How matters of church. matters of faith, is formal' heresy, so a wilful separation from the visible unity of the same church, in masters of subordination and government, is formal schism. XII. The church proposes unto us matters of faith; first, and chiefly, by the holy posed by the scripture, in points plain and intelligible in it. Secondly, by 3 definitions of general councils, in points not sufficiently explained in scripture. Thirdly, by apostolical tradition derived from Christ and his apostles, to all succeeding ages. Fourthly, by her practice, worship, and ceremonies, confirming her doctrine. What is the au val councils. SECT. II. Of Spiritual and Temporal Authority. General councils (which are the church of God representative) have no commission thority of gene- from Christ to frame new matters of faith, (these being sole divine revelations,) but only to explain and ascertain unto us what antiently was and is received and retained as of faith in the church, upon arising debates and controversies about them. The definitions of which, general councils in matters of faith only, and proposed as such, oblige, under pain of heresy, all the faithful to a submission of judgment. But, Anexplanation of the same au- A deduction legiance, II. It is no article of faith to believe that general councils cannot err, either in matters of fact or discipline, alterable by circumstances of time and place, or in matters of speculation, or civil policy, depending on mere human judgment or testimony; neither of these being divine revelations 7 deposited in the catholick church, in regard to which alone she hath the promised assistance of the Holy Ghost. Hence it is deduced, III. If a general council (much less a papal consistory,) should undertake to depose a king, and absolve his subjects from his allegiance, no catholick (as catholick) is bound to submit to such a decree. Hence also it follows: 8 IV. The subjects of the king of England lawfully may, without the least breach of concerning al- any catholick principle, renounce (even upon oath) the teaching or practising the doctrine of deposing kings excommunicated for heresy, by any authority whatsoever, as repugnant to the fundamental laws of the nation, injurious to sovereign power, destructive to the peace and government, and, by consequence, in his majesty's subjects, A second de impious and damnable; yet not properly heretical, taking the word heretical in that con-natural genuine sense as it is usually understood in the catholick church, on account of which, and other expressions, (no wise appertaining to loyalty) it is that catholicks. of tender consciences refuse the oath commonly called the oath of allegiance. duction con- same. The Bishop of V. Catholics believe that the bishop of Rome is the successor of St Peter, 10 vicar of Rome supreme Jesus Christ upon earth, and the head of the whole church; which church is therefore church, but not fitly styled Roman catholick, being an universal body "united under one visible head. Nevertheless, infallible. Nor bath any temporal authority over princes. VI. It is no matter of faith to believe that the pope is in himself infallible, separated from a general council, even in expounding the faith; by consequence, papal definitions or decrees, though er cathedrá, as they term them, (taken exclusively from a general council, or universal acceptance of the church,) oblige none, under pain of heresy, to an interior assent. VII. Nor do catholicks (as catholicks) believe that the pope hath any direct or indirect authority over the temporal power and jurisdiction of princes. Hence, if the pope should pretend to absolve or dispense with his majesty's subjects from their alle giance, upon account of heresy or schism, such dispensation would be vain and null; and all catholick subjects (notwithstanding such dispensation or absolution) would be still bound in conscience to defend their king and country, at the hazard of their lives and fortunes, even against the pope himself, in case he should invade the nation. responsible for VIII. And as for the problematical disputes, or errors of particular divines, in this The church not or any other matter whatsoever, the catholick church is no wise responsible for them; the errors of nor are catholicks (as catholicks) justly punishable on their account. But, particular di vines. IX. As for the king-killing doctrine, or murder of princes excommunicated for he- King-killing resy, it is an article of faith in the catholick church, and expressly declared in the ge- doctine damneral council