govern∣ment of the world, from the beginning, to the end of it.

I know God can governe all things by him∣selfe, immediately, without the assistance, of men, or Angels: that nether the Greatenesse of Businesse can mate him, not its number confound him, nor its variety distract him, nor its intricacy deceive him, nor its obscurity hide it, from his all seing Eye. That having Created the whole World with a word, he can governe it so too: yet he uses Men(a): & he can call all to belevie in him as he did Saul(b) yet he em∣ployed an Angel to convert the Centurion,(c) & vouchsafes to be Fellow-Labourer,(d) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with Men, whome he honours with that em∣ployment: & he can justify those, whome he calls, with out the concourse of any creature; yet he will have us use water. and, as to the worke of the first day, the creation of all things visible & invisible, God required the assistance of no creature, soe the whole work of the last day myght be performed by him alone; yet he will use the voice of an Archangel, to proclaime it(e) the Angels shall gather together those who are raysed againe to life(f), they shall sever the wicked

from the just, & cast them in to the furnac eof fire(a). Thus the Law, & Prophets, Christ, & his Apostles, the old, & new Testament, at∣test this Truth that Angels concurre to carrying on the worke of our salvation, & have a com∣mission from God to direct us. Now for belei∣ving this Truth. Papists are accused of supersti∣tion, & agreeing with Idolaters: & why we, more then Iacob, or Daniel, Iosue, or Iesus, who taught the same? Blame them, if you dare; or ablolue us, for their sakes, Whome we follow.

G. B. pag. 24. This kind of Idolatry was first begun at Babilon, where Ninus made à statu of Belus: from him all these lesser Gods were called Belim, or Baalim.

ANSWER. It is not tru, that Baal was held to be alesser God: he was adored as the Su∣preame God, as you may see, 3. Reg. 18.21.

G. B. ibidem. From this hint, we may guesse why the Apostacy of Rome is shadowed forth under the name of Babilon.

ANS. This is to enlyghten one ••nyght with another: & wash a spot of dirt out of linnen with Inke. You dwell & converse much in ob∣scure places, which is proper to these who hate the lyght(b) because it discovers their deforme features, or more deformed actions. We have al∣ready shewed you, that Baal or Bel was held to be the living God, which you may see also Dan. 14.5. now we never held any man saint to

be God, except the fountaine of Sanctity, Christ-Iesus.

CHAPTER X. Of the Intercession of Saints.

G. B. pag. 25 If we compare with this ido∣latry the worship of Angels, & Saints in the Roman Church, we shall find the parity just, & exact.

ANSWER. It is nether just, nor exact, it differs in many things. For. 1. the Pagans held those men, they honoured, to be tru Gods; we belei∣ve the greatest Saints to be our follow servants. 2. Even those, who owned a Deity above them, beleived it to doe nothing in Humane affayres; Job. 22.14. we believe his Providence re∣aching all things. 3. They stopt in those Spirits; we with them make our addresses to God. And 4. They offred sacrifices to them; we offer none, but to God.

This objection is not new, it was made against the Catholick Church above 1300. yeares a goe: to which S. Austin answerd l. 20. cont. Faustum cap. 21. & l. 8. de Civit. D. c. 27. in the later place he hath these words. Quis audivit Sacerdotem stantem ad altare, etiam super sanctum Corpus Martyris, dicere in precibus:

Offero tibi sacrificum ô Petre, vel Paule, vel Cypria∣ne, cùm apud eorum memorias offeratur Deo. Ista non esse sacrificia Martyrum, novit, qui novit unum, quod Deo offertur sacrificium Christianorum. Nos itaque Martyres nostros divinis honoribus non coli∣mus, nec sacrificia illis offerimus. Who ever heard a Preist at the Altar say, I offer sacrifice to thee, O Pe∣ter, Paul, or Cyprian, when uppon their sepulchers it is offred to God? Those are not sacrifices of Martyrs as all know who bnow that one sacrifice of Christians which is there offred to God. Wherefore we doe not worship Martyrs with divine Adorations, nor offer sactifice unto them.

Out of which words you may learne 1. that Martyrs were worshipt in the primitive Church. 2. their Tombes were turned into Altars. 3. that the Sacrifice of Christians was offred uppon those tombes. & 4. that that sacrifice was offred only to the living God; & not to the Martyrs. All which things to this day the Roman Catho∣lick Church doth very religiously observe. By which appeares the conformity of the ancient & moderne Church in doctrine & practice. As also the difformity betwixt the ancient Church, & the Protestant Reformation, in which there is nether Martyrs worshipt, nor their tom∣bes regarded, nor Altars, nor sacrifice. You still roule stones, which fall on your owne head.

G. B. pag. 25. There was a Saint appointed for every nation. S. Andrew for Scotland, S. Geerge

for Ingland. S. Denis for France, & many more for other nations.

ANS. I desire to learne of you, where, when & by what authority this Appointment was made? Appointing is an Act of Iurisdiction; & soe universal a decree, soe religiously obeyed, must be a very solemne Act, & proceede from the supreame Authority acknowledged on Earth. Which could not be soe husht up, as that no memory of it should appeare. Againe: the whole Church on Earth never pretended any Jurisdiction over Saints in Heaven, nor even over those in Purgatory, whome shee endea∣vours to ease, or release, not by Judgment; but by prayer, non absolutione, sed solutione, say di∣vines. Soe none but God hath Jurisdiction over those Blessed souls: & by him alone that ap∣pointement could be made. Now by what Revelation have you learnt that Act of God? what Catholick Authour authentically recor∣ded it?

G. B. pag. 27. In the eleventh century, num∣bring Prayers by Beades began.

ANS. They began only in the thirteenth century.

G. B. pag. 28. Ten Prayers on the Beades to the virgin; one to God.

ANS. Beades are used severall ways: some say Creedes or the greate ones, & ether Pater nosters, or Gloria Patris, on the ltitle ones. A∣gainst these your objection hath no place. And

it hath no force against others, who by their Prayers to the virgin only pray her to pray to God for them.

G. B. pag. 28. How many more worship her, then do her son?

ANS. Not one: for no body worships her, but for her son's sake, & for the vertu shee re∣ceived from God by the merit's of her son. Soe that her worship ends in her son, or in God. This you have beene often told of by others; but are resolved never to take notice of it, fea∣ring to want this precious argument. Which is as frivolous, as it is common among your brethren.

To shew you the opinion and practice of the ancient Christians, three authoritys will suffice, one of the Latin, the rest of the Greeke Church. The first is out of S. Austin l. 7. de Baptismo c. 1. Adjuvet nos B. Cyprianus orationibus suis in istius carnis mortalitate tanquam in caliginosâ nube laborantes. May Blessed S. Cyprian with his prayers assist us, who labour in this corruptible body, as in a dark cloud.

And S. Gregory Nissen Orat. de laudibus Theodori Martyris. He says: If thy owne Prayers be not efficacions enough, If greater & more powerfull intercessiō be necessary, call together the quire of thy brethren the Martyrs, & with them all pray for us. Ad monish Peter, stir up Paul, as also Iohn the beloved Disciple, that they may be carefull of the Churches, they sounded.

S. Chrisost. hom. 1. in Thess. ante fin. teaches us to pray, & how we should doe it, to Saint 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Let us nether despise the prayers of Saints, nor quite rely uppon them: least we ether become slouthfull, & carelesse, or loose their helpes. But let us pray them to pray for us, & let us live vertuously, that we may attaine to that blisse which is promist to those, who love God, through the grace of our lord I. Christ. No R. Catholick can explicate our doctrine more fignificantly: seing he explicates the object (Saints) the man∣ner, not to rely uppon them solely; The designe, to obtaine theyr Prayers for us. The finall end of all: Life everlasting through the Grace of our Lord Iesus-Christ.

There is also another intent in honouring Saints to stirre up men to imitate their vertues. Aug. serm. 47. de Sanctis: Solemnitates Marty∣rum exhortationes sunt martyriorum: ut imitari non pigeat, quod celebrare delectat. The Feasts celebrated in the honour of Martyrs, are exhortations to Mar∣tyrdome: for we ought willingly to imitate, what we celebrate with Ioy.

G. B. pag. 29. A black Roll of the Plagues which Gods powres out on those ungodly worshippers is. Rom. 1.

ANS. There is not a word against the wor∣shippers

of Saints; but of Idols, & Divils: whose wicked example was agreate incentive to vice, (Terentius in Eunucho) as the good example of Saints is to vertu (Aug. supra) I have not faith enough to beleive all are Saints, where the worship of Saints is rejected: If none, but the guiltlesse, may thtow astone, the Adulteresse may escape in London, as well as in Rome.

G. B. pag. 30. All prostration for worship is declared unlawfull by the Angel, who warned S. Iohn not to doe it. Apoc. 19.10.

ANS. Would you have all the world turne Quakers, & never worship any body? Will you condemne the custome of Ingland in kneeling to our Parents? or to the Parent of our Coun∣try, the King's Majesty? And can you seriously think that Apostle an Idolater, even when the Holy Ghost soe evidently wrought in his mind, & soe fully possest it? or that being once war∣ned of soe foul a crime, Apoc. 19.10. He should soe soone fall againe into the same? Apoc. 22 8. That the Angel should shew no greate displea∣ture, seing himself adored as God, as Paul, & Barnabas did on a like occasion at Lystra? Act. 14.13. But should as it were compliment with an Idolater? That the Apostle should neverrepent himself of soe hainous a fault, & doe Pennance for it? or if he did, he should not record it, that he myght as much edify by his Repentance, as he had scandalized by his fall? all those things surpasse my Faith, althô (God

be thanked) it containes Transubstantiation.

Wherefore for the singular respect I beare the Apostle, I cannot surmise him guilty of Idolatry (being confirmed in Grace) especially at the time of that vision. Nay I see no ground to say, he absolutely sinned in it: but that he acted out of a principle of Humility, thinking that Respect due from him to the Angel, as being better in nature, & greater in Grace & Glory, then himselfe. And the Angel corrected, that innocent Judgment, byminding him that they were follow servants, which was a telling him his owne dignity, of an Apostle: which is some considerations is even superiour to the of Angels.

G.B. pag. 31. Speculative people may have distinct Notions of Latria & Dulia; yet the vulgar in their practicè make no difference at all.

Ans. All who have common sense have distinct notions of those worships, althô they under∣stand not those termes, All know they are to obay the Kings: & their Gouvernours, yet that their obedience to both is not alike, seing it is due to the King,(a) as Supreme; to Governours, as being sent from him, or receiving authority from him. An Heyre knows he must obey his Father, & his Tutour: yet differently, his Tutous only to comply with his father.(b) And why should men be soe stupid, only in matter of Religion, as not to beable to discerne betwixt

the Honour due to God, as the fountaine of all good, & that due to Saints, as partaking of his Perfections. The very prayers, which we make in our lyturgyes import that distinction: for they are addrest to God, beseeching him to heare the Prayers, which doubtlesse the Saints make for us: or else When we pray to Saints, we desire them to joyne with ours their Prayers to God: & when we have obtained our request we desire them to joyne with us, in thanks giving to the divine Goodnesse.(a) Our trust is in God, that he will deliver us, from tem∣porall & eternall misery. The Saints also helping by Prayer for us: & for the gift bestowed uppon us by meanes of many interceding persons, thanks may be given by many on our behalfe.

But were Truth sought for, an end would easily be made of this contentious dispute be∣twixt Faith, & Calumny, hy only stating aryght the controversy: we doe all unanimous∣ly professe, that God alone doth deserve all the adoration, & worship any creature is capable of, for his owne intrinseck, & essentiall persec∣tion. Yet we think it is his Pleasure, that we should honour not only those perfections in himself; but that we should (for his sake) re∣verence those creatures, whome he makes par∣takers, of his infinit fullnesse of Perfection, ac∣cording to the manner of their elevations, to partake of those Perfections. Soe that God is

honoured in them all, & all they in him. We honour Kings & Prelates lawfully establishe as being Partakers of his authority to governe us; the word of God, as being an explication of his will: The Sacraments as Channells to conveygh his grace into our souls: Churches, as places designed for Prayer, to him: Saintson Earth, as living Temples of the Holy Ghost: Saints in Heaven, as Partakers of his glory. Sot that we may be sayd to honour God in all: & by consequence the worship given to them cannot be sayd to draw from God.

We likewise professe, that as God is the sole Creator, of all things, soe is he the foun∣taine of all good: & that every Good perfect Gift comes from him the Father of Lyghts. Jac. 1.13. That nothing in order to eternall life can be obtained, but of him, through our Lord Jesus-Christ. That his Providence reaches to every thing, that not a hayre can etherfall of its selfe, or be pulled our of our head by men, or by bad, or good Angels, with out the permission of God: that all we suffer, & all we enjoy, all good, & all bad, flow from his omnipotant hand, as ef∣fects ether of his mercy, or of his Justice, or of both. Soe that we feare nothing, but from him, nor hope for any thing, but from him. To him all our Prayers are directed, even those made to Saints, which stop not in them, but in their, & our God, & father. This we beleive this we practise this we teach, this we defend.

Speake what you can against this, & you will speake to the purpose, but if you passe this un∣garded, you beate the Ayre.

Another thing I desire of you, is, not to build uppon every little fancy, althô contrary to reason: which is childish always, but deserves amore severe censure in matters of cōsequence. Now what can be more phantasticall, then what Mr. Brevint writes, in his Saul & Samuel, that it is Idolatry to pray to Saints, unlesse they be within compasse to heare us? And who can determine how far they can heare? Or what Mr. Whitby says in his Discourse concerning Ido∣latry pag. 154. Prayer offred to an invisible being, & not corporcally present is due only to God. Soc that ablind man may not desire hisneygh bour to pray for him because all are invisible to him. And Prayers offred to the Dragon, Dan 14.23. or any Idols, would be no Idolatry, seing they could see, or be seene, & were corporeally pre∣sent. And certainly S. Paul was an Idolater when as a distance be desired the Romans, to pray for his good Jourey, who were nether vi∣sible to him, nor corporeally present. He follows the custume of our Reformers, hethrows stones, with out ever regarding where they fall. But what proofe doth he bring for his Novelty? The authority of Dio & Martial, both Pagans, & one of them the most filthy, or beastly rather of all Poets. And can Mr. Whitby judge their authority competent, to decide a controversy

betwixt Christians, & condemne the publicke practice of the Catholick Church? Have we not reason, to except against their being Vm∣pieres, in this dispute? Yet to doe Mr. Whitby a pleasure, we will admit them, as Judges Ar∣bitrators. What say them? Dio says Caligula was a God, when prayed to. And Martial says, those, who pray to Idols, make them Gods. Suppose all this tru: what is it to Visibility, or corpore all presente, of which they make no mention, & yet were brought to prove them? How wretchedly doth he pleade against us, who first appeales to in∣competent Judges, & secondly to such, as pro∣nounce nothing in his favour! In malâ causâ non possunt aliter. Aug.

CHAPTER XI. Pretended Charmes, where Of Holy-Water, Waxcandles, Agnus Deis, &c.

G.B. pag. 32. All the Euchantements used in Heathenisine are nothing if compared to those of the Roman Church.

ANSWER. Were your Proofes as strong as your Assertions are bold, you would be the most

formidable enemy, that ever we had. But that strength of proofes is wanting. Those Creatu∣res, which barke Lowde, seldome bite hard. In bold affirmations none more positive then wo∣men, & children, & the ignorantest of schollers: Wise & Learned Man are more wary & reser∣ved: who never are very positive althô they seeme sometimes to have reason on their side, because they are conscious of the uncertainty of their discourses, whose fallacys they discover in others, & in themselves too. In this place you would easily have discovered your error, had you looked over your proofes. For what more weake then those?

G.B. pag. 32. Can any thing looke liker a tharme then the worshipping of God in an un∣knowne tongue.

ANS. What say you to reading your Inglish service to such Irish, as understand it not? Is that a charme? for what ever you say in vindica∣tion of your common Prayer, will serve to answer you, in this reproach.

To whome can I compare the men of this gene∣ration(a)? to whome are they like? They are like unto children, pettish children, whome nether laughing, nor weeping will please. Soe you are resolved never to be content with what Papists doe. Is their service kept in Latin? It resem∣bles a Charme. Doth it appeare in Inglish, as it lately did at London? And Hannibal ad port as

of such a fearfull Nature are your brethren, that what everdresse our service appeares in, it fryghtens them: As the signe of the Crosse, & the name of Iesus, did the Divils in Iulian's time.

But are you soe much astranger to the world, as not to know, that no living language cōtinues long the same? that men's phansys of words change, as well, as those of fashions? That some∣times they lay aside some words, & take in others, & sometimes retaine the word, but alter its sense, by use? If all this be true: supposea change be made in a vulgar language, doe you think the Church oblidged presently to chan∣ge her service? If you doe? shew me the ground of that obligation. If you can shew no command for such a perpetuall change in the Lyturgy: condemne our Church no more, for not doing what you cannot shew she is bound to doe.

G.B. pag. 33. Shall I here tell, of the char∣ming of water, of salt, of waxcandles, of Roses, Agnus Deis, medalls, & the like.

ANS. It is not easy to conjecture what you blame in these things, nor for what reason, un∣lesse it be, that Papists use them, & that is enough to draw your censure. Doe the things themselves displease you? They are the crea∣tures of God: & all creatures of God are good, (1. Tim. 4.4.) & nothing ought to be rejected, which is received with thanks giving: as I assure you Pa∣pists

use those things. Or are you offended, that they are blest? That is unreasonable: seing that gives a kind of Sanctity to them. They are sancti∣fyed by the word of God & Prayer, says S. Paul in the place above cited. Soe that I think the practice of Blessing severall things comes from Apostolicall Tradition, & that it is grounded on that text of S. Paul. And I desire you to fix the time, when you think they began, & I am perswaded I can shew them to be ancienter then any time since the two firstages determi∣nable, if not all, yet some of them, soe as by those which can be shewed from the begin∣ning, the rest by lawfull consequence may be deduced, as not unlawfull, or Enchantments. See Baronius ad an. D. 57.58. & 132. in which places he shews the use of them to be so anciēt, that if you pretend those Blessings to be Pope∣ry, you must owne the purest Antiquity to be Papist.

And as for water-Blest by holy men, it is soe for from being a diabolicall charme that it is an efficacious remedy against charmes of the Di∣vill. You will find the vertu of it confirmed by miracles in Epiph. ber. 30. When it was used by Iosephus a Count under Constantin the greate. In S. Hierome in vitâ Hilarionis, that this Saint by use of it destroyed the charmes of Marnas (or Jupiter) adored at Gaza. In Theodoret 1.5. hyst. c. 21. that S. Marcellus Bishop of Apamea withit chaced, away Iupiter Apamenus who hin∣dred

the burning of his Temple. And in Bede l. 1. hyst. Angl. c. 17. that S. German bishop of Auxerre with it allayed a Tempest. Which you may see in Baron ad An. D. 132. what will you say to those things? As the Pharysyes: that all this was done in the Divills name? That you cannot, for then you must owne that one Divill cast out another, & his Kingdome is divided: which is by our Sayiour prest against the Pharisyes as absurd, & incredible: & con∣sequently cannot be sayd by a Christian. Nay althô you deny all credit to these holy, & lear∣ned Men, (which in a matter of fact is in a man∣ner impudent) yet will you not be quit of this argument, for at least these fathers thought water, soe blest, a fit instrument to worke those stupendious workes: otherwise they would never have beleived those storyes, nether would they have related them, with∣out beleiving them. Hence you may see how different, your Faith is from theirs, who think that a Charme, which they Judged a Divine Blessing.

CHAPTER XII. Of Ceremonyes.

G.B. pag. 34. The Sacrament all àctions are polluted by the superfetation of soe many new

whereby they are wholy changed from their originall simplicity.

ANSWER. You can alleadge nothing against our rites, or ceremonyes, but will serve as well against your owne: & what you can say in de∣fence of yours against Presbyterians, will fully satisfy your arguments against ours.

It is agreate folly, to looke on Ceremonys as an essentiall part of our worship: & it is as great to deny, that (when they are decent, & significant) they are greate helpes to it. Men are composed of Body, & soul: with both we must serve God, & each is a helpe to the other, when they concurre to worship him. The Body can doe nothing without the soul, & all its worship is meere hypocrisy, & not worthy of acceptation & dead, unlesse it be quikned by in∣teriour Faith & Charity, which flow from the soul. And this devotion soone grows cold, if it be not entertained with exteriour objects, & revived by sensible actions; Which fix the Imaginative faculty on the acts of Religion in hand, & move the Will both of him, who Of∣ficiates, & of the Assistants, to dispositions pro∣portionable to the Rite, by a certaine sympa∣thy betwixt our soul, & body: the soul feeling an inward veneration for God, to expresse it, inclines the body to kneeling, prostrations, or the like: & these encrease the interiour vene∣ration, when duly, & devoutly made. This is the sense of mankind: for there never was any

People, who met to honour ether God, or Prince, but had some setled ceremonys, with which they exprest exteriourly their submission to them.

The french Hugonots pared of those they found in the Roman Church, as superstitions: & the most learned & Religious of that com∣munion, wish their worship were adorned with some rites, whose want they lament, as being an undecent nakednesse, & an occasion of much Irreligion, & disrespectfullnesse in giving & re∣ceiving the Sacraments themselves. I beleive did you pursue the Prophanenesse soe com∣mon in Ingland, to its heade, you will find your want, & neglect of Religious ceremonys, to be the fountaine of it.

In your vindication of the laws, pag. 170. you say the Church hath Power to determine of things, that may bedone in a variety of ways into one particular forme, such as ptescribing a set for∣me of worship, the ordering the posture in Sacra∣ments, the habits in worship, &c. which will hedge in, what you reject as well as what you retaine.

G. B. pag. 34. In Baptisme insteade of was∣hing with water in the name of the Father, Son & Holy Ghost, they have added many adulte∣rated rites.

ANS. These words signify an Abrogation of washing with water, & a substitution of other ri∣tes in lieu of it, which is soe farre from Truth,

& soe blacke a Calumnye, that I wonder you could advance it, or your Church permit it: es∣pecially seing the guilt falls on her, for not bap∣tising those who fall from us to you, as she ought to doe, if we omit washing in the name, which is the essentiall part of the Sacrament. But you speake against Popery: & that is enough to justi∣fy all untruths, & get alicense for any calumny. As appeares by this very passage.

G. B. pag. 34. The child must be blowne up∣pon then a charme used, for turning the Divil out of him.

ANS. Blowing uppon the child, & exorcising it, were practised in the purest times. You will find them in Cyril of Hierus.(a) Ambrose(b), Leo(c), Caelestin 1.(d), & Augustin(e), The Church, says S. Austin to Julian, would nether exorcise (you call this a charme) the children of the faithfull, nor blow uppon them, did she not free them from the power of the Divil, This thou, Julian, durst not gainsay, fearing thy selfe to blowne out of the Christian world, if thou hadst done soe. Soe esteemed was this Ceremony then, that even hereticks durst not speake against it: which

now is reprocht to us as a charme, a superstition by our Reformers. Not a petty minister, but thinks it a fit object to be laught at, & to shew his wit, by playing the Bouffoone uppon it. By naturall Generation all are borne in sin, children of wrath, slaves of the Devil, & in the Power of darkenesse: By supernaturall Regeneration, which is Baptisme, we are purged from sin, freed from the bondage of the Devil, adopted chil∣dren of God, delivered from the power of darknesse & translated into the kingdoe of the beloved son of God. Coloss. 1, 13. This Faith delivered by the a postles, was beleived by the primitive Chris∣stians: & we beleive the same: They used this ceremony to signify this change in the person Baptised; we use it for the same intent: It was then soe venerable, that even Hereticks durst not expresse any disesteeme of it; now you de∣ride it, & looke uppon it, as prophane, & a charme. Whence comes this change? from the Ceremony? no, it is the same, it was then: from the intention of those who use it? no, it is em∣ployed to signify the change from sin to Grace now, as it was then. The change is only in your selfe, & your Brethen in Reformation: your Faith is as different from that of the Primitive, as of the present Church: & that new Faith enclines you to deride those things, which the Church animated by Apostolicall faith, did, & doth esteeme.

By this you see how Impious this Lucian like

spirit is. How Imprudent it is, will appeare, if you consider how full your Assemblyes are of Libertins, who deride all things of devotion, even practised by yourselves, as severall tragi∣cally complaine of in their sermons. You foster in them this spirit, by your practise: you plant that tree in their harts, which produces such sower fruite, that sets all your teeth an Edge: this serpent is bredde in the bowells of your re∣formation, & serpent like it will eate the bowells of her Parent & kill her, if he not stifled.

G.B. pag. 35. The Preist at masse, of∣ten bows, sometimes he turnes to the People, & gives them a short Barbarian Benediction, then goes on.

ANS. In all this I see nothing ridiculous, but your relating those sacred rites. How can he expresse his inward worship of God more cleerely, then by kneeling or Bowing? His of∣fice is to be a mediator betwixt God & Man (Heb. 5.1.) & how can that be better repre∣sented, then by his humble applications to God, bowing to him, & lifting up his hands to the throne of Grace (Heb. 4.16.) ro receive thence Mercy; & then turne to the People, to powre it uppon them. Thus on Jacobs Ladder the An∣gells appeared going up, & downe, up, to God; downe, to Jacob: a type of what Preists doe when they officiate.

But he gives them a short Barbariais Benedi∣diction.

That Benediction, which you, a very civilized person, disdaine, as Barbarous, is taken out of Scripture, the words of an Angel to Ge∣deon (Judges 6.12) Our Lord be with you, Do∣minus vobiscum. Scripture it selfe cannot escape your censure, if a Papist use it. Your contempt of the language of Angels in this world, will scarce make you worthy of their company in the next.

G. B. page. 35. After Adoration, the God is to be devoured by the Preist: which made the Ara∣bian say Christians were fooles, who devoured what they adored.

ANS. Aworthy authority for a King's cha∣plain in ordinary, to build uppon. Sir: Christ sayd: Take & eate: this is my body. Because he says, it is his body, we adore it: & because he commands us, to take & eate it, we obey, & do so. But a Turk says: it is foolish. Let it be soe: no Turk's opi∣nion is the rule of my faith. Is it of yours? Is not this Prodigious, that against the expresse words of Christ, & the practice of the whole Church, the authority of a Turk should be brought? nay & preferred before it? & this by a minister?

G. B. pag. 38. Rome enioines severer cen∣sures on the violation of these ceremonyes then on the greatest transgressions against either the morall, or positive Laws of God.

ANSWER. I know no motive you can have, for advancing such notorious untruths, but that of Cicero: Cum semel limites verecundiae tran∣sieris,

oportet gnaviter esse impudentem. You have past those bounds: & there I leave you.

CHAPTER XIII. Scripture & the Church. where Of the Resolution. of Faith.

G.B. pag. 41. Papists call the Scriptures a nose of wax, the sourse of all Heresyes, &c.

ANS. If any Roman Catholick compared Scripture to a nose of wax, it is only because the letter may be wrested to different senses & made to lookenot that way which the Holy Ghost designed; but that which men's Passions leade them to. The world affords not amore convin∣cing instance of this flexibility of Scriptures, then that of your owne Brethren in the late troubles: who brought it to countenance Sedi∣tion, Rebellion, Heresy, Murther, & the horri∣blest of all Murthers, Parricide, the killing of the father of the Country. Did Scripture of it selfe Looke towards (or abet) all those crying sins? nosure, it condemnes them formally. It can then be wrested from its owne naturall sense, to another meaning contrary to it, which is all that is meant by that phrase.

As for its being a sourse of Heresyes, it is not tru, that Scriptures, doe found heresyes, or that

heresyesspring out of them; but that men draw heresyes out of the words of Scriptures, taken in a sense quite contrary to that of the holy Ghost.

G. B. pag. 41. Papists will have all the au∣thority of the Scriptures to depend on the Church. A greate difference is to be made betwixt the testi∣mony, of a witnesse, & the authority of a Iudge. The former is not denyed to the Church.

ANS. Here you grant to the Church as much as we desire, provided you owne in this witnesse such a veracity, as the nature of its Testimony requires, to bring us to a certaine, & undoubted beleife of the Scriptures.

The Church never tooke uppon her the title of Iudge of Scripture. In her Councils she places in the middle of the assembly a hygh Throne as for Christ, & in it sets the holy Ghospels as his word, according to which she Judges of the Doctrine controverted. Conc. Calced. Act. 1. Soe she judges by Scriptures of the Doctrine of men; but doth not Iudge of the Scriptu∣res themselves.

At the first admission of a writing into the Canon of Scriptures, the Church proceding is of another nature. A writing is brought to her, as writen by a man Divinely assisted, of S. Paul for example to the Romans by Phebe, or to Phi∣lemon, by a fugitive servant Onesimus: nether as a witnesse give any greate credit to the writing they brought. The Pastors of the flocke of

Christ consider the writings examin, the messengers recurre to God by Prayer to de∣mand the assistance of his Holy Spirit, to know whither he were truly the Authour of the writing exhibited. If after all these meanes used to discover the Truth, they remaine convinced, the thing was writen by inspiration of the Holy Ghost, they obey it themselve, command obe∣dience to it, as to the word of God, & use it as a Rule of Faith, & manners. Soe when an un∣knowne person brings into a corporation a new Patent, as of the King's Majesty, & presents it to the Major: He (before he allows the Patentee to act in vertu of it) with his Brethen considers the writing, the signet, the seale, the stile, &c. to know whither it be counterfitte, or sincere, with a Resolution to obey it himselfe, & make others doe the same, in case it appeare to be truly the Kings. The Major cannot be sayd to Judge of the Kings Patents, (to which as a subject he owes obedience) but only to dis∣cerne whither an unknowne writing be the Kings Patent, or no.

You say: this makes the authority of Scriptu∣res depend on the Church. Which is as rationall, as if you should say, the authority of the King's Patent depends on the Major of a petty corpo∣ration, because the Patent is exhibited to him, before it be executed. If any man hath soe little common sense, as not to discerne the diffe∣rence betwixt these two Propositions: to Iudge

of the Kings Patent: & to Iudge whither an un∣knowne writing be the Kings Patent: I am to seeke how to helpe him.

This authority of the Church, to recom∣mend the Scriptures as an undeniable witnesse, occasioned that saying of S. Augustin 1. contu Epist. Fundam. c. 5. Ego Evangelio non crederem nisi me Ecclesiae Catholicae commoveret authoritas, I would not beleive the Ghospel, did not the authori∣ty of the Catholick Church move me to it. Which words are cited by all Catholick controvertists, as containing an implicit decision of all one controversys: they shewing evidently S. Aut∣stin's discourse against the Manichees, to be just the same, which we use against the mo∣derne Protestants, that as we are heyres of that Faith, which S. Austin, & the Church of his time defended against its Opposers the Ancient Hereticks, soe are we of the titles, by which they enjoyed it, & the armes, with which they defended it. I will put downe the whole discourse of S. Austin atlarge that soe we may the better understand his meaning, & more convincingly shew how much the most under∣standing of our Adversarys are out of the way in explicating it.

