A DISCOURSE CONCERNING A GUIDE IN MATTERS OF FAITH.

THE design of this Discourse is the Resolution of the following Query.

‘Whither a Man who liveth where Christianity is The Question professed, and refuseth to submit his judgment to the Infallibility of any Guide on Earth, and particularly to the Church or Bishop of Rome, hath, notwithstanding that refusal, sufficient means still left him whereby he may arrive at certainty in those Doctrines which are generally necessary to the Salvation of a Christian Man.’

Satisfaction in this Inquiry is of great Moment. For The moment of this Question. it relateth to our great end, and to the way which leads to it. And it nearly concerneth both the Romanists and the Reformed. If there be not such a Guide, the Estate of the Romanists, is extreamly dangerous. For then the Blind take the Blind for their unerring Leaders; and being once misled, they wander on without correcting their Error, having taken up this first as their fixed Prin­ciple, that their Guide cannot mistake the way. On the other hand, [Page 2] If God hath set up in his Church a Light so very clear and steddy as is pretended; the Reformed are guilty of great presumption, and expose themselves to great uncertainty, by shutting their Eyes against it.

Now, there lyes before Men a double Temptation to a be­lief The Tempta­tions to believe the Affirmative part of this Question. of the being of such a Guide in the Christian Church; Sloth and Vitious Humility of mind. Sloth inclineth Men rather to take up in an Implicit Faith, then to give them­selves the trouble of a strict Examination of things. For there is less Pain in Cred [...]lity, then in bending of the Head by long and strict Attention and severe Study.

Also there is a Shew of Humility, in the deference which our under­standings pay unto Authority; especially to that which pretends to be under Christ, Supreme on Earth. Although, in the paying of it with­out good reason fi [...]st understood, Men are not Humble but Slavish.

But these Temptations prevail not upon honest and considerate Minds, which inquire, without prejudice, The true Resolution of the Query. after Truth, and submit to the Powerful Evidence of it. Such will resolve the Question in the Affirma­tive; and they may reasonably so do by considering these propositions which I shall treat of in their order.

First, The Christian Church never yet wanted, nor shall it ever want, either the Doctrines of necessary Faith, or the Belief and Profession of them.

Secondly, Wheresoever GOD requireth the Belief of them, he giveth means sufficient for Information and unerring Ass [...]nt.

Thirdly, Whatsoever th [...]se means are, every Man's Personal reason giveth to the Mind that last Weigh which turneth Deliberation into Faith.

Fourthly, The means which God hath given us towards necessary Faith and the ce [...]ain [...]y of it, is n [...]t the Authority of any infallible Guide on Earth.

Yet, Fifthly, All [...] is not to be rejected, in our pursuance of the [...], in the finding out or [...]ating of which it is a very [...].

Sixthly, By the [...] to us the Holy Scriptures in the [...], [...]ans sufficient to lead us to certainty [...] to [...]i [...]e Eternal.

First, [...] and Profession of the n [...]ess [...]r [...] Faith, are annex­ed Prop. I, [...] the Chri [...] Church.

There [...] but [...] and acc [...]ing [...] he saying of Leo the great Nisi [...] Fides, non est. [...]. M Ser. 2 [...]. If [...] at all: For it cannot be con­trary [...] it se [...]. And though it be [...], [...]et Men o [...] di [...]ering Creeds [...]ret [...] it, as the Merchants of Reli [...]s in the Church of [...] shew, in several places, the one [...]amless Coat of Christ [...]ee Ferrand. l. 1. c. 1. Sect 4. disquis. Relig..

This one Faith never did, nor ever shall in all places fail.

The Apostles were themselves without error both in their own assent to the Fundamentals of the Christian Faith, and in the delivery of them.

They heard the Oracles of Christ from his own mouth, and they were Witnesses of his Resurrection; And they spake Act. 4. 19, 20. what they had seen and heard. And they gave to the World Assurance of the Truth, by the miraculous signs of their Apostolical Of­fice. And if they had not had such Assurance themselves, and could not have given proof to others of their mission, there would have been a defect in the first promulgation of the Gospel; and such as could not afterwards have been amended. That which, at first, had been de­livered with uncertainty, would, with greater uncertainty, have been conveighed down to after Ages; and Men, who, in process of time, graft error upon certain Truth, would much more have grafted error up­on uncertain Opinion.

Ever since the Apostles times there has been True Faith, and the Profession of it in the Catholick Church: And it will be so till Faith shall expire, and Men shall see him on whom they before believ'd. For a Church cannot subsist without the Fundamentals of Christianity. And Christ hath Sealed this Truth with his promise, that there shall be a Church as long as this World continues. S. Mat. 28. 20. I mean by a Church a visible Soci­ety of Christians both Ministers and People; for publick Worship on Earth cannot be invisible.

But the True Faith and the Profession of it is not fixed to any place, or to any succession of Men in it. God's Providence has written the contrary in the very Ashes of the Seven Churches of the lesser Asia.

Neither is any particular Church, though so far infallible in Fundamen­tals as to be preserved from actual error, an infallible Rule to all other Christians. If they follow the Doctrine of it, they erre not, because it is true; but if they follow that Church as an unerring Guide or Canon, they mistake in the Rule and Motive of their Faith. For that particular Church which Teacheth Truth, might possibly have err'd; and the Church which erres, might have shined with the True Light. But the whole Church can­not erre in any Age; for then the very being of a Church would cease.

Neither doth it, hence, follow, that the Faith of the Roman Church, when Luther arose, was the only true and certain Doctrine. For that Church was not then the only visible Church on Earth. The Greek Church (for instance sake) was then more visible than now it is, and more Orthodox: The Rich Papacy having much prevailed upon the necessities of it by Arguments guilded with Interest. That Church did not erre in Fun­damental Points; the Article of the Procession of the Holy Ghost from the Fa­ther by the Son, which the Romans accuse of Heresie, being easily acquit­ted of it, if Men, agreeing in the sense, forbear contention about the Phrases. Besides, if our Fore-Fathers under the Papacy embraced the True Faith, we have it still, the Faith not being removed, but the Corruption. [Page 4] Their Question therefore (Where was your Religion before Luther?) is not more pertinent amongst Disputers than this amongst Husbandmen, (Where was the Corn before it was weeded?)

We have seen that necessary Faith is perpetual, and it is as Prop. II manifest that wheresoever God requireth the belief of it, he vouchsafeth sufficient means for information, and unerring Assent.

Of all he does not require this belief, for to all the Gospel is not preach­ed, and where it is preached there are Infants, and Persons of Age so di­stempered in Mind, as to remain unavoidably Children in understanding.

And though th [...] same sum of Doctrines is generally necessary to Salvati­on, yet the Creed of all men is not of equal length, seing they have un­equal capacities.

But wheresoever, there is a particular Society of Men, who call them­selves a Church, yet erre actually in the necessary Articles of the Faith, it is certain they were not forced into that error for want of external means. For the Just Judge of the World would never have required Unity in the Faith upon pain of his Eternal displeasure, if he had not given to Men Power sufficient for such Unity. No Tyran [...] on Earth has been guilty of such undisguised injustice as that is, which maketh a Law for the punish­ment of the Blind because they miss their way. The Articles of Christian Religion come not to the Mind by natural reason, but by Faith; and Faith comes by hearing or reading; and where these means are not offered, a Man is rather an Ignorant Person then an Unbeliever. Wherefore our Savi­our told the perverse Jews, Joh. 15. 22, 23. that if the Messiah had never been revealed to them, they had not been an­swerable for the Sin of Infidelity: But that, since he was come to them, and by them despised, their Infidelity was blackned with great aggravation.

The means, then, are sufficient wheresoever the end Prop. III. is absolutely required; but whatsoever those means are, the Act of Assent is to be utlimately resolved into each Mans Personal reason. For no Man can believe or assent but upon some ground or motive which ap­pears credible to him. He could not believe unless he had some reason or other why he believed. When all is done (said Mr. Thorn­dike To the Read­er of the Dis. of Govern: of Churches) Men must and will be Judges for themselves. I do not quote the saying because it is extraordinary, but because that Learned Man said it, who was careful to pay to Autho­rity, its minutest dues. If a man believe upon Autho­rity, he hath a farther reason for the believing of it. He is not willing to take Pains in examining that which is pro­posed to him; or he thinks himself of less Ability in understanding then those from whom he borrows his Light. If he desireth another to judge for him, his choice is determined by the Opinion he hath conceived of him. Every Man has his reason, though it be a weak one, and such as cannot justify it self or him. Something at last turns the Ballance though it be but a Feather.

This the Romanists own as well as the Reformed, till it toucheth them in the case of a new Convert. To induce a Man of another particular Church to embrace their Communion, they submit these weighty points to his private Judgement: What is a True Church, and which are the marks of it? What is the Roman Church? And whither the marks of the True Church do only belong unto the Roman? What Men or what Books sp [...]k the sense of that Church? They tell us R. H. Guide in Controv. in Pref. p. 3. ‘That the Light of a Mans own reason first serves him so far as to the dis­covery of a Guide; Also that, in this discovery, the Divine Providence hath left it so clear and evident, that a sincere and unbyassed quest cannot miscarry. But when once this Guide’ is found ou [...], the Man is afterwards, ‘for all other things that are prescribed by this Guide, to subject and resign his reason. As if it were not as difficult’ to judge of such a Guide, as of his direction.

It seems, the Roman Church is like a Cave, into which a Man has Light enough to enter; but when once he is entred, he is in thick Darkness.

But, how subservient soever our reason may be to our Faith; The means which Go [...] hath given us towards the certain Prop. IV. attaining of it, is not the Authority of any infallible Guide on Earth.

This will not be disbelieved by those who weigh well the following considerations.

First, God did not set up such a constant, infallible Guide among the Jews; though, at first, he gave Assur­ance Consid. I. to them by Miracle, that Moses had received his Com­mission from him, and had brought to them the Tables which he had Written, for their direction, with his own finger.

Some of the Sanedrim were of the Sect of the Sadducees, who erred in the Fundamental point of a future State. Most of them erred in the Quality of the Messiah, not considering their Scriptures so much as their Traditions. And of the errors of the Levitical Priesthood there is, in the Old Testament, Isai. 56 10. Jer. 2. 8. Ez. 7. 26. C. 22. 26. frequent mention, and great complaint. And the Prophet Malachy, Mal 2. 7. 8. as soon as he had said, The Priests lips shall preserve Knowledge, he adds this reproof, but ye are departed out of the way.

It is true, the Israelites were, by God, directed in dif­ficult cases to an Assembly of Judges Deut. 17, 8. to 12.. But they were not Judges of controversies in Doctrine, but in Property. To their sentence the People were to submit, as to an expedient for Peace; though Judgment might be per­verted, or mistaken. See Levit. 4. 13.

It must be, also, confessed that God spake to them by the Oracle of Ʋrim, and that the voice of it was infallible. But its an­swers concerned not the necessary Rudiments of the Mosaick Law, but [Page 4] [...] [Page 5] [...] [Page 6] emergencies in their civil affairs; those especially of Peace and War.

But if we admit that there was under Judaism a living infallible Guide; it does not, thence, follow, that it must be so under Christianity. For their small precinct (the People of which were thrice in a year to come up to the Temple) was much more capable of such a Judge then the Christian Church, which is as wide as the World. Also the new Revela­tion is more clear and disti [...]ct then the old one was, and stands not in such need of an Interpreter.

Secondly, God hath, no where, promised Christians such a Judge: He hath no where said that he hath given such a Consid. II. one to the Christian Church. And seing such a one can­not be had without God's supernatural assistance, the most knowing a­mongst Men being subject both to Error and to Falshood; it is great ar­rogance, whilst the Scripture is silent, to say he is in beeing. And to af­firm that if there were not such a Guide, God would be wanting in means sufficient for the maintenance of Peace and Truth, is presumptuously to obtrude the schemes of Man's fancy upon God's Wisdom. He can Govern his Church without our methods.

Now, God hath no where promised such a Judge to Christian Men; though he hath promised help on Earth, and assistance from Heaven, to Men dili­gent and sincere in their inquiries after truths which are necessary for them. There are two places of Scripture, which are by some taken for promises of such a nature, though they were not, by the Divine Wisdom, so intended.

Of these, the First is that which was spoken by Christ unto St. Peter. S. Mat. 16. 18. The gates of Hell shall not prevail against (the Church.)

Which Promise concerneth the Church in general, and the necessary Faith of it, and not any particular persons, or places, or successions of persons in them.

And Christ doth here assure us, that the Gates of the Grave, shall not swallow up the Church; that it shall not enter in at them; that it shall not die or perish But he doth not say he will pre­serve it by the means of any Earthly infallible Guide. He can, by other waves, continue it till time it self shall fail.

The other place of Scripture is, the promise of Christ a little while before his Ascension into the Heavens. S. Mat. 28. 20. Lo, I am with you al­way, even unto the end of the World: As long as this Age of the Messiah shall last, and that is the last time or Age. This promise is, indeed, made to the Apostles, and to their successorrs also. But it is a promise of general assistance; and it is made upon condition that they go forth and make Disciples of all Men of all Na­tions, and Baptize them, and give them farther instruction in the things which Christ gave in charge to them. And some of the successors of the Apostles have not performed these conditions: and the Governour of the Church of Sard [...]s had not held fast what he had received & heard. Rev. 3. 1. 2, 3

As GOD hath not promised an unerring Guide, so neither hath he [Page 7] said he hath set up such an one in any Church on Earth.

He hath not said it, either directly, [...] by consequence.

T [...] places which are supposed directly to affirm this, are two, and both mistaken.

One of them is that of Christ to his Disciples, after he had given Commission to them to preach the Gospel. Luke 10. 16. He that heareth you, heareth Me; Me the infallible way and the Truth.

This Speech, if it be extended to all Ministers, it makes them all infallible Guides. And it is certain they are so, as long as they deli­ver to the People what they received from Christ. But the words are especially directed to the seventy Disciples who were taught to preach a plain Fundamental Truth, that the Kingdom of GOD was come nigh to the Jews. S. Luke 10. 1, 9. And these Disciples were able to give to the Jews a demonstration of the Truth of that Doctrine which they taught, by miraculous signs: By healing the sick, verse 12. and do [...]ng among them, mighty works.

Another place, used as an express Testimony, 1 [...]im. 3. 15. is that in the first to Timothy to whom St. Paul saith, that the Church is the Pillar and Ground of Truth. But this place also is misap­plied. It seemeth to be spoken of that Church of Ephesus in which St. Paul advised Timothy to behave himself with singular care: Which place hath so farre failed that the lo [...]ty Building called St. John's Church, † is now become a Turkish Mosch. But i [...] it Ryc. of the Greek Ch. p. 44. were spoken in a general sense, it would amount only to this meaning: A Christian Church is like a Pil­lar sustained by a Pedestal on which a writing is so fixed, that all who pass by may see it. It is (as Jerusalem once was to the Heathen-World) a City on a Hill: It is a visible Society which giveth notice to Jews and Gentiles of Christianity, and is instrumental to a­waken their observation, and by their sense to prepare the way to their belief. For, this advertisement being so publickly given to them they have fair occasion of examining the grounds of Christian Truth, which when they find, they will be induced to build upon them. In this sense likewise, though not in this alone, Apostolical Men were called Lights and Pillars. In the Book of the Revelation * this promise is made to [...]i [...] who persevereth in his Christi­anity, Rev. 3. 12. notwithstanding the cross which it brings upon him. ‘Him will I make a Pillar in the Temple of my God, and I will write my name upon him, and the name of his God, and the name of the City of his God which is new Jerusalem [or the Christian Church.)’

And St. Chrisostom In 1 Cor. 9. 2. To pho [...]on Ecce­sion, ho Themelios tes pisteos, ho Sty­los, &c gives St. Paul the Titles of the Light of the Churches, the Foundation of the Faith, the Pillar and Ground of Truth. The Governours of the Church do ministerially exhibit Christian Truth: they do not by mere Authority impose it.

Among the Places which are said to prove, by good consequence, that there is [...] living Guide of Faith, that in the eigh­teenth of St. Matthews Gospel S. Mat. 18. 15, 16, 17. is the Principal.

There our Saviour, requireth his Followers, if their Brethren persisted in their offences, to tell it to the Church, and to esteem them no longer Members of their Society, if they despised the Sentence of it. From whence they conclude with strange Inadvertence, that such a Decree is therefore infallible.

But our Lord speaks of their Brothers Trespasses against See Deut. 17. 6. them, and not of his Heresie: And of the Discipline, and not of the Doctrine, either of the Synagogue or the Church. In which case if we submit, even where there is error in the Sentence for Peace sake, and because we are come to the last Appeal; We worthily sacrifice private Good to publick Order. And such Submissi­on is sate in point of property, though not in point of Doctrine; for we may, without Sin, depart from our property, but not from our Faith.

Now, much of this that has been said in order to the explication of the foregoing places, might have been well omitted, if I had design­ed this little Discou [...]se for the use only of such Romanists as had been conversant with the writings of the Fathers. For then I should have needed only to have cited those Ancients, and shewed that their sense of these▪ several places was plainly different from the modern interpretati­ons of the Church Men of Rome. And, by this way of arguing, they are self condemned. For they fall * Launoy in Epist. ad Carol magistrū ad Jacob. [...]evil. ad Guil. Voell. ad Raeim. Formenti­num in S. par. Epi. according to their own Rule of expounding Scrip­ture by the unanimous consent of the Primitive Fa­thers, who with one voice, speak another sense. Those who doubt of this may receive satisfaction from the Learned Letters of Monsieur Launoy.

If God had promised an infallible Guide, or told us be had given one to his Church, he would, doubt­less, Consid. III. have added some directions for the finding of him. For, to say in general, you shall have a Star which will al­wayes Guide you with [...]ut all dangerous error; and not to inform us in what par [...] of the Firmament it is to be seen, is to emuse rather then to promise.

Now, God hath no where given us such direction. He hath no where pointed us to this Church, or that Council; to this Person, or that Local succession of Men. He hath not said the Guide is at Antioch, or Hierusalem; at Nice, or Constantinople; at Rome or Avignon.

