Concerning Idolatry in the Church of Rome, Table of contents – Errata
THE Contents.
CHAP. I. Of the Idolatry practised in the Church of Rome, in the Worship of Images.
THE introduction, concerning the occasion of the debate. The Church of Rome makes its members guilty of Hypocrisie or Idolatry: First, Of the Worship of God by Images: Some propositions for clearing the notion of Divine Worship. It is in Gods power to determine the way of his Worship, which being determined, Gods Law, and not our intention, is to be the rule of Worship. The main question is, Whether God hath forbidden the worshipping of himself by an Image, under the notion of Idolatry? Of the meaning of the second Commandment, from the terms therein used, the large sense and importance of them, which cannot be understood only of Heathen Idols. Of the reason of that Law, from Gods infinite and invisible nature: How far that hath been acknowledged by Heathens? The Law against Image Worship no ceremonial Law respecting meerly the Iews; the reason against it made more clear by the Gospel: The wiser Heathen did not worship their Images as Gods, yet their worship condemned as Idolatry. The Christian Church believed the reason of this Law to be immutable; Of the Doctrine of the second Council of Nice; the opposition to it in Greece, Germany, France and England. Of the Scripture Instances of Idolatry contrary to the second Commandment, in the Golden Calf, and the Calves of Dan and Bethel. Of the distinctions used to excuse image-worship from being Idolatry: The vanity and folly of them. The instances supposed to be parallell answered. P. 49
CHAP. II. Of their Idolatry in Adoration of the Host and Invocation of Saints.
The Argument proposed concerning the Adoration of the Host; the insufficiency of the Answer to it manifested: supposing equal revelation for Transubstantiation as for Christs Divinity, yet not the same reason for Worshipping the Host as the person of Christ; the great disparity between these two at large discovered; the Controversie truly stated concerning Adoration of the Host: and it is proved, that no man on the principles of the Roman Church can be secure he doth not commit Idolatry in it. The confession of our Adversaries, that the same Principles will justifie the Worship of any Creature. No such motives to believe Transubstantiation as the Divinity of Christ. Bishop Taylor's Testimony answered by himself. To Worship Christ in the Sun as lawful as to Worship him in the Host. The grossest Idolatry excusable on the same grounds. The argument proposed and vindicated concerning the Invocation of Saints practised in the Church of Rome. The Fathers Arguments against the Heathens hold against Invocation of Saints; the state of the Controversie about Idolatry as managed by them. They make it wholly unlawful to give divine Worship to any Creature how excellent soever. The Worship not only of Heathen Gods, but of Angels condemned. The common evasions answered. Prayer more proper to God than Sacrifice. No such disparity as is pretended between the manner of Invocating Saints and the Heathens Invocating their Deities. In the Church of Rome, they do more than pray to Saints to pray for them, proved from the present most Authentick Breviaries. Supposing that were all, it would not excuse them. St. Austin no friend to Invocation of Saints. Practices condemned by the Church pleaded for it. Of Negative points being Articles of faith. p. 108.
CHAP. III. Of the hindrance of a good Life and Devotion in the Roman Church.
The doctrines of the Roman Church prejudicial to Piety. The Sacrament of Pennance, as taught among them, destroyes the necessity of a good life. The doctrine of Purgatory takes away the care of it, as appears by the true stating it, and comparing that doctrine with Protestants. How easie it is, according to them, for a rich man to enter into the Kingdom of Heaven. Purgatory dreadful to none but poor and friendless. Sincerity of devotion hindred by prayers in an unknown Tongue. The great absurdity of it manifested. The effects of our Ancestors devotion had been as great, if they had said their prayers in English. The language of prayer proved to be no indifferent thing, from St. Pauls arguments. No universal consent for prayers in an unknown tongue, by the confession of their own Writers. Of their doctrine of the efficacy of Sacraments, that it takes away all necessity of devotion in the minds of the receivers. This complained of by Cassander and Arnaud, but proved against them to be the doctrine of the Roman Church, by the Canons of the Council of Trent. The great easiness of getting Grace by their Sacraments. Of their discouraging the reading the Scriptures. A standing Rule of devotion necessary. None so fit to give it, as God himself: This done by him in the Scriptures. All persons therefore concerned to read them. The arguments against reading the Scriptures, would have held against the publishing them in a language known to the pe…ple. The dangers as great then, as ever have been since. The greatest prudence of the Roman Church is wholly to forbid the Scriptures; being acknowledged by their wisest men, to be so contrary to their Interest. The confession of the Cardinals at Bononia to that purpose. The avowed practice of the Roman Church herein directly contrary to that of the Primitive: although the reasons were as great then from the danger of Heresies. This confessed by their own Writers. p. 178
CHAP. IV. Of the Fanaticism of the Roman Church.