of 'Constance, that such doctrine is damnable and heretical, being contrary to the known laws of God and nature. nable heresy. demeanors not X. Personal misdemeanors, of what nature soever, ought not to be imputed to the Personal miscatholick church, when not justifiable by the tenets of her faith and doctrine; for to be imputed which reason, though the stories of the Paris massacre, the Irish cruelties, or powder- to the church. plot, had been exactly true, (which yet, for the most part, are notoriously misrelated,) nevertheless, catholicks, (as catholicks) ought not to suffer for such offences any more than the eleven apostles ought to have suffered for Judas's treachery. XI. It is an article of the catholick faith to believe that no power on earth can li- No power on cense men to lie, to forswear, and perjure themselves, to massacre their neighbours, or earths can au destroy their native country, on pretence of promoting the catholic cause or religion: lie, forswear, Furthermore, all pardons and dispensations granted, or pretended to be granted, in or- murder, &c. der to any such ends or designs, have no other validity or effect than to add sacrilege and blasphemy to the above-mentioned crimes. not allowed in XII. The doctrine of equivocation or mental reservation, however wrongfully im- Equivocation posed upon the catholick religion, is, notwithstanding, neither taught nor approved by the church the church as any part of her belief. On the contrary, simplicity and godly sincerity are constantly recommended by her as truly Christian virtues, necessary to the conser vation of justice, truth, and common security. SECT. III. Of some particular controverted Points of Faith. I. Every catholick is obliged to believe that when a sinner repents him of his sins of sacramental from the bottom of his heart, and * acknowledges his trangressions to God and his 5 mi- absolution, nisters, the dispensers of the mysteries of Christ, resolving to turn from his evil ways, and bring forth fruits worthy of penance, there is then, and no otherwise, an authority left by Christ to absolve such a penitent sinner from his sins; which authority Christ gave his apostles, and their successors, the bishops and priests of the catholick church, in those words, when he said, "Receive ye the Holy Ghost; whose sins you shall forgive, they are forgiven unto them," &c. II. Though no creature whatsoever can make condign satisfaction either for the of satisfaction guilt of sin or the pain eternal due to it, this satisfaction being proper to Christ our by penitential Saviour only, yet penitent sinners redeemed by Christ may, as members of Christ, in some measure, satisfy by prayer, fasting, alms-deeds, and other works of piety, for the temporal pain which, by order of Divine Justice, sometimes remains due after the 4 Psal. xxxii. 5. 6 Lu. iii. 8. 7 Joh. xx. 21, &c. Jonas iii. 5, &c. * 2 Cor. i. 10. Conc. Const. Sess. 15. Ps. cii. 9, &c. Indulgencesare not remission of canonical penances. guilt of sin and pains eternal are (gratis) remitted. These penitential works are, notwithstanding, satisfactory no otherwise than as joined and apply'd to that satisfaction which Jesus made upon the cross, in virtue of which alone all our good works find a grateful acceptance in God's sight. 2 3 III. The guilt of sin, or pain eternal due to it, is never remitted by indulgences; but of sins, but only only such temporal punishments as remain due after the guilt is remitted, these indulgences being nothing else than a mitigation or relaxation upon just causes of canonical penances, enjoyed by the pastors of the church on penitent sinners, according Abuses herein to their several degrees of demerit. And if any abuses or mistakes be committed in not to be char point either of granting or gaining indulgences, through the remisness or ignorance of particular persons, contrary to the antient custom and discipline of the church, such abuses or mistakes cannot rationally be charged on the church, nor rendered matter of derision, in prejudice to her faith and doctrine. ged on the church. There is a pur where souls de 4 IV. Catholicks hold there is a purgatory, that is to say, a place where souls departgatory or state: ing this life, with remission of their sins, as to the eternal guilt or pain, are yet obparting this life noxious to some temporal punishment still remaining due, or not perfectly freed from the blemish of some 5 venial defects or deordinations, (as idle words, &c. not liable to damnation) are purged before their admittance into heaven, where nothing