The thing sought for in that discourse was whither Manichoeus was an Apostle of Jesus-Christ, or no? The Manicheans sayd he was: the Catholicks denyed it: for whose cause S. Au∣stin disputes thus in that place. Quaero quis sit iste

Manichoeus? says he, Respondebitis, Apostolus Christi. Non credo. Evangelium fortè mihi lecturus es, & indè Manichoei personam tentabis asserere. Si ergò invenires aliquem qui Evangelio nondum cre∣dit, quid faceres dicenti tibi, non credo? Ego verò Evangelio non crederem nisi me Catholicoe Ecclesioe commoveret authoritas. Quibus ergò obtemperavi dicentibus, credite Evangelio; cur eis non obtem∣perem dicentibus mihi: Noli credere Manichoeo? Elige quid velis. Si dixeris, crede Catholicis, ipsi me monent, ut nullam fidem accommodem vobis, quapropter non possum illis credens, nisi tibi non cre∣dere. Si dixeris, noli Catholicis credere, non rectè facis, per Evangelium me cogere ad Manichoei fidē, quiaipsi Evangelio Catholicis proedicantibus credidi. Siautem dixeris, benè credidisti Catholicis laudan∣tibus Evangelium, sed non rectè credisti illisvitupe∣rantibus Manichoeum: usque adeò me stultum put as, ut nullâ redditâ ratione, quod vis credam, quod non vis non credam? quippè multò justius & cautius facio, si Catholicis, quoniam semel credidi, ad te non transeo, nisi me non credere jusseris, sed manifestissi∣mè & apertissimè scire aliquid feceris. Quocirca si mihirationem redditurus es, dimitte Evangelium. Si ad Evangelium te tenes, ego ad eos me teneam, quibus proecipientibus, Evangelio credidi: & his ju∣bentibus tibi omninò non credam. Quod si fortè in Evangelio aliquid manifestissimum de Mani∣choei Apostolatu invenire potueris, infirmabis mibi Catholicorum auctoritatem, qui jubent ut tibi non credam. Quâ infirmatâ, nec Evangelio credere potero,

quia per eos illi credideram, ita nihil apud me vale∣bit quic quid inde protuleris. Quapropter si nihil ma∣nifestum de Manichaei Apostolatu in Evangelio repe∣ritur, Catholicis potiùs credam, quàm tibi. Si aute inde aliquid manifestum pro Manichaeo legeris, nee illis, nec tibi: illis, quia de te mihi mentiti sunt, tibi quia eam scripturā mihi profers, cui per illos credida∣ram qui mihi mentiti sunt, Sed absit ut ego Evange∣lio non credam. Illi autem credens non invenio, quo∣modò possim etiam tibi credere. Haec Aug. ibi. I demand, says this Saint, who is this Manichaeus? You answer: he is the Apostle of Christ. I will not take your word for it. What will you say, what mea∣nes will you use to perswade me? Perchance you will take the Ghospel, & thence endeavour to prove unto me the mission of Manichaeus. But what if you meete with one who doth not beleive the Ghospel: how would you deale with him? For my part I would not beleive the Ghospel, did not the Authority of the Cat. Church move me. Whome therefore I obey, in saying beleive the Ghospel, should I not obey in saying be∣leive not Manichaeus? Take your choice, whither you will have me ely on the Catholicks, or not If you say, Belive the Catholicks: they warne me, not to beleive you: wherefore beleiving them I must reject you. If you say, doe not beleive Catholicks! you doe not well, endeavouring to bring me to the Beleife in Manichaeus, by the Ghospel, which I re∣ceived only uppon the word of Catholicks, If you say, you doe well to beleive the Catholicks, when they commend the Ghospel, but you doe not well in belei∣ving

them, when they blame Manichaeus: doe you think me such a foole, as without any reason, I should beleive what pleases you, & not beleive, what you dislike? Certainly it is much more reasonable, seing I must beleive the Catholicks, that I abandon your communion, unlesse you can give me an evident demonstration for the contrary. Wherefore, if you will alleadge Reason: lay by the Ghospel. If you re∣taine the Ghospel, I will sticke to those uppon whose word I have admitted the Ghospel: & their autho∣rity forces me, to renounce you. Now if perchance you can shew out of the Ghospel any evident proofe of Manichaeus his Apostleship, you will indeed weaken in me the Authority of Catholicks, who forbid me to beleive you. But that authority being weakened, I shall no more be able to beleive the Ghospel, which I received by it, & soe what soever you prove thence, will fall to the ground. Therefore, if no cleere proofe of Manichaeus his mission is extant in the Ghospel I will rather beleive the Catholicks, then you. If a cleere proofe be found there, I will nether beleive the Ca∣tholicks, nor you: not them, because they were fals in the opinion they delivered of you; nor you because you rely on that scripture, which I received on the testimony of those who have deceived me. Yet god forbid, I should reject the Ghospel. And beleiving it, I see no possibility of beleiving you. Thus the greate Saint. Which I have cited at large, because the whole discourse, holds against all heresyes, chan∣ging only the name of Manichaeus or Manichean, into that which signifyes the Heresy: as for

example into that of Protestant, or Luther. Mo∣reover it containes a cleere confutation, of what hath hitherto by the learnedest of our adversarys beene sayd in answer to it.

The first interpretation of this place, is de∣livered by W.L. in his relation of a conference, pag. 81. some of your o••ne, says he, will not en∣dure it should be understoode, save of the Church in the time of the Apostles only. And then cites Ockam Dial. p. 1. l, 1. c. 4. Where he hath not one word of that. But says Mr. Stillingf. in his rationall account pag. 198. the words are in Durandus l. 3. insent. d. 24. q. 1. q 9. where he says: Intelligitur solùm de Ecclesiâ, quae fuit tempore Apostolorum. It is understood only of the Church which was in time of the Apostles.

The same Author borrows another expli∣cation of Biel lect. 2. in Can. Missae, that the words are to be understood of the Church in generall, as it containes the first, & later ages, A tempore Christi & Apostolorum, &c. And to this he, sticks for he addes: And so doth S. August. take Eccles. contra Fund. And D. Stillingf. p. 198. 199. approves the same, & confirmes it, out of Gerson, & Driedo.

Nether of these two explications can stand with the text: as appeares out of those words: Quibus obtemperavi dicentibus, Credite Evangelio: cur eis non obtemperem dicentibus mihi, noli credere Manichaeo. Whome I obeyed in saying, Beleive the Ghospel, should I not obey in saying, doe not beleive

Manichaeus? Hence I frame this argument: S. Austin professeth he received the Ghospel uppon the credit of that Church, which con∣demned Manichaeus: but that Church, which condemned Manichaeus, was that of his time, & not that of the Apostles, who never mentioned Manichaeus: ergo the Church, on whose word he received the Ghospel, was that of his time, & not that of the Apostles. When therefore E. S. pag. 220. says: It is plain, S. Austin meanes not the Iudgment of the present Church; but of the Catholick Church, as taking in all ages, & places, he evidently contradicts the very text of S. Ausstin: whence I conclude that ether he speakes against his conscience, which I am unwilling to beleive; or else (which is more excusable) that he had not reade the text, which he understakes to explicate.

A third, & yet more improbable, explica∣tion is delivered by W.L. pag. 82. He speakes it ether of Novices, or doubters in the Faith, or else of such as were in part Infidels, Mr. Fisher the Ie∣suit, at the conference would needs have it, that S. Austinspake it even of the faithfull: which I can∣not yet thinke: For he speakes to the Manichees, & they had a greate part of the Infidell in them. And the words immediatly before these, are: If thou shouldst find one, qui Evangelio non credit, which did not beleive the Ghospel, what wouldest thou doe to make him beleive? Thus W. L.

This is like wise plainly fals: for S. Austin

was nether a Novice, nor a doubter in the faith, nor in part an infidel, when he writ that Booke; for he writ it after he was made Bishop, as you may see l. 2. retract. c. 2. But he speakes of himselfe, & describes the ground of his owne faith: ergo he doth not speake of Novices, Doubters, or halfe Infidels: nor describes the ground of their fath; but of those who are firme beleivers. I prove that S. Austin speakes of his owne, Faith & shews the ground, on which it relyed. For first, he says, I would not beleive the Ghospel, without the authority of Catholicks com∣mending them. Secondly he says: If you weaken the authority of Catholicks I will reject the Ghospel. This I beleive Mr. Stillingf, saw, & therefore sayd pag. 220. If you extend this beyond Novices, & weaklings, I shall not oppose you in it. And I can∣not think, that W.L. had reade that place, at least with attention, when he writ, he could not think, S. Austin spake of the faithfull,

Stillingf. pag. 220. Nether you, nor any Catho∣lick Author is able to prove that S. Austin by these words ever dreamt of any infallible authority in the present Church. Answer: seing S. Austin expres∣sely says, he would renounce the Ghospel, if the authority of Catholicks were weakened in him by discovering they had delivered any one lye, he must ether think them exempt from all possibility of lying, or else he adhered very loosely to the Ghospel. I hope E.S. will not assert the later part: wherefore he must grant, that S. Austin

thought the Church free from all possibility of errour. Let us returne to Mr. G. B.

G. B. pag. 43. Christ's prophetick office is in∣vaded by the pretence of the Churches Infallibility in expounding Scriptures. And why, Good Sir, should the infallibility in expounding Scriptures be an invasion of the prophetick office of Christ, seing infallibility in writing them, was no such thing? Certainly it is more to compose a writing them to understand it: as many can un∣derstand Cicero's speech pro Milone, who can∣not compose such an one. And your old women pretend to understand severall parts of Scriptu∣re, which yet I think will scarce undertake to pen the like.

By this, Say you, the whole anthority is devol∣ved on the Church. No more, then it was on S. John, when he writ his Ghospel, or S. Paul composing his Epistles. Nor soe much nether seing these were so assisted, as to compose Holy Scripture; when the Church only pretends to expound the word of God. How doth such an assistance of the divine Spirit derogate from the infallibility of God, from which it is de∣rived?

But her exposition must be admitted, say you, though contrary to the sense. As if Infallibility did not exclude all possibility of such a wrested ex∣position! The infallibility of the Church may slyght your attempts, whilest you are armed only with such straws. We have seene you

arguments: Let us see your Answers to ours.

G. B. pag. 44. The Gates of Hell not prevailing against the Church, Mat. 16.18. Proves not the pretence of infallibility. Why not, learned Sir? Not a word for that: but as if you had forgot∣ten what you were about, your fall uppon the Inglish Translation of that text, which you say, deserres amendment, And I will leave you, to be taught better manners by your? fellow Minis∣ters: or your mother the kirk of Scotland.

G. B. pag. 45 The spirit leading into all truth, Joan. 16.13. advances not the cause a whit, since that promise relates to all beleivers. Here is ano∣ther assertion without proofe, as if we were bound to take your word. Those words are part of the sermon after the last supper, at which only the Apostles were present: & which was directed immediatly to them. You should then give some reason why they relate to all beleivers, althô spoken to only the Apostles.

G. B. The Church's being built on the Rocke, Peter, proves nothing for a series of Bishops of Rome: seing the other Apostles were also foundations.

ANS. If it proves all Bishops together Infalli∣ble, firme in faith, as a Rock, it confounds your Reformation, which is condemned by them all.

G. B. The keys of the Kingdome of Heaven, Mat. 16.19. import no more, then that Peter was to open the Ghospel. When you shall give in a proofe, we will consider it. Till then I will beleive not you; but Christ, who 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

addes the office of the Keys, to open, & shut, not the Ghospel; but Heaven, by loosing, & bin∣ding sins.

G. B. pag. 46. It is certaine, that vice, as well as errpr os destrictove of Religion. If then there be no authority for repressing of vice, but that same of the discipline of the Church, it is not incongruous there be no other authority, for suppressing of error but that same of the discipline of the Church.

ANS. It is certaine, that both in the old & new law severall persons have beene secured against Error who were subject to sin. S. Peter was truly reprehensible(a), for a thing he did; not for any thing he writ, or preacht. The same of David, of Salomon, &c. For this reason our Blessed Saviour commanded(b) all to follow the Doctrine of the Scribes & Pharisys, because they sate on the chaire of Moyses; but not their example. Soe your question why God should provide more against error in faith, then against vice in manners, can find no place amongst Catholicks, who are taught to adore God's holy will, even when they understand it not, & to Bring(c) into captivity every thought, to the obedience of Christ. To you, who think it ab∣surd to deny a man the use of his Reason in judging & discerning all things, & submit even Divinely revealed Truths to its Tribunall, to you, I say we leave the search of those depths, & discovery of those mysterys.

G. B. pag. 48. I could prove from history that generall Councills have erred, that Popes have beene hereticks.

ANSWER. By what you have done, we may guesse what you can doe. Your learning appea∣res by your writings, as also your Judgment in using it. We have seene many proofes of it, & shall see more, in this small tract. I will adde to them one instance out of another work of yours, observations on the 1. Canon of the Apostles pag. 66. you prove, that anciently Preists could administer the Sacrament of Confir∣mation, out of the first Canon of the first Council of Orange When it is evident that that canon doth not give Preists Power to administer the Sacrament of Confirmation; but commands them, to use Chrisme in Baptisme: since when every Divine of the first yeare knows that verti∣call Chrismation hath beene a ceremony of that first, & myterious Sacrament. Such mistakes, as these, are incident to such as are bredde in a con∣gregation, where Ceremonyes are abrogated.

G. B. pag. 49. We are not the servants of men, nor bound to their Authority, for none can be a Iudge, but where he hath power totry & to coerse. Now none but God can search our harts, soe none, but he, can be Judge.

ANS. The Independant, & Quaker, & all who endure with regrate Prince & Prelate, canon, & civill law, under pretence of Evange∣licall Liberty, will thank you for this.

CHAPTER XIV. Of Merits.

G. B. pag. 50. If any have derogated from the value of the satisfaction of that Lamb of God, they have offred the utmost indignity to the hyghest love, & committed the crime of the greatest ingra∣titude imaginable.

ANSWER. Transeat totum, what then?

G. B. Who would requite the most unconcevable love, with such a sacrilegious attempt?

ANS. None that I know of. But, say you, how guilty are they of this, who would set the me∣nts, & workes of men, in an equality with the Blood of God? ANS. I know none such. If you doe, point them out, for Punishment. No Ca∣tholick is concerned in them.

G. B. pag. 51. It is tru, this doctrine of merit is so explained by some of that Church, that there re∣maines no ground of quarelling it; except for the Term's sake, which is indeed odious, & improper though early used by the ancients in an innocent sense. But many of that Church acknowledge there can be no obligation on God, by our workes, but that which his owne promise binds upon him.

ANS. Here is one of the malitious slyghts, of you & your Brethren, when you cannot with any colour accuse the doctrine of our Church,

to pretend it is only the doctrine of some few persons; that you may perswade your Disciples, the Generality of Catholicks hold the contra∣ry. The Council of Trent containes what all Catholicks subscribe to: & this is the doctrine of that Council in this point. Council. Trid s. 6. c. 16. Benè operantibus usque in finem, & in Deo sperantibus proponenda est vita aeterna, & tanquam gratia filiis Dei per Christum Iesum misericorditer promissa; & tanquam merces ex ipsius Dei promis∣sione bonis ipsorum operibus, & meritis fideliter red∣denda. To those, who persever in good works even to the end of this life, & who hope in God, life everlasting is proposed, both as Grace mercyfully promist to the adopted children of God through Iesus Christ our Lord: as als as a Reward due, in vertu of the promise of God, to their good workes, & merits. What can you say against this doctrine? Is it not that very doctrine, which you say is Inno∣cent, & that there is no ground of quarrelling it? we doe not beleive the greatest good we can produce, can bind God. Without, 1. his owne Promise, 2. the merits of Christ: why may not this suffice you?

But the terme is odious, say you. Why soe? seing by ancient Fathers, & moderne Divines, by the primitive, & present Church, it is used in an innocent sense why may not the Catholick Church using that word in a good sense, qua∣lify the odium, & correct it? what if not only in fathers, or Councills, but inscripture it self that

terme be found (at least equivalently?) will not that reconcile you to this terme? Now soe it is: for Merit, & Reward are correlatives(a): which cannot be separated, according to Philo∣sophy. Now a Reward is promist in Scripture(b) to those, who are reviled, & persecuted, & ca∣lumniated (as we are by you, & your Brethren, in such sly malignant hints) wherefore we do merit in suffring such calumnies. And S. Paul (c) assures a Reward was due to him self for prea∣ching willingly. His willingly preaching was then meritorious.

When the Reader saw those Tragicall De∣clamations, no doubt but he expected nolesse then some doctrine destructive of Christianity, & that Religion lay gasping. Parturiunt montes, natus est ridiculus mus. All the fryght you were in was raysed from one word: which you your selfe say hath an Innocent sense. And we say that that very sense is what the R. Caholick Church intends by it. Soe you have a remedy for your groundlesse apprehension.

CHAPTER XV. Of temporall Punishment due to sin forgiven.

G.B. pag. 54. Adde the distinction of the temporary & eternall punishment sin deserves:

the later is removed by the Blood of Christ, the for∣mer must be expiated by our selves, ether by suffrings in this life, or in Purgatory.

ANSWER. We hold indeed a temporall paine due to sin, after it is remitted, sometimes; not always. For when sin is remitted by Bap∣tisme, or by a perfect Act of Contrition, we be∣leive all paine to be remitted with the sin. But not ordinarily. And for this reason the Church at all times made a difference betwixt those, whose sins were expiated by the Sacrament of Baptisme, & of Pennance: for shee never im∣posed any Penal workes on baptised persons: & never omitted imposing them on Penitents. Which short bint, points out such a cloud of witnesses testifying this Truth, that it covers the whole face of the primitive Church, & soe co∣vers it, as to discover its doctrine to be the same with ours.

Nothing can be more cleere to confirme this Catholick doctrine, then that a temporall pe∣nalty was inflicted on David(a) for that sin, which uppon his crying Peccavi, had beene re∣moved, putaway, or forgiven. A Penalty therefore or Pennance may be inflicted for a sin forgiven, & consequently a paine is due sometimes to it.

Indeed were it not soe, why did our fore fathers impose large Pennances, after by vertu of the keyes the sins were remitted? why doe

you blame us, for imposing small Pennances, when there is, as you say here, none at all due?

G. B. pag. 54. This is contrary to the value we set on the blood of Christ. Ephes. 2.15.16. By Christ Peace is made, we are reconciled to God, he presents us to the Father without spot, wrinkle, &c which declare how plenary his satisfaction was, no∣thing being left undone by him, for removing the guilt of sin. Thus you. As if nothing could be required on man's side, in order to apply the satisfaction of Christ, without derogating from its plenitude! Christ satisfaction was plenary: soe was his Prayer, his Greife, his suffring. Yet we must pray for our selves(a), & for one ano∣ther(b) althô he prayed for us all. And we must be sorry for our sins, the whole course of the Ghospell requires it, of us: & we must suffer for, & with him. For as in order of nature that action of the Prime cause, by which it con∣curs with creatures, is sufficient of it selfe to produce the whole effect, yet nothing is done, without the concourse of secondary cau∣ses, which apply the action of the first: soe the satisfaction of Christ is sufficient for all, yet doth not remit our sins actually, without it be ap∣plyed to us, ether by Baptisme, or Penitentiall workes. And the necessity of this application by faith, is owned by all your Reformers: And if this is consistent with that fullnesse, why not

application by Faith, & Charity?

You say: This is a comfortlesse Doctrine. ANS. It is our duty to take the doctrine of Christ as we find it in holy writ, & to teach others what we take thence, being assured, that whither it be, or be not confortable, it is holesome unto ever∣lasting life. And such is that Doctrine, which makes us punish in our selves our offences, & by that meanes prevent those punishments which God would otherwise inflict uppon us: it makes us worke our salvation(a) with feare, & trembling: it causes sorrow according to God, which brings forth Pennance unto(b) salvation, which is stable. It is a Doctrine proportioned to the pre∣sent state of man, this being a state of Bannish∣ment, & Pennance, where feare, & trembling, & sighes, & teares, & fasting, & Prayer, & wat∣ches, are his lot, & must ground his security as to the maine chance, which is the only thing can give him reall, & substanciall comfort, in this vale of miseryes. He must conforme to his pat∣terne Jesus suffring, & follow his(c) foot steps. He carryed his Crosse, & invite us to take up ours, & follow him(d); but doth not advise us to leave it, as if his carrying his owne, were sufficient for both him, & us. In fine: not withstanding all the suffring, of Christ for us, we must here sow with teares(e) if we will there reape with Ioy. Christ him selfe was to suffer(f), & soe to enter

into his Glory. And We must suffer with him(a) if we expect to raygne with him(b). This, this is the doctrine of Christ, & the spirit of the Ghospel: which teachs us to hope in the merits of Christ; but not to neglect good workes: it shews us, not to presume on his Satisfaction, nor despayre of his Mercy: to walke in hope of his goodnesse, & feare of our owne faults, & frailtyes: to be thanckfull, for the merits of Christ, which give all their value to ours, which of themselves are nothing. In fine, soe to honour the fullnesse of our Redemp∣tion, as (not to foster negligence in our selves, but) to stirre up our selves to imitate our Redeemer in doing, & suffring: that soe we myght be stedfast, & immoveable in good(c) abounding in the work of the Lord, knowing, that our labour is not in vaine.

CHAPTER XVI. Of Purgatory.

G. B. p. 55. begins to treate of Purgatory, & doth it soe lyghtly, as if he feared to burne his fingers. Yet if he shews lesse Reading, he shews more Cunning, then his Brethren, E.S. or W.L. who give greater advantages to an

Adversary, by fixing a time for the kindling of that Purging fire, which was lyghted long before any determinate time they can fix uppon Mr. Stillingf. pag. 654. Not one of the fathers affirmed your doctrine of Purgatory, before Gregory I. Yet W. L. allows it a much greater antiquity, pag. 353. We can find, says he, a beginning of this doctrine, & a Beginner too, namely Origen. Thus they differ amongt themselves & as little agree each with himself: for. p. 348. W. L. had sayd Scarce any father within the first three hundred yeares, ever thought of it. Which assertion is con∣tradiction, to what he says, of Origen's being the Beginner of it, & it is moreover very rash: for doth he think, that all the fathers of the first three ages writ downe all their thoughts? or that all they writ is preserved till our days? or that he hath seene all that is soe preserved? or remembers all that he hath ever seene? But let us leave these men to reconcile together their owne thoughts which will be no small, nor short labour: And examin the thing it self. & to come to it, I passe over severall slips of our adversarys, v.c. Wil Lawd pag. 348. says, that the first Definition of Purgatory to beleived as a divine truth, was made by the Councill of Florence. In which he is mistaken: for Benedict XII. long before that, had defined the same.

I prove, that the primitive Church belie∣ved a Purgatory in the most pure times, out

of the testimony of three Fathers, S. Hilary, S. Gregory Nissen, & S. Austin.

S. Hilary(a) Ille indefessus ignis obeundus est, subeunda sunt illa expiāda a peccatis animae supplicia. That restlesse fire is to be endured: & those punish∣ments to be borne, which may purge our soul from sins.

S. Greg. Nissen.(b) as cited by W. L. p. 351, Men must be purged ether by Prayers, or by the fur∣nace of Purgatory fire after this life. Againe. A man cannot be partaker of the divine nature unlesse the purging fire doth take a way the staines, that are in his soul. Againe. After this life, a Purgatory fire takes away the blots, & propensity to evill. W. L. considering these words, ingenuously con∣fesses, they seeme plaine.

Yet he holds out one buckler against these two Arrows drawne out of the quivers of those fathers: that they speake of a Purgation of sins: & in the Roman Church we are taught to be∣leive only a Purgation of the paine due to sins already forgiven. Now this avayles little, 1. because the debt of paine may be, & often is taken for sin, (on which it is grounded) meto∣nimicè. 2. He seemes not to understand our doctrine: for there is no definition of our church oblidging us to beleive that there remaine no veniall sins in Purgatory. Hence Dr. Kellison(c) late President of the Inglish Colledge of

Doway, proves Purgatory to be prepared first for those who dye with only veniall sins. Se∣condly for those who dye without any sin but only without having satisfyed fully for the pai∣nes due to sins forgivē. The same reasons are al∣leadged by D. Silvius(a) where he treates the same question. And before these Benedict us XII. in his Decree. Benedict us Deus, hath these words: Decernimus animas decedentes cum veniali aliquo peccato, purgari post mortem, & post purgationem, ante resumptionem suorum corporum, & judicium generale, post Ascensionem Christi Domini, fuisse, esse, & futuras esse in caelo. We doe declare, that souls dying in veniall sin beind purged after their death, before the generall Resurrection are transla∣ted to Heaven. Which Decree you many find in magno Bullario, & in Alphons. de Castro verbo Beatitudo. You see fir, that there is nothing in the Purgatory described by those Saints incon∣sistent, with what we are tought to beleive of ours. Soe W. L. or his squire E. S. must stu∣dy for another evasion.

W. L. cites indeed the Councill of Florence to confirme his answer. But that place helpes only to convince the world how perfuncto∣riously he read, & inconsiderately framed his Judgment, uppon reading: for in the place ci∣ted by him, the Council speakes of souls dying in the state of Grace, or Charity, si in Charitate de∣cesserint: But of their not having any veniall

sins, not one word, unlesse he thinks that all souls in Grace are free from veniall sins, which will be another proofe of his abilityes in Divinity.

My next proofe is taken from S. Augustin in Enchir. cap. 110. Neque negandum est, de∣functorum animas pietate suorum viventium rele∣vari, cùm pro illis sacrificium mediatoris offertur, vel Eleemosynae in Ecclesiâ fiunt, sed iis haec pro∣sunt, qui cùm viverent, ut haec sibi postea prodesse possent, meruerunt. Est enim quidam vivendi modus nec tam bonus, ut non requirat ista post mortem, nec tam malus, ut ei non prosint ista post mortem. Est verò talis in bono, ut ista non requirat, & est rursus talis in malo, ut nec his valeat, cùm ex hac vitâ transierit, adjuvari. Similia habentur l. 21. de Civ. Dei c. 24. It ought not to be denyed, that souls departed are eased by the Piety of their survi∣ving friends, When the Sacrifice of our Mediator is offred, for them, or almes given in the Church. But those are releived by these helpes, wholived soe as to deserve the benefit of them after their death: for there is a kind of life nether soe good, as not to neede them, nor soe bad, as not to receive ease by them. There is another soe good, as not to want them, & a third soe bad as to be incapable of helpe, even from them. Thus S. Austin.

Where you see, he distinguishes three pla∣ces for the souls departed, as cleerely, as Bellar∣min, or the Councill of Trent. One of those soe good, as not to neede helpe by the suffrages of

the Church (such are the Blessed souls in Hea∣ven) Another soe bad, as to be incapable or un∣worthy of releife by the suffrages, (such are the wretched souls in Hell) A third needing them, & incapable of Ease from them (such are souls in Purgatory.)

You see secondly cleere mention of the Sacri∣fice of our Mediator, offred by the Church in his days. What is this, but our masse? which you may find againe l. 10. de Civ. Dei c. 20.

You see thirdly, this sacrifice offred for the Deade. And lastly you see, Almes given in the Church for the releife, & ease of deceased friends: How many points of our Reformers Ca∣techisme doth this one place confute! Truly one may think, ether that they invented these doctrines to spite S. Austin, or that this greate Saint writ that Chapter with a Prophetick spi∣rit to convince the world that your sentiments are no lesse opposit to the ancient, then to the moderne Church, which both agree in holding out the same tenets in Faith.

E. Still. pag. 642. S. Austin delivers his Iudg∣ment with such feare, & hisitancy, that any me may easily see, that he was far from making it an ar∣ticle of Faith. He may as well say, that the Councill of Trent spoke with hesitancy. He addes: That in S. Austin's time, many favoured Origenes his opinion, of the finall saluation of all, at least who dyed in the Communion of the Church. But what is this to S. Austin who condemnes

that hereticall opinion as he says, & may be seene l. 21. de Civ. Dei c. 24. & in the whole booke, de fide & operibus.

But says E. S. Augustin speakes doubt∣fully l. de fide & operibus cap. 16. & Enchir. cap. 69. But he should have taken notice, that he speakes in those places not of Purgatory in it selfe; but of a particular paine, which we, no lesse then he, doubt of. The matter he treates Enchir. c. 68. is the Greife, which men feele fer the losse of such things, which they Loved inordinately, & by that meanes offended God althô their love to creatures, were not soe grea∣te as to withdraw them from the foundation, Christ. Vrit eum rerum dolor, quas dilexcrat amis∣sarum; sed non subvertit fundamenti stabilitate mu∣nitum. Such a man is burnt, and tormented with the losse of those things, which he loved: yet he is not quite consumed because the foundation stands fast. viz his love to Christ, whome he would sticke to, al∣thô with losse of other things. Then follows, c. 69. where he doubts whither such a purging fire, or paine as this is, shall accompagny them in the next world, that is, whither souls depar∣ted retaine any disorderly affection to their pos∣sessions in this world, by reason of which, the want of them may be a torment to them, &, as it were, burne them. In alike manner l. de fide & operibus, cap. 16. Sivè ergò in hac vita tantum, homines ista patiuntur, says he, sivè post hanc vi∣tam talia quadam judicia subsequuntur. Whither

men suffer such things only in this life, or the same rorments accompagny them into the next world. Which is a thing moderne Catholicks as much doubt of, as S. Austin: yet he, as well as we myght beleive most certainly, what he soe positively af∣firmed in his Manuall, chap. CX.

In vaine therefore, doth E. Still. alleadge p. 653. the blotting out of those words. Constat animas post hanc vitam purgari, It is evident that souls are purged after this life. There is enough left in S. Austin's undoubted workes to confute his errour. Soe the successe of that reformer was like that of Marcion with his sponge, who blot∣ted out some parts of Scripture, yet what re∣mained confuted his heresy.

As for holy Scripture, I think the argument which S. Austin uses l. 21. de Civ. Dei cap. 23. very convincing for Purgatory. It is taken out of the words of our Saviour Mathaei 12.32. It shall be forgivē nether in this world nor in the next. Whence it follows, that some sins are forgi∣in the next world. Neque enim de quibusdam ve∣raciter diceretur, quod non eis remittatur, neque in hoc saeculo, neque in futuro saeculo, nisi essent, qui∣bus etsi non in isto, tamen remittetur in futuro, Aug. l. 21. de Civit. Dei, cap. 24. Now to Mr. G. B.

G.B. p. 55. For Purgatory the proofe from Scrip∣ture was only drawne from one wrested place of the Apostle Paul 1. Cor. 3.12.13.14.15.

ANS. How can you say this, when amongst

the ancients, S. Austin uses another text, as we have just now seene. And Bellarmin hath nine∣teene texts of Scripture, as your Patriark W.L. will tell you, p. 353.?

G. B. The Apostles words containe only a Prover∣biall forme of speech, to expresse the risque they run. The Apostle speakes not only of arisque, or ha∣zard; but of an effectuall losse. He shall fuffer losse, Says he verse 15.

G. B. p. 55. Many visions, & apparitions were vouched for the proofe of Purgatory

ANS. I never saw any vouched for that in∣tent: I am sure nether the Councill of Trent, nor that of Florence, nor Benedict. XII. vouched any such thing for that intent.

I think not our divine Faith much concerned in asserting the Truth of any purely humane hystory: & I think most apparitions to be such. Yet because severall Protestants, as well as all Atheists, utterly reject all such relations, I desire them to reade S. Austin l. de Curâ pro mortuis, cap. 10. where he says it would be an Impudence to deny them all. Impudenter venire videbimur, si haec falsa esse responderimus. And in his 16. chap. he says, he had learnt non incertis rumoribus, sed testibus certis: not from uncertain rumours; but from undoubted withnesses, that S. Faelix had appeared both to Citizens, & strangers, during the siege of Nola.

Had you the same Faith, which was then in the Church, you would beleive these things:

your denying them, which the Primitive Church, & S. Austin beleived, shews you to be anitmted with a different Faith.

CHAPTER XVII. Priestly Absolution.

G.B. pag. 60. Another Art. for detracting from the value of Christ death, is the Preistly Absolution.

ANSWER. This objection is no product of your owne wit, you may find it, & the Authors of it together with an Answer to, in S. Ambrose l. 1. de Poen. c. 2. Aiunt Novatianise Domino de∣ferre reverentiam, cui soli remittendorum criminum potestatem reservant. Imò melli majorem injuriam faciunt quàm qui volunt ejus mandata rescindere. Nam cùm ipse in Evangelio dixerit, quaecumque li∣gaveritis: quis est qui enm magis honorat, utrum qui mandatis ejus obtemperat, an qui resistit? Ecclesia in utroque servat obedientiam, ut peccatum & alli∣get, & relaxet. The Novatians, says this Saint, pretend to honour God, by reserving to him alone the power of forgiving sins. But really none are more injurious to him, (or wrong him more) then those who breake his orders. For whereas he in the Ghospel sayd whose sins soever you bind. Who ho∣nours God more, he who obeys his commands, by using that power; or he who resists them? Now the

Church obeys both the commands, to bind, & loose sins, effectually binding, & loosing them. Thus S. Ambrose. You see, Sir, that our Doctrine now was that of the Church in S. Ambrose's time: that the Novatians held your doctrine, & made use of the same pretext as you doe, to defend their doctrine. The Church, for which S. Am∣brose pleades, was Catholick: soe must we be in this, seing our doctrine is the same with theirs. The Novatians in this were Hereticks: what are you?

