A modest and true account of the chief points in controversie between the Roman Catholics and the Protestants together with some considerations upon the sermons of a divine of the Church of England / by N.C.

A Modest and True ACCOUNT OF THE Chief Points in Controversie , &c.

The Introduction .

IT is commonly said , and our own Experience teacheth it us , that good Language goes far in gaining Credit to whatever is said ; and that a smooth polish'd Discourse , when Gravely delivered , seems to carry the Face of Truth , though it should happen to be otherwise . Words , when handsomely laid together , have I know not what of Charming in them , and do challenge the Attention of the most obstinate , especially when deliver'd by a Man in a High Station . This , with some other Considerations , moved me to examine the Sermons of Doctor Tillotson , late Arch-Bishop of Canterbury ; to see if the intrinsick Value of his Coin be answerable to the Lustre , and outward Appearance of it .

This ingen●ous Man has taken a great deal of Pains to convince the World of his Skill in Controversie , and has delivered his Thoughts in such fine smooth Language , that , in my Opinion , very few of his Brethren can equal him in the Elegancy of his Stile . We have eight Volumns in 8vo . of his Sermons , in which he seems to have exhausted the Treasure of his Eloquence , in combating the most essential Points controverted betwixt Catholics and Protestants ; viz. The Infallibility of the Church , the Pope's Supremacy , Transubstantiation , Communion in one kind , Prayers in an unknown Tongue , as he is pleased to call it ; Invocation of Saints , Worship of Images , ( his own words ) Purgatory , and Indulgences . Tho' this be not the Order , I find he observes in handling these Points , but treats of 'em a little confusedly , as suited best with his Texts ; yet , for method Sake , I chose to lay 'em down in this order , being , as I suppose , the more natural to treat of the most material Points , before I come to those that seem to be of less Importance . In the handling then of this important Piece of Controversie , I shall , with God's Assistance , observe this Method .

First , I will lay down what the Roman Catholics believe , as of Faith , concerning these Points .

Secondly , I will prove their Tenets with Reason , Scripture , and Authority of Fathers ; tho' of this there should seem little need , considering that it has been so often already done ; were it not that my Business is with the simple and ignorant , whom I would willingly instruct in the Grounds of their own Faith , as well as to caution them against the Subtilities of their Adversaries .

Thirdly , I will answer all the material Objections , which Dr. Tillotson brings against the said Tenets ; and do faithfully promise , that where I do not quote his own words , ( for that I cannot always do , by reason they are in many places very long ) I shall not extenuate nor diminish , to the best of my Knowledge , the Force of his Arguments ; nor wrest his Words to any other Sense , than what they naturally bear in any other Man's Mouth , or Writings .

But before I begin , it will not be amiss to lay down the Foundation on which this Ingenuous Man builds his Controversie ; a Foundation , indeed , whose Superstructure had it been so true and solid , as it is artificially contrived , would in a great measure justifie the Church of England , and all other Protestant's Separation from their ancient Brethren , and silence the R. Catholics from fastning the Imputation of Schism and Heresie upon them . But how far this is from what it seems to be , let the Reader judge when the Mask is taken off .

Dr. Tillotson's Fundamental Principle then is this . Whatever is plain and evident to our Senses and Reason , is to be believed , tho' all the Churches and Men in the World should perswade us to the contrary . Thus far , I own , he is in the right ; but what he infers from thence , namely , that this is the Protestants Case in regard of the Papists , ( as he is pleased to call the R. Catholicks ) requires something more than Herculean Labours to prove . He owns , indeed , ( and that for Reasons well known to the World ) that in things doubtful and obscure , every private Man ought to hear the Church , and receive her Interpretation ; but in things that are plain and evident , nay , as evident , as that twice two make four ; I wou'd stand alone , says he , against all the World : His own Words are thus , as I find them in the fifth Volume of his Sermons , pag. 16.

In all matters of Faith and Practise , which are plain and evident , either from Natural Reason , or from Divine Revelation , this Resolution seems to be very reasonable : But in things doubtful , a modest Man ( and every Man hath Reason to be so ) would be apt to be staggered by the Judgement of a very Wise Man ; and much more of many such , and especially by the unanimous Judgement of the Generality of Men.

But in things plainly contrary to the evidence of Sense or Reason , or the Word of God , a Man would complement no Man , or Number of Men ; nor would he pin his Faith upon any Church in the World ; much less upon any single Man , no not the Pope ; no , tho' there were never so many probable Arguments brought for the Proof of his Infallibility .

In this Case , a Man wou'd be singular , and stand alone against the whole World ; against the Wrath and Rage of a King , and all the Terrours of his fiery Furnace ; as in other matters , a Man wou'd not believe all the Learned Men in the World against the clear Evidence of Sense and Reason . If all the great Mathematicians of all Ages , Archimedes , and Euclid , and Apollonius and Diophantus , &c. could be supposed to meet together in a General Council , and should there declare in the most solemn manner , and give it under their Hands and Seals , that twice two did not make four but five ; this would not move me in the least to be of their mind ; nay , I who am no Mathematician , wou'd maintain the contrary , and wou'd persist in it , without being in the least startled by the positive Opinion of these Learned Men ; and wou'd most certainly conclude that they were either all of them out of their Wits , or that they were byassed by some Interest or other , and swayed against the clear Evidence of Truth , and the full Conviction of their own Reason , to make such a Determination as this . They might , indeed , over-rule the point by their Authority ; but in my inward Judgement , I should still be where I was before .

Just so in Matters of Religion , if any Church , tho' with never so glorious a pretence to Infallibility , should declare for Transubstantiation ; that is , that the Bread and Wine in the Sacrament , by virtue of the Consecration of the Priest , are Substantially changed into the natural Body and Blood of Christ ; this is so notoriously contrary both to the Sense and Reason of Mankind , that a Man would chuse to stand single in the opposition of it , and laugh at , or rather pity the rest of the World that could be so servilely blind , as seeming to conspire in the Belief of so monstrous an Absurdity .

And in like manner , if any Church should declare that Images are to be worshipped ; or that the Worship of God is to be performed in an unknown Tongue ; and that the Holy Scriptures which contain the Word , and Will of God , and teaches Men what they are to believe and do in order to their eternal Salvation , are to be lock'd up and kept concealed from the People in a Language which they do not understand , lest , if they were permitted the free use of them , in their Mother Tongue , they should know more of the Mind and Will of God , than is convenient for the common people to know , whose Devotion and Obedience to the Church does chiefly depend upon their Ignorance : Or should declare that the Sacrifice of Christ was not offer'd once for all , but is and ought to be repeated ten millions of times every day ; and that the people ought to receive the Communion in one kind only , and the Cup by no means to be trusted with them , for fear the prophane Beards of the Laity should drink of it ; and that the saving Efficacy of the Sacraments doth depend upon the Intention of the Priest , without which the Receiver can have no Benefit by them : These are all of them so plainly contrary to Scripture , and most of them in reason so absurd , that the Authority of no Church whatsoever can oblige a Man to the Belief of them . Thus far the Dr.

Here you see , Christian Reader , a Great Orator and Divine , teaching from the Pulpit and Press , that Sense , Reason , and Scripture are all on the Protestant's side in the aforesaid controverted Points , as clear and evident as that twice two make four . Here you see him arraign all the Patriacks , Primats , Arch-Bishops , Bishops , Doctors , Vniversities , and even all Kings , Princes , Peers , Magistrates , together with the common people of all Countries and Provinces of the West ; as also the Greek Church , and all the Countries and Provinces in Communion with it ; all these Learned and Pious Christians , I say that flourisht in , and Governed this part of the World , when Martin Luther appeared upon the Theatre , this worthy Man arraigns for Fools and Madmen ; I say , for Fools and Madmen ; for all these Patriarchs , Primats , Kings , Princes , &c. professed , in those days , to be guided by their Senses , by natural Reason , and by the Word of God , contained in the Holy Scriptures ; and yet all of them believed the very same , concerning the said Points , the R. Catholics do now . Surely then , they must have been all Fools and Madmen , if Sense , Reason and Scripture be as clear and evident on the Protestant's side , as that twice two make four . For , who ever in his wits denied , that twice two do make four ? Or in his right Senses , ever affirmed , that white was black , or black white ? Or that any of our Senses , when they are perfect , do not give irrefragable Testimony of their proper Objects ? Or that plain and evident Texts of Scripture were not to be believed ? These monstrous Absurdities the Dr. fastens upon all the Eminent and learned Men of the Eastern and Western Churches , which flourisht not only when Martin Luther rose up , but also , by his own Acknowledgement , for , at least , several Ages before him ; which is in effect to Brand them all with the Ignominious Character of Fools and Madmen .

If all the great Mathematicians of all Ages , saith the Dr. could be supposed to meet together in a General Council , and there declare in the most solemn manner , that twice two did not make four but five , I should most certainly conclude that they were either all of them out of their Wits , or byassed by some Interest or other . But good God! What should byass any Man in his Wits , much less any Society of learned Men to declare against a thing so clear and evident ? Nothing surely less than Phrensy or Madness . But let us hear the Application . Just so in matters of Religion , ( continues the Dr. ) if any Church shou'd declare for Transubstantiation , that is , that the Bread and Wine in the Sacrament , by virtue of the Consecration of the Priest , are Substantially changed into the Body and Blood of Christ ; this is so notoriously contrary both to the Sense and Reason of Mankind , that a Man would chuse to stand single in the opposition , and laugh at , or rather pity the rest of the World , &c. The Dr. knew very well , and so do all the learned Protestants in the World , that the Latin and Greek Churches , and all in Communion with them , have not only declared for , but have always believed , at least , for several Ages , Transubstantiation , as aforesaid : If it be then so notoriously contrary both to the Sense and Reason of Mankind , as the Dr. would suggest ; all those Men , whereof a great number had , at least , the Reputation of being both Learned and Virtuous , must necessarily have been all of them out of their wits , or byassed by some prejudice , which most certainly cou'd be nothing else , but the extremity of Madness and Folly , their eternal Damnation being necessarily consequent upon such a Belief . He pursues the same comparison , instancing in the rest of the Controverted Points aforesaid .

But what Man in his right Senses would believe , that any one Nation , much less all Europe should conspire to renounce all those means , which God has given them to acquire the Knowledge of things , viz. Sense , Reason , and the Word of God , without which it is impossible to know any thing ; especially in a matter which so highly concerns them : Or who wou'd not rather believe , that Dr. Tillotson was mightily mistaken , than that the best part of Mankind should make Shipwrack of that which alone distinguishes them from Beasts ? nay , who would not rather believe , that either he himself had been out of his Wits ? Or that he designed to impose upon Mankind so strange a paradox , as that hundreds of millions of Learned and Ingenious Men should conspire to declare against that which is , both their everlasting Interest , and constitutes them Men ; since neither he nor any Man else , cou'd ever instance in one single Man in his wits , that ever was guilty of such a Folly .

This , I must confess , is one of the most surprizing , nay the most intollerable Charges that ever was laid to Mankind ; and yet how monstrous and absurd soever it appears , 't is no less than what was absolutely necessary to support the Cause the Dr. had undertaken . He was it seems , well read in that famous Dispute betwixt Dr. Hammond and Mr. Serjeant concerning Schism . The former wrote a Book in Vindication of the Church of England from the Imputation of Schism , which the R. Catholics charge her with : The latter answers his Book in an other , entituled , Schism disarmed : Dr. Hammond writes a Reply to this , and Mr. Serjeant adds a Rejoinder to that , which he calls Schism dispatcht .

Now to know what relates to our purpose in this Dispute , you must understand , that Dr. Hammond in the first Chapter of his Defence of the Church of England , in his Description of Schism , paints it in its own horrid and dreadful Shape ; as the Scripture , and Holy Fathers of the Primitive Church , had done before him , viz. That it is Carnality , Self-condemning , contrary to Charity , bereaving one of the benefit , both of Prayers and Sacraments ; as bad as , and the Foundation of all Heresies ; that there is scarce any Crime so great as Schism , not Sacriledge , Idolatry , Parricide , that it is obnoxious to peculiar Marks of God's Indignation , Antichristianism , worshipping or serving the Devil , not expiable by Martyrdom , very hard , if not impossible to receive such an Injury or Provocation from the Governours of the Church , as may make a Separation excusable ; impossible , according to St. Austin , that there should be any just cause for any to separate from the Church truly Catholic . Thus far the Dr. and , indeed , very right , only where the Fathers condemn him and his party ; he is so much a Friend to his Cause , as to alter the Phrase a little : For instance , whereas St. Ireneus says absolutely , It is impossible to receive such an Injury or Provocation from the Governours of the Church , as to make a Separation excusable ; he saw very well , that if no kind of Injury or Provocation cou'd justifie a Separation , himself and his Party stood condemned in that Holy Fathers Opinion ; and therefore he changed the word Impossible , into very hard , if not impossible ; tho' in the Greek , ( which some will have to be the original ) or Latin Translation , there is not the least colour for it . So , where St. Austin saith , That it is impossible there should be any just Cause for any to separate from the Catholic Church ; He softens the Expression , changing , Catholic Church , into , the Church truly Catholic ; pretending , if I may presume to spell his meaning , that they did not separate from the Church truly Catholic , tho' they had separated from all other Societies and Congregations in the World ; upon a ridiculous Pretence , as if the Catholic Church and the Church truly Catholic were two different things ; or where the Expression seems too harsh , he thinks himself sufficiently entituled to moderate it ; as , where the Holy Father St. Austin says , There is no Crime so great as Schism ; he makes bold with his Words rendring them thus ; there is scarce any Crime so great as Schism .

Mr. Serjeant , to whose great Wit , and indefatigable Labour we are obliged for several other Learned and Ingenious Works , in these two excellent Treatises , presses his Antagonist to purge himself and his party of the guilt of Schism ; since he owns they had made a separation from that Church , in whose communion they , and their Ancestors were , since they imbraced the Christian Faith . But among other pressing Arguments , he urges this , which in my opinion is enough to open any man's eyes that has not sworn never to see the Sun . Dr. Hammond gathers from Fathers and Scripture , that Schism is so horrid a sin , that there is scarce any crime ( I give you his own words ) so great , not Sacriledg , Idolatry , parricide ; not expiable by Martyrdom ; very hard , if not impossible to receive such an injury or provocation from the Church , as may make a separation excuseable . Impossible according to St. Augustin , that there shou'd be any just cause for any to separate from the Church truly Catholic ; whence Mr. Serjeant reasons thus : No Man in his Wits , much less any body of Learned Men ought to separate from the Church , or withdraw themselves from its Authority , unless they had a clear and evident Conviction , both that this Separation wa● absolutely necessary , and that the Authority pretended by the Church , was a manifest usurpation ; because they would else incur that horrid guilt of Schism : But Dr. Hammond and his Party are so far from having any such Evidence or Conviction for either the one or the other , that nothing is pretended but bare probabilities and conjectures : Consequently , it is the last of madness and folly in Dr. Hammond and his Party to persist in their Separation . Now , Dr. Tillotson , who was a very acute Man , foreseeing what effect so plain a Demostration was like to have upon such as tendered the Salvation of their Souls ; being however resolved to maintain the Cause at any rate , cou'd bethink himself of nothing sufficient to justifie so dangerous a Separation , less than a clear and evident Demonstration of the necessity of it : And this , in my opinion , was the Reason why he undertook to demonstrate that , in regard of the aforesaid controverted Points , the common sense of Man-kind , natural Reason , and the Scripture , were as clear and evident on the Protestant's side , as that twice two make four . But what if I shew that he is so far from having any such Evidence on his side , that there is not one of all these Points in which he instances , but what is destitute of even the least probable Argument to support it ? Nay , I go farther , what if I demonstrate that the R. Catholics have all the Evidence and Reason that the nature of such things will bear , for what they hold concerning these Points ? Then surely I may reasonably hope , that Rational Men , who ought to tender the welfare of their Immortal Souls , will be so just to themselves , as seriously to consider , into what horrible and dangerous crimes they are drawn by the wilfulness of Men , who are resolved to maintain a Separation , which all the world knows , was begun for no other end than to countenance Things that I am unwilling to name , but are too well known to be concealed .

This I shall endeavour , by the assistance of God's Grace , to perform in the following Chapters ; when I have first laid down that chief and fundamental Point of all Controversies , namely the Infallibility of the Church .

CHAP. I. Of the Infallibility of the Church .

THE R. Catholics hold , that the Church is infallible , that is , cannot err in delivering the Doctrine she received from Jesus Christ , nor mistake in her Explanation thereof , when by Heretics wrested and perverted to a wrong sense .

The ground of which Tenet I conceive to be this ; that Christ has provided such efficacious means for the conveyance of Truth to all succeding Ages , as will infallibly secure the Church from error in her Decrees concerning Articles of Faith .

This Point is to be managed with so much the more perspicuity and clearness , by how much it is of greater importance than any other : It will be therefore requisite to take some pains to satisfie Mens Reasons , and , if it be possible , to make this Truth so clear and evident , that those whose Interest and Prejudices make them unwilling to own it , may , at least , be ashamed to deny it : And methinks I have this peculiar advantage in this undertaking , that every Pious Christian , who tenders the welfare of his Soul , cannot chuse but wish me success ; because I undertake the Proof of that which it is every Man's Interest , it shou'd be true ; for , if I can shew that there is an Infallible Church , and that such a Congregation of Faithful is that Church , then all Christians , who are Solicitous about the true Church , and the means of Salvation , and agitated with various Scruples and Difficulties ; and which is more dreadful , threatned with Hell and Damnation by the furious Zeal of different Parties , may sit still , and hear what the Infallible Church says to them . In the handling then of this important Truth , I shall do these three Things .

First , I will endeavour to shew , that there is a Church , or Congregation of Faithful , which is Infallible in her Decisions and Declarations of all Articles of Faith .

Secondly , That this Congregation , and no other , is that which is in Communion with the Bishop of Rome .

Thirdly , I shall answer the Objections which Dr. Tillotson brings in his Sermons against this Point .

First , I will endeavour to shew , that there is a Church , or Congregation of Faithful , which is Infallible in her Decisions and Declarations of all Articles of Faith . To prove this , I shall lay down these Grounds .

1. That Jesus Christ planted his Doctrine in the Hearts of a certain number of Men , by working True and Real Miracles in their presence , which no other but an Omnipotent Power cou'd effect ; and that in order to the propagating of this Doctrine , he chose twelve Men , whom he called Apostles , and made them his chief Ministers , vesting in them his own Power and Authority for that End .

2. That these twelve Apostles , and other Disciples went into several Countries , and preached the same Doctrine to Jews and Gentiles , confirming it with true and real Miracles .

3. That the Apostles ordained and constituted other Ministers of this Doctrine to succeed in their own Room , to whom they delegated the same Power they received from Jesus Christ ; and These , Others ; and so on from Generation to Generation , to continue to the end of the World .

4. That this Power of working Miracles continued in the Preachers of this Doctrine , at least , till a considerable number of people had embraced the same Doctrine in most of the then known Countries of Asia , Europe , and Africa : This supposed , I say ,

1. That the people who heard the Apostles preach , and saw them confirm their Doctrine with true and real Miracles , were infallibly sure , that this Doctrine was True ; because they were sure the doing of such Miracles required an Omnipotent Power , and that , according to the Notion all Men naturally have of God , he would not exert his Omnipotence in Favour of a Lye .

2. That , whatever Articles the Universal Consent of so many Nations was agreed upon to have been received from the Apostles , it is impossible it should be false , that they had received them ; because it is impossible , that so many Nations of different Interests , Tongues and Manners , should all conspire and agree to relate the same thing , as received from the Apostles , if it had not been so . And as this is most assuredly true in regard of those , who saw the Miracles of the Apostles , and delivered their Doctrine to the next Generation ; so it is , for the same Reason , equally impossible it should be false in respect of any succeeding Generation .

That there was such a Man in England , as King Henry the VIII ; or that there is , or was , such a Man as the Grand Signior , or such a City as Constantinople ; I am as certainly sure , as of any thing I see with my Eyes ; for , it is as evident to my Understanding , that it is impossible in practice , that so many Nations , ( as relate these things ) different in their Humours , Manners and Interests , should all conspire to tell an Untruth , which can be of no Advantage to them , as it is evident to my Senses , that I see the Paper , and feel the Pen wherewith I write . For , since no Cause imaginable can be assigned , to cause so many different Nations to conspire together in the Belief of an Untruth , ( no interest , as we suppose , moving them thereunto ) and no Cause put , it is impossible an Effect should follow , it is as evident to my Reason that they cannot thus conspire , as it is to my Senses , that I perceive their proper Objects ; unless we have recourse to God Almighty , and say , that he might put it in their Hearts to act thus : But if we should suppose this not inconsistent with his Divine Attributes ; may we not likewise suppose that he might impose upon my Senses , and make me think I see and feel when I do not ? Yes undoubtedly : Yet , I suppose , no Body will say , but that I may be certainly sure , that I both see and feel . And whatever reason his unsearchable Wisdom might have to impose upon my Senses , I am sure it does not stand with his Goodness to put into any Man's Heart to tell a Lye . If it be then impossible , that the universal Consent of all the Nations in Europe , should be liable to err in delivering to posterity things of an indifferent Nature ; how much more must the Universal Consent of all the Christian World be certain in conveying the Truth of the Gospel upon which our eternal Welfare depends ?

One single Man may , and has often declared the Truths that were committed to him ; but because he is obnoxious to Error , no Man is bound to believe him any further than he shews good Credentials for what he says . It was therefore necessary the Apostles and other Disciples , who first preached the Gospel , each apart , should be endued with a power of working Miracles to gain themselves credit . A small Body of Men , such as a City or Corporation , is less obnoxious to Error than one Man ; however no Man is obliged to believe them , no further than they shew good Reason for what they say ; because it is easy for such a Body of Men , for some private End to conspire in the Belief of an Untruth . Thus in some time after the Flood , the Son of Cham erected Idols , and perswaded the rest of their Kindred , ( Men simple indeed , but very much abandoned by God ) that these were the Gods they must adore . And for all this false Worship prevailed in succeding Ages as Men increased , so as to spread almost over the whole Earth : Yet because it was not only destitute of all Rational Motives to perswade its Belief in the beginning , but even contrary to the Light of Nature , the very Philosophers and learned Men , that seem'd to promote its Profession , gave no Credit to it . Thus a small number of Sarazens perswaded the rest of their Rude and Barbarous Countrymen to believe the Impostures of Mahomet : And however this Barbarous Nation forced their Passage with Fire and Sword thro' many spacious Countries , and planted their Religion in most parts of Asia and Affrica . Tho' their Principles be not altogether so absurd as those of the Pagans , yet as they have not the least Rational Motive to induce any Man to believe them ; so neither were they obtruded on the Believers ( the Progeny of those who first embraced them excepted ) by any other means than Cruelty and Slaughter . I have on purpose mentioned these two false Religions , that swayed in the World for a long time , to obviate an Objection which might be made against the Unanimous Consent of Christians in their Belief of the Doctrine of Jesus Christ . For , if it be said , that several Countries and Nations of Pagans and Mahometans have conspired in the Belief of the Faith they received from their Ancestors , yet that this Faith or Religion was false : This Objection is so far from impairing the Truth of the Christian Religion , that it rather confirms it : For it is most certain , the Pagans and Mahometans received their Religion from their Ancestors , and these from others , and that the mistake did not consist in this ; but because they were so foolish as to receive it from those who took it up in the beginning , without any Rational Motive , nay contrary to Sense and Reason , and the very Light of Nature . The Case was very different with the first Christians : They embraced their Religion upon a clear and evident Conviction of their Senses and Vnderstanding ; viz. upon the evidence of true and real Miracles , and other Corroborating Proofs : But of this enough .

A whole Nation is much less subject to err , in conveying Truths received to Posterity , than a City , or small Body of People : And tho' it be not impossible they should all agree together , to deliver to Posterity what they had not received from their Ancestors , yet it is hardly credible they would . That there hapned a great Conflagration in London in the Year 66. we have no other Evidence , but the Testimony of the People of England ; yet , whoever should deny that Fact , would be looked upon as a Fool , or a Madman . If it be then so incredible , that one Nation , who speak all the same Language , and have daily entercourse one with an other , should be so disingenuous as to deliver to their Posterity as a Truth received from their Ancestors , what they had not received ; how should it ever sink into the Heart of any Man in his wits , to believe that Hundreds of Nations of different Humours , Tongues , Customs and Interests , should unanimously agree together to do that , which is so incredible of one single Nation ? This indeed is plainly impossible ; unless we can suppose , that so many Nations should meet together , or communicate their Thoughts to one another by Writing , and so all agree to tell what they knew not , to the Prejudice of Truth , and their own and Posterities eternal Damnation , than which nothing on Earth is more absurd : Or that God should put it into their Hearts to deceive their Posterity , which , even to imagine , is horrid Impiety .

The Sum of all that I have said is this , That it is impossible the universal Consent of the Pastors and People of so many different Nations , should concur and agree in declaring any Article or Articles of Faith , unless they had received the same Articles from their Ancestors ; and it is equally impossible , that these Ancestors should have so delivered them , unless they had received them from their Ancestors , and these from others their Ancestors , and so up till you come to the first People who took up these Articles : And if it be found , that these people had evident Conviction of the Truth of these Articles , such as true and real Miracles , it is equal to a Demonstration that the same Articles are true ; because ( as 't is said before ) the working of real Miracles requires an Omnipotent Power ; and the Light of Nature shews us , that God would not put his Seal to an Untruth . And if it be asked , how come we to be certainly sure , that the Apostles confirmed their Doctrine with Miracles ? I answer , because it is impossible that all the Nations to whom the Apostles and their Disciples preached the said Articles of Faith , should all agree to deliver to Posterity , that they had received such Articles upon a clear Conviction of their Senses and Reason by true Miracles , unless it were true that they had so received them . And this is an Advantage whereof all Heretics are destitute ; no Sect that ever yet sprung up in the Church being able to derive its Heretical Opinions from the Apostles , or first Planters of the Christian Faith ; but have all a certain Period , beyond which they cannot ascend to derive their Doctrine . To instance in some : The Arians for near 200 Years might claim the General Consent of some Nations , asserting they had received their Doctrine from their Ancestors ; but when they went back as far as the Beginning of the fourth Century , all their Ancestors are reduced to miserable Arius , who at that time contrary to the unanimous Consent of the whole Christian World , denied the Divinity of the Son of God .

In like manner , the Nestorians and Eutychians may pretend to a General Consent of some Nations , for a great many Ages ; but when they ascend as far as the latter End of the fourth , and the beginning of the fifth Century , they are forced to stop there , and reduce their Ancestors , the first , to Nestorius ; the second , to Eutyches a Monk , and Dioscorus Bishop of Alexandria . The Waldenses likewise may say for themselves something like the rest ; but if we look back as far as the twelfth Century , we shall find them all terminate in one single Merchant of Lyons in France Peter de Waldo . And to come nearer home , those many , and almost innumerable Sects in our own and Neighbour Countries , who go by the General Name of Protestants , tho' they pretend to have received their Doctrine from their Ancestors for some Time ; I hope they will not say ( and indeed to do them Justice , I never heard they pretended to it ) that those Opinions they hold in opposition to the R. Catholics , were delivered to them by their Ancestors , any higher up , than the Beginning of the sixteenth Century ; when , 't is no less manifest , that all their Ancestors were R. Catholics , than that Luther , Zuinglius and Calvin were the Inventors of their new Opinions .

Here , perhaps , it will be Objected , That this Consent of Nations , for all the Articles of the Catholic Faith , is not so universal , as I pretend ; since 't is well known , a great many in almost all Ages have contradicted it : The Arians , for instance , ( to omit many other Sects before them ) contradicted it in one Point : The Nestorians , and Eutychi●●● , in Two ; the Waldenses in more , and the Protestants in most of all .

This is the only Objection which can , with any colour of Reason , be made against the universal Consent of the C. Church ; and which , doubtless , occasioned the P●ain of many Souls ; most of those People , that followed these Ring-leaders , being either unable to examine the Grounds of their Separation , or prejudiced by some temporal Consideration , in favour of their Opinions : And with all thinking themselves secure in the Society and Communion of so many Men , whom they look'd upon to be both Learned , and Godly .

Now if I can make out , that this Objection is not only weak , but even void of all colour of Reason ; I hope our deluded Friends will be so just to their own Souls , as to consider how dangerous it is to persist in a Separation which is necessarily attended with the unevitable crime of Schism , so dreadfully described , by one of their own * * Dr. Hammond . Learned Men. Which that I may the more distinctly do , I desire these four things may be considered .

I. That the Contradiction of each of the said Sects began first in one or two at must .

II. That the Contradiction of all such as adher'd to the Heads of each Sect , be they never so many , amounts to no more than that of those One or Two who first oppos'd it .

III. That these Authors of Sects did not all oppose this universal Consent at the same time ; but some in different Ages , and all at different Times .

IV. That they did not all oppose the same Points of Faith .

1. That the Contradiction of each of the said Sects began first in one or two at most . This is so manifest in History , and in all Records both innocient and Modern , that it were superfluous to go about to prove it .

2. That the Contradiction of all such as adher'd to the Heads of each Sect , be they never so many , amounts to no more than that of those one or two , who first oppos'd it . This is evident ; for , if Arius , for instance , err'd in denying the Consubstantiality of the Son with the Father ; no number of Adherents to his Opinion can make it True . Now that Arius err'd in this Point , 't is easy to see ; because the universal Consent of all the Christian World was against him . And as this is manifest in respect of Arius , and his Sectators , so it is no less convincing in regard of Nestorius , Eutyches , and all other Sects whatsoever .

3. These Authors of Sects did not oppose the universal Consent at the same time ; but some in different Ages , and all at different Times . This is so plain , that it needs no Proof ; for no body , who is never so little read in Antiquity , can be Ignorant , that Arius , for instance , opposed it in the Beginning of the fourth Age ; Nestorius , in the Beginning of the fifth Age ; Eutiches , in some Years after , and so of all the rest .

4. They did not all oppose the same Points of Faith ; This is no less evident than the former , our Adversaries themselves being the Judges : Indeed , if they had all denied the same Articles of Faith , at the same time , and in different parts of the World ; I must confess , it would in some Measure lessen the Authority of those that asserted them ; for it is natural to think , that several Men of different Tongues and Interests , would , without any mutual Participation of their Thoughts , never agree to assert or deny the same things , unless there had been some Reason for it . But when one Man denies one Point or more , if you please , in one Age , and an other denies an other , in another Age , or , at least , at a different Time ; what is this , but one Man against all the World ? To answer this Objection then ; I say ,

1. That tho' it were true , that all these Heads of Sects had always opposed the universal Consent of the Church as aforesaid , viz. One , in one Age ; and another , in an other , or at a different time ; this Opposition can no more prejudice the Faith , which we hold upon the universal Consent of all the Christian World , than if one Man , in the last Age , and an other in this , had denied the being at any time of King Henry the VIII , or of the City of Constantinople , such Impudence could lessen our Belief concerning that King , or this City .

2. 'T is not true , that these Heads , or Ringleaders of Sects did always oppose the universal Consent of the Church : For , since they were the first , as I shall prove by and by , that opposed the Doctrine of the Church , and taught new Opinions contrary to what was believed before ; they must have been for some time before they broached their new Doctrine , of the same Opinion with the rest of the Church , who taught them their Faith ; consequently they did not always oppose the universal Consent ; but concurred with the rest in it , till they took up their new Opinions ; and even still continue to own , that the Doctrine which they opposed , was universally believed at the Time of their Separation . So that we have the Universal Consent of the Christian World , for the Truth of our Faith ; even the Consent of those who afterwards opposed it , not excepted .

Now that these Heads , or Ring-leaders of Sects , to wit , Arius , Nestorius , Eutyches , Luther , &c. were the first that opposed the universal consent of the Church , in respect of the several Opinions wherein they are said to contradict it ; may easily be proved ; first , by the confession of their own Parties , who ingenuously own that they follow the Opinions of those Men in the Things wherein they differ'd from the rest of the World ; and have therefore got the Apellation of Arians , Nestorians , Eutychians , Lutherans , &c. whereas , if any Churches , or Societies of Christians had held these Opinions before ; they wou'd have continued in Communion with them , and not have separated , from all the World , as 't is manifest they have , even by the acknowledgment of their own Writers . Secondly , By an Induction of all these Sects in particular , and of the Councils held in several Ages , wherein they were proscribed : But in this I am happily prevented , by the ingenuous confession Dr. Tillotson was pleased to make of this Truth , as far , at least , as relates to my purpose . Thus ( says he ) in the heigth of Popery , Ser. 1. Vol. 5. Wickliff appear'd here in England ; and Hierom of Prague , and John Huss in Germany and Bohemia . And in the Beginning of the Reformation , when Popery had quite over-run the Western Parts of the World , and subdued her Enemies on every side , and Antichrist sate securely in the quiet possession of his Kingdom ; Luther arose a bold and rough Man , but a fit wedge to cleave in sunder so hard and knotty a block ; and appeared stoutly against the gross errors and corruptions of the Church of Rome ; and for a long time stood alone , and with a most invincible spirit and courage maintained his ground , and resisted the united malice and force of Antichrist and his Adherents ; and gave him so terrible a blow , that he is not yet perfectly healed and recovered of it . So that for a man to stand alone , or with a very few adhering to him and standing by him , is not a mear immaginary supposition , but a case that hath really and in fact happen'd in several Ages , and places of the World . Thus he ; and , indeed enough to prove what I said : For you se● , he ingenuously owns , these Authors of Sects stood alone each in his Time ; and he might as well have said the same thing of the Authors of all other Sects that ever rose in the Church . Wickliff , says he , appeared here in England ; and Hierom of Prague and John Huss ( two of Wickliff's Disciples ) in Germany and Bohemia : There was none then of their Opinion before them , Luther stood alone for a long time ; all the World was then against him . And must this single Man be believed upon hi● bare Word , delivering a new Doctrine in opposition to all the World , without the least Mark or Character of a Man sent by God ? These are surely harder terms than God ever required of the very Pagans for their Conversion from Idolatry . But to give this more weight : Let us compare the Jews which received the Law and the Prophets , with the Christians who received the Gospel .

Tho' the Scribes and Pharisees were notoriously known to be very wicked , and had enjoyn'd the Jews the observance of some Traditions of their Fathers , together with the Law of Moses ; yet Christ was so far from advising the Jews to separate from them , that he expresly commanded them , to observe and do whatsoever the Scribes and Pharisees bid them : Mat. 23.2 . And that , because they sate in the Chair of Moses : Nay , what is more , he says , if I had not done among them the works , John . 15.24 . which none other man did , they had not had sin : Intimating that it was neither Reasonable to depart from that Religion which they received from their Ancestors , the Truth whereof was at several times confirm'd by True and Real Miracles ; nor sinful not to hear his Doctrine to the prejudice of their own , unless he had done greater Works , that is , had wrought greater Miracles in confirmation of the Truth of it , than any man before had done in confirmation of theirs . And shall the Catholic Religion , the Religion of Jesus Christ , which is grounded upon surer and better promises than that of the Jews , even upon the promise of that Word which abideth for ever ; shall this Religion , I say , be abandon'd at a Signal given by one single man rising up in opposition to all the World , without a Sign , or Miracle , or the least reasonable pretence to it ? Surely this is so monstrously absurd , that were we not convinced of the truth of it , by our own woful experience ; we shou'd rather believe , the whole frame of nature wou'd dissolve , and all things run counter to their usual course , than that any man in his wits shou'd be guilty of such a folly ; Obstup●cite Coell super hoc ! That one Profligate Monk , who , as all the World knows , debauched a professed Nun , whom he kept till his death , contrary to his and her solemn vows of Chastity ; and , for ough that ever I cou'd hear or learn , never shewed any marks of Repentance for this his Incestuous and Crimminal Commerce : That this wretched man I say , without the least Mark , or Character of a Divine Commission ; on the contrary , that was branded with all the Marks wherewith Christ and his Apostles point us out the Ministers of Satan , shou'd prevail upon the Credulity of so many Great , and , in other matters , Wise and Learned Men ; is surely so surprising , that nothing in Nature can parallel it .

But did the first Authors of the Reformation work no Miracles ? As for true Miracles I do not find they did any ; but somthing like Miracles , or rather surprising wonders , I find recorded by their own Writers ; but the mischief on 't is , they are such as overthrow the whole Reformation , if they were believed .

Luther tells us in his Book do missa angulari , that , what he wrote against the Mass was suggested to him by the Devil . This Book was printed and published by his own Reformed Doctors of Wittenberg ; but becauses it looks now somthing scandalous to pious reformed Ears , it must pass for an Imposture . Bolsec a Protestant Writer tells us ; that Calvin agreed to give a certain man named Bruleus , a sum of mony , on condition he wou'd feign himself dead , that he might come to Resuscitate him ; and when all thing● were prepared for this farce , the new Apostle had no sooner commanded the Living to rise , when his words had that strange efficacy as to strike him dead ; but Bruleus his poor Wife , who lost both her Husband and the hopes of her Money , reviled the Apostle , and discovered the Imposture : But this is still so offensive to the Reformation , that it is meet it shou'd likewise pass for a Fable . But to return .

Luther arose , saith the Dr. and appear'd stoutly against the gross Errors and Corruptions of the Church of Rome , — and resisted the united malice and force of Antichrist and his Adherents . And what are these gross Errors and Corruptions of the Church of Rome ? Even that Faith which was preach'd to his Ancestors at their first Conversion to Christianity , as the best of his own Protestant Writers do confess ; the Truth whereof was confirm'd , not by Impostures , but by true Miracles , as venerable Bede , and all the Historians of those Times do witness . As to his unchristian Railing in this Place , I will say nothing to it , but leave him to his own Master to account for it . And , indeed , if Railing were the subject of our Dispute ; I wou'd freely yield him the Palm , for I own I have no Talent that way .

You see then , Christian Reader , upon how fickle and sandy a bottom the Faith of all Sectaries stands ; and how firm and solid that Basis and Foundation are , whereon the Catholic Faith is built , namely the Universal Consent of all the Christian World , which , if lyable to Error , we may justly doubt of the Truth of any thing in the World , even of what we see with our Eyes ; since , as 't is already prov'd , it is as impossible , that the Universal Consent of so many Nations shou'd conspire to declare , they had received that Faith from their Ancestors ; if they had not , as that a Wall , for example , shou'd not be white , when I see it to be so .

Here , I foresee , it will be objected , that clear Evidence destroys the Virtue of Faith , which is essentially obscure , as St. Gregory saith , Nec bides habet meritum cui Ratio humana prebe● Experimentum : Nor hath that Belief any merit to which humane Reason gives Experience . But this is easily answer'd , viz. That the Obscurity of Faith is well consistent with Evidence , that the Faith was reveal'd , tho' not with the Evidence of the Thing reveal'd by Faith ; that is , one may have Evidence of the Existence of a Thing , tho' his Reason can neither understand , nor comprehend the Thing it self ; else the Apostles must have been in worse Circumstances than any other Christian ; for having seen with their Eyes , Epist. 1. chap. 1. and felt with their Hands , as St. John saith , most of the Mysteries of our Redemption , they had the Evidence of their Senses for the Truth of their Existence ; consequently , could have no Faith concerning them , if there be any Force in this Objection . This Answer is agreeable to the Definition St. Paul gives of Faith , viz. That it is an Evidence of things not seen , Fides est sperandarum substantia rerum , Argumentum non apparentium ; Faith is the Substance of things hoped for , the Evidence of things not seen ; that is , grounded upon the Evidence of things not seen nor understood . And thus St. Gregory's Words are to be understood ; for he comments upon these Words of St. John , cap. 20. When the Doors were shut , where the Disciples were assembled for Fear of the Jews , came Jesus and stood in the midst . Quomodo ( saith he ) post resurrectionem corpus Dominicum verum fuit quod clausis januis ingredi potuit ? Sed sciendum nobis est , quod divina operatio , si r●tione comprehenditur , non est admirabilis , nec fides habet meritum cui ratio humana prebet o●perimentum . How was the Lord's Body , after the Resurrection , a true Body , that cou'd enter ( the House ) when the Doors were shut ? But we must understand , that , if the Work of God be comprehended by Reason , it is not wonderful ; nor hath that Belief any merit to which humane Reason gives Experience . The Disciples saw Christ's Body , and felt it with their Hands ; consequently had the Evidence of two of their Senses : Yet , according to St. Gregory , they cou'd have Faith concerning the Truth of his Body , only because they did not comprehend , how it was possible for it to enter the House when the Doors were shut .

In like manner , tho' we have Evidence of Reason , that the things we believe were reveal'd by Jesus Christ ; yet the Reward of our Faith is nothing diminish'd , because we believe such things as we neither comprehend nor understand . And , indeed , whoever seriously considers the great Work of our Redemption , he cannot but think , that it was most agreeable to the infinite Wisdom , and Goodness of our Divine Redeemer to leave us this Evidence . Jesus Christ came to the World , declar'd to a select Number of Men , such high and mysterious things as seem to shock Humane Reason ; laid down his Life for the Salvation of Mankind , sent his Apostles to publish these Mysteries over all the World , and threatned with eternal Damnation all those , who wou'd not believe them ; and that , not only for a Time , but also unto the End of the World : Is it not then very reasonable , that this mysterious Doctrine should always be attended with such Characters and Credentials of Truth , as may convince the most obstinate Gainsayers of it ; which , I am sure , nothing less than either Evidence of Sense , or Reason can effect : For , if the Evidence be less , then the Doctrine is only probable ; and if it be only probable , one may reasonably doubt of the Truth of it ; and if the Truth of it may be reasonably doubted , the contrary , for ought any one knows , may be true ; and if the contrary may be true , I am sure , it does not stand with God's Goodness to condemn any Body to eternal Flames , for not believing a Doctrine the contrary to which , for any thing that he doth , or can know , may be true .

Here I wou'd not be understood so as to mean , that none can have true Faith without clear Evidence ; for 't is plain , that the most part of Mankind are taught the Articles of their Faith by their Parents or Pastors , whose Testimony is confessedly fallible ; nor do I pretend , that this is a Rigorous Demonstration , such as Mathematicians make , nor yet an Evidence of Sense ; but this I say , that the universal Consent of so many Nations , as compose the Catholic Church , conspiring in the Belief of such Articles of Faith , make it as evident to my Reason , that the said Articles of Faith are true , as any Evidence of Sense , or Demonstration cou'd make them , if they were capable of any . In a word , the Apostles and their Disciples deliver'd the Christian Faith to several Nations , and convinc'd their Senses and Reason of the Truth of it , by true and real Miracles ; and the Universal Consent of the same Nations , which succeeded the Evidence of Miracles , is equally convincing to us , that that Faith is certainly true : Consequently we have a certain , and an undoubted Motive to rely upon , in the Belief of the Articles of our Faith .

Now it is manifest , and even acknowledg'd by our Adversaries , that , excepting those who separated themselves , or were cut off from the Church by Excommunication , for their obstinate Adherence to some Errors contrary to Faith ; and whose Opposition cannot prejudice the Truth of that Faith , as I prov'd before ; that excepting those , I say , the Universal Consent of all the Christian World agrees in all the Articles of Faith , that the Catholic Church holds and believes . But among other Truths that are deriv'd to us by this Universal Tradition , or common Consent of all Nations , as afore explain'd ; this is one , That the Holy Ghost , or the Spirit of God , doth assist the Church , and doth guide her into all Truth necessary to Salvation . Hence we conclude :

1. That the Catholic Church is Infallible in all the Articles of Faith that she holds and professes : For , since the Holy Ghost is given to the Church to guide her into all Truth , and that this Holy Spirit is Omniscient and Omnipotent , it cannot be affirm'd without Impiety , that it should permit her to fall into Error .

2. That General Councils are Infallible in all their Definitions and Decisions of Faith For , tho' a General Council be but a Representative of the whole Church ; yet , because General Assemblies of the chief Pastors of the Church have been always look'd upon , even by the Apostles themselves ( whose Steps in this particular the Church doth follow ) as the best and most effectual Means of determining any Controversie that may arise ; and that all Good Christians have always held themselves bound to acquiesce to their Determinations , and to submit to them : it is reasonable to believe , that the Spirit of God doth assist and guide them .

3. That the Catholic Church is Infallible in determining what Books of Scripture are Canonical , and what Books are not ; and in declaring the true Sense , and Interpretation of them : For , since these sacred Books , and the right Interpretation of them are very necessary for the Edification of our Faith and Manners ; the same Spirit which guides the Church into all Truth , does , no doubt , guide Her in these great and important Truths . We shall see hereafter what Society of Christians can justly pretend to be called the Catholic Church . I now proceed to prove from Scripture , that the Church is Infallible .

But whereas the Protestants are accustomed to carp at this kind of Proof , pretending that this is to Dance in a Circle , as They are pleas'd to term it ; it won't be amiss to examine what is meant by a Circle , and when it is to be admitted in Reasoning .

When two things bear witness mutually the one of the other , we call this a Circle ; and when they have nothing else to support the Truth of their Evidence , but their mutual Affirmation , then that sort of Proof is Faulty : But when both , or either , have such Evidence on their side , as is sufficient to establish their Credit before they bear witness one of another ; tho' it be still a Circle , yet it is good and vallid in all sort of Proof . Thus God the Father bore witness of Jesus Christ , and He again of the Father . Thus Jesus Christ bore witness of John the Baptist , and John the Baptist likewise of Him : And I hope no Body will be so impious , as to say , these were vicious or faulty Evidences ; because God the Father's Testimony was known to be true , tho' Jesus Christ had not confirm'd it ; and Jesus Christ his Works prov'd likewise his own Testimony to be true , tho' his Father had not born Him witness . In like manner , the Church bears witness that the Scripture is the Word of God ; and the Scripture again bears witness , that the Church is Infallible ; and yet this way of Reasoning is not in the least defective , because the Church has sufficient Credentials for the truth of its Evidence , before it rereceives a Testimony from the Scripture , viz. The Universal Consent of the whole Catholic Church , which , as is already proved , is undoubtedly certain . The Testimony then of Scripture , bearing witness of the Church ; is properly speaking Argumentum ad homin●● , that is , an Argument from a Concession , or a Principle agreed upon by both Parties .

And now , since the Protestants do agree , that the Scripture is Infallibly true ; I hope they will hear it , if it bears witness of the Infallibility of the Church . Let us see then what it says upon this Subject . Christ saith , Thou art Peter , and upon this Rock , I will build my Church , and the Gates of Hell shall not prevail against it , Matth. 16. verse 18. Again , Go ye therefore and teach all Nations , baptizing them in the Name of the Father , and of the Son , and of the Holy Ghost , teaching them to observe all things whatsoever I have commanded you ; and so , I am with you alway , even unto the End of the World , cap. 28. ver. 19 , 20. And again , I have yet many things to say unto you , but ye cannot bear them now ● howbeit , when the Spirit of Truth is come , he will guide you into all Truth , John . 16. ver. 12 , 13. St. Paul writes to Timothy , But if I tarry long , that thou mayest know how thou oughtest to behave thy self in the House of God , which is the Church of the Living God , the Pillar and Ground of the Truth , 1 Tim. ● . ver. 15.

