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verfality and Succession in all Ages: Wherea's Roman Catholicks manifestly prove their Antiquity from Primitive Fathers, their univerfality from the agreement of General-Councils, and Succession from an uninterrupted Practice. Again, he wishes himself the fame Mischief, if the Trent Articles were commonly and continually taught and received de Fide, as Articles of Faith before Luther. I answer, That if by Trent Articles he means a particular Form and Dress of Words fram'd at Trent to express Catholick Doctrines; that indeed, that Form and Dress is New ; but the Doctrines are the fame which all Ages have brought down to us, as appears from the sprinklings of Primitive Wris ters and uninterrupted Practice, and are no more Trent Doctrines than they were always the DoStrines of all Catholick Nations:

And now, I pray, observe the Fallacy of some Men, and the Mistake of others, who complain of Roman Catholick Doctrines and Trent Articles with one and the fame Breath, as if both were New : And some are so easy as to let themselves be perfuaded, that the Council of Trent having invented the Doctrines, erected their own Inventions into Articles of Faith: Others as nonsensically are pėrsuaded, that the Do&trines in question were once peculiar to the Church of Rome, and that other National Churches, which with that of Rome compose one Catholick Church, did not rank them among the Doctrines of Faith once deliver'd to the Saints, and consequently they were not Universal and Catholick; but that the Pope by managing the Council of Trent, engag'd the Fathers of that Council to draw up those peculiar Romish Doctrines into Articles of Faith ; and conclude, that these DoArines have been no longer Catholick than they have been trim'd into Articles by the Council of Trenit, and say, that before the Council they were only Romifla Doctrines, but that this Council having

put

put them into Articles of a Creed, from that time they first began to be Catholick and Universal ; so that the Doctrines which at firft were only Errors of the Church of Rome, became Errors of the Catholick. And this nonsenfical Whim, repugnant to all Truth of Fađt and History, prevails to much as that Thousands who even doubt of their Salvation, by living in Schism from the Catholick Universal Church, yet foolishly think themselves of fo tender Confciences that they can't fafely be united to the Catholick Church of their Time, becaufe the Errors which were once peculiar to the Church of Rome, are by the Pope's Management of the Council of Trent become Catholick. What I now fay God knows with too much Truth, furnishes a plain Answer to a Query, which puzzels many wifer than my self, viz. How comes it to pass that fome Protestanč Divines of a prodigious Learning, who have writ to admiration to prove, that the One true Church of Christ can be no other than Catholick, and yet have stood off from the Catholick Church of their Time. And whilst they preach Damnation to all that are not united with the Catholick Church in all outward Communion, they themfelves are not united ? The true Reason hereof is, that they find the Doctrines of the Roman Church to be the Doctrines of the Catholick, and therefore choose rather to live in Schism from the Catholick, than embrace Roman Catholick Do&trines. a. These Divines forced as it were by an Exorcism of Truth, extol the Authority of the Catholick Church in defining against Hereticks in the first as General Councils, and tell yon, that if they had liv'd in those Catholick Days they must either have been in Communion with that Catholick Church, or have been damnable Schisinaticks. That, say they, was a Catholick Church indeed, free from Romißh Errors ; nor were the Trent Articles,

Or

or the Creed of Pius IV. known to that Catholick Church. But did not the Fathers of that very Catholick Church erect Altars, offer Sacrifice, pray for the Dead; call upon the Saints to pray for them, and make Appeals to the Supreme Pastoral Authority of the Bishop of Rome? Are not these the Doctrines of the Church of Rome, which you call Errors? And because they are visibly the Do&rines of the Catholick Church of our Time, you rather choose to live Schismaticks than Catholicks? All the difference I can see between the ancient Catholick Church which they extol, and the Present which they blame, is, That the Ancient, tho' it taught the fame Doctrines as the Present, as appears from the numberless Quotations of the ancient Fathers, yet they taught and practised those Doctrines with less noise than the Present: There was then nó noise of a Creed and Articles about them. Nor would there be now had not the perverse opposition of Luther against these Doctrines, moved the Catholick Church to declare by the living Voice of the Council of Trent, that these Catholick DoEtrines both of former and that Age were Apofto. lical, and pertained to the Faith once deliver'd tá the Saints; for which they ought to contend. In: deed it seems to me very nonsenfical, to extol the Authority of the Catholick-Church in defining Matters of Faith in the first Four General Councils, and reject that Authority in after Councils; seeing all the advantages applicable to the first Four General-Councils are but so many Consequences drawn from the Truth of the 9th Article of the Creed, and the Promises of the Divine Spirit and the Presence of Christ to his Apoftolick Holy Catholick Universal Church ; all which Advanta a