Indeed the words, with which our B. Savi∣our(a) first promist, secondly(b) actually com∣municated that power to forgive, or retaine sins, are soe expresse, that it is the greatest disrespect imaginable soe to wrest them, as they must, to draw them from their naturall sense. I desire you, to shew your art & invent us some speach which in soe few words, shall more cleerly ex∣presse this sense, the Catholick Church under∣stands them in.

And as for Fathers, see S. Cyprian in many places, S. Basil. qq. brev. q. 288. S Leo epist. 91. ad Theodorum, Greg. hom. 26. in Evang. Cyr. Alex. lib. 12. in Joan. but above all S. Chrisostome l. 3. de Sacerd. c. 5. tom. 3. edit. Savell. pag. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Those who dwell on earth, says he, are enabled to dispense the things in Heaven. To them a Power is given, which nether Angels, nor Archangels enjoy: for to these it was never sayd, what you shall bind. Earthly Princes have power to cast into prison, but their Power is restrained to Bodyes only. Where as the bond, we speake of, reaches the soul, & Heaven it self, In so much as what Preists doe below, God ratifyes above: & the lord confirmes the sentence of the servant. And what is this, but to have put into their hands all Power to dispose of Heaven? whose sins you forgive, are forgiven: & whose sins you re∣taine, are retained. What Power can be greater then this? God the Father hath given all Power to Iudge to the son: & the son hath communicated all that same Power to Preists. Thus this Glorious Saint.

You see, sir, the grounds of our beleife in this point: the cleere words of our Lord(a)

whose soever sins you remit, they are remitted unto them. You see the Fathers, & the Primitive Church explicating those words, as we doe: you see Novatians were held for Hereticks for understanding those words otherwise. What ground have you to deny a Truth delivered by Christ to the Apostles, & from them handed downe to us?

G. B. pag. 62. It was counted a Blasphemy in Christ, when he sayd, thy sins are forgiven thee, which shews it to be blasphemy in all others, it being an invasion of his Prerogative.

ANS. Here we have a blasphemous accusa∣tion of the Scribes against Jesus-Christ, oppo∣sed against the cleere words of Christ, & the meaning of the whole Church? Nay their words althô full of malice, & convinced of fals¦hood by a miracle, are preferd before those of Christ as being made a Rule by which his must be interpreted? Thus under-pretence of asser∣ting the authority of Christ, you overthro wit, as your Brethren ruined their souveraigne, under pretence of making him a glorious King

But, say you, Christ cleered himself from the Power was committed to the son of man to forgive sins. ANS. That same Power given by the son of man to the Apostles, & their successors, doth cleere us.

G. B. pag. 61. After a sinner hath gon over his sins without any signe of remorse, & told them to a

Preist, he enjoins a Pennance, & without wayting that they obey it, he says, I absolve thee & after this they judge them selves fully cleansed from sins.

ANS. Were there Benefices, or perferments establisht for such as invent storyes without any ground, I know none in a fayrer way to them, then your selfe. You cannot but know, that we hold Contrition to be an essentiall part of the Sa∣crament & that he who confesses without sorrow, is soe far from obtaining Pardon for the the sins past, that we judge him guilty of a new sacriledge. Consider a little what you say, if not for conscience, & the feare of God, (which you seeme not to regard) as least for your credit.

G. B. pag. 61.62. What can take off more from the value of the Death of Christ, then to beleive it in the power of a Preist to absolve from sin?

ANS. That cannot take from the value of that sacred Passion, uppon which it is built. By Baptisme sins are remitted, without derogating from the value of the death of Christ. The same of Absolution. Because in both these Sacraments, the merits of the Passion, are applyed to cleanse our souls in such a manner, as Christ, hath or∣dained & by authority derived from him. In civill matters, as no man can lawfully take up∣pon himself the authority & exercise the func∣tion of a Judge, without a commission from the King. Soe it is no lesse unlawfull to refuse due obedience to Judges Lawfully commissio∣nated.

We have a lawfull commission in the Ghospel: & we stick to that, till wet see better grounds, to vacate it, then such frivolous rea∣sons, as you bring.

CHAPTER XVIII. Of Pennances, Fasting, Prayer, & Pilgrimages.

G. B. pag. 62. Adde the soorne put on Reli∣gion, by the Pennances enjoyned for sin: abs∣taining from flesh, Pattering over Prayers, repeating the Penitentiall Psalmes, going to such Churchs & Altars, with other ridiculous observances like these, which cannot but kill the vitalls of tru Religion. And who can have any sad apprehensions of sin, who is taught such an easy way of escaping pu∣nishment.

ANSWER. Experience shews us whither practice preserves more the vitals of Religion, yours, or ours: & I am perswaded, I shall have occasion before we part, to give you a prospect not very pleasing of the piety of your Proselits: who, as S. Paul sayd 2. Tim. 3.13. Proficiunt in pejus, have waxed worse & worse, ever since your Brethren have had the direction of them. But what are these Observances, which move you to laughter? Fastings, Prayers, & Pilgri∣mages:

so much recommended, & even com∣manded in both old, & new law, sometimes in scripture, often in Councils, & Fathers: & cōfirmed by the practice of the Church through all ages. These things seeme ridiculous to this Democritus, a new man, as much a stranger to tru Piety, as his Education hath beene to Prayers, Fasting, & Pilgrimages, as far as appeares by his workes. That he should thus deride all Peni∣tentiall workes designed ether to punish our past offences, or prevent those to come: to re∣concile us to our Creator, or rivette us to him: when S. Paul, the chosen vessell, the Temple of the Holy Ghost, the Doctor of the Gentils separated from his mothers womb, & called unto Grace,(a) when he I say, chastised his Body, & brought it under subjection(b) least preaching to others, he be∣came himselfe a Reprobate. What meanes did he use for his security to mortify his body, but tho∣se, this good man Counts Ridiculous Observāces, viz, Fasting & Prayer, & the like? we are sure he was animated with the Spirit of God: what Spirit animates you?

SECTION I. Fasting.

AS for Fasting, our B. Saviour(c) Fasted forty days, & forty nyghts. He foretells

his Disciples,(a) fasting when the Bridegroome should be taken from them, That is, after his As∣cension. He directs us how to fast, & promises a Reward(b) to our fastings, when duly per∣formed. He teaches that Fasting(c) gives us a Power over the Divils.

When any worke of greate moment was to be done, Fasting was used(d). As the Disciples, or Apostles ministred to the Lord, & Fasted, the Holy Ghost sayd: with fasting(e) & Prayer S. Paul & S. Barnabas were consecrated Apostles: These, with Fasting & Prayers(f) ordained Bishops in every Church. And S. Paul severall time speakes of his Fastings.(e) In Watchings, in Fastings.(g) Again: In hunger & thrist, in fastings often.

What was the practice of the Christians of the second age, Tertullian will teach us Apo∣log. c. 40. pag. 71. where having reproached the Pagans with their Feastings in times of publick calamitys, he represents the con∣trary life of Christians. Nos verò jejuniis aridi, & omni continentiâ expressi, ab omni vitae fruge delati, in sacco & cinere volutantes, invidiâ coelum tundimus, Deum tangimus, & cùm misericordiam extorserimus, Iupiter honoratur. You Feast, says he, but we dryed up with fasting, living in perfect con∣tinency, abstainning from all contents of this life prostrate in sackcloth & ashes, charge Heaven

with the odium of afflicting Persons already soe much afflicted, & when we have by these Pe∣nitentiall workes forced God to take pitty of the world, Iupiter is honoured by you.

For the third age see what Moses (a) Maxi∣mus & other Confessors required of Penitents; Iejunio extenuari. That they should grow leane with fasting.

All the subsequent ages give as many testi∣monyes to the duty, & advantages of Fasting, as there are of any work of Piety. This the Fathers teach in their sermons, the Bishops command in their Canons, the faithfull practice in their lives, & all recommend by their example.

Nay Protestants themselves owne this Truth. The Authour of the Duty of man Sunday 5. n. 34. To this duty of Repentance, Says he, Fasting is very proper to be annexed. The Scripture usually joynes them together. If you desire to know the fruites of fasting? S. Thom. 2.2. q. 147. a. 1. names three 1. to mortifye, & curbe our bodyes. 2. To rayse our mind to Heavenly things. 3. To punish in our selves the ill use of some creatures, by depriving our selves of the use of others. A fourth reason is, to encrease merit, Grace & Glory. Virtutem largi∣••is, & praemia, says the Church, in Praef. Quad.

SECTION II. Prayer.

PRayer being a raysing of our souls to God, it exposes our understanding to the Divine lyght, & places our will in the warmth of Di∣vine love: Wherefore nothing can be more ef∣ficacious to cleere our mind from its ignorance, & darknesse, nor to purge our will from its de∣praved affections, & passions. It is a key which opens the Treasure of God's Mercy & opens our hart to receive its effets. It is a River of Be∣nediction, whose waters cleanse our soul from its imperfections, moisten our hart, make our good put poses budde forth, & flourish, & fill our will with the fruites of vertues.

It is often recommended in scripture, See(a) watch, & Pray. Pray(b) that you enter not into tentation. You(c) must always pray, & never faint.

All places, & all times are fit for Prayer: God limits nether; but promises to heare us always. Aske, & you shall receive: What soever you shall aske my father, in my name, he will grant it to you.

Particularly Remission of sins is annexed to it. Heare S. Austin Enchir. c. 71. Dequotidianis, brevibus, levibus{que} peccatis sine quibus haec vita non

ducitur, quotidiana oratio fidelium fatisfacit: Eo∣rum est enim dicere, Pater noster qui es in coelis, qui jam patri tali regenerati sunt ex aquâ & Spiritu sancto. Delet omninò haec Oratio minima, & quo∣tidiana peccata. Delet & illa, à quibns vita fide∣lium sceleratè etiam gesta, sed poenitentiâ in melius mutatâ discedit; si quemadmodnm veraciter dicitur: Dimitte nobis debita nostra, Ita veraciter dicatur, sicut & nos dimittimus debitoribus nostris: Idest si fiat quod dicitur. The dayly Prayers of the faith∣full satisfye for those dayly, lyght, & small sins, which are incident to all in this life (these we call veniall sins for it belongs properly to those to say, Our father, which art in Heaven, who are regenerated by water, & the Holy Ghost to such a father. This Prayer blots out little sins. It hath a vertu also to carry away the guilt of greater sins, (in those who are repentant of them) provided they as truly for∣give, as they aske to be forgiven: that is, they doe what they say. Sir, How different was S. Austin's judgment from yours? He thought those Prayers efficacious to blot out veniall, & even mortall sins; & you think the prescribing them Ridiculous.

Saying the Poenitentiall Psalmes, is an object of laughter to you. Were there any Church dis∣cipline amongst you, or had your Prelates any tru zeale for any part of devotion, you would be forced to change your note: the saying the Psal∣mes being the only part of devotion, which you retaine. But it seemes, writing against

Popery hath a vertu to sanctify all Impiety: as acting against it did excuse all sacriledge. I ne∣ver heard any man Moved to laughter with reading the Psalmes & I have knowne many by them moved to compunction, to a new life, & to the love of God. Let S. Austin, (who expe∣rienced it in himself) speake: l. 9. Confess. c. 4. Dulce mihi sit, ô Domine, confiteritibi, quibus in∣ternis me stimulis perdomueris, & quemadmodum me complanaveris humiliatis montibus, & collibus cogitationum mearum, & tortuosa mea direxeris, & aspera lenieris, quas tibi, Deus meus, voces dedi, cùm legerem Psalmos David, cantica fidelia & so∣nos pietatis, excludentes turgidum spiritum. Quas tibi voces dabam in Psalmis illis, & quomodo in te inflammabar ex eis, & accendebar eos recitare, si possem toto orbe terrarum adversus typhum generis humani. I take adelyght, o my Lord, to confesse to thee, with what inward goades, thou didst subdue me, & by what meanes thou didst bring me downe, levelling the greater, & lesser mountaines of my thoughts: How thou didst streyghten my crookednesse, & smooth my roughnesse. Into what exclamations did I breake out, O my God, when I reade the Psalmes of David, those faithfull canti∣cles, those pious sounds, which banish all proud spi∣rits. How I cryed out in reading them: how I was inflamed in the love of thee, & how. I was stirred up to reade them if possible to the whole world, as a soveraign antidote against the Pride of mankind. Thus S. Austin.

See what a difference there is betwixt the sentiments of this greate Saint, & yours. Rea∣ding the Psalmes moved the Saint to compunc∣tion; it moves you to laughter. It stirred up in the Saint the love of God, you are not moved to any good by it. The Saint would reade them to all the world; you are displeased, they are recommended to any. He thought, Rea∣ding them a greate antidote against the Pride of mankind, which is the roote of all Evill, & you say it is ridiculous. You have reason to sus∣pect your spirit, which is found soe often con∣trary to the Spirit of God.

SECTION III. Pilgrimages.

THis is a third instance of our ridiculous Pennances going to such Churchs, say you. Which discovers your Ignorance or Impiety. For if you know not on what ground Pilgrima∣ges are founded, you are very Ignorant. If you know it, & yet blame them, you are very Impious.

The two first geate sins committed after the creation of the world by Adam, in eating the forbidden fruite, & Cain, in killing his Brother, were Judged by their Creator, & a greate part of their Pennance prescribed by that Greate Pe∣niteutier, was a Pilgrimage, or bannishment,

from the place where the sin was committed. Of Adam it is sayd,(a) he sent Adam out of the garden of Eden. And to Cain(b): A fugitif & vagabond shall thou be on the Earth. Now Rha∣banus Maurus(c) assures, that this is the ground why such a Pennance was enjoyned. And me thinks the example of God himself may be a sufficient warrant for his Delegates, Preists, in following such a precedent: & secure them against your censure. Especially seing in the most ancient collections of Penitentiall Canons made by Bede, Theodorus, Burchardus, Ivo, & Gra∣tian, we find Pilgrimages prescribed amongst other Pennances. Which shews the unanimous consent of Antiquity. And you may much ••••silier discover you owne weakenesse, or lacke of vertu; then convince the makers, or col∣lectors of those Canons of Folly.

The reasons for this Pennance, are cheisely three first, it is a kind of banishment, which se∣parates a man (for a time) from friends, ac∣quaintance, home & country: which cannot but be painfull, laying, a side the incommodi∣tys of travelling. And it seemes Just, that he who abused those things, should be deprived of the comfort of them: & having scanda∣lized his neyghbours by bad example, myght adify them, them, by undergoing this publicke pennance.

The second: it is a connaturall remedy for

such sins, (to which two or more concurre, & which proceede many times from the per∣son, we converse with or present occasion) to remove the sinner from such occasions, & con∣versations: as all know, who deale with con∣sciences. Now this is done by Pilgrimages.

The third reason is: that althô God be in all places, & sees & heares us, wheresoever weare yet he doth not alike in all places disclose his Power by miracles, nor his Iustice by discove∣ring secret sins, nor his Goodnesse by cōversion of sinners. As S. Austin observed long since, & day∣ly experience confirmes. S. Austin notes such to have beene in his time the tombe of S. Felix at Nola in Campania, & that of the glorious Mar∣tyrs at Milan. He refers this to the secret Iudgment of God, humbly acknowledging his owne Ignorance. Aug. epist. 137. Vbique quidem Deus est, & nullo continetur vel includi∣tur loco, qui omnia condidt. Verum tamen adista quae hominibus nota sunt, quis potest ejus consilium perscrutari, quare in aliis locis haec miracula siant, in aliis non siant? And I am content to acknow∣ledge my ignorance in imitation of him, when nothing appeares in the place it self, as someti∣mes there doth. For if any man, who hath any lively Faith within him, should enter Hierusalem, & see the place, where the Lamb of God was sacrificed, & the price of our Redemption Payd: Innocency condemned, the Divine wisdome derided for folly, the King of Glory

crowned with thornes, the Creator scoft, scor∣ned by his creatures, God dying, & dying that painfull, & ignominious death of the Crosse. When he should think, here his flesh was torne with stripes; here his head was crowned with thornes: here those hands, which wrought soe many miracles, were perced with nayles: here those feete soe often wearyed in see king the lost sheepe, were fixt to the Crosse: Here that ton∣gue which had command over the Elements, & death, & Hell, was imbued with vinager, & Gall: here his side was opened, the last drop of Blood spilt, the life of the world dyed, to rayse to life the world. When he considers this & with all, that his owne sins had soe greate a share, in requiring this most aboundant Redemp∣tion, will not the very place suggesting these, & more thoughts fixe his Imagination, quicken his fancy, detaine his understanding, & stirre up his will, to a hatred of sin, the cause of all this severe Judgement uppon the unspotted Lamb: to confusion for having contributed soe much to it by his owne offences: & to love God above all things, who hath loved us soe much?

Hereafter before you throw such hard stones at our heades, consider whither there be not with us mingled, by a communion of senti∣ments, some persons to whome, you must owne greate respect to be due.

I have brought you here into an Assem∣bly of the cheifest Preachers, & Prelates of all

ages, all teaching commanding, or practising these workes, which you deride. The Apostles take up the first rank, & over all Iesus-Christ, God Blessed for evermore, presiding, & giving Example: suppase in the name of all these S. Ba∣sil, S. Austin, or S. Paul the Apostle, should thus speake unto you:

How comes it to passe, that you presume to censure, in those of your days, that which they practice only in Imitation of us? How dare you say, that our exercises should kill the vitalls of Religion, & dull the apprehensions of sin? That what Christ did himself, & what is done by others fol∣lowing his footsteps, should leade from Christ, & hinder the earnest applications to him?

What answer can you make to these tru Reproaches? Think a little sadly on this: & it will bring you to a temper more be seeming your coat, then when you writ what I have here answered.

SECTION IV. Two objections answered.

G. B. pag. 63. This is an easy way of esca∣ping punishment.

ANSWER. Can you never settle your Judg∣ment? will you let it ever be moved round with every blast of wind? Here our way to expiate sins is too easy. Pag. 144. it is a heavy yoake & a racke to souls. When you have expe∣rienced

them, fasting with breade & water foe many days a weeke, sayd devoutly every day some prayers, gon long Pilgrimages on foote, taken disciplines, worne hayreshirts, & chaines, served the sicke in Hospitalls, & the Prisoners in Goales, given Almes to the Poore, watched, &c. When I say, you have tryed these for some months, if you continu in your opinion, that our way of expiating sins, is Easyer then yours, I shall think your common sense equall to your Piety, & admire both alike.

G. B. Ibidem. The Papists endeavour to give a pleasant tast to their Pennances: wherefore to the grave, & melancholy, we give of one sort: to the fiety, & sullen, of another: to the Ioviall, a third. &c.

ANSWER. Here you deliver a dreame, as a certaine Truth. Cite the Council, name the Authour, of such à practice? If you can na∣me none, as I am sure you cannot, owne your selfe the inventer of this, which is to say, a Calumniator.

CHAPTER XIX. Sacrifice of the Masse.

G. B. p. 64. Another opposition made to the Preistly office of Christ, is their conceipt of the

sacrifice of the Masse, which they beleive is a formall expiation of sins, both for the living, & dead, who are in Purgatory.

ANSWER. You fall soe often, that it would tire any man to take you up always. It is not tru that Catholicks hold masse to be a formall expiation of sins, unica causa formalis, the only for∣mall cause of our justification, says the Council of Trent sess. 6. c. 7. is the justice of God, by which he makes us just. That is, it is habituall grace, or Charity. But let that passe.

We say with the fathers, that Masse is an Expiatory Sacrifice. S. Austin Enchir. c. 110. following his distinction of souls deceased, into three classes, those in Heaven those in Purga∣tory, & those in Hell, he says, that Masses for for the first are thanks givings: for the second, Expiations, Propitiationes sunt: for the third, not ease to the dead; but some comfort to their living friends. Pro valdè bonis, gratiarum actio∣nes sunt; pro non valdè malis, propitiationes sunt: pro valdè malis, etsi nulla adjumenta mortuorum, qualescumque vivorum consolationes sunt. Enchir. cap. 110.

To cleere yet more this point of the Sacrifi∣ce of Masse, & of Christ offred, & offring him∣self in it, heare S. Austin l. 10. de Civit. Dei, cap. 20. Verus ille Mediator in quantum forman servi accipiens, mediator effectus est Dei & homi∣num, homo Christus Iesus, cùm informâ Deisacri∣ficium cum Patre sumat, cum quo & unus Deus est,

tamen in formâ servi sacrificium maluit esse, quàm sumere, ne vel hac occasione quisquā existimaret cui∣libet sacrificandum esse creaturae. Per hoc & Sacerdos est, ipse offerens, ipse & oblatio. Cujus rei Sacra∣mentum quotidianum esse voluit Ecclesiae sacrificium. The tru Mediator by taking uppon himself the shape of a servant being made Mediator betwixt God & men the man Christ Iesus, who together with his father (with whome he is one God) as God receives sacrifice, but as man will have no sa∣crifice offred to himself, to cut off all pretence of sa∣crificing to any, but God. In this sacrifice, he is the Preist, he is the Sacrificer, & he is himself the sa∣crifice. (Or he is the person who offers, & he is the oblation.) And he hath ordred the sacrifice of the Church, as a dayly commemoration, or Sacrament of that sacrifice of the Crosse. Thus he.

Where you see a sacrifice of the Church, as a dayly commemoration of that of the Crosse. That Christ offers it; that he himself is offred in it, & all this to God, no sacrifice being offred to any else.

If you are soe hard to please, as to be satisfyed with none, but those of your communion. See W. L. pag. 305. where he ownes a commemo∣rative sacrifice to be instituted by Christ, & Montagu, in his Appeale 2. p. c. 29. acknow∣ledges Representative, Commemorative, & Spiri∣tuall Sacrifice. And your Bishop of Ely Resp. ad Apolog. Bellar. p. 184. admits likewise a Com∣memorative sacrifice.

G. B. d. 6. & 65. To imagine, that the Preists going through the Office, of the Masse, & his re∣ceiving the consecrated elements can have a vertu to expiate the sins of others, especialy of the dead, is a thing so contrary to most common impressions, that it will puzzle a mans beleif to think any can credit it.

ANSWER. Your common impressions differ very much from those of other men: soe you have much reason to suspect, that they are only com∣mon in name; but in reality, they are only private conceipts of your owne head. The Catho∣lick Church beleives, what you think none belei∣ves, S. Austin beleived it, all Catholicks pro∣fesse it, our Councils define it, our Catechismes teach it, our pulpits preach it, & our Pastors proclaime it. Yet you would faine perswade the world no body beleives it, that the thing is incredibile. As if you knew better whas passes in our harts, then we our selves. But if this be not an honest way, it is at least, cunning, to take for granted, what you cannot prove; & it is casyer, to find a slyght to steale into your wea∣ke readers opinions, then to gaine it by a sub∣stantiall reason.

G. B. Ibidem. The Preists receiving the consecrated Elements, cannot avayle another

ANSWER. We doe not beleive the Passion of Christ to be applyed by the Preists taking the Host, but by the essentiall part of the sacrifice, which consists in another action.

G. B. pag. 65. It is absurd to think, one man's action can be derived to another.

ANS. An article of our Faith must then be absurd, viz the Communion of Saints, which im∣ports a mutuall communication of good wor∣kes amongst the members of the Church, the the mysticall body of Christ. See Pearson in ex∣posit. Symboli p. 714. where he proves it out of 1. Jo. l. 7. If we walk in the lyght, we have fellowship with one another. The Greeke says, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Communication with one another. And out of col. 2.19. Holding the head, from which all the body by joints, & bands having nourishment ministred, & knit together, encreaseth with the encrease of God. Soe that, as in a naturall body all parts doe communicate to one another their nourishment, in the Philosophy of the Apostle, soe in his Divinity all parts of the mys∣ticall body, the Church, communicate their good workes. What say you sir? how like you your censure, which involves an article of the Apostles creede, & two Apostles? Have I not reason to admonish you, to regard where you shoote your bolts, & throw your stones, for that they can scarce lyght on any place of our doctrine, or on us, without hitting the Apos∣tles, & the Holy ghost, & many times tho∣se points of faith, which you your self admit.

G. B. pag. 65. It clearly appeares from the Institution of the Lords supper, that its end was

the joint communicating of Beleivers.

ANS. It clearly appeares, that you little re∣gard what you say, The Primary end of its insti∣tution, & indeed that which only is specifyed by our Saviour is to be a commemoration of his Passion, & the Sacrifice of the Crosse. Doe this in memory of me. As for the joint commu∣nion, it can only be a secondary intention of the institution, the first, & cheife being our union with Christ out of which flows the se∣cond, our union amongst our selves. As lines in a circle meete in the center, & soe knit to∣gether.

CHAPTER XX. Regall Office of Christ. Where, Of Transubstantiation, Dispensing in vows, &c.

G. B. pag. 66. I advance to the opposition made to the Regall office of Christ, & first how far is it from his Glory in Heaven, to beleive that five words muttred by a Preist should put him under the Elements. This is a new kind of humiliation.

ANSWER. You are very much mistaken,

if you think Humiliations in consistent with the the Regall office of Christ.(a) When God brought his first begotten into the world, he sayd: And let all the Angels of God worship him. Yet he was then humbled to the condition, of a man, a private obscure man, and even below it, (Ps. 21.7.) Opprobrium hominum & abjectio plebis. Cer∣tainly there is more shew of Majesty, as he is placed on our Altars, envitoned with lyghts, adored by the People, Prelates, & Princes, the greatest Monarks laying their crownes, & the greatest Bishops, their Croziers & Miters at his feete, then as he was in the little cottage of his reputed father a Carpenter, picking Chips at his mothers command, or following his fa∣thers trade to get a subsistāce, knowne to none, regarded by none, slyghted by all, as is ordinary to men of that humble calling. And what shall I say of the death of the crosse, when his very disciples disowned him?

G. B. p, 67. What low thoughts of his per∣son must it breade in such minds, as are capble of beleiving this contrivance.

ANS. You speake like a Pagan, to whome the Crosse of Christ is folly, (1. Cor. 1.23.) ra∣ther then like a Christian, to whome Christ crucifyed (that is, under the greatest Humilia∣tion) is the vertu & wisdome of God. We who have learnt to looke or him as God Blessed for evermore, even when on the Crosse, & dying

we can take out of all his Humiliations occasion to admire his love, & adore his goodnesse to us: but not to disesteeme his person, or dimi∣nish our thoughts of his Majesty. And let me tell you, you are the first Christian, I know of, who ever made such unchristian reflections on the Humiliations of the son of God.

G. B. p. 67.68.69. & 70. In these you charge us, with three crimes. 1. With adding to the laws of Christ. 2. Dispensing with the laws of God. & 3. Commanding things indifferent contrary to Christian liberty. I Answer to the first, & third: the Apostles did the same (a) forbidding strangled meate, & Blood, which were things indifferent, & not forbidden by the law of Christ, And as to your objection, that this entrenches uppon Christian liberty, I answer out a person very deare to you, even your selfe, in your vindication, confer. 2. p. 172. Christian liberty is stated in an exemption from the laws of Moyses. Shew that we impose the law of Moyses, & you will say something to the purpose, fo our entrenching uppon Christian liberty.

As for Dispensing in Divine laws, when you prove what you object, I will consider what to answer. Your instances are not sufficient. For first as for dispensing of vows, there is an Epirkia in them, as in laws, which is an interpretation of some circumstances, in which they doe not oblidge: for example. A man vows to fast, next, lent with breade & water: & before that time

falls sicke & continues soe: why may not the Church declare his vow not to oblidge, or change it into something else? Item he vows a Pilgrimage: & his wife, family & affayres re∣quire his presence at home? If this doth not sa∣tisfy you, call to mind the procedings of your first Reformers, who opened all Cloisters, & dispensed with soe many vows, at one time. Is it not strange, that you should charge us with dispensing with some vows, when you an∣null all?

Secondly disolving wedlock bond. I know no∣ne who practice dissolving consummated mar∣riages. If you doe, accuse them: if you doe not, aske pardon for this false accusation.

Thirdly allowing marriages in for fidden degrees. The degrees hindring marriage were contained in the ceremoniall law, which expired with Christ, the end of that law. Those which now bind, are establisht by canon law, which was made, & doth depend on the Church.

Fourthly the communion under one kind, or the Chalice taken from the people contrary to the command of Christ. You can never prove that command to all, to drink of the Cup.

G. B. pag. 71. Another invasion of the Re∣gall Power, is the Popes pretence to be universall Bishop, which is termed by S. Gregory the greate to be Antichristian.

ANS. I know no Pope, who pretends to it; I know none, who give it them. If there

be any such, let them answer for them∣selves.

Now I desire you, to make good sense of something, you say: first p. 67. Christ hath deli∣vered us from the bondage of corruption, How is this done already, when the Apostle, (whose words those are, Rom. 8.21.) promises it only after the Resurrection.

Secondly pag. 68. Anathema is the mildest of the spirituall censures, we thunder against such as comply not with our tyranny. What spirituall cen∣sure Is more severe? I think that the severest of all, as we beleive after Tertul. Apolog. cap. 39. p. 68.

Thirdly pag. 69. No authority besides Christ can reach the conscience. S. Paul was of a diffe∣rent opinion, when he enjoines obedience to the commands of Princes, not only, for wrath, but for Conscience.

CHAPTER XXI. Of love, & its two species: Repen∣tance, mortall & veniall sins; Attrition & Contrition.

G. B. p. 75. I proceede to the third part of my Inquiry: which is the opposition made to the greate designe of Christian Religion, for elevating

souls of men into a participation of the Divine nature.

ANSWER. I never knew a man promise more, & performe lesse, then you. Your words & phrases are greate, & hygh, your Reason, & sense low, & little, yet that delivered with soe much considence as may perswade your Ig∣norant, & Credulous Reader, you have rea∣son on your side, when you are to seeke in the first principles of the matter, you discourse on. You may with a homely, yet a very proper me∣taphore be compared to a flying Oxe, whose wings stretcht out promise a flyght, but his heavy body keepes him on the ground, & his dull spirits serve only for a slow motion there. For let a man reade your booke, observe your disesteeme of others, & your insulting over them, & he shall think you, Eagle like, to be to wring above the clouds, whence you with disdaine looke downe on us poore Ignoramuses. Yet your heygth is discernable without the helpe of a Telescope: for after all your striving, & straining endeavours, we still find you on the ground, equall, nay inferiour to many, whome you insult over without any thing extraordina∣ry, but your boldnesse to print in soe learned an Age, as this is, of things you understand not. If what I have written already, & what I shall write, doth not make this cleere, I will give you leave to apply that comarison to me.

I have already spoken (Chap. 3. & 4.) of

the designes of God in delivering Christian Reli∣gion, that it was to teach men to serve God in this life, & enjoy him in the next. That this ser∣vice consisted cheifely in Faith, Hope, & Charity, yet soe as Charity gives a value to the other. In sine, that the end of the Ghospel, was to unite us to God by Charity in this world, & by Glory (which is the last perfection of Charity) in the other.

Love is the roote of all our Actions: As weyght(a) in Bodyes gives them their motion towards their center, soe love in men: but with this difference, that weyght is restrained to locall motion, an action of one species; but love (as partaking of the nature of the soul, whose it is,) reaches to severall, & those of an opposit nature: for all we doe, proceedes from some love.

All our Passions are only love in a severall disguise(b). Is the thing, we love, absent, the love of it is called Desire. Is it in danger to be post, it is feare: are we in aprobability of at∣taining it, it is Hope: it is looked on, as irrevo∣cable, it is despayre, are we stirred up to over∣come th difficultyes opposing us, is it Anger: Doe we possesse it, it is Joy: doe we loose it, love is changed into Greife, or sadnesse &c. The same love putting on these severall dresses, and

transforming it selfe, Proteus like, conformable to the nature, & condition of its object. Soe that it would be impossible to reekon all its species. Which are reduced to some heads both by Phi∣losophers & Divines, Philosophers draw it to three species, according to three sorts of Good, Honour, Profit, & Pleasure.