You see Christian Reader , that Christ promi'sd to build his Church upon a Rock ; and that the Gates of Hell shall not prevail against it ; that he himself continues with it ●●●o the end of the World : That the spirit of Truth shall guide it into all Truth . And St. Paul says , that the Church of God is the Pillar and Ground of the Truth . Now if any Man , that believes the Goodness and Power of Jesus Christ , to perform what he promises , can shew me any Text in Scripture more Plain and Evident to prove any thing else , than these do the Infallibility of the Church ; I shall hold my self highly oblig'd to him for that Favour . If the Gates , on Power of Hell ( for they are both the same ) shall not prevail against the Church ; surely then it shall not fell into Error : For there are but two Ways of prevailing against it , viz. by destroying all the Members that compose it , as to their temporal Being ; or by corrupting their Souls with Error . That the Gates of Hell hath not prevail'd , as to the former , our own Being is a sufficient Evidence ; and that they shall not , as to the latter ; methinks a sober modest man ought to be content with the Insurance of Christ's Promise . If Christ continues with the Church unto the end of the World , can it be imagined , that he shou'd suffer it to fall into Error , since we cannot suppose him to have any other bus'ness to continue with it , than to preserve it from that ? If the holy Ghost , or , as the Te●t calls him , the Spirit of Truth will guide the Church into all Truth ; we must surely renounce all pretence to Reason and Christianity , if we believe that any Power , whether Earthly or Infernal , can be able to make it err . Lastly , if the Church be the Ground and Pillar of Truth , as St. Paul calls it , certainly neither Rain , nor Floods , no● Wind , can shake or throw down an Edifice so firmly founded , I shall now add three or four Testimonies of the Primitive Fathers in savour of this Truth , and so conclude this chapter .

Saint Ireneus , a Father of the second Age , writes thus of the Church ; where the Church is , there is the Spirit ; and where the Spirit of God is , there is all Grace , lib. 3. c. 40.

Praes. in lib. per. Ar. In the third Age , Origen , That only is to be believed for Truth , which in nothing disagrees from the Tradition of the Church . And a little after : We must not believe otherwise , than as the Church of God has by Succession deliver'd to us . In the same Age , St. Cyprian : Whoever divides from the Church , and cleaves to the Adultress , is separated from the Promises of the Church ; he cannot have God his Father , that has not the Church his Mother . Again , To Peter's Chair , and the Principal Church , Infidelity , or false Faith cannot have access , Epist. 55.

In the fourth Age , St. Jerom , The Roman Faith commended by the Apostles , cannot be changed , in Apolog. cont . Ruffin .

In the beginning of the fifth Age , St. Augustin , I know by Divine Revelations , that the Spirit of Truth teacheth it , ( the Church ) all truth , Lib. 4. de Bap. c. 4. Again , To dispute against the whole Church is insolent Madness ; and I my self would not believe the Gospel , were it not that the Authority of the Church moves me to it , cont. Epist. fundam . c. 5.

I shall not trouble the Reader with any Reflections upon these Sentences , but will let them stand or fall by their own Weight ; perswaded as I am , that no Comment , or Gloss whatsoever can make them speak plainer , or more to my purpose : I will only mind him , that these Great and Eminent Men , who shin'd in the Church like so many Lights , as well by the Lustre of their extraordinary Piety , as by the profoundness of their Learning , cou'd not be ignorant of the Doctrine of the Catholic Church of their Time : Consequently wou'd never have taught so peremptorily the Infallibility of the Church , unless it had been the Opinion of all the Christian World . There is then an Infallible Church , that is to say , a Congregation of Faithful that believes , holds , and teaches the Doctrine of Jesus Christ . 1. Upon the Universal Consent of the Christian World . 2. Upon clear and plain Texts of Scripture , declaring the Assistance of the Holy Ghost to guide it into all Truth . 3. Upon the unanimous Consent of the Fathers of the Primitive Times ; a Triple Cord which neither the Power of Hell , nor the Subtility of Heretics , nor the Malice of the World shall ever be able to break . Let us now examine what Society of Christians can justly lay claim to , or be truly call'd , the Catholic Church .

CHAP. II. The Congregation of Faithful in Communion with the Bishop of Rome , and no other , is the Catholic Church .

TO prove this Assertion , I shall lay down some Principles known , either by their own Light , or sufficiently proved by plain Texts of Scripture , and the Consent of our Adversaries .

I. That in the Catholic Church there is , and shall be a Continued Succession of Bishops , Priests and Teachers , from Christ to the End of the World .

II. That there is but one Catholic Church .

III. That one Communion , as well as one Faith , is Essential to the Being of one Church .

IV. That whosoever separates from , or is excommunicated by the Church , for the Obstinate Denial of any Article of the Faith , which the Church professes , cannot justy be call'd a Member of the Church .

1. In the Catholic Church there is , and shall be a Continued Succession of Bishops , Priests and Teachers , from Christ , to the End of the World . This is manifest from these Words of St. Paul . He gave some , Apostles ; and some , Prophets ; and some , Evangelists ; and some , Pastors , and Teachers ; for the perfecting of the Saints , for the Work of the Ministry , for the edifying of the Body of Christ , till we all come in the Vnity of the Faith , &c. Eph. 4.11 , 12.

2. There is but one Catholic Church . This is evident from Christ's own Words , I have other Sheep which are not of this Fold ; Them also I must bring , and they shall hear my Voice , and there shall be one Fold and one Shepherd . John 10.16 . And from these Words of the Nicene Creed , I believe One Holy Catholic Apostolic Church .

3. One Communion , as well as one Faith is Essential to the Being of one Church . This is no less evident from the aforesaid Words of Christ , who says , that his Sheep will not only hear his Voice , but also shall be brought all into one Fold ; than from the very Notion , which as well protestants , as Catholics have of a Church ; namely , That it is a Congregation of the Faithful , believing and practicing the same Things with due Subjection , and Subordination to their Lawful Pastors . This Truth the Gentlemen of the Church of England are very loth to own , in their Disputes with the Roman Catholics ; and not without Reason ? For they are Sensible , that all their Authority and Mission , if any they have , are deriv'd from the Church of Rome ; and that , if Unity in Communion , which , as aforesaid , implies a Due Subjection and Subordination to Lawful Pastors , be essential to the Being of the Catholic Church , they quite unchurch themselves ; since it is Manifest , that in the Beginning of the Reign of Queen Elizabeth , They shook off all Obedience and Subjection to their Bishops , who were all R. Catholics , and Drove them all away ; and in some Years before , in King Henry the VIII . his Time , what with Death , and other Cruelties , they compell'd most of Them to divide and separate from the Pope , and all other Bishops in the World besides . They wou'd therefore willingly pass by this sore place , if possible ; but when the Dispute is with the Presbyterians , this Truth is highly magnified . These they look upon to be Schismatics , because they separated from their Communion , and erected Altars against their Altars ; and so far , indeed , they are in the Right , if a Separation from a Separation may be called Schism . However , this I cannot but admire , that they do not observe , that in charging the Presbyterians with Schism , they condemn themselves ; since it is notoriously known , they are highly guilty of what they charge them with ; namely , of separating from their own , and all other Bishops in the World . Whoever desires farther Satisfaction in this matter , may consult Dr. Heilin's History of the Presbyterians , Intitul'd , Aerius Redivivus , and the History of the Reformation , by the same Author ; but more especially an Ingenious Treatise , lately publish'd by a Learned Divine of the Church of England , under this Title , The Principles of the Cyprianic Age. In this , the Author proves excellently well the Necessity of One Communion as well as of One Faith , for the being of One Church . I will transcribe some of his Words , and leave the Reader to judge how well he proves my Postulatum . Now they were thus united ( saith he , speaking of all the Bishops in the Catholic Church ) by the Great and Fundamental Laws of one Faith , and one Communion . That the One Holy Catholic Faith is essential in the Constitution of One Holy Catholic Church , is , even this day , a receiv'd Principle , I think , amongst all sober Christians : But then , I say , that the Christians , in St. Cyprian's Time , reckon'd the Laws of one Communion every whit as forcible and indispensable to the Being of one Church , as the Laws of One Faith . It was a Prime , a Fundamental Article of their Faith , that there was but one Church ; and they cou'd not understand , how there cou'd be but One Church , if there was more than One Communion . By their Principles and Reasonings , a multiplication of Communions made unavoidably a multiplication of Churches ; and by consequence , seeing there cou'd be but one true Catholic Church , there cou'd be likewise but one true Catholic Communion . All other Churches or Communions were false , i. e. not at all Christian Churches or Communions . Thus far this Learned Man , and indeed very right : For it was the constant Principle as well of all , as of the Primitive Ages of the Church , that One Communion was no less Essential to the being of One Church , nor less necessary to Salvation than One Faith . And here I cannot but observe two things by the way . 1. How unjust that intolerable charge of uncharitableness is , wherewith the Protestants incessantly Traduce the R. Catholics , for denying them Salvation out of their Communion ; since it is manifest , as this Learned Man says , that one Faith and one Communion are equally necessary to Salvation : And no less evident , that the Protestants separated themselves from that Communion and Faith , which the R. Catholics believe , and maintain to be the true Church . How is it then consistent with their Principles to allow Salvation to the Protestants whilst they persist in their Separation ? Or how can they be deem'd uncharitable for judging according to the known Principles of the Primitive Christians , who knew but one Faith and one Communion , wherein Salvation was to be had ? 2. What miserable shifts the Church of England Gentlemen are driven to , being forc'd to deny to the R. Catholics , in their own justification , what they so earnestly press upon the Presbyterians , in order to reclaim them , as constant and fundamental Principles in the Primitive Church .

4. Whosoever separates from , or is excommunicated by the Church , for the obstinate . Denial of any Article of the Faith , which it professeth ; cannot reasonably be call'd a Member of the Church . This is Self-evident , as to the first part ; for to separate from the Church , is to go away from it , as the very Word imports ; and by consequence to be no more a Member of it . It is likewise no less evident , as to the second ; for to Excommunicate is to put out of Communion , or to cut off from the Body of the Church : So that whoever is Excommunicated for the Denial of any Article of Faith , can no more be said to be united to the Church , than an Arm cut off from a Man , or a Branch from a Tree , can be said to be united to the same Man or Tree . All such then , who wilfully separate from the Communion of the Catholic Church , let their Pretence be never so plausible , are properly Schismatics : I say , let their pretence be never so plausible ; for Dr. Hammond tells us , as aforesaid , that it is Impossible , the Church shou'd give them such Provocation , as might justifie a Separation . in like manner , All those who are excommunicated by the Church , for their obstinate Refusal to assent to any Truth , declar'd to be an Article of Faith , are properly call'd Heretics .

Now Protestants , as well as Catholics agree , that neither Schismatics , nor Heretics , are Members of the Catholic Church , nor any way within its Pale : There only remains then to examine , who those are on whom these Marks of Schism , and Heresie are justly chargeable ; and who , on the other Hand , are free from that charge ; which , if plainly made out , it will be easy to see , what Congregation of Faithful can be justly call'd the Catholic Church .

Now all the Societies of Christians , who , with any colour of Reason , can pretend to the Name of Catholic , are these : 1. The Nestorians and Eutychians . 2. The Greek Church . 3. The Church of England ; And lastly , the R. Catholics . I have on purpose omitted the Waldenses , Socinians , Hussites , Lutherans , Calvinists , and all those , almost Innumerable Sects continually shooting out of the Trunck of the Reformation , and spreading far and near , over our own unfortunate Ilands ; as Anabaptists , Independents , Quakers , Mugoltonians , Seekers , Familists , Philadelphians , &c. because all these are destitute of even the least Pretence to the Name of Catholic Church ; having neither lawful Pastors , lawful Mission , nor Right Ordination , which , as all the Christian World , before the Reformation ; and , as the Church of England still grants , cannot be given without Imposition of Hands performed by Bishops . This , they Ingenuously own , they have not , consequently nor the least Pretence to the Catholic Church ; no nor , if we believe some Learned Divines of the Church of England , to the Name of Christian : For , as these Gentlemen Reason , no Man can be call'd Christian , unless he is Baptiz'd ; Baptism cannot be conferr'd but by such , who have Authority to administer the Sacraments ; no Man can have this Authority , but by lawful Ordination ; and this is not conferr'd , nor cannot , without Imposition of Hands by Lawfully ordain'd Bishops . Bishops all these Sects own they have not ; consequently nor true Baptism , nor Christianity .

This , I confess , cannot be said of the four Societies aforesaid : For every one of them hath always retain'd the Hierarchy of the Church , Bishops , Priests , and Deacons , at least , have pretended to it ; and think it Essential to the being of the Catholic Church : But since this is not enough , unless they have likewise the Catholic Faith and Communion , which , together with the said Hierarchy , make up the essential parts of Catholic Religion ; our present Bus'ness shall be to try each of them by this Touchstone , and see which will abide the Test .

1. Touching the Nestorians and Eutychians : Under this Appellation , I comprehend the Jacobites , Cophtes , Armenians , and all other Sects , who follow the Opinions of Nestorius , and Eutyches , touching the Person , and Natures in Christ ; all the Rest of the Eastern Christians either adhereing to the Roman , or Greek Church . What I have to say concerning these Sects , shall be dispatch'd in a few Words . Dr. Tillotson , and all the Learned Men of the Church of England , do receive the Definitions of the four first General Councils , whereof the two last excommunicated and condemn'd , as Heretics the Authors of these Sects and their Adherents ; N●storius , for asserting two persons ; Eutyches , for denying two Natures in Christ ; consequently all those Sects , who took up their Opinions , are justly excluded from the number of True Catholics . As to the Points in Controversie betwixt the Church of Rome and the Protestants , viz. Transubstantiation , Sacrifice of the Mass , Prayers for the Dead , Invocation of Saints , &c. they are as firmly believ'd by the said Sects , as by the R. Catholics .

2. As for the Greek Church : It is notoriously known , that the Chiefest Reason of their Separation from the Church of Rome , was , because this Church asserted the Procession of the Holy Ghost from the Father and the Son , which yet the Protestants hold to be Orthodox Doctrine : And no less evident , that the Greek Church did Recant their Error concerning this Point , and all other things wherein they differ'd from the Church of Rome , many times , but more especially in three General Councils ; First , in the Council of L●theran , where the Patriarch of Constantinople assisted in Person . 2dly . In the Council of Lyons , where the Greek Emperor , and other Representatives of the Greek Church were present . And lastly , in the Council of Florence , where the Emperor , the Patriarch of Constantinople , and a great many Greek Bishops were present , and disputed the Point for a long time ; which , at last , came to this Issue . There were Letters of Vnion drawn up , wherein the Grecians do acknowledge the Procession of the Holy Ghost from the Father and Son , the Popes Supremacy , and some other Points of no great Weight before debated . These Letters were signed by the Emperor , and by all the Greek Bishops , ( the Bishop of Ephesus only excepted ) and stand upon Record to this day . Whence it is manifest , that by their own Act and Deed , they are convicted of Schism , for their wilful , and causeless Separation afterwards from the Church of Rome , whom they own'd by this Authentick Instrument to be the Catholic Church , and themselves likewise to be Members of it .

Touching the main Points in Controversie betwixt the Protestants , and the Church of Rome ; what the Greek Church holds and professes , let us hear from the Pen of an Ingenious Protestant Gentleman , Sir Edwin Sandys in his Europae Speculum , pag. 233. With Rome ( saith he ) they concur in the opinion of Transubstantiation , and generally in the Sacrifice and whole body of the Mass ; in praying to Saints ; in Auricular Confession ; in offering of Sacrifice and Prayer for the Dead ; and in these , without any or no material Difference . They hold Purgatory also , and the Worshiping of Pictures . Thus far Sandys . So that , tho' the Greeks were a true Church , it wou'd but very little help the Protestant Cause , nay rather , it wou'd very much prejudice it ; since the Grecians hold those points to be Orthodox ; on the pretended falsity whereof , the Protestants ground their Separation : But of this more in its proper Place .

3. Touching the Church of England . This is of so Great Importance to our present Controversie , or rather the only necessary Point to be Rightly understood , that it is requisite it shou'd be handl'd with all the clearness and perspicuity imaginable : And if it be possible to make it Evident , that this Church is branded with Heresie and Schism , ( two things sufficient to unchurch any Society of Christians whatsoever ) I hope I may , without vanity , say , that I have gained my Point . To prove then , that the Church of England is both Heretical and Schismatical ( I am heartily sorry I must use such hard Expressions to so many Ingenious and Great Men , whose Learning and other good Qualities I very much honor and respect ) I shall make use of no Arguments , but such as are grounded upon the clear Light of natural Reason , upon the consent of Mankind , and the concession of our Adversaries ; and upon such known and evident matters of Fact , as the most Impudent Wrangler wou'd be asham'd to deny .

As to the first ; That the Church of England is Heretical , I prove thus : Whatsoever Society of Christians obstinately denies any Doctrine , believ'd by the Catholic Church to be of Faith , is Heretical ; but the Church of England denies obstinately some Doctrines , believ'd by the Catholic Church to be of Faith . Therefore the Church of England is Heretical . The Major , or first Proposition , is a known Principle , which no Christian in his wits ever denied : The Minor , or second Proposition I demonstrate thus : The Church of England obstinately denies Transubstantiation , the Sacrifice of the Mass , and many other Points ; but these are believ'd by the Catholic Church to be of Faith : Therefore the Church of England denies obstinately some Doctrines believ'd by the Catholic Church to be of Faith . That the Church of England obstinately denies the said Doctrines or Points , is matter of Fact , and what She very much glories in : That the same Points or Doctrines were all , in the begining of the Reformation , believed by the Catholic Church to be of Faith , we have , besides the unanimous consent of the Roman , Greek , and all the Eastern Churches , the Testimony of several Learned Protestants , who , surely wou'd never have told a thing so favourable to their Adversaries ; if it had not been manifestly True . And to shew , that this is not said gratis ; I will Instance in some .

Hospinian faith , Luther's Separation was from all the World . Epist. 141.

White : Popery was a Leprosie breeding so universally in the Church , that there was no Visible Company of Men appearing in the World free from it . Defence . c. 37. p. 136. The aforesaid Doctrine● is what this good man is pleas'd to call Popery , as all the World knows .

Bishop Jewel : The Whole World , Princes , Priests , and People , were overwhelm'd with Ignorance , and bound by oath to the Pope . Sermon on Luke 11.

Whitaker : In times past no Religion but the Papistical had place in the Church . Controv. 4.9 , 5. c. 3.

Bucer : All the World err'd in that Article of the real presence . p. 660.

Calvin : They made all the Kings and People of the Earth Drunk , from the First to the Last . Justit . 4. c. 18.

Perkins : During the space of 900 years , the Popish Heresie had spread it self over the Whole World . Exposit. symb . p. 266.

The Sum of this cloud of Witnesses , which yet is not the twentieth Part of what may be brought from the Reformation-treasure ; amounts to this ; that before the Reformation , there was no other Religion in the Whole Christian World , but the Roman Catholic , or , as they are pleas'd to term it , the Papistical ; and that the aforesaid Points , and many more , which they call Popery , Leprosie , and Ignorance , were universally believed , as Articles of Faith , by all the visible Companies of Christians in the World . And if this be true ; the Church of England , which obstinately denies these Points , and many more , must necessarily deny some Doctrines believ'd by the Catholic Church as of Faith ; and by consequence the Church of England is Heretical .

Touching the second , viz. that the Church of England is Schismatical . This is no less evident than the former : For , if Schism be a willful Separation from the Church , as it is defined by all Mankind , as well Protestants as Catholics ; the Church of England is doubly guilty of this Crime . First , for separating from the Pope , and their own Immediate Heads , the Bishops of England . Secondly , for separating from the Communion of all other Bishops in the World besides .

The Bishop of Rome , in the begining of the Reformation , was acknowledg'd by all the World to be , at least , Patriarch of the West ; and by the Protestants themselves , to have exercis'd Jurisdiction over the Church of England for 900 years and more ; even from the time of its Conversion to Christianity ; and surely , so long a prescription is a sufficient Title , tho' no other cou'd be shewn .

We find , in the Acts of the third General Council held at Ephesus , Binius Tom. 2. Apend . 1. Cap. 4. a complaint exhibited by the Bishop of Constantia in Cyprus , against the Patriarch of Antioch , who wou'd force that Iland to submit to his jurisdiction , and oblige its Metropolitian to receive the Grace of Ordination from him , as the Council phrases it . To this Complaint the Council answers , That if the Bishops of Cyprus cou'd make out , that the Patriarch of Antioch , had never conferr'd Orders upon their Metropolitan , it was unjust to pretend to it now . And the Bus'ness being fairly prov'd in favour of the said Bishops ; the Council decreed , That the Patriarch of Antioch had no Jurisdiction over them , nor ought to pretend to any . Whence it is manifest , that if the Patriarch of Antioch cou'd , prove that he had conferr'd Orders upon their Metropolitan , at any time ; or exercis'd Lawful Jurisdiction over them , the Council wou'd have Decreed the said Iland to be subject to him ; and that , as it was a manifest Usurpation in the Patriarch of Antioch to pretend to any such Jurisdiction ; since he was not in Possession of it , nor cou'd prove to have ever had it ; so likewise , it wou'd be perfect Rebellion and Schism in them to withdraw from his Jurisdiction , if he were Legally possess'd of it . Now , I would fain know , if the same Council were to judge the Church of England , and the Pope's cause , what they wou'd think of it ? Pope Eleutherius sent some of his own Clergy to Convert the Brittans in King Lucius his Time . St. Gregory sent Augustin the Monk , and others to convert the Saxons , and exercis'd Jurisdiction over them , ordaining their Metropolitan , or causing him to be ordained by his Orders ; and the Popes his Successors continued in peaceable Possession of this Prerogative , and they ( the Clergy and People of England ) receiving and obeying his lawful Commands , not only as Patriarch of the West , but even as Head of the Church , for the Space of 900 Years and more ; what wou'd this Council , I say , think of the Church of England's rising up against the Pope's Authority after so long a Prescription ? Certainly it wou'd look upon them to be Rebels against the Authority the best establish'd in the World . Nor will it any way help them to say , as they usually do , that the King of England has Power to Transfer the Papal , or Patriarchal Power from Rome , and confer it upon the Archbishop of Canterbury : For , besides that it is most absurd to suppose such a Power in a King ; since it cannot be imagin'd , whence such an Ecclesiastical Authority can be deriv'd to a Secular Prince ; we have an express Decree to the contrary in the fourth General Council held at Calcedon : What gave Occasion to it , was this . The Bishop of Tyre was anciently Metropolitan of Phaenicia , Concil. Calced. Act. 6. and as such , exercis'd Jurisdiction over all the Bishops in that Province . Marcianus the Emperor ( contrary to the Canon of the Council of Nice , by which it was provided , That there shall be but one Metropolitan in each Province ) made a Pragmatic Sanction , whereby he Constituted the Bishop of Berithum Metropolitan in the same Province , and submited a great many of the former Metropolitan's Suffragans to him ; which when the Bishop of Tyre expos'd to the Council , it was unanimously Decreed , That the said Bishop of Tyre should be restor'd to all his Privileges and Jurisdiction , notwithstanding the Emperor's Sanction , which the Council declar'd to be of no Force or Virtue against the Canons of the Church . So that it is evident , this General Council knew nothing of any such Ecclesiastical Power vested in the Emperor , tho' Lord of almost all the World ; much less in a Prince of a few Provinces . 'T is true , there is a Canon of a Council held , long after in Constantinople , called Quinisexta-synodus , which provides , that if the Emperor shou'd Erect , or raise any City to the Dignity of Metropolis of a Province , the Ecclesiastical Power ought to follow the Temporal . The Sense of which Canon , I conceive must be this ; that either the Bishop of the City thus dignifi'd , was to have the Jurisdiction of a Metropolitan over all the Bishops in the Province , ( the former Metropolitan being reduc'd to the condition of a private Bishop ) or that the same Province ought to be divided into Two , and Governed by two Metropolitans with distinct Limits and Jurisdictions . Whether of the two be the Sense of those Fathers , 't is manifest , this Canon does not exempt the one , or the other from the Jurisdiction of the Patriarch , much less from that of the Pope , as Head of the Church . And indeed , to give it the most rigorous Interpretation , it is impossible to stretch it any further than this ; That when a City is made Metropolis , or Head of a Kingdom , the Bishop of that City ought to have Jurisdiction over all the Bishops in the same Kingdom : But this does not give the least colour to any Exemption from the Ecclesiastical Power to which this Kingdom was subject before . Besides , this same was not enacted by the Emperor , or any Secular Prince ; but by a Council of Bishops in favour , doubtless , of the Episcopal Dignity ; because it was proper , that the first Bishop , or Metropolitan shou'd have his Seat in the Metropolis of the Kingdom , and take his Denomination from thence . And yet we see , this never took place in the West ; otherwise the Bishops of Paris , in France ; of London , in England ; of Edenburg , in Scotland ; and others might as justly pretend to a Primacy in these several Kingdoms ; which , I am confident the Archbishop of Canterbury wou'd as much oppose , as any of the Rest .

Now , that the Church of England did wilfully separate from the Pope , from their own immediate Heads , the Bishops of England , and from the Communion of all the Bishops in the World besides , Stow , Baker , Dr. Heilen , Dr. Burnet . is plain matter of fact , equally attested by all Writers as well Protestants as Catholics . K. Henry VIII . did separate from the Pope , and assum'd to himself , the Title of Head of the Church of England , persecuting and putting to death all such , who oppos'd his Supremacy . After the Death of Queen Mary , in whose Reign the Church of England was again reconcil'd to Rome ; Queen Elizabeth call'd a Parliament in order to settle Matters of Religion . In this Parliament , all the Bishops of England were depriv'd of their Episcopal Seas ; some cast into Prison , others banish'd the Country , all violently forc'd away from their Flocks and Pastoral Functions . Nor will it at all relieve the Protestant Cause , to say ( which yet is their only plea ) that the Bishops were depriv'd , because they wou'd not take the Oath of Supremacy reviv'd by that Parliament . For , beside that , it is an unheard of Thing , that any Society of Laymen shou'd take upon them to determin Spiritual Matters ( for such was the Tenure of that Oath ) and to impose them upon Bishops , to whom it chiefly belong'd to determin such matters : This Proceeding was contrary to the Ordinary Methods of Parliament , both before , and ever after that Time : For all things relating to Ecclesiastical and Spiritual Matters , are first determin'd and agreed upon in the Convocation of the Bishops , whose province and care it is to declare what is Spiritual , and what not ; and then refer'd to both Houses of Parliament , to pass into Law . But here is a Spiritual Matter past into a Law , which vests the Supreme Spiritual Power in the Queen ; and which all the Bishops in the Kingdom solemnly protest against , as a thing as monstrously absurd , as it was ever before unheard of . And yet they must be all depriv'd , because they wou'd not swear to the Truth of , nor assert this Spiritual Power lodg'd in a Person , whose very Sex rendred her incapable of . Indeed , they might as well deprive them , for not believing and swearing to the truth of the Alcaron : But this is too absurd to need a Confutation .

That the Church of England separated from the Communion of all other Bishops in the World , is evident even to this day , since they never were able to shew as much as one single Bishop in the whole World , who professeth to be of their Communion . Now if all this be not Schism , I confess , I know not what is . To separate from the Pope , and all in Communion with him : To separate from their own Bishops , and raise Altars against their Altars , or rather to pull down all Altars , as they have done ; to separate from all the Bishops in the World : If this be not in the highest degree Schismatical , farewel Reason and Religion . And here I may justly make the same Intercession ( as St. Paul calls it ) against the Church of England , with that of Elijah against the Schismatical Church of Israel , whose perfect Image I am sorry they bear . Lord , they have killed thy Bishops and Priests , and digged down thine Altars ; and we poor persecuted Sheep are left alone , and they seek our lives to take them away .

4. As to the Roman Catholics , I need not urge any more Reasons than what has been already offer'd , to prove that this Society of Christians is the True Catholic Church : For since it is manifestly prov'd , that neither the Nestorian , nor the Eutychian , nor the Greek , nor yet the Church of England is the Catholic Church ; it remains , that the Roman Catholics must necessarily be it : However , I shall lay down some Notes agreed on by all sides , to pertain to the Catholic Church , which upon Examination will be found to be peculiar to the Roman Catholic Church .

1. The Roman Catholic Church is a Great Body of the Faithful spread over all the known parts of the World ; there being but few Kingdoms known , where some Believers in communion with the Bishop of Rome , are not to be found : Hence She justly claims the Title of Catholic .

2. If we except the Protestants , there are but few material Points in which all other Sects differ from Her . And most of these are condemned by the Protestants ; as are most , if not all the Points , wherein the Protestants differ from Her condemned by all other Sects . An Evident Argument , that she alone hath the Truth ; since , if these things which they ground their Separation upon , had been Evident , as they pretend , they wou'd all agree in them .

3. All other Sects separated from the Communion of the Church of Rome , begining , each Sect , in One , or Two in opposition to the whole World : And we are able to point at the Age , and Year of their Separation ; and at the Name and Character of each Sect's Author and Promotor . An Argument that She is the Mother Church , or Root of the Tree , and those Sects some Branches fallen , or cut off .

4. The Roman Catholic Church was never Condemn'd by any General Council , nor yet by any Council of Bishops whether National , or Provincial , for the Points of Faith , which the Protestants contest , if we except the Bishops made in England by Secular Power , when the true Bishops were all discarded : But the Opinions held by the Protestants , and all other Sects , in Opposition to the Church of Rome , were Condemn'd by several General Councils , as every Learned Man can tell .

5. It cou'd never be made , out in what Age , or Year , or in whose Reign , or by Whom , any of the Points in Dispute were introduc'd into the Catholic Belief . An Evident Argument , that they were believ'd from the Begining ; it being impossible to conceive how all the Christian World cou'd be induc'd to believe those things contrary to what they held before , and yet that no Man should perceive it : Nay , it is Absurd and Ridiculous to imagine , that the greatest part of Mankind shou'd not be allarm'd at the Novelty of a Doctrine , which , if we believe the Protestants , shocks so , much both Sence and Reason ; whereas the New Doctrine of Arius , Nestorius , Luther , Calvin , and the Rest of his Tribe , so violently shook the whole Earth , that to this very day , our own woful Experience is but too sensible a Testimony of its direful Effects .

Lastly , the R. Catholic Church hath the universal Consent of all the Christian World for her Tenets in matters of Faith ; if we except that of the different Sects , which sprung up at different Times ; which , as it is before prov'd , amounts to no more , than the Dissent , or Contradiction of one single Man concerning One Point , in one Age ; and of another , concerning an other Point , or more , in a different Age , at least , at different Times ; and that in Opposition to all the Rest of Mankind : A Prerogative which no other Society of Christians can pretend to ; it being evident , and even confest by themselves , that the Opinions which they hold , in Opposition to the R. Catholics , were taken up by certain Men in different Ages and Times ; by Luther , in the 16th Century ; by Wiclief , in the 13th ; by De Waldo in the 12th , &c.

I will then conclude , That since the R. Catholic Church is as universal in its Communion , as , almost , the Bounds of the Earth ; as Ancient in its Doctrine , as the Apostles of Christ ; since it was it alone , that adher'd to the Ancient Faith , and rejected the Novelty of all Heresies ; and can only glory in having the Universal Consent of the Christian World ( as before explain'd ) for the Truth of its Doctrine : This Society , and no other , is the True Catholic Apostolic Church . I shall now proceed to answer Dr. Tillotsou's Objections to this Point .

The first is taken out of Vol. 2. Serm. pag. 50 , 61 , 62. which in Substance is this . Tho' the R. Catholics be very Stiff , and Peremptory in asserting their Infallibility ; yet they are not agreed among themselves , where it is seated , whether in the Pope alone , or in a Council alone , or in both together , or in the Diffusive Body of Christians . They are sure they have it , says he , tho' they do not know where it is . Then he adds , There is not the least Intimation in Scripture of this Priviledge confer'd upon the Church of Rome ; and it is strange , the Ancient Fathers , in their Disputes against Heretics , shou'd never Appeal to this Judge , it being so short and expedite a way of ending Controversies ; and this very Consideration , ( concludes the Dr. ) is to a Wise Man instead of a Thousand Arguments to satisfie him , that , in those days , no such thing was believ'd in the World .

Answer . I may say of these Three Propositions ; the first is neither True in it self , nor in most of its Circumstances . The second is perfectly of the same Nature , if you except the Word Rome . The third is grounded upon a Negative , and proves nothing .

I begin with the first . " They are not agreed , ( saith he ) among themselves where it is seated , &c. For my own part , I never yet read , or heard of any Catholic Divine , that ever said , That the Catholic Church , taken for the Diffusive Body of Christians , was not Infallible in declaring Matters of Faith ; Therefore , I think , All agree , that the Infallibility is seated in the Diffusive Body of Christians : And I challenge any Protestant in the World , to name me One , who says the contrary . The Pope is One , and the Chief Member of that Diffusive Body . The Pope , and Council together , make a Great many Members ; and if you add to these All the Rest of the Faithful , they make up the intire Diffusive Body of Christian . If the Pope be Infallible , surely the Concurrence of a Council will rather confirm , than diminish his Infallibility . If the Pope and Council together be Infallible , the Consent of the Diffusive Body of Christians must surely strengthen and confirm it ; But if neither the Pope , nor the Council alone be Infallible , the Diffusive Body of Christians must necessarily be ; if any such Thing as Infallibility may be ascrib'd to any of the Three , seeing both Pope and Council are included in it . We are sure then the Infallibility consists , at least , in the Diffusive Body of Christians . But to illustrate this a little more , let us propose this familiar Example . If I shou'd ask where my Lord Major of Lond●n is , at this Time ? And that some shou'd tell me , He is in his own House ; Others , not in his own House , but some where in London ; and others , neither in his own House , nor in London , but in England ; I wou'd willingly know whether these three sorts of People do not all agree that my Lord Mayor is in England ? Certainly they do ; because the assent of the two former is necessarily implied in the Latter .

In like manner , tho' some say , the Pope is Infallible ; Others , not the Pope alone , but together with a General Council ; and others , neither Pope nor Council alone , without the Concurrence of the Diffusive Body of Christians ; yet all do 〈◊〉 in this , that the Diffusive Body of Christians is Infallible . The Dr. then is very much out , when he says ; they do not know where it is , tho' they are sure they have it .

Touching the second Proposition : There is not the least Intimation in Scripture of this Priviledge confer'd upon the Church of Rome ; and it is strange the Ancient Fathers , in their Disputes against Heretics , shou'd never Appeal to this Judge , &c. That there is not only Intimation , but even plain Texts of Scripture , which denote the Churche's Infallibility , is what , I think , is already sufficiently Prov'd . And since it is likewise Prov'd , that the Roman Church , or ( which is the same thing ) the Congregation of Faithful in Communion with it , is the Catholic Church ; I think it is a necessary ' Consequence , that there are plain Texts of Scripture , that prove the Infallibility of the Church of Rome . Nor is it less certain , that the Ancient Fathers , in their Disputes against Heretics , did Appeal to this Judge . For in those days , there was no other Means to convince Heretics of their Errors , but by the Authority of the Church . In the primitive Times , New Heresies sprung up , as many , if not more than in any of our latter Ages ; yet there was no other Rule , or Standard to judge these Errors by , the Canonical Books of Scripture not being collected , or put together , at least , in 150 Years after the Foundation of the Church ; and then not one Book of it all , whose Authority , or Credit was not question'd by some Heretic or other . How was it then possible for the Ancient Fathers to confute these Hereties , unless they had Appeal'd to the Authority of the Church , and told them , that this is the Doctrine of the Catholic Church ; this is what we receiv'd from our Fore-fathers ; And this is what all the Christian World believes ?

Neither is it true , that the ancient Fathers did not Appeal to this Judge , even when the Scripture was collected , and receiv'd as the Word of God : Read but St. Ireneus Contra Haeres . Tertul de Praescript . Epipha . de Haeres . St. Austin cont . Epist. Fund . and many more ; and you shall find how much the Doctor was mistaken in this bus'ness . I do not cite the passages of these Fathers ; because they are so well known , and so often quoted by Others , who wrote upon this Subject : But let this of St. Austin ( to use the Doctors own Phrase ) be instead of a thousand : I wou'd not believe the Gospel , Cont. Epist. Funda . were it not that the Authority of the Church moves me to it .

The second Objection is in Answer to a Certain Passage in the Canon Law , Vol. 3. pag. 94. where it is said , That if every Man may judge for himself ; there will be nothing but Confusion in Religion ; there will be no End of Controversies : And that our Lord had not seem'd to be Discreet , * * The Drs Translation of the Latin has it so . if he had not provided for the Assurance of Men's Faith , by giving them an Infallible Judge . To this he says , that if this Reasoning be good , we may as well conclude , that there is an Universal Infallible Judge in Temporal Matters ; but it is evident in Fact and Experience , says he , that there is no such Judge in Temporal Matters ; consequently nor in Matters of Faith .

Answ. Had there been an Universal Infallible Judge appointed in Temporal Matters , it wou'd , doubtless , contribute very much to the Peace and Tranquility of the World , if He were Obey'd ; but very little to the Means , wherewith God Almighty designs to bring his chosen People to the Kingdom of Heaven ; which is to exercise them with Fiery Tryals , and make them pass thro' much Tribulation : And therefore He permits the Cruelty of Tyrants to try the patience of Martyrs , and suffers the Oppression of the Poor on Earth , to enhance their Reward in Heaven . So that the Cruelty , or Errors of a Temporal Judge do rather increase , than diminish the Happiness of the Just . But the Case is far otherwise in spiritual Matters : If the Judge shou'd spoil us of our Faith , or err in Judging for us , it wou'd cause our Eternal ruine , our Damnation being necessarily consequent upon a False Belief . And for that Reason , the goodness of God seems to be so much the more engag'd to secure the Spiritual , than the temporal Judge from error ; by how much the danger is the greater on that side , and the Ruin more inevitable , if we shou'd chance to Err.

Christ threatens Damnation to all those that will not believe his Doctrine , which , how it can stand with his Infinit Goodness , unless he had provided Infallible Means of conveying the Truth of this Doctrine to them , it is hard to conceive . In short , Temporal Ease , and Tranquility is of very little Moment , even in this Life , but of none at all in the next ; and therefore generally speaking , God leaves Men in the Counsel of their own Hands , and permits Them very often to disturb the public Peace , and quiet of this World : But the true Knowledge of his Divine Law , and of the Mysteries of our Redemption , are of so great importance to our Eternal Happiness , that his Goodness will Infallibly secure it for us , if it be not our own Fault .

Object . 3. An Infallible Judge , pag. 95 , 96. if there were one , is no certain way to end Controversies , and to preserve the Vnity of the Church , unless it were likewise Infallibly Certain , that there is such a Judge , and who he is . For till Men were sure of both these , there wou'd be still a Controversie whether there be an Infallible Judge , and who he is . And if it be true which they tell us , that without an Infallible judge Controversies cannot be ended ; then a Controversie concerning an Infallible judge can never be ended . And there are two Controversies actually on foot , about an Infallible Judge ; One , whether there be an Infallible Judge , or not ? Which is a Controversie between Vs and the Church of Rome : And the other , who this Infallible Judge is ? Which is a Controversie among themselves , which cou'd never yet be decided : And yet till it be decided , Infallibility , if they had it , wou'd be of no use to them for the ending of Controversies . Thus far the Drs. own Words .

Answ. That there is an Infallible Judge , is already prov'd : Who that Judge is , I have likewise manifestly shewn , namely , the Living Voice of all the Catholic Pastors and People agreeing in the same Points of Faith . And if it be farther ask'd , who those Pastors and People are ? I answer , The same in Communion with the Pope , as it is prov'd before . And surely none will doubt , but we may be Infallibly certain , that these agree in the same Points of Faith . Consequently we may be Infallibly certain both that there is an Infallible Judge , and who that Judge is .

And if it be True which they tell us , says the Doctor , that without an Infallible Judge , Controversies cannot be ended , then a Controversie concerning an Infallible Judge can never be ended . And why so ? Why may not an Infallible Judge end it ? Is not an Infallible Judge sufficient to end any Controversie whatsoever ? If the Church be Infallible , and assisted by the Spirit of God for no other End , than to guide it into all Truth , surely it will not be wanting to it in this Point , which is the most material of all others . But I suppose the Dr. grounds his Argument upon this Axiom ; no Man ought to be Judge in his own Cause . If he shou'd hence conclude that the supreme Judge cannot decide a Controversie concerning his own Prerogative , he must certainly be a great Stranger to all Civil Laws and Constitutions in the World . The King , and Parliament together are the Supreme Judge of all Causes in England . Now if we suppose , the Rest of the people of England shou'd Dispute that Prerogative ; this Controversie , according to the Doctor 's Principles , can never be ended : Not by the King and Parliament ; for it is their Own Cause , nor yet by the Rest of the People of England ; for it is not Reasonable , they shou'd be Judge , and Party . Who must judge it then ? No Body . So that , if we stretch that Axiom thus far , we must leave undecided that , without which nothing can be lawfully decided . The true Sense of it then is this . No Man ought to be Judge in his own Cause ; that is , no Private Man , who lives under Laws and Government , ought to Judge for himself , or be his own Carver ; but must have Recourse to the ordinary Judges , whose Sentence he , and his Adverse Party are bound to obey . But this is by no means to be extended to the Supreme Legislative Power , whose very Essence is to Judge all others , and to be Judg'd by None . As to what he says , that a Controversie , Who this Infallible Judge is , cou'd never yet be decided in the Church of Rome . I answer , there never was any Controversie in the Church of Rome concerning what is of Faith in this Point ; namely , that the Church is this Infallible Judge ; and what the Church is , surely no Roman Catholic ever disputed .

Vol. 3. Edit. post obit. pag. 32. Object. 4. If God had thought it necessary , That there shou'd be an Infallible Church , he wou'd have reveal'd this very thing more plainly , than any particular Point whatsoever ; but this he has not done ; therefore he did not think it necessary .

Answ. Let the Socinians , for once , answer , or rather Retort this Argument upon the Doctor . Had God , say they , thought the Knowledge of Three Persons really distinct , each of them perfect God , and yet but One God , necessary to be believ'd by the Faithful , he wou'd have reveal'd this very Thing more plainly than any particular Point whatsoever , because it is look'd upon to be the Chiefest Mystery of Christianity ; but this He has not done ; Therefore he did not think it necessary to be believ'd . Will the Doctor allow this Argument to be good ? If not , I hope he will give me leave to have the same Thoughts of his Argument . For I am certain , there is no Text in Scripture , that proves a Real Distinction of Three Persons , whereof each is Perfect God , and all but One God , so plainly , as it proves many other things , which are not so necessary to Salvation .

But has not God plainly reveal'd , that the Church is Infallible ? Tell the Church , and if he will not hear the Church , let him be to thee , as an Heathen and Publican . When the Spirit of Truth cometh , He shall guide you into all Truth . Go teach all Nations — And lo I am with you alway even unto the End of the World . The Church is the Ground and Pillar of Truth . Are not all these clear and plain ? Has not Christ's own Mouth and his Apostle's reveal'd all These concerning the Church ? Surely then , he judg'd the Infallibility of the Church necessary to be believ'd . And this is to a Reasonable Man instead of a Thousand Arguments , that He thought it not only necessary , but even laid it down as the Chief Fundamental Point of our Belief ; because this once firmly establish'd , wou'd easily clear the Obscurity of any other .

Object. 5. pag. 77. We have as great need of Infallible Security against Sin and Vice , in matters of Practice , as against Errors in matters of Faith ; but we have no Infallible Security against Sin and Vice , in matters of Practice ; consequently , nor against Errors in matters of Faith .

Answ. This Comparison is in one sense Just and Reasonable , and in that sense , I will be content to stand or fall by it , viz. That , as the assistance of the Holy Ghost infallibly secures the Church from Error ; so the assistance of God's Grace , together with the cooperation of our Wills , which is always in our power , is an infallible security against Sin , if put in ure : For , is not every Sin voluntary ? And if voluntary , surely we may abstain from it ; it wou'd not be voluntary else : For if we cannot abstain from it , it is no more voluntary , but necessary , and therefore no Sin ; and have not we , in several places of the Scripture , a promise of the Assistance of God's Grace , which is never wanting to our sincere Endeavours ; and if we have God's Grace , and are able , at least , by this assistance to abstain from sin ; certainly we have an infallible Security against Sin and Vice ; or if we have it not , how can it stand with the infinit goodness of God to condemn us eternally for that , which we cannot avoid ? In short , as it is most agreeable to his infinit goodness , and mercy to condemn no Man for what he cannot help ; so it is but reasonable we shou'd believe , he has given us such means as will infallibly secure us , if it be not our own fault , both from Errors , in matters of Faith ; and from Sin and Vice , in matters of Practice : But with this difference , that Free-will , without which there can be no reward or punishment , by not cooperating with Grace , falls into Sin and Vice ; whereas the assistance of the holy Ghost depending of no such condition , as to its effect , infallibly attains its end , and preserves the Church from Error in matters of Faith .

Object. 6. All things necessary to be known either in Faith or Practice , are clear and plain in Scripture ; therefore there is no need of an Infallible Church .

Answ. This is a Fundamental Principle , I think , I may truly say , with all Protestants ▪ The Dr. I am sure , repeats it several Times , and lays great Stress upon it . But in establishing this Principle , he does two things , which , I suppose , he wou'd not willingly allow of , had he but well consider'd them .

1. He makes any Man of sense , that can read the Scripture , as infallible , as the whole Catholic Church pretends to be . 2. He justifies , in a great measure , all the Heretics that ever denied any Points of Faith , on pretence that they are not plain in Scripture .

1. He makes any Man of sense , that can read the Scriptures , as Infallible , as the whole Catholic Church pretends to be : For the Catholic Church pretends only to be Infallible in necessary Articles of Faith : Now if all things , necessary to be known in Faith , and Practice , be clear and plain in Scripture ; there is no Man of sense , that reads it , but may be as Infallible in what is clear and plain , as any Church , or Churches in the World : For what is clear and plain to a Man , that he is , as Sure and Certain of , as if all the Mathematicians in the World had demonstrated it to him ; since a Demonstration serves for no other end , than to make a thing clear and plain : So that this worthy grave Doctor necessarily vests , in every private Man , that Infallibility , which he endeavours with so much earnestness to deny to the whole Catholic Church . And surely , if one single Man be Infallible , when he interprets Scripture concerning necessary Articles of Faith , how much surer can the same privilege be ascrib'd to a learned assembly of Divines compos'd of the whole Church : The Dr. is then forc'd volens nolens , even by his own Principles , to admit an Infallibility .

2. He Justifies , in a great measure , all the Heretics , that ever denied any Points of Faith on pretence that they are not plain in Scripture . For Instance ; the Socinians are Generally Men of Learning , and their Ingenious Writings do sufficiently witness to the World , they want neither sense , nor judgment ; yet they solemnly declare , they do not find one Text in Scripture , which proves clearly , and plainly the Divinity of Jesus Christ , or a Trinity of Persons in One God , in a True and proper sense ; which notwithstanding is one of the Greatest Mysteries of our Faith . What must we say of these Men ? Can we imagin they wou'd be so great Enemies to their own Salvation , as to deny this great Mystery , if it were clearly and plainly set down in Scripture ? And if it be not , with what face can Protestants condemn the Socinians , who openly profess to follow their Principles ; and do , for that very Reason , reject this Mistery , because it is not plain in Scripture ? Or how will they be able to convince them upon this Principle ; since they are ready , as they have often declar'd , to believe the Mystery of the Trinity , if it cou'd be made out , that it is clearly , and plainly contain'd in the Scripture ? But why do I say convince them ? Alas ! They are so far from any such thing , that the Absurd and Ridiculous Systems of many of their Doctors , in their Answers to the accute and Ingenious Pamphlets of these Heretics , proclaim loudly to the World , that the Socinians have got the better , and fairly beat them at their own Weapons . And thus in rejecting the Authority of the Church , which Christ commands us to hear , on no less penalty , than of being reputed Heathens and Publicans ; they have open'd a door for these , and all other Sects , who are daily cutting their Throats with those very weapons Themselves have put into their Hands .