The unreasonableness of objecting Sects and Fanaticisms to us as the effects of reading the Scriptures. Fanaticism countenanced in the Roman Church, but condemned by ours. Private revelations made among them the grounds of believing some points of doctrine, proved from their own Authors. Of the Revelations pleaded for the immaculate Conception. The Revelations of S. Brigitt and S. Catharin directly contrary in this point, yet both owned in the Church of Rome. The large approbations of S. Brigitts by Popes and Councils; and both their revelations acknowledged to be divine in the lessons read upon their dayes. S. Catharines wonderful faculty of smelling souls, a gift peculiar to her and Philip Nerius. The vain attempts of reconciling those Revelations. The great number of female Revelations approved in the Roman Church. Purgatory, Transubstantiation, Auricular Confession proved by Visions and Revelations. Festivals appointed upon the credit of Revelations: the Feast of Corpus Christi on the Revelation made to Juliana, the Story of it related from their own Writers: No such things can be objected to our Church. Revelations still owned by them; proved from the Fanatick Revelations of Mother Juliana very lately published by Mr. Cressy: Some instances of the blasphemous Nonsense contained in them. The Monastick Orders founded in Enthusiasm. An account of the great Fanaticism of S. Benedict, and S. Romoaldus: their hatred of Humane Learning, and strange Visions and Revelations. The Carthusian Order founded upon a Vision. The Carmalites Vision of their habit. The Franciscan and Dominican Orders founded on Fanaticism, and seen in a Vision of Innocent the third to be the great supporters of the Roman Church. The Quakerism of S. Francis described from their best Authors. His Ignorance, Extasies and Fanatick Preaching. The Vision of Dominicus. The blasphemous Enthusiasm of the Mendicant Fryers. The History of it related at large. Of the Evangelium aeternum, and the blasphemies contained in it. The Author of it supposed to be the General of the Franciscan Order, however owned by the Fryers, and read and preached at Paris. The opposition to it by the Vniversity: but favoured by the Popes. Gul. S. Amour writing against it, his Book publickly burnt, by order of the Court of Rome. The Popes horrible partiality to the Fryers. The Fanaticism of the Franciscans afterwards of the followers of Petrus Johannis de Oliva. The Spiritual State began (say they) from S. Francis. The story of his wounds, and Maria Visitationis paralleld. The canting language used by the spiritual Brethren, called Beguini, Fraticelli, and Bigardi. Of their doctrines about Poverty, Swearing, Perfection, the Carnal Church and Inspiration: by all which, they appear to be a Sect of Quakers after the Order of S. Francis. Of the Schism made by them. The large spreading and long continuance of them. Of the Apostolici and Dulcinistae. Of their numerous Conventicles. Their high opinion of themselves. Their Zeal against the Clergy and Tythes; their doctrine of Christian Liberty. Of the Alumbrado's in Spain: their disobedience to Bishops, obstinate adhering to their own fancies, calling them Inspirations, their being above Ordinances. Ignatius Loyola suspected to be one of the Illuminati, proved from Melchior Canus. The Iesuites Order founded in Fanaticism; a particular account of the Romantick Enthusiasm of Ignatius, from the Writers of his own Order. Whereby it is proved, that he was the greatest pretender to Enthusiasm, since the dayes of Mahomet and S. Francis. Ignatius gave no respect to men by words or putting off his Hat, his great Ignorance and Preaching in the Streets: his glorying in his sufferings for it; his pretence to mortification: the wayes he used to get disciples. Their way of resolution of difficulties by seeking God; their itinerant preaching in the Cities of Italy. The Sect of Quakers a new Order of Disciples of Ignatius, only wanting confirmation from the Pope, which Ignatius obtained. Of the Fanatick way of devotion in the Roman Church. Of Superstitious and Enthusiastical Fanaticism among them. Of their mystical Divinity. Mr. Cressy's canting in his Preface to Sancta Sophia. Of the Deiform fund of the soul; a superessential life, and the way to it. Of contemplating with the will. Of passive Vnions. The method of self-Annihilation. Of the Vnion of nothing with nothing. Of the feeling of not-being. The mischief of an unintelligible way of devotion. The utmost effect of this way is gross Enthusiasm. Mr. Cressy's Vindication of it examined. The last sort of Fanaticism among them, resisting authority under pretence of Religion. Their principles and practices compared with the Fanaticks. How far they are disowned at present by them. Of the Vindication of the Irish Remonstrance. The Court of Rome hath alwayes favoured that party, which is most destructive to Civil Government, proved by particular and late Instances. p. 235
CHAP. V. Of the Divisions of the Roman Church.