But much more the our purpose, is the dis∣tinction of love used by Divines, which (in or∣der to a morall life in this world & eternall life in the next) divides all mankind: viz, the love of God, & the love of our selves, commonly cal∣led selfe-love. We received the love of ourselves from Adam; the love of God, from Christ: that is an effect of corrupt nature; this, of repayring Grace: from that spring out the workes of the flesh; from this grow those of the spirit. That ends in death, this is the seede of life. By these two loves two cittyes are built,(a) Hierusalem, & Babylon, Heaven, & Hell. In the next world these loves are pure for in Heaven raygnes the love of God, without any selfe-love, in Hell selfe-love rages without any curbe from the love of God. In this life they are commonly mingled, nether soe absolutely possessing the hart of man, as to suppresse all motion of its corrivall: For ever the greatest sinners feele some motions

to good, & the greatest Saints must say: Di∣mitte nobis, Forgive us our sins, are we forgive.

And as betwixt the two brothers in Rebec∣ca's. Wombe, soe betwixt these two loves, there is a combate within our breast: For(a) the spirit covets against the flesh, & the flesh against the spirit & these are contrary to one another. And this is that perpetuall combate, which we undergoe, by reason of which this life is termed(b) a warfare. And(c) we are conquered when selfe love pre∣vailes over the love of God: but we conquer, when the love of God gets the better.

Wherein then doth consist the perfection of a Christian? In a hart pure from bad love, not yeilding consent to the motions of selfe love; but resisting them: & a hart filled with the love of God, following in all things the motions of Divine Grace, & the guidance of the Holy Spi∣rit. And(d) could we certainly discover, which of the two loves rules in our hart, we should cer∣tainly know the state of our soul. Supposing these principles, let us attend Mr. G. B.

G. B. pag. 76. Religion elevates the souls of mn to a participation of Divine nature, where by they being inwardly purifyed, & the outward cōver∣sation

reguluted the world may be restored to its pri∣mitive Innocence, & men admitted to an inward, intimate fellowship with their maker.

ANS. What you say of participation(a) of Di∣vine nature, is out of Scripture likewise our souls being inwardly purifyed, & our inward fellowship with God. All which is tru, althô you nether tell, what they meane, nor understand it your selfe. But that by Christianity the outward conversation should be regulated, or primitive Innocence resto∣red, is aliene, or untru. That by Christianity outward conversation is regulated is aliene: Orderly conversation being a meere externe naturall qua∣lity, many times as excellent in Infidels as Chris∣tians: Certainly the perfection of Christianity may be found in Anchorets, & preserved in a desert. Whence a good conversation appeares not to be a very materiall ingredient of perfection. And that Christianity should aime at restoring the world to its primitive Innocence, it absolutely false: for that Innocence cannot be attained unto, nether in this life, nor the next: not in this, in which the greatest Saints have their(b) com∣bats, from which man in state of primitive Inno∣cence was free: not in the next, the state of glory being above that of Innocency. Soe nether of these is the end of Christianity.

G. B. pag. 76. What devices are found out to enervate Repentance? sins must be divided into mor∣tall & veniall.

ANS. From the beginning there hath al∣ways beene observed an inequality of sins. I will omit moderne Divines which you doe not un∣derstand: & Councils, which you regard not. Bede in c. 5. Jac. distinguishes them & the māner to expiate them: which in the Greeke Church is still in use. That same is observed by S. Aus∣tin Enchir. c. 71. cited above Chapt. 18. sect. ••. The Beloved Disciple(a) speakes of sin unto death, & others not such. S. Paul(b) should discove rthe Plot? what? Was Christ concerned in this device, who dis∣tinguishes sins against the holy Ghost, from others? whither will these men Leade us, or goe themselves? or what can besecure from those tongues, which spare no more the doctrine delivered by Christ, by the Apostles, or the pri∣mitive Fathers, then that of moderne Divines? I know all sins are offences of God: yet I doe not, with the Stoicks, think all sins equall, or him as greate a sinner, who speakes an Idle word, as him, who kills his owne father. The contrary Paradoxes may find place. And be admired in Calvin by his deluded followers; but certainly no sober man can approve them.

G. B. p. 77. Their asserting that simple attri∣tion

qualifies men for the Sacrament?

ANS. You doe more, for you think Attrition sufficient to justify without the Sacrament. Pag. 76. having sayd, that Repentance & remis∣sion were always united; you explicate. Repentan∣ce, to be a horrour of sin uppon the sense of its native deformity, & contrariety to the law of God, which makes the soul apprehend the hazard it hath incur∣red by it; so as to study by all meanes possible to avoy∣de it in all time coming. This is all you say: which any divine knows to be only Attrition, as not expressing cleerely the only motive of tru Con∣trition, love of God above all things, for his only goodnesse. Give Glory to God. Is it not tru, that yov had heard of a dispute beyond seas be∣twixt Iansenists, & their Enemyes about the sufficiency of Attrition to justify with the Sa∣crament: And you never would take the pai∣nes, to examin the sentiments of ether part, or their motives, but relyed suppon the first ap∣prehension, which occurred to you? Your writings give a probable ground for this con∣jecture.

G. B. p. 76. All the severitys enjoyned by Papists for Pennances, doe but tend to nourish the life of sin.

ANS. You may as well say, the severity of the laws against Robbers & murtherers, the Axe & Halter tend only to nourish inclinations to rob & kill. Sure your common sense is far diffe∣rent from that of others: else you would never

advance these Paradoxes. Nether will it serve your turne. if you recurre to the pecuniary mulcts enjoyned to some: for first, you cannot blame those without blaming Scripture, which recemends Almes giving as a(a) meanes to re∣deeme sins. Secondly because worldly men are not soe willing to part with their mony: & how generous soever you are, were you to give a crowne, for every untruth you print, you would by that pecuniary mulct not be en∣couraged to write, as you doe.

CHAPTER XXII. Theologicall Vertues.

G. B. pag. 78. That which is next pressed in the Ghospel for uniting souls of mankind to God, is that Noble ternary of Graces, Faith, Hope, & Love.

ANS. You can never speake soe much in commendation of the Theologicall vertues, as they deserve: for their merits surpasse all we can say. And if you compare the least of them, with those called morall vertues, it will out shine velut inter stellas Luna minores. Yet Faith, and Hope must doe Homage to Charity, (or Love) at to their soveraigne, as to the end, to which they are designed, to the fountaine of their life, & cause of their value. This I have

sayd above, yet I againe repeate it, for their sa∣kes, who soe set up the merits of Faith, as to neglect Good workes(a) without which Faith is dead, & to place, is after Charity, without which Faith(b) avayles nothing. I could wish our Adversaryes would vouchsafe to reade with attention that Chapter, last cited: In it they would see the seate due to Charity, the queene of vertues which seemes at present hidden from the eyes of those wise, & prudent men, yet is re∣vealed to little ones.

It is with greate difficulty, that I undertake a comparison betwixt the practice of these ver∣tues, amongst Catholicks, & amongst Protes∣tants: because all comparisons seeme to be grounded at least on an apparance of equality in the objects: which in this matter cannot be. Yet something must be sayd, to make these pre∣sumptuous men know their wants, & weake nesse, that they may seeke to have them sup∣plyed, & that I may proceede more cleerely, I will begin with the definition of Faith, & Heresy.

SECTION I. Of Faith.

DIvine Faith is a firme assent given to an obs∣cure Truth revealed by Almyghty God, be∣cause

it is revealed by him. I say, an obscure Truth, because S. Paul(a) says the same, Argumentum non apparentium: a declaration of things not seene, or knowne by naturall reason. This is the materiall object, as Divi∣nes speake. The only Formall object, is the veracity of God, quia Deus est verax, that is can nether be deceaved, or mistaken, as being omniscient: nor deceive us, as being all Good. To this the testimony of the Church concurres as a witnesse assuring that God delivered such a systeme of Truths. Soe that is a condition necessary to apply the revelation to us, who have not heard God speake, or reveale.

S. Anthanasius in his Symbole delivers as a condition of Faith, that it be retained entire, & undefiled, integra, inviolata{que}. For seing all is delivered by the same autho∣rity, those who beleive not all(b), op∣pose that Authority delivering it, & by consequence even what they beleive, they receive not purely uppon their sub∣mission to that authority speaking, but for their owne Caprichio, or Reason, or Pleasure.

That is properly called Heresy: which word is dedmed from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tochoose. And it signifyes a choice of any things, what soever: but by common use it is appro∣priated

to that Choice(a), which is made af Points delivered as of Faith.

We Catholicks have Faith, because we be∣leive firmely those Truths, that God hath re∣vealed, because he revealed them, to the Church, which as a faithfull withnesse, gives hitherto, & will give to the end of the world testimony to that Revelation. And we cannot be Hereticks, because(b) we never take the liber∣ty to choose ourselves, or to admit, what others choose; But we take Bona fide what it delivered, as revealed, by the greatest authority imagi∣nable on Earth which is that of the Catholick Church. Let an Angel teach us any thing con∣trary to what is delivered, & we will pro∣nounce Anathema to him, in imitation of the Apostle.(c)

Here is then the Tenure of our Faith. The Father sent his only begotten son consub∣stantiall to himself into the world:(d) And what he heard of his Father, that he made knowne to us. The Father & son sent the Holy Ghost,

&(a) he did not speake of himselfe: but what he heard; that he spoke. The Holy Ghost sent the Apostles: & they(b) declared unto us, what they had seene & heard. The Apostles sent the Hyghest & lower Prelates in the Church, & the rule, by which they framed their decrees, was: Let nothing be altred in the depositum: let no innovation be admitted in what is de∣livered, quod(c) traditum est non innovetur.

By this we are assured that our Faith is that, which the Councils received from the Apostles, the Apostles from the Holy Ghost, & soe by the Son, to God the Father. Where it rests.

Now to Protestants. Their proceeding is far different. They heare the whole Systeme, of Faith commended by the Church as revealed by God, & take it into examination. And some things displeasing them in it they fall to refor∣ming it, & cut off at one blow all things, not expressely contained in Scaipture. Here is one Choice. Then Scripture is called to their Barre: & neere a third part of it condemned, & lopt off: which is a second Choice. Thirdly, there being still severall things in the remnanr, which displease them, (as understood by the Church) they reject that interpretation, & six on it such an one, as pleases them most. Soe that even what sense they retaine, they doe it uppon this

their haeresis, or Choice. What evidence can con∣vince a man to be a Chooser in Faith, that is A Heretick, if these men be not sufficiently by this proceeding proved such?

For a further confirmation of this, consider the severall ways of Catholicks, & Protestants in entertaining Propositions of Faith. A Ca∣tholick, hearing from the Church our Saviours words with the sense, that is the compleate Scripture (for the bare word without the sense is no more scripture, then a body without a soul, or life is a man) presently beleives them, & what Reason soever may appeare to the contrary, he silences it, & submits his understanding to Faith, & let the words seeme harsh & the sense unconceivable, yet the Truth of God triumphs overall those petty oppositions. A Protestant heares the same: & presently consults his Rea∣son, & till he hath its verdict, suspends his Judgment. If that say with the Pharisie(a) How can these things be: or with the Capharnaits(b) This is a hard saying: who can heare it? The Pro∣testant immediatly renounces it. Soe we submit our Reason to faith, you set yours above it, we frame our Reason according to the dictamens of Revelation, you shape Revelation, by your reason. In fine you set your Reason on a throne, to Judge of that word, by which one day, you are to be Judged. You may as easily prove the Pharisees, & Chapharnaits to be better Chris∣tians

then the Apostles, as that your procee∣dure in receiving faith, is better then that of the Catholick Church.

SECTION II. Of Hope.

HOpe is an expectation of future Blisse, pro∣mist by our B. Saviour to those, who love him, & keepe his commandments. It is built on a promise of God, which cannot fayle. And had that promise beene absolute, we myght have beene more assuredly certaine of our future Happinesse, then we can be of the Truth of any mathematicall demonstration. But it is only Conditionall, requiring on our parts a concur∣rence with his Divine Grace: & this is always uncertaine, by reason of the mutability of our will to evill, not withstanding our strongest Resolutions to Good. Hence our Hope is mixt with Feare, sperando timemus, Tertul. l. de cultu faeminarum cap. 2. p. 265.

We have a full assurance 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, on God's side: Who(a) to shew unto the heyres of promise the immutability of his Counsil confirmed it with an oath; that by two things immutable, in which it was impossible for God to lye, we myght have a strong consolation who have fled for refuge to lay hold uppon the Hope, set before us, which Hope we

have as an Anker of the souls, both sure, & stedfast.

On our sides we have always reason to ap∣prehend the mutability of our owne will, not withstanding all present Grace from God, & the strength of his Counsill. Hence the Apostle admonishes us(a) not no receive in vaine the Grace of God. He sets before our eyes his owne ex∣ample,(b) keeping under his body, chastising it, & bringing it into subjection: least having preached to others, he myght become hinselfe a reprobate a cast away. And consequently warnes us to(c) worke our salvation with feare & trembling. When this Apostle feares, who can presume? we may resolve well, pray hard; & act well, to day: but what assurance have we, that to morrow will find us soe well disposed? or even not doing the quite contrary? & that being soe ill prepared death will not surprize us? S. Paul the vessell of Elec∣tion, who had beene taken up to the third Hea∣ven, feared least he should become a reprobate & S. Peter bred up in our B. Saviours schoole, resolved to dye for him, yet shortly after denyed him. If these greare Pillars of the Church shake, & bend & feare breaking, or actually Breake, what may not such Reedes as G. B. & E. W. feare? you see what grounds we have to feare, from Reason, from the example of the Apost∣les, & from their Doctrine.

This is comfortlesse doctrine to G. B.(d)

& therefore had rather throw all on Christ, & perswade himself that Christ's Prayer was suffi∣cient, his satisfaction sufficient, his merits suffi∣cient. We neede nether pray, nor suffer, nor me∣rit: Beleive in him, & he will doe all. Crede fir∣miter, & pecca fortiter.

Compare now this disposition of moderne Catholicks (which is the same with that of the Apostles) with that of a Protestant: their feare with his confidence: their trembling with his As. surance: their Apprehensions, with his boldnesse: & you shall find in Catholicks tru Hope mingled with feare, as you may see in Divines, & I have shewed out of the Apostles, & in the Protestant no feare, & consequently no Hope, which is ac∣companyed always by Feare: but in Lieu of Hope, that vice, which is called Presumption: which is a sin against the Holy ghost. Timor fundamentum salutis est, says Tertull. l. de cultu foeminarum c. 2. p. 265. Sperando enim timebi∣mns, timendo cavebimus, cavendo salvi erimus. contra si praesumamns, neque timendo, neque caven∣do difficile salvi erimus. Feare is the ground worke & foundation of our salvation. Our Hope is mingled with Feare, this makes us take heede, whence procee∣des our security of salvation. When on the contrary, when we presume, we grow carelesse, & run greate hazard of being lost for ever.

SECTION III. Of Charity, or Love.

CHarity, or the Love of God above all things, is much more esteemed, & honou∣red amongst us, then amongst you: you rank it (contrary to the Apostle) even with Faith or seate it on a lower bench: where as we with the Apostle(a) believe it to be the(b) cōmandment of Christ: the(c) fullnesse of the law: the(d) bond of perfection: which divides(e) betwixt the chil∣dren of the kingdome, & those of perdition: the nuptiall(f) garment, with which we must enter into the wedding. That is the forme of vertues(g) that without it all other vertues,(h) gift of ton∣gues, power of working miracles, knowledge of mys∣teries, nay even Faith & Hope, are nothing, avayle nothing, are no more to be regarded then sounding Brasse & a tinkling cimball, &c.

In fine, althô, with Divines, we are per∣swaded, that these two greate vertus may be se∣parated, yet we hold their separation to be their ruin: that as Charity is but superficiall; & not reall, without the lyght of Faith, soe Faith is cold, without the warmth of Charity. He, who knows God, without loving him, is impious:

& he who loves without knowing him aryght, is Blind. A Beleiver without Love is Ungrate∣full: a Lover without knowledge is senselesse soe these two vertus must assist one another; we must aime to have a Living Faith, which workes by loue. Galat. 5.6. & Love is the proper worke, of Faith. Opus Fidei dilectio. Aug. tr. 10. in epist. Jo. Love both gives to, & receives strength from Faith. Charitas robur Fidei: Fides fortitudo Cha∣ritatis. S. Leoserm. 7. in Quadrag. In Heaven there is Love, without Faith (1. Cor. 13.8.10.) In Hell, Faith without Love (Jac. 2.19.) Chris∣tians in this life must have both: for Love with∣out Faith, is the Love of Pagans; & Faith without Love is the Faith of Devils. But Faith with Charity, is the Faith of the children of God in this life. Fides quae per dilectionem operatur, ipsa est Fides quae fideles Dei separat ab immundis daemonibus. Aug. de gratiâ, & lib. arbit. cap. 7.

Thus we joyne together those two greate vertues: this we beleive, this we teach of Cha∣rity: whilest you out of ill grounded opinion of your Fac totum, Faith (relying on it for Remission of sins, Iustification, Perseverance, & Salvation) exhaust your Rhetorick soe much in commen∣dation of that your darling, that you have no roome to commend Charity, or Good workes.

Our Practice as much surpasses yours, as to nourishing Charity, as our doctrine doth: for scing the love of God, & Love of our selves, are opposit, & the one withers, as the others thri∣ves,

their practice must be most proper to nou∣rish charity, which aimes most at mortifyng selve-love: & on the contrary those who foster selfe-love, must annihilate Charity.

Now what practice can you shew for the mortification of the body, the quelling our Passions, the renouncing of our will? what do∣cuments doe you give for these? what exam∣ples can you shew since your reformation of them? you have never beene able to find in the three kingdomes a dozen persons of ether∣sex who for soe many yeares, would sequester themselves from the enjoyments of the world, to serve God, in voluntary Poverty, Chastity, & Obedience. Whence comes this, but from selve-love, which abounds in them, & the lacke of the love of God, which myght cement their harts together?

Whence comes that insupportable Pride, which makes your Proselits soe refractory to God, & his vicars, their spirituall, & temporall superiors, that they are soe tenacious of their extravagant phancyes, soe stubborne in their uncouth Resolutions, soe intractable in their manners, so humour some in all their actions, & conversations; but a latent Pride, the proper of-spring of selve-love, & the bane of Charity? Looke into the 13. Chapter of the first to the Corinthians, you shall there find a description of charity, & its qualityes. Charity suffreth long, & is kind: Charity envieth not: Charity vaunteth

not it selfe, is not puffed up: Doth not behave it selfe unseemely: Seeketh not her owne, is not easily provoked, thinketh no evill, Reioyceth not in ini∣quity, but Rejoyceth in the truth, Beareth all things, beleiveth all things, hopeth all things, endureth all things. Should I now examin the life of gene∣rally all, who deliver themselves to your di∣rection uppon these heades, & shew how little of this appeares in your manners, & how much there is quite contrary to it, the picture, if sin∣cere, would fryght you, or confound you, how greate soever your confidence be.

In fine the words of our Saviour to the Angel of Laodicea, may be very fitly applyed to you.(a) Thou sayst: I am rich, & encreased with goods, & have neede of nothing: And knowest not that thou art wretched, & miserable, & poore, & blind & naked. God open the eyes of your hart, to see this: that soe you may be moved to see∣ke for gold tryed, (spirituall riches) where it is to be found, in the tru Church.

SECTION IV. An Answer to what G. B. objects.

G. B. pag. 78. Are Papists not taught to con∣side more in the virgin, or their Tutelar Saints, them in the Holyest of all.

ANSWER. No: we are taught no such thing.

G. B. Ibidem. Doth not the feare of Purga∣tory damp the hopes of future Blessednesse?

ANS. It doth not.

G. B. p. 79. What impious doctrine hath beene printed in that Church, of the degree of love, we owe to God?

ANS. I know of no such doctrine of the de∣grees of love due to God. I know that all Ca∣tholicks applaude that saying of S. Bernard: Modus amandi Deum est amare sine modo. I know that divines require as well as S. Thomas, a mediocry in all vertues except Charity: that all vertues are betwixt two vices, where of one offends by exceeding, the other by not reaching its due mesure. And this they assure even of Hope, which is betwixt presumption, and despayre: & of faith, which is betwixt a lyghtnesse of hart beleiving all things, & a hardnesse to beleive any thing: love cannot be too greate, & soe hath only one vice contrary to it, by defect, lo∣ving too little. Is this doctrine Impious?

Hence what you say: Some mincing it so, as if they were afrayde of his being too much beloved: This I say, is an untruth: & I challenge you to produce your Authors, or to be held a Ca∣lumniator.

G. B. Ibidem: Some blasphemously teach, that we are not at all bound to love him.

ANSW. This is also untru. All acknowledge

a precept, to love God. But this being a posi∣tive precept; which oblidges only for some de∣terminate time, some Authours have enquired when that time is? And in resolving this obscu∣re undecided question there have beene some variety of sentiments, without any difference as to the substance of the precept. If God hath re∣vealed to you a decision of this intricate ques∣tion, blesse the world with that information, & prove well, what you say: & I assure you we will not blame you for it.

G. B. Ibidem. There is an Impiety in the mo∣ralls of some of that Church particularly amongst the disciples of Loyola beyond what ever was taught amongst the worst of Heathen Philosophers.

ANSWER 1. You are no competent Judge, in matter of Piety, as being acquainted nether with the practice, nor Theory of it.

ANSWER. 2. You are not sufficiently in∣formed of the cause, in which you presume to Judge: having no knowledge at all of one side, & but a very superficiall knowledge of the other. By shooting your bolt soe lyghtly, you will easier convince the world, that you are inconsiderate, & rash, then that those you call the disciples of Loyola, are impious.

CHAPTER XXIII. Efficacy of Sacraments.

G. B. pag. 80. The doctrine of the efficacy of the Sacraments, for conveying of Grace by the work wrought, Lookes like adesigne against all serious preparation, for the worthy receiving of them.

ANSWER. Many alive still remember, when the Godly could find out Plots, dangerous Plots, Popish Plots, in every innocent recrea∣tion of the Persons whome they misliked. You imitate exactly those factious sectarys, in fan∣cying the like dangerous contrivances. Is At∣trition with the Sacrament sayd to suffice for Justification? It is on a designe to destroy Piety. Are Prayers sayd in Latin? It is on a de∣signe against Piety. Are probable opinions al∣lowed of? There lyes a designe against Piety. Are we taught, to do our workes with a good intention? A Popish designe against Piety, Are Sacraments connected with Grace, & sayd to be efficacious signes of it? It lookes like a de∣signe against Piety. And what soever we doe, these People suspect a Designe, against Piety. As of the Jews, Isayas(a) sayd: whatsoever the People speakes of, is confederacy: Omnia quae lo∣quitur,

populus iste, conjuratio est. Soe much were they fryghted then, with the Apprehension of the union betwixt the two kings of Israel, & Syria, & soe struck are you likewise with the apprehensions of Popery.

The Jews surmized A Confederacy out of a reall feare. The factious old Parlimentarians, out of a pretended Feare. What moves you? a reall, or only pretended Feare? or doe you spea∣ke out of Ignorance of our Tenets? or ill will to our persons? ether may easilier be suspec∣ted then any reall feare, or concerne for Piety.

We have beene taught to acknowledge some vertu in the Sacraments of the new law, (in vertu of Christ's institution, & because they are the instruments to apply the merits of his Passion to our soul) which was not in the Sa∣ments of the old law, nor in any ceremony of humane institution: for S. Paul(a) calls the Sacraments of the old law, weake & beggarly Elements, in comparison doubtlesse of those of the new. These then are more efficacious, stron∣ger & richer. Yet the others could stirre up the receiver to an in ward disposition, for Gra∣ce, nay a ceremony of meere humane in∣stitution may have that force. Wherefore the Sacraments of the new law must, by the worke wrought doe more, then to stirre up the receiver to good Workes.

G. B. pag. 81. By this Doctrine, be a man never soe ill prepared, yet he is sure of the efficacy of the Sacrament.

ANS. Here you discover your willfull igno∣rance of our doctrine, that you myght with some colour calumniate it. We unanimously teach, that a bad disposition of the receiver puts a stop, (ponit obicem) to the effect of the Sacrament, & is it self a sacriledge: & that the Sacrament soe received unmorthily, serves for the damnation of the receiver, as those who receive the body & Blood of Christ unwor∣thily,(a) receive judgment against themselves.

CHAPTER XXIV. Probable Opinions, & Good Intentions.

G. B. p. 81. Christ came to fullfill the morall law. Mat. 5.7.

ANSWER. Whence doe you learne, that those words of Christ are restrained to the mo∣rall law? did not Christ fullfill the ceremoniall law also? sure he did, both as Antitype, & as never trespassing against it.

G. B. p. 82. Two generall doctrines they have, which at two strokes dissolve all the bonds of vertu.

The one is the doctrine of Probability: the other of geod intention. By the first they teach that with a safe conscience a man may follow what any Doctor teaches: & some representing the worst actions as good, there is scarce any sin, but may the ventured on. By the second he may act any sin, provided he intend some good designe. And then you send us to the Provinciall Letters.

ANSWER. What if the Authour of those letters, being no Divine, was mistaken in re∣lating those opinions? what if he renounced the whole party which had engaged him to write in that scurrilous manner? what if he was sorry before his death, to have dealt so much with them? what if this can be proved under his Curat's hand? now this is the plaine Truth, as appeares by this following Declara∣tion, given by the Curat of S. Stephen-uppon-the-Hill, to the then Arch-Bishop of Paris. Here is the substance.

Aujourd'huy 7. Janvier 1665. Nous Har∣doüin de Perefixe Archevesque de Paris, sur ce que nous aurions apris, que Monsieur Pascal, lequel avoit la reputation d'avoir esté fort attaché au party des Jansenistes, estoit decedé dans la Paroisse de S. Estienne, & qu'il yestoit mort sans recevoir les Sacremens, a∣vons desiré sçavoir de Mr. Paul Beurrier Re∣ligieux de S. Genevieve, & Curé de S. Estien∣ne, si ce qu'on nous avoit rapporté étoit vray, qu'il fut mort attaché au party des Jansenistes.

Sur quoy ayant interrogé ledit Sieur Curé de S. Estienne, & sommé de dire la verité, aprés l'avoir promis, a répondu, qu'il avoit connu ledit Sieur Pascal six semaines avant son decés, qu'il l'avoit confessé plusieurs fois, & admini∣stré le S. Viatique, & le Sacrement d'Extreme Onction, & que dans toutes les conversations qu'il a eu avec luy pendant sa maladie, il a re∣marqué que ses sentimens étoyent toûjours fort Orthodoxes, & somis parfaitement à l'Eglise, & à N.S.P. le Pape. De plus il luy a témoigné dans une conversation familiere, qu'on l'avoit autrefois embarassé dans le party de ces Messieurs, mais que depuis deux ans il s'en étoit retiré, parce qu'il avoit remarqué, qu'ils alloyent trop avant dans les matieres de la Grace, & qu'ils paroissoyent avoir moins de soumission, qu'ils ne devoyent, pour N.S.P. le Pape........ Et que depuis deux ans, il s'é∣toit tout à fait attaché aux affaires de sonsalut, & aun dessein qu'il avoit contre les Athées, & les Politiques de ce temps en matiere de Religion....... F. P. BEURRIER.

You see here in this Declaration signed by the Curate, who assisted the Authour of the Provinciall Letters, at this Death, that he had beene engaged, or entangled, in the party of the Iansenists, that he found their sentiments were not tolerable, or orthodox, in those two capitall points, of Grace, & Submission to the sea Aposto∣lick:

that uppon that score he had withdrawne from them, & abandoned them. Yet you will have us goe to him. Well: I will comply with you: & from him I learne two things: one, that he blames some cases of private men. Another, that those cannot be charged on the Roman Ca∣tholick Church. Thus if Istand to his verdit your accusation will be cast out of the court, as lying against the whole; not against a part on∣ly. If you say: beleive him when he accuses some, but not when he absolves others, doe you think us soe weake, as to give credit to him, when you please, & when you please to recall it? what is this, but to give, & at the some time take away his judiciall authority? to name him Judge Arbiter, & tye him to speake only what you please. But I will leave him, & speake to the thing.

That you may conceive, what are probable opinions, you are to take notice, that morall actions may be reduced to four classes: to such as are evidently good, evidently bad, uncertain, & indifferent: according as they are related to the law (whither Divine Ecclesiasticall, or Civill) which is their proper Rule. Those are evidently good, which are cleerly conformable to the law: As to love God: or deale with others as we would bedealt by. Those are evidenly bad, which are contrary to the law: as to blaspheme God, or to wrong our neyghbour. Those are indifferent, which are nether commanded, nor forbidden, as to

wash your hands(a) before eating, used by the Pharisyes. Those are uncertain, when a law is knowne, but it is unknowne whither it oblid∣ges in some circumstances. For example: the resisting an enemy(b) who attackes you, on a Sabboth day, & repayring the breahes which he makes.

As to the first classe Actions evidently good, Probability doth not looke on them, as its object.

The same for those, which are evidently bad: They can never be committed without offen∣ding God. If any hold the contrary, stone him; the stones will not hit me, nor any Jesuit, un∣lesse by such an accident, as befell Iupiter in Lu∣cian, when directing his thunder bolt at a blas∣phemer, he mist him, & hit, & fired Pallas her Temple. And what you say, of committing any any sin, with directing intention, is soe greate a calumny, that no good intention of opposing Popery, will excuse it.

The third classe, of Actions uncertaine in themselves, are properly the object of probable Opinions: whilest it is not certaine whither the laws oblidges hic, & nunc, or no, in these cir∣cumstances, which are not specifyed in the law: yet alter very much the nature of the Action. There being no evident principle to shew it to be lawfull, or unlawfull, the Judgment we fra∣me of it, must be an Opinion only, & if the reason

be strong, it is called a probable Opinion. For ex∣ample: the Jews(a) (hearing that their Bre∣thren had beene assaulted on a Sabboth, & not resisting, for feare of breaking the Sabboth by working on it, were all killed,) Resolved not∣withstanding that command to make what re∣sistance they could on that day. Which Reso∣lution was grounded on a probable opinion: for on the one side was the let er of the law prohibi∣ting all labour on that day: then, they myght think God would protect them, whilst they kept his law, as he(b) conserved their goods; whilst they went thrice a yeare to the Temple: & if he did not please to defend them miracu∣lously, they myght think, it was his will, that they should glorify him by giving their lives, rather then breake his commandment: which perswasion possest the greatest part of Chril∣tians, neere the Apostles times, as may be see∣ne in Tert. Apologetick. On the other side, they considered the law of nature oblidging to seeke selfe-preservation: & that to expect a miracle was to tempt God, &c. Hence they concluded, that it was lawfull to labour for selfe defence even on the Sabboth.

To make an Opinion probable, Suarez(c) requires that it be nether contrary to the sense of the Church, nor to any opinions commonly received, & that it be grounded on Authority,

& Reason greate above exception. All Divines even the largest, require a wayghty motive, a strong reason, & that even cōpayring it with the contrary motives: otherwise they agree, that the Opinion will not be probable; but dangerous, rash, & improbable. See two large treatises, com∣posed by R. F. Antony Teril, (agreate ornament of the Society, & an honour to our Nation) in defence of this Rule of conscience. You will find in him a solide discourse, well grounded, & gravely handled, as Truth should be delivered; without any of that Booffonnerye, which accom∣pagnyes the Authour of the Provinciall Letters, which may be tolerable in a Comedy, but not in a treatise of Divinity.

This I think cannot be doubted of in Thesi, or in generall. I will not deny, but in hypothesi, in particular doubts, or questions some men have not stucke soe close to the letter of the law, as they should: as Fr. Teril doth deplore. But those men's assertions doe not take away what we have sayd: for their private sentiments, not well grounded, deserve not the name of probable Opinions.

The last classe of Actions, are those called indifferent, as not being mentioned in any law. These must draw all the morality they have Ex intentione sive voluntate operantis. In those a good intention of the man who produces them, or his will to doe them for the love of God, gives them a good morality, which of themselves

they have not: as on the contrary a bad inten∣tion gives them the nature of fin.