CHAP. III. Of the Pope's Supremacy :

WHat we believe to be of Faith concerning this Point ; is this , That the Pope , or Bishop of Rome , is the Successor of St. Peter , and , as such , Head of the Catholic Church .

That the Bishop of Rome is Successor of St. Peter , I hope , I need not prove , since there is nothing in History more universally attested by all Ancient and Modern Writers : Nor was it ever yet question'd , that I cou'd find , 'till some Protestants in this , and in the last Age , without the least Grounds in Antiquity , had the Assurance to dispute it ; whose Opinions notwithstanding are exploded by most of their own Learned Writers . See Dr. Cave in the Life of St. Peter .

The main Bus'ness then is to shew , that this Prerogative was confer'd upon St. Peter . And for this we have several Texts of Scripture , in which it is plain ,

1. That Christ confer'd this Dignity upon Him .

2. That the Evangelist giving the Names of the 12 Apostles , marks particularly his Primacy . And ,

3. That after Christ's Ascension , he took upon him this Character , always speaking first , and moving to the Rest of the Apostles whatever was to be debated .

1. Christ confer'd this Dignity upon him . I say unto thee that thou art Peter , or ●as the Greek has it , a Rock , and upon this Rock I will build my Church . Mat. 16. Jesus saith to Simon Peter . Simon Son of Jonas , Lovest thou me more than these . John 21. And a little after , feed my Lambs ; again , feed my Sheep — feed my Sheep . And the Lord said , Luke 22.31 , 32. Simon , Simon , behold , Satan hath desir'd to have you , that he may sift you as Wheat ; but I have prais'd for thee , that thy Faith fail not ; and when thou art converted , confirm thy Brethren . The English Translators ( carrying , no doubt , an Eye upon this Controversie ) have rendred it , strengthen thy Brethren ; because a Charge of Confirming others does too plainly denote a Superiority .

I shall make no other Reflections upon these Texts , only desire the Reader to observe , that this particular pointing out of Peter , as a Rock to build the Church upon ; the especial Charge of feeding Christ's Lambs and Sheep , by which the Holy Fathers have always understood both People and Pastors ; and the Confirming of his Brethren , viz. The Rest of the Apostles , must , surely , denote some particular Mark and Character above the Rest .

2. The Evangelist , in giving the Names of the 12 Apostles , marks particularly St. Peters's Primac● . Now the Names of the twelve Apostles are these ; the first , Simon , Mat. 10. who is called Peter . 'T is certain , that Peter was not the first Disciple of the twelve , nor yet the eldest Man ; for his Brother Andrew was sooner a Disciple , and older than Peter . And most certainly , Christ did not design the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for a Primacy of Ceremony or Civility , but for that of Order and Jurisdiction ; at least , as far as it was requisite to found the peace and unity of the Church .

3. After Christ's Ascension , Peter took upon him this Character . Acts of the Apostles cap. 1. He stands up , discourses at large upon the fall of Judas ; and lays before the Apostles , and Disciples , the Necessity of substituting an other in his Room . chap. 2. When the Disciples were fill'd with the Holy-Ghost , and spoke with other Tongues , and the Multitude thought they were drunk ; Peter lifts up his voice , and gives an account of that miraculous Gift . His Sp●ech in the Temple , cap. 3. His defence before the Rulers , and Elders in Jerusalem , cap. 4. His Sentence upon Ananias and Saphira , cap. 5. And many other passages to this purpose found in the same Volum , are convincing Proofs of this Truth ; but more especially that famous Council of the Apostles related , cap. 15. Where after much disputing , Peter , rose up first , shew'd the Apostles what conduct they were to keep in regard of the converted Gentils , and concluded , in a manner , the debate with this Sentence : Now therefore , why tempt ye God to put a Yoke upon the neck of the Disciples , which neither our Fathers , nor we , were able to bear , &c. So that if we had never been taught any thing else , concerning Peters Primacy , his conduct in these affairs were enough for any unprejudic'd Man to conclude , that either he was qualified by Jesus Christ for that Office , or that he must be a very arrogant Man in taking so much upon him , to the Diminution of the Honour and Esteem of his Fellow Apostles . And if we put these three things together , viz. 1. Christ's building his Church upon Peter ; giving him the Charge of feeding his Lambs , and Sheep ; and the Power of Confirming his Brethren . 2. The Evangelist , pursuant to this Power , not only reckoning him first amongst the Apostles , but also calling him the First . 3. Peter's exercising the Office , and Charge of Head , or Chief among the Apostles , as aforesaid ; We shall plainly see , that this Superiority is no Imaginary thing , as our Adversaries wou'd make the World believe ; but a Real Truth grounded upon the Word of God . And if this was confer'd upon Peter , it is granted by all , that the same Prerogative must necessarily devolve upon his lawful Successors , the Bishops of Rome . And , indeed , this was so publickly taught , and profess'd by the Primitive Fathers and Councils , as a necessary and fundamental Truth , that many Learned Protestants have been forc'd to own it . I shall instance in one ; Monsieur Blondel , one of the most learned Protestants , that ever writ against the Pope's Supremacy , gives it this Testimony . The Titles of the Apostle St. Peter , saith he , ought not to be put in debate , since the Grecians , and P●otestants also do confess , that it has been believ'd , and that it might indeed be , that he was the President and Head of the Apostles , the Foundation of the Church , and Possessor of the Keys of the Kingdom of Heaven . Again , pag. 107. Rome being a Church consecrated by the Residence and Martyrdom of St. Peter , whom Antiquity has acknowledg'd to be the Head of the College Apostolic , having been honour'd with the Title of the Seat of the Apostle St. Peter , might without Difficulty , be consider'd , by one of the most renowned Councils , ( viz. that of Chalcedon ) as Head of the Church . Thus far this Learned Man ; and surely , nothing , but the Evidence of this Truth , cou'd extort so ingenuous a Confession from an Adversary , in favour of ●●me , whose Supremacy he chiefly aim'd to pull down . Now , how far this Title gives him Superiority , and Jurisdiction over all other Bishops , I will not take upon me to determine . This only I shall undertake to prove , that the Fathers of the Primitive Church did believe St. Peter and his Successors , the B●shops of Rome , to be by virtue of this Prerogative ; St. Peter , Head , and Chief amongst the Ap●stles ; and the Bishop of Rome , the same among all other Bishops , and Center of Catholic Vnity ; and that the Bishop of Rome did exercise Jurisdiction , as occasion offer'd , over the Eastern , as well as the Western Bishops , even in the Primitive Times , such as Excommunication , receiving of Appeals , Confirming and Deposing of Bishops , &c. For the Truth of all which we have , besides the general Consent of the Church , as Authentic Records , next to the Scripture , as for any matter of Fact whatsoever happening at so great a distance . I shou'd never end , if I shou'd cite all the Passages of Fathers , and Councils , and Ecclesiastical Writers , which may be brought to prove this Point . I will therefore Instance in a few only , but they shall be such as will , by the Greatness of their Authority , and Clearness of Expression , I hope , be abundantly sufficient to compose this Difference . And

1. St. Irenaeus speaks thus , of the Church of Rome ; ad hanc Ecclesiam propter potentierem principalitatem necesse est omnem convenire Ecclesiam , hoc est , eos qui undiqu● sunt Fideles . Every Church , that is , the Faithful on every side , must have recourse to this Church , by reason of her more powerful Principality , lib. 3. c. 3.

2. St. Cyprian thus , of St. Peter ; Hoc erant utique caeteri Apostoli quod erat Petrus pari consortio praediti & Potestatis , & Honoris , — Primatus tamen P●tro datur , ut una Christi Ecclesia & Cathedra una monstretur The Rest of the Apostles were the same that St. Peter was , endued with a like Fellowship of Power and Honour , — yet the Primacy is given to Peter , that the One Church of Christ , and one Chair might appear , lib. de Unitat. Eccles.

3. St. Ambrose . Andreas prius secutus est Dominum quam Petrus , tamen principatum non accepit Andreas sed Petrus . Andrew follow'd Christ sooner than Peter , yet Andrew did not receive the Principality , but Peter , in 2 Cor. 12.

4. St. Jerom. Propterea inter duod●cem unus eligitur , ut capite constituto Schismatis to●latur occasio . One is chosen among the twelve ( Apostles ) to the end that , a Head being constituted , all occasion of Schism may be taken away , Cont. Jovin .

5. St. Chrysostom . The Pastor and Head of the Church was a Fisherman . Hom. 55. in Cap. 16. Mat.

6. St. Augustin . In Ecclesia Romana semper viguit Apostoli●ae Cathedrae Principatus . The Principality of the Apostolic Chair has always flourish'd in the Church of Rome , Epist. 162.

7. The General Council of Chalcedon . We throughly consider , that all Primacy and Chief Honour is to be kept , for the Bishop of old Rome , Act. 16. This was the General Language not only of the Fathers of this Council , but even of all Antiquity , both in public Assemblies and private Writings ; the primitive Fathers and Councils always deferring the chief Honour and Primacy to the See of St. Peter , as they generally phrase it .

And indeed , tho' the Bishops of Constantinople have always been observ'd to be very ambitious to advance their own See above all others , and to have procur'd in two General Councils , viz. in the first Council of Constantinople , and in that of Chalcedon , to have that See prefer'd to Alexandria , and Antioch , and plac'd next after Rome ; yet we do not find , that any Council , or Father did ever dispute with the Bishop of Rome in Point of Primacy or Jurisdiction ; in so much was all Antiquity perswaded , and convinc'd , that he was the Chief and Supreme visible Head of the whole Catholic Church . Thus much concerning the Primacy of St. Peter and his Successors , which yet is not the one half of what may be alledg'd for this Point .

Now I wou'd willingly beg of any of our Adversaries to Answer me to these few Queries : Whether these Holy Fathers did not believe the Primacy of St Peter , and his Successors , when they spoke so plainly in favour of it ? Whether they did not understand , and were well instructed in the Doctrine of the whole Catholic Church , touching this Point ? Whether they had a mind to flatter the Bishop of Rome , or to grant him any more Authority , and Power over themselves , than was justly due to him ? And whether it be not an excess of Folly and Weekness ( to say no worse ) in the Protestants , now , fifteen hundred Years after , to dispute that Prerogative , which is so manifestly acknowledg'd by so many Eminent Martyrs and Confessors , and great Doctors of the Primitive Church ?

That the Bishop of Rome did exercise Jurisdiction , by way of Excommunication , over the Eastern Bishops ( of which alone there remains any difficulty ) We have , besides Innumerable Examples from the Fourth to the Tenth Century , as that , for instance , Innocent the First excommunicated ●●e●phi●us Bishop of Alexandria ; Celestinus the First , Nestorius of Constantinople ; Agap●tus , Anthimius , another Bishop of Constantinople ; Nicholas the First , P●otius , the intruded Bish p of Constantinople ; besides these , I say , we have two memorable Facts to this purpose , in the begining of the Second , and about the midle of the Third Century . The first is related by two Eminent Witnesses , St. Irenaeus , & Eusebius Casariensis ; by St. Ire●aeus , in a Letter to Pope Victor ; and by Eusebius in his Ecclesiastical History , lib. 5. cap. 25. This Historian tells us , that Victor Bishop of Rome , excommunicated Polycrates , and the Rest of the Asiatic Bishops ; because they wou'd not be induc'd to celebrate Easter , after the Roman Custom . And St. Irenaeus in his Leter to this Pope , complains most grievously of his Severity in cutting off so many Members from the Body of the Church , for a matter of Discipline , which no way respected the Faith . 'T is true , St. Irenaeus , and Eusebius do not approve of Victor's Proceedings in this Bus'ness ; because they look'd upon his Sentence to be too severe ; yet neither the one , nor the other , did ever say , that Victor had no power to do so : And as St. Irenaeus took the liberty to reprehend the Pope , for his too great Severity , as he thought , in this matter ; so , no doubt , he wou'd have told him , that he exceeded his Commission by such a Procedure , if he had not been convinc'd , that the like Power had been vested in him . And most certainly , Eusebius , who was an Asiatic Bishop himself , wou'd never have complemented the Bishop of Rome , but wou'd have plainly here inserted , that the Pope had no power to Excommunicate the Bishops of Asia , had there been the least question of his Authority in that particular .

The Second , is that famous Controversie between Pope Stephen , and St. Cyprian , touching the Baptism confer'd by Hereties . Many learned Writers are of opinion , that St. Stephen Excommunicated St. Cyprian , and his Adherents ; and all do agree , that he threatn'd at last to Excommunicate Them : Yet we do not find that St. Cyprian , or any other Ecclesiastical Writer did ever say , that the Bishop of Rome exceeded his Power in so doing : 'T is true , St. Cyprian , and his Adherents , as well as the Asiatic Bishops , persisted in their Error , notwithstanding the Pope's Excommunication , as it usually falls out , Men being hardly ever diswaded from the Opinions they once undertake to maintain ; but the Council of Nice has Justifi'd the Pope's Conduct in both these particulars , branding with Heresie such as maintain'd the said Errors .

That there were Appeals made to the Bishop of Rome , by the Eastern Bishops , is no less manifest : St. Athanasius , and Paul , Bishop of Constantinople , appeal'd to Pope Julius for redress of the Violence offer'd them by the Arians ; St. Chrys stom , to Innocent the First ; Theodoretus to Leo ; besides many more which I shall at present omit .

Socrates , a famous Ecclesiastical Writer of the Primitive Times , tells us , lib. 2. cap. 15. How St. Athanasius , and Paul , with several other Bishops , came to Rome , and complain'd to Julius of the Violence offer'd them by the Arians , and how he had undertaken their Patronage . Among other things , he adds this , concerning the Pope's Authority in this particular . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But he , ( the Pope ) because the Church of Rome had that Priviledge , warranted them with his Letters , wherein he freely spoke his mind , and sent them back to the East , restoring Each to his own Place , and severely reprehending those , who rashly turn'd them out .

The Learned Theodoretus informs us , Hist. Eccles . lib. 2. cap. 4. that St. Athanasius , being a second Time , turn'd out by the Arians , appeal'd again to Rome . And that Pope Julius following the Canon of the Church , commanded the Arians to come to Rome , and cited Athanasius to appear at his Consistory . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

Let us now put both these Testimonies together : Here are two of the greatest Bishops of the East violently thrust out of their Bishopricks , and flying to the Bishop of Rome for Redress : Here are two of the most famous , and most Eminent Historians of Antiquity , who tell us , that the Church of Rome had a peculiar Priviledge to protect and restore Bishops ; that the Bishop of Rome did but act according to , or follow the Canon , or Law of the Church , as Thedoretus words it , when he commanded the A●ians to appear before him , and summon'd Athanasius to answer their Charge . If these be not A●ts of Legal Jurisdiction ; if this be not the formal and proper Process of an Appeal , we are , as yet to Learn the meaning of these Terms .

Palladius , Bishop of Helenopolis , in the Life of St. Chrysostom , tells us , that this great Patriach sent four Bishops to Rome to plead his Cause ; and we have two Letters of Theodoretus , setting forth his Appeal to the Bishop of Rome ; the first , to the Pope ; and the second , to Renatus , Dean or Arch-Deacon of the Church of Rome ; in which he has these Words : They have spoil'd me of my Bishoprick ; they did not reverence my Age consum'd in Religion , nor my Gray Hairs : Wherefore I beseech you to perswade the most Holy Arch-bishop to use his Apost●lic Authority , and to command us to come to your Consistory ; for that Holy See sitteth at the Helm , and hath the Government of the whole World .

Besides all these , we have an express Canon of the General Council of Sardica held in , or about the Year 347. wherein it is manifestly Decreed , That , if any Bishop be accus'd , or condemn'd , or depriv'd of his Bishoprick , by the Bishops of his Province ; and that the Bishop thus depriv'd will Appeal , or fly to the Bishop of Rome , and desire to be heard ; the Bishop of Rome may either commit the Cognizance of his Cause to the Bishops of the Neighbouring Province , or send Legats cl●ath'd with his own Authority to be present at the Judgement , or do whatever shall seem best , in that behalf , to his own most prudent Counsel . Now let any Impartial Man judge , if the single Authority of this Council be not sufficient to establish the Pope's Authority , in Point of Appeals , tho' there were nothing else to prove it .

That the Bishop of Rome exercis'd Jurisdiction over the Eastern Bishops , by way of Confirmation , and Deposition is too well known to need much Proof . St. Leo tells us , Epist. 13. That he was earnestly desir'd by Theodosius the Emperor , to confirm Anatolius Bishop of Constantinople , which yet he refus'd to do , unless Anatolius had first profess'd the same Doctrine with Cyrillus , and the Rest of the Catholic Bishops , in Opposition to the Heresie of Nestorius . The same Pope gives us to understand in his Epist. 82. That he had constituted the Bishop of Thessalonica , as his Vicegerent in that part of the East , for the Corfirmation , and Dep●sition of Bishops , and for such other Acts of Jurisdiction as depended of the Apostolic See . I might bring more Instances to this purpose , from the most approv'd Writers of ancient and modern History ; but let these suffice for the Proof of a thing so universally attested by all Antiquity .

And now , if neither plain Texts of Scripture , declaring this Prerogative to have been confer'd upon St. Peter , and plainly shewing his exercising of it on several Occasions ; nor the Authority of so many Holy Fathers , and Councils of the Primitive Times , manifestly defferring the same Privilege to his Successors ; nor the Testimony of two of the most celebrated Historians of Antiquity , publicly witnessing , that the Church of Rome had the Priviledge to hear and restore the Patriarchs , and Bishops of the East ; and that the Bishop of Rome follow'd , or acted according to the Laws of the Church , when he commanded or cited the Eastern Bishops , Patriach and all , to appear before him ; nor yet the Consent , which the Evidence of the thing has extorted from some Ingenuous , and Learned Protestants in favour of this Truth : If all this , I say , will not open our Adversaries Eyes , to see the Pope's Supremacy ; all I can do for their Service , is to pray to Almighty God , that he wou'd be pleas'd to take away from their Hearts that vail of Prejudice , which hinders them to see so manifest a Truth . But of this enough ; let us now see the Obj●ctions .

Against this Tenet the Doctor objects , 1. That the Bishop of Rome , as Successor of St. Peter there , Vol. 6. pag. 155. cannot be the Supreme and universal Pastor of Christ's Church by Divine Appointment ; because , saith he , there is not the least mention of this in Scripture . 2. That it is against reason to found the Pope's Supremacy in being Successor of St. Peter pag. 156. at Rome ; whereas it shou'd rather pertain to the Bishop of Antioch , where Peter was first Bishop .

To the first , I answer , that , by all these Titles , is only meant , that the Pope is Head of the Church , and the Center of Catholic Unity ; and no more is requir'd of any Man to believe concerning this Point . Now , that there is not only mention , but even Texts of Scripture clearly proving St. Peter , ( whose undoubted Successor all the World knows to be the Bishop of Rome ) to have been made the Head of the Church of Christ , is already made out . 'T is true , the Scripture makes no mention of these Words , supreme and universal . Pastor , no more does it of the Word consubstantial , yet the Fathers of the Nicene Council did not scruple to make a Fundamental Article of Faith of it , and carefully inserted it in their Creed ; because they judg'd it very proper to express their Belief , concerning the Divinity of Jesus Christ .

In like manner , tho' some Catholic Writers call the Bishop of Rome , Supreme and Vniversal Pastor , &c. yet I do not see what Grounds the Doctor had to quarrel with them for that ; since all Catholics agree , that they mean nothing else by these Words , but that the Pope is Head of the Church , and use them for no other end , than to express more fully what it is to be Head of the Church . But 't is very remarkable that no Sect ever separated from the Church , who did not follow this Maxim . They take hold of some words invented by the Church , to declare more expresly such Articles of Faith , as were contested ; and because these very Terms are not found in Scripture , they cry immediately Victory ; as if our Faith consisted meerly in Words , and not in what is meant by them .

To the Second , I answer , That it is much more against Reason , nay altogether absurd , to imagine , that St. Peter ( whom the Dr. as well as I , must , in this case , suppose to be Head of the Church ) shou'd come to Rome , place his Chair in that City , and yet leave his Authority behind him at Antioch . This aiery Notion , I am sure , none of the Holy Fathers and Councils in the Primitive Times ever thought of ; on the contrary , they have always consider'd the Bishop of Rome as Successor of St. Peter , Head of the Church , and Principle of Catholic Unity .

There are several Objections more of this Nature in the same Volume , Pag. 244 , 245. &c. And tho' most of them are levell'd at the Church of Rome , yet I chuse to take notice of them under this Head , rather than the former ; both because of their Affinity with this , and for the Reader 's Satisfaction , who , I suppose , won't be sorry to find them answer'd in the same order they lie .

1. The Doctor grants that , If the Roman Church be the Catholic Church , it is necessary to be of that Communion , because ( saith he ) out of the Catholic Church there is ordinarily no Salvation to be had . But how do they prove ( continues he ) that the Roman Church is the Catholic Church ? They wou'd fain have us to be so civil as to take it for granted , because if we do not , they do not well know how to go about to prove it . And after some pleasant Sallies of Rallery , he concludes , that to prove a part to be the whole , is all one , as to prove , that the Roman Church is the Catholic Church .

To answer this Objection , I say , first , that the Doctor here does very courteously justifie the Roman Catholics from that odious Imputation of Uncharitableness , wherewith he elsewhere most grievously charges them , for not allowing Protestants Salvation out of their Communion . He grants , that out of the Catholic Church there is ordinarily no Salvation to be had : Now the Roman Catholics do sincerely believe that the Roman Church is the Catholic Church ; consequently , when they say , that there is ordinarily no Salvation out of it , they cannot justly be charg'd with the least Uncharitableness ; since they have , as it is already prov'd , the greatest Assurance for that Belief , that any thing of that Nature is capable of . And if it be True , as most certainly it is , that the Roman Church is the Catholic Church ; then surely the Roman Catholics are so far from being uncharitable in this particular , that it is one of the greatest Marks of their Charity to have that Love for their Erring Brethren , as to mind them of the Hazard they run , and exhort them to avoid it ; tho' they are sure they shall be hated for their Pains . 2dly . That he must be a great Stranger to our Divines and Controve●tists , if he thinks as he here writes ; they do not well know how to go about to prove it . Surely he must have been very ill read in the Writings of Bellarmin , Peron , Richelieu , and hundreds of Catholic Divines , who wrote on this subject , when he advances so groundless ( shall I call it ) a Story : And what as yet renders the thing more intollerable is , that this is spoken out of a Pulpit , where nothing but Truth and Sincerity , shou'd as much as be mention'd . In short , this is matter of Fact : The Catholic Divine's Books , on this subject , are still extant ; and let even our Adversaries be the Judges , whether this be not one of the most groundless Mistakes that ever any serious Man cou'd fall into . 3dly . That he is as far out , when he says , that to prove a part to be the whole , is all one , as to prove the Roman Church to be the Catholic Church . Had we said , that the particular Church , and Diocess of Rome were the Catholic Church , his Comparison wou'd then indeed , have been Reasonable ; but , surely , he cou'd not be ignorant , that we understand , by the Roman Church , all the Christian Churches over the World in Communion with the particular Church and See of Rome ; which we therefore call the Roman Catholic Church , because Rome being the Seat of St. Peter's Successor , is the Center and Principl● of Catholic Unity .

If the Doctor had a mind to make good his Thesis , he shou'd have prov'd , that all other Societies of Christians , who are not in Communion with the Church of Rome , are notwithstanding their Heresies and Schisms a Part of the Catholic Church ; he shou'd have prov'd , that the Nestorians and Eutychians , which take up the greatest part of the Eastern Christians , are a Part of the Catholic Church , notwithstanding they were excommunicated , and cut off from the Body of the Catholic Church , by the lawful Authority of two General Councils , whose Decrees he , and all other learned Protestants do profess to embrace ; that the Grecians are still Members of the Catholic Church , notwithstanding their willful Schism from its Communion ; their ancient Error concerning the Procession of the Holy Ghost ; their having been so often reconcil'd and united to it , yet still returning to their Vomit ; but more especially , their self-condemn'd Perverseness in their late Separation from the Communion and Fellowship of the Church of Rome , which they solemnly , and in the most Authentic manner , gave under their Hands , in the Council of Florence , they wou'd hold and maintain ; he shou'd have prov'd , that Luthor , Calvin , and all those , who adher'd to their new broach'd Opinions , are a part of the Catholic Church , notwithstanding their being excommunicated by the Church , and their own Confession of holding these Opinions in Opposition to all the World besides : All this , I say , the Doctor shou'd have prov'd to shew , that the Roman Church is but a part of the Catholic Church : But neither he , nor any Body else did ever so much as attempt it ; on the contrary , most of the learned Men of the Church of England have readily given up the Cause in regard of all the aforesaid Sects ; and most of all other Sects do as censoriously condemn those of the Church of England : With what colour of Reason then can the Doctor suggest , that the Roman Church is but a part of the Catholic Church ? Nay , can any thing be more plain , than that the Roman Church , as it is understood by Catholics , is the whole Catholic Church ; since none of the aforesaid Sects can , with the least colour of Reason , pretend to be a part of it ; since they themselves do unchurch one another ; since they own , that the Church of Rome is a Part , at least , of the Catholic Church , and that one Faith and one Communion are equally essential to the being , or Constitution of the one Catholic Church ; in both which Essential they own themselves to be different from the Church of Rome . So that , if we had no other Proof besides , this last Reason is a plain Demonstration , that either the Church of Rome is the whole Catholic Church , or that it is no part or member of it .

'T is a known Truth , and even vouch'd by all Protestants whatsoever , that the Church of Rome is , at least , a Part of the Catholic Church : That one Faith , and one Communion are equally essential to the Constitution of the Catholic Church of Christ , is a Doctrine generally receiv'd by the Church of England ; and , I suppose , by all the Divines in the World besides ; now there is none of all the aforesaid Sects , as they all unanimously agree , that holds either the same Faith , or Communion with the Church of Rome , which yet they hold to be a Part of the Catholic Church , and which together with the said Sects make up the whole Body of Christians . It is then most evident , that either the Church of Rome is the whole Catholic Church , or that it is no Part or Member of it . But the latter no Protestant ever yet durst affirm ; for if they shou'd affirm , that the Church of Rome is no part of the Catholic Church , this would vacate all their Pretences to be a Church ; since it is from the Church of Rome they pretend to derive their Mission , Ordination , and spiritual Power , if any they have . We are then sure , even to a Demonstration , that , if what the Protestants say be true , the Roman Church is the whole Catholic Church ; and no less sure , that neither the Protestants , nor any other Sect whatsoever , can be any part or member of the Catholic Church whilst they continue out of the Communion , and Faith of the Roman Church .

2. To prove the Roman Church to be the Catholic Church , the Doctor requires the following Particulars shou'd be clearly shewn , and made out .

1. A plain Constitution of our Saviour , whereby St. Peter , and his Successors at Rome , are made the Supreme Head , and Pastors of the whole Christian Church , Of this , says he , we have not the least Intimation in the Gospel , nor in the Acts , and Epistles of the Apostles ; nay , there is clear Evidence , adds he , to the contrary , that in the Council of Jerusalem , St. James was , if not superior , at least equal to him . And St. Paul , upon several Occasions , declares himself equal to St. Peter . But suppose it were true , continues the Doctor That St. Peter were Head of the Church ; where doth it appear , that this Authority was deriv'd to his Successors ? And if it were ; why to his Successors at Rome , rather than at Antioch , where ●e was first , and unquestionably Bishop ?

Answ. Touching a plain Constitution , &c. methinks a modest good Christian might well be content with one plain Text of Scripture produc'd to that purpose , much more with a great many ; and this surely is already done a hundred times over , both from the Gospel , and Acts of the Apostles ; where we plainly find this Charge committed to St. Peter , and his frequent Exercise of it as occasion offer'd .

'T is true , the Scripture makes no mention of his Successor at Rome : Nor do we say , it is necessary , he shou'd be there rather than any where else : For St. Peter might , if he pleas'd , for ought we know , have as well plac'd his Chair in Canterbury ; but it is matter of Fact , that he did not place , it there , but in Rome . His making St. James equal , if not superior to St. ●eter in the Counc●l of Jerusalem , needs no other Confutation than a bare recital of the matter of Fact , which pass'd there . I am sure it is as plain , as words can make it , that St. Peter rose up first , open'd the Subject of their Meeting , discours'd upon the Conversion of the Gentiles by his Ministry , shew'd the Unreasonableness of that Yoke the Jews wou'd fain put upon them , and concluded with a peremptory Sentence to that purpose ; which , 't is manifest , St. James , and the rest did but follow ; and if this be not sufficient Evidence of his Superiority , even over St. James , let the World judge . As for St. Paul's declaring himself equal to St. Peter , it moves me not : For so may any Bishop lawfully ordain'd do to the Pope , without the least diminution of his Supremacy ; the Equality meant by St. Paul respecting only the Power of preaching the word of God to those , to whom he was sent ; of administring the Sacraments , and of ordaining Ministers for the use and benefit of the Faithful : To do all which , I readily grant , every Apostle's Power to be equal to St. Peter's ; and every lawfully ordain'd Bishop's , to that of the Pope's As to his Question ; Where doth it appear that St. Peter 's Power was deriv'd to his Successors ? I am almost unwilling to honour it with a Confutation ; being , in my sense , one of the simplest Expressions that ever drop'd from a Man of his parts . If I shou'd ask , where doth it appear , that he was by Divine Institution , Archbishop of Canterbury ; I believe he wou'd be puzel'd a little , to give a good Answer ? Yet he did not scruple to stile himself John , by the Grace of God , Arch-Bishop of Canterbury . Did ever any Man question , whether the Authority and Power of the Bishop of any See was deriv'd to his Successor ? Was not Christ's Power deriv'd to his Apostles ? As the Father hath sent me , even s● s●nd I you . Was not the Apostle's Power deriv'd to their Successors ? Else how cou'd we pretend to be Christians ? In short , that Heirs and Successors shou'd Inherit the Power and Authority of their Ancestors , unless there be a positive Law , or Exception to the contrary , is surely a self evident Maxim grafted in our Hearts by the Law of Nature , and confirm'd by the Common Consent of Mankind : What shou'd then hinder Peter's Authority to be deriv'd to his Successors , whom all the World , before the rise of Protestanism did believe to be the Bishops of Rome , and not those of Antioch , as the Dr. seems here to suggest .

2. To make good , that the Roman Church is the Catholic Church , they are oblig'd to affiirm , says the Dr. That the Churches of Asia , and Affrica , which were Excommunicated by the Bishops of Rome , for celebrating Easter after the Jewish manner , and upon the point of Rebaptizing Heretics , were cut off from the Catholic Church , and from a possibility of Salvation . This the Church of Rome themselves will not affirm , continues he , and yet if to be cast out of the Communion of the Roman , and the Catholic Church be all one , they must affirm it .

Answ. This Argument is grounded upon a Fallacy ; and therefore the Inference is False . Had the Bishop of Rome and the Roman Church been convertible Terms , the Inference wou'd then , indeed , have been Right , and the Argument True ; but surely Dr. Tillotson knew very well , we never understood these Terms so . The Fallacy then consists in this , that he joyns together the two different Notions of Roman Church , and Bishop of Rome , and makes them pass for one and the same thing ; and so , by a cunning piece of Sophistry , concludes that whatever is done by the Bishop of Rome , is likewise the Act and Deed of the whole Roman Church .

3. In consequence of this Proposition , that the Church of Rome is the Catholic Church , they ought to hold , that all Baptism out of the Communion of their Church , is void and of none effect . For if it be good , pursues the Dr. then it makes the Persons Baptiz'd , Members of the Catholic Church ; and then those , that are out of the Communion of the Roman Church , may be true Members of the Catholic Church : And then the Roman , and the Catholic Church are not all one . But the Church of Rome holds the Baptism of Heretics to be good ; consequently the Roman Church is not the Catholic Church .

Answ. His Inference is likewise here false , and so is his Consequence . The Roman Catholics following the Ancient Fathers , and Councils of the Primitive Church , do believe , that the Baptism confer'd by Heretics with due Matter , and Form is good , and vallid ; and that it makes the Baptiz'd True Members of the Catholic , and consequently of the Roman Church ; provided there be no impediment of Heresie , or Schism on the part of the Persons thus Baptiz'd ; but if they are engag'd in any Heresie , or Schism , they hold , indeed , that they receive a true Character of Baptism ; but this alone neither makes them Members of the Catholic Church , nor availes any thing to their Salvation : For , as St. Austin says , all the Sacraments may be had out of the Church , but Salvation cannot . Now the Doctor , to make good this Inference , shou'd do these two things . 1. He shou'd have prov'd , that Infants , and such as are not capable of Heresie , or Schism , being Baptiz'd by Heretics , are out of the Communion of the Roman Church : For this we utterly deny , and on the contrary , affirm they are true Members of it , untill they forsake or renounce it , by actual Profession of Heresie , or by Schism . 2. That those who are actually engag'd in Heresie , or Schism , being Baptiz'd in that State , and persisting in it , are notwithstanding , by virtue of their Baptism , made true Members of the Catholic Church . Cou'd the Dr. but prove this , he wou'd , I own , both gain his Point , and render glorious Service to several Thousands of Ancient Heretics , who denied the Divinity of Jesus Christ , as well as to the present Protestants , by making them all True Members of the Catholic Church , in spite of all the General Councils , and their Authority . But alas ! This is what neither he , nor any body else will ever attempt . And indeed , if it were possible to be effected , we shou'd , I am sure , be as glad of it , and as willing to contribute to the Salvation of these Men , as he , or any body else ; but we have learn'd from the Word of God , and from the Principles of true Charity , not to flatter any Society of Men with a false Peace , and Security , when we have no grounds for it .

4. In consequence of this Proposition , all the Christians in the World , which do not yield Subjection to the Bishop of Rome , and acknowledg his Supremacy , are no true parts of the Catholic Church , nor in a possibility of Salvation . And this does not only exclude those of the Reform'd Religion from being Members of the Catholic Church ; but the Greeks , and the Eastern Churches ; ( i. e. ) four of the five Patriarchal Churches of the Christian World . Hence the Dr. concludes , that the Roman Church , is not the Catholic Church ; because it has not more Charity than this comes to .

Answ. This Argument is founded upon an Inconveniency ; and a great Inconvenience , I confess , it is ; but if we shou'd conclude the Existence , or non-Existence ; the Truth , or Falshood of things from their conveniency or inconveniency ; the World wou'd be brought to a fine pass . 'T is very inconvenient , that God shou'd condemn all Mankind to death , & to all the other miseries , and infirmities to which human Nature is now obnoxious , for the eating of one single Fruit ; yet it is never the less True . 'T is very inconvenient , that a Man shou'd be condemn'd to eternal Flames for one only Sin wherein he dies unrepented ; yet no Man ever question'd this Truth . We must not then conclude , from the inconvenience that attends a Thing , that is therefore false ; but we ought to weigh the Reasons , and Motives , whereby we are induc'd to believe it is so : Now the Roman Catholics believe , that those among the Greeks and Eastern Churches , which are not in communion with the Church of Rome , together with the Protestants , are no true Members of the Catholic Church ; because they have the most Authentic Records , and the most invincible Proof that any matter of Fact is capable of , that the said Greeks , Eastern Churches , and Protestants fell into Heresie and Schism , in which they do as yet actually persist . What allowance God-almighty may make , for the invincible Ignorance and want of Capacity in a great many of these People ; and how far he will be merciful and pardon the other defects of those , who endeavour to live up to what they know , and want necessary means to come to the knowledg of the Truth , He alone knows . None , I am sure , is more willing to judge favourably of their Salvation , than Roman Catholics : But to flatter them with hopes of Salvation , whilst they persist in their Errors , and have necessary means to come to the knowledg of the Truth ; and to tell them they may be saved with such Errors , when we are convinc'd in our Consciences they cannot , is surely no Christian Charity , but the greatest of Heathenish Cruelty .

5. In consequence of the Truth of this Proposition , and of the importance of it to the Salvation of Souls ; they ought to produce express mention of the Roman Catholic Church in the ancient Creeds of the Christian Churches . But this , says the Dr. they are not able to do , on the contrary , Aeneas Sylvius ( who was afterwards Pope Pius the second ) says , that before the Council of Nice , little Respect was had to the Roman Church .

Answ. Just so the Arians used to object to the Catholics , that if the word Consubstantial were of that importance , as it was pretended , they ought to produce express mention of it , in the ancient Creed of the then present Church ; but as the Catholics then answer'd , that it was enough , the thing meant by that Word was in the Creed , tho' not the Word it self ; so say we to the Protestants , that in these Words of the Creed , I believe the holy Catholic Church , is implied what we mean by the Words , Roman Catholic Church ; tho' the Word Roman be not there . What Aeneas Sylvius might , in passion , or upon some private quarrel with the Pope , have Written , against the Roman Church , consider'd with respect only to the Diocess of Rome , I am not much concern'd : For I am sure he never said , nor writ , that the Roman Church , as it includes all the Christian Churches in communion with the See of Rome , ( in which sense the Dr. cou'd not be ignorant , we always take it ) was not the true Catholic Church . Besides , if it be true , that Aeneas Sylvius said what the Dr. makes him here speak ; let the Holy and Learn'd Martyr St. Irenaeus , who liv'd very neer two hundred years before the Council of Nice ; teach him the contrary . Every Church , says he , that is , the Faithful on every side , must have recourse to this Church , ( the Roman ) by Reason of her more powerful Principallity . Loco . sup. cit .

CHAP. IV. Of Transubstantiation .

WHat we hold to be of Faith concerning this Point , is this : That the whole Substance of the Bread and Wine is , after Consecration , chang'd into the Body and Blood of Christ ; without any Alteration in the Accidents , or outward Forms .

This is to all our modern Sectaries , a Stone of Stumbling , and Rock of Offence . Against this they have whetted their Pens , and Tongues ; and pointed all the Shafts of their Art , and Eloquence , in order to pull down an Edifice , whose Builder and Maker is God himself .

But however they agree to destroy this mysterious Fabrick ; yet what to substitute in its Room , or how to expound those Texts of Scripture on which it is founded ; none can with greater Heat and Passion , even to the most injurious and provoking Language , be divided ; nor fall into more manifest Absurdities and Contradictions , than these Pretenders to Reformation .

And indeed , if the Disagreement of Witnesses be an Argument of their Falshood , as the Evangelists assure us it is ; we have all the Reason in the World to conclude , that these are false Witnesses : For , I am sure , none ever disagreed more , not only in the Circumstances , but even in the very Nature , and Substance of their Evidence .

Martin Luther , and his Adherents , expound these Words , This is my Body , litterally , and therefore believe the Real Presence of Christ's Body in the Sacrament ; but being however resolv'd to Incommode the Pope , Epist. ad Calvin . as Luther says ; they add , that the Substance of the Bread , and Wine , is likewise there . And to extricate themselves from a difficulty which attends the Real Presence , they affirm moreover , that the Body of Christ is every where . And thus they have brought forth two New Points of Faith , never before heard of , namely Consubstantiation , and Vbiquitie : And this the Church of England Writers call an absurd and monstrous Doctrine .

Calvin , and his Sectators , in Contradiction to this , expound the same Words Figuratively ; and therefore believe a Real Absence , or , which is all one , that the Eucharist is but a Type , or Figure of the Body , and Blood of Christ . Zuinglius tells us , himself was the first , that found out this Exposition , by the help of a certain Angel , which appear'd to him ; but whether he was black or white , he says , he cannot tell . So that , for ought he knew , it may be the Doctrine of a Devil ; I am sure Luther , at least , did think it so ; for he calls Calvin a Devil , Epist. ad Calvin . and worse than a Devil , for offering to obtrude this Doctrine upon the World ; and for wresting the plain Words of our Saviour to such a Sense .

The Church of England neither expounds those Words litterally , nor yet figuratively ; for She neither believes Transubstantiation , nor Consubstantiation ; neither Real Presence , nor yet Real Absence . And to deal ingenuously , I do not well know what she believes in this particular : And what is worse , to the best of my Understanding , nor she herself . For in the Catechism , which is put into the Children , and common people's Hands , ( where surely the Articles of Faith , must , if any where , be clearly and plainly expounded ) she teaches , that the Body and Blood of Christ are verily and indeed taken and received by the Faithful in the Lord's Supper ; which , I am sure , is the very same with the Doctrine of the Council of Trent ; her verily and indeed being the self same thing with that Council's verè & realiter . Yet if you shou'd ask any of her Divines , whether the Body and Blood of Christ be , verily and indeed , in the Sacrament ? They will answer you no : If you ask them further ; how can you then , verily and indeed , take and receive the Body and Blood of Christ in the Sacrament , if it be not there ? Some will answer you , that tho' his Body and Blood be not there ; yet when you take the Bread and Wine , you take at the same Time the Body and Blood of Christ , to all the Intents and Purposes of the Sacrament ; but this is such a Riddle as passes my Skill to unfold . Others say , that by an Act of Faith you do verily and indeed , take , and receive the Body and Blood of Christ , when you receive the Elements . But if you urge the Difficulty farther , and tell them , that to receive the Body and Blood of Christ , by Faith , is no more to receive it verily and indeed , than to receive an Idea , or Representation of a Thing to which you give assent , is to receive the thing it self : Or suppose it were , you still admit of Christ's Body his being in several places at once , which is the Inconvenience you wou'd fain avoid , by rejecting the Real Presence in the Sacrament ; for if one , in London , and another in York , shou'd at the same Time , ( which is very possible ) verily and indeed take the Body and Blood of Christ ; then , surely the Body of Christ must needs be in two different places at once ; if you urge , I say , the Difficulty thus far , you are like to get no Answer , which either you , or any Body else can understand . So that , tho' the Church of England has in other things , many signal Advantages of the Lutherans and Calvinists ; yet in this , she is neither so Reasonable as they ; nor so consistent with her self , nor yet with common Sense .

Now to establish the Roman Catholic's Belief on this Subject , and to shew the Unreasonableness of the said Opinions ( tho' of this last there is little need , their own Author's having in a great measure by their manifest Contradictions , and Absurdities , already done it to my Hand ) I shall endeavour to prove as clear , and as brief , as I can .

1. That the Words of Scripture on which Transubstantiation is grounded , are to be understood in a litteral Sense .

2. That such a Sense does necessarily infer Transubstantiation : And

3. That from the Begining , all the Orthodox Christians in the World were of that Belief .

I begin with the first .

The Words on which Transubstantiation is grounded , are these , This is my Body which a given for you , Luke 22.19 . Now that these Words are to be taken in a litteral Sense , nothing can be more plain , both from Christ's Promise of giving his Body , as we read St. John Chap. 6. from St. Paul's Sense of these Words , in his Epistle to the Corinthians ; and from the very Sense which the Words themselves must necessarily bear . From Christ's Promise :

I am the living Bread which came down from Heaven : If any Man eat of this Bread , he shall live for ever : And the Bread that I will give , is my Flesh , which I will give for the life of the World , Joa . 6.51 . Christ promises to give his Disciples a certain kind of Bread , which they were not as yet acquainted with : And to let them understand , what sort of Bread it was , he tells them , that it is his Flesh ; The Bread that I will give you is my Flesh . This so unusual a thing , as eating human Flesh , cou'd not but startle them ; however they cou'd not doubt , but he meant to do as he spoke ; since he affirm'd , that the B●ead he wou'd give them was his Flesh : And therefore they strove among themselves ; saying , how can this Man give us his Flesh to eat ? But how d●es Christ here disabuse them ? Does he say his Words are not to be taken lirerally ? Does he tell them , they must understand him in a Figurative Sense ? No , He is so far from it , that with a repeated Oath He confirms them in the Sense they understood his Words : Verily verily , says He , I say unto you , except ye eat the Flesh of the Son of Man , and drink his Blood , ye shall have no Life in you . When Christ said , I am the Door ; I am the true Vine , &c. His Disciples were nothing offended at these Expressions , because they knew them to be Metaphors , and figurative Sayings commonly us'd ; but here , you see , they are amaz'd and confounded . Had Christ only said , I will give you heavenly Bread ; or , I will give you my Body ; perhaps they might have taken this in a figurative Sense too . But when He assures them , that the Bread He wou'd give them is his F●esh ; and protests with a repeated Oath , that except they eat his Flesh , and drink his Blood , they shall have no Life in them ; he must surely renounce his Reason , who does not see , that he spoke and meant literally . In a word , if those Words be not understood in a literal Sense , it is utterly impossible to know how any Phrase may be literally meant , the Words , is my Flesh , being by Christ affirm'd of the Bread for no other End , and his confirming with an Oath that it was so , for no other Reason , than to perswade them that he meant as he spoke .

This is no less manifest from St. Paul's Sense of the said Words . The Cup of Blessing which we bless , is it not the Communion of the Blood of Christ ? The Bread which we break , is it not the Communion of the Body of Christ ? 1 Cor. 10.16 . Here the Apostle , agreeably to what Christ said , puts the Question , as if the Corinthians doubted it ; is not the Cup of Blessing which we bless , the Communion of the Blood of Christ ? &c. Now what is it to communicate , or partake of the Body and Blood of Christ ? Surely it is to eat and drink of his Body and Blood ; as , to communicate , or partake of Bread and Wine , is to eat of the Bread and drink of the Wine .

Again , Wherefore whosoever shall eat this Bread , or drink this Cup of the Lord unworthily , shall be guilty of the Body and Blood of the Lord . But let a Man examin himself , and so let him eat of that Bread and Drink of that Cup , for he that eateth and drinketh unworthily , eateth and drinketh Damnation to himself , not discerning the Lord's Body , Cap. 11.27 , 28 , 29. This , surely , is too severe a Sentence , if St. Paul understood Christ's Words in a figurative Sense . If that Bread , and that Cup be only a Type and Figure of the Body and Blood of Christ ; whosoever abuses , or takes them unworthily , ought , in Reason , to be somewh●t less guilty , than if he had , in reality , abus'd his Body and Blood . But the Apostle declares , that such a one shou'd be guilty of no less than the Body and Blood of Christ ; which , surely , is to be guilty of the greatest Crime that can be imagin'd .

When a Man murders , or spills the Blood of an other , he is but guilty of his Blood : This is the common Language of Mankind , and no Man , in his W●its , did ever so much as imagin , that a Man , who shou'd abuse the Figure or Picture of another , shou'd be therefore guilty of his Body or Blood : Seeing then St. Paul affirms , that those , who abuse , or take unworthily that Sacred Bread and Cup , are guilty of the Body and Blood of Christ ; it is a perfect Demonstration , that he did not believe them to be a Type or Figure , but his Real Flesh and Blood .