You will say, he hath directed us to St. Peter. An­swer, no more than to the rest of the Apostles, to whom he gave equal power in their Ordination Joh. 20. 21.; All of whom he made equally Shepherds of the Flock [...]; [Page 9] S Mat. 9. 36. C. 10. 6. 2. Pet. 5. 2. to all of whom he gave equal Commission to make Proselytes of all Nations. S. Mat. 28. 16, 17, [...]8, 19. And in this sense St. Chrysostom S. Chrys: in 1 Cor. 9. 2. Ten oikoymenen hapasan egkechei­rismenos, &c. affirmed concerning St. Paul that the whole World (or the World of the Roman Empire) was his Diocese. You will reply, that he promised, on him particularly, upon this Rock, or Stone, this Kipha (a Syriac Word of the Masculine Gender See R. H. Guide in Controv. Dis. 1. p. 5. and Socin. in Loc.) this Peter; to build his Church. I answer, the Ancients took the Word as Feminine, S. Hil. de Trin. [...]. 6. dixit Petras, Tu es filius Dei, &c. super hane igitur Confessionis Petram Ecclesiae edificatio est. v. Launoy in Epist. ad Voellum. and under­stood it rather of his Confession then of his Person. If it was spoken of his Person, it was spoken by way of Emphasis, not Exclusion; for there were twelve Foundations Revel. 21. 14. Ephes. 2. 20. of these he might be called the first, having first preached the Gospel to Jews and Gentiles, Act. 2. 14. 41, 47 IV. Consid. the Eleven standing up with him, and he speaking as the Mouth of the Apostolical Colledge.

We cannot, by the strictest ennumeration, find out any living infallible Guide existing in any Age af­ter St. Peter in the Christian Church.

1. This Guide could not be the Church diffusive of the first Ages. For the suffrages of every Christi­an were never gathered. And if we will have their sense, they must rise from the dead and give it us.

2. This Guide cannot be the Faith (as such) of all the Governours of all the Primitive Churches. The sum of it was ne­ver collected. There were anciently general Creeds, but such as espe­cially related to the Here [...]ies then on foot; and who can affirm, upon grounds of certainty, that each Bishop in the World consented to each Article, or to each so expressed?

3. This Guide is not a Council perfectly free and universal. For a Guide which cannot be had, is none. If such a Council could assemble, it would not erre in the necessaries of Faith, or there cannot be a regu­lar Flock without a Shepherd; and if all the Spiritual Shepherds in the World should at once, and by consent, go so much astray; the whole Flock of the Church Catholick would be scattered. And that would con­tradict the promise of Christ the Supreme, Faithful, Infallible Pastor. But there never was yet an universal Council properly so called: Nei­ther can we suppose the probability of it but by supposing the being of one Temporal Christian Monarch of the World who might, call, or suffer, it. In the Councils called General, if we speak comparatively, there were not many Southern or Western Bishops present at them. It was thus, at that first. Occumenical Council, the Council of Nice though, in one sacred place (as Eusebius Euseb. l. 3. vit const. c. 7. 8. p. 487 [...] hath noted) there were assembled, Syrians and Cilicians, Phoenicians, and Arabians; Palaestinians, Egyptians, [Page 10] Thebaeans, Libyans, Mesopotamians; a Persia [...], a Socrat. [...]. H [...]l. c. 8. p. 19. Scythian Bishop; and many others from other Coun­tries. But there was but one Bishop for Africa, one for Spain, one for Gaul; two Priests as Deputies of the infirm and Aged Bishop of Rome. Whilst (for Instance sake) there were seventeen Bishops for the small Province of V. Concil. Labb. Tom. 2. p. 50. &c. Isauria; yet such Councils are very useful; such we re­verence; but God did not set them up as the only and the infallible Guides of Faith. If there were such Guides, what Guided the Church which was before them? By what rule was Ebion judged before the Council of Nice? How can we be infallibly Guided by them in Controversies of Faith not determined by them; nay not brought before them; nay scarce moved till these latter dayes? Such (for the purpose) are the Controversies about the vertue of the Sacrifice of Christ, and of Justification by the Faith of meere recumbence upon his Merits. Or how shall a private Man who erres in the Faith, be delivered from his Heresy, seing he may die some years ere a Council can assemble, or, being assembled, can form its decrees. Arius vented his Heresie about ten years before the Council of Nice was called for the suppressing of it. And soon after he had given vent to it, it spread throughout Egypt and Lybia and the upper Thebes, as Socrates † has reported: And in a short time many other Provinces and Cities were Socr. Eccl. Hist. l. 1. c. 6. p. 9. infected with the contagion of it. And, in the pre­tended Council of Trent, no less then five Popes were successively concerned; and it lasted, in several places longer then two legal lives of a Man. From A. 1545. to A. 1563. There was indeed, a Canon in the Western Church V. Council Const. sess. 39. for the hold­ing of a Council once in the space of each ten years: But that Canon has not been, hitherto, obeyed; and as affairs stand in the Church, it is impracticable. For the Pope will exclude all the Greek and Reformed Bishops: He will crowd the Assembly with Bishops of his own Crea­tion; and with Abbots also; he will not admit of former Councils unless they serve his purpose; not so much as that of Nice it self. V. Greg. magn. Ep. 6. 31. Leo. 1. Ep. 53. Gelas. 1. Ep. 13. He will be the Judge, though about his own Supremacy. He will multiply Italians and others who, upon Oath Concil. Labb. Tom. 10. p. 23. 379. & Pontific. Roman. owe their votes to him. He will not hold a Council upon the terms approved by all Romish Princes. Nor did they agree at their last Council; the Emperour would no [...] send his Bishops to Bologna, nor the French King his to Tren'. And though the French Church believed the Doct­rines of that Synod, yet they did not receive them from the Autho­rity of it, but they embraced them as the former Doctrines of the [Page 11] Roman Church. And the Parisian' Faculty A. D. 1542, in coll. So [...]b. See Richer. H. conc. general, vol. 4. p. 162, 163. &c. pre­pared the way to the Articles of Trent.

Notwithstanding all this, we firmly believe that at least the first four general Councils did not err in Faith; and it is pious to think that God would not suffer so great a temptation in the Church on Earth. Yet still we believe those Councils not to be infallible in their con­stitution, but so far as they followed an infallible rule. For the grea [...]est Truth is not alwayes with the greatest number: And great numbers may appear on contrary sides. The Council of Constantinople under Constantine Copronymus, consisting of three hundred thirty eight Bishops, decreed against the use of Images in Churches. Yet the 2d Synod of Nice consisting of about three hundred and fifty Bishops determin'd for it. And, a while after, in the West, the council of Frankford consisting of about three hundred Bishops, reversed that decree And, after that, the council of Trent did re-establish it; though there the voting Persons were not fifty. With such uncertain doubts of belief must they move who follow a Guide in Religion without re­ference to a farther rule.

But, here, there is offered to us, by the Guide in Controversi [...], * ‘an Objection, of which this is the sum. The fifth Canon of the Church of England does declare Object. R. H. Annot. on D. Stil. Answer. p. 82, 83. that the thirty nine Articles were agreed upon for the avoidance of the diversities of opinions and the establishing of consent touching true Religion Consent touching true Religion is consent in Matters, of Faith. Establishing of consent relateth both to Layety and Clergy. The third and fourth Canons of 1640. Decree the Excommunication of those who will not-abjure their holding Popery and Socinianism. The Reformed Churches in France teach the like Doctrine, threatning to cut them off from the Church who acquiesce not in the resolu­tion’ of a National Synod. Art. 31. ch. 5, du consis [...]ire. si un ou plusieurs, &c. The same course ‘was taken with the Remonstrants in the Synod of Dort. Syn. Dord. sess. 138. Wherefore Protestants ought not to detract from the Authority of general Councils, whilst they assume to themselves so great a Power in their particular Synods.’

The force of this Objection is thus removed. Answer. Every Church hath Power of admitting or excluding Members, else it hath not means sufficient to its end, the order and concord of its Body. Every particular Church ought to believe that it does not erre in its deflnitions; for it ought not to impose any known error upon its Members. But though it believes it does not erre, it does not believe it upon this reason, because God hath made [Page 12] it an infallible Guide; but rather for this, because it hath sincere­ly and with Gods assistance followeth a rule which is infallible. And, upon this supposition, it imposeth Doctrines, and excludeth such as with co [...]umacy dissent from them See Artic. 20. 21, 22.

4. This Guide is not the present Church de­claring to particular Christians the sense of the church of former Ages, How can this declara­tion be made, seing Churches differ, and each Church calls it self the true one, and pretendeth to the Primitive pattern. The Church of Rome hath, on her side; the suffrages of all the Coun­cils and Fathers, the first, the middle, the last, if Campiain the Je­suite may be believed camp, Rat. 3. p. 180. Rat. 5. p. 185. On the other hand Monsieur Larroque hath Written a Book of the confirmity of the Protestant churches in France, with the Discipline of the Christian Ancient church, taking it for granted that their Doctrine was catholick. And we likewise pretend both to the Doctrine and Discipline of it. All of us cannot be in the right. The Roman church, without any proof, calleth her self the church catholick; and she pretendeth to conveigh to us the sense of the Ancient Fathers and councils; which sense was that they understood formerly by the word Tradition. Lib. diurn. Pontif p. 35. eten [...]m hujus Apostolicae Traditi­nis normam quam venerandam Sanct­orum 318. Pa [...]rum concilium quod in Nicaea, &c. & p. 43. hujusmodi E­vangelicam Tra­ditionem. And in this sense a Romanist said of Pope Honorius Ant. Dezallier in Histor. Monoth. p. 123., that he had broken the rule of Tradition. But how can we esteem that church a faithful representer of the sense of the Ancients whilst the Reformed consult the Ancients with e­qual ability, and find a contrary sense in them? Whilst the church of Rome, conc. [...]rid. Sess. 4. decr. 1. by a kind of Ecclesi­astical coinage, stampeth Divine Authority upon B [...]ks esteemed by the councils and Fathers to be Apochryphal? V. constit. Apost. can. Apost. conc. Laod. conc. Nic. 1. S. Hieron. prolog. &c. Euseb. E. H. l. 4. c 26. p. 149. cron. l. 2. &c. Whilst it hath forged decrees of Popes, V. Blondelli Pseu­do. Isodorum. and (like a deceitful Gibeonite) rendred that which was really new, in appearance old and mouldy, on purpose to promote imposture? How doth it give us the sense of the Ancients, when it owneth what it formerly disowned as canonical, the Epistle to the Hebrews V. S. Hieron. in Isai. c. 6 8.? When it taketh away the cup which Pope Gelasius called a grand Sacriledge Gratian in de consecr. dist, 2. cap. 2.? When it now rejecteth the com­municating of Infants, which, in former times was esteemed by many a very necessary point? When a former Pope Gregory condemns the Title of Uni­versal Pastor as Anti-christian, and a latter insists [Page 13] upon it as the choicest flower in the Papal prerogative? When St. August S. Aug. tract. 30. in Joh. & tract. 50. and from him the very Bre­viary Brev. Rom. Dom infra. oct. Asc. 3. noct. lect. 7. p. 440. shall expound Christs promise, of being alwayes with his Church, of the presence of his Di­vinity and of his Spirit, and not of his Body: And Pope Innocent the third shall interpret them as meant also of his corporal presence Innoc. 3. Myst. miss. l. 4. p. 196.?

And, if the Roman Church falsifieth written Tradition, how shall we trust her for Oral? And how and at what time did that Oral Tradition remove from Greece to Rome where the Greek church, which it alloweth to have been once possessed of the true Tradition, is accused of Here­sie? At the same time (I suppose) that the chappel of the Virgin removed from Nazareth to Loretto. This principle of Oral Tradition is most uncertain to th [...]ir Judges; and to those to whom they offer it, it is most obscure. It is a principle on which they can serve a purpose in justifying novel Doctrines as Oral Traditions not known to any but the Roman church, which pretendeth to the custody of them.

5. GOD hath not set up any one Person in the Catholick Church in the Quality of an unerring Guide in the Christian Faith. The Bishops of Rome who pretend to this Prerogative, do but pretend: It is a tender point; and the Popes Legates, in the Council of Trent, H. conc. Trid. l. 2. were enjoyned to give forth this Advertisement that the Fathers, upon no account whatsoever, should touch it, or dispute about it. They who examine it, will soon re­ject it as false and useless.

And, 1. Whither the Pope be or be not the Guide, Arg. I the Men of the Roman Communion are exposed to dangerous uncertainty. For, it is not yet determined amongst them, whither they are to follow the Pope, with, or without, or against a Council. Yet a Pope hath owned a Council which deposed other Popes, and by decree, set it self above them, or rather vindicated the superiority due to it. Thus Martin the fifth received the Papal Mitre from the Council of Constance, after it had deposed Gregory the twelfth, Beuedict the thirteenth, and John the twenty third. A­gain, there have been, by the account given us in their own Historians, See the Index of Onuphrii, vit Pontif. ed. colon. 1610. more then twenty formed Schisms in that Church; two or more Popes pretend­ing at the same time to the infallible chair, and each of them not being without their followers and giving Ho­ly Orders. And at this time there is risen an Apologist Steph Baluz. in miscellan. l. 3. p. 471. to 514. for Mauritius, Burdin or Gregory the eight, though he was ejected by the Roman church, which received Gelasius into his place; Burdin being disliked by them as a creature of Henry the Emperour. This Schism (saith S. Bernard) [Page 14] S. Bern. Ep. 219. distracted that church and gave it a wound only not incurable. And Baluzius Baluz. ibid. p. 514. difficile tum erat, &c. professeth that it was then difficult to understand which of the two, Gre­gory or Gelasius, was the Legitimate successor of of Pope Paschal. Now, how useless, to them, is the pretence of a Guide, when they want some other Guide who should tell them which of the Pretenders they may securely follow;

Arg. II. Secondly, the Popes themselves in [...]heir solemn profession, suppose themselves liable to the misleading of the People even in Matters of Faith. For, having owned the Faith of the Six general councils, ‘Lib. diurn. Pontif. 2. professio fi­dei. p. 43. Ʋnde & districti Ana­thematis interdictioni subjicimus, siquis unquam, seu nos, sive est ali­us, qui novum aliquid praesumat contra hujusmodi Evangelicam Traditionem, & Orthodoxae fidei, Christianae (que) Religionis integri­tatem, &c. Arg. III. They further pro­fess themselves and others to be sub­ject to an Anathema, if they advance novelty contrary to the aforesaid E­vangelical Tradition, and the inte­grity of the Orthodox and Christian Faith.’

Thirdly, If the Pope challengeth this Power of infallible Guidance, he must lay claim to it by his succeeding of S. Peter in the chair Apostolical. But, then, by equal reason, the successors of each Apostle may challenge the office of an infallible Guide. For the Power which Christ gave to St Peter, he gave to the rest: It was not special. And for the Bishops of Antioch who first succeeded S. Peter, they have a much fairer pretence then those of Rome. The Truth is, Hierusalem was properly the Mother-church: Though Rome was the Imperial city; and if, by this means, the Popes had not sate higher, they would not have pretended to see farther then others.

Arg. IV. Fourthly, Those who have considered the writings of many Popes, and the decrees made by them, have found no reason to lay their Faith at their Golden Sandal. It is manifest to every Learned Man that the Eyes of the Pope are not (metaphorically) like those of Augustus in which (it is said) there appeared a brightness like that of the Sun. If we had more of their History, and more of their Writings, we should find more of their errors. They have shewed both igno­rance and extravagance in opinion, and error in the Faith it self. There are not, perhaps, weaker or more absurd passages in any Ec­clesiastical Writer, than we may find in the works of Pope Innocent the third, who was called the Wonder of the World. Mat. par. A. 1217. stupor mundi He saith of Sub-deacons that they represented the Nethinims Ezra. 8. 20. [...] (or Nathinnims as he calls them;) and that Nathaniel was one of that Order. Innoc. 3. Myst. missael. 1. c. 2. fol 15 [...]. That the Pope does not use a Pastoral rod, because St. Peter sent his S [...]ff to Eu­charius the first Bishop of Treves, to whom [Page 15] Maternus succeeded, who, by the same Staff, was raised from the dead. Iunoc. 3. ibid. c. 62 fol. 165. That the People have seven Salvations in the Mass, in order to the expelling the seven deadly Sins, and receiv­ing the seven fold Grace of God. Ibid. l. 2. c. 24. fol. 170. That an Epistle, signifying in Greek an Over-sending or su­pererogation, the word agrees very well to the Apostolical Epistle, which are supperadded to the Gospel Ibid. c, 29. fol. 171. He allots to each Article of the Apostolical and Constantinopolitan Creeds, a particular Apostle, and finds the mystery in all things that are twelve in number. For example sake, in the twelve loaves of Shew-Bread; in the twelve Tribes; twelve hours, twelve Moneths.

He gives this reason why Water is by the Bishop mixed with Wine in the Holy chal [...]ce; because it is said in the Revelation, that many Waters signify many People, and that Christ shed his Blood for the People; Ibid. c. 58. fol. 177.. He saith that Judas was not at the Sacrament Ibid. l. 4. c. 13. fol. 189. because he was not to drink it new with Christ in his Kingdom, which priviledge he had promised to all the partakers. He teached that Mice eat only the Shews of consecrated Bread Ibid. c. 16, fol. 190.. He professeth rather to venerate Sacraments then to prie into them Ibid. c. 19. because it is written in Exodus the twelfth, concerning the Pafchal Lamb, Eat not of it raw, nor sodden at all with Water, but rost with Fire. I have not narrowly ransacked the plaits of the Popes Vestments, for this is obvious enough; and so were a great many other say­ings of equal weakness, but I am weary of the folly of them. There have been other Popes, also, injudicious even to Duncery. Eugeniout the third approved of the Prophesies or Enthusiastick Dreams of Hildegardis, in the Synod of Tryers, as Inspirations, Pope Za­chary judged the true Doctrine of Antipodes, to be heretical in the case of the more Learned and Knowing Virgili­us Epist, Zach. p. ad Bonifac. inter op. M. Velseri. in l. 5. Rer. Boic. p. 148. deper­versa autem [Virgi­lii) Doctrinā, quam contra Dominum & animam suam locutus est, quod scil. alius mundus & alii homi­nes sub terra sint, ali­us (que) Sol & Luna, si convictus fuerit ita confiteri, hunc accito Concilio ab Ecclesiā pelle Sa­cerdotii honore privatum.. Herein the Pope commited a greater error than the poor Priest who Baptized in no­mina Patria & Filia & Spiritus Sancta; Velser. op. Ibid. p. 147. and whose lack of Latin Boniface the German Apostle would have punished by the Rebaptization of his Proselytes, if the said Virgilius had not; by application to that Pope, prevented it, It is true, Virgilius was accused as an Heretick who had set up another Sun and another Moon, as well as another world of Men whose feet were oposite to ours. But Velserus himself Vels. Ibid. p. 149. [Page 16] hath the ingenuity to confess this was meant only of the Sun and Moon as shining to our Ant-podes, as well as to us: And that the accusation was framed by ignorant Men who had not the acuteness to understand the Globular form of the Earth, and the sc [...]eme of the prop [...]ser. Neither had Pope Za­chary himself sagacity enough to disce [...]n the nature of this ridiculous charge. He who can mistake Truth for Heresie, may mistake Heresie for Truth.