Hence what you say, that our doctrine is, any sin may be committed innocently, by directing our intention, is a greate untruth, & as greate a ca∣lumny. No intention can justify a bad Action; but a bad intention may vitiate the best action: as to give an Almes(a) for vanity. Bonum ex inte∣grâ causâ, malum ex quocumque defectu, is a ma∣xime never more true, then in morall actions. We are taught in the Catholick Church, not only to doe good things; but to doe them well: not only to doe juste things; but to dothem justly: nor pious things; but piously, non tan∣tùm bona, justa, pia; verum etiam benè, justè, piè. Nay a pious moderne Authour says, that God regards more the Adverbes; then the nounes, or verbes: for example: A Judge heares atten∣tively a cause pleaded before him, in order to give sentence, secundùm allegata & probata: the action of it selfe is good; yet his intention may mend, or marre it. Doth he that, for his law∣full allowance, it is of small merit. Regards he his duty to his Prince, & country; it is better: If for God, it is best of all. But doth he intend by it to pleasure a freind, or practice Revenge on an enemy, althô his sentence be just; yet he is unjust in pronouncing it, to satisfy his owne passions of love, or hatred. This is our doc∣trine, this we teach, this we practice, which

you understand not: & your perpetuall fault is, to speake(a) evill of things which you know not. If you desire further information of our doctrine in this point, see S. Franc. de Sales l. 11. de Amore Dei c. 13.

CHAPTER XXV. Whither Papists allow to Breake the Commandments?

FRom page 83. titt 91. you charge Catho∣licks with teaching to breake the cōmand∣ments: & produce severall cases, for proofe of it. To which, what I have already sayd may be a sufficient returne, & satisfactory Answer.

For if the Resolutions of those persons be not well grounded on solid reason, I renoun∣ce them: soe doth the Church. If they be justifiable, why should you, or we condemne them? Wo(b) unto them, who call evill good, & good, evill: that put bitter for sweete, & sweete for litter. Soe that those are to blame, who call good, evill, as well as those who call evill good. The law-giver may make what laws he please: our duty is to Judge according to the law he gives us, when the case is cleere: when it is obscure. to guesse at it, as neere as we can. And amongst the cleere laws, I reckon that, not to Judge

other men, who are(a) God's servants, & by his Judgment alone must stand, or fall.

This generall answer myght suffice, consi∣dering I write not here a treatise of morall di∣vinity. Yet I will run over some of the particu∣lar cases specifyed by you & consequently, which may seeme to be with you of greater force.

G. B. pag. 84. Against the first command∣ment, they worship Angels, & Saints, with Acts due only to God. The second is violated by Image Worship.

ANSWER. Here are your boiled Cabbadge over & over againe. Both parts are false, as is above sayd.

G.B. Ididem: The thrid is made voyde by the Popes dispensing with oaths.

ANS. I have spoken to this already(b) I sup∣pose you will not deny, that when an oath is unlawfull, (v. c. the covenant) it may be dispen∣sed with. Item if it become impossible: as of a Pilgrimage to Hierusalem on foote, & the man become Lame. Item, if the thing become dan∣gerous, or inconvenient as to lend a sword, when you heare for certaine the man designes to hill his enemy with it. Or if you promist to keepe another company, & after discover he would carry you to fyght a Duell, take a purse, or to a naughty house. What think you? are you or any other, bound to keepe dangerous, inconve∣nient,

impossible, unlawfull oathes? If not why may there not be a power in the Church to de∣clare for the ease of timorous consciences, when those Oathes cease to oblidge? And why may not this Power be acknowledged in the Pope as well, as in others?

But is the dispensing with Oathes a Prero∣gative of God? sure it is not: Seing God, who declared their force,(a) Leaves(b) to some a Power to dispense with them, as to fathers, & Husbands, over those of their children, & wives.

G.B. Ibidem. The Breach of the fourth (kee∣ping the Sabbath) is not denyed: it being usually amongst them a day of mercating, dancing, & foo∣lish Iollity.

ANS. What you charge ou us here (not kee∣ping the Sabbath) was charged on our Saviour, & his Apostles by the Scribes, & Pharisyes, & is re∣proached to Protestants, by the Puritans. I doe not deny, but many are defective in this obser∣vance, & that as other commands, soe this, hath suffred. Yet I think, I could as easily find instances for the very things, you reproch to us amongst you, as you amongst us. I will nor ex∣cuse all that is done amongst Catholicks, & be∣leive you would find it hard enough to justisy all that is done by yours. Yet I will tell you, that unlesse you will condemne Christ, & his Disci∣ples, & iustify the slaunders of the Scribes, &

Pharisyes against them, you must acknowled∣ge that there is a precisenesse of Duty, not inten∣ded by Alm. God. And it is very remarkable, that several accusations of the Breach of the Sabbath having beene brought to our Saviour, by the Scribes & Pharisyes, Christ always bla∣med their blind, indiscreete Zeale, & retorted the accusations, alleadging severall of their cus∣tomes undefenfable; but never seconded the accusation; quite contrary, ether confounded the accusers, by minding them of their owne faults, or excused the fact from guilt. Which is a sufficient proofe, that the law of God doth not require that superstitious observance which the Scribes, the Puritans, & you require, for want of which you blame us, & are your selfe blamed by others.

Yet I will not excuse all that is done by Ca∣tholicks in this matter, which cannot be char∣ged on the Church, because shee condemnes, & censures it.

I must take notice here of a craft you use in this place, to mingle tru & false things together. For example pag. 85. That children may lawfully intend killing their Parents: (Is false) that they may marry without their consent, is doubted by none, I think, as to the validity of the marria∣ge, unlesse there be some municipall laws pro∣viding against it. Item pag. 86. They barre the chergy the use of marriage (is true) that they allow concubinate, is false. By which petty art you sur∣prise

your Reader, & puzzle one who under∣takes an Answer.

Were I minded to imitate you, in giving a prospect of your garden & that without offen∣ding Truth, as you have done, I could shew matter enough for your confusion, or for your zeale, if it be reall. I never was with in it, I thank God: & the greatest part of my life I ha∣ve past at a distance almost out of syght of it: yet fame hath brought enough, to make a wofull description of it. It is not needfull to pierce(a) your walls, to discover wicked abominations: only looking over them with a perspective glasse a man may discover weeds, & thornes, & cockle, & what not? They are uncleane creatures, who delyght to wallow in dirt, or stirre about filth, which of it selfe yeilds an ungratefull smell, much more when moved. An ancient Heretick(b) thought it a signe of a good conscience to speake ill of every body. You may with the ignorant multitude much easyer obtaine the esteeme of Piety & Zeale by speaking ill of others, then doing well your selfe, & by blaming others lives, then correcting your owne. A secret malignity in nature prompts some to detract from the good name of their neyghbours, & disposes the Hearers to receive with pleasure the detrac∣tions. Both Calumniator, & his Hearers, follow in this the vicious inclinations of corrupt nature.

But these must be overcome, when tru vertu is aimed at: & that is hard. You follow the easier course, & the most taking with men, whome you affect to please. But how your conscience at present, & God here after, will approve of this, I leave to your more serious consideration. Maledicimur & benedicimus, says the Apostle(a) We are spoken ill of, & we speake well, or being reviled, we blesse. Truly I had rather find matter for a Panegyrick, then for a Satyre, & should be more willing to write some good of you, then otherwise, if there were any such belonging to you as Protestants. But knowing no such thing, I will supply that part, by Prayers, that God will put you into away of being soe, by bringing you to his Faith, which now you impugne: I wish it were(b) ignorans in incredulitate through Ignorance, or meere want of Instruction, your sin world be lesse, & your conversion not so desperate.

CHAPTER XXVI. Riches, & Pride of Churchmen.

FRom p. 91. titt. 100. we have a long enu∣meration of the Riches & Pride, & Am∣bition of Popes, Cardinals, Bishops, Abbots, & all Churchmen. You blame the sumptuousnesse

of our Church ornaments, the solemnity of our Processions, the majesty of our Ceremonys, &c. which things being not of Faith, I think my selfe notoblidged to answer further, then by shewing a good use may be made of them.

I grant that Christ founded his Church in reall Poverly: he sent his Apostles to preach with order to live(a) uppon what they found in the places whither, they went: & be con∣tent with what was given them. He gave them a ryght to a subsistance: declaring that(b) a worke man deserves his diet. And that(c) he who serves the Altar, ought to live of it. And althô S. Paul wat pleased not to make use of this Ryght commonly, for a very good reason: yet the rest did & he myght lawfully have done every where, & actually did it at Philippi (Phi∣lip. 4.15.) Yet I doe not find that ever our B. Saviour stinted the Apostles, soe as if any thing were freely given, beyond what was mee∣rely necessary, they should be oblidged to refuse it, or restore the overplus to the donors. Ne∣ther doe I find your Brethren in the ministry commend very much your first Reformers for retrenching some of your Bishop's lands, althô they left enough for not only a competent but a noble subsistance: nay your moderne(d) writers accuse them of sacrilege. And I doe not heare, that your richer Bishops, doe breake their shins

with hast, to restore the surplus of their Reve∣nues to the heyres of the donors: which they were bound to restore, if it were not lawfull for Churchmen to enjoy more, then what is ne∣cessary. Since the fall of Religion, indeed the Protestant Church hath not much encreased her revenues: which rather proceedes form lack of charity in your layty, who give you nothing: (or because the wife, & children sweepe away what remaines by each incumbent at his death) then to your love of Poverty, for which vertu you have refused it, when offred. I have heard, at least of none, who would refuse a mannor, (or other considerable Boone) when freely given: & the hard usage, which some of your tenants complaine of, from their Ecclesiasticall landlords, proves sufficiently, that you are not insensible to the allurements of the attractive metall.

Were Church men such as they ought to be the layty would have little reason to repine at their riches, althô much greater then they are. If they were Treasurers of the Poore, Fa∣thers to the Orphans, Helps to widdows, Hosts to strangers, Protectors to the Oppressed, & common Sanctuaryes to all necessitous persons such as some are in Catholick Church^s, whome I know, & many of whome we reade. To such as these Riches are no hindrance to their func∣tion: they give them only occasion of doing much good, & practicing their Charity. If you

think this to be blame worthy, althô Riches be soe imployed, prove what you say out of Scrip∣ture: & excuse your owne Bishops from that crime, & eris mihi magnus Apollo.

Voluntary reall Poverty is much commended in the(a) Ghospel: & we have thousands in our Church who professe it,, & live in it; & you could never get ten of your communion to embrace it. There is another Poverty called of Spirit, commended(b) nay &(c) commanded in the Scripture: & how greate soever a stran∣ger you are to spirituall things, yet you will not say, that this Poverty of hart is inconsistant with effectuall riches: otherwise it would be impossible for arich man to be saved. A man may be a begger, & yet be far from that Poverty of Spirit, which gives him a ryght to the king∣dome of Heaven, because his hart is fixt uppon things he hath not. And on the contrary another man may be master of agreate part of the world & yet have his hart as free from it, as if he was not in the world: & to use the Apostles phrayse(d) use the world, as if he used it not. Of this sort of poore of spirit there are many in the Church, & always have beene. Heare S. Austin l. de moribus Ecclesiae. c. 35. Sunt in Ecclesiâ Catho∣licâ innumer abiles fideles, qui hoc mundo non utun∣tur; sunt qui utuntur, tanquam non utentes: there are innumerable faithfull in the Church, who make

no use of the world: there are others, who use it, of if they used it not. What hath the Protestant Church to say here?

Pride, & Ambition are personall vices: soe be∣long not to this treatise. Yet I will say, that there have beene both Ancient & Moderne Popes, who have given greater examples of humility, then any your Church can shew; & who have made appeare, that their title, servant of the ser∣vants of God, is no compliment. Sixtus V. would not owne his mother, when she was brought to him in rich clothes: sayng his mothers was a poore woman, who never wore silkes in her life, shee was ashepe heards wife. The next day she being brought to him in Rags, he presently acknowledged her. Some of them have asserted the Priviledges of their chaire, against such as in trenched on their Ryghts: which may be done without any Pride at all, seing they re∣quire it as due, not to their owne persons; but to their chair, to its founders, S. Peter, & to his superiour, Christ Iesus. I never heard S. Ambrose suspected of Pride, for refusing to admit Theo∣dosius the greate into the Church, before his Pennance for the slaughter at Thessalonica, or for excluding him the cancells after it. It was a Zeale of the glory of God, & the good of the Church, which moved him: the Emperour him selfe understood it so.

As for precious ornaments of the Church: I will owne ours, to be too costly, when you

shall have proved, that any thing is too good for God's service; not till then. The infinite Majesty of God is ground sufficient to oblidge us to beare him the greatest respect interiourly, & expresse our duty to our Creator, & our gratitude to soe greate a benefactour, by re∣turning to him in the best manner we can an acknowledgement of his most bountifull gifts. This serves also to stirre up in the auditory sub∣mission, respect & adoration, which otherwise would fayle.

CHAPTER XXVII. Vnity of the Church in Faith, & Sacraments. G.B. ownes that Pro∣testants are Schismaticks, of severity against dissenters: & of Hugo Grotius.

G.B. pag. 100. A fourth designe of Christian Religion was to unite man kind under one head into one body, not by love, & pardoning injurys only; but also by associating the faithfull into one body, the Church, which was to be united by bonds of love: Governed by Pastors & Teachers, & cemented with the ligaments of the Sacraments.

ANSWER. You say something (though dis∣corderly)

but not all: for 1. you omit Faith, by which we are inserted into the body of Christ. 2. You put Charity, which doth not make us parts; but living parts of that body, whose parts we are by Faith. 3. You adde Sacraments, which are only exteriour signes of interiour commu∣nication. 4. You confound Charity & Sacra∣ments, as equally concurring to the Vnity of the Church: yet there is a vast difference betwixt them: the one formally quickning the members of the Church interiourly, the other only ef∣fecting it interiourly, & testifying it exte∣riourly. 5. Betwixt the Sacraments there is a vast difference, as to this (& you confound them) for Baptisme, being our Regeneration in Christ, is an efficient cause of our union with him, & makes us his members: the others are designed only to nourish those, who are already united to, & in him. When you speake of being governed by Pastors, I hope the Pope may find place amongst them, he being the prime Pastor.

G. B. pag. 101. The Ghospel pronounceth us free, & no more servants, of men, but of God.

ANSW. Free from the ceremoniall law of Moyses; not from that of the Ghospel, & obe∣dience to the Governours of the Church. How changeable are your sentiments? In the for∣going page 100. the Church was to be governed by Pastors & Teachers: now she is to obey none

but God: & if any man pretend to command, he changeth the authority of the Church into a tyran∣call yoke. Soe we must have Governours, with∣out authority to command: & subjects, without any duty to obey. A new model of Govern∣ment!

G. B. pag. 101. Those things for which we withdrew from the Church, are additions to our Faith. Shee added to Scriptures, Traditions: to God, Images, to Christ, Saints: to Heaven & Hell, Pur∣gatory: to two Sacrament five more: to the spiri∣tuall presence of Christ, his corporall presence.

ANS. Never man spake more, & proved lesse then you: who offer not one word in proofe of these disputed points, which we declare to be evident untruths. Is not this a poore begging of the thing in question? But they are, say you, additions to your Faith. Did we adde to your Faith: or you cut off from ours, & that of the whole Christian world, before your deforma∣tion? How could we adde those things to your Faith, when they were in peacable possession all over the Christian world, as you owne your selves, many ages before Protestancy was thought on?

You have here only one truth viz. that you withdrew from the Church. Which convin∣cingly proves the guilt of Schisme to lye at your dore.

G. B. pag. 105. If a Society of Christians vi∣sible swerve from Christ, soe that communion cannot

be retained with it, without departing from Christ, then the departing from the corruptions hrought in, can be no departing from the Church. If then it ap∣peare that the Roman Church hath departed from the truth of the Ghospel, those who separated from her cannot be sayd to separate from the tru Church.

ANSWER. Here we have a Paralogisme, which myght better become a Iunior Sophister, then a Chaplaine in ordinary to his Majesty. You will see it in these instances: The communion of that Church ought to be renounced, which oblidgeth her Children to Mahometisme. If then the Inglish Protestant Church oblidge hers to that, her com∣munion ought to be renounced. Another: That man deserves the greatest contempt, who writes contro∣versy, & hath nothing to write, but calumnyes & Sophismes. If then Mr. G. B. hath nothing else, but such stuffe to fill his bookes with, he knows his de∣serts. What think you, Sir, of such arguments? which serve only to delude an unwary reader into an assent of what you would, but cannot prove.

There is no Logician, but knows that condi∣tionall Propositions signify only the connextion betwixt two things under such a condition; but they assert nothing absolutely, unlesse the con∣dition be proved. For example: If a man slyes, he hath wings: If the Heavens fall we shall catch lar∣kes. These, I say are granted to be trn, althô the condition be impossible. Yet those who grant them, doe not expect those wings, to goe

a Journy, nor rely on those larkes for a supper. In like manner suppose we should grant your conditionall illation, yet the guilt of schisme would lye on our consciences, because you ne∣ther doe, nor can prove the condition uppon which your excuse relyes.

G. B. pag. 106. The cruelty of Papists exten∣ded it self to as much bloody, & barbarous rage, as ever sprung from Hell.

ANSW. You meane, the laws made against Hereticks: which being made by the secular Power, & not by Churchmen, I think my selfe not oblidged to vindicate them. Yet seing the most severe of them all, the faggot, was til of late (as I am informed) in force in Ingland, & hath beene actually executed uppon some since the Reformation, I leave you to Answer to our Ho∣nourable Judges, for your Pragmaticall bold∣nesse, in censuring them soe severely. Another would take notice of the laws in force against Papists: But I let that passe. It is enough to vindicate our Churchmen, that they never made those laws, they never condemned any man to them. All they doe is to Judge of the matter of fact, whither a person be guilty of Heresy: & if they find him soe, to leave him to the secular Power. This is the most, that ever the Inquisition did, as far as I ever heard.

G. B. p. 108. Grotius says, that in Charles the V.'s time more, then one hundred thousand, were

butchered on the account of Religion. And in his son Philip's time the D.d' Alva did in a short time cut downe 36000.

ANSWER. Grotius was an eminent man for severall things; but not renowned for his skill in Arithmetick, I have heard from one well ac∣quainted with him, that he could not count ten: that he knew not the ordinary currant mony of his country: that when he escaped out of pri∣son, he had like to have beene discovered by a ferry man, by that ignorance; he was soe no∣ted for it. Soe I should not wonder, that he were mistaken in his calculation of soe many thousands. Secondly, it is probable, hereckons into the number of those butchered, such as perished in the Boores war in Germany, & wars of the low countrys: whose death must be put to the account of their Rebellion, not to that of Religion. Thirdly he writ in favour, & defence of the States cause: to whose vindica∣tion it was necessary, that the motives of their taking armes against their Soveraine, should be aggravated to the utmost. We all remem∣ber the infamous inscription put over the Niche, where the statue of the late King of Happy me∣mory stood: all the world knows that without any disparagemēt to the rest there never before had beene a king, who lesse deserved such a title; yet no doubt had that usurped Government continued, storyes would have beene invented to prove it, & those concerned in the Rebellion,

would have beleived them, as you doe Grotius. Lastly suppose all Grotius says tru, It follows only, that it was the misfortune of those greate Princes to have many offenders in that kind in their time, provoke the sword of Justice. As if in Ingland a spirit of theiving should spreade it selfe amongst the People, for which in the time of the best of Kings many may suffer, yet with∣out reflecting on the honour of the King, or equity of the laws. These are not crimes of the Government; but misfortunes, for which Prin∣ces are to be pittyed, not reproached with them.

CHAPTER XXVIII. Zeale of souls in our Bishops. And con∣cerning Reformers. Where, of S. Cyran, Arnaud, & Jansenius.

G.B. p. 111. What doe Popes about feeding of souls? when doe they preach the Ghospel? or dispence the Sacraments?

ANSWER. They doe it dayly, by all those persons, who by authority derived from them doe it. As our Kings administer Justice by their Judges. And did you enquire of those who ha∣ve beene at Rome, you would heare, that Popes doe administer Sacraments in person.

Ibidem. Cardinals, Bishops, & Abbots, imitats their Holy father, abandoning wholy the worke of the Ghospel.

ANSWER. You cannot discover better who is your master, & what a proficient you are in his schoole, then by venting such palpable un∣truths. Cardinal Barbarin Deane of the Sacred Colledge hath beene knowne, to accompany many times malefactors to the Gallows, heard their confessions, moved them to a detestation of the sins, which brought the in to that pu∣nishment, raysed them up to hopes of pardon through the merits of our b. Saviour: & com∣fort them with hopes of a happy life, after that tragicall end of this. I name him in particular because he is, knowne to many of our Nation, who have & doe acknowledge his civilitye to to them, althô of a different perswasion. In time of the greate Plague, under Alexander VII. he visited in person places infected, inqui∣red after the wants, informed of the diligence of the Officers appointed for the releife of the sicke, & provided according as occasions requi∣red both for soul, & body. S. Charles Borromeus, a Cardinal & Arch Bishop gave soe greate exam∣ples of Pastorall Vigilancy, & Apostolicall Zeale, that none of our Reformed Prelates ever will imitate them. Your confidence is ad∣mirable in relating such evident untruths, which all who have seene France or Flanders can contradict. Inquire of the life of the present

Lord Bishop of Gant: of severall in France: & if you have one ounce of good blood in your body, some of it will appeare on your face.

G. B. pag. 112. I deny not, but not even these last ages have produced greate men amongst the Pa∣pists who seeme to have designed the reviving of the ancient discipline, both among the Clergy, & the people. But as these instances are rare, so they were hated, & persecuted: witnesse Arnold's booke of the frequent communion, Iansenius & S. Cyran.

ANSWER. There is no pretence more dange∣rous, or even fatall to both Church & state, then that of reforming abuses, & reviving antiquated laws, which serves every Pragmaticall head, as∣soone as he hath reade the ancient statutes, or Canons (though the understands the sense of nether) to detract from the present governmēt, & (if by meeting others as rash as himself, he is enabled for such awork) to endeavour the change of it, under the specious pretext of Re∣formation. You must owne the truth of this, un∣lesse you will justify the late rebellion in In∣gland, which was begun, carryed on, & finisht under that colour.

The opinions of men are as different, as their faces, scarce ever two alike: educatiō, diet, company, freinds, businesse, & other extrinsick occasions alter our Judgment of things: many more have influence on our Judgment of Go∣vernments, But most of all, love & hatred have an imperceptible, yet unresistible force over

our understanding: soe that one, & the same action will to one seeme to deserve a Panegy∣rick, which to another shall be the subject of a Satyre, merely because they are variously affec∣ted to the person who acts. Some, in fine, are soe wayward, homour some, & peeuish, as to be displeased with what ever is done by others; who can agree with no body, not because eve∣ry body gives, but because they take from eve∣ry body occasions, of offences.

It it a greate error, to think that every one who blames another, hath Reason for it. No∣man over was soe holy, soe perfect, soe wise, as to satisfy every body, & find no Momus, who blamed him. S. Paul was held a blasphemer & an enemy, not only to the Ephesian(a) Diana; but also to the Temple(b) of Hierusalem. What lesse guilty, then the Apostles? yet some thought to doe God(c) good service in killing them. What more innocent, then Iesus newly borne? yet he was forced(d) to aflyght to save his life. What lesse reprehensible, then his doctrine, his man∣nes, his miracles, his person? yet his doctri∣ne(e) hath beene accused of blasphemy, his manners(f) of Gluttony, his(g) miracles of magick, & his person(h) of being beside him self. None ever had a mission from Heaven, with more convincing proofes of Miracles,

then Moyles & Christ: yet both had their Schismaticks, Moyses not only Core, & his fel∣lows; bur also Aaron, & Mary, & Christ had, the Capharnaits, Scribes, & Pharisyes, & one of his Apostles. And if we doe not shut our eares, we shall heare God himself by horrid blasphemys censured for bad governing the world: & even for not creating it well: man by a presomptuous folly preferring his owne dim∣me lyghts before the(a) inaccessible lyght of God, before whome even man's(b) greatest widome is folly.

It is therefore a greate folly for any one to hope to give satisfaction to all, or even to avoy∣de censure of some. That is a good fortune, not granted to Saints, Martyrs, Apostles, or even Christ himself,(c) God Blessed for ever more & with what probability can any man ho∣pe for it? Our endeavours must be, to give no ground for detraction, & soe to behave our sel∣ves, as nothing may be reproacht us with Truth.

Governments are more obnoxious to censu∣res as including greater variety of Actions & designes, in which more persons are concerned as Acting in, or suffring by them. This makes a vast diversity of Iudgments of Iudgments in severall persons, according as they fancy themselves regarded, or neglected, advanced, or kept backe, bene∣fitted,

or prejudiced by them: & according as they hope, or feare from them. A private man possest with an opinion, of his owne abilitye, (which no body sees, but himselfe, nor he ne∣ther, but through selfe-love) shall think him self as fit to fit at the Helme, as those who doe: & finding his preferment not to answer the opi∣nion he hath of his owne capacity, thinks him selfe wronged by those, who are advanced be∣fore him. To revenge this imaginary wrong, he commits a reallone, by blaspheming hygher & lower Powers, calumniating their Actions, censuring their commands, & judging their judgments. Erecting within himself (through a criminall rashnesse, & ridiculous Ambition) a Tribunall over those, to whome by Publick Authority, he is subject. This man by some wea∣ker then himself, shall be looked on as a wise man, a Zealot of the publick good, & a good Pa∣triot: when in reality not Prudence but Passion governes his tongue: Which only vents some indigested choler.

I grant that in all governments there are some inconveniences, which we may wish were corrected. The Passions of some, the wea∣kenesse of others, cause disorders, which may be punisht; but not prevented. Those who governe, are not always at their owne disposall sometimes to pleasure their friends, sometimes to accoyde displeasing others, they are in a manner forced to some things, which were

they left to themselves they would not doe. They must sometimes give way to a lesser evill to avoyde greater. In which they deserve ra∣ther compassion, then Blame: more over they are indeed greater then others, yet not Gods; but men: not omniscient; but ignorant of ma∣ny things which passe in their government, & it may be are acted in their name, & by their authority, yet contrary to their intentions, which are (supposed to be) always, for the pu∣blicke good. It may be they know the thing, & dislike it; but know not how to remedy it without some other inconvenience (the a∣voyding of all faults, is reserved for Heaven) Amongst men, he is best, who hath fewest faults, not he who hath none (such an one is a thymera) & small ones may be connived at, in consideration of greate vertues. Thus every private man ought to suppose that the supreme magistrate ether doth not know the faults of those he employes, or thinks them not consi∣derable, or knows not how to remedy them without incurring others as greate, or greater.

What is the duty then of a private man, who sees these miscarriages? 1. To pray God, to mend all, or at least to prevent bad conse∣quences. 2. If they have occasion & abilityes to acquaint those, who may redresse things, with what he thinks a misse & suggest, if he can a proper remedy: yet to leave the applying

that remedy to those who are charged with the publicke concerne. 3. In case he be invol∣ved in common, or private sufferings, he ought to beare it patiently, & expect the turne of the Tyde. 4. He may reforme his owne life, & actions according to the severest laws of state & cannons of the Church provided he beco∣me, not by that trouble some to his neyghbours (over whome he hath no authority) or dan∣gerous to superiors (whose authority over him is establitht by God) or disturb the publicke Peace, which is to be preferd before all advan∣tages, which can be hoped from those petty Reformers, or their Reformations. 5. Having done that, he ought to content himself, & presse lawfull superiors no further, assuring himself he hath fully complyed with the utmost of his duty, by acquainting his Rulers with what he thinks, is for the publick good, & by correc∣ting himself. And he may suppose, that if these doe not follow his advice, ether they see the thing not feasible, or fore see other inconve∣niences, or expect some fitter conjuncture. Where as by further urging, he cannot but of∣fend: for to communicate his dislikes to others, to draw them, first to joyne in Petitioning, with a seeming submission, then by a reall violence to force superiors to what they pretend, to unsettle the present Government; & to aime at setting up a new one, under pretence of reforming the old, is in the state Sedition, & in the Church

Schisme: as greate crimes against both, as any, except Rebellion & Heresy, to which they dispose.

Soe that this Reforming humour in particulars, is the daughter of Pride, & mother of Heresy & Rebellion. Which makes it be suspected by all lawfull superiors in all establisht Governments, till they know all the particulars of which it consists. Absalon(a) alleadged plausible reasons, for altring the Government of Israel, & Oza(b) for upholding the Arke with his hand. The first that the state was abandoned, no body looking to the administration of Justice. The second, that the Arke was in danger of being overtur∣ned. Both greviously offended, exceeding the bounds assigned them by God, not withstan∣ding their specious pretences.

Now to the subject of your complaint. The Roman Catholick Church, holding her Faith by Tradition of all ages from the Apostles, & never admitting the least alteration in it, from which she is preserved by the helpe of the Holy Ghost, promist to her by(c) the Author, & finisher of it: In this shee knows there can be no occasion for it, by any errour. As to her dis∣cipline, shee acknowledges some alterations, & hath no difficulty to admit of a Reformation provided things be done according to order. This appeares first by her Councils, even that of Trent, & severall celebrated in France, &

Germany, in this last age. Secondly by the pra∣ctice of several Prelates, S. Charles Borromeus in Italy, S. Francis de Sales in France, & others elsewhere. Thirdly by those of a lower rank, as of S. Philip Nerius, who establisht the Con∣gregation of the Oratory in Italy: Pere Berule (after wards Cardinal) who establisht that in France: Pere Vincent de Paul, who founded the Preists of the Mission: all Congregations of Clergy living in common, under the obedience of their severall superiours. Lastly did you re∣gard what they are, not what they are sayd to be, & as much consult the Rules, & Lives of the Iesuits, in themselves, as you doe in the writings of their profest enemyes, (whose te∣stimony for that reason you ought to suspect) you would be forced to owne, that S. Ignatius de Loyola hath reformed the Clergy establishing a Congregation of Clergy-men, who live more conformably to the most ancient Ca∣nons, & to the Ecclesiasticks of the primitive Church, then any your whole reformation hath, or shall be ever able to shew. Which you would perceive, did you reflect that the nume∣rous & bitter Enemyes which they have had, never doe alleadg any things against their lives, or Rules: which is a convincing proofe they are irreprochable,

Now a word to those, whome you commend for endeavouring à Reformation of the R.C.

Iean du Verger Abbot of S. Cyran, was only a

private Preist, not a Doctor of Divinity nor recomended by any other degree, which myght distinguish him from the meanest: having no Jurisdiction, even over the Abby of which he∣bore the title. But his personall endowments, other to good or evill, were exceeding greate: A large, & comprehensive phancy, a tenacious memory, & a Judgment, to use all his lear∣ning seasonably: Deepe melancholy, aboun∣ding with adust choler was his temper: the first fitted him for the labour of hard studyes: the second emboldened him to write, whatsoever be fancyed, without any regard to persons how greate soever. Those who particularly knew him, say, that no history shews a man of a more intriguing wit, & fitter to head a faction. For using too much this faculty, he was by the King's authority cast into prison, being accu∣sed by a Bishop (whome he had before in∣vehgled) who discovered his designes through horrour of them. Cardinal de Richelieu being solicited to release him R.S. late Bishop of Calcedon, answerd. You Lordship doth not know the man you speake for. Had our fathers dealt soe with Calvin, France had enjoyed Peace.

Now I would know of Mr. B. whither it be tole∣rable for a private man, to caball in his owne Church, to frame a party in it besides & contrary to the orders of its lawfull superiors, oppose all establisht order, to unsettle old customes, & introduce new ones, to make

for a new Government?

If you approve this in S. Cyran, how can you blame it in your Pha∣naticks?

Antony Arnaud was once a Doctor of the Faculty of Paris, but was cast out of it, & de∣graded by the other Doctors, for his odde sen∣timents in matters of Grace, which he obstina∣tely defended, even after they were censured by Rome, France, & his owne Faculty. And why myght not that faculty retrench from its body members, who refuse to submit to the major part; as by the law of nature all are bound to doe, where there appeares no sin? I know of no other persecution he ever endured. As to his booke of the frequent Communion, it ten∣ded not the reforming, but to the destroying the Sacrament of Pennance, as is seene by its effects, where it prevayles. I will not say he designed soe much, I leave intentions to God, the(a) Searcher of harts. Many times a Buke is shot as, & a man is killed. How ever it was unexcusable in him to endeavour to change the customes, & laws establisht by the Church, & in force. His title of Doctor could entitle him only to explicate the laws received, & confor∣me to them, not to abrogate, & reforme them: for a Doctor, as such, hath no jurisdiction, with∣out which no laws can be made, or unmade. The least Bishop, nay the meaest Curate of a Parish hath greater Power as to laws, then

the greatest Doctor, as such: seing those have some jurisdiction, & this hath none at all.