that is 7 defiled can enter. Furthermore, with some blemish are purifi ed. Prayers for the to them. 8 V. Catholicks also hold, that such souls so detained in purgatory, being the living dead available members of Christ Jesus, are relieved by the prayers and suffrages of their fellow members here on earth: But where this place is? Of what nature or quality the pains are? How long each soul is detained there? After what manner the suffrages made questions about in their behalf are applyed? Whether by way of satisfaction or intercession, &c. are questions superfluous and impertinent as to faith. Superfluous purgatory. Of the merit of good works, through the merits of Christ. Christ really present in the sacrament of VI. No man, though just, can merit an increase of sanctity or happiness in this life, or eternal glory in the next, independent on the merit and passion of Christ Jesus; 1° the good works of a just man, proceeding from grace and charity, are acceptable to God, so far forth, as to be, through his goodness and sacred promise, truly meritorious of eternal life. VII. It is an article of the catholick faith, that in the most holy sacrament of the Eucharist, there is truly and really contained the" body of Christ, which was delivered the Eucharist. for us, and his blood, which was shed for the remission of sins; the substance of bread and wine being, by the powerful words of Christ, changed into the substance of his blessed body and blood, the species or accidents of bread and wine still remaining. Thus, But after a supernatural manner. Whole Christ in either species, Hence VIII. Christ is not present in this sacrament, according to his natural way of existence, that is, with extension of parts in order to place, &c. but after a supernatural manner, one and the same in many places, and whole in every part of the symbols. This therefore is a real, substantial, yet sacramental presence of Christ's body and blood, not exposed to the external senses, or obnoxious to corporal contingencies. IX. Neither is the body of Christ, in this holy sacrament, separated from his blood, or his blood from his body, or either of both disjoined from his soul and divinity, but communicants all and whole " living Jesus is entirely contained under either species; so that whosooroner ever receives under one kind, is truly partaker of the whole sacrament, and no wise deved either of prived either of the body or blood of Christ. True it is, kind no wise depri the body or blood of Christ. I 1 Peter ii. 5. 5 Prov. xxiv. 16. 7. Rev. xxi. 27. 9 Jo. xv. 5, 16. Mat. xxvi. 26. 21 Cor. v. 5, &c. 32 Cor. ii. 6. 4 Numb. xiv. 20, &c. 2 Sam. xii. 13, &c. Mat. xii. 36. and cap. v. 22, 26. 6 Mat. v. 26. 1 Cor. iii. 15. 8 $ 1 Cor. xv. 29. Coll. i. 24. 2 Macc. xii. 42, &c. 1 Jo. v. 16. 12 Jo. vi. 48, 50, 51, 57, 58. Acts ii. 42. of the mass. X. Our Saviour Jesus Christ, left unto us his body and blood, under two distinct species or kinds; in doing of which, he instituted not only a sacrament, but also a sacrifice; a commemorative sacrifice distinctly shewing his death or bloody passion, of the sacrifice until he come. For as the sacrifice of the cross was performed by a distinct effusion of blood, so is the same sacrifice commemorated in that of the altar, by a distinction of the symbols. Jesus therefore is here given not only to us, but for us; and the church thereby enriched with a true, proper, and propitiatory 5 sacrifice, usually term ed mass. images wrong Yet there is XI. Catholicks renounce all divine worship and adoration of images or pictures. Worship of God alone we worship and adore; nevertheless we make use of pictures, and place fully imposed them in churches and oratories, to reduce our wandering thoughts, and enliven our on catholicks. memories towards heavenly things. And further, we allow a certain honour and ve- some veneraneration to the picture of Christ, of the Virgin Mary, &c. beyond what is due to every tion due both prophane figure; not that we believe any divinity of virtue in the pictures themselves, other sacred for which they ought to be honoured, but because the honour given to pictures is re- things. ferred to the prototype, or things represented. In like manner, 8 XII. There is a kind of honour and veneration respectively due to the Bible, to the cross, to the name of Jesus, to churches, to the sacrament, &c. as things peculiarly appertaining to God; also to the glorified saints in heaven, as domestick friends of God; yea to kings, magistrates, and superiors on earth, as the vicegerents of God; to whom