Now that Popes have erred not only in lesser things, but even in Matters of Faith, is plain from Histo­ry I will instance, only, in Vigilius, and Honorius, forbearing to speak of Liberius and divers others who swerved from the truly An­cient Catholick Faith.

Pope Vigilius framed a constitution in favour of the three chapters or Nestorian-Writings of Ibas Bishop of Edessa, Theodorus of Mopsuestia, and Theodoret Bishop of Cyrus. This Constitution was published by Cardinal Baronius Baron. Anal. A. 553. N. 48. ed. co­lon. p. 486. out of an Ancient Ma­nuscript in the Vatican Library: And he calls it a Decree Id. Ibid. N. 218. p. 419. in defence of these chapters. In this De­cree the Pope doth not only justify these Hereti­cal Writings, but, with the Followers of Theodo­rus, he falsly chargeth upon the council of Chalcedon the Epistle of Ibas, Id. An. 553. N. 292. p. 511. and calls it Orthodox. This charge the Fathers of the fifth general Council Conc. Constant. 2. colat. 6. shew to be unjust and false. That Council con­demneth those three Chapters as Heretical. And to­gether with them, it condemneth Defin. conc. col. 8. Pope Vigilius and others under the name of Sequaces or Followers of Nestorius and Theodorus. Baronius himself acknowledg­eth that the decree of that council was set up against the decree of that Pope; Baron Annal. 553. N. 212. p. 417.—Actum (que) est (ut apparet) adver­sus Vigili. constitu­tum, licet prae re­verentiā ipsum non nominaverint.. These Chapters had not been condemned if they had not contained in them the Nestorian-Heresie. The Epistle of Ibas does, in particular manner, extoll Theodorus. And the council affirmeth concerning his Creed, that the father of lies composed it. And it denounc­eth a curse against both the composer and the Believers of it. Yet doubtless, these writings were, in themselves inconsiderable enough. But the council opposed them with such ri­gour, because the Faction had made them very popular, and advanced them into the Quality of a kind of Bible of the Party.

For Pope Honorius, he fell into the, Heresie of the Monotholites. [Page 17] Dezall. Hist. mon. scrut. 5. p. 192. 193. Altera phrasis Honoriana longe dif­ficilior, Minimè tamen dissimulanda, ea est, quod dicat aperte. Unde & u­nam voluntatem fatemur Dom nostri Jesu Christi. That is, of those who held that there is but one Will in both the Natures of Christ. This Doctrine he published in his E­pistles; This he declared in the sixth General Council Syn: 6. Act. 13. See Richer. Hist: conc. General vol. 1. p. 569, &c. he is, in the seventh Council Syn. 7. Act. ult. p. 886. Con. in Labb. Richer. H. Conc. Gen. vol. 1. p. 658. Ad calc. ejusd. act. 7 in omn. editionibus con­cil. legitur Epist. Synod. quam Tarasius, &c.—Et diserte narrat cunctos Patres—Honorium damnasse. condemn­ed as a Monothilite. And he was expresly anathematized for confirming the wicked Doct­rine of Sergius.

The guilt of Heresie in Hono­rius, is owned in the Solemn Profession of Faith made by the Popes at their entrance on the Papacy Lib. diurn. Pontif. con. sid. 2. p. 41. Autores verò novi hoeretici dogmatis, Sergium, Pyrrhum. Paulum, & Petru [...] Episcopos, unà cum Honorio (qui pravis eorum assertionibut fomentum impendit) pariterque & Theodorum Pharamita­num, & Cyrum Alexandrinum, cum eo­rum imitatoribus, &c.. This mat­ter is so manifest that Melchior Canus Melch, can. Loci com. l. 6. c. ult. p. 242, 243. &c. professeth, no So­phistry is artful enough to put the Colour of a plausible de­fence upon it. A late Romanist hath undertaken to write the History of the Monothilites Anton. Dez. Hist. Mon. Par: 1678. and the Defence of Honorius seemeth to be the principal mo­tive to that undertaking. Yet so great is the power of Truth, and such, in this case is the plainness of it, that in the Apologist himself, we find these concessions: That the Pope Id. ib. p. 224. 325, 226 218. was condemned by the Council, and that the Council was not to be blam­ed †; that Pope Leo the second owned both the Coun­cil and the Sentence, and that Honorius was Sentenc'd as an Heretick. Id. p. 220. He would abate this guilt by say­ing P. 207, 208. that Honorius erred as a private Person, and not as Head of the Church, because his Epistle was hor­tatory, and not compulsive. It is true, he erred not as Head of the Church, for such he was not, neither as such was he owned. But he erred as a publick person and with Heretical obstinacy. For Pope Leo, as he noteth, said concerning him, that he had made it his business to betray and subvert the Holy Faith. Id. p. 122. pro­fanā proditione im­maculatam fidem subvertere conatus est.—Flammam con­fovit, p. 123.

Now this matter of Fact sufficeth for the re­futing all the fallacious reasonings of the patrons of Papal infallibility. For all must agree that they d de Socer. Christ p. 40, [Page 18] are not unerring Guides who actually erre. The Sieur de Balzac Socr. Chr. p. 40. mocks at the weakness of one of the Romish Fathers who offered four reasons to prove that the Duke D' Esper­non was not returned out of England: And offer­ed them to a Gentleman who had seen him since his return.

There seemeth no fitness in the constituting of such a Arg. V Guide; nor any necessity for it.

Had it been agreeable to Gods Wisdom, his Wisdom would not have been wanting to it self. God having made Man a Reason­able Creature, would not make void the use of deliberation, and the freedom of his judgment. There is no vertue in the Assent where the Eye is forced open, and Light held directly to it. It is enough that God, the rewarder of them who believe, hath given Men sufficient faculties, and sufficient means.

And, seing Holiness is as necessary to the pleasing of GOD, and to the peace of the World, as Union in Doctrine (to which there is too frequently given a lifeless assent;) seing there must be Chri­stian Obedience as long as there is a Church; seing (as the Guide in Controversie R. H. Annot. on D. St. Answ. p. 81. himself urgeth) the Ca­tholick Church and all the parts of it are believed, in the Creed, to be Holy as well as Orthodox. We ask not the Romanists an impertinent Question when we desire them to tell us, why a means to infallibility in the judgement, rather than irresistibleness in the pious choice of the Will, is to be, by Heaven, provided in the Church? Both seem a kind of Destination of equal necessity.

But, though the Reformed, especially those of the Prop. V. Church of England see no necessity for an infallible Guide, nor believe there is one on the face of the earth, yet they do not reject all Ecclesiastical Guidance; but allow it great place in matters of Discipline and Order; and some place also (though not that of an unerring Judge) in Matters of Faith.

At the beginning of the Reformation the Protestants, though they refused the judgment of the Pope their Enemy, yet they de­clined not the determination of a Council. And, in the As­sembly at Ausburgh, the Romanists, and Protestants agreed in a council as the Umpire of their publick difference. At this the Pope was so alarumed (saith the Sieur de Mezary Hij. A. 1.) that he wrote to the Kings of France and England, ‘that he would do all they would desire, provided they hindred the calling of a Council.’

In the Reformation of the Church of England great regard was had to the Primitive Fathers and Councils. And the aforesaid French [Page 19] Historian was as much mistaken in the affairs of Our Church, when he said of our Religion, that it was a medly of the Opinions of Calvin and Luther A., as he was afterwards in the affairs of our State, when he said King James was elect­ed at the Guild-hall King of England 10. A. 1603..

The Romanists represent us very falsly, whilst they fix upon us a private Spirit, as it stands in opposition to the Authority of the Catholick Church.

Mr. Alabaster See J. Racsters 7 motives of W. A p. 11, 12. expresseth one motive to his conversion to the Roman Church in these Words: ‘Weigh together the Spouse of Christ, with Luther, Calvin, Melancthon: Oecumenical councils with private opinions. The Reverend learned Fathers with Arius, Actius, Vigilantius, Men alwayes in their time Burned for Hereticks [of which words, the former are false reasoning, the’ latter is false History.] The Bishop of Meaux Confer avec M. claut de p. 110. reasons after the same fallacious manner, ‘Sup­posing a Protestant to be of this perswasion that he can understand the Scriptures better than all the rest of the Church together, of which per­swasion’ he saith very truly, that it exalteth Pride, and removeth Docility.

The Guide in controversies R. H. An­not. on. D. St. Answ. p. 84. puts the Question wrong in these terms. ‘Whither a Protestant, in refusing the submission of his judgment to the’ Authority or Infallibility of the Catholick Church in ‘her Councils, can have, in several Articles of necessary Faith, wherein the sense of Scripture is controverted, as sure a Foundation of his Faith, as he who submits his judgement to the foresaid Authority, or also Infallibility?’ Here the Ca­tholick Church is put in place of the Roman, Authority and Infalli­bility are joyned together; and it is suggested dishonestly concern­ing the Reformed, that they lay aside the Authority of the Ca­tholick Church in her general Councils. Authority may be owned where there is no infallibility; for it is not in Parents Natural or Civil: Yet both teach and govern us.

If others reject Church-Authority, let them who are guilty of such disorderly irreverence, see to it. The Christians of the Church of England are of another Spirit. Of that Church this is one of the Articles: ‘The Church hath power Art. 20. to decree Rites and Ceremonies, and Authority in controversies of Faith. There is a Question (saith Mr. Selden Mr. Selden in his colloquies; a Ms. in the Word Church, Sect. 5) about that Article concerning the power of the Church, whither these words [Page 20] (of having power in controversies of Faith) were not stolen in. But, it's most certain, they were in the Book of Articles that was confirmed; though, in some Editions, they have been left out. They’ were so in Dr. Mocket's Doctr. & Polit. Eccl. Angl. A. 1617. p. 129.; but he is to be consi­dered in that Edition as a private Man. Now this Article does not make the Church an infallible Guide in the Articles of Faith, but a Moderator in the controversies about Faith. The Church doth not assume that Authority to it self in this Article which, in the foregoing Artic 19., is denied to the Churches of Jerusalem, Alexandria, Antioch and Rome. When perverse Men will raise such controversies, who is so fit, for Peace sake, to interpose, as that Church where the Flame is kindled? There can be no Church without a creed; and each particular Church ought to believe her creed to be true, and, by consequence, must exercise her Au­thority in the defence of presumed Truth. Otherwise she is not true to her own constitution. But still she acts under the caution given by St. Augustine S. Aug. de verb. Dom. super Mat. Ser. 16. ‘You bind a Man on Earth: Take heed they be just b [...]nds in which you retain him. For Justice will break such as are unjust in sunder. And whilest the Church of England challengeth this’ Authority, she doth not pretend to it from any supernatural gift of infallibility, but so far only as she believes she hath sin­cerely followed an infallible Rule. For of this importance are the next words of the Article before remembred. ‘—It is not Lawful for the Church to ordain any thing that is con­trary to Gods word written.—And besides the same it ought not to enforce any thing to be believed for necessity of Salvation Art. 20..’

After this manner the Church of England assert­eth her own Authority; and she runs not into any extream about the Authority of Councils, or the Catholick Church.

We make confession of the Ancient Faith expressed in the A­postolical, Nicene, or Constantinopolitan and Athanasian Creeds, The canons of forty reject the Heresie of Socinus as contrary to the first four General Councils can. 5.; Our very Statute-Book hath respect to them in the ad­judging of Heresie. 1 Eliz. 1. Sect 36. Yet our Church still teach­eth concerning them Art. 21., that ‘things by them ordained have neither Strength nor Authority, unless it may be declared that they be taken out of Holy Scripture.’

When controversies arise, especially when the doubts concern not so much the Article of Faith it self, as the Modes of it, we grant to such venerable Assemblies a Potiority of Judgement: Or if we Assent not, yet for Peace sake we are humbly silent: We do not altogether refuse their Umpirage. We think their Definitions good Arguments against unquiet Men, who are chiefly moved by Authority. We believe them very useful in the Con­troversies betwixt us and the Church of Rome; and as often as they appeal to Primitive Fathers and Councils; to Fathers and Councils we are willing to go with them, and to be tryed by those who were nigher to the Apostles, in the Quality of Witnes­ses rather then Judges. We believe that in matters of Truth of which we are already well perswaded, there may be added by the Suffrages of Councils and Fathers, a degree of cor­roboration to our Assent. In some we say, with St. Augustine Ep. 118. con­cil. in Eccl. Dei saluberimam esse Authoritatem. that there is of councils in the church of God a most wholesome (though not an infallible) Autho­rity. And if S. Gregory Nazianzen never saw (as he saith) a happy effect of any Synod, Greg. Naz. Ep. 42, ad Pro­copium. this came not to pass from the Nature of the means as not conducive to that end, but from the looseness of Government, and the depraved manners of the Age in which he lived: For such were the times of Valens the Em­perour.

It is true, there are some among us, though not of us, who with disdainful insolence, contemn all Authority; even that of the Sacred Scripture it self. These pretend to an infallible Light of immediate and personal Revelation. It hath happened according to the Proverb, every Man of them hath a Pope within him. Henry Nicholas puffed up many vain ignorant People with this proud Imagination. Hetherington a Mechanick, about the end of the Reign o [...] King James, advanced this notion of Personal Infallibility His followers believed they could not erre in giving deliberate Sentence in Religion. See D. Den­nisons white wolf And this was the principle of Wynstanley and the first Quakers, though the Leaders since they were embodied, have in part forsaken it.

But these Enthusiasts have intituled the Holy Spirit of God to their own Dreams. They have pretended to Revelations which are contrary to one another. They can be Guides to themselves only, because they cannot by any supernatural sign prove to others that they are inspired.

And such Enthusiasm is not otherwise favour­ed in the Church of England then by Christian [Page 22] pity in consideration of the infirmity of Humane Nature; but in the Church of Rome, it hath been favoured to that Degree, that it hath founded many orders and Religious Houses, and given Reputation to some Doctrines, and canonized not a few Saints amongst them. The Inspiration of S. Hildegardis, S. Catharine of Siena, S. Teresa and and many others seemeth to have been vapour mak­ing impression on a devout fancy: Yet the Church of Rome in a Council under Leo the Tenth, hath too much encouraged such a distemper as pro­phesie conc. Lat. sess. 11. A. 1516. inter Labb conc. Max. p, 291. Caeterum si quibus­dam eorum Domi­nus futur a quaedā in Dei Ecclesia inspiratione qua­pium revelaverit ut per Amos pro­phetam ipse per­mittit, & Paulus Ap. Praedicatorū princeps Spiritū inquit, nolite ex­tinguere prophe­tas nolite sperne­re, hos aliorum fabulosorum & mendacium gregi co [...]umerari vel aliter impediri minime volu­mus..

For private Reason, it is the handmaid of Faith; we use it, and not separately from the Authority of the Church, but as a help in distinguishing true from false Authority. And in so plain a case as Heresie, if our Church thinketh, a private Man may without an infallible Guide on Earth, judge aright of it, it does but believe as Pope Adrian believed, as he professed in a Synod of Rome, of which profession report is made in the 2d. Synod of Nice Syn. Nic. 2. art 7 sec. vers. Ana­stasii Licet enim Honorio post mor­tem anathema sit dictum ab O­rientalibus, sci­endum tamen est quia fuerat super haeresi ac­cusatus propter quam solam lici­tum est minori­bus majorum su­orum moribus resistendi, vel pravos sensus libere respuendi, &c.. For, speaking of the Sentence against Pope Honorius, he excuseth it in point of good be­haviour, because it was given in the case of He­resie. For in that case, and that case alone, he allowed Inferiors (so he was pleased to call the Oriental Bishops) to reject the corrupt sense of those who are superiour to them.

I will hasten to the next Proposition, after I have added one thing more which relates to the guidance of Ecclesiastical Authority: And it is this. Those of the unlearned. Laity who are Members of the Church of England, have much more of the just guidance of Ecclesiastical Authority than the like order of Men in the Church of Rome. For the Authentick Books of that Church being all written in the Latin Tongue the illiterate People resolve their Faith into the abi­lity and honesty of their Confessor or Parish Priest. They take it upon his word, that this is the Doctrine this the Discipline, this the Worship, of their Church. Whereas each Minister in our Church can direct the People to the Holy Bible, to the Books of Ho­milies, Articles, Canons, Common-Prayer, Ordination, as set forth in their native Tongue, by publick Authority. Of this [Page 23] they may be assured by their own Eyes, as many as can but com­petently read. They do not only take this from the mouth of a Priest, but from the Church it self. Where the Laws of the Church and the Statutes of the Civil Government are written in an unknown Tongue, there the Unlearned depend more upon private than publick Authority; for they receive the Law from particular Priests or Judges.

Though Ecclesiastical Authority be a help to our Prop. VI. Faith, yet the Holy Scripture is the only infallible Rule of it; and by this Rule and the Ministeral Aids of the Christi­an Church, we have sufficient means without Submission to papal Infallability, to attain to certainty in that Faith which is generally necessary to Salvation.

I do not mean that, by believing the whole Canon of the Scrip­ture in the gross, we thereby believe all the necessary Articles of the Faith, because they are therein contained. That looks too like a fallacy; and it giveth countenance to an useless Faith. For he that believes on this manner, hath as it were swallow'd a Creed in the lump only, whereas it is necessary for a Christian to know each particular Article and the general Nature & Tendency of it. Otherwise his Faith will not have a distinct influence upon his Chri­stian behaviour to which if it were not useful, it were not necessa­ry. To believe in general as the Scripture believes, is with the Blind and Flexible Faith of a Romanist, to believe at adventure. He believes as his Church believes, but he knows not what is the belief of his Church; and therefore is not instructed by that Faith to behave himself as a Member of it.

The Scripture is that rule of Faith which giveth us all the particu­lar Articles which are necessary to eternal Life.

By this rule the Primitive Fathers govern'd them­selves, and this they commended to the Churches. And Clemens Alexandrinus Cl. Alex. Strom. 2. Ka­non Ekklesiasti­kos he Synodia, &c. & Strom. 7—Alethon kai pseudon kriterion. does in terms; call the Consent of the Old and New Testament the Ec­clesiastical Canon, and the Touch-stone of true and false. I will not multiply Testimonies; enough of them are already collected V. Davenant. de Judice & normā fidei c. 12. p. 53. &c. D. Till. Rule of Faith. part. 4. sect. 2. p. 320. &c..