Cornelius Iansenius was a Bishop, soe his case is different from the rest, for he had jurisdiction. Yet why he should be cited amonst the Re∣formers, I know not, He hath written severall workes: Mars Gallicus, Annotations on the Pentateucke, & the Ghospels: Alexipharmacum, & his Augnstinus. His Mars Gallicus is an inve∣ctive against the french designes. His Annota∣tions, & Augustinus, doe not touch the discipline of the Church. He contradicts in them some points of the doctrine of the Church, defined in the Councill of Trent: which drew the cen∣sure of Rome on the later worke of his: yet without touching his persō, who by his will sub∣mitted his Augustinus to the censure of Rome: in whose communion he always lived, & did then dye, as an obedient son of it. To know the opinion he had of your faction reade his Alexipharma∣cum, (which he writ against your Brethren at Boyleduc) & you will see it.

What reason have you to complaine of seve∣tity used towards him? I know of none. His person was never toucht by any censure.

As for the Disciples of S. Cyran, & Iansenius, I grant there is amongst them a spirit of inde∣pendantisme. (And what assembly of men is entirely free from such?) Yet you cannot glory in them, if what Mr. Brevint says in his Preface to Saul & Samuel at Endor, be tru that they are

more dangerous to a Protestant then even Mis∣sioners, or Iesuits: & therefore warnes all to a∣voyde their company. Soe that even those who dislike something in us, condemne you.

CHAPTER XXIX. Other small objections.

G.B. pag. 112. Papists make children Bishops, allow of pluralityes, non-Residences, com∣mendams, &c. which are every day granted at Rome.

ANSWER. Here are acompany of hard words to fryght your Reader from Rome, as Birds are fryghte from corne with a rattle: & there is likewise more noyse, then substance in both.

I have lived in the greatest Catholicks Prin∣ces dominions, & never saw, nor heard, of what you say is dayly done. Our Canons re∣quire 30. yeares for a bishop: few are made soe young most are promoted to that dignity very ancient. Yet this age being determined only by Ecclesiasticall law, I will not deny, but that on some extraordinary motive some have beene dispensed with. If you blame this, see how you will excuse S. Paul, who made S. Timothy Bishop of Ephesus in his youth. 1. Tim. 4.12.

If you condemne pluralityes in our Church,

how will you excuse your owne, in which they are practised? must the canon law be a cablerop to us, & a cob web to you? If you dislike plura∣lityes, begin with reforming your owne bre∣thren, his majestyes Chapplins in ordinary, who can find a conscience to keepe two Benefices, if they meete with a Prince who will bestow them.

As for non Residencys,(a) I demand, whi∣ther it be not lawfull for a Bishop to be absent from his Diocese in the circumstances following 1. For the good of the Church, as in generall, or particular Councils? 2. For the good of the nation, as in our Parliaments? 3. For the good of their Dioceses, as when Flavianus, Patriarck of Antioch went to Constantinople, to preser∣ve his Episcopal seate from being ruined, by appeasing Theodosius the greate offended for the throwing downe of this statues? 4. For any other reason soe weyghty, that evidently it may be equivalent to the good, which his residen∣ce myght bring? No Papists thinks them law∣full but only on such occasions: for as for such, who do absent themselves ether for ambition, or Enuy, or pleasure, or friend ship, or any other unlawfull designe; or for some good, but soe little, as not to countervayle that of their duty to their flock, we no lesse blame them, then you: our cannons for Residence are as severe, as can be, & those often executed with the ut∣most

rigour, What doe you more?

Commendams offend you, that is, the recom∣mending the meanes of Abbyes to those who are not monks. Yet we give them only to cler∣gy-youto mere lay men. Secondly we give them only for their lives; you give them to their heyres executors, administrators, & assig∣nes. 3. We leave the Abby, & its legall su∣periors a competent subsistance for othe monks. You turne them a begging, out of God's Bles∣sing into the warme sun. When you have pro∣ved, that it is more lawfull for you Church to steale a Goose, then forours, to pluck a quill, I shall beleive your procedure legall, & outs illegall.

G.B. pag. 112. They struggled hard against the honest attempt of those who laboured to have had residence declared to be of Divine Ryght, in the Concil of Trent.

ANS. What myght the Catholick Church doe to please you? Had she past that declaration you would have (clamoured at your ordinary rate, against new definitions of faith now she re∣jected that Definition, she opposed the honest attempt to premote it & she must be in the wrong & those who oppose her, in the ryght, what ever shee or they doe, because shee is the Church, & they a discontented paty in her. In fine, as the Iews proceeded with our Saviour the Bridgroome, soe do you with the Bride, the Catholick Church her Actions what ever

they are, are blamed. To(a) what are the men, of this generation like? They are like unto children sitting in the market place, & saying: we have piped unto you, & you have not danced: we have mourned unto you, & you have not wept. For doth the Church make a decree, you blame her for it: doth she not make it, you blame her for that too. But Wisdome is justifed by all her children.

A Conclusion of the first, & Be∣ginning of the second Part.

G.B. pag. 116. I have run around that greate circle, I proposed to my selfe: & have exa∣mined the designes of Christian Religion, & have found greate contradiction given to them by the Do∣drines of that Church.

ANSWER. You have indeed run a round & that so long, that you are giddy with it, as ap∣peares by your frequent, & greate falls, so evi∣dently against common sense, as I have all a long observed, & yet I have not observed all, for that would have been too tedious to the Reader, & have taken up more time, then I can bestow uppon trifles. You have skewne no contradiction, betwixt doctrine of the Catholick Church, & the designes of Christianity: I have thewne their conformity. But your Booke

discovers a designe against Charity, which is the Hart of Religion, it being a heape of rash Judg∣ments evident calumnyes, or uncharitable sur∣mizes, I say nothing of your faults against rea∣son your incoherentnotions, groundlesse Judg∣ments, & perpetuall sophismes: because althô these are greate faults in themselves, yet not considerable, in presence of those others against Charity.

And these faults are the greater, for being brought to up hold a schisme, a designe contrary to Christianity: it being a most certaine Truth that noman can have the love of God, who with∣stands the union of all men in one Church. Non habet Dei Charitatem, qui Ecclesiae non diligit uni∣tatem. Aug. lib. 3. de Baptismo cont. Donat. c. 16. And all your pretences of causes given of your separation, are but frivolous: this taring in peices the mysticall body of Christ, is so greate a sacriledge, that no pretext can excuse it. Apparet (sayth S. Austin l. 2. contra Epist. Parmeniani c. 11.) non esse quicquam gravius sa∣crilegio schismatis, quia praecidendae unitatis nullae est justa necessitas.

When I saw you reflect on your runing so long round in a circle, I hoped you would come out of it: & was in hopes, that ether I mght have beene a spectator of your following cour∣se, or else that you would have ledde me a more pleasing walke. The designe of S. Austin(a)

came to my mind, who represented the Piety of Catholicks, & the vicious lives of the Mani∣chyes, in his two bookes de moribus Ecclesiae Catholicae, & de moribus Manichaeorum, & I ima∣gined you myght designe the like in the two parts of this booke. I expected you would have given us a Panegyrick of your owne Church, after you had spent your Satyricall veine on your invective against ours. I thought we should have seene described the Beauty of the Prote∣stant Church, the advantages of Communion with it, the perfection of its Faith, the decency of its ceremonys, the Majesty of its Hierarchy, the reasonablesse of its canōs, the fullnesse of its conducency to Piety in this life, & Blisse in the next. And all these confirmed with examples of the vertuous lives of its devotes.

But how much have I been mistaken I for casting an eye a little further, after some few words in commendation of your Faith, I find you throwing dirt againe, as fast, as before: or rather faster, as if in the first part you had only essayed, what in the second you act in ear nest.

Doth your Garden (the Church, Cant. 4.12. is compared to one) afford only that one flo∣wer? Is the soyle so barren, or so ill cultivated, as none else should be found in it? or if there be any other doe they thrive so ill, as not to be worth being pointed to? Or doth it come from a mo∣rosity of nature, which inclines you to blame,

& reprehend? or from a propensity to enter∣taine thoughts only of faults, & imperfections, as flyes pitch uppon ulceres, & some other crea∣tures wallow in mire? or from another quali∣ty worse then that, which turnes all to bad, as a foul stomacke turnes all food into peccant hu∣mours, & a spider draws Poyson from that flo∣wer, whence a Bee draws Hony? something of this must be: for I will nether say there is no∣thing reprehensible in the lives of Catholicks, it is a propriety of the Triumphant Church to be free from any spot, or wrinkle: nor that all is bad in Protestant besides their Faith that being the condition of the damned spirits in Hell. But I supercede these personal Reflections, & fol∣low (though with little comfort) you in the new maze, you leade me into.

CHAPTER XXX. Catholick Faith delivered by men di∣vinely inspired. Rules to know tru Tradition. Faith never changed.

G.B. pag. 116. The first Character of our Faith, is that it was delivered to the world by men sent of God, & divinely inspired, who proved their mission by miracles.

ANSWER. All Divine Faith is built to the

veracity of God: the men, who delivered it at first, were but the organs by which God spake, & their Words were his words. When you received the word of God, says S. Paul 1. Thess. 2.15. Which when you received of us, you received it not as the word of men; but (as it is in truth) the word of God. Hence those men frequently use that phrase: Haec dicit Dominus. Thus says the Lord. And Faith is no further a Theologicall vertu, then it re∣lyes, solely, & only, on the truth (Veracity) of God, as on its formall object: as with our Divi∣nes, & out of them Dr. Pearson, in his learned explication on the Creede teaches. And in this even those men 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Divinely inspi∣red proceded as we doe, resolving their Faith into the veracity of God as well, as we: for their faith was univoca, of the some nature with ours, with this only difference, that the formall object was applyed to them cleerely, & to us only obscu∣rely. The assent to such a mystery in Christ was science, or vision; not soe in any others: he myght say,(a) We know what we speake; quod scimus loquimur, & quod vidimus testamur, & we testi∣fy what we have seene; The rest must say(b) cre∣dimus propter quod & loquimur. We beleive, & therefore we speake.

In this manner faith was first spreade in the world. I say the Catholick faith; not your Prote∣stant faith, which as it containes your positive, & negative articles (otherwise it is not Prote∣stant)

was never delivered by any man divinely inspired; but invented by your first Reformers, who (as I have sayd chap. 22. s. 1.) taking the whole summe of faith revealed, topt, & lopt off it as much, as they pleased, & from them you have not the Christian; but the Protestant faith, Fides temporum, non Evangeliorum; a faith of the times not of the Ghospels, says Tertul. Were these the men of God divinely inspired & assisted by miracles?

G. B. pag. 116. The doctrines about which we differ, can pretend to no such divine Originall.

ANS. You know we hold this not to be tru: we receved all by the some authority, from the same hand.

G. B. pag. 117. What man sent of God was the first Authour of the beleife of the corporall presence, of the Sacrisice of the Masse, of the Popes supremacy, of Purgatory, of Indulgences, & of all those innu∣merable superstitions; of which scripture is absolu∣tely silent.

ANSWER. Christ was a man sent of God, & he was the first Authour of them.

G. B. Ibidem. If these doctrines were not the off spring of Revelations, we cannot be oblidged to beleive them as such.

ANS. Your former legerdemain comes again, another conviction of your disingenous procee∣ding. This appeares by these Propositions: If the Bible were not the off spring of Revelation, we should not be bound to beleive it. If Christ were not

tru God, we should not be bound to adore him as such. Could you with patience heare a Pagan with such a slyght undermine the authority of the Bi∣ble, of the honour doe to Christ? Prove what you odiously suggest, that the things you wrong∣fully call superstitions, are not revealed: & you will doe something to the purpose. But you are too cunning to attempt any such proofe, which you know surpasses your strength. And there fore you had rather suppose then prove it, that being more proportioned to your capacity, & Religion.

G. B. Ibidem. They vouch Scriptures for proofe to some of these, but these are soe far stretched, that their sure retreate is in the Sanctuary of Tra∣ditions.

ANS. You speake as dogmatically, as if it were ex Tripode. Here is an Assertion without any proofe: & soe is a convincing proofe, that you have none. Tradition is indeede our Sanctua∣ry, to which you have no claime. By it we re∣ceived 1. Scriptures, 2. the sense of Scriptures, which is their soul.

Now when Scriptures are doubtfull in any point, or as you phrase it, seeme not to reach home, without Stretching, can we have better assurance of their tru meaning, then by the au∣thority of the Church, which is cleerely com∣mended us in Scriptures themselves. And in following her sense, we are certain we follow Scriptures: which is the discourse of S. Aug. l. 1.

contra Crescon. cap. penult. Quamvis hujus rel de Scripturis Canonicis non proferatur exemplum, Scripturarum etiam in hac re à nobis tenetur veri∣tas cum hoc facimus, quod universae jam placuit Ec∣clesiae, quam ipsarum Scripturarum commendat au∣ctoritas, ut quoniam Sacra Scriptura fallere nonpo∣test, quisquis falli metuit hujus obscuritate quo∣stionis, Ecclesiam de illâ consulat, quam sin•• allâ ambiguitate sancta Scriptura demonstrat.

G. B. Ibidem. Till it be proved, that an er∣rour could not creepe into the world that way, we must be excused from beleiving.

ANS. Unlesse you prove, that errours have crept in that way, you are inexcusable. You actually rejected those things, as errours, which were in possession all over the world: unlesse you prove them to be such, your fact is cri∣minall.

G. B. Ibidem. It is not possible to know what Traditions came from the Apostles.

ANS. Habemus hic confitentem reum. For if it be impossible to know what Traditions were Apostolicall, your Reformers act in rejecting soe many, was rash, & inconsiderate. They had beene better advised, to retaine all, as they found them in the Church, them to cut them off. But your proceedure is as different in this as in the rest, from S. Austin. For was any thing doubted of: this Saint's methode was to consult the Church, & adhere to what shee be∣leived, or practised; (as you see in his discourse

above) you consult the Church too, but it is only to reject her practice, & condemne her sentiments,

The weyght of the authority of the Church may be sufficient, to convince which are Aposto∣licall Traditions, as it convinces which are Apo∣stolicall writings. Yet we have other signes. I will instance in two one taken from S. Austin l. 4. de Bapt. contra Donat. cap. 24. Quod uni∣versa tenet Ecclesia, nec à Conciliis institutum, sed semper retentum est, non nisi Apostolicâ traditum auctoritate rectissimè creditur. We ought to be∣leive those things to have come from the Apostles, which the whole Church holds, & were not intro∣duced by Councills; but were always in use. To prove this, it is enough, that the first persons, who mention them, speake of them, not as of things newly begun; but which were of an∣cient practice.

The second rule is taken out of Tertullian l. de praescript. c. 28. Age nunc omnes erraverint, deceptus sit & Apostolus de testimonio reddendo quibusdam, nullam respexerit Spiritus sanctus, uti eam in veritatem induceret, ad hoc missus est à Christo, ad hoc postulatus de Patre, ut esset Doctor veritatis, neglexerit officium Dei villicus, Christi vi∣carius, sinens Ecclesias aliter in terris intelligere, aliter credere, quàm ipse per Apostolos praedicabat. Ecquid verisimile est ut tot ac tantae Ecclesiae in unā fidem erraverint? Nullus inter multos eventus est unus exitus, variasse debuerat error doctrinae Eccle∣siarum.

Coeterùm quod apud multos unum invenitur non est erratum, sed traditum. Suppose says he, that all churchs have erred that the Apostle was deceived in the testimony he gave to some the holy Ghost looked to none, to leade it into truth to which intent he was sent by the son, & demanded of the father, to be the Doctor of truth: let the steward of God, the Vicar of Christ neglect his duty & permit the Churchs to un∣derstand, & beleive otherwise, then he had taught by his Apostles. Is it probable, that all Churchs should by error fall into one & the same opinion? when there are soe many by ways, those who loose the hygh way wonld scarce wander into the same error. Soe that certainly what is sound one & the same in ma∣ny Churchs is no ertor newly invented, but it is faith of old delivered. Thus Tertullian. Answer you to his discourse, if you can.

G. B. pag. 108. A late ingenious writer, whose sincere zeale had drawne censures on himself, & his booke, tooke away to repayre his reputation by a new method of proving Popish doctrines that they had them from their Ancestors, they from theirs. But this pretence hath beene baffled by Mr. Claud, as all know, who have beene soe happy as to reade his workes.

ANSWER. I am perswaded, that your Pre∣lates will scarce think it sincere zeale in Monsr. Arnaud (of him you speake) that the stood out solong against his spirituall & temporall Supe∣riors. But let that passe. You discover your ig∣norance in saying that Method was new, or that

Arnaud invented it. Mr. Tho. White had it before Arnaud: Mr. Fisher a Jesuit, before T. W. Bel∣larmin before him: & S. Austin, S. Stephen Pope, & Tertullian, before them all. I have reade Mr. Claude's workes, & was far from finding soe much satisfaction, as you promise your Reader, I beleive rather uppon heare say, then on your owne experience. Nay I have from one of the eminentest wits, of the french Hugenots, that Claud was not much esteemed a mongst his owne for those workes: which would have beene neglected, had not Arnaud's enemys commended them. You say Claud Bussled him: others are of a different opinion. I confesse Mr. Arnaud, though very learned, yet seemed not qualifyed to manage a controversy in defence of Church-Authority & Tradition: having (as much as lay in him) weakened both, by his writings, & practice, during the time he stood out against the Censure & the Formula. Which gave such advantage to Mr. Claude, who indu∣striously gathered together, & cunningly re∣turned uppon him his owne arguments) that some thought he foyled his adversary. Yet without any prejudice to the Catholick cause, which is not concerned in Mr. Arnaud's personall faylings.

Let us now heare, what you can alleadge against the authority of Tradition, to prove a change unobserved in our Faith.

G. B. p. 121. Weknow the chalice was taken

from the people 250. yeares agoe.

ANS. 1.ò You are mistaken in your epocha: S. Th. 3. p. q. 8o. a. 12. assures it was in his time taken away in many places: & he lived 400, yaeres ago, & from the beginning some persons, & on some occasions received but one species. 2. This is an argument that changes cannot happen without some notice taken of them: As in this, we know when it begun (with the schooles) who opposed it, (the Hussits) what Councill commanded it, & condemne its op∣posers, that of Constance. Which confirmes our Rule, that when none of this appeares, there hath beene no change,

G. B. Pag. 121. All once worshipt in their mo∣ther tongue, but after (by the over throw of the em∣pire) the latin tongue decayed, the barbarous wor∣ship was obtruded on the world.

ANS. This proves a change in the People, whose language was spoyled, with the mixtu∣re of Barbarous termes; not in the service which the continued the same: it continving in latin, as it was before that inundation of Barbarians.

G. B. p. 122. We know that for the first seven Centuryes the Christians world abhorred Images.

ANS. In what age did S. Gregory the Greate live? sure with in the first seven Centuryes. And he l. 7. ep. 109. & l. 9, ep. 8. rebuked Serenus Bishop of Marseilles for casting them out of the Church. Was not S. Austin with in the first seven Centuryes he l. 1. consens. Evang.

c. 10. speakes of the pictures of Christ, & the Holy Apostles S. Peter, & S. Paul. Thus I have past your three instances to prove a change in the faith of the Church: which you us sherin, with that emphaticall terme WEKNOW. If you have many other such points of KNOWLEDGE, for the divertisment of the learned world, I wish you to publish them. I am perswaded few, besides your self know such things: most know them to be false.

CHAPTER XXXI. Revelations, & Miracles.

G. B. pag. 123. The Papist Church pretends to revelations for some of her most doubtfull opinions: which are the visions & extraordinary in∣spirations of some of their Saints, from which they vouch a Divine confirmation to their doctrine.

ANS. If you know of any decree made in matter of faith, uppon a private revelation, shew it. Till you doe so, I will not beleive it. S. Thomas 1. p. q. 1. a. 8. ad 2. absolutely ex∣cludes all private revelations from grounding Faith. Innititur Fides nostra revelationl factae Apo∣stolis & Prophet is; non autem revelationi, si qua fuit aliis Doctoribus factae. Out faith relyes on re∣velations made to the Apostles, & Prophetes; & not on such as are made to other Doctors.

G. B. pag. 124. Saint Paul being put to glory of visions, & revelations, was to run backe 14. yeares for one.

ANS. S. Paul says that he had 14. yeares before that greate revelation; but he never sayd, he had noe others ether before or after. And that Reve∣lations were not soe extraordinary in his days, as you think not only amongst the Apostles; but ever amongst ordinary Christians, you many learne out of S. Paul 1. Cor. 14.30.32. If any thing be revealed to another, that sitteth by, let the first hold his Peace, for you may all Prophecy one by one, that you may all learne, & all be confor∣ted. And the Spirit of the Prophets, are subject to the Prophets. And can you think the Apostle should have no Revelation for soe many yeares, when the meanest Christians had them even in the middle of their publick assemblyes, where they met with soe many distractions? What will you say to excuse your Ignorance, If other Re∣velations made to S. Paul, be recorded in Scrip∣ture? now soe it is: for first Amacedonian(a) ap∣peared to him. 2. Our Lord(b) spoke to Paul in a vi∣sion. Nay the very place you cite to prove your errour confutes it: for he says:(c) least I should be exalted above measure through the aboundance of revelations, there was given. He had then REVELATIONS: nay Aboudance of Revela∣tions. See how carelessely you reade, how ill you understand, & how negligently you write

out of Scriptures! for you are certainly con∣vinced, that when S. Paul spoke of that one, he did it not because he had beene favoured with no other; but because that was a singular favour, & as such esteemed. But I dispute se∣riously against a man, who regards not what he writes.

G. B. pag. 124. Are they not credible storyes, of Christ's appearing to some of their shee Saints, & kissing them, being marryed to them, &c.

ANSWER. I doubt not but you, & your brethren think this folly. S. Paul says as much of such as you, 1. Cor. 2.14. Animalis ho∣mo non percipit ea, quae sunt spiritus Dei; stulti∣tia est enim illi, & non potest intelligere, quiaspi∣ritualiter examinatur. The naturall man received not the things of the spirit of God, for they are foo∣lishnesse unto him, nether can he know them, becau∣se they are spiritually discerned. Of such, as the Inglish Ministers S. Paul speakes, who are by him declared incapable to Judge, yet will be still Judging of the secret workings of the Ho∣ly Ghost in those souls, which he makes his temples in whome he lives, & they in him; which things seeme folly to you, because you have no experience of them, & probably never made an hour of mentall Prayer in all your life nor know how to make it. Hence, You(a) speak evill of things you know not. It would be more to your credit to omit those things, then

by speaking of them, discover so shamefull an Ignorance. The best advice I can give you, is that of Job(a) to his friends: To be silent, that you may seeme wise.

But Christ kist them, & marryed them. This scandalizes your chast Brethren, who cannot heare of marriage! & Mr. Brevint surmized God knows what uncleane spirits. I cannot appeale to the conscience & experience, of any of the whole ministry, for the reality, of what you deride; for I think there never was granted to any of you such favours. Yet to free you from feare of illusions (in those visits) from bad spi∣rits, know (& I wonder any one, who reades the scripture can be Ignorant of it) that there is a spirituall contract betwixt Christ, & the Church: Item betwixt him & every Pious soul: that this contract is called a marriage: that on this score sins of such souls against their spouse are called Adulterys, & themselves Adulteresses. If you have any Remembrance, these hints will bring to mind a number of Texts of Scripture, which deliver what you scoffe at. The whole Bookes of Canticles (or Salomons song) celebrates that adorable nuptiall solemnity. The very first words of it are:(b) Osculetur me osculo oris sui. Let him (or may he) kisse me, with a kisse of his mouth. The Church, & every pious soul, de∣manding as a singular favour of her spouse that Blessing, which when granted to some, scan∣dalizes

you, modest man, soe different are your sentimēts in spirituall things, from those of the Holy Ghost who says(a) that the soul should receive that favour, shee at first demanded, & yet not be despised: you despise them all, as forgeryes, dreames, effects of melancoly, or hystericall distem∣pers. What is blasphemy, if this be not? O Lord, forgive you, for you know not what you say.

G.B. p. 124. The inspirations of Holy writers, on whome we found our faith was proved by miracles.

ANS. We build not our Faith on any of their Revelations, you speake of: so this hint is no∣thing to rhe purpose. If we did, Miracles are not here wanting, viz, the change of men's li∣ves ether from good to better, or at least from bad, to Good. Which sufficiently proves the goodnesse of the Spirit appearing, above all your frivolous exceptions. And if other miracles are necessary, those are many times granted too.

G. B. p. 126. Was it not aworthy peice of the Angelicall ministration, for Angels to go trotting over sea, & Land, with a Loade of Timber & Stones of the Virgins House to Loretto.

ANS. Whither they trotted, or ambled, I doubt not, but that peice of ministration was more plea∣sing to those B. Spirits, then to attend the pro∣tection of men who spend their strengh of body & mind in offending God, by impugning know nè

Truth. Sin I know they abhorre: other things are indifferent to them; & all are welcome, when commanded.

G. B. pag. 128. The Miracles of Rome are not heard of till some ages, at least yeares be past.

ANS. This is not tru. They are all very strict∣ly immediatly examined by authority from the ordinary: & then publisht. See that done at Gant uppon D. Mary minshall approved by the Bishop shortly. after it past.

G. B Ibidem. It is the interest of Rome to have them all beleived, without once questioning them.

ANS. Rome has no interest, but that Truth find place, & God by glorifyed. If you consider how strictly those of the Portuguese nun were examined, & how sincerely the cheate was publisht, you will acknowledge, that our church doth not countenance any deceipt in this, nor think it her interest, that all should be beleived.

G. B. Ibidem. How comes it, that in hereti∣call countryes, where there is more neede of those miracles, & where they myght be more irrefragably proved if tru, none of these myghty workes doe shew themselves forth?

ANS. How comes it that when the Scribes, & Pharisyes demanded a signe from Heaven our Saviour refused it?(a) An evill, & adulterous ge∣neration seeketh after a signe, & there shall no signe be given to it. It is presumptuous for you, or anyother, to prescribe rules to God Almygh∣ty's

Providence, which is never wanting in what is necessary, & we ought not to expect things unnecessary to pleasure our curiosity ether in nature, or Grace: which he grants when he pleases, but not always. Now miracles are very essicacious meanes, but not the only motives to bring us to faith, & by consequence not absolu∣tely necessary. The Apostle had a Power to work miracles, & had a greate proportion of learning, yet he used nether for conversion of the world, when worldly men demanded it 1. Cor. 1.22. Iudaei signa petunt, Graeci sapientiam quaerunt, Nos autem praedicamus Christū Crucifixum, Iudaeis quidem scandalum, Gentibus autem stultitiā. The Iews require a signe, & the Greekes seeke after wisdome, & did he worke miracles to satisfy the one, or use humane wisdome to worke on the other? No, but we preach Christ crucifyed, ascan∣dall to the Iews, & folly to the Greekes. Both tempted God, as the Scribes did, & you do: & nether obtained, what they demanded. In deed those that will shut their eyes, to all other mo∣tives, would easily baffle the conviction of mi∣racles, ether saying they are naturall workes, or attribute them to Magicke. You see how the cure of the blind man,(a) borne soe, was tossed: & how casting out Devils(b) was attributed to to their Prince Beelzebub.

G. B. p. 130. My greatest quarrell at these for∣geryes of miracles, is that the People are taught to

beleive them, & the miracles of the Ghospel with an equall certainty.

ANS. If this be only ground of your quarrell we shall quickly agree, for I doe not beleive them with equall certainty. We are bound to beleive with divine faith each miracle related in the Ghospel; but not soe those contained in Ec∣clesiasticall hystory how authenticall soever.

CHAPTER XXXII. Whither all Mysterys of Faith ought to be common?

G. B. pag. 131. There are no secret doctrines in our Faith, which must be kept from the vul∣gary: where by the Pastors of Christendome may have possession over their souls.

ANS. Here you smell another Popish designe, of which none, but your party ever dreamed, of which we cannot be accused (suppose it were tru) without reproach to the Apostles, whose example we follow in this, if we practice it. Which in some sort seemes unavoyable, consi∣dering the weakenesse of men with which we must comply, as much as we can, without with∣drawing any saving Truth.

Our body by certain degrees grows up from the dimensions is is borne with, to its full

stature: & our mind from its native ignorance successively passes to knowledge. Give Archi∣medes his workes to anovice in mathematicks, he will not be the better form them. He must be first prepared to receive benefit by them, by pas∣sing Euclide's elements. The same of other sci∣ences: & one may learne to reade Hebrew-with∣out-points, without learning his Aleph, Beth, as well as may learne the abstruer conclusions of any Science, without learning its Rudiments.

Faith differs from all other sciences in its ob∣ject, that is God's veracity, but agrees with them, that it requires some time, to be brought to its full perfection. It containes many assents to severall mysteryes, or Articles, to whose un∣derstanding, we cannot attaine at one hearing.

Nay each article requires some time, soe that as the materiall sun chaces away the obscurity of the nyght by degrees, rising on our horison: soe doth the sun of Iustice successively enlyghten our soul, This encrease of Faith, the Apostles(a) demanded of our Saviour. To this the Prince of the Apostles exhortes(b) desire the sincere Milk, that in you may may grow 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. not as your Inglish translation hath it, that you may grow thereby: as if our Growth were only by Faith in other things; when it is in Faith it selfe.

Milke is frequently taken in Scripture by a naturall, & very proper metaphor, for the first

rudiments or necessary principles of Faith, communicated to Catechumens, or beginners, who being young, & at is were infants in Christ, were not capable of more abstruse mysteryes, which are called solid meate. Soe to Babes Milke is given, til by use of it they get strength to di∣gest solid meate. This method the Apostles used 1. Cor. 3.1.2. I Brethen could not speake unto you, as unto spirituall, but as unto carnall, even as Babes in Christ, I have fed you with Milke, & not with meate, for you were not able to beare it, nether yet now are ye able: for you are yet carnal. Here you see, sir, a whole Church a noble Church kept for a long time to her Milke, because her pro∣gresse in spirituality did not answer to the time of her conversion.

A like conclusion may be drawne from a re∣proach made to the ancient converted Jews(a) When for the time, ye ought to be teachers, you have neede that one teach you againe, which be the first principles, of the oracles of God, & are become such as have neede of Milke, & not of strong meate. For every one that useth Milke is unskilfull in the word of Ryghteous nesse, for he is a babe. But strong meate belongs to those that are of full age, those who by reason of use, have their senses exercised to discerne good, & evill. Thus the Apostle dealt with Babes in Christ. But to Proficients he discovered greater mysteryes(b) We speake wisdome amongst the Per∣fect. And because he thought the Thessalonians

were such, he prayed hard dayly, that he myght see them againe, that(a) he myght compleate what was lacking in their Faith. Now whither this compleating was intensivè or extensivè, by adding new mysteryes of faith, or a more ample expli∣cation of what they knew before, is not ma∣teriall.

This will helpe us to understand the mea∣ning of another place of the Apostle,(b) I say, through the Grace given unto me, to every man, that is amongst you not to think of himself more hyghly, then he ought to think, but to think soberly, accor∣ding as God hath dealt to every man the MEASVRE of faith. For as we have many members in one body, & all members have not the same office: soe we being many, are one body in Christ & every one members of another. Having then Gifts according to the gra∣ce, which is given us, whither Prophecy, ministry, &c. Faith is distributed, you see, to all the Church yet not to each member of it alike; but to each one HIS MEASVRE, proportiona∣ble to his capacity, & the place, or function he is called to. Which similitude he uses in alike sen∣se 1. Cor, 12. & Ephes. 4.7. And had you taught your Disciples, as the Apostles did theirs, toke content with their mesure of faith, there had not beene soe many sects, in the world: who pretending to the fullnesse of faith, of which they are not capable, have lost both Faith & Charity.