The Jews crucified Christ , spilt his Blood , and abus'd his Body ; yet the Scripture says no where , that they were in that particular , guilty of more , than of the Blood of Christ ; and of more I cannot tell how they cou'd . For neither human , nor Angelical Wit can invent a heavier Charge . With what propriety of Speech then ? nay , with what Reason can it be affirm'd , that Men shou'd be guilty of the Body and Blood of Christ , as were the Jews , for doing no more , than taking unworthily the Type or Figure of his Body and Blood ? In a word , no Man can be guilty of the Blood of another , unless he spills his Blood , or takes away his Life ; but St. Paul here affirms , that , whosoever shall eat this Bread , or drink this Cup of the Lord , unworthily , shall be guilty of the Body and Blood of the Lord , and shall besides , eat and drink Damnation to himself : Consequently he believ'd , and was perswaded , that this Sacred Bread and Cup were the True and Real Flesh and Blood of Christ . And this is so plain from his last Words , that I wonder any Man in his Senses can entertain the least doubt concerning it : For he concludes , that the Reason , why they do eat , and drink Damnation to themselves , is , because they do not discern , that that spiritual Food , which they abuse , is the Lord's Body ; non dijudicans Corpus Domini .

This is yet more plain from the Sense , which the Words of the Institution must necessarily bear . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This is my Body , which is given for you , Luke 22.19 . The Evangelist tells us , a little before these words , that Christ took Bread , and gave Thanks , and brake it , and gave it to his Disciples ; and to let them understand what sort of Bread it was , or rather , what he intended to make it , he says , that it is his Body ; and to take away all occasion of doubt , whether he had meant his true and Real Body , or else the Figure of it ; he adds , which is given for you ; so that they , who believ'd the Omnipotent Power of Christ , cou'd no more doubt , but that that , which he tender'd them , was the Body , which was to be given for them . Now , if that Body , which was given for them , be the True and Real Body of Jesus Christ ; we are sure , that the Body which Christ gave his Disciples , was his true and Real Body : For he says , it is that Body which is given for us ; this is my Body which is given for you . But all the World , as well Protestants , as Catholics , agree , that it was the true and real Body of Christ , which was given , and suffer'd upon the Cross for us . It is then a Demonstration , that what Christ tender'd to his Apostles was his true and real Body ; consequently his Words must necessarily be taken in a literal Sense .

Had Christ only said , to what he held in his Hand , this is my Body ; perhaps such a proposition , to one , who never heard any thing of the matter before , might seem Figurative ; but when he adds these other Words , which is given for you , he takes away all occasion of doubt , and determins the Understanding to a literal Sense . The first part of the Phrase , this is my Body , is indifferent of it self , and may be capable of either Sense ; but add the rest to it , which is given for you , and the Sense is plainly determin'd . So that Christ's Words can no more allow of a figurative Sense , than , if a Man had said , this is my Arm , which sticks to my Shoulder , he can be understood to mean any thing else but his true and real Arm. In a Word , these Gentlemen , who are resolv'd to deny things so evident , wou'd in my opinion , be less obnoxious to Censure , and more excusable in human Appearance , if they had either question'd the Truth of these Texts ; or , like the Socinians , denied the Omnipotence of Jesus Christ to effect this Miracle , than thus to subvert the very Foundation of human Reason .

2. Christ's Words understood in a literal Sense , must necessarily imply Transubsta●tiation , that is , a Change of one substance into an other : For Christ having said of the Bread , this is my Body which is given for you : And it being visible to our Senses , that there is no Alteration , or Change , in the Accidents , or outward Forms ; It is impossible to understand those words in a literal Sense , but we must at the same Time necessarily conclude , that there must be a Change in the Substance . For the Bread consisting of Substance , and Accidents only , we cannot believe the veracity of Jesus Christ , when he affirms of the Bread , that it is his Body ; nor his Omnipotent Power to effect , by his Word , what he says ; unless we likewise believe , that the Bread is chang'd into the Body of Christ ; but it is evident to our Senses , that there is no change , as to the Accidents : Consequently the change must be in the Substance . Besides , it is impossible to verifie those Words of Christ , in a literal Sense , without a substantial Change : For the Greek Demonstrative 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Latin Hoc , or the English , This , cannot with any propriety of Speech , be refer'd to the Accidents of the thing whereof it is affirm'd ; but must necessarily be refer'd to the thing it self , which , surely , is the Substance , and not the Accidents : So that the Sense of these Words , This is my Body , must necessarily be , this substance , Cloathed with these Accidents , is my Body ; and then , if we believe those Words , we must consequently believe , that that Substance is his Body ; and then this necessarily implies Transubstantiation .

Hence it is evident , that those Words cannot with any colour of Reason , be understood in a Sense of Consubstantiation , as the Lutherans wou'd have it : For the demonstrative Hoc , This , as aforesaid , denoting the Substance affirm'd by Christ to be his Body ; common Sense shews , it wou'd be absurd to interpret these Words , this is my Body , so as to mean , that Christ's Body is there together with the Substance of the Bread , as the Lutherans grosly maintain ; whereas , if Christ had so meant , he wou'd most certainly have said , here is my Body , and not , this is my Body . But this is so publickly exploded by all the Rest of the Protestants , that it needs no farther Confutation .

3. All the Orthodox Christians , from the begining , understood those Words of Christ , both in a literal Sense , and in a Sense of Transubstantiation .

I shou'd fill up a Volum , were I to bring all the Passages of Councils , and Fathers , which make for this Truth ; no Mistery of our Religion being ever with more Care inculcated , and expounded by the Fathers in their Homilies , Catechisms , and familiar Discourses to the common People ; and that , no doubt , for the difficulty Men naturally have to believe it . But it not being my design to write all that may be said for it , but what may suffice to evince the truth of it ; I shall content my self with the Testimony of a few Councils , and Fathers , whose Authority and Weight however , I hope , shall make sufficient amends for the smalness of their number . And ,

1. That the Orthodox Christians , from the begining , understood Christ's Words in a literal Sense , or , which is the same thing , believ'd the Real presence of Christ's Body in the Sacrament ; let St. Cyril , Bishop of Alexandria , bear witness . This great Patriarch , in his Epistle to Nestorius , speaks thus of the Eucharist , Neque enim illam , ut ●arnem communem , suscipimus , absit hoc , neque rursum tanquam viri cujuspiam Sanctificati , & dignitatis unitate verbo consociati ; sed tanquam verè vivificam ipsiusque verbi propriam . God forbid we shou'd receive it as common flesh , nor yet as the flesh of a Man sanctified , and united to the Word , by a conjunction of dignity ; but we receive it , as it truely is , the quickening and proper flesh of the Word Himself .

This Letter was read , and approv'd in the third General Council , * * Concil. Ephes. puncto 7. which , no doubt , wou'd never have been , had it contain'd any thing contrary to Orthodox Faith ; so that having receiv'd Authority , and Approbation from those Fathers , we shall no more consider it , as the Doctrine of a private Man , but as the Faith of the whole General Council . Now can it be imagin'd , that this Council , which represented the whole Catholic Church , shou'd approve , and put upon Record a Letter , which declares the Real Presence , as clear , and plain , as is possible for words to express it ; unless it had been , at that Time , the Faith of the whole Catholic Church ? And can it be imagin'd , that the Catholic Church , in those fair Days of her Youth , as the Calvinists speak , shou'd believe , that Christ's proper Flesh , as the said Letter words it , was in the Sacrament ; unless they had understood Christ's Words in a literal Sense , and receiv'd the same Doctrine from their immediate Ancestors ? Or can it be imagin'd , that these Ancestors shou'd be of this Belief ; unless they had likewise receiv'd it from their Ancestors , and so up to the very Apostles ? This is , surely , to any Man of Sense , but more especially ought to be to the Church of England , ( who professes to receive the Acts and Decrees of this Council ) instead of a Demonstration , that from the begining of Christianity to the Time of this Council , all the Orthodox Christians did both believe the Real Presence , and understand Christ's Words in a literal Sense .

2. That the Orthodox Christians , from the begining , understood those Words of Christ , ( this is my Body ) in a sense of Transubstantiation , we have the unanimous consent of the ancient Fathers of the Church ; many whereof , in their familiar Discourses to the common People , Illustrate this Conversion , by the change of the Water , into Wine ; of Aarons Rod , into a Serpent ; of the River Nilus , into Blood ; and the like . And 't is very observable , that in all their Discourses upon this Subject ; and whenever they speak of this Change , they have Recourse to the Omnipotent Power of God , to which alone they ascribe it ; which surely , wou'd be very needless , had there been no real Change in the Case . St. Cyril Bishop of Jerusalem , speaks thus , Concerning this Change . Therefore , since Christ hath said of the Bread , this is my Body , who durst any more doubt it ? And since He himself so positively affirm'd , saying , this is my Blood , who ever doubted , so as to say , that it was not his Blood ? In Time past , at the Wedding of Cana in Galilee , he chang'd Water into Wine , which has a certain likeness to blood ; and shall not we think him worthy to be believ'd , that he cou'd change Wine into his Blood ? Again , for under the appearance of Bread , he gives us his Body ; and under the appearance of Wine , he gives us his Blood . And a little after ; tho' your Senses seem in this , to oppose you , yet Faith must confirm you ; do not judge the thing by the Taste , but let Faith assure you , beyond all doubt , that you partake of the Body and Blood of Christ . Cate. Mystag. 3.

Here is a great Bishop , an Eminent Witness of Antiquity , one , who flourish'd 1300 Years since ; and who , no doubt , knew very well the Faith of the Catholic Church of his Time touching this Point : Here is a careful Pastor expounding Christ's Words , and Catechizing his Flock in the very Language of the present Roman Catholics . He tells them that , since Christ said , that the Bread and Wine were his Body and Blood ; they must believe that the Bread and Wine were chang'd into his Body and Blood . He illustrates this change by a familiar Comparison of the Water , which Christ chang'd into Wine ; and enforces the belief of the possibility of the other , by the actual Existence of this change , which they both read , and believ'd . He tells them , that under the Appearance of Bread they receive the Body , and under the Appearance of Wine , they receive the Blood of Christ ; and that tho' their senses may tell them , that it is still Bread , yet their Faith must correct that Mistake ; that they must not judge what it is by the Taste , but must believe , that it is the Body and Blood of Christ , whatever their senses may suggest to them to the contrary .

Did ever any Roman Catholic speak plainer concerning Transubstantiation ? Can any Roman Bishop , or Pastor at present , enforce the belief of this Mystery with more cogent Arguments , than to tell his Auditors , that since Christ said , this is my Body , we must believe it is so ; since he chang'd Water into Wine , we have no Reason to doubt , but his Omnipotence is sufficient to change Wine into his ●lood ; that tho' it appears to our Eyes , to our Taste , to our Smell , that the thing is otherwise , yet we must not , in this bus'ness , rely upon the Relation of these senses , but upon the sense of Hearing ; because Faith is by hearing , and hearing by the Word of God , which Word we are here only requir'd to believe ? All which are the very Reasonings of St. Cyril . Now what the Protestants may think of this great Ma● , I shall not determin ; but this I am sure of , that had he written this , since the Reformation , they wou'd have all reckon'd him to be as rank a Papist , as ever put Pen to Paper .

St. Gregory Nissen . speaks thus to the same purpose ; Rectè Dei Verbo sanctificatum Panem , in Dei Verbi corpus credo transmutari . I do believe , that the Bread sanctified by the Word of God , is chang'd into the Body of God the Word , Orat. Cate. Cap. 37.

St. Ambrose takes a great deal of pains to inculcate this Truth to the Ignorant people , instancing in several real Changes ; as that of Aarons Rod into a Serpent ; of the Creation of the World out of nothing , &c. I will instance in one only of his Passages to this purpose . 'T is indeed somewhat tedious to be brought here at length , however , since it cannot be well understood , unless it be intirely read ; I hope the Reader will pardon me so necessary a Fault . Panis iste ( says he ) ante Verba Sacramentorum Panis est , &c. That Bread , before the Sacramental Words , is Bread ; but when the Consecration comes to it , of the Bread is made the Flesh of Christ . Let us prove this . How can that , which is Bread be the Body of Christ ? By Consecration . By what , and by whose Words , is the Consecration perform'd ? By the Words of the Lord Jesus . For all other things , which are said , do give Praise to God , there is a Prayer premis'd for the People , for Kings , and for others ; but when the Priest comes to make the venerable Sacrament , he does no more use his own , but Christ's Words . Therefore the Word of Christ maketh this Sacrament . What Word of Christ ? Even that Word , by which all things were made . The Lord commanded , and the Earth was made ; The Lord commanded , and every Creature was ingender'd . You see then how efficacious the Word of Christ is . Seeing then , there is so much Efficacy in the Word of the Lord Jesus , as to cause things that were not , to have a Being . How much more efficacious is it , to make the things that are extant , to be chang'd into an other thing ? Heaven was not , the Sea was not , the Earth was not ; but hear him that says : He said , and they were made ; He commanded , and they were created . That I may answer you then . It was not the Body of Christ before Consecration , but after Consecration , Note . That some Critics have Doubted whether the Books , whence this Passage is taken , belong to St. Ambrose , by Reason that the Stile of them is somewhat different from the Rest of the Works of this Father ; but the best and ablest Critics agree , that they are either St. Ambrose's Works , or some other Bishop's neer his Time , who dilates upon what St. Ambrose wrote concerning the Eucharist . I say unto you , that it is then the Body of Christ ; He said , and it was made ; He commanded , and it was created , Lib. 4. de Sacra . Cap. 4.

I shall not trouble the Reader with any Reflections upon this Passage , being , in my Opinion , so plain , and so much to the purpose , that it cannot possibly need any thing to strengthen it . Nor will I tire his Patience with any more , from Fathers ; it being evident to any Man of Sense , that these great Pillars of the Church , Men so Eminent , both for Learning and Piety , wou'd never have believ'd Transubstantiation , nor have taken so much pains to inculcate it to the People , had it not been the universal belief of the Catholic Church . I shall only add some Words of the Decree of the Council of Lateran on this Subject and so conclude . The Words which relate to our purpose are these . Concil. Later . 4. sub Inno. 3. Transubstantiates Pane & Vino in Corpus & Sanguinem Christi . The Bread and Wine being transubstantiated into the Body and Blood of Christ .

This , all the Protestants confess , is very plain , in favour of Transubstantiation ; and therefore they do most outragiously declaim against it , and even force their Lungs and Pipes , both to decry the Decree , and to expose the Authors of it . For my part , I am in no passion , nor heat ; I shall therefore soberly , and calmly examin what this Council was ; what Authority it may justly claim , and how far it ought to influence our Faith . If it be found , to be only a Conventicle of Heretics ; or a confus'd assembly of some Bishops met together without any authority from the Chief Pastor , and other Patriarchs of the Church ; in order to broach new Doctrines in opposition to the Faith , which was once deliver'd unto the Saints ; then it will be but reasonable , we reject their Authority : But if , on the contrary , it appears to have been an Oecumenical , or General Council , representing the whole Catholic Church ; and that all the individual Members of the Catholic Church , at that . Time , receiv'd , and acquiesc'd to its Decrees , especially to that part of it , which relates to our present purpose ; it is but just and reasonable , we pay the same respect , and deference to it .

Now , after having examin'd the Authentic Acts of this Council , and consulted all the ( at least ) famous Historians , and Ecclesiastical Writers of those Times ; and even the Writings of some of our Learned Adversaries , I find , that it has all the Marks , and Characters , which even the most Oecumenical Council ever yet had . I find , that this Council was call'd by common consent of both Emperors , and of all the Kings , and free States in Europe ; that it was held in Rome , in the Year of our Lord 1215. Pope Innocent the 3d. Presiding in it . The best Historians of those Times , tell us , that there were near 1200 Prelats in this Council ; that the Patriachs of Constantinople , and Jerusalem , were there in Person ; that the Patriarchs of Alexandria , and Antioch , being under the Yoke of the Sarazen , and Turkish Tyrany ; because they cou'd not come in Person , sent their Deputies instructed with Power to represent their Persons and Churches . As to Europe , the great number of Prelates there assembled shew , even to a Demonstration , that there were more than sufficient Representatives of the Western Churches . And what more can be desir'd to compleat a General Council ?

Now can any Man imagin , that so August an Assembly as this , so man Grave and Learn'd Men of different Humors , Interests , and Manners , shou'd all conspire together to impose upon themselves , and all Mankind besides , a New Doctrine , in one of the most essential points of Christian Faith , contrary to what they had receiv'd from their Ancestors ; and that not one Honest Man shou'd be found among them all to discover the Imposture ? Or that all Mankind shou'd acquiesce to such a Doctrine , and none say ; this is contrary to what we have been hitherto taught ? Can it be imagin'd , that the Bishops who met here on purpose to hear every Individual Prelate tell his own Story ; and to declare what Faith he had receiv'd from his Ancestors on this Subject ; who aim'd at nothing else , but to find out the Truth ; but to see wherein they did all agree ; and to reckon That only as an Article of their Faith , which shou'd be found to be the same in every Man's Mouth ; and yet , that contrary to the main End and Design of their meeting ; and , what is more , to the eternal damnation of their own Souls : they shou'd unanimously agree to declare as an Article of their Faith , what they neither receiv'd , nor knew , nor believ'd before ? In a word , is it possible , that any Man of sense cou'd imagin , that in any Age of the Church , the Pope , Patriarchs , Bishops , Kings , Princes and People shou'd all agree to receive , as an Article of Faith , that which the Apostles never deliver'd to their Ancestors , nor their Ancestors to them ? And if this be absurd , and not to be suppos'd , as most certainly it is ; with what colour of Reason can any Man refuse the Evidence of this Council ? What shall we believe , if we do not believe so great , and so grave an Assembly ? Here are , from all parts of the Christian World , so many hundreds of Learned Prelats , attesting on no less penalty than their eternal Damnation , if false , that this is the Faith , which the Apostles deliver'd to the Church ; that this is the Doctrine , which they receiv'd from their Fore-fathers . Here are all the Rest of the Prelats , and People of the whole Catholic Church , likewise declaring , by their ready Acceptance , and Submission to this Doctrine ; that it is the same they receiv'd from their Predecessors . And now , if after all this , Men will be so much in love with their fancies as to believe , that the whole Catholic Church , both in its Representatives , and in the diffusive Body of Christians , cou'd be induc'd to conspire together to deceive their Posterity ; against their own plain and True Interest ; against the Trust and Confidence repos'd in them ; the Duty , and Piety of Parents to their Children ; the tender Care they ought to have for their Welfare ; and contrary to the main End and Design of the Divine goodness , who put his Word into their Mouths , to the end they might faithfully deliver it to succeeding Generations ; and all this , notwithstanding the terrors of the Lord , and the wrath of God reveal'd from Heaven , against all impious Lyars ; notwithstanding the dreadful Woes and Curses pronounc'd in Scripture against false Seducers , and the horrible aggravation of their own Guilt , for having led so many millions into Error and Perdition . Add to this the promise of the Holy-Ghost's guiding the Church into all Truth , the assistance of the Divine Spirit with it to the End , and consumation of the World ; the dear and tender Love of the great Shepherd of our Souls for his Flock ; and the great care and concern , he has for the preservation of his Church , for which he shed his most precious Blood : If after all this , I say , Men will be so far deluded , as to believe such dreams ; I shall only say to them , as Joshua did to the Children of Israel ; If it seem evil to you to serve the Lord , chuse you this day whom you will serve — but for me and my House , Josh. 24. we will serve the Lord , and believe his holy Word . Thus much concerning the Proof of this Mystery : Let us now see what the Doctor Objects .

Never Roman Conqueror sung more P●ans after Victory , nor insulted over his Enemy , with more Ostentation , than Dr. Tillotson has on this Subject , over the Roman Catholics , and the Church of Rome ; and ( to compleat the Parallel ) if his Railing Eloquence , and Unchristian Contumelies ( I am sorry he extorts such Words from me ) were of equal force to bind , with that of Roman Chains ; no Barbarous Captives were ever worse us'd , by their Insulting Conquerors , than the Sons of that Mother , whose Piety , and Zeal brought forth , in Christ , his Ancestors , have the fortune to be treated by the Unchristian Slanders , and Calumnies of his bitter Tongue and Pen. Besides , that invincible Argument , ( if we believe him ) that Achilles , the Evidence of Sense , which he pretends to be against this Mystery ; and which he repeats over and over , in more places of his Sermons , than I can at present reckon ; he has oblidg'd us with a Treatise written on purpose upon this Subject , which he calls a Discourse against Transubstantiation . It begins vol. 3. pag. 297.

In this Piece , I meet with as copious a Collection of scrurrilous , injurious Language ; of Notorious and Manifest Impositions ; with so much disingenuity in citing of Authors , and managing their Authorities , as I believe , was ever possible for any Man , who had never so little esteem for his Credit , to bring within so narrow a Compass .

Now to Answer all this Discourse , and to lay open all its Disingenuity ; to set these Passages of the Fathers , which he mangles , and dismembers , in their due Light ; and to shew the Scope and End , at which those Fathers aim'd ; woud alone require a volum of no small bulk , which in no wise agrees with my design'd Brevity ; nor yet will my present Affairs . I shall therefore be content at present , to answer his main Objection taken from the Evidence of Sense , which is the only Objection I find in all his Sermons ; but with as many faces as Protheus , was said to have ; and some three , or four more , taken out of this Discourse , which are the only Real Difficulties in it ; being resolv'd however to lay hold on the next Opportunity to answer the whole , Paragraph by Paragraph .

Vol. 3. pag. 80 , 81. Vol. 5. p. 20. &c. Vol. 6. pag. 165. 1. His main Objection is this : Transubstantiation is contradicted by Sense : The Evidence of our Senses is against it : 'T is contrary to the common Sense , and Reason of Mankind , &c.

Answ. This He repeats over and over ; and to enforce the Belief of it , he tells us in several places , that it destroys the External Means of Confirming the Truth of Christianity . But he only repeats it ; for I cou'd never yet find in all his Books , that he has made the least offer to prove it . He wou'd have us , it seems , be so civil as to take it for granted : For without this , I believe , nay , I am sure , he did not well know how go about to prove it . And 't is a thing I often admir'd , with how much Confidence his Good Man and Others , wou'd press this Argument upon us , without ever offering the least Proof for it ; when at the same time , they knew very well , we firmly deny it . And this seems so much the more strange ; because the more Evident any thing is , as they pretend this to be , the easier it is to find Mediums to prove it . But neither He , nor all the Philosophers that ever were , or are to come , shall ever be able to make one good Argument to prove that Transubstantiation is contradicted by Sense . For , what is Transubstantiation ? The Change of one Substance into another . Of what Sense then is Substance the Object , that such a Change may be discover'd by it ? 'T is of no Sense sure , but of the Vnderstanding , as all the World knows . How can that then contradict Sense , which is not the Object of any Sense ; since no Faculty can be employ'd , but about its proper Object ? They might as well tell us , that Colours contradict the Sense of Hearing ; or Sound the Sense of Seeing . Had we said , that there is a Trans-Accidentation in that Mystery , the Dr. wou'd then , indeed , have been in the right to press his Argument ; Accidents being the proper Objects of our Senses ; but surely , we never said any such thing ; consequently we never contradicted our Senses upon that Subject . We see with our Eyes , that the Accidents remain the same as before ; we therefore conclude , that the Change must be in the Substance , which we cannot see ; because Christ told us it was his Body , and because we are sure , he was able , by his Omnipotent Power , to make it his Body .

But , says the Doctor , there are all the Accidents of the Bread ; and where ever the proper Accidents of any Substance is , there the Substance must necessarily be .

Answ. 1. Suppose this were true , there is still no contradicting of Senses in the Case ; since we own the Accidents are there , which alone are the Object of our Senses .

2. Will the Dr. himself say , that this is , and always was , necessarily True ? No , for he tells us , Vol. 2. Pag. 67. That God may impose upon our Senses , and if he tells us the thing is otherwise than it appears , we must believe him . All that this Argument proves then is , that ordinarily , and for the most part , the matter is so ; but why may not God , notwithstanding this , do otherwise upon extraordinary Occasions ; especially in Mysteries of Faith , which are not subject to the ordinary Rules of Nature ? And why may not we believe , that the Accidents of Bread may exhibit an other Substance to us ; especially since we have the Word of the Son of God for it , as well as the Accidents of a Dove , and the Appearance of Men cou'd represent the Holy Ghost , and the Angels to St. John the Baptist , and to Lot . John the Baptist saw , in appearance , a Dove descend and remain upon Christ ; yet He believ'd it was not a Real Dove ; because he was told by him that sent him ( God , ) that it was the Holy Ghost , that was to descend , and remain upon him . And why may not we likewise believe the same God , when he tells us , that that which appears to us to be Bread , is his Body ? John the Baptist , says , I saw the Spirit descending from Heaven like a Dove , and it abode upon him , and I knew him not . But he that sent me to baptize with Water , the same said unto me , upon whom thou shalt see the Spirit descending and remaining on him , the same is he that baptizeth with the Holy Ghost , John 1.31 , 32. Now John the Baptist might have waited till now , and expected to see the Holy Ghost descend upon Christ , and yet be never the wiser , had he been of the Doctor 's Opinion : For , if he must , in that respect , believe his Senses , he is never like to see the Holy Ghost , who , surely , has neither Colour , Shape , nor Figure to affect our Senses . And whatever Shape , or Figure the Holy Ghost appear'd in , St. John was still in Right of maintaining his Ground , and of affirming ( if we believe the Doctor ) that what he saw was not the Holy Ghost , but a Dove , or something else : For he might have said with the Doctor ; the Evidence of Sense is Infallible : Whatever my Eyes represent to me I must believe it : Take away the Evidence of Sense , and you destroy all Knowledge : What appears to my Eyes , is a Dove ; therefore I cannot , nor must not believe it is the Holy Ghost , or any thing else but a Dove . When you told me I shou'd see the Holy Ghost descending , &c. I gave Credit to my Hearing , by which I perceiv'd your Words ; and now , I must contradict my Sight , which tells me , this is a Dove . Or , if I believe it is the Holy Ghost , why may not I as well question my Hearing , and doubt whether you said any such thing to me ; as I must now disclaim the Evidence of my Sight , which surely , is a Sense every whit as Infallible , as my Hearing . May not all these Questions , and Reasonings , be urg'd by St. John , as well as by the Doctor ? But alas ! St. John never dreamt of any such thing : For he knew very well , and so might the Doctor too , if he cou'd devest himself of his Prejudices ; that tho' we must ordinarily Rely upon the Evidence of our Senses , yet when God tells us , the thing is otherwise than our Senses represent it , we ought to give Credit to his Word ; because we are sure , on the one side , his Word cannot be false ; and we know , on the other , he may impose upon our Senses . And sure , this does not destroy any human Knowledge , or Science ; since it does not hinder but that , in all other things , we may rely , and that must assuredly , upon the Evidence of our Senses , only where the Word , and Omnipotent Power of God it pleas'd to interpose . Nor does it , in the least , shake the External Means of confirming the Truth of Christianity , as the Doctor wou'd bear the World in Hand it does . For , when our Saviour bad the Apostles have recourse to their Senses , to convince them of the Truth of his Resurrection ; he did not tell them , that they must not believe their Senses in that particular . Since we are then , in all things , which are not repugnant to God's Word , not only allow'd to follow the Evidence of our Senses , ( for that we always uncontroulably do ) but also may safely believe ; that the Substance , which such Accidents , or Objects of our Senses , usually represent , is infallibly there ; how can that Doctrine , which is warranted by the same Divine Word , in that , wherein it seems to be repugnant to Sense , destroy the external Means of confirming the Truth of Christianity ; it being evident , that wherever Christ appeal'd to the Evidence of Sense , for the Proof of any of his Miracles , he never disclaim'd that Evidence ; nor said , nor acted any thing , that might seem to invalidate it .

But , surely , this cannot be said of the Eucharist , nor of St. John's Dove , nor yet of Lot's young Men : For it is said of the first , that it is the Body of Christ , tho' it has the Appearance of Bread ; of the second , that it was the Holy Ghost , tho' under the Appearance of a Dove ; and of the third , that they were Angels , tho' under the Appearance of Men. Now , how can the Belief of Transubstantiation destroy the external Means of confirming the Truth of Christianity , any more than the Belief of the Holy Ghost , under the Form of a Dove , or of the Angels , under the Form of Men ? Here is a Dove and two Men , in Appearance , and as far as Corporeal Senses can discover ; yet they are beliv'd to be the Holy Ghost , and two Angels . There is Bread , in appearance , yet it is beliv'd to be the Body of Christ . Is not the Evidence of our Senses equally disclaim'd in both ? Do not we believe contrary to what we see in the one , as well as in the other ? Notwithstanding , no Man ever yet affirm'd , that the Belief of the Holy Ghost , under the Form of a Dove , or of the Angels , under the Form of Men , did destroy the external Means of confirming the Truth of Christianity . How can the Belief of Transubstantiation destroy 'em then ?

Thus you see how grosly the Common People are abus'd , on the one hand ; when they are made to believe , that Transubstantiation is so monstrously absurd , as the Dr. wou'd fain here paint it : And how hardy He himself must needs have been , on the other , when he had the Courage to deliver out of the very Pulpit , the Chair of Truth , that it was , as evidently contrary to the common Sense of Mankind , as it is evident that twice two make four . vol. 5. pag. 18 , 19. But I have an other Challenge to him yet : He tells us in the foregoing Page , that in things doubtful , a modest Man wou'd be very apt to be stagger'd by the judgment of a very Wise Man ; and much more , of many such , and especially by the unanimous Judgment of the Generality of Men , the General Voice and Opinion of Mankind , being next to the Voice of God himself . And , a little after , He gives this Reason for it ; because in things lawful and indifferent , we are bound by the Rules of Decency , and Civility not to thwart the General Practice , and by the Commands of God , we are certainly oblig'd to obey the lawful Commands of lawful Authority . Since then the falshood of Transubstantiation is not only doubtful , but the Truth of it is establish'd upon the firmest Foundation , either in Heaven , or on Earth ; even upon that Word , which shall never pass away , tho' Heaven and Earth shall ; and since the belief of it , when the Reformation began , was grounded upon the General Voice and Opinion of the Generality of Mankind , as the Doctor , and all those of his Perswasion do acknowledg ; and upon the lawful Commands of lawful Authority , if any such thing were on Earth ; I appeal to his own Judgment , if every Man be not bound , both in Decency , and Civility ; and by the Commands of God , not to thwart , or contradict a Point of Faith so firmly establish'd .

And now , if , after all this , any Man will undertake to justifie the Doctor 's Conduct , and Vindicate what he writ against Transubstantiation ; I here make him this fair offer , for his encouragement ; that tho' this good Doctor is pleas'd to say , Vol. 3. pag. 299. that in the bus'ness of Transubstantiation , it is not a Controversie of Scripture against Scripture , or of Reason against Reason , but of down right Impudence ( civily spoken ) against the plain meaning of Scripture , and the Sense , and Reason of Mankind : If He , I say , or any body else will bring but one single Argument in Mood , and Figure , to prove that Transubstantiation does either contradict Sense or Reason , I do sincerely promise him , I will be of his Opinion the very next Moment . And this I do the more confidently affirm , because I am sure , Transubstantiation cannot possibly contradict , or be against Sense or Reason . Sense it cannot ; for it is not the Object of any of our Senses ; and , surely , it is not against Reason , that one Substance shou'd be chang'd into an other ; since all Generations , and Corruptions are thus perform'd ; and even daily Experience teaches us , that the Meat , on which wee feed , does not nourish us , but in as much , as it is chang'd into the substance of our Flesh . And to let the World know , it is not the Roman Catholics alone , who see the absurdity of this Pretence , I will Transcribe the Words of an Ingenious Soci●tan upon this Subject , who , surely , is no more a Friend to the Roman Catholics , than to the Protestants . They are taken out of a Book Intitul'd ; Considerations on the Explication of the Trinity , &c. Pag. 21. He cites the Words of the Bishop of Sarum , taken out of his Discourse concerning the Divinity , and Death of Christ , pag. 94. which are these : Transubstantiation must not be a Mystery , because there is against it , the Evidence of Sense , in an Object of Sense : For Sense plainly represents to us the Bread and Wine , to be still the same , that they were before the Consecration .

And thus he speaks his own Thoughts of them .

This is , ( says he ) every way faulty ; for it is not pretended by the Papists , that the Bread and Wine have received any the least Change , in what is an Object of Sense . The Papists following the Philosophy of Aristotle , distinguish in Bodys these two things ; the Accidents ( such as the quantity , figure , colour , smell , taste , and such like ) which are Objects of our Senses : And the Substance which bears , and is cloathed ( as it were ) with these visible , and sensible Accidents ; but is it self invisible , and the Object of our Vnderstanding , not of our Senses . They say hereupon , our Saviour having call'd the Sacrament , his Body and Blood , because our Senses assure us , there is no change of the ( sensible ) Accidents ; therefore the change , that is made , must be in the ( invisible ) Substance : Which change they therefore call Transubstantiation . Nor do they say , that Christ is corporally ( or bodily ) present in the Sacrament , but that His Body is present , in a spiritual manner : As Cardinal Bellarmin largely discourses . De Eucharist . l. 1. c. 2.

His Lordship therefore is greatly out , in pretending that the Transubstantiation , as held by the Papists , is contradicted by Sense , in an Object of Sense . Thus far this Ingenious Man . Whence 't is evident how miserably weak the Doctor 's pretence to Evidence of Sense against this Mystery is ; and how grosly he abuses Mankind , when alluding to Transubstantiation , he tells them , they do not come to learn from their Guids , or Pastors the difference between Sea , and dry Land , Vol. 3. pag. 100. or between North and South ; as if they had the same Evidence , that there is no Transubstantiation in the Eucharist , as they have of the difference of Sea from dry Land , or of North from South .

2. The four Objections taken out of the Dr's Discourse against Transubstantiation , are these .

Vol. 3. pag. 315. 1. Tertullian speaks thus of the Eucharist : The Bread , which our Saviour took , and distributed to his Disciples , he made his own Body , saying ; this is my Body , that is , the Figure of my Body ; but it cou'd not have been the Figure of his Body , if there had not been a True , and Real Body . Advers. Marcion . l. 4. Here Tertullian seems to insinuate , that the Eucharist is the Figure of Christ's Body .

Vol. 3. pag. 318. 2. St. Austin seems to be of the same Opinion : Our Lord , says he , did not doubt to say , this is my Body , when he gave the sign of his Body . lib. contra . Adimant .

3. Theodoret speaks to the same purpose , in his second Dialogue between a Catholic , Vol. 3. pag. 324. under the Name of Orthodoxus , and an Heretic under the Name of Eranistes ; where he makes Eranistes speak these Words ; As the Symbols of the Lord's Body , and Blood , are one thing before the Invocation of the Priest , but after the Invocation are chang'd , and become an other thing ; so the Body of our Lord , after his Ascension , is chang'd into the Divine Substance . To which the Catholic Orthodoxus answers thus ; thou art caught in thine own Net ; because the Mystical Symbols after Consecration , do not pass out of their own Nature ; for they remain in their former Substance , Figure and Appearance ; and may be seen , and handled as before .

pag. 325. 4. Pope Gelasius seems to be of the same mind : Surely , says he , the Sacraments , which we receive of the Body , and Blood of our Lord are a Divine Thing ; so that by them we are made partakers of a Divine Nature , and yet it ceaseth not to be the Substance , or Nature of Bread , and Wine ; and certainly the Image , and resemblance of Christ's Body , and Blood are celebrated in the Action of the Mysteries . Bib Patr. tom . 4.

These and some more of less moment are , by the Dr. very much magnified and cry'd up ; and , to do him justice , he spares no Art , nor Industry to improve them to the best Advantage ; peremptorily concluding at the Foot of each Passage , that Transubstantiation was unknown to Antiquity . But before I answer them , it will be requisite , for the better Understanding of these Fathers , to observe ,

1. What Conduct the ancient Fathers generally held , when they treated of the Mystery of the Lord's Body and Blood , in the Sacrament .

2. What was the ancient Father's Belief concerning this Mystery ; and

3. Whence these Passages objected are taken : Which if well consider'd , I doubt not to make it appear , that these Objections , notwithstanding their plausible appearance , do not , in the least , prejudice the Truth of Transubstantiation , nor clash with the Father's Opinions , who Favour this Doctrine .

1. The Fathers here objected , and most of the Ancients , were very cautious how they spoke any thing on this Subject , which might increase the Suspicion the Gentils had conceiv'd of them , as if they us'd to eat Human Flesh , in the Celebration of their Mysteries ; which , no doubt , was occasion'd by the Information of some Apostat Christians , who , upon renouncing of their Faith , declar'd , that the Christians us'd to eat the Flesh and Blood of Christ . They were therefore , to avoid the Reproach and Odium , which they must hereupon necessarily incur , ( the Gentils thinking they eat this Flesh , as Men do that , which is fold in the Shambles ) very careful to conceal this Mystery ; and to write nothing , that was to be expos'd to the Infidels , which might seem to insinuate any such Doctrine ; being content to glance at it , and ( when they must ) to deliver their Thoughts obscurely ; knowing very well , that , by this prudent Conduct , the Pagans wou'd have no just Reason to reproach them , and the Christians , who were carefully instructed in this Point , wou'd easily understand what they hinted at . So that , in their Treatises against Heretics , in the Books they must have expos'd to public view , for the comfort , and instruction of the Christians , and the conversion of the Gentils ; but more especially , in their public Sermons and Homilies , where they apprehended any Pagans were present , they were very careful to speak nothing out , touching this Point ; but by hints and glances , to insinuate their meaning to the Christians , so as the Pagans cou'd not understand what they meant . Thus Tertulian , in the Book , which he wrote to diswade his Wife from Marrying after his Decease ; Non sciet Maritus quid ante omnem cibum gustes , & si sciverit , Panem esse credet , & non quod dicitur . Your Husband will not know that , which you taste before all other Meat ; and if he does , he will think it is Bread , and not what it is call'd . Here a Pagan knows not what he means , but his Wife , and all other Christians might easily understand , that he means the Body of Christ . Thus St. Austin , in several places , insinuates this Mystery in obscure words , and then adds , these fam'd Words ; Nôrunt fideles , Nôrunt fideles quod dico : The Faithful know , the Faithful know what I say . Thus Theodoret , in that very Dialogue objected by the Doctor , puts these Words in Orthodoxus his Mouth ; Oro te ut obscurius respondeas , adsunt enim fortasse aliqui Mysteriis non initiati . I beseech you answer more obscurely ; for there are some perhaps here present , who are not initiated in the Mysteries . This he said , because they were about to talk of the Eucharist , as appears by the Words of the Dialogue . Eranistes answers him ; sic audiam , & sic respondebo : So I will hear , and so I will answer .

It were needless to bring any more Authorities from Fathers to prove this Truth , it being evident from the Conduct observ'd in respect of the Catechumens , that this was the universal Practise of the primitive Church . These Catechumens were Candidates for Christianity ; they were taught , and instructed in all the other Mysteries of the Christian Faith ; but not one Word did they hear of , or relating to the Eucharist , till they had , by long Tryal and Experience , given sufficient Proof of their Good Resolutions ; and solemnly promis'd to believe , whatever the Catholic Church taught and profess'd . Tho' they were taught the Mystery of the Trinity , and Incarnation ; tho' they were allow'd to hear the Gospel read and expounded , and to assist at the Rest of the Divine Service ; yet , when the Consecration , and Communion of the Eucharist was to be perform'd , they were by no means admitted to be present , nor as much as know any thing of it ; but were dismiss'd , and excluded from that part of the Service , till by long , and careful Instructions they were deem'd competent * * hence the name of Competentes & missa Catechume norum so often mention'd by the Canons . to assist at it , as they then phras'd it . So careful were the Primitive Fathers , that none , shou'd come to the Knowledge of this Mystery , but such as were very well dispos'd to believe , and embrace it .

And now can any Man of Sense imagin , that these Holy and Learned Fathers shou'd keep such a stir about the Eucharist , or be so careful to conceal it ; were it but a Type , or Figure of the Body and Blood of Christ ? What is more easie to be believ'd , than that Bread represents the Body of Christ ; and Wine , his Blood ; and that both are taken in remembrance of his Death , and Passion ? Surely , there is nothing in the world so easie to be perswaded ; since all Mankind knows , that such arbitrary Signs or Representations , depend meerly of the Will of him that institutes them ; and that there is nothing to be done to perswade their Belief , but to tell , that they are so . Certainly no Pagan , or Gentil cou'd ever be offended at a thing so plain , or offer the least Reproach to the Christian Religion upon the account of it : Consequently there wou'd be no need to conceal , or speak obscurely of it ; nor to hinder , not only Catechumens , but even Pagans , or Infidels , to hear it taught and deliver'd . But to proceed :

2. What the ancient Fathers believ'd , touching the Eucharist , was this ; that the Substance of the Bread and Wine , was chang'd into the Body and Blood of Christ ; as appears by the passages produc'd from their Works , where the Fathers , in their Catechisms and Homilies , make it their Bus'ness to explain this Mystery to the Faithful . And because their Senses gave them to understand , that the outward Forms , or Accidents remain'd ; these they call'd the Sign , or Figure of Christ's Body ; because they represent unto us the Body of Christ , which is , as it were cloath'd with these Accidents . So that the ancient Fathers believ'd this Sacrament to be both the Figure , and Reality of the Body of Christ , according to the two different things they discover'd in it ; viz. the outward Signs or Simbols , and the Body and Blood of Christ , which are vail'd and cover'd by them . Hence St. Cyril of Jerusalem says ; under the Type and Figure of Bread he gives you his Body , and under the Figure of Wine he gives you his Blood . And Gratian Distinct . 2. C. Hoc est de Consecrat. says ; Hoc est quod dicimus , &c. This is what we say , and what by all means we endeavour to prove ; that the Sacrifice of the Church is made of two Things , consists of two Things ; of the visible Appearance of the Elements , and of the invisible Flesh and Blood of our Lord Jesus Christ ; of the Sacrament , that is , of the External and Sacred Sign ; and of the thing of the Sacrament , Re Sacramenti , that is , of the Flesh and Blood of Christ . Again , Caro ejus est , &c. 'T is his Flesh , which we receive , in the Sacrament , vail'd with the Form of Bread ; and his Blood , which we drink , under the Appearance , and taste of Wine . But for all , the Fathers do very often , especially in their Disputes with Heretics ; and when they apprehend their Writings shou'd fall into the Hands of the Pagans , call the Eucharist , the Sign or Figure of Christ's Body and Blood ; because in effect it is so , in regard of the Accidents , or outward Forms ; yet we do not find , that they ever call'd it a Sign , or Figure only , with exclusion to the Reality of Christ's Flesh and Blood .

3. 'T is very material to our present Dispute to know whence those Passages objected by the Doctor are taken . And this he himself is careful to tell us ; namely , that they are taken out of those Father's Disputes with Heretics ; In which sort of Writing , it is natural for any Man to take all kind of just advantage of his Adversary , in order to confute him ; even to the silencing of some part of the Truth , when it is not to his purpose , nor absolutely neccessary to be declar'd . So that it is very hard to gather those Father's Opinions from such Passages , much more , to establish an Article of Faith upon their Ambiguous Expressions . Whereas the Passages , which we alledge for Transubstantiation , are taken from Catechisms , Homilies , Sermons , and familiar Discourses , where the Fathers on purpose , and as Pastors , and Doctors of the Church , expound this Mystery to the people , and tell them what they are to believe concerning it . This suppos'd :

1. I answer , 1. That Tertullian here disputed with an Heretic , and that , at such a Time , as was neither convenient , nor agreeable to his Prudence , to publish the whole Truth concerning this Mystery : Consequently that it is not to be admir'd he spoke somewhat obscurely . 2. That by these Words ; this is my Body . that is , the Figure of my Body , he meant the outward Forms , or Accidents of the Sacrament : For he knew very well , that the Sacrament consisted of two things , viz. of the outward Accidents , or Forms of Bread and Wine , and of the Body and Blood of Christ contain'd under these Accidents . The first , Tertullian calls the Figure of Christ's Body , and so do all the R. Catholics at present ; because these outward forms exhibit , and represent unto us the Body and Blood of Christ , which they cover . Now this gave Tertullian a signal Advantage over his Antagonist , who deny'd , that Christ had a Real Body ; because it prov'd , that the Sacrament cou'd not be call'd the Figure of Christ's Body , unless he had a True and Real Body ; and therefore he insisted upon it , without declaring what was contain'd under that Figure ; Which ( tho' it may be blameable in a Sermon , or Discourse design'd for the Instruction of the People , yet ) may very well be allow'd in a Dispute ; considering the advantage it gave to his Cause , on the one side , but without prejudice to Truth ; and the Scorn , and Contempt it wou'd expose the Christian Religion to , on the other ; had he at that time of day , fully expounded that Mystery . Now that Tertullian did not believe , that the Sacrament was a Figure only , with exclusion to the Reality of the Body , and blood of Christ , is evident from that Passage before cited , non sciet Maritus , &c.

2. St. Austin's Words are to be understood in the same sense : For he here disputed with Adimantus the Manichean , who affirm'd that the Soul , or Life of Animals consisted in their Blood . Now St. Austin to refute this Error , tells him , that the Blood of Animals , in Scripture , is taken for their Life ; because it represents and contains Life . And so , says he , God calls Blood , Soul or Life ; for our Lord did not doubt to say , this is my Body , when he gave the Sign of his Body . Which words , surely , if the comparison be just , must signifie , that that Sign of Christ's Body , contain'd his true Body ; as the blood , which is the Sign of the Soul , or Life in Animals , contains their Life or Soul .

But that the Doctor may see how far St. Austin was from believing , that the Sacrament was only a Sign or Figure of Christ's Body ; I will transcribe a passage taken out of his Comments upon the Psalms , where he speaks plainly and familiarly for the People's Instruction . 'T is upon these Words of the Psalmist , adorate Scabellum pedum ejus quoniam Sanetum est ; adore ye his Footstool because it is holy . Behold Brethren , says he , what he commands us to adore : The Scripture saith elswhere , Heaven is my Seat , but the Earth is my Footstool : He commands us then to adore the Earth ; because he said . in another place , that the Earth was God's Footstool ; and how shall we adore the Earth ; since the Scripture expresly says ; thou shalt adore thy Lord thy God ? And this ( Psalmist ) says , adore ye his Footstool : But explaining to me what his Footstool is , he saith : The Earth is my Footstool . I am at a stand . I fear to adore the Earth , lest he shou'd damn me , who made Heaven and Earth . Again I fear , if I do not adore the Footstool of my Lord ; because the Psalm says to me , adore ye his Footstool . I ask what his Footstool is , and the Scripture tells me : The Earth is my Footstool . Being in doubt , I turn me to Christ ; for 't is He whom I here seek , and I find , how without impiety the Earth may be ador'd . For he took Earth of Earth ; because flesh is of Earth ; and he took Flesh of Mary's Flesh ; and because he here walk'd in that Flesh , and gave us that flesh to eat for our Salvation . But no Man eats it except he first adores it . It is found how such a Footstool of the Lord may be ador'd ; and we do not only not sin , in adoring it , but we shou'd sin if we do not adore it . Enar. in Psal. 98.