I will rather pursue the Argument before me, in these three Assertions

First, a Protestant without the submission of his Judgement to the Roman Church, may be certainly directed to the Canonical Books of Holy Scripture.

Secondly, He may without such submission, sufficiently understand the Rule of Faith, and find out the Sense [Page 24] of such places in those Canonical Books, as is necessary to the belief of a true Christian.

Thirdly, This rule of Faith is the principal means of Union in Faith in the Christian Church.

First, a Protestant without the submission of his Assert. I. Judgement to the Roman Church may be certainly di­rected to the Holy Scriptures.

It is commonly said by Men of the Roman perswasion, but in­judiciously enough, that we may as well receive our Creed from them, as we do our Bible. The Scribes and Pharisees might have said the like to the People of the Jews. But with the good Text, they conveighed down to them a very false gloss, and misinter­preted the Prophesies, as meant of a pompous temporal Messiah. But, for the Reformed, they have received neither Creed nor Bible from the Church of Rome. The first enumeration of those Books they find in the Apostolical Canons and in those of the Coun­cil of Laodecea; no Westren writings. They have received the Scriptures from the Universal Church of all Ages and Places, the Copies of them having been as widely dispersed as the Christians themselves. And they receive them not from the infallibility of any particular Church, but upon the validity of this sure principle, that all the Christian World, so widely dispersed, could not possibly conspire in the imposing of false Books upon them.

For particular Churches, we may, of all others suspect the Roman, in reference to the Scriptures. For what sincerity of deal­ing may we hope for from such a Cabal of Men as has forged de­crees of Councils and Popes, obtruded upon the World Apocry­phal Books, as Books Canonical, purged out of the writings of the Fathers such places as were contrary to their Innovations, depres­sed the Originals under an imperfect Latin Copy, and left on pur­pose in that Copy, some places uncorrected for the serving of turns For example sake, they have not either in the Bible of Sintus, or in that of Clement (both which, though in War against each other are made their Canon) changed the word (She) in the third of Genesis, Gen. 3. 15. for (That, or, He.) But, contrary to the Hebrew Text, to the Trans­lation of the Seventy, to the Readings of the Fathers, They persist in rendring of it after this manner; She shall break thy Head. They believe this Reading tendeth most to the Honour of the blessed Virgin, whom they are too much inclined to exalt, in the Qua­lity of a Mother, above her Son. The English Translation of Do­way hath followed this plain and partial corruption.

Secondly, A Protestant may without Submission Assert. II. of his judgement to the Roman Church, find out, [Page 25] in the Books of Holy Scripture, the necessary Articles of Chri­stian Faith.

Two things are here supposed; and both of them are true.

First, That the Scriptures contain in them all the necessary Articles of our Faith.

Secondly, That the sense of the Words in which these Arti­cles are expressed in Scripture may be found out by a Protestant, without the Submission of his Judgement to the Papacy.

First, The Scriptures contain in them all the necessary Articles of the Faith. This is true, if the Scriptures themselves be so: For this they Witness See S. Joh. 20. 30. 31. c. 21. 25.. St. Paul 2 Tim. 3. 15. 16, 17. saith of the Old Testa­ment, as expounded of Christ, that it was able to make a Man wise unto Salvation. Much more may this be affirmed of the entire Canon. The Apostles preached the necessaries to Salvation, and what they had preached they wrote down Iren. l. 3. c. 1. concerning the manner of it, Eusebius may be consulted Eus. Hist. Eccl. l. 2. c. 14.. For the Primitive Fathers, they allowed the Scrip­tures to be a sufficient Rule. Irenaeus said of them they were perfect Iren. l. 2. c. 47. S. Aug. de doct. Christ. l. 2. c. 9.; and of the words of St. Austine this is the sense; ‘Among those things which are plainly set down in Scripture, all those things are to be found which compre­hend Faith and Good Manners. Nay, the Romanists themsel­ves’ attempt to prove their very additional Articles out of the Bible. That there are in it the Articles of the Apostolical Creed, is evident enough to a common Reader. But how the Romish Articles should be found in that Bible which was written some hun­dreds of years before they were invented, is a riddle beyond the skill of Apollo.

Secondly, the sense of the Scriptures, in matters necessary to Sal­vation, may be found out by Men of the Reformed Religion, without Submission to Roman Infallibility. The Learned know the Originals, and the true wayes of Interpretation. And amongst us, those of the Episcopal Clergy have obliged the World with such an Edition of the Bible in many Languages as was not before extant in the Roman Church. And a Romanist who writes with great ma­stery in such matters, prefers it before the great Bible of Paris. V. P. S. p. Hist. Critique. p. 583—Mais elle est plus ample & plus commode, &c. For those of the Laity who are Unlearn­ed, they have before them a Translation which erres not in the Faith. And the phrases are not so obscure, but that, by study and [Page 26] Ministerial helps, they may understand them.

They have, before them, a Translation which erres not in the Faith. Of this the Italians and the French may be convinced by comparing the Translations of James de Voragine, and the Divines of Lovain with those of Signior Diodati, and Olivetan or Calvin, And the English may receive satisfaction in this matter by compar­ing their Translations with that of Doway. In all of them they will find the same Fundamental Doctrines of Faith. And were there any such material alteration made in our Bible, it would ap­pear by the notorious inconsistence of one part of the Canon with another: It would have been, long ago, detected, and exposed to publick shame, both by the Romanists and the other Dissenters from our Communion. But the former are not able to produce one instance; and the latter agree with us in the use and excel­lence of the Translation; though in other things, they extreamly differ from us; And where they do but dream we er [...]e, they forbear not to proclaim it. In so much that a difference in the Translati­ons of the Psalter which concerns not Faith or Manners See Hook. Eccl. Pol. Book fifth. Sect. 19. and a supposed defect in the Table for keeping Easter have been made by them pub­lick Objections Mr. Hs. peace­able design renew­ed, p. 14., and stumbling blocks in the way to their Conformity. It is true, there is a Romanist who hath raved against the Bible of the Reformed, in these extravagant words; A. S. Reconci­ler of Religions, Printed 1663. c. 11. p. 38, 39. ‘The Sectaries have as many different Bibles, in Canon, Version, and sense, as are dayes in the year.—The Sectarian Bible is no more the Word of GOD then the Alcoran, Almanack, or Aesops Fables.’ Of great corruption he speaks in general, but his Madness has admitted of so much caution, that he forbears the mention of any one particular place.

The Learned Romanists understand much better, and the In­genuous will confess it. And they are not ignorant that we Translate from the Original Tongues, after having compared the Readings of the most Ancient Copies, and of the Fathers: Whilst they Translate the Bible from the Vulgar Latin, which, indeed, in the New Testament is a tolerable, but in the Old, a very imperfect Version. If our English Bible were turned into any one of the Modern Tongues by a Judicious Romanists who could keep Counsel, it would pass amongst many of that Church for a good Catholick Translation. And this is, the rather, my perswasion, because I have read, in Father Simon Historie cri­tique. ch. 25. p. 392. 393., that not unpleasant story concerning the Translation of Mr. Rene Benoist a Doctor of the Faculty of Pa­ris. [Page 27] This Doctor had observed that a new Latin Translation of the Organon of Aristotle, performed by a person who understood not the Greek Tongue, had been very well received: Upon this occasion he was moved to turn the Bible into the French Tongue, though he was ignorant of those of the Greek and Hebrew. For the accomplishing of this Design, he served himself upon the French Translation of Geneva; changing only a few words, and putting others of the same signification in their room. But, it seems, he was not exact enough in this change of words. For he having overlooked some words which were used by the Genevians and not the Romanists, a discovery was made by the Divines of Paris, and this Edition of the Bible was condemned by them, though published under the name of one of their Bre­thren.

I do not say that such places of Scripture as contain Matters of Faith, are plain to every Man. But those who have a compe­tence of capacity, who are not prejudiced against the Truth, who pray to God for his assistance, who attend to what they read, who use the Ministerial helps which are offered to them, shall find enough in Holy Writ to Guide them to everlasting life. In finding out the sense of the Scriptures, the Church gives them help, but it does not, by its Authority, obtrude the sense upon them. The Guides of it are as Expositors and School-Masters to them: And by comparing phrase with phrase, and place with place, and by other such wayes, they teach them how to judge of the meaning them­selves. They give them light into the nature of the Doctrine, they do not require them to take it upon trust. They endeavour to open their understandings that they may, themselves, understand the Scriptures. And if they cannot themselves understand the Doctrine, it will be of little use to them in their lives. For they then believe in general that it is a necessary Truth; but what Truth it is, or for what ends it is necessary, they apprehend not. A Foolish Master in the Mathematicks may require his Schollars to take it upon his word that a Problem is demonstrated: But a w [...]se and useful teacher will give them light into the manner of the demonstration in such sort that they themselves shall at last be able to judge that it is truly performed: And till they can do this, they are not instructed. St. Hierom relates it in praise of Marcella a Roman Lady S. Hieron. in praef. ad comment. in Epist. ad Ga­lat.—Ʋt senti­rem me non tam Discipulam ha­bere quam Judi­cem. v. Psal. [...]19 99. that she would not receive any thing from him after the Pythagorean manner, or upon bare Au­thority. She would, with such care examine all things, that She seemed to him, not so much his Schol­lar as his Judge.

It is certain that there are great depths and ob­scure [Page 28] Mysteries in the Holy Bible. But the Doc­trines of Christian Fa [...]th are, to the sincere and industrious and such as wait on God in the way of the Reformed Church, sufficiently plain. But to the Idle, the prejudiced, the captious, Light it self is Darkness.

The Romanists affright with this pretence of obscurity and pro­foundness; as if we must not adventure into any part of the Wa­ters, because in some places, we may go beyond our depth. If there are hard and difficult places which the Ʋnstable wrest; who required their meanness to make a Judgment of that for which they might perceive themselves to be insufficient? But whilst St. Peter speaketh of some few places in St. Paul's writtings which are obscure, he does, at the same time, suppose many others to be plain enough for the capacities of the Unlearned. And if they be evil Men, though very Learned, they will wrest the plainest places; and (as some did in St. Hieroms S. Hieron, in Ep. ad Paulin. ad sensum suum in­congrua aptant tes­timonia—Et ad voluntatem suā S Scripturam re­pugnantem tra­hunt. days) they will draw violently to their private sense a Text of Scripture which is incongruously, and with reluctance applied to it.

It is true all Sects of Christians cite the Scrip­tures, but that does not prove the obscurity of those Sacred writings: It rather shews the Par­tiality, Boldness, and Sophistry of those who alledge them. All Laws are obscure if this Argument hath force in it. For every Man, in his own case, has the Law on his side. Men take up their opinions and Heresies from other reasons; and then, be­cause the name of Scripture is venerable, they rake into the se­veral Books of it, and they bend and torture places, and force them on their side by unnatural construction. So do the Socinians, producing all niceties of Grammar and Criticism in a matter of Faith. Yet the Guide in Controversies R. H. Guide &c. Disc. 4. p. 375, 376, 377, 378. &c. useth it as an Argument against the plainness of this Rule of Faith, that the Socinians cite the Holy Scriptures in favour of their Heresie. But is not this Argument two-edged? And will it not cut as well on the other side, and do Execution against the words, of Fathers and Councils, and the Apos­tolical Creed it self? For the Socinians (those especially who are turned Arians) since Petavius hath furnished them with Quo­tations, will cite the writings of the Ancients: And Slichtingius, a mere Socinian, V. Confess. fid. Christ. ed. nom. Eccl. Polon. &c. hath ex­pounded every Article of the Creed in a sense agree­able to the Heresie of his Master.

But, if the Scriptures were so obscure in necessary matters, what remedy would be administred by the Roman Church? They cannot offer to us any Ancient; Infallible exposition. What the Antien [...]s have said, the Reformed generally understand much better then Popes, amongst whom there have been some who could scarse read the Holy Gospel in Latin. For the Fa­thers of the earliest Ages, they were more busied in writing against Heresies, then in explaining of Scriptures. Nor, to this day hath the Roman Church, given any Authentick Col­lection of Expositions, either of the Ancients or of her own. And if we must go to any Church for a comment on the Scrip­tures, let the Roman be one of our last Refuges. For it is manifest that the Key the Papalins use, is the Wordly Polity of that Church. And as they like, so they interpret. Had not they go­verned themselves by this art; we should not have found in the writings of their Popes, and in the very Ca [...] Law it self, those words which were spoken to Jeremiah expounded of the Supremacy of the Bishop of Rome V. Innoc. 3. in decret. Greg. l. 1. tit. 33. c. 6. Greg. Ep: 12 Extrav de Major, & Obed. 1. P. Pi. 5. in Bulla Cont. R. Eliz. in Camd. An­nal. A. 1570. I have set thee over Kings, to root out, to pluck up, and to destroy. Jerem. 1. 10. The Donatists found their Church in these words of the Canticles, Tell me (thou whom my Soul lov­eth) where thou feedest; where thou makest thy Flock to rest at noon. For they expounded this (as it [...] them best) of the Flock of their [...] the Southern Countrey of Africa. Such Ex [...]unders of Scripture are those Popish Writers who interpret (Feed my sheep) of the Universal Monarchy of the Bishop of Rome, and conclude that a Past [...]r must drive away Wolves, or depose Princes hu [...]ul to the Church. But the straining of such Metaphorical expressions (as an excellent Person D. Falkner in Christ. Loy. p. 315. saith) proves only that they want better proofs. And, by a like way of interpretati­on, from the same Text it might be concluded that all Christians are Fools because Sheep are silly Creatures.

No expositions are more besides the sense of the Text, or more ridiculous, then some of those which may be found in the Roman Church. And those who composed them appear to have looked asquint on the Scriptures. For whilst they looked on them, they seemed to have looked another way. I will instance only in a few of those many absurd expositions, with which the Roman Breviary abounds.

The words of the Angel to the Holy Virgin (a sword shall go through thine own soul also) are Domin. infr [...]. Octav. Nati v. in 2. nocturno Lect. 8. p. 175. interpreted of that word of God which is quick and powerful, and sharper then any two-edged [Page 30] sword. And this sense is designed as an evasion of their reasoning, who from that Text, conclude concerning the blessed Virgin, that she died, and was not miraculously assumed. The Ascension of Elias is thus expounded. Dom. infrâ Oct. Asc. in 3. Noct. p. 443. He was taken up into the Aerial, not the Aetherial, Heavens; from whence he was dropped in an obscure place on Earth, there to remain to the end of the World, and then to expire with it. They say Infra Oct. Asc 3. Noct. Lect. 8. p. 447. of Job, That when he spake of a Bird, and of her path in the Air, he, by a figure, cal­led Christ a Bird, and, by the motion of it in the Air, figured also our Lords Ascension.

We may perceive, by these few Instances, what an entrance into the sense of Scripture is like to be given, whilst a Pope has the Key of Knowledge in his keeping.

Thirdly, If Men would use the Church as their Assert. III. Ministerial Guide, and admit of the scripture as the only Rule by which all Matters of Faith are to be measured, they would agree in the proper means to the blessed end of Unity in the Faith. This was the perswasion of St. Austine who thus applieth himself to Maximinus S. Aug cont Max. l. 3.; Neither ought I at this time to alledge the Council of Nice, nor you that of Ariminum: For neither am I bound to the authority of the one, nor you to that of the other▪ Let us both dispute with the Authorities of scripture which▪ are Witnes [...]es common to both of us.

Whilst the Romanists ascribe the differences which arise amongst the Reformed to their want of an infallible Guide, and to their dif­ferent interpretations of the scriptures, they unskilfully derive ef­fects from causes which are not the natural Parents of them. There is (saith St. Austine) one Mother of all strifes, and she is Pride. Neither doth the scripture divide us, nor does the infalli­bility of their judge unite them. Their Union (such as it is) aris­eth from the mighty force of their external Polity; and they speak not differently because they dare not; and the strength of that Polity arose at first from Rome, not as the Chair of St. Peter, but as the Seat of the Empire. Our divisions like theirs, arise (as all Wars do, be they Ecclesiasticall or Civil) from the un­ruly Lusts and Passions of Men. And from these likewise arise ge­nerally the misinterpretations of plain Laws, and Rules; the sense of which must be made to chime according to the Interest of prejudiced Men, or else they will not give attention to them. If the Lusts and Passions of Men were mortified; all Christians a­greeing in the certainty of the Scriptures, though not of any Living Guide; and the words of one being as intelligible as those of the other: All might agree in one Creed, and put an end to those unneces­sary Controversies which entangle Truth, and extinguish Charity.

The Words of the Paper, which was sent to me are these.

IT is my Opinion that the infinite Goodness of our Legislator, has left to us a means of knowing the true sense and meaning of the Holy Scriptures, which is the Church: Now J judge this Church must be known to be the true Church, by its continual visible Succession from Christ till our Dayes. But I doubt whither or no the Protestant Church can make out this continual visible Succession, and desire to be informed.

ANSWER.

THAT Christ has lest a means of knowing the true sense and meaning of the Holy Scriptures, I readily grant; or else it had been to no purpose to have left us the Scriptures. But the latter Clause is very ambiguous, for the meaning may ei­ther be, that we may understand by the Scriptures, which is the Church; or that the Church is the means whereby we must understand the true sense and mean­ing of the Scripture.

The first is a true Protestant Principle, and therefore I presume not intended by this Objector. For how we should know that there is any Church without the Information we receive by the Scripture, I cannot Divine; and yet we may as easily know that there is a Church, as we can know which is the true Church without the Scripture. For there is no other means of knowing, either that there is a Church, or what this Church is, or what are the Properties of a True and Sound and Orthodox Church, but by Revelation, and we have no other Revelation of this but what is contained in the Holy Scrip­tures.

As for the Second, That the Church is the means of knowing the true sense and meaning of the Scriptures, it is in some sense very true, in some sense very false.

1. It is in some sense true, and acknowledged by all sober [Page 35] Protestants. As, 1. If by the Church we understand the Uni­versal Church of all Ages, as we receive the Scriptures themselves handed down by them to our time, so what ever Doctrines of Faith have been universally received by them, is one of the best means to find out the true sense of Scripture. For the nearer they were to the times of the Apostles, the more likely they were to understand the true sense of their Writings, being instructed by the Apostles themselves in the meaning of them. And thus we have a certain Rule to secure us from all dangerous Errors in expounding Scrip­ture. For the great and fundamental Doctrines of the Christian Religion, are as plainly contained in the Writings of the first▪ Fa­thers of the Church, and as unanimously asserted by them, as the Authority of the Scriptures themselves: and therefore though we have not a Traditionary Exposition of every particular Text of Scripture; yet we have of the great and fundamental Doctrines of Faith, and therefore must never expound Scripture so as to contradict the known and avowed sense of the Catholick Church. And this course the Church of England takes; she receives the De­finitions of the four first General Councils, and requires her Bi­shops and Clorgy to Expound the Scriptures according to the pro­fest Doctrines of those first and purest Ages of the Church.