You see, Sir, whose example we follow in this, viz, that of the Apostles. Soe if there be any designe of Ambition to ground it, the Apo∣stles are guilty of it: not we. Origenes con. Cels. l. 1. p. 7. says all Christians were not acquain∣ted with all revealed Truths, only the most ne∣cessary points were communicated to all. And l. 3. p. 122. he confirmes that practice with the example of Christ, who spoke in Parables to the multitude, & explicated them to his Disciples. Mat. 13.11. S. Basil. l. de Spir. S. c. 27. dis∣coursing of the institutions of Christianity, di∣vides them into two parts, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The first myght be familiarly prea∣ched to all 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the others were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not commonly to be divulged. Tertul∣lian l. de praescript. c. 25. p. 335, blames some heretickes, who pretended to ground their er∣rors on Traditions obscurely delivered by the Apostles: & on that occasion seemes to disow∣ne any doctrine taught in private. But in the following chapt. 26. p. 336. he explicates his meaning, which was to reject only such clan∣cular Traditions, as should be contrary to the Word, or Doctrine publickly preached. And we say the same.

G. B. p. 132. These are practises far different from the methode of the Apostles in preaching the Ghospel, who with held nothing of the counsell of God from the People.

ANSWER. Those words are taken out of that

speach of S. Paul to the Elders of the Church, of lester Asia,(a) which you by a grosse mis∣take say were the People, as if the Holy Ghost had made the People Bishops to governe the Church of God. Now if the People governe, who are go∣verned? You are hard put to it, to find reasons against us, when you are forced to such wret∣ched shifts. Know then (which I wōder any one who reades with attention that place can be ignorant of) that those to whome S. Paul spake there were Bishops, to whome by reason of their office a larger mesure of faith was due: to them the whole counsel of God was made knowne, to be communicated to others, not promiscuously to all; but to faithfull men, who myght be able to teach others. 2. Tim. 2.2.

Now though according to the practice of the Apostles, the People amongst us are not made, Teachers, Pastors, Prophets, & Apostles, yet all even to the meanest Artisan have instructions ne∣cessary to salvation. What they are bound to be∣leive, what they are to hope for, & what to doe. & what neede of more?

If any amongst us will undergo the labour of Studys, the greatest mysteryes of our Faith are obvious to him: our Scriptures, our Councils, our Decretalls, our Fathers, our Ecclesiasticall, & Prophane Hystorys, our Divines, & our Philo∣sophers are extant in our Stationers shops; as well for the use of the meanest Christian, as of

the Pope, Cardinalls, or Bihops. What is then concealed from them, which may ground your Accusation?

Our procedure in this is so connaturall, that I am perswaded it cannot but be your owne practice. The Inglish Church hath drawne to some few heades those points of Faith which shee thinks necessary to salvation, & delivers them to all in her Catechisme. As for the others, contained ether in the Bible, or in the Nicene & Athanasian Creedes, or in the four first Generall Councills, she Leaves it to her Chil∣dren to seeke them out themselves, if they ha∣ve will & convenience, or to receivethem from their Ministers: & I do not see how any Gou∣vernours of a Church can proceede otherwise. Dare you blame this in your Mother Church? why then should you condemne us for it?

G. B. pag. 133. Matters of interest are the con∣stant subject of their studyes & sermons: whereas others, of the greatest laws of God are seldome minded.

ANs. If you could write this untruth with out blushing, you have no blood in your body To confute you, it will be enough to open any one booke of Devotion, & heare, or reade a sermon. In malâ non possunt aliter. Aug. Your cause must be very bad, which requires such un∣truths to up hold it: & ours very good, seing you have no Truth to alleadge against it.

CHAPTER XXXIII. Faith not dependant on senses.

G. B. pag. 133. God hath sitted faith, & fra∣med our souls soe harmoniously, that they are congenial one to another.

ANS. I find you in this point very much to seeke, how to owne agreate Truth, & yet to establish a contrary falshood, which is very deare to your whole party. That Faith is above naturall reason, & much more above sense, is unquestionable. This you owne & soe place Faith on a throne. Yet something must behad against transubstantiation, & nothing occurres butfrom sense. Then you pull downe Faith, & place sense in her place. Tantae molis erat sanctum subvertere dogma. The my steryes about God, & Christ say you, are exalted above the reach of our facultyes: But reason it selfe teacheth that it must be soe. Here Faith is above reason. But after wards pag. 134. Our faith rests on the eviden∣ces, our senses give. Here Faith doeshomage to sense.

Faith(a) is an argument of things, which ap∣peare not. Soe that it relyes not on senses, for its object doth not appeare: nor on Reason, otherwise it would be science, if the reason be evident, or opi∣nion,

if it were uncertaine. Soe it relyes only on Gods veracity, which consists of two qualityes, one, that he cannot be deceived, being omni∣scient. The other, that he cannot deceive, being good. Nether is possible to God: for to be deceived is an error in the understanding & to deceive, argues malice in the will. Soe the assurance, we have by Faith, is greater then that of our senses, which may be baffled: greater then that of Reason, which sometimes is mistaken in its principles, ofter deceived in its deductious from them. Thus(a) God is tru & every man alyer which later part imports a possibility oferror in our cleerest operations, whither of sense, or Reason.

To say, that Faith rests on the evidence of senses (as you doe p. 134.) is soe contrary to the na∣ture of faith, that both Divines & Phylosophers doubt whither the same object(b) can beseene & beleived? & generally speaking deny the possi∣bility of it. And to what our B. Savioursaid(c) be∣cause thou hast seene me, thou hast beleived: They answer with S. Gregory. Aliud vidit, aliud cre∣didit. He saw man, & beleived him to be God.

To what purpose then are miracles, if Faith doth not rely on them? ANS. To dispose our understanding to receive with attention & sub∣missiō the word of God, by shewing it was God who spoke. And when Christ appeales to his

workes (If(a) I donot the workes of my father, doe not beleive me: but if I doe them, if you will not be∣leive me, beleive the workes.) he assignes only the out ward motive of Beleife: by which his hearers were ether drawne to beleive, or made inexcu∣sable, if they persistedin their incredulity. Now it is the grossest errour imaginable, to think that faith rests on all those things, which dispose to it: otherwise it would rest on the skill in ton∣gues which is necessary to understand the origi∣nall Scriptures: item on the masters, who teach them: on the stationer, who prints them, &c.

But what if the man, who confirmes his mission by evident miracles, teach things con∣trary to sense, or Reason? ANS. Our duty is to si∣lence both these & harken to him.(b) The Ar∣mes of our warfare are not carnall, but myghty through God, to the pulling downe of strong holds, casting downe imaginations, & every hygh thing, that exalts its selfe against the knowledge of God, & bringing into captivity every thought. Who says, every thought, cōprehend's both those grounded on sense, & others more speculative. But to say as you doe; that Reason must be subject to Faith, but not senses, is very preposterously to put reason, the mistresse, under faith, & sense, the servant a∣bove it. You declame against Catholicks, for acknowledging in the whole Church an autho∣rity in order to the word of God, much lesse, then that, which you give to the senses of every

particular man. What an occasion doe you give us, to returne uppon you all your declamations?

G.B. p. 134. We cannot really doubt, but things are, as they appeare to us: for we cannot beleive it midnyght when we see cleerely the sun in our me∣ridian.

ANS. We should not doubt of what God says who (we are sure) cannot tell a lye. We per∣ceive dayly the Halluzinations of our under∣standing. J am sure sometimes my senses are mistaken, & my reason corrects them. All man is a Lyar, every knowing faculty in him is subject to Deceite. God cannot tell me it is midnyght, when it is noone day, because he cannot tell a lye. But if God should tell me it is midnyght, & my eyes should represent to me a luminous body in the meridian perfectly like the sun. I should suspect my eyes, or guesse I saw a meteor, or that I dreamed, or raved or were yet in a worse condition. The least, & last of my thoughts would be, that God told a lye: which is the first thought you suggest.

G.B. p. 135. Senses unvitiated, fixing on apro∣per object, through a due meane, are infallible.

ANS. Are they more infallible, then God? Are we infallibly certain all those conditions concurre? may there not be more ways to de∣lude oursenses, then are discovered? may there not be some latent defect in the Organ unper∣perceived by us? or some want in the meane? Answer to these questions: & withall tell me,

whiter you have as greate certainty of your answer to these queryes, as you have of the veracity of God.

With more colour another may say, that faith cannot be against Reason: & with Socinus refuse to beleive any thing contrary to discour∣se: & soe turne Antitrinitarian. I think my self as assuredly certain of that metaphysicall Prin∣ciple eadem uni tertio sunt idem inter se, as of any thing I know by senses: yet knowing what Christ hath taught concerning the Blessed Trinity, I beleive that, & explicate that prin∣ciple as I can: why should we not proceede in like manner with oursenses, when they seeme to contradict what Christ hath taught? we are commanded to(a) put out an eye, cut off a hand, or foote, if it draws us to sin. What shall we doe, if they draw us to Infidelity? or doe you think it unlawfull to keepe them: yet lawfull to follow their suggestions, & deny our Faith in obedien∣ce to their depositions?

Heape up then your absurdityes, your im∣possibilityes, your incredibilityes, your sophis∣mes against Transubstantiation to as greate a bul∣ke, as your little studyes, & lesse diseretion will permit, you will only multiply proofes of the insolency & folly of the Reason of man, which dares enter the lists against the Truth of God.

G.B. pag. 136. It is little lesse unconcevable, to imagin, that a man of no eximious sanctity, nor

extraordinary skill in Divinity, should have the Holy Ghost at his command, that his decrees must be the dictates of the spirit.

ANSWER. I passe that disrespectfull expres∣sion, having the Holy Ghost at his command: No Catholick everspoke so. Doe you think the assistance of the Holy Ghost (whence flows all jurisdiction both spirituall, & temporall) is restrained to only saints, & learned clerks? doth Prelate & Prince loose their jurisdictiō, by every mortall sin? Was Amos the sheepe heard a grea∣te divine? were Salomon & Cayphas greatesaints? were the Scribes, & Pharisyes such, whose words all (Mat. 23.2.) were commanded to obey at the same time that they were warned to avoyed their actions? And that I may give you an instance proportionable to your ob∣jection, of an irrationall creature to an unrea∣sonable doubt: what say you to Balaams Asse? was he ether Saint, or Divine? He(a) rebuked his master for his iniquity speaking with man's voice & forbad the madnesse of the Prophet. God grant he cure all amisse in you.

Know, Sir, that jurisdiction, gift of Mira∣cles, tongues, Prophecy, and all those graces, which are called gratis datae, & regard the san∣ctification of others; not of the person to who∣me they are given (S. Thom. 1.2. q. 11 1. a. 1.) have no connection with any personall sanctity in their subject.

CHAPTER XXXIV. Mr. G. B. his intention in his booke, & his meekenesse to Catholicks.

G. B. pag. 140. Thus far I have pursued my designe, in the tract where of I have not beene void of a great deal of paine, & sorrow, for what pleasure can any find by discovering so much wicked∣nesse. God is my witnesse, how these thoughts have entertained me with horrour, & regret, all the while I have considered them: & it is not without the greatest Antipathy to my nature imaginable, that I have payd this duty to Truth.

ANS. Here you give a very artificiall con∣firmation of all you had sayd before: that you tinder tooke this taske with greate reluctance, & carryed it on with greife & sorrow: vouch God as witnesse of he truth of this suspecting I sup∣pose, as you had reason, your bare word would scarce be received, whilest soe many pregnant proofes stand for the contrary.

For first: your Religion doth not inspire such a spirit of mortification, as to engage her children in paine full & sorrowfull actions, for any time at all, much lesse for soe long a time as is necessary for composing a booke of soe various matter. And for your person, I doe not

heare, that you seeke soe much occasions of Greife.

Secondly: those who with sorrow & unwil∣lingly think of others faults, avoyde those usu∣ally, & entertaine others of their vertues. Con∣tent is the thing all men commonly seeke, even in their greife. They decline contristating ob∣jects; & sometimes seeke a freedome from them by a cessation of all rationall operations, pre∣ferring the sottish, stupid, senslesse condition of a beast, before the rationall; but Irksome thoughts of displeasing objects: as is too com∣mon in Ingland, if I am not mistaken: But that a man, who may divertise himself, or find em∣ployments pleasing, should trouble himselfe with what passes in Iamaica, or China, or Rome, which concernes him not, is very unusuall, & almost incredible.

Thirdly, those who are truly sorry for their neyghbours faults, doe not easily entertaine false reports of them: are unwilling without pregnant proofes, to harbour any bad opinion of them, or give credit to bad reports concer∣ning them. In fine shew in their actions the truth of that saying:(a) Charitas noncogitat ma∣lum. Charity thinks no evill. You on the contrary take all malicious reports against us, as tru, althô you ether knew already, or with a little labour myght have knowne the wrong done us, in them, for as for the greatest part of your diffi∣cultys

they are such as have beene answered over, & over.

Fourthly you faine things yourselfe; which no body ever dream't of, & are in themsel∣ves most untru. As what you say pag. 133. The subject of our sermons & studys are matters of inte∣rest & not the laws of God. Nay when the things themselves are not blame worthy, you calum∣niate our intentions, seeking into our harts for matter to fixe a calumny on. And can any body perswade himself, our errours & faults afflict you, when you labour so hard to find them? And faine them your selfe rather then misse of them? I cannot tell to what better to compare this proceeding (if your greise were reall) then to chil∣dren, who having drest up a Puppet, fancy it sicke, then dead: & then fall a crying, as if it really were soe.

Fiftly your manner of writing is too artifi∣ciall for Greife: it is not soe serious, & grave as those are which that Passion dictates. It is sar∣casticall, insulting sharpe, biting, in a word sa∣tyricall, no signe of mercy, compassion, be mo∣anings, bewaylings, &c, But only when you call to mind your text, or strive to get your Rea∣ders favour, by pretending to greive for our faults. Soe that, did you not tell us of it, we should rather guesse any other passion predo∣minant in you, then Greife. We find many clee∣re signes of pride, emulation, hatred, contempt, anger, disdaine, jealousy, feare, &c, & but few of sorrow.

Lastly this very protestation gives an occa∣sion to suspect your innocency, according to the Rule of the law. Excusatio non petita, accusatio manifesta. An excuse not demanded is an evident accusation. An Apology is al ways an answer to so∣me reproach of a crime & when no witnesse ap∣peares abroad, who made that reproach, it is certainly suspected to be objected by the best witnesse, the man's owne conscience.

Hence I feare most indifferent Readers will think, that you never gave greater ground to suspect your ingenuity, then now. It is a weak∣nesse to attend to good wordes, when we see bad actions, to regard Iacobs voice, when we feele Esau's hands. You very religiously call God to witnesse but I beleive he will searce confirme your deposition with a miracle.

But intentions are secret, knowne only to the searcher of Harts, it is a rashnesse for any to pre∣tend to know them even by conjectures. And althô you presume to discover the designes of mē dead many ages ago, yet I will not imitate you in that Rashnesse, by pretēding an Insyght into your hart, how greate soever may the ground be for a guesse. I will not returne evill for evill. I will be as civill, & favorable to you, as I can: I admit you thought you sayd Tru, when you writ this, & that if you deceive us, it is after being deceived your self: soe althô you spoke an untruth (as these alleadged Reasons do prove) yet you did not tell a lye; which consists in a

will to deceive others. As for untruths the ho∣nestest man in the world may tell them, no Ho∣nesty exempting him from mistaking things of him selfe, or being misinformed from others: & soe he may telan untruth, with out prejudice to his Reputation.

Now this possibility of mistakes, & errour, reaches to our harts, which are hidden not only from our neyghbours, but even from our selves, whilest we take thoughts for resolutions, & transitory purposes for set led designes. S. Greg. l. 1. Pastor. c. 9. Saepe sibi de se mens ipsa menti∣tur, fit{que} ut aliud in imis intentio supprimat, aliud tractantis animo superficies cogitationis ostendat: & singit de bono opere amare quod non amat, de mun∣di autem gloriâ non amare quod amat. Our soul is often deceived by her selfe, says S. Gregory, What swimmes on the surface of the mind is far different from what lyes hiddē at the bottō of the hart, (which hath the maine part in our actions) some are en∣tirely possest with the love of the vanity of this world who think they love God. Soe that God alone knows amongst all those Affections, we have in our wills, which is predominant, & as for our selves, we are often mistaken, & as Tho∣mas à Kempis says, think we are moved with zea∣le, & it is ouly passion which transports us. Saep pas∣sione movemur, & zelum putamus.

You had then two Passions in your soul, when you writ this booke, the one swimming on the surface of your mind (as S. Gregory

speakes) of greife for the supposed errours of the Cutholick Church. The other hidden at the bot∣tome of your hart, of Hatred of Papists. The first enabled you to make your protestation; the se∣cond (except in some very few places) go∣verned your intention. Now to your Meekenesse.

G. B. Pag. 141. I am none of those who justify rage or bitternesse against those in errours. And p. 155. We abhor the doctrine of cruel persecuting of any for their consciences: The outmost we allow ••if or desire of that nature, being the driving from us those who doe so disturb us.

ANS. Wonderfull meeke, sweete, & charita∣ble! As if Bannisbmēt from our native Country Ingland, of such a number, as embrace the communion of the Catholick Church of all conditions, wore an inconsiderable Punish∣ment? If you deale soe with those, whome you pitty, what will you doe with those, for whome you have some Bitternesse.

But why must all, who professe the Catho∣lick Religion, be banisht? Because say you, they disturbe you. It seemes a dangerous busi∣nesse, to disturbe a Scottish Minister, which deserves banishment of all yeomans, Gen∣tlemen, Squires, Knyghts, Baronets, Barous, Vicounts, Earles, & others, who are Catholicks. What will be your verdict against me, in case you think this booke disturbe your? what tor∣mēts will be sharpe enough, & what gibet hygh enough, to satisfy for this crime, on an obscure

man, when for the like so many illustrious per∣sons are sentenced to banishment?

G.B. pag. 142. My designe is to provoke pitty, rather then wrath, & teares more then flames, to∣wards those deceived multitudes, that we may pray for them, rather then rayle at them.

ANSWER. If soe, never was designe worse handled.

G. B. p. 143. I shall not search into the depths of the mercys of God, how far they may reach any of that Cōmunion. None alive is more willing to stretch his invention for sinding out grounds to fix his Cha∣rity on, then my self. But all I can devise falls short.

ANS. Your meekenesse discovers it selfe more & more. Before you proposed our Banishment from the Country, which God appointed us for this life, by ordring in it our birth: now you banish us from Heaven, our tru Country: Soe that in the midst of your kindnesse, you designe us the Punishment of Cain in this world, & that of the Devils in the next. Is this all the effect of your stretched invention to find grounds for you Cha∣rity? what destiny would you have reade us, if you had not stretched it out?

Seing you give this occasion (if your prote∣testation be sincere) you cannot be offended, that I helpe your invention, by shewing a ground for your Charity to fix on, by alleadging those vere probable reasons, why Catholicks doe not embrace your communion.

CHAPTER XXXV. Reasons, why Catholicks doe not em∣brace the communion of the Protestant Church.

OUr B. Saviour(a) warnes us to beware of those who come to us in sheepes clothing, but are interiourly ravenous wolues: & gives us a signe to know them by, their workes. Catholickes considered the workes of the first Reformers; & by them Judged of their persons, whither they were sheepe, or wolues.

Imprimis they had a greate motive to sus∣pect the whole Reformation, because the occa∣sion opf it was evidently reprochfull. In Germa∣ny Luther's motive was emulation betwixt his order, & the Dominicans, & Enuy, that these later should have the preaching of the Jubily. In Ingland lust begun it under Henry VIII. & Avarice, & Pride compleated it under Ed∣ward VI.

By whome was is most hotly embraced, & promoted? By Apostatas, in whome the flesh prevailed over the spirit: & the first step they made, was shaking of the yoke of obedience to their lawfull superiors, to become independants.

This is one sacriledge, which was accompanyed with two others, breaking their vows of Cha∣stity & Poverty.

What motives did they use, to draw Peo∣ple to joyne with them? Propose Liberty from all Ecclesiasticall laws, that were any way bur∣thersome, or contrary to sensuality, as fasting praying on certaine days, Pennances, &c. free∣ing men from the obligation of Divine laws, by teaching they were impossible, & rejecting so∣me of them in particular, as that for Confession. Indulging sensualitys, trampling on all that see∣med burthensome, under pretence of Christian liberty.

What effects followed the Reformation? A neglect of god's counsels, an insensibility of his Inspirations, a contempt of Religion, an unwillingnesse to be ruled, Rebellion in Church & state, a loosing of the spirit of Prayer, a slygh∣ting of all good workes & anentire abandoning thēselves to bad ones. The lyght of the Ghospel promist, & that darkned with irreligious inter∣pretations, the word of God held forth, & a greate part of it cut off. A Reformation preten∣ded in the Church, & the Church robbed of its revenues: the Church worship purged, & the cheife action of it, Sacrifice, abolisht, the glory of God promist, & his sacred name by blasphe∣my prophaned. Faith soe commended, as by it Hope was destroyed by Presumption, & Charity by Schisme. In fine, if any thing like zeale appeared

in the first times of Reformation, it shewed it selfe by Avarice, Rapine, Sacriledge, Pride, Dissensions, Schismes, Rebellious, Incontinen∣ces, Drunkennesse, in a word Libertinisme. Which the sincerer part of your communion deplore with tru teares; not with such, as you sheed for our errours. If these are the workes of sheepe, what are the workes of wolues? And if by workes we must, Iudge of men, what could they say of these Reformers?

Letus lay aside what is past, & looke on what is present: Is it not tru, that though you talke much of Christianity, yet all markes of it seeme blotted out of the lives of your flock? That therenever was more impurity in marria∣ges, more corruption in familyes, more de∣bauchery in youth, more ambition amongst the rich, more Pride amongst the Gentry, mo∣re Dishonesty in commerce, more sophisti∣cation in marchandises, more deceipt amongst tradesmē, more intemperance amongst all? That fornication is thought a peccadillo; adultery, good fortune: Chastity a reproach te the sex: cheating & treachery, court vertu: Impiety & libertinisme, strength of wit: Oathes & blas∣phemys, or naments of our language: perpetuall gaming, a lawfull divertisment for men: con∣tempt of their husbands, neglect of the Educa∣tion of their children, & of the care of their fa∣milys, a priviledge of women who have some advantage of birth, & fortune: & Drunkenesse

for all who have time & mony to cast away? The prodigious numbers of houses designed for tippling is a sufficient cōviction of the grea∣tenesse of this vice: there being more in London alone, then in any ten Catholicks townes in Eu∣rope, & probably more then served the whole kingdome in Catholick times: which are so many nurseryes of Idlenesse, whence all vices flow: & the thriving condition, they all live in, shews which may the riches of the nation goe & on what their harts are setled.

You will say these are faults of the Reformers; but not of your reformation. But in this you are mistaken: for it comes from the very substanti∣all parts of your reformation: soe that if any do well, it is to be attribued to the goodnesse of their nature: If ill, it is to be charged uppon your re∣ligion: which hath retrenched, on severall pre∣tences, almost all helpes of Devotion.

Christ to apply to us the merits of his passion, instituted seven Sacraments, which are admini∣stred in the Cat. Church. To regenerate us, Bap∣tisme: to strengthen us in faith, Confirmation: to nourisb our souls, Eucharist: to restore us to God's grace, if by frailty we have lost it, Pennance: to prepare us for a passage to the other world, Ex∣treame-unction: to confer grace necessary for a Church-man, or a marryed-man. Order, & Ma∣trimony. Of those you have cut off five: & of the two remaining, that of the Eucharist, which Christ sayd was his body & Blood, you make only

a bit of Breade, & spoone full of wine.

The Catholicks have every day the unbloo∣dy sacrifice of the Altar offred, at which they can as2ist: they are taught that masse is composed out of the law, &p Prophets, the Ghospel, & Canonicall Epistles: that it is a summary of the life of Christ, & commemoration of his death: that when they see the sacred host elevated, they must call to mind his elevation on the Crosse for their sakes: & that they must offer him & themselves, with him, to God the father: As S. Austin teaches us l. 10. de Civit. Dei c. 20. This Dayly sacrisice you have cut off, having something in Cathedralls on sundays, in other Churchs seldome. Soe the wholé weeke in all places, & a greate part of the yeare in most places, passes with out that greate exercice for your devotion.

Ceremonyes in divineservice are necessary to fix our Phancy on the things in hand, & to helpe to rayse our soul to God. This they doe first by their signification, as knocking our Breast is a figne of greife, & cōtrition: kneeling & bowing of our adoration of God: lifting up hands & eyes to Heaven, of raysing our wills to God, &c. They likewise encrease within us those dispo∣sitions, they signify, by a sympathy betwixt the soul, & body. These you have retrencht, as superstitious, which hath opened a dore to the contempt of your holy service, & places, where it is celebrated, to which many of you shew

little more respect, then at other civill actions: nay many would not enter into a freinds house with soe little respect as they shew, entring in∣to the house of God.

G.P. pag. 135. Religion consists in few things. Tis tru, nay it consistes in one thing, (as to its perfection) the love of God above all things. But what then? are helpes to stirre up that love of God to be neglected? It is Pharisaicall to place our confidence in the ceremonyes, or consider them as the substance of Religion; but to looke on them as its ornaments & meanes to stirre up & strike good purposes deeper into our harts, why should it be misliked? The wiser of your brethren in france acknowledge, & bewayle the want of them: Soe will you if you consider it well.

Catholicks have an unquestionable ordina∣tion: for if we have none, yours must fall to the ground, you having received yours from us. Yours is not only questionable; but questioned actually & with seeming probability denyed by Cath. 1. for want of a due minister, A Bishop. 2. for want of due matter & forme. 3. for want of due intention for your Bishops owning no sacrifice of the new law, could not intend to con∣ferre a Power to offer sacrifice, which is essen∣tiall to Preisthood. They were confirmed in their opinions of your want of Ordination, by your Owning Communion with those reformed Churchs in France & Holland, which have no

lawfull ordination according to your principles: your directing yours to their Churchs, advi∣sing them to receive the Sacraments from them: & admitting those Ministers to the Ministry amongst ou, without any new Ordination.

To conclude they had those same motives to continue in the Communion of the Catholick Church, which S. Austin had: which he relates I. contra Epist. Fundam. c. 4. Tenet consensio po∣pulorum & gentium, tenet auctoritas miraculis in∣choata, spe nutrita, charitate aucta, vetustate fir∣mata: tenet ab ipsa Sede Petri cui pascendas oves post Resurrectionem Dominus commendavit, usque ad praesentem Episcopatum successio Sacerdotum. Tenet postremò ipsum Catholicae nomen, quod non sine cau∣sâ inter tam multas haereses sic ista Ecclesia sola ob∣tinuiut, ut .... Apud vos autem, ubi nihil horum est, sola personat veritatis pollicitatio. I am retained in the Catholick Church, by the consent of nations, by an authority begun with miracles, nourisht with hope, encreased by charity, establisht by antiquity. I am retained by a succession of Preist: beginning from S. Peter (to whome our Lord after his Resur∣rection commended the feeding of his sheepe) untill this present Pope, Innocent XI. Lastly I am retai∣ned by the very name of Catholick, which with greate reason, amongst soe many sects, this Church alone obtaines.

What have you to oppose against such strong motives? Scripture & the Ghospel: which if cleere for you, ought without doubt be pre∣ferred

before all those other motives. But they found this very Ghospel this Scripture pro∣nounce in their favour, & against you. This is my body, says the Scripture: It is not Christ's body, say you. The commandments of God are not heavy, says the Scripture, The command∣ments of God are impossible, says you. A re∣ward is due to our Good workes, says the Scrip∣ture; No workes of ours are meritorious, nay the best are sins, say you. Faith without workes is dead, says the Scripture, & you commend faith, so as to make all good workes be neglected. I grant, some a∣mongst you of late, doe not soe crudely te∣ach some of these doctrines, being asha∣med of their deformity. But you cannot de∣ny, but that they were taught by the first Reformers. Which was sufficient to con∣vince the world, that Scripture gave no evident verdict for them: & make all affrayd of theyr Reformation, who had a care of their souls.

CHAPTER XXXVI. Greater exercise of Piety amongst Catholicks, then Protestants.

BAptisme is given validly in both Churchs, but with this difference, that we retaine the ancient significant Ceremo∣nyes instituted by the Apostles, or at least in Apostolicall times, which may be proved out of Tertul, S. Cyprian, S. Ambrose, S. Hie∣rosme, S. Austin, & S. Denys: you have re∣trenched all, save only the signe of the Crosse: And (O judicium(a)! This is the finger of God) the peeuish refractory, stubbome children of your Church, have wrangled with her about that, & with the same reasons, as shee had done with her mother the Roman Catho∣lick Church: soe visibly hath God(b) mee∣ted unto you your measure, &(c) punisht you by your sin.

As ours come to the use of reason, a new Sacrament expects them, Confirmation which is the same mentioned soe frequently in the(d) Acts, of giving the Holy Ghost by imposition of the Apostles hands, which armes them against

visible, & invisible enemyes, with the spirit of fortitude to professe their Faith. Of this Protestants....

We find in every Church(a) Malachy's Prophesy fullfilled, a pure offring made to God, masse sayd. And in Catholick countryes, rich, & poore, even the meanest artisans, & la∣bourers, as Porters, water-carryers, &c, will steale soe much time from their (al∣most) necessary Rest, as to give halfe an your to adore God, & his son Jesus in the morning hoping they will blesse their labours all the day the better for it. O that you did but see with what attention, & respect they assist at those Divine Mysterys: how with their knees on the ground, their eyes on the Altar, their hart in Heaven, they accompany the Preist, & with him jointly make that obla∣tion to God, with what sentiments they ado∣re Christ present, & desire him to appease his fathers wrath, for their sins, by the me∣rits of his Passion: & preserve them from offending anew that day & to blesse that days actions. What doe protestants? As soone as they are up, they have their hand in the cup bord, & in the cup their nose.

Have any by mortall sin shut against them∣selves the gates of Heaven, which the Pas∣sion of Christ opened: they stirre up a reall sorrow for that offence of God, purpose

amendment, & with these dispositions ad∣dresse themselves to a Preist, with a resolu∣tion to follow his advice, & performe what he shall enjoine. They discover to him all the wounds of their soul their most secret & most reprochfull sins, as to God himselfe, whose vi∣cegerent he is, being assured of an inviolable secret (& itis doubtlesse a perpetuall miracle, that amongst soe many thousands of Preists, not one should be found faulty in this point) They harken to his advice, accept his Pen∣nance, to fast, pray, give almes, visit Priso∣ners, serve poore in Hospitals, or the like, ac∣cording as the condition of the Penitent per∣mits. Then receive Absolution in vertu of the power given by our Saviour(a) to Preists. The effects of this sacrament are Remission of sins past, avoyding others, making Restitu∣tion, if any thing hath beene taken (as some Inglish in France have experienced.) In fine, a newnesse of life. Of all this what is in use among Protestants? nothing.

Are they judged fit, to approach the Divi∣ne table: they doe it with a lively Faith, be∣leiving it is the tru, reall, & substantiall bo∣dy of Christ, With his blood, & Divinity, per concomitantiam, (Concil. Trid. sess. 13. cap. 13.) by reason of the inseparable union betwixt them: with profound humility; pro∣fessing, with the Centurion,(b) their unwort∣hynesse

to receive their lord, & desiring him to make them worthy. And with a Love pro∣portionable to that Christ shewed by institu∣ting this Sacrament. What doe Protestants? sometimes something: for their Ministers dis∣tribute a morsell of breade, & a sup of wine, & they may expet, to meete only with dis∣positions proportionable to those beggarly elements.

Amongst us,(a) Is any sicke? He calls for the Preists of the Church, they pray over him, annointing him with oyle in the name of the Lord, that the Prayer of Faith may save the sicke, & god may rayse him up, (in case it be for the glory of God, & the good of the Pa∣tient) & if he have cemmitted sins, they may be forgiven him. Thus in an Apostles words I have delivered our practice in administring the Sacrament of Extreme-Onction. Of which Protestants nothing.

Besides masse, which all heare every day commonly: three times a day A Bell rings, to mind us of the Incarnation of the son of God, & move all with an Act of faith, to acknow∣ledge it, & returne God thanks for it: of which amongst Protestants nothing.