Here St. Austin says , that Christ gave us that Flesh to eat , in which He walk'd here on Earth ; and that we are so far from sin , in adoring that Flesh , that we sin if we do not adore it . Christ walk'd here in the flesh , and he gave us that flesh to eat ; and we shall sin if we do not adore that flesh , says this Father . What flesh did Christ here walk in ? Was it in the Sign or Figure of His Flesh ? No sure , 't was in his real Flesh . 'T is evident then , that Christ gave us his Real Flesh , in this Father's sense . Here St. Austin speaks plainly , and familiarly to the common People ; here is no Dispute in the Case , no Advantage to be taken of a Sophistical Heretic ; no fear of expounding the Mystery to the full : Consequently he spoke his mind plainly . In a word ; he must have lost his Reason , who does not see , that it is from such Passages as this , where the Fathers speak to their Flock , and expound the Scriptures , and the Mysteries of our Religion , that we are to Learn , what they hold concerning any Point of Faith ; and not from some Abstruse , and dark Expressions cull'd out of their Disputes with Hereties ; where the Fathers purposely design to conceal the depth of this Mystery , when ever they must mention it . But the truth of the matter is ; the Doctor 's Cause wou'd afford him no better Arguments , and rather than fail , he was resolv'd to catch at any thing .

3. Theodoret , and Gelasius their Words are likewise to be understood of the Accidents , or outward Forms of the Sacrament .

That these Fathers gave the Name of substance , and nature to the Accidents will appear , if we consider the Equivocation of the Word Symbol , here mention'd by Theodoret. This Word is somtimes taken for the Bread and Wine it self before Consecration , and somtimes , but most properly , for the External Form , and Appearance of Bread and Wine , which remain after Consecration . Eranistes , or the Eutychian Heretic took it in the first sense ; and therefore affirm'd , that , as the Symbols after Consecration are chang'd into an other thing ; so the Body of our Lord , after his Ascension , is chang'd into the Divine Substance . This he said of the Sacrament , because he was so taught , and because he knew there was no difference between him , and the Orthodoxus on that Subject . But what does the Orthodoxus , to take advantage by that similitude ? Why , he takes the Word Symbol in its more proper meaning , namely for the Accidents , or outward Forms , and tells the Heretic , he is caught in his own Net ; because , says he , the Mystical Symbols after Consecration , do not pass out of their own Nature ; for they remain in their former Substance , Figure , and Appearance , and may be seen and handled as before . Now , that by the Mystical Symbols , he meant the Accidents , methinks 't is plain ; for the Reason he gives , why these Symbols are not chang'd , is , because they may be seen and handled as before . But this proves plainly , that he must have meant the Accidents ; since only Accidents can be seen and felt . Nor does it move me , that he seems to give partly for his Reason , that the Substance of the Symbols remain ; for that is said gratis , and cou'd never be prov'd , if he had meant the real Substance of the Bread . Besides , there is nothing more common in human Language , than to give the Denomination of Substance to meer Accidents ; as we usually say , the Substance of his Discourse was this ; the Substance of what he said , &c. tho' all Discourses and Sayings , are pure Accidents . And however this Solution , at first sight , may seem strange ; yet , whoever will take the pains to examin well the Sayings of both these Disputants , and believes they were in their Wits , he cannot possibly deny what I say to be True . The one positively affirms of the Symbols , that they are chang'd into an other thing ; the other as stifly maintains , that they do not change at all . I ask now , whether these Symbols are Objects of Sense , or not ? If you say they are . I ask again ; whether two Men in their Wits , and Senses , can be so mistaken in a plain Object of Sense , as to affirm contradictory things of it at once ? For instance : Can two Men be so mistaken about a white Wall , which they plainly see ; as that one shou'd affirm it is white , and the other , that it is not ? 'T is plain they cannot : 'T is then manifest , that if the Symbols be Objects of Sense , Eranistes and Orthodoxus , did not both consider them as such ; otherwise they must have lost their Reason , to affirm such contradictory things of them at once . 'T is then evident , that Eranistes , who affirm'd , the Symbols were chang'd , did not consider them as they are Objects of Sense ; otherwise he must have spoken contrary to the Evidence of his own Senses : Consequently his meaning was , that the Change happen'd in the Substance of the Bread , and not in the Accidents . 'T is no less evident , on the other hand , that Orthodoxus consider'd the Symbols , as Objects of Sense ; else he cou'd , with no Colour of Reason , affirm , that they did not pass out of their Nature , Substance , &c. For , let us suppose with the Doctor , that he meant the real Substance of the Symbols , or Bread and Wine : How does he prove that there is no real Change in them ? Because the Mystical Symbols , says he , do not pass out of their own Nature , for they remain in their former Substance , &c. this is only said , but wants to be be prov'd . Well! How does he prove it ? Because , continues he , they may be seen , and handled , as before . Why this the Heretic Eranistes acknowledges ; and yet he affirms , that the Symbols are chang'd : And , which is more , he therefore believes , that it is the real Substance of the Symbols , and not the Accidents that are chang'd ; because the Accidents may be seen , and handled , as before . And now , wou'd it not be a very pleasant way to perswade him , that the Substance of the Bread and Wine was not chang'd , for that very Reason , for which he believ'd it was ? Or let us suppose , that they both consider'd the Symbols as the true , and real Substance of the Bread and Wine , and not as Accidents , or Objects of our Senses : Well! What follows ? The Heretic Era●istes affirms , that the Symbols , in this Sense , were chang'd , ●ho ' he saw with his Eyes the Accidents were no● ; and then how cou'd the Orthodoxus convince him by his own Words , or tell him , he was caught in his own Net ; unless he cou'd prove to him , that the Symbols taken in that Sense were not chang'd ? But this he is so far from doing , that the Reason he offers , to evince that he was so caught , proves no more , than that the Accidents , or Objects of Sense still remain , namely , that which may be seen and handled ; which the Hetetic Eranistes never denied . 'T is then evident , that he understood the Word Symbol in a different Sense from that of Eranistes . Consequently his meaning must have been , that the Accidents , which he calls Symbols , did not pass out of their Nature , &c. And all his Advantage consisted in the Equivocation of the Word Symbol , which his Adversary took in a vulgar Sense , and , by that , gave him an Opportunity to perplex him , and tell him he was caught in his own Net . And , God knows , he must be hard put to it , who would fain squeez Proof for his Faith from such intricate Disputes .

I have nothing to add , in answer to Gelasius his Passage , to what is here said : For 't is plain from the Scope and Design of this Father , ( who likewise disputed with an Entychian Heretic ) that he meant , by substance or nature of Bread , the Qualities of it , which ( we confess ) remain still in the Sacrament ; nothing being more usual in common Discourse , than to give the name of Nature to the Quality , as we commonly say , a Man of ill nature , that is , of ill Qualities .

One Word more with the Doctor , and I take leave of this Subject .

He tells us : Discourse against Transubstantiation , pag. 328 , 329. That Transubstantiation was first introduc'd into the Catholic Religion , about the latter End of the Eight Century in the Second Council of Nice . And pag. 333. that it was almost 300 Years before this Mishapen Monster , as he Religiously terms it , cou'd be Lick'd into that Form in which it is now settl'd and establish'd in the Church of Rome .

What I shall say to the matter of Fact here mention'd ( leaving the Doctor to his own Master to account for his civil Language ) is , that I cou'd wish he were alive , that he might now , at least , consult his own Protestant Authors to correct his Error ; since he was then in two much haste to do it . Doctor Humfrey , a Famous Divine of his own Country , and perswasion , wou'd better inform him ; that Austin the great Monk , as he calls him , Jesuiti●mi part ● sent by Gregory the Great Pope , taught the English a Burthen of Ceremonies — Purgatory , Mass , Prayer for the Dead , Transubstantiation , Reliques , &c. Now all the World knows , that Austin the Monk taught the English about the latter end of the sixth Century , and the Begining of the seventh ; almost two hundred Years before the Second Council of Nice . Cent. 6. de . Oper. Sti. Greg. The Centuriators of Magdeburg , the Doctor 's own good Friends , wou'd tell Him , that the same Gregory the Great wrought a Miracle in the presence of an uncredulous Woman , to confirm her in the Belief of the substantial Change of the Bread into the Body of Christ , as the Centurists Phrase it . And , surely , it was no less these Gentlemens Interest than his ( cou'd they but d●vest themselves of all honesty and sincerity ) to make it of a Fresher Date , than even the Council of Nice . But the Doctor was so intent upon baffling Monsieur Arnauld's Demonstration , of the Impossibility of obtruding this Doctrine upon the Faithful , without Great , and Violent Commotions , both in Church and State ; which , he saw , he cou'd not well effect , unless he had fix'd a certain Epocha , whence this Doctrine shou'd take its rise ; that rather than fail , he wou'd hit at a venture upon the Second Council of Nice , and there fix his Foot : Being perswaded , as he says , that this was the fittest Time for such a Change . And is not this a miserable Shift to which this Ingenious Man is reduc'd , when he is forc'd , ( to make good his undertaking ) to have recourse to such known , and manifest ( I am asham'd to say it ) falshoods ? Which surely do better become Impostors than Grave Divines , whose very Names , and Character , shou'd prompt them to candor and sincerity ; it being evident , that disingenuity , and false dealing ( whatever they may do for a time ) serve to no other end at last , than to discredit the Cause , and confound its Patrons .

CHAP. V. Of the Communion in one kind .

TO give the Communion in one , or in both kinds , is no matter of Faith , but respects the Discipline of the Church , which , according to the different Circumstances , and Exigencies of Affairs , for the increase of Piety and Devotion ; and in Condescension to the Infirmity of her Children , is often necessitated to alter some things in her Discipline ; it being Evident , that what in one Age was good and profitable , an other Age will in no wise bear . And since it is agreed upon , that the care of feeding the Flock was committed to the Church ; that she alone is Commission'd to dispence the Divine Mysteries , and hath a peculiar promise of the Assistance of the Holy Spirit to guide her into all Truth ; none can reasonably doubt , but She is the most Competent Judge , what in her Discipline to change , what to retain .

Now the main stress lyes upon this , whether or no it be in the Power of the Church to alter her Discipline , in a matter of this Importance , so as to restrain the Faithful to the receiving of the Sacrament in one kind only ? It being acknowledg'd by our selves , that , in the Primitive Times , this Sacrament was indifferently administred , sometimes in Both , sometimes in one kind : Tho 't is hard to conceive , why Men shou'd rather conclude , that it is not in the Power of the Church to restrain the Faithful to one kind ; because the Communion was somtimes given in Both , than the contrary , that it is in the Power of the Church so to do ; because it was likewise sometimes given in one kind ? To justifie then the conduct of the Church in this particular , I shall only examin , whether the Receiving of the Eucharist , in both kinds , be Essential to a True , and Real Participation of the Sacrament ? For if both kinds be Essential , then 't is certain , the Church cannot take away any Essential part of the Sacrament without destroying the whole ; and consequently in giving but part , wou'd give nothing at all : Therefore cou'd not restrain the Faithful to one kind ; it being evident , that the Church is only impower'd to dispense , and not to destroy the Mysterys of God . But if I can make out , that the Participation of the Euchurist , in Both Kinds , is not Essential to the worthy receiving of the Sacrament , then it will evidently follow , that the Church may lawfully command the forbearance of one kind . For if you shou'd ask any of our Learned Protestants ; why they do not give the Communion at night , or after Supper , or sitting down , or lying on Couches , as , 't is confess'd , Christ gave it ? They will tell you ; because 't is not Essential to the Sacrament to give it so . Or why they do not plunge the Children into the Water , when they baptize them ; as the Apostles , and primitive Church have done ? They answer , as before , that it is not Essential to the spiritual Lotion of the Soul , that the Body shou'd be wash'd by Plunging , rather than any other way ; but that , whether it be perform'd by Immersion , or Aspersion , or in any other manner , 't is the same thing to all the Intents , and Purposes of the Sacrament : So that it is plain , and even confess'd by our Adversaries , that the Church has Power to alter , and change all the Circumstances , which are not of the Essence , and Nature of the Sacraments . All the Difficulty then consists in this , whether it be Essential to the Communion to receive it in both kinds ? Or whether One kind be not sufficient ? And if it be made out , that it is not Essential to the Communion to receive both ; but that it is enough to receive it in One kind ; then the Protestants must confess , that the Church may lawfully command the Forbearance of the other .

Now , that the receiving of the Eucharist in Both Kinds , is not Essential to the True , and Real Participation of the Body and Blood of Christ , to all the Intents , and Purposes of the Sacrament ; but that One Kind alone is sufficient , I shall endeavour to shew ;

1. From several Texts of Scripture which affords us sufficient Grounds to conclude , that for the due Participation of the Sacrament , it is not necessary to receive it in Both kinds .

2. From the General Practice of the Church in all Ages ; even in those days , in which the Protestants do own , the pure Word of God ( as they speak ) was preach'd , and the Sacraments duely administred .

3. From the Consent of our Adversaries , if consistent with themselves . I begin with the first .

And that our Adversaries may not think , I design to impose upon them ; I will quote those places of Scripture , that seem to make against , as well as for me . Christ says , John c. 6. ver. 50. This is the Bread which cometh down from Heaven , that a Man may eat thereof , and not die . Ver. 51. I am the living Bread which came down from Heaven : If any Man eat of this Bread he shall live for ever ; and the Bread that I will give is my Flesh . Ver. 53. Verily I say unto you , except ye eat the Flesh of the Son of Man , and drink His Blood , ye have no Life in you . Ver. 54. Who so eateth my Flesh , and drinketh my Blood , hath eternal Life . Ver. 56. He that eateth my Flesh and drinketh my Blood , dwelleth in Me , and I in Him . Ver. 58. This is that Bread , which came down from Heaven — he that eateth of this Bread shall live for ever . Here are six Passages , whereof three seem to be expresly for the Communion in one kind ; and the other three seem to be against it . What shall we say to this ? Must we believe all ? Or shall we believe but three of them ? For they seem to contradict one another . One says ; Except ye eat the Flesh of the Son of Man , and drink his Blood , ye have no Life in you . An other ; If any Man eat of this Bread he shall live for ever : If it be True , that the Man , who eateth of this Bread shall live for ever ; how can it be at the same time true , that he cannot live , except he eat the Bread , and drink the Cup ? Must we then hold to three of these Passages and reject the rest ? As to the Protestants , I do not see , how it shou'd stand with their Principles to do otherwise : For they are so far from believing , that the Man , who eats of this Bread shall live for ever ; that they constantly assert , that except he drinks also of the Cup , he is guilty of a Horrid Sacriledge ; Vol. 2. pag. 70. 't is what Dr. Tillotson expresly affirms . This is no Addition to Christianity ( says he , speaking of the Communion in One Kind ) but a sacrilegious taking away of an Essential Part of the Sacrament ; they must then necessarily deny three of these Passages , if they be True to their own Principles . But for R. Catholics , they are not in the least perplext at this seeming Contradiction ; they believe them all to be both true in themselves , and agreeable to their Principles : For they belive , that whosoever eateth of this Bread , the same eateth and drinketh the Flesh and Blood of the Son of Man , in the Sense he meant they shou'd eat and drink his Flesh and Blood ; which is not to be understood ( as Protestants as well as Catholics must confess , tho' upon different Grounds ) in the strict , and proper meaning of the Words , as if eating , and drinking his Flesh and Blood were to be perform'd by two different Acts , whereof one is conversant about a sollid , and the other about a liquid Thing , as the Words usually and properly import ; but that to eat , and drink his Flesh and Blood , signifies no more than to participate of , or to take by the Mouth his Flesh and Blood , whether with one or different Acts it matters not . R. Catholics then find no Difficulty in reconciling these places ; they believe the Flesh of Jesus Christ is the Flesh of a Living Man , which cannot be so without Blood ; and therefore , when they take it , they are sure , they eat and drink his Body and Blood ; that is , they are Partakers of his Body and Blood . And hence it is , they do most certainly conclude , that it is not Essential to the Communion to receive it in both Kinds ; because they receive in one , all that Christ requires of the Faithful to receive , that is , his Body and Blood . I say Protestants as well as Catholics must confess , that in this Passage , Except ye eat the Flesh of the Son of Man , and drink his Blood , the Words eat , and drink , are not to be taken in the strict , and usual Sense they commonly bear : For seeing they believe , that , in the Eucharist , there is neither Flesh nor Blood , nothing but Bread and Wine ; and that in eating and drinking these Elements to the Letter , they do eat , and drink the Body and Blood of Christ by Faith , as it is said in the 39 Articles , it cannot be said , that they eat and drink the Flesh and Blood of Christ , in the literal and usual Sense of the Words ; it being impossible to eat and drink in the Elements , in a literal Sense , that , which , in a literal Sense , they do not really contain , as Protestants hold . They must then necessarily conclude , that to eat and drink the Body and Blood of Christ , is not to be understood in a literal , but in a figurative Sense ; and then the meaning of these Words must be , To 〈◊〉 , and drink the Body and Blood of Christ ; that is , to be Partakers of the Body and Blood of Christ ; and if so , then 't is certain , that in eating only the Body of Christ , which , being a living Human Body , must needs contain his Blood ; we eat and drink his Flesh and Blood , that is , we are made Partakers of his Flesh and Blood , which surely , is all that is requisite to the Essence or Nature of the Sacrament .

And now , who wou'd believe , that the R. Catholics had such grounds , in Scripture , for the Communion in one kind ; considering the loud , and clamorous accusations , yea and the horrible Sacrileges they are charg'd with , upon this Subject ? Well! And who are those , who charge us thus ? Why they are Great , and Eminent Men : Great indeed , not only for the Rank , and Station wherein the Powers of this World have placed them ; but also Great for their Learning , and other Excellent Endowments . But then , 't is that they must so do : The Protestant Religion ( as all the World knows ) was planted in these Kingdoms by open Force and Violence . These Gentlemen's Predecessors possess'd Themselves of the Rich Benefices of the Church ; and when Men's Interest , and Honor , are once engag'd , 't is hard , if they do not stand by them .

Now there is no way left to justifie these Proceedings , but by railing at the Church of Rome , and exposing her pretended Corruptions ; and therefore 't is no marvel , they shou'd lay these , and a great deal more to her charge . But take away these Fatal Byasses : Let Benefices be laid a side : Let the Riches of the Church be propos'd , as the Reward of Virtue , and Merit ; and then we shall see how many Eyes this will open ; then we shall see the Scales fall off , and those , who have been hitherto our Greatest Persecutors , become , like St. Paul , the most Zealous Assertors of our Faith and Religion . But this by the way .

There is an other Passage in St. Luke , which favours the Communion in One Kind . This Evangelist tells us , that Christ , after his Resurrection , appear'd to two of his Disciples , as they went to Emans , who , adds St. Luke , constrain'd Him to a●ide with them ; and when he sate at Meat , He took Bread , and bless'd it , and brake and gave to them , and their Eyes were open'd , and they knew him , and he vanish'd out of their sight . Now , 't is certain , that , if this Bread , which Christ bless'd and brake , was the Eucharist , we have , at least , one instance in which Christ himself gave the Communion in one kind : For 't is said , that after he had broke the Bread , and gave it to them , he vanish'd out of their sight . And indeed , it is very hard to conceive how the breaking of ordinary Bread , as 't is usually done at Meat , shou'd open these Disciples Eyes , so as to know him that did it to be Christ . Besides , the breaking of Bread , in the Acts of the Apostles , is always understood of the Communion : and St. Chrisostom , St. Augustin , venerable Bede , and Theophilactus , in their comments upon this place , teach us , that this Bread , which Christ brake , was the Eucharist ; which surely they wou'd not have done , had there been the least doubt of the lawfulness of the Communion in one kind . However , because it is not thus interpreted by the universal consent of the Church , I shall lay no more weight upon it , than it can reasonably bear ; leaving the Reader to judge , what impression the Authority of four such Great Men , so well read in Antiquity , is apt to make upon an unprejudic'd Mind . I now proceed to shew , that the Communion , in Both Kinds , is not Essential to the Sacrament .

2. from the general practise of the Church in all Ages , even in those days wherein the Protestants do confess , the Pure Word of God was preach'd , and the Sacraments duly administred .

The Protestants do pretend to pay a great deal of Respect , and veneration to Antiquity ; and in all their Debates , and Controversies of Religion ; whether with Us , or among Themselves , they are willing to Appeal to the Primitive Church , which they look upon as the Rule and Measure of their Faith and Practice . Now , if it appears by the Practice of the Primitive Church , that the Communion was given in One Kind without the other ; and that this was neither prohibited by the Governours of the Church , nor found fault with by the People , nor yet wrote against by any Man whatsoever ; then 't is but reasonable to hope , that every Ingenious Protestant will easily be perswaded , that neither the Pastors , nor the People of the Primitive Church did ever believe , that both kinds were Essential to the worthy participation of the Sacrament . This I shall , by God's Assistance , endeavour to evince from the best Records , and the most unquestionable Witnesses , and Writers of the Primitive Times .

And here I find four sorts of Communion ; the Communion of the Sick , the Communion of Infants , and little Children ; the Communion of Private Families , commonly call'd the Domestic Communion ; and the Public , and Solemn Communion of the Church . And in regard of all these , I shall undertake to prove , that , for the first six hundred Years , the Eucharist was given , 1. in the Communion of the Sick , under the Species of Bread alone . 2. In the Communion of Infants , and little Children , under the species of Wine alone . 3. In the Domestic , or Private Communion , under the species of Bread ; but so as to be sometimes given , tho' seldom in both kinds : And lastly , in the public , and solemn Communion of the Church , sometimes in one , sometimes in both kinds ; as the Piety and Devotion of the People carry'd them to participate of one or Both.

Touching the Communion of the Sick - Eusebius , One of the Best , Hist. Eccles . lib. 6. cap. 44. and most Celebrated Historians of the Primitive Church , gives us an intire Letter of the Great Dionysius Bishop of Alexandria upon this Subject . In this Letter , Dionysus relates the Story of a certain Old Man call'd Serapion , who being under Publick Pennance , and falling Sick , sent a Boy to a Priest , that was at some distance from him , to desire him to come to him , and give him the sacred Communion before he had departed this Life ; but the Priest happening at the same time to be sick , and not able to go so far , gave a Piece of the sacred Bread to the Boy , and order'd him to carry it to Serapion , and enjoyn'd him moreover to moisten it in some Liquor , and then to give it to him as his last Viaticum ; which when he had done , saith Dionysius , the good Old Man immediately gave up the Ghost .

Here is a Communion in one kind related by a Man , who was as Great a Saint as he was a Bishop ; and Recorded by an other Great , and Learned Bishop : Both very ancient Witnesses , both much celebrated by Antiquity : Yet neither the one , nor the other finds any fault with the Priest , nor with Serapion for this Communion , which our Adversaries wou'd now abhor as sacrilegious and detestable ; on the contrary , they both admire the Goodness of God , as the said Letter witnesseth , in sparing this poor Man's Life 'till he had receiv'd the sacred Pledge of his Redemption . And now , can it be imagin'd , that these two Great Men , who liv'd so near the Times of the Apostles , and were so well instructed in the Faith and Discipline of the Church , shou'd not rather be surpris'd at the Rashness of the Priest , than admire the Mercy of God in this Affair , if the Practice and Discipline of the Church had not authoriz'd such a Communion ? Nay that Eusebius , who was so Nice , and Severe in his Remarks , and Censures upon the least Slips , and Mistakes of other Clergymen , shou'd be silent in a bus'ness of this Weight , is sure what no Man can Reasonably suppose . This the Protestants cou'd not but see ; and therefore the most Ingenuous among them , as Bishop Jewel , * * Answ. to Hard. Mr. Smith † † Epist. de Eccles. grac. hod. stat. pag. 107. and others have freely confess'd , that the Communion here mention'd , was given only in one kind : But others , who resolve to say any thing rather than acknowledge the Truth , wou'd maintain , that that Liquor wherein the Boy was order'd to moisten the Piece of the sacred Bread , was the consecrated Wine ; whereas , it is plain from the Words of the Letter , the Priest gave him no Liquor at all , but order'd him to steep the sacred Bread in any Liquor he cou'd find at Home . Besides , suppose he had dipt the Bread in the sacred Wine , and gave it so to the sick Man ; no Protestant , who understands the Principles of his Religion , will say , that this is to eat , and drink the Flesh and Blood of Christ , For Protestants hold , that it is therefore necessary to eat , and drink the Elements apart ; because in so doing , they shew the Death of our Lord , whose Body was Broken , and separated from his Blood . But this Evasion is so Vain and Groundless , that it merits no farther Confutation .

An other Instance of this Communion , is that of St. Ambrose , We have this Great Bishop's Life written by Paulinus his own Deacon , who was present at his Death , and dedicated his Life to St. Austin , at whose Request he wrote it ; so that his Authority is beyond all Exception . This Deacon tells us , that St. Honoratus Bishop of Verceil , who came to visit St. Ambrose , as he lay on his Death Bed ; Heard , in the dead of the Night , a Voice say to him thrice , Arise , delay not ; for he is going to depart . He came down , adds Paulinus , gave him the Body of our Lord , and the Saint no sooner receiv'd it * * Eoque reverentissimé accepto . when he gave up the Ghost . Here the Body of our Lord is given to St. Ambrose , but no mention of his Blood : Here 't is said , he no sooner receiv'd it when he gave up the Ghost . The word It is remarkable ; for being of the Singular Number , and denoting only one thing , it cannot be understood but of the Body to which it refers ; whereas if Paulinus had meant , that he had receiv'd the Body and Blood , under both Species , he shou'd have spoken in the Plural Number , and said ; he no sooner receiv'd them , when he gave up the Ghost . Well , what say our Adversaries to a Decision so plain ? For something must be said . Some say , St. Ambrose receiv'd the Communion as well as he cou'd ; being prevented by a sudden Death before he cou'd receive the Sacred Cup. Vain fancy ! As if the Divine Power , which sent a Voice from Heaven to order the Communion to be given to him , cou'd not keep him alive 'till he had receiv'd the Sacrament Intirely . Others , not satisfied with this Answer , say , St. Ambrose receiv'd both kinds , tho' one only is express'd , by the Grammatical Figure Synecdoche , where a part is taken for the whole . But this is as groundless as the former : For , besides , that the precise and express Terms in which that Phrase is conceiv'd , will admit of no figurative Sense ; such Grammatical Figures are not us'd by any Ecclesiastical Writers , when they speak of the Communion ; nor did any Protestant ever yet instance in one single Passage wherein it is so taken ; which is an Evident Argument that they had none to Instance in . I might farther instance in the Council of Carthage , in the Communion of St. Basil ; but let this suffice for the Communion of the sick ; for I wou'd not be tedious .

The same Practice we find observ'd in the Communion of Infants and little Children , only with this difference , that , whereas the Communion was given to the Sick , under the Species of Bread ; here it is given under the Species Wine . And the Reason of this Difference , I conceive was this . In the Begining , whilst the Church groan'd under the Tyranny , and Persecution of the Pagan Emperors , and their Magistrats ; the Bishops , and Priests , being forc'd to wander from place to place , when they light upon any Christians with little Children , or new-born Infants , being uncertain , whether they shou'd ever return that way again , they us'd to administer the Sacraments to them ; the Bishops , the Sacraments of Baptism , Confirmation , and the Eucharist ; and the Priests , the First and the Last . And because the new-born Babes were not capable of receiving any thing that was sollid , they gave them always the Eucharist under the Form of Wine . And this Custome , thus settled in the first Persecutions , continu'd in the Church until the latter end of the Tenth Century ; yet all this while it never enter'd into any Man's Head , to say , that this was an Imperfect , much less a Sacrilegious Communion .

The first Instance we find of this Communion , is in St. Cyprian's Time , about the Year of our Lord 240. This holy Martyr tells us what happen'd in his own Presence to a little Girl , Trat . de Lapsis . who had eaten a little of the Bread , that was offer'd to the Idols . Her Mother knowing nothing of what She had taken , carry'd her , as the custom was , to the place where the Christians were assembl'd . During the the time of Prayer , adds this Father , this Child was troubled , and disorder'd , as if for want of Words , ( which her tender Age was not capable of ) she wou'd by this means , declare the Misfortune which befell her . After the usual solemnity , the Deacon , who presented the sacred Cup to the Faithful , continues St. Cyprian , coming to the rank where this Child was ; she turn'd her face aside , not being able to bear the presence of such a Majesty . She shut her Mouth , she refus'd the Cup. But being compell'd to swallow some drops of the Pretious Blood , she was not able , pursues this Father , to hold it in her sullied Entrals , but violently gave it up ; so great is the Power and Majesty of our Lord .

Here is a fact so plain , that nothing can be adedd to it ; all the Circumstances of it are attended with such Marks of a Communion in one kind , that nothing but meer Prejudice , or rather Blindness , can make any Man doubt it . I know some Protestants have been so vain as to pretend , that this Child did receive the Body of Christ , before the Deacon came with the sacred Cup ; but this is so contrary to St. Cyprian's Design , in relating this surprising Story , that I wonder any Man , in his Senses , shou'd imagin it . What , a Child , that eat of the Sacrifice of Devils , is troubled and confounded ( by the Instinct , 〈◊〉 doubt , of the Holy-Ghost , for Reason she was not capable of ) because she was to partake of the Cup of our Lord ! And wou'd she not , think you , be in the same Trouble and Confusion , were she to receive the Lord's Body ? At the presence of the sacred Cup , she turns her face aside , and shuts her mouth , and that by divine instinct , for Reason she had not ; her sullied Entrals are not able to bear the Majesty of our Lord in his Blood , but are forc'd to give it up . And wou'd She have done less , at the Presence , and Participation of the same Lord's Body ? Is the Majesty , or Power of the Lord's Body less than that of His Blood , that it shou'd not cause the like Disorder ? At the receiving of the Lord's Blood , here are a great many surprising Accidents ; and why not the like at the Receipt of His Body ? Truly the Reason is plain ; because , in very deed , She neither did , nor was to receive the Lord's Body otherwise , than in the sacred Cup.

This Practice of giving the Commmunion to Children , under the Species of Wine , was not confin'd to the three first Ages , but is still in force in the Greek , and continu'd in the Latin Church to the 12th Century . Touching the Greek Church ; Allatius † † Trat . de Cons. utr . Eccles. Annotat. ad Com. orient . a R. Catholic , and Mr. Smith * * Epist de Eccles. graec . hod. statu . p. 104. ed. 1. a Church of England Divine , tells us , Children are still communicated in that Church under the Species of Wine . As to the General Practice of the whole Church ; Jobius , a Learned Author of the sixth Century , gives us this Account of it , ●ib . Pho. Cod. 222. lib. 3. de Verb. Inca●n . cap. 18. where he speaks of the Three Sacraments confer'd upon little Children all at once . We are ( says he ) first Baptiz'd , then we are Anointed , that is , Confirm'd , afterward , the precious Blood is given to us . * * Erud . Theo. l. 3. c. 20. Hugo de Sancto Victore , a Learned Writer of the 11th Century , and much commended by St. Bernard , says expresly , that the Practice of the Church was , to give the Children after Baptism , the Sacrament under the Form of Wine only ; and teaches afterward , that the Body and Blood of Christ are wholely , and intirely receiv'd in either kind . Thus much concerning the Communion of Infants .

As to the Domestic , or Private Communion : For the three first Centuries , whilst the Fervour of the Primitive Devotion lasted ; and the Blood of Jesus Christ ( as the Fathers speak ) was reeking Hot : The Christians , who being led like Sheep to the Slaughter , considering the Sacred Eucharist , as the best , and most efficacious Armour and Support , to enable them to bear up against the Fiery Tryals they must undergo ; were very careful , when they met , on great Festivals , at their pious Assemblies , to carry home , every Man and Woman , as much of Sacred Food , as wou'd suffice to take some part of it every day ; that being thereby united to Jesus Christ , they might be the better prepar'd for the Assaults of their Violent Persecutors . And because these Holy Assemblies cou'd not be very frequent , in the Rage of Persecutions ; nor the dispers'd Christians , who liv'd far off , come easily to them ; and that the Species of the Sacred Wine was apt to be soon alter'd , especially in so small a quantity , as they must have taken it ; and besides , subject to other Accidents , which , in those troublesome Times , they cou'd not well prevent ; they were content to carry along with them the Sacred Body of our Lord , under the Form of Bread only ; being perswaded , that when they eat of this Bread , they were Partakers of the Body and Blood of Christ , and of the Grace and Sanctification thereunto annex'd . And here I shou'd tire the Readers Patience , shou'd I bring all , that can be said in Confirmation of this Truth ; but I shall instance only in some few of the best , and most approv'd Authors ; for I perceive I have been longer upon this Subject than I design'd . Tertullian , a Learned Author of the second Century speaks thus of the Private Communion , in the Book , which he wrote to his Wife to diswade her from marrying after his Death . Thy Husband ( says he ) will not know that , which thou takest before all other meat , and if he shou'd , he will think it is Bread , and not what it is call'd ; that is , the Body of Christ . Here Tertullian tells us , that his Wife , after the manner of other Christian Women , us'd to take a certain Thing , before she tasted any other Food ; and that her future Husband , whom he supposes a Pagan , if he shou'd know it , wou'd think it to be Bread ; because it was so in Appearance , tho' in Reality it was the Body of Christ ; but under the Form of Bread , and no other .

The great St. Basil , a Greek Father of the fourth Century , Epist. 289. delivers this Practice more at large in his Letter to Cesaria , who , it seems , wou'd know , whether it was lawful to receive the Communion otherwise , than by the Hands of a Priest , or Deacon . To which He answers thus ; As to this , that it is not grievous to take the Communion with one's own Hands , when there is no Priest nor Deacon present , being forc'd thereunto in Time of Persecution , 't is needless to tell you ; because it has been confirm'd by long Vse and Custom : For all those , who lead solitary Lives in Desarts , where no Priests are , keep the Communion in their Houses , and communicate themselves . Besides , in Alexandria and in Egypt , all the People do commonly keep the Communion at home ; for when the Priest consecrates the Host , and distributes it ; we may reasonably believe , they partake of it , and carry it with them .

I need not go about to prove , that this Communion was nothing else but the Sacred Bread ; for 't is plain , St. Basil speaks only of that which is touch'd with the hand . Besides , 't is certain he cou'd not mean the Sacred Cup , when he speaks of the Communion in the Desarts ; it being evident , that the Species of Wine cou'd not be preserv'd , for any time , in so small a Quantity , as they must have taken it .

St. Ambrose gives us much such an other Account of this Communion : He tells us , how his Brother Satyrus was miraculously say'd from drowning , de Obit . Satyr . by the Faith he had in the Sacred Host . For being in a Storm , where all were given for lost , he begg'd of one of the Christians , who were aboard , to give him a piece of the Sacred Bread which he had ; and having , by the Earnestness of his Prayers , obtain'd that Favour , he wrapt this Divine Sacrament ( saith St. Ambrose ) in a Cloath , and ty'd it about his Neck , ( for being a Cathecumen only , he wou'd not eat it ) cast himself into the Sea ; and God , to recompense the Greatness of his Faith , brought him safe from that boisterous Element . Here you see the Christians , agreeably to what St. Basil saith , us'd to carry the Sacred Bread about them , that they may eat of it , in Case of any Hazard or Danger : But of this enough .

Touching the Public and solemn Communion of the Church ; I own we have no instances from Fathers or Ecclesiastical Writers , for the first four Centuries to prove , that the Communion was publickly given , in one kind , to any , except Infants and little Children ; nor can our Adversaries instance in any , who says it was not so given : And so far we are upon the Level . But methinks ( the Scales being thus even ) the Practice and Custom of the Church , expresly Recorded and Deliver'd by the Writers , and Liturgies of the Fifth , Sixth , and all other succeeding Ages , in Favour of the public Communion in one , as well as in both kinds , ought to weigh down the Ballance , and determin any reasonable Man to conclude , that this same Practice was deriv'd from the foregoing Ages .

We find , indeed , in the latter End of the fifth Age , a Decree of Pope Gelasius , which forbids certain People to receive the Communion in one kind ; but if we attend to the Motives and Circumstances of this Decree , and to the Persons there meant , we shall find , it is so far from destroying our Hypothesis , that it plainly confirms it . What gave Occasion to it was this : In the Time of St. Leo , Pope Gelasius his Predecessor , there were a great many Manichees in Rome , who , the better to spread their wicked Errors , feign'd themselves Catholics , and frequented the Churches and Sacraments like others ; but it being part of their Belief , that Wine was created by the Devil , and that Jesus Christ did not spill his Blood for us ; but that his Passion was Fantastick , not Real , they abhorr'd Wine above all things , and therefore abstain'd from the Sacred Cup in the Communion .

St. Leo complains of the Disorders , which they caus'd in the Church ; He declaims against their wicked and hellish Devices ; He tells us , they were so bold , as to presume to mix themselves with the Faithful , and receive the Lord's Body , but abstain'd from the Sacred Cup ; and gives that , as a Mark to discern them by . But because the Faithful were at Liberty to take One , or both Kinds , and that many devont Christians receiv'd the Body , without the Sacred Cup ; it was hard to find out by that Mark , who these Manichees were . However , St. Leo did not think fit to alter the Discipline of the Church , nor take away their Liberty from the Faithful ; but was content to insinuate , that whosoever shou'd refuse to take the Sacred Cup , as abhorring Wine , or in Detestation to the Blood of Christ , shou'd be reputed of that Sect. But this Remedy proving ineffectual , Pope Gelasius was forc'd to Decree , that whosoever abstain'd from the Sacred Cup , upon any such superstitious Pretence , shou'd be altogether depriv'd of the Communion . It may not be amiss to subjoin his very Words : Gr. Dist. 2 can . comper . de consecrat. We have found out , that some People do take , only the Body , and abstain from the Sacred Blood , who , seeing they are engag'd in I know not what Superstition , must either take both parts , or be depri●'d of both ; because the Division of one , and the same Mystery , cannot be done without great Sacriledge .

Now , to give you my Thoughts upon this Decree ; I think it is plain ,

First , that there was no need of making such a Decree , if all the Catholics , in those days , had receiv'd the Communion in both kinds : For this being made , on purpose , to discover the Manichees , who never drank Wine , there was nothing so easie as to find out , who they were , upon their refusal of the Sacred Cup ; consequently there needed no Decree to discover them . But since it is confess'd , that these Heretics did mix themselves with the Catholics , and receiv'd the Communion only in one kind , and that notwithstanding all St. Leo's Care , and Diligence to find them out , they were still undiscover'd ; I think it is a Demonstration , that some Catholics , as well as the Manichecs , did receive the Communion in One Kind only . And this being all that I undertook to evince , I might now take leave of this Decree . But I shall observe ,

Secondly , that the prohibition here made affects only those , who were engag'd in a certain Superstition ; who , seeing they are engag'd in I know not what Superstition , must either take both parts , or be depriv'd of both : For the Reason why they are to be depriv'd of both parts of the Sacrament , unless they take both , is because they were engag'd in a certain superstition , which tended to destroy the Sacrifice of our Redmption , by the Belief they had , that Christ's Blood was only an Illusion ; and to divide that Mystery , which , Gelasius says , cannot be done without great Sacriledge , by the like wicked opinion , that Wine being created by the Devil , Christ wou'd never have instituted the Memorial of his passion in that Liquor Whence 't is evident , that the Catholics , who were in no manner engag'd in these superstitious Errors , are nothing concern'd in this Decree ; nor barr'd of the liberty , they always had of receiving the Sacrament in one , or both kinds , as suited best with their Devotion . And this is so true , that we find the practice of it recommended by a Canon of a very Famous , if not General Council , held in Constantinople in the sixth Century , Can. 52. known to the Ancients , by the Name of Concilium Trullanum . This Council confirms the Ancient Custom of the Greek Church , which was to celebrate Mass in Lent only on Saturdays and Sundays ; it being by the Ancients Judg'd improper to consecrate on any of those Days , on which they fasted ; because they wou'd not ( as they commonly speak ) mix the solemnity of the Sacrifice with the sadness of the Fast. But on these two days , in which they did not fast , they us'd to consecrate , and reserve as much of the sacred Oblation , as wou'd suffice for the Clergy , and Laity to take every day , till the Saturday following ; and this they call'd the Mass of the Presanctified , than which nothing is more frequently mention'd in the Greek Church .

Now , to know what was offer'd , and distributed to the People in this Mass : All the Ancient Greek Liturgies tell us , that there was nothing reserv'd , but the sacred Bread ; that this Bread was carried in Procession , from the Sacrifice into the Church ; Eucho . Goar . Bib. P. P. Paris , T. 2. expos'd to be ador'd by the People , and , after some Ceremony , distributed to all the Faithful . So that here is a Public , and Solemn Communion given in One Kind , for five Days every Week Yearly , while Lent holds . But this Practice was not peculiar to the Greek ; for we find it as early , and as solemnly us'd in the Latin Church . The Roman Ordinal , Bib. P. P Var. T. de Div. Off. whose Antiquity , I suppose , no body will question , being that , which St. Gregory the Great made use of , in the sixth Century , gives us the same Account of Good , Friday-Service with that , which is express'd in the Rubrics of our present Mass-book . Alcuinus ; De Div. Off. a Famous Author of the eigth Century , relates the same thing : So doth Rupertus , Lib. 2. c. 9. de Div. Off. Hugo de Sancto Victore , and other Writers of the Eleventh Century . They tell us , that , on Good-Friday , there was no Consecration made ; but that the Body of our Lord , which was consecrated the day before , was reserv'd for that day's Communion ; that the Priest took the Lord's Body , and some unconsecrated Wine and Water , and then gave the Communion to the People , under the Form of Bread alone . So that there has been a perpetual Practice in the Latin Church , of giving the Communion , in one kind solemnly once every Year , both to Clergy and Laity , even to this very Time .

I might , further , bring the Authority of Sozomenus , Evagrius , Authors of the sixth Century , and of several Great , and Learned Men of the Gallican Church , to confirm this Practice ; but I think it is sufficiently evident from what is said , that the Communion was publicly giv●ng in one kind ever since Christians had Churches for public and solemn Service . I shall therefore proceed to shew , in the last place ;

That to take the Communion , in both kinds , is not Essential to the Sacrament , from the Consent of our Adversaries , if consistent with Themselves .

I suppose Martin Luther's Opinion in this Matter , is of no small Authority ; for 't is but reasonable to suppose , that those , who have follow'd the Scheme , which he drew , shou'd pay their just tribute of Respect to his Opinion in this Point . Let us then hear him speak . If any Council ( says he ) shou'd chance to Decree ( the Communion in both kinds ) we shou'd by no means make use of Both , De Miffa Ang. nay , we wou'd sooner , in contempt of the Council , take one , or neither , than both ; and curse those , who shou'd , by the Authority of such a Council , make use of both kinds . Here , I think , it is very plain , Luther was of opinion , that both kinds was not essential to the Sacrament , else , surely , he wou'd not have said , that he wou'd sooner make use of neither , than of both ; nor curse those , who shou'd take both kinds . But the Discipline of the French Protestants will afford us a more ample Testimony in this Matter .

In a Synod held in Potiers , Anno. 1560. and in an other , in Rochel , 1571. It is provided , that those , who cannot drink Wine , may receive the Communion under the Form of Bread . It may not be amiss to subjoin their very Words , as they are read in the 12th . Chapter of their Discipline , Tit. Of the Lord's Sup. Art . 7. The Bread of the Lord's Supper ought to be administer'd to those , who cannot drink Wine , upon their making Protestation , that it is not out of Contempt ; and upon their endeavouring , what they can , to obviate all Scandal , even by approaching the Cup , as neer their Mouths , as they are able . Now 't is not to be imagin'd , that these Gentlemen shou'd think both kinds essential to the Communion , and yet make such a Decision : For there is no Body , who is never so little Read in Philosophy , but knows , that the Essence of Things is indivisible ; that , by separating one essential Part from the other , you destroy the nature of the whole ; that in giving only an essential part of a thing , you give nothing , in regard of that , whose essential part it was ; consequently he that gives but part of the Sacrament , gives no Sacrament at all : Therefore these Gentlemen , who knew better Things , in ordering the Bread alone to be given to those , who cou'd not drink Wine , cannot , in Reason , be suppos'd to believe , that the Cup was Essential to the Communion ; else they wou'd have absolutely refus'd the Sacrament to those , who cou'd not receive it in both kinds ; since to give it in one kind , were to give nothing at all , but rather to prophane , and abuse that , which is most Sacred and August in the Christian Religion ; whereas the natural disability of those , who cannot drink Wine , might reasonably excuse them from taking either kind . And thus I have endeavour'd , as briefly as I cou'd , to prove from the practice and discipline of the Church in all Ages ; from public , as well as private Communion ; from Liturgies , Fathers and Historians ; and even from the consent of our Adversaries , manifestly imply'd in their Discipline , and Practice ; that neither the Primitive Christians , nor the Catholic Church , in any Age ; nor yet any Orthodox Believer did ever think , that to take the Sacrament in both kinds , was essential to the Communion . And if so , then it is plain and evident , that the Church hath Power to , and may lawfully , restrain the Faithful from the Cup , and confine them to One kind only . Let us now see what Dr. Tillotson objects to all this .

And here I shall not abuse the Reader 's Patience , by repeating the same thing over again ; for , since all that can , with any colour of Reason , be objected , is contain'd in one short Paragraph ( tho' the things there insisted on are often repeated in several of his Sermons , but with no material Addition ) I will only transcribe it , and offer my Exceptions to it .

And then ( says he ) the Communion , in One kind , is plainly contrary to our Saviours Institution in both kinds ; as they themselves acknowledge . And therefore the Council of Constance being sensible of this , was forc'd to decree it with an express non Obstante to the Institution of Christ , and the Practice of the Apostles , and the Primitive Church . And their Doctrine of Concomitancy ( as if the Blood were in the Flesh , and together with it ) will not help the matter ; because , in the Sacrament , Christ's , Body is represented as broken , and pierc'd , and exhausted , and drain'd of his Blood ; and his Blood is represented as shed and poured out ; so that one kind can by no means contain and exhibit both .

Three things the Doctor here insists upon . 1. That We our selves acknowledg the the Communion in one kind to be contrary to our Saviour's Institution . 2. That the Council of Constance was forc'd to decree it with a non obstante to the Institution of Christ . 3. That the Doctrine of Concomitancy will not help the matter ; because , in the Sacrament , Christ's Body is represented as broken , and exhausted , and drain'd of His Blood .

I may say , of these three Propositions ; the first is neither True , nor to the purpose . The second is something to the Purpose , but not True . The third is like the first , neither True , nor to the Purpose . I begin with the first :

We our selves acknowledge , that the Communion in one Kind is contrary to our Saviour's Institution . For my own part , I have read , at least , some of the best R. Catholic Casuists and Divines , upon this Subject ; and have convers'd with many more . Yet I declare , I neither read , nor heard any of them say , that to give the Communion in one kind , was contrary to our Saviour's Institution ; nay , I think , all R. Catholics do believe , that the Administration of the Communion , whether in one , or both kinds , is quite an other thing from the Institution of it . We say , indeed , that when Christ instituted the Sacrifice of his Body and Blood , He consecrated not in One , but in both Kinds ; because He design'd to leave these Symbols to his Church , as a perpetual and everlasting Memorial of His Body broken ; and Blood shed upon the Cross , which is express'd by the Separation of one Symbol from t'other ; and this , I hope , we are careful to do , as often as we offer that Sacrifice : But to eat or partake of the Sacrifice it self , in one , or both kinds , is , sure , no part of the Institution , but belongs to the Modus , or manner of administring it .