2. We ought to pay great deference to, and not lightly and want only oppose the Judgement and Authority of the Particular Church, wherein we live, when her Expositions of Scripture do not evidently and notoriously contradict the sense of the Catholick church, especially of the first and best Ages of it. For it does not become private men to oppose their Sentiments and Opinions to the Judgement of the church, unless in such plain cases, as every honest man may be presumed a very competent Judge in the mat­ter; and no church, nor all the churches in the World have such Authority, that we must renounce our senses, and deny the first principles of Reason, to follow them with a blind and implicite Faith.

And thus the church, that is, the sense and Judgment of the catholick church, is a means for the finding out the true sense of Scripture; and though we may mistake the sense of some parti­cular Texts, (which the Romanists themselves will not deny, but that even infallible councils may do, who tho' they are infallible in their conclusions, yet are not alwayes so in the Arguments or Mediums, whither drawn from Scripture or Reason, whereby they prove them) yet it is Morally impossible we should be guilty of any dangerous mistake, while we make the catholick Doctrine of the church our Rule; and in other matters follow the Judgment, and submit to the Authority of the church, where­in we live; which is as absolutely necessary, as Peace and [Page 34] Order and good Goverment in the church,

2. But then this is very false, if we mean that the church is the only means of finding out the true sense of the Scrip­tures; on if by the church we understand any particular church, as I suppose this Person does, the Roman Catholick, that is, the particular universal church of Rome; or if we mean the church of the present Age, or by Means understand, such a Decretory sentence, as must determine our Faith, and com­mand out Assent; that we must seek for no other Reason of our Faith, but the Authority of the church in expounding Scriptures. I shall discourse something briefly of each of these.

1. To say that the church is the only Means to find out the true sense of Scripture, is very false and absurd. For, 1. This supposes the Holy Scriptures to be a very unintelligible Book, which is a great reproach to the Holy Spirit, by which it was Indited▪ that he either could not, or would not speak intelligibly to the World.

2. This is a direct contradiction to those Exhortations of Christ and his Apostles to study the Scriptures, which were made to private Men, and therefore necessarly supposes, that the Holy Scriptures are to be understood as other Writtings are, by conside­ing the Propriety of the Words and [...]nguage wherein they are writ­ten, the scope and design of the place, and such other means; as honest and studious Inquirers use to find out the meaning of any o­ther Book.

3. If the Scriptures are so unintelligible, that an honest man cannot find out the meaning of them, without the infall [...]ble inter­pretation of the Church, I would desire to know whither Christ and his Apostles Preach'd intelligibly to their Hearers? If they did not, to what purpose did they Preach at all? By what means were men Converted to the Faith? If they did, how come these Sermons to be so unintelligible now they are written, which were so intel­ligible when they were spoken? For the Gospels con­tain a plain History of what Christ did, and of what he said; and the Apostles Wrote the same things to the Churches when they were absent, which they Preach'd to them when they were pre­sent; and we reasonably suppose, that they as much designed that the Churches should understand what they wrote, as what they Preach'd, and therefore that they generally used the same form of words in their writting and in their Preaching: And this makes it a great Riddle, how one should be very plain and easie to be un­derstood, and the other signifie nothing without an infallible In­terpreter.

4. If the Scriptures be in themselves unintelligible, I would [Page 35] desire to know how the Church comes to understand them? If by any humane means, together with the ordinary Assistances of the Divine Spirit, then they are to be understood, and then why may not every Christian in proportion to his skill in Language [...], and in the Rules of Reason and Discourse, understand them also?

If the Church cannot understand the Scriptures by any humane means, but only by Inspiration, (for there is no Medium between these two) to what purpose were the Scriptures written? For we might as well have learn'd the will of God from the Church, without the Scriptures; as with them. GOD could have immediately revealed his will to the Church without a written Rule, as well as reveal the meaning of that written Rule, which it seems has no significati­on at all, till the Church, by Inspiration, gives an Orthodox meaning to it.

5. And i [...] we cannot understand the Scriptures, till the Church Expounds them to us, how shal we know, which is the Church, and that this Church is such an infallible Interpreter of Scriptures? The Church is to be known only by the Scriptures, and the Scriptures are to be under­stood only by the Church; if we will know the Church, we must first understand the Scriptures, and if we will understand the Scrip­tures, we must first know the Church, and when both must be known first, or we can know neither, it is impossible in this way; either to understand the Scriptures, or find out the Church.

For, suppose the Church does expound Scripture by Inspiration; how shall we be assured that it does so? Must we believe every Man, or every Church, which pretends to Inspiration? This is a contradiction to the Apostles Rule, not to believe every Spirit, but to try the Spirits. How then shall they be tried? I know but two wayes, either by Miracles, or by Scripture, Miracles are now ceas'd, unless we will believe some fabulous Legends, which all wise men in the Church of Rome are ashamed of; and if there were real Miracles wrought, they are of no Authority against a standing Rule of Faith, which the Apostle calls a more sure word of Prophesie. If then we must judge of these pretences to Revela­tion by the Scriptures, which is the only way now left, then there is a way of understanding the Scriptures without this Revela­tion; for if we must understand the Scriptures by Revelation, and Revelation by the Scriptures, we are got into a new Circle and can understand neither.

Obj. But do we not see how many Schisms and Heresies have been occasioned, by suffering every one to Expound Scripture for himself? How many Divisions and Sub-divisions are there a­mong Protestants, who agree in little else, besides their opposi­tion to Popery? And is it possible to cure this without an [Page 38] an Infallible Interpreter of Scripture [...]? Is it not a contradicti­on to common Experience, to say, that the sense of Scripture is plain and certain, when so few men can agree what it is?

Ans. 1. Yes, we do see this, and lament it, and are beholden to the Church of Rome, and her Emissaries in a great measure for it. But yet we know, thus it has been in all Ages of the Christian Church, as well as now; and we take the same way to confute these Heresies, and to preserve the purity of the Faith, and the Unity of the Church, which the Primitive Fathers did, by appealing to Scripture, and the Doctrine and Practice of the Catholick Church which is the best way any Church can take, when there is no infal­lible Judge of controversies: And if the Primitive Church had known any such infallible Judge, they would certainly have appeal­ed to him, at one time or other; and it had been impossible, that any Errors or Heresies should for any long time together have di­sturbed the Church: but we hear nothing of him for many hundred years after Christ; but the ancient Fathers took the same way to confute the Heresies of their dayes, which we do now, which is a good proable Argument, that they knew no better. And the pre­sent Divisions of the Christian Church, are no greater Argument against us, then the Ancient Heresies were against the Primitive Church, or then the Protestant Heresies (as they are pleased to call them) are against the church of Rome? For what advantage has the church of Rome upon this account above any other professi­on of Christians. Those who are of the same communion are of the same Mind. Thus it is among us, and it is no better among them; for we are no more of their mind, then they are of ours; nay notwithstanding all their pretences to infallibility, most of the Disputes, which divide the Protestant churches, are as fairly dis­puted among themselves, witness the famous controversie between the Jansenists, and Molinists; which their infallible Judge never thought fit to determine to this day: They live indeed in the com­munion of the same church, notwithstanding these Disputes, be­cause it is a very dangerous thing to leave it; but they are more beholden to the Inquisition, then to infallibility for this Unity.

2. How do these Divisions and Heresies, which disturb the Church, prove, that no man can be certain of his Religion? If we can certainly know what the sense of Scripture is, notwithstanding there are many different Opinions about it, then the diversity of Opinions is no Argument against us; if we cannot be certain of any thing, which others deny, dispute, or doubt of, then how can any Papist be certain that his Church is infallible? For all the rest of the Christian Church deny this, and scorn their Pretensions [Page 39] to it. I may indeed safely acquiesce in the Determinations of an infal­lible Judge, whom I am infallibly assured to be infallible, how many contrary Opinions soever there are in the World; But when infallibility it self is the matter of the dispute, and I have no infallible way to know whither there be any such thing, or where this infallibility is seated, if diversity of Opinions be an Argument against the certainty of any thing, which I am not, and cannot be infallibly assured of, then it is a certain demonstration against infallibility it self.

Unless we will take the Church of Romes word for her own infal­libility, we cannot have the Decision of an infallible Judge in this matter, for she will allow no other infallible Judge, but her self; and yet this is so absurd a way, that it supposes, that we believe, and that we dis-believe the same thing at the same time. For unless we before-hand believe the Church to be infallible, her saying so is no infallible proof that she is infallible; and yet the very demand of a proof supposes that we are not certain of it, that we doubt of it, or dis-believe it. When we ask the Church whither she be infallible, it supposes that we are not certain of it, otherwise we should need no proof; and when we believe the Church to be infallible, be­cause she sayes so, it supposes, that we did before-hand believe that she is infallible, otherwise, her saying so is no proof.

The greatest Champions for the Church of Rome, never preten­ded that they could produce any infallible proof [...], which is the true Church. Cardinal Bellarmine attempts no more, then to alledge some Motives of Credibility, to make the thing probable, and to incline Men to believe it; and yet it is impossible we can be more certain of the Infallibility of the Church, then we are, that it is a true Church; and if a Papist have only some motives of Cre­dibility, to believe the Church of Rome, to be a true Church, he can have no greater probabilities, that it is an infallible Church.

Now not to take notice, what a tottering Foundation some high probabilities, though they amounted to a moral assurance, is for the belief of infallibility, which is to put more in the Conclusion then there is in the Premises. The only use I shall make of it at present is this, That we can at least be as certain of the meaning of Scripture, as the Papists are, that their Church is infallible, for they can be no more infallibly assured of this, then we are of our interpretations of Scripture; and therefore, if the diversity of Opinions about the sense of Scriptures, proves that we cannot be certain what the true sense of it is, the same Argument proves, that they cannot be certain that their Church is [Page] infallible, because this is not only doubted, but absolutly denied by the greatest part of the Christian World, and was never thought of by the best and purest Ages of it. So this Argument proves too much, and recoils upon themselves, like a Gun which is over­charged; and if, for their own sakes, they will grant that we may be certain of some things, which are as confidently denied, and disputed by others; then the diversity of Opinions in the Church, is no Argument, that we cannot be certain of our Religion, but only teacheth us greater caution, and diligence, and Honesty, in our inquiries after Truth.

3. These Divisions and Heresies that are in the Christian Church, are no better Argument against the truth and certainty of our Reli­gion, then the diversities of Religions that are in the World, are against the truth of Christianity. The whole World is far enough from being Christian; great part of it are Jews, or Pagans, or Mahume­tanes still; and this is as good an Argument, to prove the uncer­tainty of all Religions, as the different Parties and Professions of Christians are to prove, that we cannot be certain, what the true Christian Church, nor what true Christianity is. The Gospel of our Saviour was not designed to offer any force or violence to mens Faith or understanding, no more then to their wills. Were there such an irresistible and compulsory Evidence in the Gospel, that wherever it was Preach'd, it should be impossible for any man, though never so wicked and ill disposed, to continue an Infidel, or to prove a Heretick, Faith would be no greater a Vertue, then forc'd Obedience and Compliance is. The Gospel has Evidence e­nough to Convince honest Minds, and is plain enough to be un­derstood, by those who are honest and teachable; and therefore has its Effects upon those who are Curable, which is all that it was designed for. Those, who will not beleive, may continue Infidels, and those, who will not understand, may fall into Errours, and believe a Lye; and yet there is Evidence enough to Convince, and Plainness enough to Instruct well disposed minds, and certainty enough in each to be the foundation of a Divine Faith.

The sum is this, Though the Instructions of the Church are a very good means for the understanding of the sense of Scripture, yet they are not the only means; the Holy Scripture is a very in­telligible Book, in such matters as are absolutly necessary to Sal­vation; and could we suppose, that a man, who never heard of a Church, should have the use of the Bible, in a Language which he understood, by a diligent reading of it, he might understand enough to be saved.

2. If by Church is mean'd any Particular Church; as suppose the [Page] Roman Catholick Church, or the Church of the present Age, it is absolutely false to say, that the Church, in this sense, is al­wayes a sure and safe means of understanding the Scripture. What has been Universally believed by all Christian Churches, in all Ages, or at least, by all Churches of the first and purest Ages of Christi­anity. which were nearest the times of the Apostles, and might be presumed best to understand the sense of the Apostles in the great Articles of our Faith, is a very safe Rule for the interpretation of Scripture; and the general Practice of those Primitive Apostolick Churches, in matters of Government and Discipline, before they were corrupted by worldly Ambition, and secular Interest, is a very safe Rule for our Practice also, and this is the Rule whereby our Church is reformed, and to which we appeal.

There are but three things necessary to be understood by Christi­ans, either the Articles of Faith or the Rules of Life, or the ex­ternal Order and Discipline of the Church, and Administration of Religious Offices.

1. As for the Rules of Life, all those Duties which we owe to GOD and Men, they are so plainly contained in the Holy Scrip­tures, that no honest man can mistake them; I suppose the church of Rome her self, will not pretend, that there is any need of an infallible Interpreter to teach men what is mean'd by Loving GOD with all our Heart, and our Neighbour as our selves.

2. As for the Articles of Faith, those which are fundamental to the christian Religion, and which every Christian ought to be­lieve, are so plain in Scripture, that every honest and unprejudi­ced man may understand them; but however, as I observed be­fore, we govern our selves in these things by the received Doct­rine of the catholick church of the first and purest Ages, and if this be not a safe Rule, we can be certain of nothing. And what the catholick Faith was, we learn from those short summaries of Faith, which were universally owned by all catholick churches. For what we now call the Apostles creed, was very anciently receiv­ed in all churches, with some little variety indeed of Words and Phrase, but without any difference of sense; and the catholick Faith was not only preserved in such short Summaries and creeds, which were as liable to be perverted by Hereticks, as the Scrip­tures themselves, but was more largely explained in the Writings of the ancient Fathers; and though this will not enable us to un­derstand every Phrase and Expression of Scripture, but we must use other means to do that, as Skill in the Original Languages, a knowledge of ancient customs, and ancient Disputes, to which the Apostles frequently aflude, a consideration of the Scope and Design of the place, &c. Yet the catholick Faith received and [Page 42] owned by the Primitive Church, is so far a Rule, as, it di­rects us to Expound Scripture to a true catholick sense. As St. Paul commands the Romans, that those who prophesie, should Prophesie according to the proportion of Faith, Rom. 12. 6. Kat' analogian pisteos, according to the Analogie of Faith: That is, that in the interpreting the Scriptures of the Old Testament they should expound them to a christian sense, according to those Doctrines of the christian Faith, which he had taught them; and this was a safe Rule for expounding the Old Testament, which contained the Types, and Figures, and Prophesies of the Gospel-State. And thus in expounding the new Testament, now it is com­mitted to writting, we must Prohpesie according to the Analogie of Faith, or as he commands Timothy in his Preaching, Hold fast the form of sound words, which thou hast heard from me; 2. Tim. 1. 13. It seems the Apostle had given him a form of sound words, according to which he was to direct his Preaching; whither this refers to a short summary of Faith, such as our Creed is, I cannot say, though it is not improbable it may; but it is plain, we have a form of sound words delivered to us by the Catholick Church, which contains the true Catholick Faith, and therefore ought to be so far a Rule to us in expounding Scripture, as never to contradict any thing which is contained in it, for that is to con­tradict the Faith of the Catholick Church.

And when one great Article of this Faith, concerning the Eter­nal God-head of Christ the Son of God, was corrupted by Arius, a Presbyter of the Church of Alexandria, it gave an occasion for a full Declaration of the sense of the Catholick Church about it. And though the effects of that Controversie were very fatal to the Church, yet it was very happy that it broke out in such an Age, when it could be determined with greater certainty and greater Authority, then it could have been in any succeeding Age of the Church; by men, who were venerable for their Age, for their Wisdom, for their Piety, for their undaunted Confessions under Heathen and Persecuring Emperours, who knew what the sense of the Catholick Church was, before this Controversie broke out, and before Ex­ternal Prosperity had, through ease and wantonness, corrupted the Faith; as well as the Manners of Christians.

3. As for matters of External Order, Discipline. and Government, the Universall Practice of the Catholick Church is the best and safest Comment on these General Rules and Directions we have laid down in Scripture. There is no doubt at all, but the Apostles did appoint Governours, and Rules of Order and Discipline, in the Churches planted by them: what these were the Christians of those dayes saw with their eyes [...] in the dayly practice [Page 43] of the Church; and therefore the Apostles, in those Epistles which they wrote to their several Churches, did not give them so punctual, and particular an account of those matters, which they so well knew before, but, as occasion: served, make only some accidental mention of these things, and that in such ge­neral terms, as were well enough understood by them, who knew the practice of the Church in that Age, but it may be, can­not meerly by the force of the words, which may be capable of several Senses, be so certainly and demonstratively determined to any one sense (by us, who did not see what was done in those dayes) as to avoid all possible Cavils of contentious men.

This has occasioned those disputes concerning Infant Baptism, the several Orders and Degrees of Church Governours, the Rites and ceremonies of Religious Worship, and the like. Those who lived in those dayes, and saw what the Apostles did in these matters, could not doubt of these things, thought it were not in express words said, that infants should be baptized with their Pa­rents, or that Bishops are a Superiour Order to Presbyters, and Presbyters to Deacons, or that it is lawful for the Governours of the Church to institute and appoint some significant Rites and cere­monies, for the more decent and orderly Administration of Reli­gious Offices. But because there is not a precise and punctual ac­count given of these matters, in the Writings of the Apostles, which there was no need of then, when these things were obvious to their very Senses, some perverse and unreasonable Disputers, who obstinately reject all other Evidence, will judge of these things just as they please themselves, and alter their Opinions and Fan­cies, as often as they please.

But now if there be any certain way to know, what the practice of the Apostles was in these cases, this is the best comment we can possibly have on such Texts, as are not sufficiently plain and ex­press without it. Now me thinks any reasonable man must acknow­ledge, that the best way to understand the Practice of the A­postles, is from the Practice of the Catholick Church in succeed­ing Ages, especially while the memory of the Apostles was fresh, and the Church Governed by Apostolical Men; when we cannot reasonably suspect any Deviation from the Primitive Practice; and this is the Rule which the Church of England owns in such mat­ters, and by which she rejects and confutes both the Innova­tions and corruptions of the Church of Rome, and the wild pre­tences of Phanaticism.