The great pretence of Vnity in the Church of Rome considered. The Popes Authority the fountain of that Vnity; what that Authority is which is challenged by the Popes over the Christian World; the disturbances which have happened therein on the account of it. The first Revolt of Rome from the Empire caused by the Popes, Baronius his Arguments answered. Rebellion the foundation of the greatness of that Church. The cause of the strict League between the Popes and the posterity of Charles Martel. The disturbances made by Popes in the new Empire: Of the quarrels of Greg. 7. with the Empeperour and other Christian Princes, upon the pretence of the Popes Authority. More disturbances on that account in Christendome, than any other matter of Religion. Of the Schisms which have happened in the Roman Church: particularly those after the time of Formosus, wherein his Ordinations were nulled by his successors, the Popes opposition to each other in that Age: the miserable state of that Church then described. Of the Schisms of latter times, by the Italick and Gallick factions, the long continuance of them. The mischief of those Schisms on their own principles. Of the divisions in that Church about the matters of Order and Government. The differences between the Bishops and the Monastick Orders about exemptions and priviledges; the history of that Controversie, and the bad success the Popes had in attempting to compose it. Of the quarrel between the Regulars and Seculars in England. The continuance of that Controversie here and in France. The Jesuits enmity to the Episcopal Order and jurisdiction: the hard case of the Bishop of Angelopolis in America. The Popes still favour the Regulars, as much as they dare. The Jesuits way of converting the Chinese discovered by that Bishop. Of the differences in matters of Doctrine in that Church. They have no better way to compose them than we. The Popes Authority never truly ended one Controversie among them. Their wayes to evade the decisions of Popes and Councils. Their dissensions are about matters of faith. The wayes taken to excuse their own difference will make none between them and us, manifested by Sancta Clara's exposition o… the 39. Articles. Their disputes not confined to their Schools, proved, by a particular instance about the immaculate conception; the infinite scandals, confessed by thei… own Authors, to have been in their Church about it. From all which it appears that the Church of Rome can have no advantage in point of Vnity above ours. p. 355
CHAP. VI. An Answer to the Remainder of the Reply.
The mis-interpreting Scripture doth not hinder its being a rule of faith. Of the superstitious observations of the Roman Church. Of Indulgences; the practice of them in what time begun, on what occasion, and in what terms granted. Of the Indulgences in Iubilees, in the Churches at Rome, and upon saying some Prayers. Instances of them produced. What opinion hath been had of Indulgences in the Church of Rome: some confess they have no foundation in Scripture, or Antiquity, others that they are pious frauds: the miserable shifts the defenders of indulgences were put to: plain evidences of their fraud from the Disputes of the Schools about them. The treasure of the Church invented by Aquinas and on what occasion. The wickedness of men increased by Indulgences acknowledged by their own Writers: and therefore condemned by many of that Church. Of Bellarmins prudent Christians opinion of them. Indulgences no meer relaxations of Canonical Penance. The great absurdity of the doctrine of the Churches Treasure on which Indulgences are founded, at large manifested. The tendency of them to destroy devotion proved by experience, and the nature of the Doctrine. Of Communion in one kind; no devotion in opposing an Institution of Christ. Of the Popes power of dispensing contrary to the Law of God in Oaths and Marriages. The ill consequence of asserting Marriage in a Priest to be worse than Fornication, as it is in the Church of Rome. Of the uncertainty of faith therein. How far revelation to be believed against sense. The arguments to prove the uncertainty of their faith defended. The case of a revolter and a bred Papist compared as to salvation: and the greater danger of one than the other proved. The motives of the Roman Church considered; those laid down by Bishop Taylor fully answered by himself. An account of the faith of Protestants laid down in the way of Principles: wherein the grounds and nature of our certainty of faith are cleared. And from the whole concluded, that there can be no reasonable cause to forsake the communion of the Church of England and to embrace that of the Church of Rome. p. 476
ERRATA.
PAg. 25. l. 19. for adjuverit, r. adjuvet: p. ibid. Marg. r. l. 7. de baptis. p. 31. Marg. r. Tract. 18. in Ioh. p. 64. l. 13. dele only: p. 75. Marg. r. Trigaut. p. 101. l. 24. for I am, r. am I: p. 119. l. 28. for is, r. in: p. 135. Marg. for 68. r. 6. 8. p. 162. l. 17. after did, put not: Ch. 3. for pennance, r. penance: p. 219. l. 10. for him, r. them: p. 257. l. 21. for or, r. and: l. 31. for never, r. ever: p. 350. l. 21. for their, r. the: p. 414. l. 18. for these, r. their: p. 416. Marg. for nibaldi, r. Sinibaldi: p. 417. l. 2. before another, insert one: p. 499. l. 16. after not, insert at: p. 526. Marg. for act, r. art. p. 546. l. 8. after for, insert one.