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not Arguments against any Diftinctions, which I have here proved to be fair, and juft, and neceffary by the Rules of Logick and Difputation, to thew the complex and intangling Nature of it. And whereas you tell your Difciples, that returning Queries to Queries is a Fafhion newly invented by me, you impofe upon their Underftandings, and abuse their Credulity. For there is nothing more common in Controverfy, than for one Adverfary to return Queries for Queries to another; especially to an Adverfary, who propofes ambiguous, captious, and fophiftical Queries. This is often neceflary to fhew an Adverfary the fallacies of his Queries, or others the Impertinence of them, or to obviate fome Defign he had in propofing of them, or to chaftife his Confidence, and filence him by a Query of the like Nature; and not to mention others, you may find this Fashion much ufed by Mr. Chillingworth in his Safe way, and Conference with Lewgar. But what need I name Mr. Chillingworth? A greater than he, a greater than Solomon, to guard against entangling Questions, return'd Queries to Queries. Math. XXI. 23, 24, 25, XXII. 16, 17, 18, 19, 20.

VI. IN your tenth Paragraph you tell your Dif ciples, I faid that you gave Divine Worship to a wooden Crofs. It is true, Sir, I did fay that you gave Divine Worship to a material Crofs; and I faid it to them, and offered to prove it, but they declined it. And that neither you or they may think I cannot make my faying good, I here undertake the Proof of it, out of the Roman Pontifical de Benedi&ione nova Crucis, where after the folemn Confecration of a material Crofs or Crucifix by Incense, holy Water, and Prayers, it is faid in


the Rubrick, tum Pontifex flexis ante Crucem genibus, ipfam devotè adorat, & ofculatur; idem faciunt, quicunque alii voluerint: then the Bishop kneeling before the confecrated Crofs, devoutly adores and kiffes it; and as many as will, may do the fame. So in the Rubrick of the Ordo ad recipiendum proceffionaliter Imperatorem. Crux Legati, quia debetur ei Latria, erit a dextris, & Gladius Imperatoris a Siniftris. + Here I obferve, that the Worship fignified by Latria is due to the material Crofs: But Divine Worship is fignified by Latria: Therefore Divine Worship is due to the material Crofs. The Major is evident, for the Crofs of the Pope's Legat is a material Cross, as the Emperor's Sword is a material Sword; and the Minor needs no Proof to Roman Priests, who know the special Sence of Larria for Divine Worthip, in their own Church, and among their own Writers, as well as among the Greeks. To this agree your Churches invocations of and addreffes to the material Crofs in the Roman Breviary.

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* 0 Crux ave Spes unica
Hoc paffionis tempore!
Piis adauge gaudium,
Reifque dele Crimina.

Nobile lignum exaltatur.

Chrifti fides rutilat,

Dum Crux ab omnibus veneratur.

+ To this add the Rubrick of the Missal, in feriâ vi. de pa rafceue, beginning with these words: Completis orationibus, Sacerdos, &c.

* In fabbato ante Dominicam paffionis. In Fefto inventio onis Crucis. In Fefto exaltationis Crucis.

THIS Addrefs is made to the Arbor decora & fulgida, &c. the beautiful and refplendent Tree, upon which our Lord hung.

Crux fidelis inter omnes
Arbor una Nobilis,
Sylva talem nulla profert;
Fronde, flore, germine.

Fle&te ramos Arbor alta,

Sola digna tu fuifti
Ferre mundi vidimam, &c.

O Crux fignum triumphale!
Mundi vera falus vale.
Inter ligna nullum tale,
Fronde, flore, germine.
Medicina Chriftiana,
Salva fanos, ægros fana.
Quod non valet vis humana,
Fit in tuo nomine.

THIS Address fhews it is the material Cross you invocate, when kneeling before it you fay as above, or here below.

O Crux ave fpes unica,
In bác Triumphi Gloria
Piis adauge gratiam,
Reifque dele Crimina.

O Crux, fplendidior cunctis aftris, mundo celebris, bominibus multùm amabilis, fanctior univerfis, qua fola fuifti digna portare talentum Mundi: Dulce lignum, dulces clavos, dulcia ferens pondera: Salva præfentem Catervam in tuis hodie Laudibus




congregatam. Add to thefe thofe out of the Miffal Secundum ufum Sarum, part of the English corrupt Worthip before the Reformation; Deus concede propitius, ut qui ad adorandam vivificam crucem adveniunt, à peccatorum fuorum nexibus liberentur. In Exalt. Sanctæ Crucis. Sir, I hope I have now made good my Charge; and I befeech you to be fo juft, as to tranflate thefe Invocations faithfully to your new Convert, for I am ashamed to tranflate them; and if you can shew me any fuch Prayers and Addreffes to the material Crofs upon record in any Office of your or any other Church (to ufe your own Epoch) goo or 1000 Years ago, I will be your Profe lyte too.

VII. I have not yet taken notice of your first Paragraph, in which you fay, when you fent your fhort Query, to be propofed to a learned Do&tor (as I prefume, you fpeak Ironically,) you could not imagine there had been either fo much ambiguity in it, as to render it uncapable of an Answer, or much lefs any thing to provoke a Man to Paffion or injurious Language. And then you add; as to the ill Language, it is by me unanswe rable, only by praying God Almighty to beflow upon him all the true Bleffings he can defire; and that it may be my Share always to receive, rather than give in that kind.

How much Ambiguity there was in your Short Query, hath been fhewn already; and as the badnefs of your Caufe requires you fhould fhelter it in Ambiguities, and begging the Question, and fuppofing the Truth of things which are in difpute, and ufing other Sophistries (as + Ne

† P. 6, 63, 72, 86, 127, 245, & 249. Quam varia eft ars tua Sophiftica, vel hoc folo te veritati non in nutritum apud tuos doctores illa demonftrat.



or more

Barius of Hierufalem hath obferved it is common for your Writers to do) fo, none endeavours to do fo more than you. Thus knowing it ufual with you by the Church, or the Church of Chrift, or the true Church, or the holy Catholick Apoftolical Church, to understand your own Church, in my Answer to your Query, I defired to 1 know what you meant by the true Church of Chrift in your Suppofition, whether the univerfal Church difperfed over the Earth, or fome part of it greater or lefs, comprehending one Churches I put this Question to you, because I perceived you only meant your own Church; and I find I was not mistaken, for in your Reply you fay you took it for the true Church only, to which the promife of perpetual Duration was given, and for the one holy Catholick, Apoftolick Church. Thus in your third Paragraph. But then in your fifteenth you fpeak more plainly, afferting the Roman Catholick Church (as you call it) to be the true Church of Christ, to whom all the Promifes of Indefectibility and perpetual Duration have been made good. Now, Sir, this being your meaning, why did you not at first word your Suppofition thus? Suppofing this for true, that the Roman Catholick Church can never perifh, I defire to know, &c. Thus plainly propofed, your Suppofition had been void of all Ambiguity and lurking meanings, and we had come presently to argue the main Point before your Profelyte and her Brother: But this you durft not do, because you knew I fhould have told you in my Anfwer, your Suppofition was not true; and that you fuppofed what, you knew, we could not grant, begging the grand Question between us, and prefuming that to be true, which is not only altogether falfe, but partly abfurd,

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