I may conclude this comparison betwixt you, & us, as to the practice of Piety, with S. Austin's(b) words very pat to our purpose. Istis Manichaei,

(Protestantes) si potest is obsistite, istos intuemini, istos sine mendacio, si audetis, & cum contumeliâ nominate. Istorum jejuniis vestra jejunia, casti∣tati castitatem, vestitum vestitui, epulas epulis, modestiam modestiae, charitatem charitati, & quod res maximè postulat praeceptis praecepta con∣ferte. I am videbitis, quid inter ostentationem & sinceritatem, inter viam rectam & errorem in∣tersit. Nunc vos illud admoneo, ut aliquando Ecclesiae Catholicae maledicere desinatis, vitupe∣rando mores hominum, quos & ipsa condemnat, & quos quotidie tanquam malos filios corrigere studet. Sed quisquis illorum bonâ voluntate, Dei{que} auxilio corriguntur, quod amiserunt pec∣cando, poenitendo recuperant. Qui autem vo∣luntate mala in pristinis vitiis perseverant, aut addunt graviora prioribus, in agro quidem Domi∣ni sinuntur esse, & cum bonis seminibus cres∣cere, sed veniet tempus, quo zizania separentur.

Considering them well, see whither with∣out offending against Truth, you can re∣proach any thing. Compare yourfasts, with ours: your chastity, your modesty, & cheifly your doctrine with ours. You will presently perceive what difference there is, betwixt vaine boasting, & sincerity: going the stryght way, & wandring. At present I advise you, to cease from detracting from the Catholick Church, blaming the lives of men whome shee condemnes, & whome shee dayly endeavours to correct, as naughty

children. If any of them with the helpe of God's grace are converted, they recover in the Catholick Church by repentance, what they lost by sin. If any notwithstanding all these helpes to Piety continue obstinate in their wickednesse, or adde more grevious sins to those they have committed; they are indeed tolerated in the feild of God, the Church, untill the time come designed for the separation of the cockle from the good corne. Thus S. Austin.

Glory then as much as you please with the lukewarme Laodicean Angel, That you are rich & èncreased in Goods, & want nothing. Yet assure yourselfe that as he, soe you are poore, & wretched, & miserable, & blind, & naked. Your boasting of the advantages of your instru∣ctions, & discipline amongst your deluded ad∣mirers is like those Nurses, who wanting Milke, entertaine their children, with rattles & bibs, & some insignificant nourriture. In reality there seemes to be as much differen∣ce betwixt the spirituall food souls receive in the Catholick Church & that of Protestants, as there is betwixt the nourriture a child recei∣ves sucking a breast stretched with milke & that he gets by sucking a moistned finger. Which shall be further shewen in the

CHAPTER XXXVII. No Houses of devotion, nor spi∣rituall Bookes Amongst Protestants.

G. B. p. 145. A tentation, to become Papists, is the solitary & retired houses a∣mong them for leading a devout, & strict life, & the excellent bookes of Devotion have beene publisht by many of that communion. & p. 147. I deny not that is the greatest defect of the refor∣mation t at there are not in it such encouragements to a devout life. & p. 148. It is not to be denyed, to be agreate defect, that we want recluse hou∣ses. But it fixeth no imputation on our Church, her doctrine, or worship, that shee is soe poore, as not to be able to mantaine such Se∣minarys.

ANSWER This is as pretty a sophisme of non causa pro causâ, as I have seene. As if the small number of Inglish Catholicks were richer then the whole body of Protestants; for we have founded many geate familyes of Religious: & you with all your industry could never settle one. There are reasons, for your Churchs being soe unsuccessefull in these attempts, without doubt, as reall, &

tru, as that, which you give is false: & it shall be my worke to lay them out before you.

The first, & cheifest reason, is a Judg∣ment of God Almyghty uppon you, forbrea∣king up, & dispersing soe many houses of Piety. God was served in those houses, he was offended with that sacriledge, & there fore denyes you that Blessing of which you are unworthy.

A second: each one had rather keepe his meanes to himself, then see them passe against his will to another lay family, for whome he hath nokindnesse. If any give it to God, & Religion, they designe it should continue there, which cannot be expected in Ingland, as long as the memory is fresh of Henry VIII. & Elizabeth.

A third: the foundation of your Reforma∣tion is inconsistent with a superstructure of Religion, or living in community together. Men cannot live together without a setled rule, or order, establisht, peculiar to that man∣ner of life, & proper for it. Your Reformation is inconsistent with this, it teaching to reject all humane injunctions, as contrary to Chris∣tian liberty. When out of that principle you have taught men to despise all decrees even of generall counsils, received by the whole Church, & confirmed by the practice of many ages, how can you hope, they

should esteeme Rules given by moderne new men?

A fourth: your doctrine denying all me∣rits, or Reward, due to our actions. Ho∣pes of advantage encourages us to labour: our industry is dulled assoone as those vanish. S. Ambrose thinks the Novatians unreasona∣ble, who preacht Pennance, & denyed the fruit of it, l. 1. de Poenit. c. 16. Frustra di∣citis vos praedicare Poenitentiam, qui tollitis. & lib. 2. c. 3. Merendi gratia Sacramenti, ad precandum impellimur: & hoc auferre vultis, propter quod agitur Poenitentia? Tolle guber∣natori perveniendi spem, & in mediis fluctibus incertus errabit. Tolle luctatori coronam, & len∣tus jacebit in stadio: Tolle piscatori capiendi es∣sicaciam, desinet jactare retia. In hopes of ar∣riving at his Heaven the Pilot steeres his ship: the wrastler strives in hope to throw his adversary: The fisher casts his nets in hope of catching some fish. All these would relent, were they perswaded the thing they aimed at were impossible. How then doe you expect, that men should practice good workes, when you teach them to hope for no good from them? It were indeede to be wisht, that men would serve God, for God without regarding any reward. But that is a perfection all doe not arrive to: And even the best are faine to use so∣me other motives.

A fifth: your clergy is utterly unfit to Direct, & Instruct such houses: our wor∣kes have a greater influence on our neygh∣bour, then our words. S. Hierome thought it incongruous, that a man, with a full belly should preach fasting, And how can a man preach chastity to others, who co∣mes himself from the embraces of his wife, if he hath one, or hath his head full of Amourettes, & designes to get one, if he be a batchelour?

It is in vaine therefore that you seeke the advantage of those with-drawing places from the noyse, & trouble of the world, to those Devout Solitudes: your lives are not fit for them, your doctrine is inconsistent with them, & your past actions have shut that dore of mercy unto you.

As for Bookes of Devotion: The Authour of the Fiat Lux, says you have printed se∣verall such composed by ours under your owne names. Soe you hang us, & cherish our writings, as the Jews stoned the Pro∣phets, & canonized their bookes. You owne we have many excellent Bookes; All the world sees you have scarce any: nor can rationally hope for any. For

He who writes a spirituall Booke, ought to aime at two things the first to instruct the understanding with divine & eternall Truths. The second, to move the will to a

hatred of sin, a contempt of the world, & to the love of God above all things. The first may be an effect of study: but the second cannot be attained unto, unlesse the Authour be such himself. He must, as S. John, be(a) a Burning &, shining lyght. Burne to God, by a tru & unfeigned love of him, Shine to men, by the cleere truths, which he delivers. He must feele with in himselfe those motions, which he endeavours to communicate to his Reader. Si vis me flere dolendum est primum ipsi tibi. A soul possest with hope, with feare, with joy, with greife, with love, with hatred, in fine with any passion, doth expresse not only the thoughts; but the passion it selfe with tropes proper: by which meanes it not only informes the understanding, but also stirs the will of the hearer, or reader to like inclinations.

Reade Seneca's epistles, or other morall wor∣kes, or Cicero's, you shall find agreate many excellent Truths. Yet I never knew any man the better in his morality for them: As they themselves notwithstanding those lyghts, were farre from being Good men, as you may see in Lactantius l. 3. divin. Instit. from the 13. Chapter. On the contrary the reading of Saint's workes hath a greate force to move us to Good. S. Austin l. 8. Confess. cap. 6. says some were converted, by reading the life of

S. Antony, severall have have taken serious resolutions of leading a Christian life, by rea∣ding those Confessions. And I have knowne Several moved to love mentall Prayer, by Reading S. Teresa's workes: & to the love of God, by using those of S. Francis de Sales.

This is a great defect in all our Prote∣stant writers. I will instance in two, who seeme each in his kind to overtop his Con∣freres, quantum lenta solentinter viburna Cupressi. The one Bishop Andrews, who by divisions & subdivisions instructs well, only some∣times verborum minutiis rerum pondera frangit. The other is the Authour of the whole duty of man: who hath many excellent Truths, & very practicall, as well as the first: yet seeme not to move the will, because of their cold way of treating their doctrines. They Shine, but they doe not Burne.

This heate is not to be attained unto but by Prayer. Which inflames our hart, with the love of God (In meditatione meâ exardescet ig∣nis, Psal. 38.4.) It is this love, which vnites us to God: & this union makes us capable of doing greate things. For an instrument must be in the hand of the work man, to doe com∣pleatly what is intended: if it be distant from him, and not held, but by a small thred, the work will be difficult, & imperfect, if there can be any. We are all the instruments of

God in order to all good workes especially in writing spirituall bookes, in which, if there is any thing good, it must come from God the fountaine of all good.

The Apostles after the Ascension expecting the coming of the Holy Ghost(a) continued with one accord in Prayer. S. John Baptiste al∣thô sanctifyed in his mothers womb, & de∣signed for the office of Precursor, & by con∣sequence fitted from above for that office, yet He was(b) in the desert till the days of his she∣wing to Israel: sequestring himself from the company of men, & cōversing only with God & his Angels, the far greatest part of his life. And the word Incarnate not for any neede of his owne; but to give us example, past 40.(c) days in fasting, & prayer in a desert before he began to preach. And when he had begun, he past the days with men, & the nyg••ts(d) in Prayer, with his heavenly father. Species tibi datur, forma tibi praescribitur, quam debeas aemulari, says S. Ambr. lib. 6. in Luc. This was the practice of S. Gregory Naz. S. Basil, S. Chrysostome. And in later times Ignatius de Loyola before he began the Society past a re∣treate in a cave at Manresa. Godalone is in peculiar manner the father of lyghts, all is dark∣nesse, but what is received from him. The greatest spiritualists that ever held a pen, even

the writers of Scripture, at the same time they taught us received their lesson from the Holy Ghost: & first the eares of their hart were open to(a) heare what God spoke to them, then they opened their mouth to speake out(b) of the aboun∣dance of their hart, to us.

Now what yeares, what months, what weekes, or at least days, doe you of the mi∣nistry passe in solitude in Prayer? I find little footsteps of it in any of your workes: & when you fall uppon those things, you discover you are strangers to them, for you advance like one, who groapes to find his way in the dar∣ke: you have some termes of Scripture, of communication with the lord, walking with God, & the like, which you use on all occa∣sions: which are in themselves very significant; but insignificant to you, because not under∣stood by you. I never found any, who could practically explicate them, soe as to be tolle∣rably understood. In deed there are inscriptu∣re many things not to be understood, but by Prayer. Such is that Saying of our Saviour:(c) He that hateth his soul: which S. Francis Xave∣rius used to say, was darke in study; but cleere as noone day in Prayer.

Humility is necessary in a spirituall man God being pleased,(d) To reveale his myst erys to the little ones; when he conceales them from the

Proud & wise. Theyr are, those instruments, which God cheifely uses: For(a) God chooses the weake things, to confound the strong: & the foolish things to confound the wise: the base, and contemptible things to confound the proud, & pre∣sumptuous, that no flesh should glory in his pre∣sence. Now this vertu, is a flower scarce to be found in your garden.

CHAPTER XXXVIII. Protestant Doctrines contrary to Piety.

FRom your p. 149. till the end, you make an elogium of your Church, & you descri∣be an Utopian Congregation, rather then it, or if it, you speake rather what you wish it were, then what it is. You except indeed from the common rule some persons, whose lives con∣tradict your assertion, & say their bad lives ought not or eflect on your opinions. & p. 153. What ever the practices of too many a∣mongst us be, yet there is no ground to quarrell our doctrines.

I joine issue with you as to owning this truth: that in the feild (the Church) there is cockle, wi th corne; in the Barne-floore, chaffe with wheate: in the net, bad as well as good

fishes: foolish virgins, as well as wise. That as S. Austin(a) observes, we cannot hope that in any Congregation consisting of many persons, all should be greate Saints, seing in the Ark of Noe of eyght persons one (Cham) was accurst: that out of Abraham's family Ismael was cast: that in Isaac's fami∣ly, Esau was hated: in Jacob's Ruben defiled his father's bed. In David's one son com∣mitted incest, & another turned Re∣bell. Amongst the Apostles there was one Iudas. In the earthly Paradice Adam fell; & in Heaven the Angels sinned. Hence it is no reproach to any Congregation, to have some bad livers sometimes discovered in it, provided its establisht laws doe not abette the evill, nor its doctrine encli∣ne to it. J ownesome ill livers in the Ca∣tholick Church, as well as in yours. But we have many greate Saints who appease God's wrath; & you have none. We must see whither doctrines foster Impiety? you say ours: & I have, I think, convinced y our errour; we say yours, & thus we prove it.

First: nothing is embraced or aimed at by our will, but what is good, & possible to be obtained. It is not credible that any man in his wits, will seriously set himself to make a ladder, to reach the moone, or

bootes to wade from Ingland to Jamaica: both being Looked on, as impossible, conside∣ring the heygth of the moorce, & the bredth, & depth of those seas. Wherefo∣re Protestant doctrine, teaching that the commandments of God are impossible, is destructive to all serious endeavours to kee∣pe them.

How contrary to this was the discourse of Moyses(a) when he perswaded the Is∣raelits to the observance of the command∣ments because they were not difficult, the things commanded being nether in Heaven, nor within the Earth, nor in remote re∣gions, that is to say, nether soe hygh, nor soe low, nor soe remote, as to be out of their reach; but that they were in their hart, & mouth, that is to say very neere or easy. S. John, 1. Jo 5.3. to the same in∣tent, sayd the Commandments were lyght, with this motive we encourage ours.

Two things may be answered to this reason: first that some of ours have taught that doctrine, & secondly that some of yours doe not teach it. To the first I reply, that I ansenius indeed did hold it: but was im∣mediatly condemned by the Pope, & the whole Church: soe his doctrine doth not discourage ours. And to the second: your

Church never made any solemne decree against it; nay it ownes Communion with those who teach it: soe the discouragement lyes with you.

Secondly your excessive exagerations of faith as all sufficient to salvation, & your neglect of other vertues, & good wor∣kes, may encline to faith; but stirres up to no labour for other vertues, as being of no necessity, & no greate use: now we pla∣ce faith in the rank S. Paul assignes it,(a) at the feete of Charity: & with S. James we teach, that(b) with out workes, it is dead. We owne with the Apostle, that without Faith nothing can be done in order to eter∣nall blisse, (because(c) it impossible to please God without it,) & with it alone nothing considerable is done. Hence we teach our People too keepe their Faith, as the Apple of their eye, but withall to cherish Chari∣ty, as their Hart.

Thirdly: Hope of advantage is a greate spurre to vertu, this encourages the souldier in his battells, the marchant is his voyages, the Husband man in his labours: whose en∣deavours would slacken was there no cor∣ne, no gaine by marchandise, nor victory, to be hoped for, Now we teach, that through the Passion of Christ, & by the

promise of God, a reward is due to good workes; & you deny this, pretending that nothing is due to the best of them, but Hell, & damnation, they being all sins. Soe our doctrine encourages to good workes, & yours dishartens them.

Fourthly: what soever doctrine dimi∣nishs the feare of the punishment due to sin, is contrary to vertu, because that feare is a greate curbe to our Passions. Now your doctrine doth diminish that feare, for you teach that faith secures to you your act of oblivion, your full pardon, soe that those who beleive soundly, neede feare nothing: Faith having a vertu to blot out all sins.

G. B. pag. 154. We cannot be charged, for having taught our People to breake any one Commandment.

ANSWER. You seeme charged for teaching them indirectly, to breake them all: saying the keeping them is impossible, in it selfe, fruitlesse if they should be kept, & their breach not prejudiciall.

G. B. pag. 160. Bad practices may fur∣nish matter for regret; but not for sepa∣ration.

ANSWER. It is tru, when & where prin∣ciples of religion are contrary to such prac∣tices; But when these bad customes are naturall sequels of the doctrine, & necessarily

flow from it, not only the practices are to be detested, but likewise the doctrine whence they flow, is to be abhorred as pernicious to souls, & the Church which teaches them as doctrine ether necessary to be beleived, or even probable in practice, what soever Church it be, is to be forsaken as the Chaire of Pestilence.

Si quid de Tuo, Deus meus, dictum est, ag∣noscant Tui: Si quid de Meo, & tu ignosce, & tui. Aug.

Notes

• (a)

  1. Kings 21.25.
• (b)

  Act. 9.15.
• (c)

  2. Cor. 12.7.
• (d)

  Virgilius Aeneid. 8.
• (e)

  Aug. l. 4. contra Iul. c. ult.
• (a)

  Luke 6.42.
• (a)

  Luk. 7.19.
• (b)

  Mar. 13.21.22.
• (a)

  Psal. 12••.3.
• (b)

  2. Tim. 4.7. & 8.
• (c)

  Eccles. 1.7.
• (a)

  Aug. Quite creavit, sine te, non te salvabit sine te.
• (b)

  Subest tibi, cùm volueris, posse.
• (c)

  Sine me nihil po∣testis facere. 10.15.5.
• (d)

  Similes ei erimus, 1.10.3.••.
• (e)

  Heb. 6.19.
• (a)

  Aug. Ench. c. 4. Omnia. quae requiris, proculdubio scies, diligenter sciendo, quid credi, quid sperari debeat, quid amari. Haec enim maximè, imò verò sola in Religione sequenda sunt.
• (b)

  Psal. 119.32.
• (c)

  Rom. 13.8.9.
• (d)

  Mat. 22.40.
• (e)

  Mat. 7.17.
• (f)

  Aug. serm. 44. de temp. Radix omnium bonorum est Charitas, sicut radix omnium ma∣lorum est cupiditas.
• (g)

  Aug. l. de moribus Eccl. c. 25. Nihil aliud est benè vivere, quam toto corde, totâ ani∣mâ, totâ mente, Deum diligere.
• (a)

  1. Cor. 13.
• (b)

  Col. 3.14.
• (c)

  1. Tim. 5.
• (d)

  10.4.16.
• (e)

  Aug. l. de laudibus Charitatis.
• (f)

  Heb. 5.12.
• (a)

  1. Cor. 13.
• (a)

  ••. Cor. 13.11.
• (a)

  1. Petr. 1.19.
• (b)

  Luk. 2.14.
• (c)

  10.14.27.
• (d)

  Ezeh. c. 13.10.
• (e)

  Ierem. 6.14.
• (f)

  Inter Apo∣stolos unus eligitur, ut capite cons••ituto schismatis toll re∣tur occasio. Hieron. l. 1. adversus Vigilantium, c. 54.
• (a)

  2. Cor. 1.24.
• (a)

  1. Cor. 2.14.
• (b)

  Iohn. 6.61.
• (c)

  l. 3. cont. Faust. c. 2. Piè cogitantes tantae auctoritatis eminentiam, latère ibi aliquid crediderunt, quod petentibus daretur, oblatrantibus negaretur.
• (d)

  Psal. 18. (or 19.) 7.
• (a)

  Mat. 11.25.
• (b)

  Greg. ep. ad Leandrum c. 4. Instar fluminis alti, & plani in quo Agnus ambulet, & Elephas natet.
• (c)

  Ierem. 23.29.
• (a)

  Amos 1.1.
• (b)

  2. Pet 3.16.
• (c)

  Deut. 17.18.
• (a)

  Iud. 17.5.
• (b)

  Iud. 18.24.
• (c)

  Psal. 96. (93.) 5.
• (d)

  Sap. 14.21.
• (a)

  Psal. 81. (82.) 6.
• (b)

  1. Car. 8.5.
• (c)

  Iupiter Tragaedus.
• (a)

  Psal. 105. (106) 20.
• (b)

  Rom. 1.23.
• (a)

  Exod. 20.23.
• (b)

  Deut. 4.28.
• (c)

  Sap. 13.10.
• (d)

  Actor. 19.26.
• (e)

  l. 8. de Civ. Dei. c. 23. & 24.
• (f)

  Isay. 44. à v. 9. ad 20.
• (g)

  Isa. 46.6. & 7.
• (a)

  Ierem. 16.20.
• (b)

  Horat. l. 1. Sat. 8.
• (c)

  Sap. 13.17.
• (d)

  Bar. 6.41.
• (a)

  Isayas 44.17.
• (b)

  Hier. 2.27.
• (c)

  Hier. 44.8.
• (d)

  Exo. 32.4.
• (a)

  Hier. 10.5.
• (a)

  Psal. 113.8. or Ps. 115.8.
• (b)

  supra.
• (c)

  Sap. 13.15. Bar. 6.26.
• (d)

  Bar. 6. Psal. 115.5. Ier. 10.5.
• (e)

  lib 2. de Virginibus ante finem.
• (a)

  Rom. 1.21.
• (a)

  Sap. 14.15.
• Sap. 14.17.
• (a)

  Rom. 1.21.
• (b)

  Sap. 14.28.
• (a)

  Aug. in pl. 113. Illa causa est maxima impieta∣tis insame, quod plus valet in affectibus miserorum simi∣lis viventi forma, quae sibi efficit supplicari, quam quod cam mamfestum est, nonesse viventem, ut debeat à viven∣te contemni. Plus enim valent ad curvandam infaelicem animam, quod os habent, oculos habent, aures habent; quàm ad corrigendam, quod non loquentur, non videbunt, non audient.
• (b)

  Exodi 25.18.
• (b)

  Exodi 25.18.
• (a)

  Aug. l. 8. de Civit. c. 23.
• (b)

  Iustin. Mart. dia∣log. cum Triphone.
• (c)

  Origenes l. 1. contra Celsum.
• (d)

  Minutius Felix in Octavio.
• (e)

  Prudent. in Apo∣theosi.
• (f)

  Cypr. l. ad Demetrianum.
• (g)

  Sap. 13.1.
• (a)

  Apolog. c. 47.
• (b)

  Hieron. l. de erroribus Orig. Absit eorum insultare erroribus, quorum miror ingenia.
• (a)

  In Athenogor. leg. pro Christ. p. 25.
• (b)

  In Theo∣doret. l. 8. de Cur. Graec. Affect. p. 602.
• (c)

  In S. Cyril. Alex.l. 4. p. 115.
• (d)

  Ibidem, p. 141.
• (e)

  Ibidem l. 5. p. 155.
• (f)

  in S. Austin l. 8. de Civit. Dei, c. 14.
• (g)

  S. Austin l. 9. cap. 11.
• (a)

  Legat. pro Christ. pag. 11.
• (a)

  Rom. 13.1.
• (b)

  Act. 9.
• (c)

  Act. 10.
• (d)

  Mat. 16.20.
• (e)

  1. Thessal. 4.16.
• (f)

  Mat. 24.31.
• (a)

  Mat. 13.49.50.
• (b)

  Iean. 3.20.
• (a)

  1. Pet. 2.13.
• (b)

  Gal. 4.4.
• (a)

  1 Cor. 1.10, 11.
• (a)

  Iuke 7.31.
• (a)

  Catech. 1.
• (b)

  l. 1. de Sac. c.s.
• (c)

  Epist. 4. c. 6.
• (d)

  Epist. 1. ad Episc. Gallia, c. 12.
• (e)

  l. 2. dc pec. orig. cap. 40. & l. 6. cont. Iulian. c. s. ubi ait: Ecclesia filios fidelium nec exorcisaret, nec exufflaret, si non eos de potestate tenebrarum, & à Principe mortis crueret. Id tu commemor are timuisti, tanquam ipse ab orbe toto exufflan∣dus esses, si huic exufflationi quâ Princeps mundi & à par∣vulis ejicitur foras, contradicere voluisses.
• (a)

  Gal. 2.11.
• (b)

  Mat. 23.23.
• (c)

  2. Cor. 10.5.
• (a)

  Rom. 11.6.
• (b)

  Mat. 5.12.
• (a)

  2. Reg. 12.14.
• (a)

  Mat. 6.12.
• (b)

  Iac. 5.16.
• (a)

  Philip. 2.12.
• (b)

  2. cor. 7.10.
• (c)

  1. Pet. 2.21.
• (d)

  Mat. 16.24.
• (e)

  Psal. 125.6.
• (f)

  Luc. 24.26.
• (a)

  2. Tim. 2.12.
• (b)

  2. Tim. 2.12.
• (c)

  1. Cor. 25.58.
• (a)

  Hil. in ps. 118.20.
• (b)

  Greg. orat. de mortliis.
• (c)

  Kellis. in 3. p. tom. 2. p. 611.
• (a)

  Sylvius in 3. p. Suppl. q. 100. p. 350.
• (a)

  Mat. 16.18.
• (b)

  Ioan. 20.22.23.
• (a)

  Ioan. 20.23.
• (a)

  Galat. 1.15.
• (b)

  1. Cor. 9.27.
• (c)

  Mat. 4.1.
• (a)

  Mar. 2.20.
• (b)

  Mat. 6.17.
• (c)

  Mat. 17.20. & Marc. 9.29.
• (d)

  Act. 13.2.
• (e)

  Act. 14.23.
• (f)

  2. Cor. 6.5.
• (e)

  Act. 14.23.
• (g)

  2. Cor. 11.27.
• (a)

  mar. 13.33.
• (b)

  Mat. 26.45.
• (c)

  Lu•• 18, 1.
• (a)

  Gen. 3.23.
• (b)

  Gen. 4.12.
• (c)

  Poenitentialis c. 11.
• (a)

  Heb. 1.7.
• (a)

  Aug. l. 13. confess. c. 9. Amor meus, pondus meum, eò feror, quocumque feror. Aug. l. 11. de Civit. Dei c. 28. Sicut corpus pondere, ita animus amore fer∣tur quocumque fertur.
• (b)

  Aug. l. 14. de Civ. Dei, c. 7.
• (a)

  Aug. l. 14. de Civit. Dei, c. 28. Fecerunt Ci∣vitates duas, amores duo, terrenam scilicet amor sui, us∣que ad contemptum Dei: caelestem verò amor Dei usque ad contemptum sui.
• (a)

  Gal. 5.17.
• (b)

  Job. 7.1. Militia est vita ho∣minis super terram.
• (c)

  Aug. l. 11. de Civit. Dei c. 28. Bonum est homini, ut illo prosiciente quo benè vivimus, elle desiciat, quo malè viv imus, donec ad persectum sa∣netur, & in bonum commutetur omne quod vivimus.
• (d)

  Aug. in Psal. 64. Interroget se quisque, quid amet, & inveniet undè sit civis.
• (a)

  2. Pet. 1.4.
• (b)

  Rom. 7.
• (a)

  1. Io. 5.16.17.
• (b)

  1. Cor. 6.9.10.
• (a)

  Dan. 4.24.
• (a)

  Iac. 2.17.
• (b)

  1. Cor. 13.
• (a)

  Heb. 11.1.
• (b)

  S. Thom. 2.2. q. s. art. 3.
• (a)

  Tertul. l. de Praescript. c. 6. Haereses dictae Graeca voce ex Electionis interpretatione, quâ quis sivè ad instituendas, sivè ad suscipiendas eas utitur. Hieron. in Tit. 3. Haeresis Graecè ab Electione dicitur, quod scilicet unusquisque id sibi eligat, quod ei melius esse videatur. Vide c. Haeresis, 24. q. 3. Vide etiam August. epist. 162.
• (b)

  Tertul. supra. Nobis nihil ex arbitrio nostro indu∣tere licet, sed nec eligere, quod aliquis ex arbitrio suo in∣duxerit.
• (c)

  Gal. 1.18.
• (d)

  Ioan. 15.15.
• (a)

  Io. 16.13.
• (b)

  1. Io. 1.3.
• (c)

  Stephanus PP. apud Cyprianum epist. 74. ad Pompeium.
• (a)

  Io. 3.9.
• (b)

  Io. 6.
• (a)

  Heb. 6.17.18.19.
• (a)

  2. Cor. 6.1.
• (b)

  1. Cor. 9.27.
• (c)

  Philip. 2.12.
• (d)

  Pag. 54.
• (a)

  1. Cor. 13.13.
• (b)

  Io. 15.12.
• (c)

  Rom. 13.10.
• (d)

  Col. 3.14.
• (e)

  Aug.
• (f)

  Matth. 22.11.12.
• (g)

  Concil. Trid.
• (h)

  1. Cor. 13.
• (a)

  Apoc. 3.17.
• (a)

  Isayes 8.12.
• (a)

  Galat. 4.9.
• (a)

  1. Cor. 11.29.
• (a)

  Mat. 15.
• (b)

  1. Macchab. 2.38.
• (a)

  1. Macab. 2.40.41.
• (b)

  Exod. 34.24.
• (c)

  Suarez dis. 12. de bonit. & malit.
• (a)

  Mat. 6.2.
• (a)

  Iude v. 10.
• (b)

  I say 1.20.
• (a)

  Rom. 14.4.
• (b)

  Chapter 20.
• (a)

  Exod. 20.
• (b)

  Num. 39.
• (a)

  Ezech. 8.8.9.
• (b)

  Tertul. lib. contra Hermo∣genem, c. 1. p. 411.
• (a)

  1. Cor. 4.12.
• (b)

  1. Tim. 1.13.
• (a)

  Luc. 10: 8.
• (b)

  Mat. 10.10.
• (c)

  1. Cor. 9.13.
• (d)

  W. L. & Heylin.
• (a)

  Mat. 19.21.
• (b)

  Mat. 5.3.
• (c)

  Mat. 19.24.
• (d)

  1. Cor. 7.31.
• (a)

  Act. 9.
• (b)

  Act. 24.
• (c)

  Ioan. 16.2.
• (d)

  Mat. 2.13.
• (e)

  Mat. 26.65.
• (f)

  Mat. 11.19.
• (g)

  Luc. 11.15.
• (h)

  Mar. 3.31.
• (a)

  1. Tim. 6.16.
• (b)

  1. Cor. 3.19.
• (c)

  Rom. 9.1.
• (a)

  2. Reg. 15.
• (b)

  2. Reg. 6.
• (c)

  Heb. 12.2.
• (a)

  Hieremy 17.10.
• (a)

  Vide Aug. epist. 138.
• (a)

  Luke 7.32.
• (a)

  Aug. l. 1. Retract. c. 7.
• (a)

  Io. 3.11.
• (b)

  2. Cor. 4.13.
• (a)

  Act. 16.9.
• (b)

  Act. 18.9.
• (c)

  1. Cor. 12.7.
• (a)

  Iude v. 18.
• (a)

  Iob. 13.5.
• (b)

  Cant. 1.1.
• (a)

  Cant. 8.1.
• (a)

  Mat. 12.39.
• (a)

  10.9.
• (b)

  Luc. 11.15.
• (a)

  Luc. 17.5.
• (b)

  1. Pet. 2.
• (a)

  Heb. 5.12.
• (b)

  1. Cor. ••.6.
• (a)

  1. Thess. 3.10.
• (b)

  Rom. 12.
• (a)

  Act. 20.27.
• (a)

  Heb. 11.1.
• (a)

  Rom. 3.4.
• (b)

  S. Thom. 2.2. q. 1. ar. 4. &s.
• (c)

  10.20.29.
• (a)

  10.10.38.
• (b)

  2; Cor. 10.
• (a)

  Mat. 18.8.9.
• (a)

  2. Pet. 2.16.
• (a)

  1. Cor. 13.5.
• (a)

  Mat. 7.15.
• (a)

  Exod. 8.19.
• (b)

  Mat. 7.2.
• (c)

  Sap. 11.17.
• (d)

  Act. 8.18.
• (a)

  Mat. 1.11.
• (a)

  Io. 20.23.
• (b)

  Luc. 7.6.
• (a)

  Iac. 5.14.15.
• (b)

  Aug. l. de moribus Eccle∣siae cap. 34.
• (a)

  Io. 5.35.
• (a)

  Act. 1.14.
• (b)

  Luc. 1.80.
• (c)

  Mat. 4.8.
• (d)

  Luc. 6.12. Erat pernoctans in oratione Dei.
• (a)

  Psal. 84.9.
• (b)

  Mat. 12.34.
• (c)

  Io. 12.25.
• (d)

  Mat. 11.15.
• (a)

  1. Cor. 1.
• (a)

  August Epist. 137.
• (a)

  Deut. 30.11.
• (a)

  1. Cor. 12.
• (b)

  Iac. 2.26.
• (c)

  Heb. 11.6.