honour is due, honour may be given, without any derogation to the majesty of God, or that divine worship appropriate to him. Furthermore, 10 12 to pictures and XIII. Catholicks believe, that the blessed saints in heaven, replenished with charity," Prayers to pray for us their fellow members here on earth; that they rejoyce at our conversion; saints lawful. that seeing God, they 13 see and know in him all things suitable to their happy state, but God is inclinable to hear their requests made in our behalf, 14 and for their sakes grant us many favours; that therefore it is good and profitable to desire their intercession; and that this manner of invocation is no more injurious to Christ our mediator, or superabundant in itself, than it is for one Christian to beg the prayer and assist-et so as not ance of 15 another in this world. Notwithstanding all which, catholicks are not taught to neglect our so to rely on the prayers of others as to neglect their own duty to God; in imploring his divine mercy and goodness," in mortifying the deeds of the flesh; in 18 despising the world: in loving and serving God and their neighbour; in following the footsteps of Christ our Lord, who is the way, the truth, and the life: to whom be ho nour and glory for ever and ever, Amen. 19 3 Heb. xiii. 10. 16 1 Kings vi. 35. Lu. iii. 22. Numb. xxi 8. Acts v. 15. Exod. iii. 5. Psal, xcix. 5. Phil. ii. 13. Luke iii. 16. 4 Luke xxii. 19. 11 Rev. iii. 8. Acts xix. 12. 12 Luke xv. 7. 9 Jo. xii. 26. 13 1 Cor. xii. 12. 16 Jam, ii. 17. 30, &c. duties. The Protestants Doom in Popish Times. This Tract, which falls under the description of those noticed by Dr Burnet, in a passage already quoted on page 58, seems to have been a favourite with the former editors of this Miscellany, since they were at the pains to insert it twice. Protestants hereticks. 1. Forfeit dig A PRINCE putting himself and his dominions under the authority of the pope, and admitting (as he must unavoidably) the laws and decrees of the Romish church, all his protestant subjects being, by the judgment and sentence of that church, hereticks," do forthwith lie under the penalty which those laws and constitutions will have inflicted upon hereticks; heresy being the highest degree of high-treason, called therefore by them, Læse Crimen Majestatis Divina: So the English protestant must be a traytor, and the worst of traytors, and exposed to the penalties of high-treason. The laws and decrees of the Romish church against hereticks. Heresy 3 is denounced infamous, and the hereticks must be dealt with as such; which is many penalties in one. 4 First, Whereby they are deprived of all nobility, jurisdiction and dignity, and debarnity and office. red from all offices and publick councils, parliaments as others; being made uncapable of choosing and being chosen: so that it reacheth all sorts of clergy, laity, noble and ignoble: which is extended to their children also. For, they say, the issue of traytors, civil and spiritual, lose their nobility. And all that owe any duty to such infamous persons are discharged and exempted therefrom; as subjects from their prince, servants from their masters, children from their parents; whom they also may lawfully kill, 2. Goods and estate. Whereby we may see a little to what condition the admission of the papal authority would reduce us, expelling both nature and humanity, and making the dearest relatives unnatural and barbarous to one another: It would leave no protestant either dignity or authority, either safety or liberty; nobles are sentenced to peasants, and peasants to slaves. Secondly, Another penalty, to which hereticks are condemned by their laws, is confiscation of goods and estate; and this they incur, Ipso jure et ipso facto; that is, immediately as soon as they shew themselves hereticks, before any legal sentence have passed; for which there is an express decree in the canon-law; Bona hæreticorum ipso jure discernemus confiscata; We decree the goods of hereticks to be confiscate by sentence of law. The effects of this confiscation, wherein they all agree, makes the severity of the law apparent, viz. First, all the profits made of the estate from the first day of their guilt, is to be refunded. Secondly, all alienations " by gift, sale, or otherwise, before 10 * Cap. Vergent. de Hæreticis. * Suar. de Fide. disp. 12. § 9. n. 5. l. 2. c. 29. 6 Aazov. Tom. 1 1. 8. c. 12. q. 7. Distinct. 19. Cap. a Caus. 25. q. 1. Cap. 11. 8 Cap. cum secundum Legis de Har. Inno. III. Cap. de Vergentis. 10 S. 1. n. 5. 7 Cap. 2. Sect. fin. de Har. in 6. 1 |