So that we do in the most proper sense own the Belief and Pra­ctice of the Primitive Church, to be the best means for Expounding Scripture. We do not leave every man to Expound Scripture [Page 42] by a private Spirit, as our Adversaries of the Church of Rome re­proach us; we adhere to the ancient Catholick Church, which the Church of Rome on one side, and the Phanaticks on the other, have forsaken: And though we reject the new invention of an infallible Judge, yet we are no Friends at all to Scepticism, but can give a more Rational account of our Faith, then the Church of Rome can.

Had we no other way of understanding the sense of Scripture, but by Propriety of the Language, and the Grammatical constru­ction of the Words, and the scope and design of the Texts, their connexion and Dependence on what goes before, and what follows, and such like means as we use for the understanding any other Books of humane composition; I doubt not, but honest and diligent Inquirers might discover the true meaning of Scripture, in all the great Articles of our Faith; but yet this alone is a more uncertain way, and lyable to the Abuses of Hereticks and Impostors. The Socinians are a famous Example, what Wit and Criticism will do to pervert the plainst Text; and some other Se­ctaries are as plain a demonstration, what w [...]rk Dullness and Stupidity, and Enthusiasm will make with Scripture; but when we have the practice of the Catholick Church, and an ancient and venerable summary of the Christian Faith, which has been the common Faith of Christians in all Ages, to be our Rule in Expound­ing Scripture, though we may after all mistake the sense of some particular Texts, yet we cannot be guilty of any great and dan­gerous mistakes.

This use the Church of England makes of the Catholick Church in Expounding Scripture, that she Religiously maintains the ancient Catholick Faith, and will not suffer any man to Expound Scriptures in opposition to the ancient Faith and Practice of the Catholick Church.

But though the Belief and Practice of the Catholick Church be the best means of understanding the true sense of Scripture, yet we cannot affirm this of any particular Church, or of the Church of any particular Age, excepting the Apostolick Age, or those Ages which immediately succeeded the Apostles. Notwithstand­ing this, the Church of Rome may be no good Expositor of Scripture, for the Church of Rome, though she usurp the name of the Catholick Church as presuming her self to be the Head and Fountain of catholick Unity, yet she is but a part of the catho­lick Church, as the Church of England, and the Churches of France aind Holland are; and has no more right to impose her Expositions of Scripture upon other Churches, then they have to impose upon her. If there happen any controversie between them, it [Page 43] is not the Authority of either Church can decide it, but this must be done by an appeal to Scripture, and the sense of the Catholick Church, in the first and purest Ages of it.

For when we say, that the belief and Practice of the Catholick Church is the best means to find out the true sense of Scripture, we do not mean that the Church is the Soveraign and absolute Judge of the sense of Scripture, but the meaning is, that those Churches, which were founded by the Apostles, and received the Faith im­mediately from them, and were afterwards, sor some Ages, governed by Apostolical men, or those who were taught by them, and convers'd with them, are the best Witnesses what the Do­ctrine of the Apostles was, and therefore as far as we can be cer­tain, what the Faith of these Primitive Churches was, they are the best Guides for the Expounding Scripture.

So that the Authority of the Church in Expounding Scripture be­ing only the Authority of Witnesses, it can reach no farther then those Ages, which may reasonably be presumed to be Authentick and credible Witnesses of the Doctrines of the Apostles, and there­fore if we extend it to the four first general councils; it is as far as we can do it with any pretence of Reason; and thus far the Church of England owns the Authority of the Church, and commands her Ministers to Expound the Scriptures according to the Catholick Faith. owned and profess'd in those days; but as for the later Ages of the church, which were removed too far from the Apostles dayes, to be Witnesses of their Doctrine, they have no more Authority in this matter, then we have at this day, nor has one church any more Authority then another.

3. And therefore, if by the church being the means of know­ing the sense and meaning of the Holy Scriptures be understood the Judgment and Sentence, and Decree of the church, that we must seek no farther for the reason of our Faith, then the infallible Authority of the church, in Expounding Scripture▪ this also is absolutely false and absurd.

This is more then Christ and his Apostles assumed to themselves, while they were on Earth; they were indeed infallible Interpre­ters of Scripture, but yet they never bore down their Hearers meerly with their Authority, but Expounded the Scriptures, and applied ancient Prophesies to their Events, and took the vail off of Moses's Face, and shewed them the Gospel state concealed un­der those Types and Figures; they confirmed their Expositions of Scripture by the force of Reason, and appealed to the Judgments and consciences of their Hearers, whither these things were not so; Christ commands the Jews nor meerly to take his own word, and to rely on his Authority for the truth of what he said, but to study [Page 46] the Scriptures themselves; and the Bereans are commended for this generous temper of mind, that they were more noble then those of Thessalonica, for they daily search'd the Scriptures, to see whither the Doctrine the Apostles preach'd were to be found there or not? Now I think no Church can pretend to be more infallible then Christ and his Apostles, and therefore, certainly ought not to assume more to themselves then they did; and if the Church of Rome, or any other Church, will convince us of the truth of their Expositions of Scripture, as Christ and his Apostles convin­c'd their Hearers, that is by enlightning our Understandings, and convincing our Judgments by proper Arguments, we will gladly learn of them.

This course the Primitive Christians took, as is evident in all the Writings of the ancient Fathers against Jews and Hereticks; they argue from the Scriptures themselves to prove what the sense of Scripture i [...]; they appeal indeed sometimes to the sense of the Catholick Church, not as an infallible Judge of Scripture, but as the best Witnesses of the Apostolical Doctrine: Thus Tertulli [...] argues against Hereticks, in his Book De Praescriplionibus; [...]t when they reason about the sense of Scripture, they never direct us to any infallible Judge, but use such Arguments, as they think proper to convince Gain-sayers.

Nay, this is the way, which was observed in all the Ancient Councils; the Bishops of the church met together for common counsel and advice, and in matters of Discipline and Govern­ment, which were subject to their Authority, they considered what was' most for the publick benefit of the church, and deter­mined them by their Authority, not as infallible Judges, but as Supreme Governours of the church. In the disputes of Faith, they reason from Scripture, and the sense of the catholick church, not from their own Authority; and what upon a serious debate and inquiry they found to be most agreeable to the sense of Scrip­ture, and the Doctrine of the church of former Ages, that they determined, and decreed to be received in all churches, as the ca­tholick Faith. That this is so, is evident from all the Histories of the most Ancient, and celebrated councils, which any man may consult, who pleases.

Now I would ask some few Questions about this matter. 1. Whither-these▪ councils took a sure and safe way to find out Truth? If they did not, what reason have we to believe that they deter­mined right? If they did, then we may use the same way, which they did; for that which is a good way in one Age, is so in another, and then there is no necessity of an Infallible Judge, to find out the sense of Scrip­ture, [Page 47] because we have other certain wayes of doing this; the same which all the ancient Councils observed.

2. I would know, whither it be not sufficient for every Chri­stian to receive the Decrees and Determinations of these councils, upon the same Reason and Authority which moved the Fathers as­sembled in council to make these Decrees? Whither, for instance, we must not believe the Eternal God-head of Christ, and that he is of the same substance with his Father [...], for the same Reasons for which the Nicene Fathers believed this, and required all chris­tians to believe it? If we must, then Scripture, and the sense of the catholick church, not the Authority of a general council, or any Infallible Judge, is the Reason of our Faith: For the Nicene Fathers, who were the first that met in a General council, could not believe this, upon the Authority of any other General council much less upon their own Authority; unless we will say, that they first Decreed this, then believed it, because they them­selves Decreed it. If Scripture, and the sense of the Catholick Church, antecedently to the determinations of a General council, or any other pretended Infallible Judge, be not a sufficient foundation for our Faith, then the whole christian World, before the coun­cil of Nice, which was the first general council, had no sufficient Foundation for their Faith, for there was no particular Bishop, or church in those dayes, which pretended to be the Infallible In­terpreter of Scriptures. We Protestants have the same way to un­derstand the Scriptures, have the same Reason and Foundation of our Faith, which the Nicene Fathers themselves had, or which any christan could have, before there was any general council, and if the church of Rome do not think this enough, we cannot help that, we are abundantly satisfied with it.

The Authority of a general council in those dayes, was deserv­edly sacred and venerable, not as an infallible Judge, which they never pretended to, but as the most certain means they could pos­sibly have to understand, what was, and in all Ages had been the received Doctrine of the catholick church. They met together not to make new Articles of Faith, which no council in the World ever had any Authority to do, but to declare what was the truly ancient and. Apostolick Faith; and to put it into such words, as might plainly express the catholick sense, and meet with the di­stempers of that Age.

For this end Grave and Reverend Bishops assembled from all parts of the christian World, not meerly to give their private Opi­nions of things, but to Declare what was the received Doctrine o [...] those churches, over which they presided; and I know no bet­ter Argument of an Apostolick Tradition, then the consent [Page 46] of all churches, as remote from each other as East and West, which were planted by several Apostles, and differed very much from each other, in some External Rites and Usages, but yet all agreed in the same Faith. And this is the true Authority of those ancient councils, that they were most likely to understand the true sense of Scripture, and of the Catholick Church. This is the Protestant Resolution of Faith, and the Nicene Fathers them­selves had no other way, nor pretended to any other.

Nay, the church of Rome her self, as much as she talks of In­fallibility, makes very little use of it. She has never given us an infallible comment on Scripture, but suffers her Doctors to write as fallible comments, and in many things as contrary to each o­ther, as any Protestant Divines do: And I cannot imagine what good Infallibility does, if an infallible Church has no better means of understanding Scripture, then the comments of fallible men; that is, no better means then every fallible Church has; for no man can understand the Scripture ever the better for the Churches being infallible, unless this infallible Church improve this glorious Talent of Infallibility in Expounding Scripture; which she has not done to this day, and I believe never will▪

Indeed it is apparent, that infallibility, as it is pretended to by the church of Rome, can be of no use, either in the Refolution of Faith, or in confuting Hereticks, who deny this Infallibility, and then I cannot imagine what it is good for, but to multiply Disputes, instead of ending them.

As for the Resolution of Faith; suppose I ask a Papist; why he believes such Articles, as the Divinity of Christ, or the Re­surrection of the dead, to be contained in Scripture? If he an­swer, as he must do, Because he is taught so by the church, which is infallible; my next Question is, How he knows the Church to be infallible? If he says he learns this from Scripture; I ask him how he comes to understand the Scripture, and how he knows that this is the sense of it? If he know this by the infallible inter­pretation of the church, then he runs round in a circle, and knows the Scripture by the church, and the church by the Scripture, as I observed before; if he can find out the Churches infallibility by the Scripture, without the help of an infallible Judge, then it seems the Scripture is, to be understood without the infallible inter­pretation of the Church; and if men can find out infallibility in Scri­pture without the Church, I am confident they may find out any thing else in Scripture as well, without the Churches infallibility: For there i [...] no Article of our creed so hard to be found there, as the Churches infallibility is. But however that be, after all this boast of infallibility, a Papist has no more infallible Foundation for his [Page 49] Faith, then a Protestant has, nor half so much. We believe the Articles of the Christian Faith, because we find them plainly taught in Scripture, and universally received as the sense of Scrip­ture by the Catholick church in the best and purest Ages of it: A Papist believes the Church to be Infallible, because he thinks he finds it in Scripture, though the Catholick church for many Ages never found it there, and the greatest part of the Christian church to this day cannot find it there: Now if they will but allow, that a Protestant (though a poor fallible Creature) may reason about the sense of Scripture, as well as a Papist, and that the Evidence of reason is the same to both, then we Protestants stand upon as firm ground as the Papists here; and are at least as certain of all those Doctrines of Faith, which we find in the Scripture, and are ready to prove by it, as they are of their Churches infallibility; but then we have an additional Security, that we Expound the Scriptures right, which they want, and that is the Doctrine and Practice of the Primitive Church, which confirms all the Ar­ticles of our Faith, and Rules of Worship and Discipline, but gives not the least intimation, that the Pope or Church of Rome, was thought infallible by them, and if the Primitive Church was ignorant of this, which is the best witness of Apostolical Tradition, it is most probable, that no such thing is contained in Scripture, though some mercenary Flatterers of the Pope have endeavoured to perswade the World, that they found it there.

So that we have a greater assurance of all the Articles of our Re­ligion, from Scripture and Catholick Tradition, then a Papist can have of the Churches Infallibility, and yet he can have no great­er assurance of any other Doctrines of Religion, which he be­lieves upon the Churches Infallibility, then he has of Infallibility it self. So that in the last Resolution of Faith, the Protestant has much the advantage of the Papist, for the Protestant resolves his Faith into the Authority of the Scriptures, Expounded by the Doctrine and Practice of the Primitive Church, the Papist resolves his into the Infallibility of the Church; which he finds out only by Expounding Scripture by a private Spirit, without the Authority of any church, but that whose Authority is under dispute,

And as the Doctrine of Infallibility is of no use in the last Reso­lution of Faith, so it is wholly useless in disputing with such Here­ticks as we are, who deny Infallibility: for it is a vain thing to attempt to impose any absurd, or groundless, and uncatholick Do­ctrines upon us, by the Churches infallible Authority, who be­lieve there is no such infallible Judge; but are resolved to trust our own Eyes, and to adhere to Scripture and the Catholick Faith of the Primitive Church in these matters. [Page 50] And therefore the great Advocats for the Church of Rome are forc­ed to take the same course in confuting Heresies, as they call them, that we do: They alledge the Authority of Scripture, the Autho­rity of Fathers and Councils, to justifie their Innovations, and here we willingl joyn issue with them, and are ready to prove, that Scripture and all true Antiquity is on our side; and this has been often and unanswerably proved by the learned Patrons of the Reformation.

But there are some very material things to be observed from hence, for our present purpose. For either they think this a good way to prove what they intend, and to convince Gain-sayers the Authority of Scripture, and Primitive Antiquity, or they do not. If they do not think this a good way, to what purpose are there so many Volumes of Controversie written? Why do they produce Scripture, and Fathers, and Councils, to justifie the Us [...]pations of their Church, and those new Additions they have made to the Christian Faith and Worship? If this be not a good way to convince a Heretick, why do they give themselves and us such an impertinent trouble.

If this be a good way, then we are in a good way already; we take that very way for our satisfaction which by their own Confes­sion and Practice, is a very proper means for the conviction of Hereticks, and to discover the Truth, and after the most diligent inquiries we can make, we are satisfied that the Truth is on our side.

If the Authority of Scripture signifie any thing in this matter, then it seems Hereticks, who reject [...]he Authority of an Infallible Judge, may understand Scrip [...]ure without an Infallible In­terpreter, by the Exercise of Reason and Judgment in studying of them, otherwise why do they pretend to expound Scripture to us, and to convince us by Reason and Argument, what the true sense of Scripture is.

If the Authority of the Primitive Church, and first Christian Writers, be considerable, (as they acknowledge it is, by their ap­peals to them) then, at least, the present Pope or Church, is not the sole infallible Judge of controversies; unless they will say, that we must not Judge of the Doctrine or Practice of the Primitive Church, by ancient records, (and then Baronius his Annals are worth nothing) but by the Judgement and Practice of the present Church.

The sum is this, There is great reason to suspect that the Church of Rome her self, does not believe her own Infallibility, no more than we Protestants do; for if she does, she ought not to suffer her Doctors to dispute with Hereticks, from any other To­pick, but her own Authority; when they vie Reasons and Ar­ [...]uments with us, and dispute from Scripture and Antiquity: they [Page 51] appeal from the infallibility of the present church, to every mans private Reason and Judgment, as much as any Protestant does: and if the Articles of the Christian Faith may be establish'd by Scripture and Antiquity, without an infallible Judge, as they suppose they may be, by their frequent attempts to do it; this plainly overthrows the necessity of an infallible Judge. In a word, not to take notice now, how weak and groundless this pretence of Infallibility is, it is evident, that it is a very useless Doctrine; for those who believe the churches Infallibility, have no greater assurance of their Faith, then we have, who do not believe it; and those who do not believe the churches Infallibility, can never be confuted by it. So that it can neither establish any mans Faith, nor confute any Heresies; that is, it is of no use at all.

The Church of England Reverences the Authority of the Primi­tive Church, as the best witness of the Apostolical Faith and pra­ctice, but yet resolves her Faith at last into the Authority of the Scriptures. She receives nothing for an Article of Faith, which she does not find plainly enough taught in Scripture, but it is a great confirmation of her interpretation of Scripture, that the Pri­mitive church owned the same Doctrines, which she does; and she looks upon it as a just prejudice against any Expo­sitions of Scripture, if they contradict the common Faith of the first Christians; and therefore when the words of Scripture are fairly capable of different senses, she chooses that sense which is most agreeable with the Catholick Faith, and practice of the Pri­mitive Church; but should any Doctrines be imposed upon her, as Articles of Faith, which are no where to be found in Scripture, or which are plainly contrary to it, (as the new Trent Creed is) whatever pretence there be for the Antiquity of such Doctrines, she utterly rejects them; she will not put out her Eyes to follow any o­ther Guide; and thanks be to God, she needs not reject any truly Catholick Doctrine in this way. We still retain the Faith of the Primitive Church, and are greatly confirmed in it, from that ad­mirable consent there is between the Scriptures, as Expounded by us, and that Faith which was anciently owned and received by all Christians.

Having thus shewn in what sense the Church is the Interpreter of Scripture: I proceed now to the Second thing contained in this Paper, That this Church must be known to be the true Church, by its continual visible Succession from Christ till our dayes. Now these few words contain a great many, and very great mistakes. The subject of the inquiry is, how we may find out such a Church, whose word we may safely take for the true sense and meaning of Scripture.

Now, 1. The Author of this Paper, whither, ignorantly, or de­signedly, I know not, alters the state of the Question, and in stead of a Church, which is an unerring and Infallible Interpreter of Scripture, which would be very well worth finding, he tells us how we may know a true Church; now I take a true Church, and and an infallible Interpreter of Scripture, to be very different things. A Church may be guilty of Schism and Heresie, and yet may be a true Church, though not a sound, Orthodox, and Catho­lick Church; for a true Church is such a Church, as has all things necessary, and essential to the Beeing and Constitution of a Church; this a Church may have, and superadd other things, which are de­structive of the Christian Faith, and very dangerous and fatal mis­takes; as we believe, and are able to prove the Church of R [...]me has done; and yet we acknowledge her a true Church, because she retains the true Christian Faith, though miserably Corrupted by Ad­ditions of her own; as a man is a true man, though he be sick of a mortal Disease. Now if a true Church may corrupt the Christian Faith, we have no reason to rely on the Authority of every true Church, for the true sense and meaning of Scripture.