Christ instituted the Sacraments of Baptism , Confirmation , and Matrimony ; yet we do not find , that ever he gave , or administred any of these Sacraments to any Body ; which , surely , he wou'd not have omitted , were it any part of their Institution : 'T is then plain , that to give the Communion in One , or both kinds , is neither for , nor against our Saviour's Institution , but respects meerly Administration and Use . But let us suppose with the Doctor , that to administer the Communion in One kind , is contrary ( I do not say to Christ's Institution , for that it cannot be , but ) to the manner in which our Saviour gave it ; yet still I do not see how this can help the matter : For the Question is not whether Christ gave it in both kinds , but whether we ought necessarily to give it in both kinds ; because he did so ? This the Doctor affirms , and we deny . But how does He prove it ? Why , because Christ gave it in both kinds . This is begging the Qustion : Well , because Christ gave it in both kinds , we ought to do so too : This is to say , ( if it be to purpose ) that we are bound to do all those things , that Christ did , at the institution and administration of the Communion . If so ; then we must fall to wash the Disciples Feet , to eat Suppers before the Sacrament , to administer the Communion at Night ; and ( which is more strange ) we must command all those to whom we give the Communion , to do the same thing we do , that is , to consecrate and administer the Sacrament , and consequently make them all Priests ; all these things , I say , we are bound to do : For Christ did all , and every particular here mention'd to all those , to whom he gave the Communion in both kinds . But since neither He , nor any Man in his Wits will say , that we are bound to do all these Things ; because the Discipline and Practice of the Church , and the Living Members of it have determin'd , that all those particulars are now neither Necessary , nor Expedient , I hope he will give us leave to conclude , that we are not bound , to give the Communion in both kinds neither .

Touching the second Proposition , The Council of Constance was forc'd to decree it with a Non obstante to the Institution of Christ .

The Doctor is not the only Man , who affirms this ; for I find it in the Works of one , or two more of his Brethren , upon this Subject . But Good God! What may not Men undertake , who have the Confidence to give out such Calumnies for Truth ? 'T is a vulgar Observation , but a True one , that when Mountebanks pretend most to infallible Cures , they are then furthest from them ; just so 't is with these Gentlemen ( for there are Mountebanks in Religion , as well as in Physick ) when they pretend most to Evidence and Demonstration , in matters of Religion , then they have the least Colour , or reasonable Pretence to it . But the best way to refute this Calumny , is to cite the very Words of the Council ; and then let the Reader judge what Faith is to be given to Men , who vend such Impostures for Truth .

In the * * In nomine sanctae & individuae Trinitatis , Patris & Filii & Spiritus sancti , Amen — Licet Christus post Caenam instituerit & suis discipulis administraverit , sub utraque Specie Panis & Vini , hoc venerabile Sacramentum ; tamen hoc non obstante , Sacrorum Canorum Authoritas , laudabilis & aprobata Ecclesiae consuetudo servavit & servat , quod hujusmodi Sacramentum non debet confici post Caenam , neque a f●lelibus recipi non jejunis , nisi in casu Infirmitatis aut alterius necessitatis , a jure vel ab Ecclesia , concesso vel admisso . Name of the Holy and undivided Trinity , Father , Son , and Holy Ghost , Amen — Tho' Christ hath instituted this venerable Sacrament after Supper , and hath administred it to his Disciples under both Kinds of Bread and Wine , tamen hoc non obstante , yet this notwithstanding , the Authority of the sacred Canons , the Laudable and Approv'd Custom of the Church , hath held , and doth hold , that this Sacrament ought not to be made after Supper , nor receiv'd by the Faithful not fasting ; except in case of Infirmity , or some other Necessity , approv'd and allow'd by Law , or by the Church .

This is all , in this Decree , that has any Relation to the Dr's . Non obstante . And now , I appeal to the most partial of our Adversaries , whether he had the least Colour , or Pretence to what he here suggests ? There is , indeed , a Non obstante to the making of this Sacrament after Supper , and giving it to those , who were not fasting , and no more : And if this be a sin , sure , he is not qualified to throw the first Stone at us for it : For he , and his Brethren , are confessedly involv'd in the same Crime ; seeing they do not make the Sacrament after Supper , nor give it ( to the best of their knowledge ) to any , but such as are fasting .

As to the third Proposition : The Doctrine of Concomitancy will not help the matter ; because in the Sacrament , Christ's Body is represented as broken , and exhausted , and drain'd of his Blood . Hence the Doctor infers , that the Sacred Bread , which represents his Body under these circumstances , cannot be said to contain , or exhibit his Blood . But methinks he shou'd have prov'd his Postulatum , before he wou'd perswade us of the Truth of this Inference : For , I suppose , he was too well acquainted with us , to think we shou'd believe it , upon his Word . That our blessed Lord shed a great deal of His Precious Blood , as much as was sufficient for the Redemption of Mankind , we readily grant ; but that His Body was exhausted , and drain'd of His Blood , so as to have none at all left in it , we can by no means assent to . If Christ's Body had been drain'd of His Blood , He wou'd have died of Weakness , and Loss of Blood ; but the Centurion , who , it seems , was a better Naturalist than the Doctor , thought quite otherwise : For he concluded from the Force and Vigour , wherewith our Blessed Lord gave up the Ghost , that he was the Son of God ; Vere Filius Dei erat iste . Nor will it avail the Doctor , that , when the Souldier pierc'd his side with a Spear , there came out Blood and Water : For Christ being then dead , and the Blood , as Anatomists , and Experience teach us , being , by the last motion of the Heart , convey'd from the Arteries into the Veins , where it stands still , when there is no more Circulation ; it is impossible to conceive , how all the Blood in his Body shou'd come out of his Side , especially in the Posture he then lay in : So that that , which the Doctor wou'd have us take for granted , has no Degree of Truth in it . Well , but suppose we shou'd grant , that Christ's Body was exhausted , and drain'd of his Blood ; will this destroy the Doctrine of Concomitancy ? by no means : For since we believe , that under the Species of Bread , is really , or ( as his own Cathechism says ) verily and indeed , contain'd the Body of Christ , which ( being now a human living Body ) must necessarily have Blood in it ; though we shou'd suppose it had none when it was ●ead ; we have all the Reason in the World to believe , that when we take the Lord's Body , we do , at the same time , by Concomitancy , that is , together with it , take the Blood which it contains . So that , tho' it were true , that the Body of Christ was exhausted , and drain'd of his Blood , in his Passion ; yet it wou'd not at all prejudice our Doctrine of Concomitancy , nor make any thing for the Doctor 's Purpose .

But , you will say : If the Communion , in One Kind , be sufficient ; If it contains the Body and Blood of Christ ; why did the Christians heretofore sometimes receive it in both kinds ? I answer , because the Representation of the Death of our Lord is more fully express'd in both kinds , than in One . But then we must consider , that this Representation is not of that Importance , as to ballance all the weighty Considerations , that mov'd the Church to command the use only of One kind . We have the Death of our Lord sufficiently represented to us , when we take the Communion in One kind ; because we believe , and are put in mind , that it is the Flesh and Blood of our Lord , which we receive in Remembrance of his Death and Passion ; and we have this Representation fully express'd in the Sacrifice of the Mass , where his Body and Blood are shewn Mystically separated under different Forms ; and that , almost , as often as we receive the Communion . So that there is nothing wanting in our Communion to give us a lively Representation of the Death and Passion of our Blessed Lord ; and if there were , 't is not of that moment , as to make amends for the Horrid Prophanations and Abuses , which must inevitably attend the Communion in both kinds , in a degenerate Age , in which all Piety and Godliness are almost extinguisht ; and whereof we have sad Instances in our Adversaries Practice , it being frequently boasted by many of their Libertins , that after hard drinking over Night , they come in the Morning to receive the Communion , and drink off whole Communion-Cups of consecrated Wine , to quench their brutish Thirst . Besides , the Manner of administring the Sacrament of Baptism at present , which our Adversaries do also follow and practice ; tho' very different from that of the primitive Church , doth sufficiently justifie our Conduct in this Particular .

'T is certain , that the Regeneration of the Faithful is more lively express'd , and represented by Immersion , or plunging into the Water , as the Primitive Church did always Baptize , than by Infusion or Aspersion as we now do : For the Faithful , being plung'd into the Water of Baptism , Rom. 6. ● . is ( as St. Paul saith ) buried with Christ ; and in rising out of it , he seems to rise out of the Tomb with his Saviour ; and therefore fully represents that Mystery by which he was regenerated ; whereas a simple Infusion or Aspersion , such as we use , doth scarce shadow it . Moreover , when the Faithful is immers'd or dip'd into the Water , or Four , where all the Parts of the Body are wash'd , this Lotion does more fully express the cleansing of the Soul from all its sins , than if one part only had been wash'd : Yet no body doubts , but that the Baptism conferr'd by Infusion , or sprinkling of Water upon one Part only of the Body , is sufficient to all the Intents and Purposes of the Sacrament ; because the main thing is there represented , namely , the washing of the Soul . So that it is enough to express the Mystery as to the Substance , and the Effect , and the Grace that is annex'd to it ; and not scrupulously to inquire after every minute-Circumstance of it , especially when there are weighty Reasons and Motives , to diswade us from it .

In like manner , tho' we do not so fully represent the Death of our Lord , when we take the Communion in One kind , as we shou'd by taking it in Both ; yet we are perswaded , that there is nothing ( Essential to the Sacrament ) wanting to it ; because we do both express and receive the Substance , the Effect , and the Grace of the Sacrament ; that is , the Body and Blood of Christ , the spiritual Food of our Souls , and that strict Union with Christ , which ( as he himself saith ) maketh us dwell in Him , and Him in us . And if the Church did forbid the Laity the Use of the Sacred Cup , 't was not with an Intent to rob them of any thing , that might tend to increase their Devotion , as our Adversaries do most injustly suggest ; but in Respect to the Precious Blood of Christ , for which , surely , we cannot have too much Veneration . She saw , that , as the Piety and Devotion of the people diminish'd , so their Negligence to receive the sacred Cup , in such a manner as may secure it from spilling , abounded . She found by Experience , that many Infirm and Old , and even Folks in perfect Health , what with coughing , or other Convulsions , as they receiv'd the Sacred Cup , gave up their Stomacks into the Chalice , or shed the Precious Blood , to the great Horror of the Spectators , and their own greater Confusion ; that others , what with trembling and quaking , did very often , notwithstanding all their care , spill some Drops of the Sacred Blood ; in fine , that in Cities , where some thousands use to communicate at a time , Crouds of People pressing upon the Priest , have sometimes spilt the Sacred Chalice in his Hands ; and ( which I cannot mention without Horror ) Trod upon that Precious Blood , by which they were Redeem'd . These and the like Considerations mov'd the Church , or rather the People ( for the Church did only confirm the Custom , which was introduc'd for many Years before ) to abstain from the Sacred Cup ; and to content themselves with the Body and Blood of Christ , under the Form of Bread , which is easily receiv'd with due Respect , and without Danger ; and to which nothing is wanting , only a more full Representation of the Mystery , which yet is supply'd by other means , and which ( in the Opinion of any Reasonable Man ) is not sufficient to attone for the aforesaid Prophanations .

CHAP. VI. Of Prayers in an Vnknown Tongue .

I May Reasonably presume it will not be expected , I shou'd speak much to this Head ; for the Scandal , which our Adversaries wou'd here fasten upon us , is so Gross and Palpable , that it were to abuse the Reader 's Patience to insist long upon our Vindication . They say , we pray in an Vnknown Tongue ; and we say , and are ready to prove , that we pray in the Tongue the best known in Europe . And we farther say , that therefore we pray in it ; because it is so . And I am sure , They Themselves ( what ever they may say in the Heat of Disputes ) are , upon all other Occasions , ready to acknowledge this Truth . However , because we are commanded by St. Peter to be ready always to give an Answer to every Man , 1 Pet. 3.15 . that asketh us a Reason of the hope that is in us ; I shall endeavour to offer some of the Reasons , why we pray in that Tongue which they call Vnknown ; and leave the Reader to judge , whether our Adversaries have all the Reason , they pretend , to cry so loud .

1. We make use of the Latin Tongue in our Liturgy , because we wou'd not Recede from the Example and Practice of our Ancestors , who , from the first planting of Christianity to this Day , whether in Rome , or in any other Part of the Western Church , us'd no other Language in the Liturgy , than Latin . And thus to follow the Model , our Holy and Pious Fore-fathers left us , the Scripture not only warrants , but commands us to do . Remember the Days of Old ; Deut. 32.7 . consider the Years of many Generations ; Ask thy Father , and he will shew thee ; thy Elders , and they will tell thee . 'T is certain , and even acknowledg'd by our Aversaries , that when the Christian Religion was first Preach'd in the West , every Country had then , as well as now , it s own peculiar Language different from the Latin ; which ( tho' it was cultivated by Men of Letters and Bus'ness , in all Countrys to which the Romans extended their Conquest , yet ) the common people , or Natives , were generally Ignorant of : And 't is no less Evident , that the Apostles and Apostolical Men , who preach'd , and Propagated the Christian Religion in these Countrys , were endued with a Power of working Miracles in Confirmation of the Truth of it ; and by their readiness to lay down their Lives , and to shed their Blood for it , gave sufficient Testimony of their Zeal and Charity for the common People , as well as for the great Ones ; yet all the Records of Antiquity , all the Ancient and Modern Liturgies , together with the Universal Tradition of the Western Church , and even the Consent of our Adversaries ; all these , I say , bear witness , that neither the Apostles , nor the Apostolical Men , who first planted the Christian Faith in these Parts , nor any succeeding Generation of Catholics , did ever use in the public Liturgy of the Church , any other Language than the Latin ; which , 't is confess'd , the common People , Generally Speaking of all Countries ( except Italy ) are , and have always been Ignorant of . And therefore , I think we may very safely tred in the steps of these our Holy Ancestors , and be content with the Liturgy and Language , they left us ; at least , if we must be condemn'd for so doing , we have the comfort to be condemn'd in Company with these Great and Holy Men , to whose Doctrine and Practice , God Himself was pleas'd to put His Seal .

2. We must make use of this Language , because we conceive it very necessary to have an Uniformity , as much as is possible , both in Faith and Practice , that we may with one Heart , and one Tongue , Praise the Lord , and Magnifie His holy Name .

The Catholic Church is One in Communion , as well as in Faith . Now , how much one common Tongue , in which the public Service of the Church is perform'd , contributes to foment this Union , the miserable Distractions and Divisions of our modern Reformers , who have as many different Religions , as they have different Tongues , do but too manifestly Evince . All the Members of the Catholic Religion ought to have Communion , and Fellowship one with another : They shou'd all be united in one common Faith , and one uniform Worship of one God ; they ought all to be qualified for the Participation of the same Sacrament , and to assist together at the same Public Divine Service wherever they meet ; else , how can the Unity of their Faith and Communion subsist ? Now , 't is hard , to conceive , how all this can be perform'd , if we have our Liturgy , in as many different Tongues , as there are Countrys in the Catholic Church : For how can I have fellowship with a Man whose Language I do not understand ? How can I joyn in Prayer , or in God's public Worship with any Society of People , when I cannot discern by any thing they do or say , whether they are Catholics , or Heretics ? Or how shall I receive the Sacrament in the Society of those , who , for any thing I can see or understand , may be Jews , or Blasphemers of my Holy Religion ? So that if we take away that Common Band , that Common Language , that unites , and Cements all the Members of Christ's mystical Body , the whole Frame of the Catholic Church will dissolve and falls to Pieces ; and we shall have as many different Churches , as we have Tongues .

3. We do not see what great loss the Common People suffer by not having the Liturgy in vulgar Tongues ; and if we had , we are sure the good , that might acrew to them by having it so , is not so valuable as to be purchas'd at the Expence of the common Union , and Peace of the whole Catholic Church , which , as experience shews , is necessarily consequent upon such an Indulgence . The most Part of the common People are taught , at least , to read in their own Language ; and if we except some of the Commonality of Ireland , and the Highlands of Scotland , who are industriously barr'd all sort of Education ; there is not one in a hundred , even of the meanest of the Common sort , who want this Help . And then they have the whole Mass , the Epistles , and Gospels , and Collects of all the Sundays in the Year , together with all the Psalms in vulgar Languages , in their Prayer-books ; which they may read to themselves in their own Tongue , whilst the Priest reads them , in Latin ; and which no doubt , contributes more to their Edification , than if the Priest had spoke in their own Tongue ; considering , that in Catholic Countries , where some Thousands are assembled , it is not possible for the hundreth part of the Audience to hear what is said , in what ever Language he speaks . Add , that the greatest part of the Mass is pronounc'd so low , that scarce any , that is present , hears what is said ; the Rubric so commanding , that the Priest may , in the Silence of Recollection and Meditation , be the better dispos'd to perform the Office in that August and Adorable Mystery , with the Gravity and Decency that becomes it . Besides , on all Sundays , and great Festivals throughout the Year , there are , in Catholic Countries , public Sermons and Exhortations perform'd in Vulgar Language ; yea , and public Prayers read in the Pulpit , either before or after the Sermon , in which the people are instructed in their Duty to God and their Neighbours ; and excited to do Works of Charity , to forgive their Enemies , and to repent of their Sins ; to pray for the King and his Magistrats , and for one onother : In a word , in which all the Duties and Obligations of a Christian are duly inculcated ; and all this , I am sure , they are , at least , in the Countries where I have been , as careful to perform , as they are to say the Mass . So that ( notwithstanding what Protestants say ) all the Difference between them and us , in this particular , is , that we do in vulgar Language very near all , that they do ; and , over and above , give the people an Opportunity of adoring Jesus Christ , and of quickning their Memory by the Representation of his Death and Passion , which is perform'd in the Latin Mass .

Lastly , ( If there were no other Reasons ) the Difficulty of translating the Liturgy into vulgar Languages , and preserving it , in its purity , is enough to diswade us from the Undertaking . The uniformity of our Liturgy is the best standing Monument we have of the Faith and Practice of our Ancestors : 'T is it that shews us , how they us'd to administer the Sacraments , and what sort of Ceremonies they judg'd most proper to excite , and stir up Devotion ; and to perform God's Service with that Gravity and Decency suitable to His Holy Religion . Now , if this Liturgie were translated into all the Vulgar Languages , which Catholics use , and which is so much subject to Alteration and Corruption , even to that degree , that what is spoken in one Age , is scarce understood in an other ; at least , is so nauseous and grateing , that none but the meaner sort of People will hear it without disgust ; What endless Labour wou'd it prove to be thus every Age modeling , and reforming , and changing our Liturgies ? What Confusion and Disorders wou'd the Unskilfulness , or the Fancy of Translators occasion ? Nay , what Tumults and Uproars wou'd such frequent Alterations create both in Church and State ; whilst some ( to use King Henry VIII . his Phrase ) stood up for their Old Mumpsimus , and others for their New Sumpsimus , is not easily Imagin'd . And , whatever our Adversaries may think on 't , Experience shews us , that this is no Imaginary , but a Real and , almost , insuperable Difficulty . For instance :

The Calvinist● in France , made use of Marot's Translation of the Psalms , and Sung them in their Temples , ( as the French call them ) for a considerable Time ; but some of their Learned Ministers , finding that this Translation was not agreeable to the Original , nor even to decency and good behaviour ; but , on the contrary , was full of ridiculous , lew'd , and prophane expressions , resolv'd to give the People a better , and more perfect Translation . Now what confusions and divisions this last created among the Brethren , whoever is curious to know , may consult the Writers of those Times . Again , The Church of England , which , without doubt , is the best ( because the least Reform'd ) of the Protestant Party , Translated the Scripture , Compos'd a new Ordinal , and a set Form of Prayer in Vulgar Language , in Edward the Sixth's Time ; but these being found in Queen Elizabeth and King James's Days , ( if we believe their own Writers ) deficient in many things , and in others not agreeable to the then Protestant Religion , which was not , as yet , perfectly lick'd into Shape and Form , other new Translations are undertaken ; but how much confusion and trouble these also occasion'd , the said Writers can best inform us . Farther , The Church of England is the Richest , and ( if we may judge by their Works ) the most Charitable of all the Reformation ; yet there pass'd a hundred Years of the Reign of Protestanism before the Welsh were provided of a Liturgy in their own Language ; tho' most of the common People of that Country do not understand any other Tongue . And to this day , they have not furnish'd the Irish with a Liturgy in their own Language , tho' many thousands in the North of Ireland , and in the High-lands of Scotland , go to Church , which yet understand nothing but the Irish Tongue . So that it is no such easie matter to furnish even the Subjects of one Crown with Liturgies in their own Language . Now , if it be so difficult to supply a few People with Liturgies in their own Tongue , and so hard to contain them in their Duty , when the said Liturgies must be alter'd ; Who can imagin all the Difficulties that wou'd attend the attempt , shou'd the Catholic Church propose to translate her Liturgy into all the several Languages us'd in Europe ? Or who can conceive , how it were possible for her to keep an Uniformity in Practice and Ceremony , or to contain the People in their Duty , if she must change her Liturgy every hundred Years or less , and speak a new Language ?

The Gentry , and Better sort of People cannot abide to have their Ears grated with Obsolete , Antick Expressions ; and the common People , who think the Substance chang'd with the Words , will not part with their old Mumpsimus . And then , what fine work wou'd this make ! Marot , in one of his Psalms , gives us this Ridiculous Phrase ; I will cast my Slipper at him . The common People , who minded only the Rime and Gingle of the Words , no sooner understood , that this Phrase was alter'd , tho' indeed for the better ; when they were so incens'd upon the matter , that the Ministers were like to have ( not slippers but ) sticks , and stones , and such Arms , as a popular Fury administer'd , cast at them . And what , do you think , shou'd happen in in the Church of Rome , where there are so many different Languages ; so many different Humours , so hard to be satisfied ; so many uncouth , unpolish'd people , so difficult to be govern'd ; shou'd she undertake to give them the Liturgy in their own Tongues , and continue , changing and altering the same , as often as the Languages change . Truly for my part , as I am perswaded , that the Design is as vain , as it is needless ; so I may reasonably presume , the Holy Catholic Church will never attempt it . And thus I have endeavour'd to touch upon some of the Reasons , that mov'd the Church in all Ages , to hold to one Universal Language , which is always the same , not subject to Alteration or Corruption , no more than the Faith and Religion which it teacheth ; nor less Pure and Perfect now , than it was seventeen hundred Years since . And , surely , such a Language , so lofty , in its Expressions ; so beautiful and Majestie , in its Numbers ; so Energic and Expressive , in its Sense ; and , as I may say , so immortal and indefectible , in its Duration ; is the fittest to have the public , and solemn Service of the Immortal , and Eternal God perform'd in it . And in this , methinks , we do but what the Light of Nature teacheth all Nations ; and what our Adversaries cou'd not but see , wou'd they but devest Themselves of their Prejudices .

'T is well known , the Jews lost their Mother Tongue in the Capativity of Babylon ; yet they never read the Law of Moses , or the Psalms , in their public Prayers , from that Time to This , in any other Language than the Hebrew ; tho' ( if we except their Rabbins ) very few , if any , of that Nation understand any thing of it .

The Grecians have long since corrupted their Language , as all the World knows ; and the common People among them know no more of the Genuine Greek , than ours do of the Latin ; yet the Greek Church never chang'd a Syllable in their Liturgy ; but do still say their Mass in the same Pure Greek , which was us'd when they first embrac'd the Christian Faith . All other Sects of Christians , See Father Symon's Critical History of the Old and New Testament . in the Earstern Churches , have likewise Corrupted their Languages ; yet , they continue to Celebrate Divine Service in the Languages they first us'd ; tho' the Communion People do not understand them . And ( if I may be allow'd to borrow an instance from Infidels ) the Turks still retain the Arabic Language in their Alcaron ; nor did they ever permit it to be read in any other Tongue , in their public Prayers ; tho' 't is confess'd their common People understand it not . But of this enough . Let us now see what the Doctor objects to this Point .

And here I do not intend to pursue him in all the Repetitions , He makes of the same thing , without any material Addition ; for then I shou'd transcribe several , almost , intire Sermons ; but shall for the Reader 's ease , and my own , bring all his Real , or Apparent Difficulties within the compass of these few Heads .

First , he saith , That the celebrating of Divine Service in an unknown Tongue is contrary to the Practice of the Primitive Church ; and the Great Design , and End of Religious Worship ; which ( being a Reasonable Service ) ought to be Directed by our Understanding , and accompanied with our Hearts and Affections .

Secondly , That to pray in an unknown Tongue is contrary to St. Paul's Doctrine , who has no less than a whole Chapter wherein he confutes and condemns this Practice .

Thirdly , Vol. 1. edit. post . obit. pag. 126 , 161. That we lock up the Scriptures in an unknown Tongue , and forbid the People the use of them ; which is contrary to Christ's own Design , who exhorts the Jews to search the Scriptures ; to St. Luke , who commends the Bereans for examining the Scriptures , and trying the Apostles Doctrine by that Test ; and to the ancient Fathers , who do most earnestly recommend to the People the Reading and Study of the Scriptures .

Fourthly , That the Scripture being , Vol. 1. edit post obit pag. 264. by our own Confession , a principal Part of the Rule of Faith , it cannot be imagin'd , how People shou'd square , or measure their Faith by this Ride , unless they are allow'd to read and understand it .

Lastly , Vol. 2. edit post obit pag. 369. That we therefore look up the Scriptures in an unknown Tongue ; because it is certain , that if the People were once brought to understand the Scriptures , they wou'd soon quit our Religion , and go over to them . This is the Sum of what he says upon this Subject , to which I shall return my Exceptions as plainly , and briefly as I can .

First , he saith , That the celebrating of Divine Service in an unknown Tongue is contrary to the Practice of the Primitive Church . I answer , if he means , by unknown Tongue , such a Tongue as no body understands ; it is very True , but not to the purpose : For the Tongue , in which we celebrate divine Service , is not such , but , on the contrary , the Tongue in the World , I believe , the best known . But if he means by it , a Tongue unknown to most of the common people , his Assertion has no Degree of Truth in it : For , first , he himself acknowledges , and so doth all Mankind , that the Primitive Church , and all succeeding Generations ( I mean in the Latin Church ) till the Reformation appear'd , did celebrate divine Service in the same Latin Tongue we now use . And secondly , even Malice it self cannot deny but that , generally speaking , all the common people , ( except the Italians ) were always Ignorant of the Latin Tongue . 'T is then manifest , our Conduct in this particular is altogether conformable to the Practice of the primitive Church ; and then the Doctor is out in his first Attempt . This he cou'd not but see , and therefore in an other place he endeavours to Insinuate ( tho' he durst not speak it out ) that the common people spoke all Latin . Vol. 3. pag. 469. But this only shews what the Wit of Man is capable of , when he must , and will maintain a thing . What , the common people of Spain , France , Germany , Sweden , Denmark , Norway , England , Ireland , Scotland , &c. spoke all Latin ! 'T is indeed confess'd , all these People were in Communion with the Church of Rome ; all receiv'd their Faith and Liturgy from her ; all celebrated divine Service in the same Tongue , and after the same manner with her ; but that they all spoke and understood the Roman , or Latin Tongue , is , surely , so ridiculously absurd , that I rather believe , I mistook his meaning , than that a Man of his Parts shou'd be guilty of so great a Mistake .

As to what he says , that Religious Worship ( being a reasonable Service ) ought to be directed by our Understandings , and accompanied with our Hearts and Affections , I readily agree with him : And for that Reason , I hope , we are as careful to teach the common People their prayers in their own Tongue , and to exhort them to say 'em in the same Tongue , as our Neighbours : Yet this notwithstanding , it did not seem good to the Holy Spirit of God , who guides his Church into all Truth , and consequently into all good Practices , to alter that Tongue , which venerable Antiquity , and a Prescription of now almost seventeen hundred Years , have consecrated to His divine Worship . The Reasons whereof I have partly touch'd upon before .

Touching the Second , viz. That to pray in an unknown Tongue is contrary to St. Pau●'s Doctrine , who has no less than a whole Chapter wherein he confutes and condemns this Practice .

Answ. The Chapter the Doctor here refers to , is the 14th of the first to the Corinthians , which , had it been faithfully translated either from their own Greek , or our Latin ; wou'd leave no Room for this Objection . The Question is , whether St. Paul condemns public prayers in a Tongue , which all the common people do not understand ? This the Doctor affirms , and vouches the Authority of the English Translation in the aforesaid Chapter , where St. Paul , as he says , condemns Prayers in an unknown Tongue . We say , first , St. Paul has no such thing as unknown Tongue ; but the word , Vnknown , is an Addition of their own . Secondly , St. Paul does not condemn speaking or praying with Tongues , which is the only thing there mention'd . And both these we are able to make appear ; the first , from their own Translation , in which ( tho' they give it to us in their Sermons , and Disputes for currant Scripture , yet ) they put the word , Vnknown , in small Italic Characters , to distinguish it from what is truly Scripture . The Second , from St. Paul's own Words , in the same place ; where he says , I wou'd that ye all spake with Tongues , Ver. 5. But sure he wou'd not condemn that in them which he wou'd have them do .

But to take away all doubt , I shall transcribe those words of St. Paul from the Original , on which the Doctor lays all the Stress , and examin the whole Scope and Design of this Chapter ; and then let even Malice it self judge , whether he has any Grounds for this Objection . St. Paul's words are thus ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ver. 2. he that speaketh with a Tongue . This the English Translation renders , he that speaketh in an unknown Tongue . The Latin Vulgat , agreeable to the Greek ; qui enim Lingua loquitur , non hominibus sed Deo loquitur . Again : Ver. 13. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , wherefore he that speaketh with a Tongue . The English Version says , wherefore he that speaketh in an unknown Tongue . Farther ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ver. 14. for if I pray with a Tongue , in the English Version 't is ; for if I pray in an unknown Tongue . And thus 't is render'd four or five Times more , as often as St. Paul seems to speak against this Practice ( tho' 't is evident from the Tenure of the whole Chapter he does not speak against it , but prefers prophesying to it ) but where he seems to favour it ; they alter their Stile , leave out the word Vnknown , and render St. Paul's words as I do ; tho' St. Paul uses the self same Terms in both places . For instance , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This they render , I wou'd that ye all spake with Tongues . I wonder they did not render it thus ; I wou'd that ye all spake with unknown Tongues ! Ay , but that will take away all the Force of the Objection ! Again ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This they render . I thank my God I speak with Tongues more than you all . In these two Verses where praying or speaking with Tongues is commended , the same Word is interpreted , with Tongues , which in the former Verses must signifie unknown Tongue . And thus St. Paul is made to speak what these Gentlemen please . When the Word Vnknown seems to make for them , it must be inserted ; but when it is against them , it must be left out . Well , but what are these Tongues whereof St. Paul here speaks ? And why does he hold forth to the Corinthians so long upon upon this Argument .

I Answer . 1. St. Paul here speaks of those Extraordinary and Surprising Tongues wherewith the first Believers were inspir'd , by the Holy Ghost , which was Pour'd down upon them , as appears from several places in the Acts of the Apostles , where 't is said ; The Holy Ghost fell upon them — and they spake with Tongues . Secondly , St. Paul holds forth to the Corinthians so long upon this Argument , in order to give some cautions concerning these Tongues . He know , that such Extraordinary Tongues were intended rather as a Sign to the Unbelievers , than for the Instruction of the Faithful . He foresaw , the said Tongues wou'd occasion a great deal of Confusion and Disorder among the Christians , if all those , who were inspir'd with them , were allow'd to rise up , and speak all at once ; and that the Progress of the Gospel wou'd be very much retarded , if such Proceedings were not moderated . Therefore he instructs the Corinthians in what they were to do upon this Occasion : He tells them , that tho' he wou'd have them all speaks with Tongues ; yet that he had rather they shou'd Prophesie ; and upon this Argument he takes up more than half the Chapter , to enforce the Necessity of Prophesying more than of Speaking with Tongues . But that if they wou'd speak with Tongues , he desires it shou'd be done by two , or at most by three , and that by course . And now let even the most partial of our Adversaries judge , whether there be any thing in all this , which doth , in the least , insinuate , that St. Paul condemns praying , or speaking with Tongues ; nay , doth not he positively say ; that he wou'd have them all speak with Tongues ; Ver. 5. or whether these Surprising Tongues , which were the Effects of the Impulse of the Holy Ghost , and which many hundred● Years since have ceas'd , are any way applicable to our present Latin , than which no Tongue on Earth is better or more universally known ?

As to the third , viz. That we lock up the Scriptures in an unkown Tongue , and forbid the Common People the Use of them , which is contrary to Christ's own Design , who exhorts the Jews to search the Scriptures , &c.

Answ. This Proposition , as to the first Part , is notoriously false , and unworthy the Character , and Reputation Dr. Tillason was otherwise deservedly possess'd of : For He might as well have said , that it is Midnight when the Sun shines over our Heads , as tell us we lock up the Scriptures in an unknown Tongue ; when 't is evident in Fact , that we have them in all the vulgar Languages spoken in those parts of the World , publish'd and set forth in all Catholic Countries , by , and for the Use and Benefit of Roman Catholics . Sure a Man that was so Curious , and Inquisitive how Affairs went both at Home and Abroad , cou'd not , at least , be Ignorant , that the Roman Catholics in England have the Striptures in their own Tongue : Did he never hear of the Doway Bible , or the Rheim's Testament ? Are not these Books in their Hands , and read , and us'd with all the Freedom and Liberty imaginable ? As for the French Bible ; whoever desires it , may find enough , done not only by Protestants , but by Catholic Divines also ; at the French Stationer's Shops in London , without being a● the Trouble of going any farther for it . Touching , Spain , Germany , Italy , and other Catholic Countries ; the Enquiry is not very difficult , whether they have the Scriptures in vulgar Languages : For we may easily meet with Men of Credit and Probility out of these Countries , who can assure us , they have the Scriptures in their Native Tongues . So that it is hard to imagin , what shou'd put him upon asserting a thing so bare-fac'd , and destitute of the least colour of Truth ; and so peremptorily affirming what the Evidence of our Eyes and Ears , and even daily Experience , can so easily contradict .

I know , He , and Others of his Mind , do vouch the Decree of the Council of Trent concerning Prohibited Books , for what they say ; and found all the Railing Accusations they bring against the R. Catholics thereupon : Which is as much as to say , that , tho' we have the Bible in all Vulgar Languages , and see , and read it in the same Languages ; yet we must believe it is lockt up in an unknown Tongue , which we do not understand ; because these Gentlemen will have it , that the Council of Trent hath so decreed . But , besides that it is a hard Case to which these Gentlemen wou'd reduce us , viz. that we must not believe what we see , feel , hear , and understand ; contrary to their own Ordinary Rule ; the Council of Trent , does not in the least favour their Pretension . I shall subjoin the very Words of that Council , and leave it to speak for it self . Since Experience sheweth , that , Cum experimento manifestumsit si Sacra Biblia vulgari lingua passim sine discrimne permittantur , plus inde , ob Hominum temeritatem , detrimenti quam utilitatis oriri ; hac in parte , Judicio Episcopi aut Inquisitoris stetur : ut cum consilio Patochi vel Confessarij Bibliorum a Catholicis authoribus verlorum lectionem in vulgari lingua eis concedere possint , quos intellexerint ex hujusmodi lectione non damnum , sed fidei atque pietatis augmentum capere posse : quam facultatem in scriptis habeant . De lib. proh . Reg. 4. if the Sacred Bible were permitted Indifferently , and without Distinction , in vulgar Language ; such a Liberty ( by reason of Men's Rashness ) wou'd occasion more hurt than good ; Be it left to the Bishop's , or Inquisitor's Judgment ; by , and with the Advice of the Parish priest , or Confessor to give leave to read the Versions of Catholic Authors in vulgar Language , to such , as may , in their Opinion , receive not a Loss , but an Increase of Faith and Piety thereby : Which Leave they are to have in Writing . De lib. prob . Reg. 4.

Hence I think it is plain , the Council is so far from locking up the Scripture in an unknown Tongue , that it gives free Leave to every one , whom the Bishop , or Inquisitor , with the Advice of the Parish priest , or Confessor , shall judge meet to read it in vulgar Language . And since there is nothing so proper , nor so powerful to increase Faith and Piety , in a Meek and Humble Soul , as the Sacred Scripture ; 't is plain , that no sincere Christian is barr'd , by this Decree , from the use of it in vulgar Language . And if any such shou'd happen to be refus'd leave to read it , which we have no Reason to suppose ; 't is contrary to the Spirit , and Intention of the Council , who orders that Persons so dispos'd , may have the free use of them . And however this ( no great ) Restraint was necessary in those Days , when Mens minds were in a Ferment , and the Itch of Novelty had seiz'd them , as it commonly happens when any new Opinions are broach'd ; yet , when they began to see with their own Eyes , and became more Still and Calm , the Governors of the Church were so far from hindring them the use of the Scripture , or putting this Decree in execution , that they exhort all Persons to Read and Meditate upon them , as the most effectual means to bring them acquainted with the Will of God , and their Duty to Him . And now methinks , Dr. Tillotson and his Party are , of all Others , the unfittest to reproach us this Conduct ; considering that most of the Learned Men of his Church do ingenuously own , that the promiscuous use of the Scripture allow'd to all sorts of Persons , and their private Interpretations thereof , was , in a great measure , the cause of all the Different Sects , that sprung up , and divided themselves from their Communion .

As to what he says , that Christ exhorts the Jews to search the Scriptures ; that St. Luke commends the Ber●ans , for so doing , and that the Holy Fathers do earnestly , recommend the Reading and Study of the Scriptures , I acknowledge the truth of this saying ; I will add to it , that all the Art and Industry , all the Rhetoric and Eloquence in the World have not that Force and Efficacy upon Pious and Virtuous Souls , that the serious Reading , and Meditating upon the Holy Scriptures hath : yet this notwithstanding , since Experience hath taught us , that , as the Spider extracts Poison out of the same Flower , whence the Bee gathers Honey ; so I believe , no Man can doubt ( considering all the Schism , and horrid Impieties now maintain'd ) but that the rankest Soul-killing Poison , has been often extracted out of the sacred Scriptures ; not out of any Defect in them , but thro' the deprav'd Disposition , and Supercilious Pride of the Readers : And therefore , I think , it is the least the Church cou'd do in a time of confutation and disorder ; such as was that of the Council of Trent , when so many were gapeing after Novelty , and setting up for Heads of new Sects , to moderate the Use and Reading of those Sacred Writings : But still so as not to shut up the Fountain of Life , nor hinder all Good and Virtuous Christians to drink of that Living-Water ; which ( tho' little ) Restraint was yet by Degrees abated , as Men began to entertain Thoughts of Peace , and Quiet ; and , in a few Years after , was insensibly taken away in many Countries , by a Tacit Admission of the Reading of Scripture in vulgar Languages to all sorts of people . And this I am sure no Body can justly deny to be the Case of the R. Catholic Church in regard of the present Debate ; which how agreeable to Sense and Reason , and to the Piety and Care of a Tender Mother , let even the most Inveterate of our Adversaries judge .

Touching the fourth , viz. It cannot be imagin'd how people shou'd square , or measure their Faith by this Rule , unless they were allow'd to Read and Understand it .

Answ. The Answer to this Objection , is sufficiently imply'd in what I spoke to the former : I shall therefore add these few Words only ; That the Word of God is the Rule of our Faith , but whether it be convey'd to us by Writing , or by Word of Mouth ; methinks the Scripture it self declares in favour of the latter : For Christ our Lord , as the Evangelists say , commanded his Disciples to go and preach the Gospel ; but we do not find , that He gave any Injunction about giving his Word in Writing to the people , in order to learn their Faith . However , since it is confess'd , that the Sacred Scriptures are excellent Means to edifie our Faith , and compose our Manners ; we do earnestly and heartily recommend them to the Study and Meditation of the People .

Concerning the last , viz. That we therefore lock up the Scripture in an unknown Tongue ; because it is certain , that if the common people were once brought to understand the Scripture , they wou'd soon quit us , and go over to them .

Answ. This Proposition is false in all its Circumstances . 1. That we do not lock up the Scripture in an unknown Tongue , is already prov'd . 2. That the common People wou'd not quit our Religion , &c. will easily appear , if we consider , that , by the same Rule , our Scholars , and Men of Letters , who understand the Scripture in that Language , which they call unknown , shou'd have quitted us , which he well knew , they do not . Men of Breeding and Sense , are less apt to be pleas'd with Superstition and Error , than the common ordinary People ; and we cannot suppose , they shou'd have less Regard for the good of their Souls , than ordinary people ; and yet , since those Men from whom we cannot , if we wou'd , conceal any thing in our Faith or Practice , do not go over to them , but persist in our Communion ; I think I may reasonable conclude , that the common people wou'd do the same were they never so well read in the Scriptures ; unless we suppose , that the Protestant Religion has some Virtue to attract the common people , upon the readding of Scripture , in a vulgar Tongue , which is incommunicable to Men of Letters when they read the same .

But , methinks , the stand the Protestant Religion has been at , now upwards of an hundred Years , without gaining one Foot of Ground ; nay , hardly , keeping what it had , notwithstanding , all the liberty and Indulgence it gives to Flesh and Blood , is an evident Argument , that it was not a serious Meditation and Study of Scripture ; but rather a popular fury , and something like madness , that brought over so many of the common People to embrace it in the Begining . And indeed , if the Fences , and Bulworks , wherewith the Protestant Religion is fortified , were taken away ; if the Tests , and Penal-Laws , and other grievous Burdens laid upon R. Catholics , were taken off ; if all the scandalous and opprobrious Language , which Ministers thunder out in their Pulpits against the Church , and Bishop of Rome ; all the False and Ridiculous Tenets , which are ascrib'd to R. Catholics , and manag'd with all the Art and Industry proper to inflame the People's hatred , and to give them a perpetual aversion to R. Catholics , and their Religion ; all the marks of Infamy and Dishonour put upon them , being not permitted to bear any Civil , or Military Office ; nay , scarce allow'd , in some Countries , to exercise such honest Professions , or Callings , as may enable them to get their Bread ; if all these fatal Engins , I say , were laid aside , and every Man left to chuse his Religion , without the hopes of Reward , on the one side , or the Fear of loss of Goods and Temporal Punishment on the other ; I doubt , the Protestant Religion wou'd soon fall to pieces , and many a Prodigal Child wou'd return to their Father's Houses , whence they have so long stray'd . But these Fences , and Barriers ( shall I call them ) of Religion , being so Rivetted , and interwoven with the Temporal Laws , and Constitutions of most Governments , where the Protestant Religion sways ; I fear , all Reasons and Arguments , tho' never so Evident , are too weak to encounter them ; unless God of His Mercy be pleas'd to put His Hand to the Work : To whose infinit Goodness and Mercy , I do from my Heart most earnestly recommend it .

CHAP. VII . Of the Invocation of Saints .

WHat we believe to be of Faith , on this Head , is thus declar'd by the Council of Trent : That the Saints , who Reign with Jesus Christ , offer up to God their Prayers for Men ; that it is Good and Profitable to Invocate them after an Humble Manner , and to have Recourse to their Prayers , Aid , and Assistance , to obtain of God His , Benefits thro' our Lord Jesus Christ His Son , who is our only Saviour and Redeemer , Sess. 25. This the Council declares to be the Faith of the Church concerning this point ; but does not Command , or Oblige any of the Laity to pray to the Saints , or Invocate them . 'T is a Practice receiv'd from the Primitive Church , and us'd by the Greatest , and most Learned , and virtuous of the Holy Fathers of those Times ; as appears by their Works ; and handed Down to us by an uninterrupted Tradition . But , because , it is not absolutely necessary , the Church leaves every one the liberty to make use of it , or not , a● they think fit : Yet , to see how Dr. Tillotson lays about him , upon this Subject , and what pains he takes to confute it ; one wou'd think , we have nothing in our Liturgies , and public Prayer-books , but Prayers to Saints ; and that we do nothing else , in the public and solemn Service of the Church , but pray to Saints , and worship them .

Here it may be expected , I shou'd give a Specimen of his Laborious Endeavours in this matter ; but I think a Pattern wou'd not do , and therefore I shall refer the Reader to three intire Sermons , Vol. 2. edit post obit. Ser. 2 , 3 , 4. where this Bus'ness is handled to some purpose .

Now to justifie our Proceedings from these imputations , and to shew the Reasonableness of this Practice , as by us us'd ; I shall do these Four Things :

1. I will endeavour to shew , that to invocate the Saints , by which Words we protest and declare ( and 't is hard if we may not be allow'd to interpret our own Words ) that we mean nothing else , but to desire them to pray for us ; is not repugnant to the Word of God .

2. that in the public and solemn Service of the Church , ( excepting the Litanies of the Saints , which are read , or sung solemnly four times a Year ; the General Confession of Sins , in the begining of the Mass , a few Hymns , Anthems and Versicles , which are not Prayers strictly and properly so call'd ; and most of which are read only once a Year , excepting these I say ) we put up no Prayers to Saints , or Angels ; but all our Prayers are address'd to Almighty God , and to Jesus Christ our Mediator and Redeemer . Not but that we hold it lawful , even in the public , and solemn Service of the Church , to pray to the Saints , that is , to desire them to pray for us ; since all the Addresses we make to the Saints , do finally Terminate in Jesus Christ , in virtue of whose Death and Passion , we believe the Saints are enabled to pray for us ; but because it is matter of Fact , that we do not address our Prayers in the solemn Service of the Church , but to God alone .

3. I will make it appear from the very Words of the Holy Fathers , that the Practice of praying to Saints , was us'd in the Primitive Church . And

Lastly , I shall endeavour to return a brief Answer to what the Dr. thought fit to bring against this Point .

1. I will endeavour to shew , that to invocate the Saints , or ( which is the same thing ) to desire them to pray for us ; is not repugnant to the Word of God . The Texts of Scripture , which seems to be against this Practice , and which the Doctor urges , are taken out of St. Paul , 1 Tim. 2.5 . where he says ; There is one God , and one Mediator between God and Men , the Man Christ Jesus . And again , Heb. 9.15 . For this Cause , He ( Christ ) is the Mediator of the New Testament , &c. Hence the Doctor concludes , that it is contrary to the Word of God , and ( which he mostly insists upon ) derogatory to the Mediatorship of Jesus Christ , to pray to any Saint , or Angel ; since to do so , were to constitute them Mediators between God and Men , contrary to the Express Words of St. Paul .

But , sure he was not aware how far this Inference wou'd carry him , else he wou'd be a little more reserv'd . We are exhorted by the Scriptures , and by the Rules of Charity , we are bound to pray to God for one another : Eph. 6.19 . 1 Tim. 2. Yea , and St. Paul himself desires the Ephesians to pray for him , and exhorts Timothy to have Prayers , and Supplications put up for all Men. Do not we then constitute one another Mediators between God and our selves ? Does not St. Paul make the Ephesians Mediators between God and himself ? Most certainly , as much as we make the Saints ; for we only desire the Saints to pray for us , and St. Paul desir'd the Ephesians to pray for him ; and we desire every Day the same thing of our Brethren . And do these Mediators derogate from the Mediatorship of Jesus Christ ? God forbid ! Ay but , says the Doctor , the Saints are in Heaven , and these Men were on Earth : Well , and does their being Present , or Absent , their being in Heaven , or on Earth , make them the more or less Mediators , when they are made such , or do the Office of Mediators ? Is any Man the less a Mediator , who sues for the Pardon of an other ; because he is present , or in the same Town , or Country with him , for whom he sues ? Sure there is not ( to use the Doctor 's own Phrase ) a Controversie of Scripture against Scripture , or of Reason against Reason ; but of down right Imp * * Discourse against Transub . Vol. 3. p 299. — against the plain meaning of Scripture , and all the Sense and Reason of Mankind : I forbear that uncivil Word ; the Reader may find it at Length with the Dr. in the place pointed at in the Margin . Well! But the Saints are in Heaven . What then ? Why , if we desire them to pray for us , we make them Mediators . But do not the Saints in Heaven pray for us ? Yes , the Dr. grants they do : Vol. 2. 2. edit. obit. pag. 93. They make themselves Mediators then . No , says he , they are not Mediators and Intercessors properly so call'd ; for ( continues He ) all Intercession , strictly and properly so call'd , is in virtue of a Sacrifice offer'd by him that intercedes . Here He pulls down all that He built before , and justifies our Practice , as fully as we cou'd desire . All Intercession strictly and properly so call'd , is in virtue of a Sacrifice offer'd by him that intercedes : Say you so ! Why then the Saints can by no means be Mediators , or Intercessors properly so call'd , whether we desire them to pray for us , or they do it of themselves ; since they did not offer any Sacrifice by virtue whereof they may , in a strict and proper sense , be called Mediators , or Intercessors ; and then we may desire them to pray for us , or they may do it of themselves ; and yet be no Mediators , or Intercessors ; and consequently not derogate from the Mediatorship of Jesus Christ . And thus the Doctor has very judiciously , and , in my Opinion , very truly interpreted St. Paul's Words , and justified us into the bargain .