i ges, if that Article be still true, pertain as much to the present Catholick as to the former. And had I liv'd then, I should have heard the fame Ca. tholick Doctrines and seen the fame Worship I do

now

now, tho? I should not have heard them drest into Articles of a Creed as now. And this is all the difference, and for this Men will live Schismaticks. O senseless Galatians ! who hath betwitch'd you not to obey the Truth?

P A R T II.

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HIS is so unaccountable that one would think

it that excellent piece of Learning, intituled, Judicium Ecclefia Catholicæ trium primorum Seculorum, &c. i. e. The Judgment of the Catholick Church of the Three first Ages, and be the Writer of an Answer, p. 232. bearing his Name to a Letter to the Bishop of Meaux, in which the Bishop congratulates him for the Service he had done the Church Catholick; but wonders that so great a Man, who fpeaks so well of the Church, &c. can be a Moment without acknowledging her. The Doctor tho' in composing his Book very acute, in his Answer mention'd seems hard of Understanding, and knows not what Church the Bishop means; but asks Her, What Her doth he mean? Altho' all the Bishop had to say of him was, as he tells him, For the Service he had done the Church Catholick, yet this great Doctor is at a loss to know what Her the Bihop means? Sir, it is to that Her, to which the Bishop said you had done Service, and which he stiles L'Eglise Catholique, The Church Catholick. Why then will you ask what Her the Bishop means? and put upon him unhandsomly your own, not his meaning, That doubtless he means the present Church öf. Rome. Sir, he means what he says, he says the Church Catholick; and it's that he means, and wonders how you that have done such Service to the Church Catholick, can be a Moment without ac

à knowledging her. Again, Sir, you say that the Bishop seems to think the Roman and the Catholick

Church

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Church to be convertible terms, which, say you, is strange in so learned a Man. Indeed it is strange you should imagine he thinks so, for in putting the Question, what is it you mean by the word Church Catholick? He asks you whether it be the Roman Church and those that adhere to her? The Anglican Church, or a confused Number of Societies separated one from the other? Wherefore a Man of less Capacity than Dr. Bull may see that the Bishop puts not the Roman Church singly to stand for the Catholick Church: But the Roman Church and those that adhere to her; which are inany National Churches, and many oppress'd Churches in Nations not ca. tholick; all which united with the Roman, are the Catholick Universal Church of all Nations under one supreme Vicar of Jesus Christ. Such a Church of all Nations and the Catholick Church are convertible terms, and no other ; and therefore the Bishop in his Question ask'd, Whether not the Roman singly, but whether the Roman Church and those that adhere to her, be the Catholick Church? Indeed so much disingenuity under fo good a face of Learning as Dr. Bull carries, it is intollerable ; but so it is, that when a Man of Learning applies himself to the De

a fence of Truth he does Wonders, but in the Moment he would set up an Untruth all his Learning leaves him to shift upon a bare stock of Confidence, in asserting and mistaking perverfly every plain easy Thing that is said for the Truth; and if in

1 Defence of Truth you say, that Two and Two make Four : The learned Opponent will ask you what you mean by Four.

Do not you mean Three: And if you say that a Whole are many Parts united, he will understand that by the Whole you mean but one Part singly, and will think it strange that a Man of Sense should make a single Part, and the whole convertible Terms. The reason hereof is, That Dr. Bull thinks he can keep himfelf in Countenance, whilst he speaks against the Doctrines of a

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