2. Let us suppose, that by a true Church, he means an Infal­lible Church, whose Authority we may safely rely on in Expound­ing Scriptures; this Church, he sayes, is to be known by a con­tinual visible Succession from Christ, till our dayes: Now if this visible uninterrupted Succession be the mark of such a true Church, as is an infallible Interpreter of Scripture, then, 1. The Greek Church is an infallible Interpreter of Scripture; for she has as visible unin­terrupted a Succession, from Christ and his Apostles to this day, as the Church of Rome has; and so we have two infallible Churches (not to instance in any more at present, who have as good a Succession as either of them) which are directly opposite to each other; and what shall we do in this Case? Must we believe Con­tradictions, or must we dis-believe infallible Churches?

3. If a visible Succession from Christ and his Apostles makes a [...]y church an infallible Interpreter of Scripture, then all the churches, which were planted by the Apostles, were infallible. All the churches which were planted by the Apostles, have an equally visible Succession from Christ; those churches which were planted by the Apostles, may be presumed as infallible while the Apostles were present with them, as they were afterwards; and those churches which succeeded these Apostolical churches, at the distance of an Age or two, may be supposed as infallible as any church of this Age is; for if a visible Succession from Christ makes a church infallible, why should not a Succession of a hundred, or two hundred years make them as infallible as a Succession of sixteen [Page 53] hundred years, unless they think that Infallibility increases with the Age of the Church, which I could wish true, but we see very little sign of it. Now according to these Principles all the churches which were planted by the Apostles, and have a continual visible Suc­cession from Apostolical Churches, through all Ages since the time of the Apostles, must be infallible; for if a continual visible Suc­cession confers Infallibility, and is the mark whereby we must know it, then every Church, which ever had, or has to this day this visible Succession, must have Infallibility also, which, it seems, is entailed on Succession. And thus we have found out a World of infallibility, and it is wonderful, how any Apostolical Church came to be over-run with so many Errors and Heresies, and to grow so corrupt and degenerate, as to provoke GOD to root them up; if every Apostolical Church was infallible, I cannot imagine how whole Churches, which visibly succeeded the Apostles, should be infected with Heresie; for if Infallibility it self will not secure a Church from Heresie, the LORD have mercy upon us.

3. This mark he gives how to find out such a true Church at is an infallible Interpre [...]er of Scripture, viz. A continual visible Suc­cession from Christ till this day, includes another great mistake; for it supposes, that there is some church now in being, on whose Authority we must rely for the sense of Scripture; for otherwise there can be no use of a visible Succession to this day, in this Controver­sie: If, as I have already Proved at large, we must rely only on the Authority of the Primitive Church, not of the church of this pre­sent Age, for the sense of Scripture, and that not as an infallible Judge, bu [...] as the most Authentick Witness of the Apostolical Do­ctrine and Practice, then we cannot find out this church by a vi­sible Succession to this day, but by examining the ancient Re­cords of the Primitive Church, where we shall find what the Faith and Practice of the Church in those dayes was, which is the safest Rule to guide us in the Exposition of Scripture. Though there were no Church in the World at this day, which could prove a continu­al visible Succession from Christ and his Apostles, yet while we have the Scriptures, and the Records of the Primitive church we have very sufficient means for the understanding the true meaning of Scripture: So that of whatever use this talk of a continu­al visible Succession may be in other cases, it is wholly imperti­nent in this. A church which cannot prove such a continual visible Succession; which was not founded by any Apostle, or Apostoli­cal men, or has lost the Memory or Records of its first Planta­tion, may yet have very certain means of knowing the true sense of Scripture, from the Scripture it self, and the Doctrine and Practice of Apostolical and Primitive Churches, and a [Page 54] Church which has the most visible uninterrupted Succession from Christ and his Apostles, may be so far from being an infallible Interpreter of Scripture, that she may be very corrupt and erroneous her self, if she forsake the Apostolical Tradition, contained in the Writings, of the new Testament, and Expounded by the Catholick Faith and Practice of the first Churches; as we know the Church of Rome has done, which is so far from being an infallible Church, that we be­lieve her to be the most corrupt Church in the World.

And thus I think we are prepared to venture upon the last Clause of this Paper, wherein the whole force of the Argument, such as it is, is turned upon the poor Protestant Churches. But I doubt (sayes the Author of this Paper) whither or no the Protestant Church can make out this continual visible Succession, and desire to be inform­ed. The sting of which Argument lies in this, that we Protest­ants have no certain way of knowing the true se [...]nse and meaning of Scripture, because we cannot prove the continual visible Succes­sion of our Church, from Christ unto this day; and therefore we ought to go over to the church of Rome, who has this visible Suc­cession, and receive all her Dictates as infallible Oracles. But, for Answer to this, consider.

1. That suppose the Protestant Church could not make out such a continual visible Succession, yet we may understand the Scrip­tures very well without it, and need not go to the church of Rome to Ex­pound Scripture for us, as I have already shewn at large. Had he proved that we had been no church, for want of a visible Successi­on of church Officers, or that our Religion were a Novelty, which was never heard of it in the world before Luther, this had been some­thing more to the purpose; but to pretend that we cannot under­stand the Scriptures, for want of a visible Succession, is such a loose and inconsequent way of reasoning, as a poor fallible Protestant would be ashamed of.

2. But pray, why can't the Protestant Church of England prove her continual visible Succession from Christ till this day, as well as the church of Rome? Here was a Christian Church planted in this Nation, as very good Historians say, as early as at Rome, and it has continued here ever since, to this day: when Austin the Monk came over to England, he found here a company of resolute Brit­tish Bishops and Monks, who would not submit to the Usur­pations of Rome, and the English and Brittish Churches un­der several Changes and Alterations, have continued to this day, with a visible Succession of Christian Bishops, and what better Suc­cession can Rome shew than this?

I suppose no Roman Catholick will disown the Succession of the church of England, till the Reformation, and I pray, how came [Page 55] we to lose our Succession then? Did the Reformation of those Abuses and Corruptions, which had crept into the Church, un­church us? Just as much as a man ceases to be the same man, when he is cured of some mortal Disease: Did not the Church of England consist of the same Persons, before the Reformation and after? A great many indeed disowned the Reformation; but were not all those Persons who were so active and zealous in the Re­formation, formerly of the Roman communion? And did they lose their Succession too, when they became Reformers? When a Church consists of the same Bishops, Priests, and People, which she had before, though she have not all the same that she had; when she retains the same ancient Catholick and Apostolick Faith, which she did before, only renounces some Errors and Innovations, which she owned before, how does this forfeit her Succession? The Church of England is the very same Church now, since the Reformation, which she was before, and therefore has the very same Succession, though not the same Errors, to this day, that ever she had; and that, I think, is as good a Succession as the Church of Rome has.

There are but two things to be considered in the case of Succes­sion: Either a Succession of Church Officers, or a Succession of the Faith and Doctrines of the Church.

1. As for a Succession of Church Officers, we have the same that the Church of Rome has, Those English Bishops who embraced the Reformation, received their Orders in the Communion of the Church of Rome, and therefore they had as good Orders, as any are in the Church of Rome; and these were the Persons, who Con­secrated other Bishops, and so in Succession to this day. For as for the story of the Nags-head Ordination, that is so transparent a Forgery, invented many years after to Reproach the Reformation that I presume no sober Roman Catholick will insist on it.

But we are Hereticks and Schismaticks, and this forfeits our Or­ders, and our Succession together. But, 1. This charge ought first to be proved against us, that we are Hereticks and Schismaticks we deny and abhor both the name and thing, and if we be not Hereticks, and Schismaticks, as we are sure we are not, and as the Church of Rome can never prove us to be, then according to their own Confession, our Orders must be good.

2. However be we Hereticks, or Schismaticks, or what ever they please to call us, how does this destroy our Orders and Suc­cession? The Catholick Church would not allow in former Ages, that Heresie or Schism destroyed the validity of Orders. St. Jerome disputes against this at large, in his Book [Page 56] Contra Luciferianos. And St. Austin allows the Donatists Bishops to have valid Orders, though they were Schismaticks, and there­fore that the Sacraments adminstred by them were valid. And indeed, if Heresie will destroy Orders and Succession, the Church of Rome will be as much to seek for their Orders and Succession, as we are, which, by their own Confession, have had several Heretical Popes, and no body knows how many Bishops Ordained by them.

2. As for Succession of Doctrine, which is as considerable to the full, as Succession of Orders, the great Articles of our Faith are not only plainly contained in Scripture, but have been delivered down to us, through all ages of the Church by an uninterrupted Succession.

The Church of Rome her self, in her greatest Degeneracy, did own all that we do in pure matters of Faith: When we reformed the Church we did not make a new Religion, but only separated the old Faith from new and corrupt Additions; and therefore the quarrel of the Church of Rome with us. is not that we believe any thing which they do not believe, but that we do not believe all that they would have us.

The Doctrine of the Church of England is truly Primitive and Catholick, taught by Christ and his Apostles, owned by the Primitive Church, and excepting the Dispute between the La­tin and Greek Church, about the Filioque, or the Holy Spirits proceeding from the Father and the Son, received by all ca­tholick churches to this day; which is as compleat and per­fect Succession, as any Doctrine can have; therefore when the Church of Rome asks us, Where was our Religion before Luther? we tell them it was all the World over, all Catho­lick churches believed what we do, though we do not believe all that they do, they themselves did, and do to this Day own our creeds, and Articles of Faith, excepting such of them as are directly opposed to their Innovations.

So that we are on a [...]ure Foundation, our Faith has been received in the catholick church in all Ages. But now the church of Rome cannot shew such a Succession for her new Do­ctrines and Articles of Faith, which were unknown to the Pri­mitive church for many Ages, which were rejected by many flourishing churches, since the first appearance of them, which never had a quiet possession in her own communion, and were never formed into Articles of Faith, till the packt conventicle of Trent.

This I think is a sufficient Answer to this Paper, and it pities me to see so many well-meaning Persons abused with such transparent Sophistry.

A DISCOURSE About the Charge of NOVELTY Upon the Reformed Church of England made by the Papists, &c.

THe Christian Doctrine was once, by the way of trust delivered by Christ and his Apostles unto the Saints, Men of Care and Honesty, and who should preserve it in its first purity and Spiritual intention, only to prescribe methods unto Men by Faith, and an Honest conversation, how they might arrive at Heaven; that this Religion might make a deeper impression upon their minds and memories and be more faithfully kept, it was set down in plain and significant Terms, and reduced into 2 Tim. 1. 13, 14. Rom. 6. 17. 1. Tim. 6. 20. short summaries called a form of sound words, that good thing, that Form of Doctrine, a depositum, or trust and by the Church afterwards a creed. That it might be believed and valued, it was in its own Nature of the greatest importance, confirmed with variety of the best of Argu­ments, Miracles, Prophecies, innocent carriage, and Death of its numerous Disciples, and severe curses denounc'd a­gainst any that should add to or take from it, till Gal. 1. 8. 9 Rev. 22. 18. their great Master, And its Author, Jesus should come from Heaven again. Yet notwithstanding all this, by the Malice and Subtility of the Devil, the Designs and Passions of Men, the Ignorance and Negligence of some, the Cunning and Industry of others, this plain and simple Religion began by degrees to be corrupted by the mixtures of Philosophy and niceness, by the Rules of Stat Craft and Policy, by idle Traditions, and Inventions; by the Melancholy of some, and the gayety of others; and the na­tural Face of it was so strangely changed that it seem'd another Gos­pel, [Page 59] and you might seek Christianity in the Christian World and yet scarce find it. Many Kingdoms and People were to blame in this, being Teacherous to their Master, and false to their trust, suffering so Pure, and chast a Religion to be corrupted 2. Cor. 11. 2 or Stolen away, but the Church of Rome seems the most Guilty of them all, (especially upon her own grounds, her Bishop being the Infallible Vicar of Jesus, to whom are committed the Oracles of GOD) once indeed renown­ed Cyp. Epist. Ox. Edit. p. 5. 6. Rom 18. Platina vit [...] Bon 7. p. 159. vide quaeso quantum de­generaverint, &c. for her Faith and Pious Governours, but now as famous for their Degeneracy as well in Religion as in their Lives. Whose Ambition or Interest prostituted the Faith to those Designs, and made it Earthly and Sensual, or their Negligence and Stupidity suffered the Enemy in the night of Ignorance to sow the tares, which so grew up and choakt the Wheat, that Faith was turn'd into Fables and Lyes, Foppery and Superstition were Nick-nam'd Devotion, Ridiculous Gestures and Habits past for Repentance and Mortification, the Bible was shut up and contemned, and the Legends open'd and praised, Ho­nest and Good Men were butchered, and unknown Persons and Male­factors, canonized, Saints with their Pictures and Reliques were made Rivals to Christ in Mediation and Intercession, Good Works were spoil­ed by Merit and Arrogance, or done by way of composition for vices, the fear of Hell was abated by the invention of Purgatory, Christ was fetch from Glory by the Magick of a Priest, and put into a Wafer, or in­to a more sordid place, riddles and quirks of their Schools were made Articles of Faith; in short, old truths were rooted up, and new errors grafted on them, Power and Profit were Stiled the church; the court of Rome was brought into the Temple and called the Holy of Holies. Such errours as these in the christian Faith came from Rome, and infect­ed our Ancient British church (not at first planted by the Labours of the Romish Bishops of old, but corrupted by their later Emissaries) and last­ed a long time among us, being supported by Power, twisted with In­terest, sutable to the pleasures and vices of Men, incorporated into the Government, having put out Mens reason to try and discern between Truth and Error, and at length became Fashionable, Legal, Terrible with Fires and censures which made us Sick unto death, absolute almost and beyond recovery; Such was our condition here of Slavery and Igno­rance, but it pleased him that dwells between the Golden Candlesticks, to dispel our Darkness and restore the Ancient light of Primitive Christi­anity. His Wisdom and Goodness improving the passions and inclina­tions of some in temporal changes and concerns to Spiritual purposes, encouraging the secret groans and desires of others, putting many more upon search and enquiry after Truth, and infusing courage [Page 60] for it, at length came to a resolution of Arguing and Debating the Errors of the Romish Faith and manners, of reforming the abuses in Discipline and Devotion and to call back True Christi­anity again, and being dispossest of the Spirit of Rome which oft tore them and rent them till they foamed again, are now cloath'd and in their Wits once more; upon this account the Friends of Rome call us Hereticks, Schismaticks and Innovators, Dis­charge Censures and Excommunications and Eternal Damnation against us, are full of Wrath and indignation, and to shew a little Wit in their Anger, And pretended reason, pertly ask the Question, where was our Religion before Luther.

This is the common and trite objection against our Religion, very frequent not only in the Mouths of their Bellarmine. Campian. Smith. more Ordinary Disciples, but also of their more Learn­ed Writers, who (whatever strength they really fancy may be in the Argument it self) think it a very proper Weapon to attempt the Vulgar and the Weak withall, to amuse and dazle the less discerning eve, at least when back [...] and set off with the stately Names of Infallibility, Succession, An [...]iquity, and the like; and they tell us roundly our Faith was but yesterday, our Religion is new and upstart, as only Henry the Eights and [...]romwels contrivance (they may truly say as much as their Treason was Cecils Plot,) That our Faith began only in the year 1517, in Saxony by one Martin Luther an Apostate Fryar, who for the sake of a fair Nun and other designs renounc'd the Ancient Faith, and set up his new Device of Protestantism at Spires; which did not quietly last much above seven years, for in the year Bellar. Tom. lib. 4. p. 287 1. 25. starts up Zuinglius, & after two years more he Anabaptists, who change and correct Luther's Religion, and draw great numbers of his disciples from him; and himself for his reward dyed a strange Death, great Noises and Crackings were heard in his Tomb, which being opened, neither Body nor Bones were found, and the smell of Brimstone was ready to stifle the standers by. And therefore they say, we ought to look from whence we are faln, to repent of our Heresie, and returne to our first Love, and not stick so close to our Religion, the new invention of so ill a Man. That we may therefore keep those firme that are members of our Religi­on, and bring those back that have revolted from us into the Ro­mish Communion, we have endeavour'd to give a satisfactory An­swer to this their Question, Where was your Religion before the times of Luther? Not to trouble our selves with such Legends as these, and Uncharitableness along with them, the Answer is thus.

1. Telling them plainly where our Religion was before Luthers time.

2. By shewing what Errors and Mistakes are included in the Question

[Page 61]3. To turn the Question upon themselves, and ask them some others of the like nature.

1. The plain Answer to the Question is this: That our Reli­gion was long before the times of Luther, and believed and setled in many Kingdoms and Nations of the World, and hath nei­ther Novelty nor Singularity in it. 'Tis an old Religion, I am sure 'tis of Age and can speak for it self. It hath lasted now these 1600 years and more, founded at first by Christ and his Apostles, handed down to us through many Sufferings and Persecutions, and here it is preserved. It contracted indeed in the coming down a great deal of rust by the Falseness and Carelesness of its keepers, particularly by the Church of Rome, we scowr'd off the rust, and kept the mettal; that's the Romish Religon, this is the English. They added False Doctrines to the Christian Faith, we left the one and kept to the other; this is Ancient, those are New. Our Religion is the same with that of the Early Christians, Martyrs, and Confessors, be­lieved in the first 300 years, and defended by all Councils truely General; Our Religion in those first Ages was in Pa­lestine and Greece, in Egypt, in Antioch where the Dis­c [...]les Acts 11. 26. were fi [...]st called Christians and in Rome it self, and wherever the great labours of her first Apostles carry'd her to the different and re [...]ote Countries of the World: Then and there our Religion l [...]v'd, where Peter, Linus, and Cletus, and all the first and Pious Bishops of Rome did. It suffered indeed great variety of changes and conditions, by the interest and wickedness of men, sometimes more Adulterated, and sometimes more Pure, it flitted from Country to Country, sometimes greater and sometimes smaller in its number, sometimes in a dejected, and sometimes in a more flourishing state, but somewhere or other it was intire and without mixture, as it was at first given unto the world, and such an old Religion as this we are of, holding fast neither more nor less, neither adding to, nor diminishing what Christ and his Apostles taught; and i [...] Antiquity must evidence the Truth of our Religion, we are safe and secure that we have right on our side. And this will appear if we consider these following things.