2. That in the public and solemnly Service of the Church , excepting the Litanies , &c. as aforesaid , we put up no Prayers to Saints , or Angels ; but all our Prayers are address'd to Almighty God , and to Jesus Christ , our only Saviour and Redeemer .

This will appear by a thoro' Examination of those Books , wherein the public Service of our Church is contain'd ; which are the Mass-book , and the Breviary ; the first , containing the solemn Service of the Mass ; and the latter , the Canonical Office , namely Matins , Hours , Even-song , and Compline . And here I can in truth aver , that I have read both these Books , at least ten Times ; yet , excepting the Litanies , the general Confession , some few Hymns , Anthems and Versicles ; whereof , one or two are read in the Breviary on the Feasts of B V. Mary , and other Saints ; which yet are not properly Prayers , and which only mention these Words , ( Pray for us , intercede for us , or the like ) I do profess I do not know one single Prayer appointed for the public , and solemn Service of the Church , in either of them address'd directly to either Saint , or Angel , or the B. V. Mary . As for the Mass-book , which is the public Liturgy of the Church , excepting the General Confession , there is not one Prayer in it aderess'd to any but God-Almighty ; no , not on the Feasts of Saints , or of the B. V. Mary ; no , nor in the Book at all , excepting this one Versicle , ( which is , I think , four times read ) Mother of God , intercede for us . Which yet is seldom read in any public and solemn Service of the Church ; and one single Anthem wherein the like Words are found on the Feast of St. Michael . And for the Truth of all this , I appeal to the Books themselves . There is indeed a Little Office of the Virgin Mary annex'd to the Breviary , wherein the aforesaid Words , Pray for us , intercede for us ; or the like , are some nine , or ten times repeated in Hymns , Anthems , and Versicles ; but this being read neither Publicly , nor Privately in the Church Service , cannot Reasonably be said to pertain to it .

Now these two Books are an Extract , the Mass-Book , of what is most Moving , and Ravishing , in the Psalms of David ; of what is most Edifying and Instructive , and most sit to declare the Praises of God , and to shew his loving Kindness and Mercy to Mankind , in the Old Testament ; and of the most useful , and necessary Precepts and Instructions of Faith and Good Manners , contain'd in the New ; suited , and adapted to all the Seasons of the Year ; together with many Devout and Fervent Prayers , all tending to praise Almighty God , to thank him for His Benefits and Blessings , and to implore Mercy and Pardon for our Sins . The Breviary , of all the Psalms ; most of the History of the Old Testament ; a Summary of all the Epistles of the Apostles , and the Revelations ; some Verses of the Gospel of every Feast and Sunday in the Year , with the Homilies of the Ancient Fathers of the Church upon these Texts ; together with a Brief Account of the Lives of the most Eminent Saints , and Martyrs , that flourish'd in the Church ; with a great many Pious and Godly Prayers , Anthems , Hymns , and Versicles , address'd to God-Almighty ; and put up in the Name , and thro' the Merits of our Lord Jesus Christ . We do , indeed , Commemorate the holy Apostles , the B. V. Mary , and the Saints in the Public Service of the Church ; because we have sufficient Warrant for it in the Scripture and Practice of the Primitive Church . David says ; the Righteous shall be in Everlasting Remembrance , Psal. 112. and Dr. Tillotson himself has a Sermon upon this Subject , wherein he proves from the Practice of the Fathers , and from Reason , that it is Lawful to give due Honor , and Respect to the Saints ; but we do not put up any Formal Prayers to them in the public Service . And this will appear from the Collects in the Mass-Book and Breviary , where their Names are mention'd . I will transcribe two , or three of them , and leave the Reader , who desires farther Satisfaction , to consult these Books ; whether all the Rest of the Collects where the Saints are mention'd , be not of the same Tenor.

A Collect on the Annunciation of the B. V. Mary .

O God , who hast been pleas'd , that thy Word shou'd take Flesh in the Womb of the B. V. Mary , when the Angel declar'd it ; grant us thy humble Petitioners , who believe Her to be truly the Mother of God , that , by Her intercession , we may with Thee be assisted ; thro' the same our Lord Jesus Christ , &c. Amen .

A Collect on the Feast of St. Peter , and St. Paul .

O God , who hast consecrated this Day by the Martyrdom of Peter and Paul , grant to thy Church to follow their Example in all things , by whom the Religion began ; thro' our Lord Jesus , &c. Amen .

A Collect on the Nativity of St. John Baptist .

O God , who hast Honor'd this Day with the Nativity of St. John , give to thy People the Grace of Spiritual Joy ; and guide the Minds of all the Faithful in the way of eternal Salvation ; thro' Jesus Christ our Lord . Amen .

Here , you see , all these Prayers are address'd to God alone . And thus , indeed , are all the Collects in the Mass-Book and Breviary , which I willingly submit to any Man's Tryal ad Paenam libri . As to the Office and Litanies of the B. V. Mary , which are found in Manuals , and read by some R. Catholics ; there is no Reason to charge them upon the Public Office , and Service of the Church ; since they are not us'd by the Church , nor publish'd by public Authority . The Church does , indeed , allow such Prayers to be said , as far as they hold within the Compass of meer Intercession ; because they are founded in the Practice of the Primitive Church , and all succeeding Ages . But if any of them contain any Terms or Expressions bordering upon the Prerogative of the Mediatorship of Jesus Christ ; she does as heartily , and as earnestly , desire they shou'd be abolish'd as any Protestant whatsoever .

Touching the Rosary , or Beads , in which the Dr. reproaches us for saying ten Ave Marias for one Pater Noster : I believe every one knows the Church obliges no body to say it ; I am sure there are Millions of R. Catholics who never do . Besides , there is nothing in the Ave Maria , but the very Words of Scripture , except these last , pray for us now and in the Hour of our Death ; and if it be a good thing to desire the Mother of God to pray for us , sure , the oftner we desire it , the better it is . As to the Disproportion between the Pater Nosters , and the Ave Marias ; I must confess it were something , if those , who use the Rosary , made all their Devotion to consist in it . But it is well known , that such as say it , do to their Power , discharge all other Christian Duties ; at least do pretend to no Exemption , upon the Score of their Beads , or Rosary , from Praying to Almighty God , from Adoring and Worshiping Him , and giving Him their Humble and Hearty Thanks for his Benefits and Blessings ; from commemorating the Death and Passion of our Lord Jesus Christ , and having recourse to the Merits thereof , for Mercy and Pardon of their Sins . And now when they have endeavour'd to discharge all these Essential Duties , where lies the harm , if they spend some part of their spare Hours , in saying , over and above , so many Ave Marias , especially since they are founded in the Merits of the Death and Passion of our Lord and Saviour ; in Virtue whereof , all Catholics do hope and trust , that the Virgin Mary and all the Saints , will pray for them ? Or how can it be counted a Fault to desire the Virgin Mary to do that for us , which even the Dr. himself , and all the Learned Protestants in the world , do acknowledge , She , and all the Saints in Heaven , constantly do ; tho' we shou'd not ask it of them ? Now this is plainly the Case : All R. Catholics are taught and exhorted by the Church , to discharge first their Duty to God , to worship and adore him , to put up their Prayers to Him , to thank him for His Benefits , to be sorry for their sins , to beg Mercy and Forgiveness thro' the Merits of the Passion of our Lord Jesus Christ ; and when this is done , if they will take the Lady's Office , or the Litanies of the Saints , or the V. Mary , or their Beads , and beg those great Friends and Favourits , of Jesus Christ , who shed their Blood , and lay down their Lives for the Truth of His Gospel ; to recommend them to Him , and his Heavenly Father , is it not better , ( since the mind of Man must always be in Action ) than spend the Time in Idleness , or , perhaps , in Evil Conversation ? In a Word , these are Devotions , which certain Fraternities , and Regular Societies have taken upon them to discharge over and above the necessary , and Essential Duties of Christianity ; and which other Catholics , ( to be Partakers of the Prayers of the said Fraternities and Societies ) do also perform . But in saying their Beads , they do not always , as the Dr. wou'd suggest , say ten Ave Maria's for one Pater Noster : For several Fraternities and Catholics , say all Pater Nosters without ever an Ave Maria. But of this enough . I proceed to shew ,

3. From the very Words of the Holy Fathers , that this Practice of praying to Saints was us'd in the primitive Church .

St. Ambrose delivers his Thoughts in these Words : We ought to pray to the Angels in our own Behalf , who are given as a Guard to Vs : We ought to pray to the Martyrs , whose Bodies remaining with Vs , seem to be , as it were , a Pledge of their Protection . Lib de Viduis prope Fin.

Gregory Nissen , speaks thus to the Martyr St. Theodorus ; Intercede and Pray for your Country with our Common Lord , and King . Orat. in St. Theodor.

St. Austin : We do not Commemorate the Martyrs at the Lord's Table , as We do those , who die in the Peace of the Church ; but We do Commemorate them , that they may pray for Vs , that we may follow their Steps . Tract. 84. in Joa . Again : Holy Mary * * Note , that the Sermon , whence this Passage is taken , is ascrib'd , by some Critics , to St. Fulgentius ; but whether of the two it belongs to , it matters not , being both Fathers of Great Renown , and of the same Age. succour the Distressed , help the Pusillanimous , cherish those that Mourn , pray for the People , mediate for the Clergy , intercede for the Devout Female Sex , let every one perceive thy Assistance , who celebrate thy Commemoration . Ser. 18. de Sanctis .

Theodoret : We do not address our Selves unto the Martyrs , as unto Gods , but we pray unto them as Divine Men , that they wou'd please to become Legats ( or Intercessors ) for us . Ser. 8. de Martyr . lib. Curat . Grae● . Affect .

The Council of Calcedon . Act. 11. has these Words : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Flavianus Liveth after his Death ; the Martyr will pray for us ; or , as the Translators render it , Let the Martyr pray for us ; it being usual with the Orientals to put the Future Tense for the Imperative .

Here is a General Council of more than 600 Bishops desiring the Martyr Flavianus to pray for Them . This Council was held in the Year 451 , and is one of the four first General Councils , whose Acts and Decrees the Church of England Divines do profess to receive . So that it cannot be enough admir'd , what shou'd induce them to reject the Invocation of Saints .

I shou'd never end , if I shou'd bring all the Sayings of the Fathers on this Subject . St. Austin has a long Discourse upon it against Faustus the Manichean , where He gives at large the Reasons why the Catholic Church gives due Honour to the Martyrs , and desires the Assistance of their Prayers : And St. Jerom wrote a Book against Vigilantius upon this Subject , and calls him Heretic for denying the Lawfulness of praying to Saints .

I shall therefore conclude with this Reflection ; that it is not reasonable to believe , nay 't is incredible , that these Holy Fathers , who took so much pains to propagate the Faith and Gospel of Jesus Christ ; who wrote so many Learned and Voluminous Works , which breath so much Piety and Christian Devotion ; spent all their Lives in Holy , and Religious Exercises ; consecrated their Time and Labour to the Service of the True and Living God , and were ready to lay down their Lives for the Truth of the Doctrine , which they taught and practis'd , if Occasion requir'd ; shou'd at the same Time , write , and practice a Doctrine , which derogates from the Honour , and Mediatorship of Jesus Christ ; it being their chief Study and Care , to inculcate to the World , that He was the only Lord and Mediator , in whose Name and no other , Salvation was to be had . But if the Doctor shou'd say ( as many of his Brethren have ) that all these Holy Fathers err'd , and consequently did not understand the Doctrine they labour'd so earnestly to Propagate . I answer him , as St. Austin did a certain , Man to whom , I fear , the Doctor was in some Things , but too near akin ; Mallem cum eis errare , quam tecum consentire : I had rather err with the Fathers , than agree with Him .

Thus I have endeavour'd , as plainly and briefly as I cou'd , to shew how Reasonable , how Harmless , how Inoffensive , the Invocation of Saints is , and how agreeable to the Practice of the Holy Fathers , and the Primitive Church . I now proceed .

Lastly , to return a brief Answer to what Dr. Tillotson thought fit to bring against this Point .

Here I wou'd not be understood , as if I meant to answer all the little Objections , and pretty qu●rks of Wit , which he endeavours to improve with all his Art and Eloquence ; in order , no doubt , to catch the well-meaning , but weaker sort of People , with this Fig-leaf Cover ; which yet all sober thinking Men may easily see thro' . My Design is to answer only such Objections as have any real or apparent Difficulties , being convinc'd that things naked , or so thinly cover'd , need no Reading upon .

His first Objection is taken out of St. Paul , Colos. 2.18 , Vol. ● . edit . post obit. pag. 43 , 44 , 45 19. Where the Apostle says , Let no Man beguile you of your Reward in a voluntary Humility , and worshiping of Angels , not holding the Head . By which Words , says the Doctor , St. Paul intimates , that for Christians to address themselves to God by any other Mediator , than Jesus Christ only , was a Defection from the Head . This , He says , is Theodoret's Interpretation of that Passage in his Comment upon it , and the third Chapter , ver. 17. of the same Epistle ; and to enforce this Interpretation , he cites a Canon of the Council of Laodicea , which says ; That Christians ought not to forsake the Church of God , and go away from it , and to invocate Angels , and to make Conventicles , all which are forbidden ; if therefore any be found giving himself to this secret Idolatry , let him be Anathema , because he hath forsaken our Lord Jesus Christ the Son of God , and is gone over to Idolatry . After which Words , the Dr. breaks out into this Exclamation : What shall be said to them , who do not only secretly and in their Private Devotions , but in the public Assemblies of Christians , and in the most public Offices of their Church , invocate Angels , and pray to them .

Before I answer this Objection , it won't be amiss to clear the Equivocation , which , in most controversial Disputes , commonly attends these two words , Worship , and Invocation . I worship is render'd in Latin , colo , or adoro ; in Greek , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; in Hebrew , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; and in these three Languages , 't is us'd in Scripture , and in common Discourse , not only to signifie the supream Worship and Honour , we pay to Almighty God , but also for all sort of Respect and Reverence done to Kings , Princes , and Persons of Condition . Of this we have innumerable Examples in Scripture ; and not only so , but the very Word , which we use to signifie the supream Worship due to God alone , is sometimes applied to human Affairs : For , as we say , colere Deum , to worship God ; colere Parentes , to honour our Parents ; colere Vineam , colere Agrum , Hortum , &c. to till the Vineyard , to till the Ground , &c. Yet no Man ever said , that we rob God of his due Honour , by using the same Expression to signifie the Respect we pay some Creatures , which we use when we express the Honour due only to Him ; because the different Ideas , or Notions we have of God , and these Creatures , sufficiently determin our meaning ; tho' the want of Words , or rather the Conveniency of delivering our Thoughts in fewer Words , oblige us to make use of the same Term to express these different Services .

In like Manner , the Word Invocation is us'd in Scripture not only to signifie our calling upon God , as our Sovereign Lord and Maker ; but is also us'd , and applied in several places to ordinary Men. For instance ; Isaiah says , Seven Women shall take hold of one Man , saying , we will eat our own Bread , and wear our own Apparel , only let thy Name be invocated upon us , to take away our Reproach : Tantum invocetur Nomen tuum super . nos . Cap. 4.1 . So that if we do not attend to the Subject Matter , to which these Words are applied , the Scripture will afford us sufficient Grounds for Worshipping , and invocating not only God , Angels , and Saints , but even common ordinary Men. To worship and invocate then , must necessarily mean , to exhibit a Service , and Duty to those , whom we worship and call upon , according to the Notion , or Idea we have of their Excellency and Perfection ; and of the Power and Ability we conceive in them to help and assist us : And then to Worship God , and invocate Him , must mean , to pay Him the Supream Honor and Respect which is due only to the Great Creator and Redeemer of the World ; and to beg Mercy and Forgiveness of Him , as the Source and Fountain of all Goodness ; but to Worship and Invocate the Angels and Saints , must mean no more than to shew them that respect and honor , which is due to the Friends and Courtiers of our Sovereign Lord , and to ask their Help and Assistance in those things , which we conceive they are able to do , that is , to pray for us , and to recommend us to their , and our Great Master ; because these only are the Excellencies and Abilities we conceive the Angels and Saints to be endued with , and for which we respect them . This suppos'd , I answer ,

1. That St. Paul speaks here of Certain Heretics , who separated from the Faithful , and gave to Angels the supream Worship and Honour , which is due only to God ; as these words of his , not holding the Head , do plainly denote : For , by these Words , He give us to understand , that these Heretics departed from Christ , which is the Head ; and by these other words , Worshipping of Angels , that they offer'd Sacrifice to Angels , whom they believ'd to have been the Mediators of the New Covenant ; or , as Theodoret phrases it , that the Law was given by Angels . But this , I hope , the Protestants will not say , we believe , or hold .

2. That the Dr's . Interpretation of St. Paul's words is altogether forc'd , and by no means warranted by Theodoret , or any ancient Father of the Church ; on the contrary , Theodoret is intirely ours ; For He says , in that very Place cited by the Doctor , that therefore these Heretics worship'd Angels ; because they believ'd , Vol. 2. edit. post ob . pag. 44. the Law was given by Them . He says , indeed , in an other place , which the Doctor quotes , that we must send up Thanksgivings to God and the Father , by Christ , and not by the Angels . And this , I hope , we are careful to do ; for I am sure we put up all our Prayers to God and the Father , by , or thro' the Merits of Jesus Christ , and not of any Angel or Saint . But sure it is not reasonable to believe , that Theodoret there meant , that we ought not to desire the Angels or Saints , to pray for us ; since he himself , as I observ'd before , so expresly says , We not address our selves to the Saints as Gods , but we pray unto them as Divine Men , that they wou'd please to be Legats ( or Intercessors ) for us .

Comment. in Epist. ●d Colos. c. 3. v. 17. 3. That the Canon of the Council of La●dicea , as Theodoret tells us , speaks only of these Heretics meant by St. Paul , who forsook the Church , and gave themselves to secret Idolatry , that is , ( as the Fathers have always understood that word ) offer'd Sacrifice to Angels . But the words of the Canon are so plain and full to this purpose , that there needs no reading upon it .

4. That the Doctor might very well have forborn his Exclamation ; for I assure him , that excepting the General Confession , a● aforesaid , we do not invocate , or pray to Angels in the Public Offices of the Church . We have but one Feast in the Year , wherein we Commemorate Angels , which is that of St. Michael the Arch-Angel ; and in this ( excepting one Anthem , in the Breviary ; and one Versile , in the Mass , which are not properly Prayers , where 't is said , in the first ; Arch-Angel Michael be mindful of us , and pray for us to the Son of God ; and in the second ; Holy Michael defend us in Battle , that we perish not in the dreadful Judgement ; there is no invocating or putting up of Prayers to St. Michael , or any other Angel . But it seems the Doctor was warm upon the Matter , and in such a Case , Rhetorical Exclamations are more pardonable ; pray God they may be pardon'd him in Heaven .

His second Objection is to this purpose . Mediation and Intercession is founded in the Merit and Virtue of the Sacrifice , Vol. 2. edit. post ob . pag. 56 , 57. by which Expiation for Sin is made ; but this Jesus Christ and no other has done : Therefore He only is Mediator , and Intercessor .

Answ. This Argument proves too much : For it proves , that neither our Brethren , on Earth ; nor the Saints , in Heaven ; ought , or can lawfully pray or intercede for us ; because they did not offer the Sacrifice by which Expiation for sin is made . Yet the Doctor grants , that both our Brethren , on Earth ; and the Saints , in Heaven ; may , and do pray for us . Well , but granting that Mediation and Intercession is founded in the Virtue and Merit of the Sacrifice , by which Expiation for Sin is made . Does it therefore follow , that the Saints may not charitably beg of God to forgive us our Sins ? 'T is true , Christ only has a Right and Title to mediate and intercede for us ; because he alone paid the Ransom , and full Value of our Sins , and therefore may , in Justice , ask of His Father to forgive us . But sure , this does not hinder , but that the Saints may do Us that Charitable Office , as to pray to God to have Mercy upon Us ; tho' they cannot in Justice demand it . May not a Friend and Favourite of the King beg the Life of a ●enitent Criminal ? And have not Kings and Princes often granted such Favours to their Friends ; tho' they were not in Justice bound to do so ? And are not the Saints in Heaven Christ's Favourites ? Does not He call them his Friends ? Vos Amici mei estis . Job . 15.14 . Mat. 19.28 . And , what is more , Does not He tell His Apostles , that they shall sit upon Thrones , Judging the twelve Tribes of Israel ? And why may not then these Judges , and Friends , and Favourites of Jesus Christ , beg of Him to have Mercy upon poor miserable Sinners ; tho' they cannot in Justice require it at his Hands ? But the Doctor 's Mistake consists in this , that he does not , ( or rather will not ) distinguish between an Intercession founded in Justice and Equity , and an Intercession founded only in Favour and good Will : The first , I grant , is peculiar only to Christ , for the Reasons offer'd by the Doctor ; but the second , which is the Effect of Charity , is common to every one , who is possest of that Divine Virtue . Well , but , says the Doctor , the Mediation or Intercession of Saints is not properly speaking Intercession . So say I ; for I own , that , in the Sense , in which Christ is both our Mediator and Intercessor , the Saints and Angels , in the same sense , cannot be call'd Intercessors ; but whether he calls them Intercessors in a proper , or an improper Sense , 't is all one to me . Since he acknowledges , they do pray for us , and intercede with God in our behalf , I am satisfied ; for I am sure we desire no more of them .

After this , the Dr. gives us a great many Passages out of the Fathers , ibid pag 76 , 77 , 78. 79. 80 , 81 82 , 83. to prove the Invocation of Saints unlawful ; namely out of St. Ireneus , Origen , Novatian ( for he must be a Father too ) Clemens Romanus , St. Athanasius , St. Epiphanius , St. Chrys●stom , and ( which I must admire at ) out of St. Austin , who ( if Invocation of Saints be Popery ) was , I am sure , a Rank Papist . But the Doctor might have spar'd Himself the Labour of quoting these Passages ; for there is not one of them all , to which any Roman Catholic wou'd refuse to Subscribe ; and therefore I have no Temptation to vex or trouble them .

His third Objection is level'd at the Bishop of Meaux's Exposition , of the Doctrine of the Catholic Church ; which says ,

We pray to the Saints in Heaven , in the same order of Brotherly Society , with which we intreat our Brethren upon Earth to pray for us . But that this ( says he ) is not a true Representation of their Doctrine , will appear by these Considerations .

1. That they pray ( continues He ) to the Saints and Angels in Heaven with the same solemn Circumstances of Religious Worship , that they pray to God himself .

2. That , in their Prayers and Thanksgiving , they joyn the Angels , and the B. Virgin , and the Saints together with God and Christ .

3. That in the Creed of Pope Pius 4. it is expresly said , the Saints , which reign with Christ , are to be Worship'd and Invocated .

4. That in the Public Offices of their Church , they do not only pray to the Saints to pray for them , but they direct their Prayers and Thanksgivings immediately to them for all those Blessings and Benefits , which they ask of God , and thank Him for , of which innumerable Examples ( adds He ) might be given out of their Public Offices ; particularly in the Office of the B. Virgin , they pray to the Angels thus ; deliver us we beseech you , by your command from all our Sins .

To which I answer ,

1. That there never was a Book more universally commended and approv'd in the Latin Church , than the Bishop of Meaux's Exposition , of the Doctrine of the Catholic Church . The Pope highly commended , and approv'd it ; as appears by his Brief to this Bishop , annex'd to the said Book . All the Cardinals and Consistory in Rome approv'd it ; as the Letters of the Master of the Sacred Palace , and the Consultor of the Holy Office , do witness ; And all the Learned Bishops and Prelates of the R. Catholic Church have very much approv'd , and commended t ; as appears by the Letters of many of them to the said Bishop , and his Friends ; all which are likewise annex'd to the said Book . it has been translated into , almost , all the Vulgar Tongues in Europe , and is read , and perus'd by all R. Catholics , with all the satisfaction and content imaginable ; so that to say , this Exposition is not a true Representation of the Doctrine , and Practice of the R. Catholic Church in this matter , is as Unreasonable in it self , as it is injurious to that Great and Learned Prelate , and to the whole Catholic Church , which hath so universally approv'd it .

2. As to his first Consideration ; I have already prov'd , that we address no Prayers to Saints , or Angels in the Public Service of the Church , but that all our Prayers are directed to God only ; and , as to our Posture in the Church , or at our private Devotions , whether kneeling , or standing , or bowing , we declare our intention is to adore God alone , and none else .

Touching his second Consideration , viz. that in their Prayers and Thanksgiving , ibid pag. 80 , 81. they join the Angels , and the B. Virgin , and the Saints together with God and Christ . Of this He gives us , in an other place , these instances . Nothing so frequent with them , says He , as to joyn the blessed Virgin with God and our Saviour in the same breath ; nothing so common in their Mouth , as Jesus Maria , — glory to God and the B. Virgin ; and in the Roman Missal , adds He , they make Confession of their Sins to God-Almighty and the blessed Virgin , and to St. Michael the Arch-Angel , and to all the Saints .

To which I answer ,

3. That it is very True , we join God , and his Saints together in the same breath , as the Dr. saith ; but , then our Plea is , that we are taught both by the Old , and New Testament so to do . For Instance . All the Congregation blessed the Lord God of their Fathers ; and bowing their Heads , Worship'd the Lord and the King . 1 Chron. 29.20 . Here , at the same time , and in the same act , and in the same breath too , 't is said , that the Israelites Worship'd God , and the King . Had we but any such thing in our Public Offices , what work wou'd the Dr. make on 't ! Again , The people greatly feared the Lord , and Samuel , 1 Kings 12.18 . Here again , God and Samuel are join'd together in the same Breath . Again , It seem'd good to the Holy Ghost and to Vs , to lay upon you no other Burthen , Acts 15.28 . Again , I charge thee before God and the Lord Jesus Christ , and the Elect Angels , 1 Tim. 5.21 . St. John writes to the Seven Churches in Asia ; Grace be unto you , and Peace from Him which is , and which was , and which is to come ; and from the Seven Spirits , which are before His Throne ; and from Jesus Christ , Rev. chap. 1. Had we offer'd Peace from the Angels to our Flocks and placed them before Jesus Christ , how loud wou'd He Cry ! Yet no less than an Apostle of Jesus Christ hath done it . What will the Doctor say to all this ? Is not God here join'd with Angels , and Saints and Men , in the same Breath ? And must it be a Crime in us to do that , whereof we have such manifest Precedents in the very words of the Scripture . Truely , to weigh well the matter , one wou'd almost swear , the Doctor was not in earnest ; but were I of councel for him , I shou'd have advis'd Him , if He had a mind to exhibit such Ridiculous Scenes , not to make the Religion of Jesus Christ , a Theatre of Laughter and Sport ; for God is not mock'd .

As to his third Consideration : I answer ,

4. That Pope Pius 4. his worshiping and invocating the Saints , is to be understood in the same order of brotherly Society in which we worship and reverence our holy Brethren on Earth , upon Account of their Piety and Virtue ; and in which we intreat them to pray for us , as the Bishop of Meaux saith , and as St. Austin said long since : Colimus Martyres eo cultu dilectionis & societatis , quo in hac vita coluntur sancti Deì homines . We worship the Martyrs with that Worship of Love and Fellowship wherewith the holy Men of God are worshipped in this Life , Lib. 20. cap. 22. contra Faust . All the difficulty then of these and the like Phrases , which we read in Scripture , in the Fathers , and in the Decrees of Councils and Popes , consists in the Ambiguity of these Words , Worship and Invocate , which I have on purpose explain'd in the beginning of this Dispute , to avoid Confusion ; and which the Catechism publish'd by Order of the Council of Trent , and many other learn'd Divines have so clearly and fully explain'd . So that nothing but an Itch of Contention , and a Spirit of Wrangling cou'd make any Man doubt of our Sense of these Words . But the Passage of St. Austin is so clear and full to the purpose , that I hope the Reader will not be sorry to have it at large , tho' it be something long ; and the rather , because it is in answer to a Certain Manichee , who , about twelve Hundred Years since , reproach'd St. Austin with what the Doctor and his Party charge the Roman Catholics at present .

The Christian People ( says this Father ) do celebrate the Memory of the Martyrs with a Religious Solemnity , to excite us to their Imitation , to be Partakers of their Merits , and to be assisted by their Prayers . Yet so as , that we erect no Altars to the Martyrs , but to the God of Martyrs ; tho' in Remembrance of the Martyrs . For , who of the Prelates standing at the Altar , where the Bodies of the Saints are , ever said , I offer to you Peter , Paul , or Cyprian ? But that which is offer'd , is offer'd to God , who crown'd the Martyrs , at the Memorial * * Altars where the Relicks of Martyrs were kept . of those , whom he crown'd ; to the End , that from the Remembrance of those places , greater Affection may rise in us , to whet our Love towards those we may imitate , and towards Him ( God ) by whose Help , we shall be able to imitate . We worship then the Martyrs , with that Worship of Love and Fellowship wherewith Holy Men in this Life are worship'd , whose Hearts we perceive prepar'd for the like Passion , in defence of the Truth of the Gospel ; but the Martyrs we worship so much the more devoutly by how much the more securely , when the Fight is over ; and by how much the more confidently we may praise the Conquerors now in a happy State , than those , who , as yet , are fighting in ●his Life . But with that worship which the Greeks call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and in Latin cannot be render'd in one word ; since it is a certain Service properly due to God alone , we do not worship , nor teach to be worship'd but one God . And since the offering Sacrifice pertains to this Worship , whence Idolatry is imputed to those , who give it to Idols ; we do by no means offer any such thing , nor command to be offer'd either to any Martyr , or any Holy Soul , or Angel . And whosoever falls into any such Error , he is reprehended by wholesom Doctrine to the End he may amend or be shun'd . Lib. 20. Cap. 22. contra Faust . Manich.

As to his last Consideration , viz. That in the public Offices of their Church , they do not only pray to the Saints to pray for them ; but they direct their Prayers and Thanksgivings immediately to them , for all those Blessings and Benefits , which they ask of God , and thank him for . I answer .

5. That this is a notorious Imposition upon us , and as great a Mark of Insincerity ; as it is a sign of a sinking Cause , which needs such foul play to support it . In short , there is nothing more common than the Roman Missal and Breviary , which contain all the public Offices of the Church ; and I challenge any Man to find as much as one single Prayer in either of these Books , read in the public Offices of the Church , which is directed immediately to either Angel or Saint for all those Benefits and Blessings , which we ask of God and thank Him for . As for that Example , which he gives us out of the Office of the B. Virgin , as he says ; namely , that we pray to the Angels thus ; Deliver us , we beseech you , by your Command from all our Sins : If it were true , that there is such a Prayer in it , 't is not to the Doctor 's purpose ; for that Office is no part of the public Offices of the Church ; nor was it ever publickly read in the Church . But that it is not True , I am an Eye Witness ; for I have , upon this very occasion read every Word of that Office ( I mean the Office of the B. Virgin annex'd to the Breviary ) and I can in Truth aver , that I found no such Prayer or Anthem , or Versicle in it . As to any other Offices of the B. Virgin , made and publish'd by private Men , whether there be any such prayer in them , 't is more than I can tell ; for I have not read them all . This I am certain , that if there be , 't is more than any Man is warranted by the Church to do . However , since none of these Offices of the Virgin Mary make any part of the public Offices , & Service of the Church ; nor are ever publickly read in it : The Doctor had no Reason to charge such Prayers upon the public Offices of the Church ; tho' they were found in those private Offices of the B. Virgin .

Vol. 2. pag. 70. His fourth Objection is to this purpose : To pray to Saints in all places , and at all times , and for all sorts of Blessings , does suppose them to have the Incommunicable Perfections of the Divine Nature imparted to them , or inherent in them ; namely , Omnipotence , and Omniscience , and Immense-presence .

Answ. This is the great popular Argument , that takes so much with the weaker sort of People ; who measure all things by their own capacity , and do not conceive how Saints and Angels shou'd hear at so great a distance ; because they cannot do so themselves . It will be therefore requisite to take some pains to clear this difficulty , and , if it be possible , to disabuse these simple , but well-meaning People , concerning these gross and carnal thoughts ; which , that I may the more plainly do , I shall lay down these known , and evident Grounds .

1. That Angels and Saints in Heaven , have naturally a faculty of understanding , and communicating their Thoughts ; that is , a power connatural to their being , of perceiving the thoughts of others , that are directed to them , and of imparting their own thoughts to others ; for these are essential Properties of Intelligent Beings .

2. That Angels and Saints in Heaven , do neither see , nor hear in the sense we commonly take these Words : For , seeing they neither have Eyes , nor Ears , which are the Organs of Seeing and Hearing ; they cannot be said properly to See or Hear , but only to Vnderstard ; which is what we mean , when we say , the Saints do hear us .

3. Hence follows , that Saints and Angels may Hear , that is , Vnderstand us , when we direct our thoughts to them , at any distance , even at Ten Millions of Miles , as well as if they had been in the same Room with us : For , since our Words or Thoughts are not convey'd to them by means of any Organs , nor by the motion or impulse of the Air , as it happens with us ; 't is evident , that distance or neerness of place can have no part in their way of understanding .

4. That God-Almighty is able to reveal in an Instant all our Prayers to the Angels and Saints , be they never so far distant from us ; tho' Angels and Saints are not , properly speaking , distant from us ; distance , in propriety of Speech , being that space , which is between two Bodies

Now , whether we conceive that the Angels and Saints , when we direct our thoughts to them , do hear , or rather understand us , by that natural faculty , which is essential to all Intelligent Beings ; or that God reveals our thoughts to them , we do not ascribe any of the incommunicable perfections of the Divine Nature to them , namely Omnipotence , Omniscience , Immense-Presence , &c.

Not , if we conceive , that they understand our prayers by that natural faculty , which is essential to their Being .

1. We do not ascribe Omnipotence to them ; for Omnipotence supposes a power of doing all things whatsoever possible ; whereas , we suppose in the Angels and Saints , at most , but a power of obtaining of God those benefits and blessings we have need of .

2. Nor Omniscience ; for Omniscience supposes a knowledge of all things past , present , and possible to be : And we only suppose , in the Saints , aknowledge of those few prayers we put up to them .

3. Nor Immense-presence ; for this supposes an immensity , or a being present not only to all the things in the World , but to hundreds of Worlds , if there had been so many ; whereas the utmost of what we suppose , can amount to no more , than that the Angels and Saints are present to those Christians , who beg their Charitable Assistance .

Nor do we ascribe any of those divine Perfections to them , if we conceive , that God reveals our prayers to them . This the Dr. himself does not say , but endeavours to elude our Reasons , by saying , that if God reveals our prayers to the Saints , we shou'd pray to Him , before every prayer we make to the Saints , that He wou'd be pleas'd to reveal that prayer to them , — but this says he , is such away about , as no Man wou'd take , that cou'd help it . To which I answer , that such Reasonings are only fit to amuse the common People , who , as I said above , measure all things , even the most sublime , by the notions they have of those things they are here on Earth acquainted with ; whereas the Scripture , and the Fathers tell us , that the manner of God's revealing His Will to His Angels and Saints , is so mysterious , and the knowledge and power of these blessed Spirits so vast , and , to us , so incomprehensible , that nothing on Earth , much less such poor stuff as the Dr. brings , is able to give us the least glimpse how these things are perform'd .

Vol. 2. edit. post ob . pag. 46. The Dr's . last Objection is founded in a Parallel , which he makes between the Pagan Saints ( as he calls them ) and the Christian Saints . He tells us , the Gentils address'd themselves to God by innumerable Mediators , by Angels and the Souls of their departed Her●es , which were the Pagan Saints . This he repeats in several places , with no material Addition , only that , in speaking to the pretended Worship , we give to Images ; he adds , that all our distinctions are no other , ibid pag. 100. but what the Heathens us'd in the same Case . And taking this for granted , He leaves his Auditors to conclude , that , as it was Idolatry in the Heathens to Worship these Pagan Saints , so it is in the Church of Rome to worship the Christian Saints .

Answ. The best way , in my opinion , to remove this difficulty , is to take a short view of the Character , and Worship , which the Heathens gave to their Pagan Saints , as the Dr. is pleas'd to call them ; ( tho' without any Warrant from the Heathen Writers , who always call them Gods ) and see , whether , upon the Comparison , the Christian Saints be , in any thing , by us treated like Them . And here I shall not distrust any Man's knowledge so far , as to bring any Authorites from Heathen Writers to confirm what I say ; being resolv'd to instance only in such plain things , as our very School-Boys are not ignorant of , And ,

First , As to their Character , 't is no less evident , that the Heathens gave these Saints the Attributes of the Supream Being , than that they are represented in their Writings under such Circumstances of Debauchery , Lewdness , and Intemperance , as the greatest Debauchees are hardly capable of . The Doctor cannot deny , but Jupiter ( to omit several others ) was reckon'd a Hero in his Time , according to the Pagan Belief . We are told , his Father was Saturn , that he was born in Crete , and that after his Death , he was , for his great Feats , Deified and got the Supream Dominion in Heaven ; as his Brothers Pluto and Neptune got that of Hell , and the Sea . This departed Hero is describ'd every where with the Majesty of the true God ; He has Omnipotence put into His hands : He is represented as the Great Rector and Governour of the World ; and , at the same time , is said to be sullied with all the Lewdness and Debauchery imaginable .

Now the Christian Heroes , or Saints , are quite of another Complexion : We give them none of the Attributes of the true God . We believe they fought stoutly under the Banner of Jesus Christ , reduc'd Kings and Princes , ( not by their Swords , but by their Sufferings ) to his Subjection , and laid down their Lives for the Truth of his Doctrine ; but we do not put Omnipotence into their Hands . We believe they did work Miracles , and wondrous Things ; but then we do not say , they did these Things by their own Power and Virtue ; but that they were the happy Instruments by which God wrought these Miracles , in Confirmation of the Word , which he put in their Mouth . We believe the Saints are Great Friends , and Favourites of the true God ; because Jesus Christ has so declar'd . He tells us , that , as his Father hath appointed unto Him , so ha●● He appointed unto them a Kingdom , Luke 22.30 . that they might eat and drink at His Table in His Kingdom ; by which Metaphor of Eating and Drinking , He gives us to understand , that they are Partakers of the same Glory and Bliss with himself in Heaven . But we say , the Saints can do nothing of themselves ; but that all their Sufficiency is from God , who made them what they are .

And then , as to their Lives and Conversation ; I hope the Doctor wou'd not put me upon proving , that the Apostles , and the B. V. Mary , and the Saints in Heaven are in no manner concern'd in the Lewdness , and Intemperance of the Pagan Saints ; or that we do not ascribe any such thing to them . So that , as to the Character , the Pagan and Christian Saints have no more Resemblance than Black and White .

Secondly , as to the Worship : The Heathens worship'd their Gods , or Pagan Saints ( as the Doctor wou'd have it ) upon a false Pretence of their Power and Greatness in Heaven ; whereas there was no such Gods , or Saints . But we honour and respect the Christian Saints , because we are warranted by the Word of God , that they are such as we represent them . The Heathens erected Altars to their Gods ; but we make Altars for none , but one God only . They offer'd Sacrifice to all their Gods and Saints , which is the chief Mark of supream Worship ; but we offer Sacrifice only to the true and living God , as Malice it self cannot deny . They made Idols , and believ'd that their Gods came , and dwelt in them ; and that many of them spake , and eat , and drank ; and for that Reason they worship'd them , and therefore are justly call'd Idolaters ; because they worship'd things that were not ; but we only put up in our Churches , the Images and Pictures of Jesus Christ , the Living God , and of such as , we are sure , are truly Saints ; but do not believe that there is any Virtue or Divinity in them for which they ought to be worship'd : On the contrary , we are expresly forbid to give these Pictures or Images , any manner of Worship for their own Sake ; but that the respect , which we shew them , is to be referr'd to the Originals , namely to Christ , and his Saints . And sure these things , which represent Christ and his Saints to our Eyes , and put us in mind of the Death and Passion of the One , and of the Patience and Sufferings of the Others , are worthy of some Respect ; and may very well be honour'd upon Account of what they represent , without any Danger of Idolatry , as the Pictures of Kings , and Princes , and other Men by whom we receive Benefits , are , in their own degree , confessedly respected , and had in Esteem , without any such Suspition . In one Word the Heathens call'd all their Heroes , or Saints , Gods ; sacrific'd to them , as such ; worship'd them , as such ; call'd upon them , as such ; but we do not call the Christian Saints , Gods ; we do by no means sacrifice to them , nor worship them , as Gods ; nor call upon them , as Gods . So that , upon the whole matter , the Doctor might as well resemble Sea to dry Land , or Light to Darkness , or the obscurest Night to the brightest Day ; as compare the Worship we give the Christian Saints to that , which the Heathens paid to their Heroes , or Saints , as the Doctor is pleas'd to call them .

CHAP. VIII . Of Images .

WHat the Council of Trent declares concerning Images is this : That the Images of Christ , of the Virgin Mother of God , and of other Saints are to be had , and kept , especially in Churches ; and that due Honor and Respect is to be given them ; not that we believe any virtue , or Divinity to be in them , for which they ought to be worship'd ; or that we shou'd ask any thing of them , or put any trust or confidence in them ; as was formerly done by the Gentils , who put their trust in Idols ; but because the Honor done to them , is refer'd to the Originals , which they represent . So that by those Images , which we kiss , and before which we uncover our Heads and bow down , we adore Christ , and reverence the Saints , whose likeness they bear . Ses . 25. Dec. de invocat. Sanct.

Here , you see , this Council only requires , that we give du● honor and respect to Images ; which signifies no more , than that we ought to give them the honor which is due to them . But this is not all ; for the Council adds , that when we uncover our Heads , or bow towards Images , we adore Christ and reverence the Saints , whose likeness these Images bear . So that it is not so much the Images we honor , as Christ and His Saints . And since 't is confess'd , that the Types and Figures of all sacred things , are worthy of some Respect , in propotion to what they represent ; how mnch more ought the Types and Figures of Jesus Christ , who is the Source and Fountain of all Holiness and Sanctification ; and of the Saints , ( to whose Charity and goodness we owe under God our Faith and Religion ) to be had in Honor and Esteem . We honor and respect the Bible more than ordinary Books , tho' it is but Paper and Ink like other Books ; because the Characters therein contain'd are sacred Signs , which represent to us the Word and Will of God : And even Nature teaches us to honor and respect the Pictures and Images of Kings and Princes , and of our Friends , for the Excellency of these Persons , and the Benefits we receive by them . And why may not we likewise honor and respect those Signs or Images , which represent to us that , which is most Excellent , and most August in the Christian Religion namely Christ and His Saints .

The Chief End of Images , and Pictures , is to adorn our Churches , to put us in mind of the Passion of Christ , and of the Piety and Virtue of the Saints ; and to be Books to the Ignorant . And what Ornament so proper for the Church of God , as the Picture of Jesus Christ , who planted it with His Blood ? What , in the next Place , as the Pictures of Saints , who water'd it with their's ; and are now , in their own Degree , the great Ornaments of the Heavens ? What can be more powerful to excite us to a greatful Remembrance of the Passion of Jesus Christ , then to behold a Crucifix , which represents Him to us , with Arms stretch'd out , as it were , to embrace us , and Hands , and Feet , and Side pierc'd for our Sins ? What pious Christian can then abstain from expressing the Sense of his Heart , by some exteriour Act of Honor and Respect to such a Representation , if not for its own , at least , for the sake of that , which it represents ? And , as to the Ignorant , it cannot be denied , but that when they are taught , that such a Picture represents Jesus Christ , who in that posture Sacrific'd Himself for their Sins ; that such other Pictures represent the Apostles and Saints , who preach'd , and deliver'd that Faith and Religion to them , by which they are to be eternally happy ; it cannot be denied , I say , but that such lessons are easily retain'd , and create in their Minds a greatful acknowledement of the Mercies of their Redeemer , and a desire to imitate the Virtue and Piety of the Saints . And then the Respect which they shew to these Pictures , is but the Natural Result of their Sense of the Benefits they receive by the Passion of Christ , and by the Piety and Charity of the Saints .

These were the chief motives , that induc'd the Church in all Ages , to have , and to keep the Pictures of Jesus Christ , and His Saints . I say in all Ages . Eusebius the Great and Famous Ecclesiastical Historian , ●ist . Eccles. lib. 7. cap. 18 edit. vol. who flourish'd in the Begining of the fourth Age , tells us , that the Christians had from the Begining , the Pictures of Christ , and of St. Peter and St. Paul ; that he himself had seen the Statue , which the Woman , whom Christ had heal'd of the bloody flux , erected for Him at Paneas ; & that , at the Foot of this Statue , there grew an Herb , which , when it touch'd the Skirt of the Statue , had a virtue of curing Diseases . And Helena's seeking and finding the Cross , on which our Lord suffer'd ; and the Miracle by which it was discover'd , are too well known to be question'd .

But what need I insist upon proofs of the lawfulness of Pictures and Images in Churches , or of the respect that is due to them ; since the Protestants themselves acknowledge both . They say , they only exclaim against the Abuses committed in the Church of Rome , upon this account : But for the Thing it self , they say , they willingly own it . This is the Declaration , The Ingenious Author of The Exposition of the Doctrine of the Church of England , in answer to the Bishop of Meaux , makes in the Name of that Church . page 18. It may not be amiss to subjoin his very Words : We will honor , says he , the Relicks of the Saints , as the primitive Church did : We will respect the Images of our Saviour , and the B. Virgin : And as some of us now bow towards the Altar , and all of us are enjoy'd to do so , at the Name of Jesus ; so will we not fail to testifie all due Respect to this Representation . Now we do-likewise declare , and have upon all occasions done , that we neither mean , nor intend to give any more to the Images of Christ , or the V. Mary , or the Saints , but due Honor and Respect . But if neither the express Decree of the Council of Trent , which commands us to give them no more ; nor the Bishop of Meaux's Exposition of our Doctrine , in which this is so manifestly declar'd ; nor our own often repeated Protestations to that Effect , will prevail upon them to believe us ; all we can say is , that we are sorry for their Incredulity , but cannot help it . As to those Abuses , which this Ingenious Man says have crept in upon Account of Images : If there be any such , we protest and declare , that we abhor and detest them , no less than he , or any of his Perswasion ; or ( to use the Council of Trent's Phrase ) we earnestly desire , they shou'd be intirely abolish'd . But sure he was too reasonable to think , that the abuse of a thing was a good Argument against the use of it .

Nor will his Example of Hezekiahis destroying the Brazen Serpent help the matter : For he may please to consider , that the Children of Israel liv'd in a Country , where they were surrounded , and as I may say , hedg'd in , on every side , with Idolatry , and the Worship of false Gods ; and not only so , but they themselves were very much given to that Worship , as appears by the Groves , and high Places , and Idols set up among them , by their wicked Kings and Rulers ; and which this pious King pull'd down and destroy'd ; and therefore is deservedly commended in Scripture for breaking in pieces the Brazen Serpent , to which the People , no doubt , sacrific'd . But , blessed be God , we have no such thing to fear : We have no Idolaters among us , nor near us ; we have no Groves nor high Places , nor Idols in the land . We do not burn Incense to any false Gods , nor worship them . We make only the Images , and Pictures of the true God , and his Saints ; and it cannot be denied , but these same Pictures and Images , have been kept in our Churches ; and have had the same respect given them , which we now give , at least these nine hundred years ; and , in the Opinion of many learned Protestants , for four hundred Years before . Yet all this while no Heathen Idolatry was ever introduc'd into the Church , upon Account of our Images : No Defection from Christianity to Pagan Worship was heard among us . So that the Example of Hezekiah is not to the purpose , the Parallel is not just , we are nothing concern'd in it . Besides , the Brazen Serpent was a Monument of no such great Moment to be long preserv'd : 'T was only kept , to put the Children of Israel in mind of the Miraculous Cure of those , who were bitten by the Serpents in the Wilderness ; and when they left that Land , and were no more vex'd by these Serpents , it was of no great use . But the Remembrance of the Death and Passion of our Lord , by whom the Sins of the World was taken away ; and of his Holy Apostles and Saints , by whom his Doctrine was propagated and transmitted to us , is of that high Importance and Concern to all the World , that these Monuments , which put us in mind of them , ought to be for ever most carefully preserv'd .

Page 14. As to what he says , that , in the Hymns for the day of the Invention of the Cross , & Good-Fryday , we desire the Cross to strengthen the Righteous , and give Pardon to the Guilty , &c. And that in the Service on Good-Fryday we say , Behold the Wood of the Cross ! Come let us adore it . I answer ,

First , That Poetical Hymns and Verses have , in all Writings , a greater Latitude than Prose .

Secondly , That these Expressions are Apostrophes and Exclamations address'd to Jesus Christ upon the Cross , whom we represent to our minds as there hanging , when we salute the Cross . And that this is our meaning ( whatever the words may import upon any other occasion ) I think is plain , from the Words of the Council of Trent , which expresly forbids us to believe , that there is any Virtue or Divinity in Images , or to demand any thing of them ; which if we believe ( as we profess and declare we do ) it cannot , with any colour of Reason , be presum'd , that we shou'd ask Strength or Pardon of the Wood of the Cross , contrary to the express commands of the Council , and to the Faith , which we profess .

Touching the Words in the Service , on Good-Frida● : Behold the Wood of the Cross ! Come , let us adore it . I am sorry to see so Ingenious a Man , and who otherwise professes to be so great a Friend to Sincerity and Truth , swerve so manifestly from both , in this Point . He gives us here an Anthem sung on Good-Fryday maim'd , in the middle ; and added to , in the End . The Words in the Roman Missal are thus ; Ecce Lignum Crucis in quo salus mundi pependit ! Venice Adoremus . Behold the Wood of the Cross on which the Saviour of the World hung ! Come let us adore . Here is no ( It ) as he adds . And sure , it is more reasonable , and more agreeable to Grammatical Construction , to refer the word Adore , to Saviour of the World , which imediately goes before it , than to Wood of the Cross , which goes before that : And then the sense is plainly this ; Behold the Wood of the Cross on which the Saviour of the World hung ! Come let us adore Him . And that this , and no other , is the Sense , in which the Roman Catholic Church takes these Words ; I wonder any Man , that ever read the Council of Trent shou'd be ignorant of ; seeing the Church , in that Council , has expresly declar'd , that by the Images , which we kiss , and before which we uncover our Heads and bow down , we adore Christ , and reverence the Saints . Here is a Crucifix propos'd to us , a Representation of Jesus Christ upon Mount Calvary ; we kiss it , and bow to it ; and when we say , Come let us adore ; we must surely mean , come let us adore Christ ; else we shou'd contradict the express words of the Council . I own indeed , that we mean likewise by Kissing the Crucifix , and bowing to it that day , to give it due Honour and Respect ; and that we make use of the words , Crucem Adoramus , several Times on Good-Fryday , to express the Respect we give it . But then we are warranted so to do by the Scripture , which uses the same Term to express the Honor exhibited to several Creatures ; as appears by these Texts , Adorem te Filii Matris tuae ; Let thy Mother's Sons adore Thee , says Isaac to his Son Jacob , Gen. 27.29 . Et omnis Multitudo — inclinantes capita adoraverunt Dominum & Regem ; and all the Congregation — bowing their Heads , ador'd the Lord and the King , 1 Chron. 29.20 . Adorate Scabellum podum ejus , Psal. 99. Adore ye His Footstool . Here is Adoration with a Witness , and all , to one , given to meer Creatures ; and tho' in all these Phrases , the very Term is used in the Hebrew and Greek , as well as in the Latin , which the Scripture uses to express the Supream Adoration given to the true God ; yet no Man ever said , that these Creatures ought to be ador'd in the strict Propriety of Adoration or Supream Worship ; but the Sense is , that they ought to be worship'd with the Honor and Respect , that is due to Them . In like manner ; tho' we say ( in Scripture Language ) Crucem Adoramus , we do not mean , nor intend to give the Cross any other Worship than that , which is due to a Type or Figure , which represents our Saviour and Redeemer to us . Thus much concerning this Ingenious Man's Exceptions to Images . I now come to Dr. Tillotson's Objections .

And here his Difficulties are neither great , nor many in number . Two things only I observe in his Sermons , that deserve some consideration . The first ; that worshiping of Images is as point blank against the Second ( He shou'd have said the First ) Commandment , Vol. 2. pag. 7● as a deliberate and malicious killing of a Man is against the Sixth ; Fifth wou'd have been more true . The Second , 〈…〉 edit post . ob . pag. 291. That to secure the People from discerning our guilt in this matter , we are put upon that shameful shift , ( as he is pleas'd to term it ) of leaving out the Second Commandment in our common Catechisms and Manuals ; lest the People , seeing so plain a Law of God against so common a Practice of our Church , shou'd , upon that discovery , have broken off from us .

As to the First , I answer : If He means by Worship , to give the Supream Worship and Adoration to Images , which is d●o only to God ; he is very much in the right , and , I hope , shall never be contradicted by me . But if He understands by Worship ; to give Images that Honor and Respect , which is due to Things , that represent Jesus Christ and His Saints ; he is contradicted by Scripture , by all Antiquity , and even by his own Church , as well as by us . Now that we give Images no other Worship than the latter ; or that the Decrees of our Church enjoin no more , I think I have already sufficiently prov'd .

Touching the Second ; I answer , that we never left out any of God's Commandments , either in Catechism , or Manual ; and that that , which he says is left out ( which yet is not the Second Commandment , but part of the First ) is to be found in hundreds of Manuals and Catechisms in England it self . And at this Time , I have , upon my Table , a Manual and Catechism , wherein all , He says we left out , are contain'd : The first bears this Title ; a Manual of Prayers , and Christian Devotions ; the later , An Abridgment of Christian Doctrine with Proofs out of Scripture . &c. The first Edition printed , Anno. 1649. Now a Man that can dispense with his Conscience and honor so far , as to publish , from Press and Pulpit , untruths so easily discover'd ; what Paradox may not he undertake to maintain ? 'T is true , there are some Manuals and Catechisms , in which the Ten Commandments are comprehended , as it were , in so many Verses ; that Children , and People of weak Capacity may learn them with more case : But in no Manual or Catechism , that pretends to give the Commandments , was ever the Second Commandment left out . That which he calls the Second Commandment , viz. Thou shalt not Make to thy Self any graven Image , &c. is undoubtedly part of the First ; & only added to inculcate to a Gross Ignorant People , what they were to avoid , in consequence of the One God , which the First Commandment obliges them to have : For 't is evident , that in these Words , Thou shalt have no other Gods but me , is necessarily imply'd , that they shou'd not make to themselves any Graven Images , or Idols to Worship them ; which to do , were to have other Gods : And therefore these two Negatives make but one Commandment . Unless the Dr. will have it , that it is a distinct Commandment from the first ; because it begins a Verse , or contains some Words , which are not express'd in the first . But he may please to consider , that the Law of Moses was extant , at least a Thousand Years , before it was digested into Verses , or that any Points were added to it ; during which Time , there was nothing to distinguish one Commandment from an other , but the very Reason and Nature of the things commanded ; and then , since this , which the Dr. wou'd have to be the Second Commandment , is altogether of the same Nature with the First , and prohibits nothing but what the First prohibits , namely , the having or worshiping more than one God ; we have all the Reason in the World to conclude , that it is but One , and the same Commandment with the First . And thus all our Ancestors , and all the Ancient's Comments upon this Chapter of Moses , at least , as many as I have seen , understood it ; and even Martin Luther in those Books , which he wrote against the Church of Rome , makes but one Commandment of the Doctor 's First and Second . But if He will have it , that it is a distinct Commandment , because it has a distinct prohibition ; then it will follow , that we must have as many Commandments as we have distinct Prohibitions in that Chapter , besides the affirmative Precepts ; and then we shall have 13 or 14 Commandments at least . Thou shalt not make to thy Self any graven Image , must be the Second ; thou shalt not how down to them , the Third ; thou shalt not take the Name of thy Lord thy God in vain , the Fourth ; remember to keep holy the Sabbath Day , the Fifth ; thou shalt do no manner of Work , the Sixth ; and so on . But as the Dr. wou'd not , I suppose , allow of this distribution , so He may please to give us leave to stick to the Old Ten Commandments , in the same order & manner , we receiv'd them from our Ancestors of Blessed Memory .

CHAP. IX . Of Purgatory .

WHat we hold , as of Faith concerning this Point , is thus declar'd by the Council of Trent : That there is a Purgatory , and that the Souls there detain'd , are help'd by the Prayers of the Faithful , but especially by the acceptable Sacrifice of the Mass .

Here the Council do's not determine what sort of Place Purgatory is , or what manner of Pain Souls endure in it ; nor whether they are purg'd by material Fire , or by other Torments or Anguishes of Mind ; but is content to declare with the Ancient Fathers , that there is a Place , wherein Souls departed are detain'd , without entering upon curious & need less Questions concerning the Manner , or Duration of the Pains they there suffer . In handling therefore this Argument , I shall endeavour to tred in the Steps of the Ancient Fathers , and follow the Pattern of this Council , waving all superfluous and needless Questions relating to this Subject ; which , that I may the more plainly and distinctly do , I shall proceed in this Method .

1. I will endeavour to shew , that the Doctrine of Purgatory is founded in Scripture , as interpreted by the Ancient Fathers of the Church .

2. But more especially , that it is founded in the Practice observ'd in the primitive Church , of Praying for the Dead . This I take to be an unanswerable Argument ; for if it appears , that the Primitive Church did pray for the Dead , that their Sins might be forgiven them ; then it will necessarily follow , that they believ'd those Souls , they thus pray'd for , to be in a place , where they might be help'd , and benefited by their Prayers . This is evident ; for , if the Primitive Church were of Opinion , that all Souls departed , did go strait to Heaven , or to Hell ; it were vain and superfluous to pray for them . They knew , there was no getting of Souls out of Hell ; for , out of Hell there is no Redemption : And therefore it were in vain to attempt it . And it were superfluous to pray for the Souls in Heaven , for the Remision of their Sins : For , why shou'd they pray for that , which they knew they had no need of . So that , if they did pray for the Remission of Sins of Souls departed , the Consequence is inevitable , that they did believe , there was a Third Place , were some Souls were detain'd , and might be assisted by their Prayers , which is what we call Purgatory .

3. I shall answer what Doctor Tillotson brings against this Point .

1. I shall endeavour to shew that the Doctrine of Purgatory is founded in Scripture , as interpreted by the Ancient Fathers of the Church . To prove this Head ; I will produce some Texts of Scripture , with the Readings of the Fathers upon Them . 1. Agree with thine Adversary quickly , whilst thou art in the way with him : Lest at any time , the Adversary deliver thee to the Judge , and the Judge deliver thee to the Officer , and thou be cost into Prison . Verify I say unto thee , thou shalt not come out thence , till thou hast paid the uttermost Farthing , Mat. 5.25.26 . Tertullian , a Father of the Second Age , ● . de Anima . cap. 58. re●ds thus upon this Text. Seeing we understand that Prison which the Gospel demonstrates to be places below ; and the uttermost Farthing , we interpret every small fault there to be punish'd by the delay of the Resurrection ; no Man can doubt but the Soul may pay something in the places below . St. Cyprian , a Father of the third Age : It is one thing to be cast into Prison , not to go out thence , till he pays the uttermost Farthing ; an other , Epist. 52. ad Anton. presently to receive the Reward of Faith ; one thing to be afflicted with long pains for Sins to be mended and purg'd long with Fire ; another , to have purg'd all Sins by sufferings . Here this Father , alluding to the foregoing Text , says , that some Souls are cast into Prison 'till they pay the uttermost Fathing ; that others immediately receive their Reward , that is , Heaven . Some are afflicted and purg'd by Fire , in order to their Amendment , whilst others have purg'd all their Sins by Sufferings or Martyrdom ; The very Language of the present R. Catholic Church . St. Jerom , a Father of the fourth Age , who , for his extraordinary Learning and Knowledge in the Scriptures , was call'd Magister Mundi , the Master of the World , in his comment upon the said Text , has these Words ; This is that which he says , Comment. in 5. Matt. thou shalt not go out of Prison till thou pay , even thy little Sins , There is then such a Prison , in this Great Master's Opinion .

2. Every Man's Work shall be made manifest ; for the Day shall declare it , because it shall be reveal'd by Fire ; and the Fire shall try every Man's Work of what sort it is . If any Man's Work abide , which he hath built thereupon , he shall receive a Reward . If any Man's Work shall be burnt , he shall suffer loss ; but he himself shall be saved ; yet so as by Fire , 1 Cor. 3.13.14 , 15. St. Ambrose , or the Author of the Commentaries upon the Epistles of St. Paul annex'd to his Works , which the ablest Critics do , with good Reason , ascribe to Hilary , Deacon of the Church of Rome , and Contemporary to St. Ambrose ; speaks thus of this Passage : But when he ( St. Paul ) saith ; Yet so as by Fire ; he shews indeed , that he shall be saved ; but yet shall suffer the Punishmen● of Fire ; that being purg'd by Fire , he may be sav'd , and not tormented for ever , as the Infidels are , with Everlasting Fire . In cap. 3. Epist. 1. ad Cor. St. Gregory of Nisse is so plain and full upon this Subject , that no R. Catholic can at this Time speak plainer . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . A Man is cleansed , says he , either in this present Life by Prayer and the Love of Wisdom , or after his Death by the Furnace of a Purging Fire . And a little after . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . After his Departure out of the Body , knowing the Difference between Virtue and Vice , it is impossible to be Partakers of the Divinity , unless Purgatory Fire doth cleanse the Soul from the Spots that stick to it . Orat. pro. Mortuis prope Fin.

St. Austin speaks much to the same purpose : Purge me ( O Lord ) says he , in this Life , and make me such , as shall not need that Pu●ifying Fire . And a little after he adds ; He shall be saved , yet so as by Fire : And because it is said , He shall be saved ; this Fire is contemn'd ; yet it will be more grievous , than any Thing that a Man can suffer in this Life . Enar. in Psal 37.

I might insist upon several other Passages of St. Austin , and bring more Texts of Scripture with the Sense of the Fathers upon them , with Respect to this Subject ; but , I think what is here offer'd is sufficient to shew , that our Doctrine concerning Purgatory , is founded in Scripture ; and that the Ancient Fathers did believe it to be so . I shall now proceed to shew ,

2. That the Doctrine of Purgatory is founded in the Practice , observ'd in the Primitive Church , of praying for the Dead , for the Remission of Sins . This , as I said before , if made out , will plainly establish our Tenet : For , if the Primitive Church did pray for the Dead , for the Remission of their Sins ; it follows necessarily , that they suppos'd them capable of being assisted by their Prayers ; and consequently neither in Heaven , nor in Hell , but in a third Place , which is what we believe , and call Purgatory .

Now , that the Primitive Church , and all succeeding Generations us'd to pray for the Dead , for the Remission of their Sins ; no one Point in the Christian Religion is more Universally attested . St. Epiphanius tells us , that Aerius was reputed an Heretic for denying the Lawfulness of it ; and besides him , I do not find since Christianity began , till the Begining of the last Age , any one single Person , that ever denied or question'd it . Never was there found any Liturgy without it ; nothing so frequent in the Fathers , and Ecclesiastical Writers , as the Recommendation of it : In a Word , there is not one Doctrine or Practice of the Catholic Religion deliver'd with so full , and unquestionable a Tradition ; no not the Mystery of the Trinity , no nor the Incarnation , nor the Necessity of Baptism , nor even the Truth of the Scriptures . So that a Man may , lib. de Cor. Militis . lib. de Monog . de vita Const. lib. 4. c. 71. In Enchir . cap. 110. lib. 9. Confes . cap. 13. as well , make an Apology for being a Christian , as for this . Tertulian tells us , that , in his Days , they made yearly Oblations for the Dead , and pray'd for their Souls . Eusebius , that all the Congregation pray'd for the Soul of the Emperor Constantin the Great . St. Austin , that it is not to be denied , that the Souls of the Dead are eas'd by the Pitty of their living Friends , when the Sacrifice of the Mediator is offer'd for them . That his Mother Monica her last Injunctions to him was to remember her at the Altar . That the Tradition of the Fathers is observ'd by the whole Church , Serm. 32. de Verb. Apost. viz. That they shou'd pray for those who dy'd in the Communion of the Body and Blood of Christ , in that place of the Sacrifice , where the Dead are recommended . In short , I shou'd never end , shou'd I relate all the Sayings of Fath rs , and Councils , and Eccl siastical Writ●rs upon this Subject ; so that I may confidently affirm , there is not one Point in the Christian Religion more unanimously believ'd , or more religiously practic'd over all the Catholic Church , in all Ages , than this of praying for the Dead , and offering the S●crifice of the Mass for their Souls . And this is so well known , that ●o Sober and Learned Protestant ever yet denied the immemorial Antiquity of it , at least , that ever I met with . But being sensible how necessarily , and inevitably the Belief of Purgatory , or a Third Place , where Souls are detain'd for a Time , is consequent upon this Practice , they have recourse to certain su●terfuges and Evasions . They tell us , that Prayers were made from the second Age for the Apostles and Martyrs , and Confessors , Exposit. of the Doctrine of the Church of England . pag. 31. and even for the Blessed Virgin Mary ; all which they thought in Happiness , and never touch'd at Purgatory ; that therefore it does not follow , there is a Purgatory ; because they prayed for the Dead . To which I answer , that these Gentlemen wou'd very much oblige us , if they wou'd be so good , as to instance in some of those Prayers , which they say were put up for the Apostles and Martyrs , and the Virgin Mary ; which I never yet met with , in any of their Writings . And this very thing gives me a shrewd Suspicion , that they are not able to produce any Examples of that kind , at least , to the purpose ; considering how liberal , and even prodigal , they are of Quotations of Fathers , and Ecclesiastical Writers , when they seem to make for them . This I am certain of , that the primitive Church did only believe their Prayers available for those , whom they thought not to have so well lived , as that they shou'd not need their Charitable Assistance . 'T is what St. Austin says ; De Civit. Dei lib. 21. cap. 24. Pro defunctis quibusdam Ecclesiae exanditur oratio , quorum in Christo regeneratorum , nec usque adeo vita in corpore malè gesta est , ut tali Misericordia judicentur digni non esse , nec usque adeo berè , ut talem Misericordiam reperiantur necessariam non habere . The Prayers of the Church are heard for such as are regenerated in Christ , whose Lives have not been altogether so bad , as not to be thought worthy of such a Mercy , nor altogether so good , as not to need such a Mercy . And the same Father tells us , that it were to injure the Martyrs to pray for them , to whose Prayers we ought rather to have our selves commended .

But do not the Ancient Liturgies make mention of Prayers and Thanksgivings put up to God for , or in Honor of the Apostles and Martyrs , and the Virgin Mary ? And does not the Roman Missal , we now use , do the same ? Yes , most certainly ; for we pray to God , and thank Him for , and in Honour of the Apostles and Martyrs , and the Virgin Mary ; and so did all Antiquity : But then these Prayers are not intended for the Delivery of their Souls from any Pains , but to thank Almighty God for crowning the Martyrs and Saints ; and to praise his Holy Name for bringing them to that happy State they how are in ; as the Prayers and Oblations of the Pr●●ative Church , and those we new make for the Souls of such as die in the Communion of the Church , of whose perfect Innocence and Holiness we are not assur'd ; are intended to beg of God , that he wou'd be merciful to them ; and forgive them those sins , for which they did not fully satisfie in this Life . And this St. Austin tells us was the Design and End of all the Prayers put up for the Dead , whether Apostles or Martyrs , or other Christian Souls . These are his Words ; The Oblations and Alms usually offer'd in the Church for all the Dead , De Enchiridio ad Lau. cap. 100. who receiv'd Baptism , were Thanksgivings for such as were very Good , Propitiations for such as were not very Bad ; but for such as were very wicked , tho' they gave no Relief to the Dead , yet were they some Consolation to the Living . And is not this the very Doctrine we hold this Day ? Do not we offer the Sacrifice of Christ's Body , as this Father calls it , on the Feasts of the Apostles and Martyrs , &c. in Thanksgiving to God for the blessed Estate of the Saints in Heaven ? And do not we pray , and give Alms and offer the same Sacrifice for the Propitiation of those , whom we charitably believe to have died in the Peace , and Communion of the Church ? Does our praying to God for the Apostles and Martyrs , and the Virgin Mary , as aforesaid , hinder us to believe , that there is a Place wherein other Souls are detain'd till they have satisfied the Divine Justice ? No sure : And why must the like Prayers hinder the Primitive Church to believe the same ? Nay rather does it not necessarily follow , that the Primitive Church , as well as We , did believe there was such a place ; because they put up Prayers to God for Pardon and Forgiveness of Sins , for such as they reasonably believ'd to have died in the Communion of the Body of Christ ( as the Fathers speak ) but not so perfect , as that they shou'd not need their Prayers ; since it were both vain and superfluous to have pray'd for them upon this Score , had they believ'd , they were immediately receiv'd into Heaven , or thrust into Hell . This I am confident no Man of Sense can reasonably deny : So that it is a most shameful Evasion , to conclude , that the Primitive Church did not believe Purgatory ; because they pray'd for the Virgin Mary , and the Apostles and Martyrs , &c. else why do they not conclude , that we do not believe it ; because we do the same ?

To sum up all these Evidences then , I reason thus : The Primitive Church pray'd to God for some Souls departed , that they might be deliver'd out of Prison ; that their Faults , and Sins might be forgiven them ; that they might be eas'd of their Pain ; that they might be sav'd from the Punishment of Fire ; that they might be receiv'd into Heaven ; but such Prayers are inconsistent with a Belief , that the Souls departed are immediately taken into Heaven , or condemn'd to Hell . Therefore the Primitive Church believ'd there was a Third Place , wherein some souls departed were detain'd , and were capable of being assisted and better'd by their Prayers .

The first Proposition is taken from the very Words of the Fathers , and acknowledged by our Adversaries to be true . The second , a very small portion of Natural Reason , with never so little insight in Scripture , and Christian Religion ( which assure us that Prayers of that nature , for those that are in Heaven or Hell , are needless and vain ) will easily discover to be likewise True . And I think , the consequence is rightly infer'd ; I now proceed to the Objections .

3. The Doctor objects first , Vol. 2 Pag. 63. that the Doctrine of Purgatory is not founded in Scripture , nor can be prov'd from it ; and that some of our own Eminent Men do acknowledge it cannot . To which

I answer , that I have produc'd two Passages from Scripture , and cou'd produce as many more ; which the most Eminent Fathers of the Primitive Church have interpreted of Purgatory , and therefore I think , I may safely tell the Dr. that , with submission , He was mistaken . As to those Eminent Men of our Church , who say , that the Doctrine of Purgatory cannot be prov'd from Scripture ; when any one , in his behalf , names them , and points at the place in their Works where they say so , I will return him as satisfactory an Answer as I can . In the mean time , I may reasonably presume , they say no such thing : Seeing he was never backward in giving citations , when they made any thing for him . All the Eminent Men , He vouches for this , is Estius , who , by the Dr's . own confession , only says , that , in his Opinion , the Passage of St. Paul above cited , does not evince Purgatory ; but does not say , that other Passages of Scripture do not ; and if he had , I shou'd oppose to his Opinion that of Tertulian , St. Cyprian , St. Ambrose , St. Jerom , St. Austin , and many more of the Ancient Fathers , whose Authority , in this matter , ought I think , to weigh more with any reasonable Man , than that of any modern Writer whatsoever .

Vol. 2. edit. post ob . pag. 307. His second Objection is borrow'd from a Text in the Revelations : Blessed are the dead which die in the Lord , from hence forth : Yea saith the Spirit that they may rest from their Labours , and their Works do follow them , cap. 14.13 . Here , says the Dr. the Spirit pronounces them happy who die in the Lord , because they rest from their Labours , which , adds He , they wou'd not do , were they to be tormented in Purgatory Fire : Ergo , &c.

Answ. This Passage is confessedly obscure , as to the meaning of some Words in it , and the Time whence the blessing there mention'd is to Commence ; and the Doctor 's bestowing six full Pages , upon the Explication of it , shews it to be so ; and for that Reason , I think it is against the Rules of Logic , to pretend to more Evidence in the conclusion , than the Premises will afford . But it seems he forgot in his second Sermon upon this Text , that in his First , he had told us , that the Dead , which die in the Lord , in Scripture Phrase , are those who die , or are put to death for the Lord's Cause , that is , as he expresly says , suffer Martyrdom for the Lord ; I say , he must have forgot this , else he wou'd not have objected that Text against Purgatory ; since he cou'd not be ignorant , that we believe , that all the Martyrs , who suffer for the Faith of Christ , and even other Eminent Saints , who do not suffer Martyrdom , but live the life of Martyrs , do rest from their Labours , and pass not thro' the Fire of Purgatory . Wherefore in my opinion , he shou'd have given us an other Interpretation of this Text , or have let Purgatory alone , but 't is no new thing to find the Doctor pulldown in one place what he had built in an other ; and therefore I am not surpriz'd to see Purgatory brought in by Head and Shoulders , and spoken against in Season , and out of Season . 'T is Purgatory that reproaches the Sacrileges , and Depredations of the Doctor 's Ancestors of worthy Memory , and Bears hard upon their Posterity ; and upon that account , it must be Cry'd down , lest the horrid guilt of the Sacrileges of the Fathers , shou'd fly in the Face of their Children , and give them that Purgatory in this Life , which , He wou'd perswade them , they shall not meet with , in the next .

For a third Objection , the Doctor tells us , Vol. 2. Edit. Post . ob . Pag. 310. we have a very considerable , and substantial Reason to exempt as few , as possibly we can , from going to Purgatory ; because , says he , the more we put in fear of going thither , the Market of Indulgences ( as he calls it ) riseth the higher , and the profit thence accruing to the Pope's C●ffers ; and the more and greater Legacies will be less ●o the Priests , to hire their saying of Masses for the delivery of Souls out of the Place of Torments .

Answ. After my hearty thanks to the Dr. for his Charitable Opinion of us , I must observe , from what is above said , that , it seems , this Market of Indulgences is of a very long standing ; and that the Ancient Fathers of the Church , took great care it shou'd not sink . But to be serious : 'T is well known , and even acknowledged by the Learned of his Church , that in the Time of Gregory the Great , now a Thousand Years since , the Doctrine of Purgatory , and all the Practices consequent upon it , were believ'd and us'd , as they are now . And did that great Saint exempt as few as he cou'd from Purgatory , only to raise the Market of Indulgences ? Did all the Bishops of the Western Church , nay and of all the World , concur with him in this , only to fill his Coffers ? Alas ! The good Holy Man had but few Coffers , and as little Money to fill them with : Conversion of Souls , not Money was his bus'ness . Did St. Austin design the raising of the Market of Indulgences , or the putting of the People into a fear of going to Purgatory , when he earnestly desires , the Readers of his Confessions to pray for his Mother Monica's Soul for the remission of her Sins ? And had St. Jerom any thoughts of filling the Pope's Coffers , when he wrote , that much benefit wou'd accrue to the Souls departed , by the commemoration made of them in the venerable and dreadful Mysteries ? For shame Doctor ! Away with such unchristian Scandals , and do not put us upon exposing your Credit and Character any farther . But perhaps the Legacies left for the bireing of Priests ( as he odly phrases it ) to say Mass , for the delivery of Souls out of the place of Torments , will mend the matter . Indeed , if the Priests were allow'd to determin matters of Faith , the thing ( comming from the Doctor ) wou'd not appear altogether so unreasonable ; for , considering how very remarkable his Charity is to Priests , I do not question , He wou'd judge they wou'd deal well for themselves , had they but the handling of these matters . But , it is no less evident , that no simple Priest has ever yet had any Vote in declaring matters of Faith , than that no other is hired ( as He calls it ) or will receive any Money for saying Masses for the Living , or the Dead ; but the poorer , or more indigent sort of Priests , who have not a sufficient Patrimony , or Maintenance to subsist without it . And the matter being undeniably so ; where is the Conscience in saying , that the Councils and Prelates of the Church , shou'd possess the People with the fear of Purgatory , only to oblige them to hire some indigent Priests to say Mass for their Souls ? But the Scandal is so gross and palpable , that the best answer I can make it is to contemn it .

The Doctor has some two , or three Objections more upon this Subject ; but they are either solv'd in the Proofs brought for this Point , or coincident with those Objections already spoken to ; or else have no particular Difficulty : And so I take leave of him for this Time .

CHAP. X. Of Indulgences .

THE Power of Indulgences is founded in the Power of the Keys wherewith Jesus Christ was pleas'd to intrust the Pastors and Governours of the Church ; by which Emblem of Keys , is denoted the Power of opening and shutting the Kingdom of Heaven ; of letting in , and keeping out , as Christians shall be found worthy , of the one , or the other . This Power is promis'd to Saint Peter , in a special Manner , and in his Person to all his lawful Successors , in these Words : I say unto thee , that thou art Peter● ( i. e. a Rock ) and upon this Rock I will build my Church ; and the Gates of Hell shall not prevail against it . And I will give unto thee the Keys of the Kingdom of Heaven ; and whatsoever thou shalt bind on Earth , shall be bound in Heaven ; and whatsoever thou shalt loose on Earth shall be loosed in Heaven , Mat. 16.18.19 . Again , the Promise of binding and loosing is made , in another Place , to all the Apostles , in the same Words : Verily I say unto you , whatsoever ye bind on Earth , shall be bound in Heaven : And whatsoever ye loose on Earth , shall be loosed in Heaven , Matt. 18.18 . And Christ , a little before his Ascension , actually confer'd this power upon them , and told them wherein it consists . Receive ye the Holy-Ghost ; whosoever Sins ye remit , they are remitted unto them , and whosoever Sins ye retain , they are retain'd . Joa . 20.22 , 23. So that the Power of the Keys consists in remitting of Sins , and retaining them ; that is , in loosing Men from those Bands of Iniquity , wherewith they tye themselves , and in binding them up , or keeping them bound , till they have satisfied for their Sins , according to the Rules prescrib'd for that purpose . In a Word , in opening the Gates of the Kingdom of Heaven , and letting some in ; and in shutting the same , and excluding others , as they shall be found to have deserv'd it .

But , whereas our Blessed Saviour did not intend , that the Apostles , and their Successors shou'd bind Sinners so , as finally to exclude them from the Kingdom of Heaven ; but only to keep them under Discipline for a Time , till they had fulfill'd the Terms of the Covenant upon which he offers them Salvation ; which consists in Obedience to His Laws , in Repentance and Satisfaction for their Sins , and Amendment of Life for the Time to come ; so the Church in all Ages never retain'd the Sins of Men for any other End , than to keep them in a wholesome and saving Discipline ; till , by penitential and laborious Works , they had given Marks of their Sorrow and Repentance , in Proportion to the Greatness of their Sins . And as the Apostles and their Successors are commission'd by Christ to retain Sins , so likewise are they to loose them : And therefore may remit , abate , or alter these penitential and laborious Works , as their Prudence and Wisdom shall judge it most expedient .

Now Indulgence is nothing else but a Relaxation , or Remission of some part of ( or all ) these penitential Works to which a Sinner is lyable by the Canons of the Church ; which Remission is granted by the Pastors , but especially by the Chief Pastor of the Church , upon some weighty Considerations , for the greater Benefit , and Advantage of the Faithful in general : Which that we may the better understand , it will be requisite , to lay open some part of the Discipline of the Primitive Church with Respect to this Matter .

We have 50 Canons , that go under the Name of the Apostles ; which , if not of them , are undoubtedly of some Apostolical Bishops of the first or second Age ; their Use and Authority being very great since that Time . We have likewise the Canons of several Provincial Councils of the third and fourth Age , which have been in great Esteem and Veneration among the Ancients ; and for the pure and wholesome Discipline contain'd in them , have been inserted in the Codex Canonum , or Book of Canons of the Vniversal Church , as the Ancient Writers term it . These Canons , among other Matters of Discipline , prescribe the different Penances , which were to be impos'd upon Sinners in proportion to the greatness of their Sins ; whence came the Name of Penitential Canons , so famous in Antiquity . Some Canons prescribe seven Years Penance to certain Sins ; others , eight Years to other sins ; some prescribe ten Years , some fifteen , some to the Hour of Death . Some Penitents , by order of these Canons , fasted three Days every Week , during the Time of their Penance ; using no other Sustenance , during that Time , but Bread and Water ; others stood cover'd with Sackcloath at the Church Doors sub dio , in the open Air , on Sundays and Festivals , while their Penance lasted ; others stood within Doors cloathed in the same Raiment , weeping and lamenting their sins ; some lay prostrate upon the Floor begging and praying their Brethren to intercede for them ; others were admitted to hear divine Service , in the Weeds of Penitents after they had gone thro' the foremention'd Stations ; whence the Names of Hyemantes , Flentes , Prostrati , Audientes , so often mention'd in the Canons .

Now these Rigorous Penances ( very Rigorous I am sure they wou'd appear in our Days ) or Exomologeses , as some of the Fathers call them , were sometimes abated and remitted ; partly upon Account of the Fervor of the Penitents , who , before they had gone thro' all their Stations , gave such Marks of sincere Repentance , that , to encourage others to follow their Examples , they were admitted to the Communion and Fellowship of the Faithful ; tho' they had not compleated , the Time prescrib'd by the Canons : Partly , but more especially , at the Intercession of the Martyrs : For when any Martyrs were to be executed , and had begg'd of the Bishops to indulge those Penitents , whom they recommended to them ; the Bishops , who cou'd not in Reason , refuse any thing in their Power , to Men , who were ready to lay down their Lives , and shed their Blood for the Christian Faith ; did commonly grant their Requests . And this the Fathers call'd ( as in very deed it is ) Indulgence .

It were endless to instance in all the Examples , which might be brought from the Fathers of the second and third Age upon this Subject . St. Cyprian is most remarkable in this Bus'ness . We have several of his Epistles , wherein he tells us , that having very often granted Indulgences to Penitents , at the request of Martyrs ; he was forc'd at last ( being too much importun'd for People , who did not deserve that Favor ) to write to the Martyrs themselves , to beg of them , that they wou'd not recommend , but such as were worthy of that Grace ; at least , that they shou'd not take it ill , if he shou'd not grant their Request ; lest the Discipline of the Church shou'd be enervated upon that Score . The same Father complains in his Letters to the Clergy of Rome , and to others , that some of his own Priests , in his Absence , had presum'd to give Indulgences , which the Bishops only cou'd do . In short , there is nothing more frequently mention'd both by Fathers , and Ecclesiastical Writers ; or more universally practic'd for the four first Ages , than these Indulgences .

Now the Roman Catholic Church neither means by Indulgences . nor pretends to any more than the same Power , which the Primitive Fathers both had and practic'd ; that is , of dispensing with , or remitting the Ronances prescrib'd by the Canons ; nor did she ever pretend to dispense with any Man from Repentance for Sins , or Obedience to the Law of God . On the contrary , the R. C. Church teaches , and has always taught , that all the Indulgences in the World do signifie nothing , without a hearty Contrition and sincere Sorrow for Sin , which is the Spirit and Essence of Christian Devotion . But Canonical penances being meerly of Ecclesiastical Institution , and pertaining to Discipline ; it cannot be denied , but that the Church has Power to Intend , or Remit them , according to the different Circumstances of Time , Place and Persons ; especially since Christ himself has given her Power to remit and retain Sins , in which Power this Relaxation is manifestly implied .

'T is true , the R. C. Church does not now impose such rigorous Penances upon Sinners , as the primitive Church did . Nor does she expose them publickly in the Church in Penitential Weeds , as was practic'd in the primitive Times ; but then the Reason on 't is , because no Body now wou'd undertake these Penances ; because she is convinc'd , that Men wou'd sooner break off with Christ , and turn Heathens , than purchase Heaven at so dear a Rate : So far has Wickedness and Dissolution prevail'd in the World !

In the Infancy of the Church , Piety , Devotion , Mortification , Austerity were lovely Things : Christians affected them very much of themselves , and therefore readily undertook them , when they had the misfortune to fall into any grievous Sin . Besides , they had before their Eyes frequent Examples of the Constancy and Resolution of their Pastors . They saw them expose their Lives with the greatest contempt of the World , and bear the Torments of Racks , Gridirons , Wheels , and other hellish Instruments ( Episcopacy in those days being but one remove from Martyrdom ) with as much chearfulness , and as little concern , as if these cruel Engins had been Bays and Laurels ; and therefore it is not to be admir'd , that the Blood of Martyrs , then reeking hot , shou'd warm their inclinations to sufferings and mortification ; and stir them up to a contempt of the allurements and pleasures of a wicked World ; not knowing how soon they themselves shou'd be call'd to the like Fiery Tryal . But no sooner did the Blood of Martyrs grow cold , and the Terrors of Death were taken away , by the Peace and Quiet , which Constantine the Great restor'd to the Church , when the Primitive Piety and Devotion began to decay , and Christians multiplied their Sins , as they did their Riches . No sooner were the Sangninary Laws , and cruel Edicts of Pagan Emperors repeal'd ; and Christians put in Possession of great Fortunes , and promoted to Honors and Dignities ; when they forgot their former Condition , wax'd wanton against Christ , and spurn'd at Discipline . So that , in a few Ages after , you might as well expect Grapes from Thorns , or Figs from Thistles , as the primitive Penances from modern Christians : And therefore it was necessary to mitigate the Severity of that Discipline , lest the generality of ( I may say all ) Christians shou'd throw off all care of their Salvation , and either return to Pagan Idolatry , or follow the Delusions of their own Fancies .

However , since the Apostles , and Apostolical Bishops ( whose Conduct ought to be the Rule and Measure of all future Ages ) have prescrib'd , and declar'd what Penances ought to be impos'd upon Sinners , according to the degree of their Sins ; the Church hath always taught , that all Christians , who have been , or are so unfortunate as to fall into grievous Sins ; are still lyable to these Penances , unless they are dispens'd with by the Church , or Commuted for some other Works of Piety . And , that the discipline of the Church , might be preserv'd and upheld , as much as the Wickedness of the Times will bear ; all Pastors and Confessors are commandded to impose such Penances upon Sinners as will bear some proportion with the greatness of their Sins ; tho' not to that degree as the primitive Canons require : Leaving the rest to be dispens'd with , or Indulg'd by the Chief Pastors of the Church , according to the power which Christ has given them , and as general Councils have determin'd . And this , in as few Words as I cou'd well deliver it , is truly and plainly the Case of Indulgences ; and the reason , why they are so often given , is the great decay of Piety and Devotion in Christians , and the tender affection of the Church for their eternal Welfare ; not a desire of Money , or any filthy Lucre , as our Adversaries do most injustly suggest . On the contrary , I am confident that there is not one Divine or Casuist in our Church , who does not hold , that it is Sinful and Diabolical , even the Sin of Simon Magus , to give , or receive any Money for Indulgences . And several General Councils and Pope's Decrees have expresly declar'd that to give , or receive any sort of Gift , either directly , or indirectly , for either Indulgences , or any other Spiritual Grace is perfect S●mony ; which , surely , is sufficient to justifie us from any sinister dealing in this particular .

As to the Abuses of Indulgences , which I do not deny to have sometimes happen'd ; we are so far from countenancing , or abbetting them , that it is our earnest wishes , and the desire of our Hearts , that all such shou'd be intirely abolish'd and taken away . We cover no more , than that all Christians in Time of Jubile●s , and Plenary Indulgences ; shou'd think on their way , in the bitterness of their S●als ; shou'd repent , and be sorry for their Sins ; shou'd have a strong hope and confidence in the Mercy of Almighty God ; gi●● Al●●● to the Poor , and , by their 〈◊〉 and servent Prayers , dispose themselves , 〈◊〉 God is Grace , to receive the Indul●●●● , of Permission of those Canonical Penances , which , neither the Condition of the Persons , nor the Wickedness of the Times , nor yet the great Decay of Piety will permit us to require they shou'd fully perform . And this we do ; because we find the same thing practic'd in the best and purest Times of Christianity , even in the First , Second , Third and Fourth Ages ; especially , being warranted by the Word of God , who gave to his Church the Power of remitting and retaining Sins .

And now , having found nothing in Dr. Tillotson's Sermons upon this Subject , that requires any particular Consideration , besides what is here explain'd ; I shall conclude this Treatise with my Hearty Prayers to the Father of Light , that He wou'd be mercifully pleas'd to open the Eyes of our Adversaries , that they may see the Innocence , and Reasonableness of our Doctrine ; and give them the Grace to lay seriously to Heart , how dangerous it is to reject those Things , which the Catholic Church declares to have been deliver'd by Christ and His Apostles . Our , and Their Creed says ; I believe the Holy Catholic Church : And they own , that the Catholic Church , before the Reformation , did hold and Declare those Things , wherein we differ from them , to be Truths deliver'd by Christ and His Apostles : How then can they believe the Catholic Church , when She declares these Things , if they do not hold and believe these Things themselves ? Or how can they in Reason reject them , if they believe the Catholic Church , which tells them , they are Divine Truths ?

But there is yet something more desperate , which I beg of Almighty God to give them the Grace to consider . Our Saviour saith to His Apostles : Go , and teach all Nations , Baptizing them in the Name of the Father , and of the Son , and of the Holy-Ghost ; teaching them to observe all things whatsoever I have commanded you , Mat. c. 28.19 , 20. And St. Mark adds : He that believeth , and is Baptiz'd , shall be Sav'd ; but he that believeth not , shall be Damn'd , Cap. 16.16 . Now if those Things , which make the Subject of our Dispute , be Truths given in charge to the Apostles , then our Adversaries are ( to my great grief I must say it ) lost for ever : For it is not enough , according to Christ's own Words , to Believe in the Trinity , to Believe the Incarnation , to believe in the Holy-Ghost , to believe Baptism , the Eucharist , &c. But we must believe all Things whatsoever Christ commanded ; and that on pain of Damnation . But if it shou'd happen ( as no doubt it cannot ) that the Points in Dispute , were not commanded by Christ or His Apostles ; where is the harm in believing them , since we are commanded to do so by the Church , which our Creed tells us we must believe ?

Christ our Saviour doth often reproach the Jews for their Incredulity , and the Scripture , in several places , gives us an Account of the Punishment of such as wou'd not believe the Messengers sent by God to declare His Will to them : But we do not find , that ever He reproach'd any Body for having too much Faith ; especially when the Things to be believ'd , were declar'd to them , by the Messengers of God , which , sure , the Bishops and Priests of the Church are : On the contrary , we read in the Scripture , that Christ has , upon several Occasions , highly commended and extoll'd Men's readiness to believe . O Woman , Great is thy Faith ! Mat. 14.28 . Where lyes then the Harm of believing Transubstantiation , or the Real Presence , which are so plainly deliver'd in Scripture ? Where is the Harm of allowing due Honor , and Respect to be given to Saints , and of desiring them to pray for us ; since it is what we do , and are commanded to do to one another in this Life ? If they hear our Prayers , and Intercede for us , well and good : But if they do not , what do we loose by it ? Where is the Harm in praying for our deceas'd Friends ? Sure , we do but declare our pious Affections to them , tho' our Prayers had done them no good . And where is the Harm in all this ? How can it hurt any Body to believe that the Church hath Power to give Indulgences , that is , to Remit all , or part of the Temporal Punishment due for Sins ; since it is plainly exprest in Scripture , that Christ gave to His Apostles , and the Apostles to their Successors , the Power of Remitting , and Retaining Sins ; and that whatsoever they Loose on Earth , shall be Loosed in Heaven ? How can this hurt any Body , I say , or where lies the Hazard in believing those Things ; tho' we had not as much assurance of their being Divine Truths , as of other Things ; since they are not contrary to any other Article of our Faith , nor to Right Reason , or Good Manners ? But there is Infinit Hazard in not believing them ; since they have been declar'd by the Church , which our Creed and the Scripture command as to believe and hear , on pain of being reputed Heathens and Publicans .

Now that they are Divine Truths , ( besides what is already offer'd to prove each Point in particular ) We have all the Eastern Churches on our side . All the Greek Church , together with the Nestorians , Eu●ychians , Monothelites , the Christians of St. Thomas ; in a Word , all the Oriental Sects of what Denomination soever , do Practice and Believe Transubstantiation , the Real Presence , the Sacrifice of the Mass , Seven Sacraments , the Use of the Liturgy , in a Tongue which the Common People do not understand , Invocation of Saints , Veneration of Relicks and Images , and Prayers for the Dead . See the Critical History of the Learn-Father Simon , Of the Religion and Customs of the Eastern Churches : 'T is done into English , printed in London , and very much esteem'd by the Learn'd . Seeing then , that the Latin Church , which together with the Greek and other Eastern Churches , make up the whole Body of the Christian World ; and that all these Churches did hold and profess the said Doctrine , when the Reformation began , and do still hold and believe the same ; I think , I may confidently affirm , that it is Catholic and Orthodox .

I shall therefore , once more , beg of Almighty God , thro' the Merits of the Passion of our Lord Jesus Christ ; and by that Blood , which was shed for our Redemption , that he wou'd please in His Mercy to Soften the Hearts of our Adversaries , and give them Grace to entertain Thoughts of Peace of His Holy Church , from which they have so long gone astray : To the end , that They and We may with one Heart , and one Tongue praise and magnifie His Holy Name all the Days of our Lives ; and , when it shall please His Infinite Goodness to call us to Himself , that we may meet together at the Resurrection of the Just ; thro' the Merits of the Death and Passion of our only Saviour and Redeemer Jesus Christ , to whom , with the Father and Holy Ghost , be Honor and Glory now , and for ever . Amen .

FINIS .