1. What Conformity our Religion carries to that of Christ and his Apostles. Let any impartial eye compare them both together, and he will find the features and complexion, the whole body of Reli­gion the same in both. Whatever they delivered out at first, as Fun­damental to Salvation, whatever they instituted as parts of Devo­tion, Discipline, and Order, we still faithfully retain in our Church, and if any Truth of moment hitherto by Fraud or Negli­gence be concealed from her, she is ready to receive it, when ever [Page 62] it is made plain, not having stopt up the way of Truth by a pre­tence of Infallibility or want of Modesty to confess an error. She hath the same sense of the Nature, Offices, the Design and whole Undertakings of Christ, that the truly Ancient Church had; She receives the Creed and Bible, and any Traditions that can be made out to be truly Divine, in the same meaning and understanding that Christ and his Apostles gave to the first Christians, and they to us. What their thoughts of Saints and holy Souls departed were, ours are, thoughts of respect, remembrance and imitation, not divine Worship. Christ instituted proper Figures, and Symbols of Bread & Wine, to represent and confirm, to conveigh and commemorate his bloudy Pas­sion and Benefits to Mankind; in this sense She preserves the Instituti­on sacred, and doth not really Sacrifice or Crucifie the LORD of Life again. Christ commanded good works under the penalty of eternal Damnation, She doth the same, and in our Masters language bids the doers of them call themselves unprofitable Servants, beating down Pride and Merit. Christ and his Apostles told the World what depart­ing Souls must expect; Her sense is the same, that there are no second Ventures and Trials to be made, neither can a kind Friend with a good Estate, left for Masses or Monks, compound for a Life ill spent. Run through the whole constitution of our Church in Articles of Faith, and Rules of Manners, you may trace them to Christ and his Apo­stles time, and all other parts of her Government and Order are truly Primitive. And it must needs be so, if She sincerely follo [...]s her rule of Faith, the holy Scriptures, so Ancient, so Divine, and whatever is declared there essential to Salvation She brings into her Creed, and resolves to keep it, like a mighty Treasure, faithfully unto death. And indeed the Church of Rome confesses, that what we do retain is ancient and Apostolical; but pretends that we are defective in many things, and want some necessaries which they have, to make an entire Faith. But we challenge them to prove that those opinions wherein we differ from them were delivered by Christ or any men divine­ly inspired in those times. And they seem to acknowledge we do not, and therefore to make up the matter, pretend a Divine Authority in the Church, to cast new Articles, and Truths fere de fide, almost fit for a Creed, and some others of them confess that some of their Opini­ons as Image-Worship and others were not maintain'd in the first Ages of Christianity for fear of coming too near the Heathens Wor­ship and out of other Prudential considerations, so that whosoever doth compare the Doctrine of our Church, with that of Christ and his Apostles, must needs conclude that our Religion is Ancient Christianity, and that the charge of Novelty is groundless.

2. The Nature of Reformation, which was not to found a New Church but correct an old one, Christi­anity [Page 63] that Pearl of great price, was hid with trash and Mat, 13. 3. filth, that the Romish Church had heap'd upon it, our Reformers removed only what loaded and obscur'd it, and restor­ed it to its first Beauty and Lustre. Such a Reformation indeed is later then their errors, and it must needs be so, it naturally supposing them before, otherwise 'tis not Reformation but a destructive change; but Primitive Christianity which is our Religion was long before the D [...]sease of Popery, though the cure of this Disease was after, or later then the disease it self, but the sound Body of Christianity for which we are concern'd, was before them both, for 'tis not Reformation barely that we are pleased withal, no more then with a Pill or Potion, but only as necessary to drive away an inveterate Disease, and recover an old Religion to its [...]ormer Health. When Christ reformed the Jewish Religion from the false senses and glosses that the Scribes and Pharisees had put upon it, and grafted Christianity upon the old stock, will the Romanists call this a New Religion, or rather an old one well amended and improved by Divine Authority, Bellarmin doth allow this for Truth, and saith that Christianity was rather a new State and Condition then a new church, and he that can call our Religion New, because 'tis mend­ed, and made now, what it was about 1600 years ago, may affirm that Christ built a new Temple when he Whipt the buyers and sellers out of the old. And that Hezekiah built a 2 Chron. 305 New Sanctuary, and Instituted a New Passover, be­cause he cleans'd the one and restor'd the other to its first Insti­tution; our Reformation did no more, it only scal'd off the Leprosie that stuck to the Body of the Romish church, it only pair'd off those Additions that Interest or Superstition, Niceness or Foppery, had glew'd to it; what after remain'd, was our Religion, the same that Christ and his Apostles taught the world at first. And if they can shew that any thing hath been added since, pernicious to the Nature of the True and Old Religion, our church is ready to remove it, or that any thing is wanting that is necessary to its complement and perfection, she is ready to entertain it with the same spirit of meekness and Wisdom, and Regard to the Gospel, that she used in the Reformation; but hitherto upon good grounds and strict inquiry She is fully satisfied that Her Religi­on is absolute and compleat Christianity.

3. We have many and impartial Judges on our side, that our Religion is Pure and Old Christianity. The particular church of Rome indeed, that supports her self by a pretended Infallibility, to be true to her Principle, refuses to be tryed by any other Church but will be only Judge of her self, and others too; yet we that are certain and sure of the Truth of our Religion, though not Infallible, dare ap­peal to the Judgment of other Christian churches. The Greek church [Page 64] condemns their half Communion, the Doctrines of Purga­tory, Merit and Supererogation. The Adoration of Images, their locking up the Scriptures in an unknown Tongue, their extreme Unction, and sale of Masses, and laughs at their Infalli­bility, the thing that makes their errours in Faith incorrigible; the Arminian Christians reject the Su­premacy Baron. Tom. 10. P. 256. of the Pope, Transubstantiation, Purga­ry, and excommunicat those that worship Images. The Jacobites, the Indians of St. Thomas, the Egyptian and Abassine Christians, dissent from most or all of the Romish errours which we condemn. We have all the truly ancient Christian Churches on our side, and most of the Modern whom the busie Emissaries of Rome have not terrified or seduc'd into their Party: Our Writters have appealed with great success to the Ancient Councils, the holy Fa­thers, and to the Learned and Pious Bishops and Priests of old, and from thence discovered the Novelty of the Romish Faith, and the good old way of the English Church. And they dare not stand the trial, when we desire to be determined by the best and infallible Judge, the holy Scriptures, exept they must give the meaning of them, other­wise they load them with Ignominious Names, of [...] Lesbian rule, mere Ink and Paper, and a Nose of Wax. Who will they be try'd by? by a Council truly General? No, except it be called, manag'd, and Confirm'd by the Pope. Will they be Judg'd by any that differ from them, yet are men of good, honest, and unprejudic'd Judgements? No, they are out of the pale of the Church, and stubborn Hereticks. And the best reason they have for their assurance, that they are in the right, is, that they are sure they are so, and keep themselves safe in their Enchanted Castle of Infallibility. The Arabian Philosopher was offended at, and abhorr'd their barbarous Doctrine of Transub­stantiation. and eating of their God, and resolv'd to stick to his Philosophical rather then be of such a Christian Religion. The Ro­man Images, and the Worship of them, have laid a Stumbling block before the Jews, who therefore approved our Sentence and con­demnation of them; having therefore such a number of good Testimonies and Judgements on our side, we rise up and reverence the gray Hairs of our Religion, which Rome once cloath'd in a wanton and phantastick dress, and made it ridiculous; which because we have pull'd off, and put on its ancient habit, and made it look manly with the Image of GOD and Christ upon it, they call us Innovators. Many of their own Writers have spoke in favour of the English Church, and many of their distinctions in a fair sense have concluded for her Do­ctrine, and shewn their dislike of many opinions of their own Church.

4. That our Religion was long before Luther will appear from the oppositions that were made to the Papal corruptions, which [Page 65] did not enjoy so quiet a life, but were frequently disturb'd, and cry'd o [...]t against, not only by other Churches, but by many honest and considering men in their own Communion. Men they were, not of Interest and Discontent, Peevishness, and given to change, of little Learning and less conscience, and not in the World, but men emi­nent in their Generation, men of Probity and Studies, of Temper and consideration; men that stood not alone, but had great numbers of Disciples, a visible Society of Christians, who followed their Judgements. Some of these sadly bewailed the degenerate state of the Roman church; others petitioned for, and advised not only the cor­rection of the abuses of good Doctrines and innocent Institutions, but the Reformation of gross Errours and scandalous Additions to the christian Faith, and others in great Authority promised an amendement and to reduce the whole frame of christianity to its Primitive sense & Model. And the famous council of Trent was promis'd and begun to rectifie Errours and Abuses creept into the Romish Faith and Govern­ment, yet after a long Sitting it fatally concluded, confirming those corruptions which was hop'd after so many complaints and addresses with strong reasons for them, should have been throughly redrest and reform'd. The Original of their barbarous Inquisition will be a stand­ing record of the frequent and stout oppositions that were made a­gainst the Romish Innovation in the christian Faith. And so long as the Blood of the numerous Albigenses and Waldenses cryes to Heaven for Vengeance against the Papal cruelty, we have a cloud of Wit­nesses for this Truth, who resisted unto Death the new Doctrines of Rome. The carriage of old Wicliff and his Followers, tells us plainly in story, that the corruptions of Rome had no such quiet pos­session, but ever and anone some or other inconsiderable numbers did endeavour to eject them out of their hold, though they paid dear for it. And so long as the Treachery of their council of Constance about the safe conduct granted to poor Huss, and his Disciples in number above forty thousand, remains upon record never to be for­gotten or forgiven, so long we have clear evidences of strong resist­ance made to the Romish Religion before the times of Luther. And in most Countries and times, where and when the Romish corrup­tions began from small and obscure beginings to be gross and plain some or other in greater or lesser numbers began to Renounce and Protest against them. What though some of these early Reformers might hold some erroneous Opinions which we our selves condemn, yet however they opposed the Romish Church in her corruptions and these tended to a Reformation, which was compleated only by degr [...]e [...] and 'tis no wonder some Stumbled in such a night of Ignorance. And have not the Agents of Rome destroyed the Papers and Records, disguis'd their Adversaries, and falsify'd their Opinions to serve the power [Page 66] and Interest of their great Mistriss? They therefore branded the Waldenses with the name of Manichaism, and that they affirmed two Principles or Originals of all things, because they asserted that the Emperour was independent of the Pope, and that they denyed CHRIST to be the Son of GOD, because they could not believe a crust of Bread to be CHRIST. And they have fram'd as lewd sto­ries against many excellent Men of the lat [...]r Ages who withstood the approaches of their Doctrine and Government, which we certainly know, and the more ingenuous among them confess, to be noto­riously false. Though we have reason to believe (because of the severity and industry of the Romish Factors ever warm against those who opposed her Practises) a great number of Honest and Learn­ed Men (as those Ages would afford) are buried in obscurity and their names unknown, there being an Expurgatorian Index for the merits of such Men as well as Books and Editions, yet we have a sufficient Catalogue of them who kept up the Title and claim of old Christianity, & would not suffer their new Errors to plead prescription.

2. By shewing what Errours and Mistakes are included in the Question.

1. That these new Errors of Rome are absolutely necessary to the being of a Christian Church: For though we believe all that Christ and his Apostles taught, all things that are contain'd in the Holy Scrip­tures, all things that undoubted Tradition, or good Reason proves to drive themselves from both or either, yet because we do not as­sent and Subscribe to the new Articles of Faith that Rome hath invent­ed for us, we cease to be a Christian Church, are mark'd for Here­ticks, which are worse than Pagans with them, and must be certainly damn'd. Nay, should we embrace all the other Doctrines of Rome, and deny only the Popes Authority and Supremacy, (that Epitome of their Christianity) it would avail us little, we are Heathens still. Should we reject but one Article of Pope Pius's Creed, suppose the Do­ctrine of Purgatory or Merit, yet because this questions Infallibility, the cent [...]e of all their Religion, we are in the state of Damnation still: Should we receive their Doctrines as probable and in a larger and more fav [...]urable meaning, yet because we do not entertain them as Articles of Faith in the sense of the Church, our case is not mend­ed, we shall mee [...] with Fires here and hereaf [...]er for our reward. Should we wink and swallow them all down with a good Catholick stomach, yet i [...] the Bishop of Rome should give out a new Edition of Faith, enlarged with many more monstrous Doctrines and Opinions, yet if we boggle and kick at them, all our former Righteousness shall not not be remembred, we are Apostates worse than Truks and Infidels; and who can tell what this Infallible and powerful Guide of [...]stendom will do? For when things obscure, or of an indifferent [Page 67] Nature, when things wherein they differ among themselves, and only serve a temporal Interest, when Opinions which they can dis­pense withal upon occasion, when only the modes and manner of Truth, when Contradictories, and Doctrines directly leading unto impiety, and things Barbarous and Blasphemous have been christen­ed Articles of Faith and Fundamentals of Religion, have we not just reason to suspect as ill or worsé may be done again? And the intrigues of Trent may be acted once more, and as many new Ar­ticles of Faith as Titular Bishops, by the same Spirit moving in the same manner: were not the first and early Christians sound Members of Christs Body though they never thought of such wild Opinions as these, and publish'd truths directly contrary to them? And could I suppose them to have known these Innovations, out of Zeal and Fi­delity to their trust, would have detested and abhor'd them. Was Christ negligent in the discharge of his mighty Office, and his Apostles defective in their Duties and Ministry, not to acquaint the first Christians with these great truths, and were they reveal'd in the Tri­dentine Council only to us upon whom the ends of the world are come. These Primitive Disciples of Christ thought themselves secure of Heaven by this short Creed, that Jesus was the Christ the Son of God. And the contrary was the character of the Man of Sin, that denied that Jesus was come in the Flesh, that he was the God incarnate and the true Mes­siah, and were scandalized at his meanness and obscurity. S. Paul told the Jaylor, that certainly he would be saved if he believed that Jesus was the Christ, all other Fundamentals of Christianity one way or other being necessarily included in that belief: And thought that he made sincere and sound Disciples, if they believed what he preach'd only Jesus and the Resurrection, in their full compass and latitude. Though we believe all this in a more express and explicite sence, all that is contain'd in Scripture, in the Apostles Creed, or the two other Creeds drawn up by the Church to explain the Christian Religion in some Articles, and to oppose the Doctrines of Hereticks, yet the first Christians shall be saved and we shall be damned; they shall be the Elect and the Church of GOD, we must be Reprobates and the Syna­gogue of Satan. Or let Rome shew her wonted Charity, and say she doubts also of their Salvation. Or did Christ connive at that time of Ignorance, or had he as a Lawgiver forgot to declare some part of the Will and Pleasure of GOD, and upon better remembrance after so many hundred years, suggested it to his careful Vicar? Or did Christ, knowing their Nature and Circumstances of it, that they could not bear them at that time, therefore delay the discovery so long? Or did these new Articles lie hid so long conceal'd by his Apostles, or buried by some lewd Hereticks in the rubbish of those Churches they pull'd down, but afterwards found, (as they say the Cross was) and now [Page 76] stored to light? Or are these new Articles some way or other con­tained in the ancient Creeds which we believe, and by easie and natural consequences deduced from them. Some such fine reasons as these must be pretended, otherwise we can safely conclude that our Church is truely ancient and Apostolical, though she disowns the late inventions of the Romish Bishop and is known to be the Spouse of Christ by her first features and complexion, though she hath cast off the new Italian dress. For, was the Christian Church the House of GOD, irregular in its building, wanting of Beams and Pillars, the Essentials of Religion, till Romes curious and careful Builder cast it into a new Model and compleated it?

2. This Question supposeth that the Christian Church ought al­wayes to be visible, which is not so strictly true. For Visible or Invisible make not two Churches, but different States, Conditions or Respects of one and the same. 'Twas designed by Christ, that all that are baptiz'd into the Communion of his Faith, and Church, should make an Outward and Vissible Profession of it, by their Religious Assemblies and Worship, by their Sacraments, Discipline, and Government, whereby being United among them­selves, and to Christ their Head, they should constitute one Body call'd the Catholick church, in whose Communion they must live and dye. But so it came to pass, that the number of Christian People so pro [...]essing and owning the Faith of Jesus, was lesser or greater, more conspicuous or obscure, as Persecutions or Heresies grew and prevailed among them, which like raging Plagues wasted whole Countries. destroying some, perverting others, and making many fly into remoter Kingdoms, and only some scattered and soli­tary Christians living in Caves and Wildernesses remained behind, or only the face of a distressed Christian Church, as it hapned to the Seven Asian and African Churches, which now labour under a Ma­humetan Pride and Superstition: But as it lost in one Countrey it gained in another, the Jewish Persecution and others driving several Colonies of Christians into remoter Countries, where they spread and enlarged their Religion, and many times the distress or triumph of the Church followed the changes and revolutions in the Civil State, suffering or flourishing with it. And often the abuse of Religion, Prostituting of it to Hypocrisie and secular ends, the wicked lives of its Disciples, or want of Courage or Resolution in its defence, hath tempted Providence to permit pestilent Here­sies (worse then that in these Northren parts) to prevail, and Paganism to return again, but still the promise of Christ to his Church was firm, and the Gates of Hell did not prevail against her. And though he was forced sometimes to travel from Countrey to Countrey, and look [...] small and obscure in the number of her Fol­lowers, [Page 69] yet still some or other parts and corners of the World, and true and zealous Christians in them made up the little flock, and shall never faill while the World endures. Popery like the Egyptian darkness had overspread this and other Nations, yet here and there was as the Israelite that had light in his dwellings, and a counter-charm against the Enchantments of Egypt, the Gospel that at length did prevail against cor­ruptions, and made its Followers visible and numerous. They ask us, Where was our Religion before Luther? As though it was not, because it did not visibly appear; or no where in the World, because not here in England or in other parts where Popery did domineer, and the Romish Faction was all and whole Christianity in the World, the Ca­tholick Church, which implies contradiction and absurdity. Christiani­ty here indeed was obscur'd, and like the Sun under the cloud; but still the Sun was the same, and at length conquer'd the Mists: 'tis a fine Que­stion to ask, Where was the Sun before Noon day? We will suppose her Followers to be few, yet Christ is true, though others are lyars; for he never promised that the Members of the true Catholick church should be alwayes famous for their numbers, or that multitudes should alwayes follow Truth, nor ever directed men to follow the Multitude in search of Truth, which is found otherwayes. not by Votes and Polling for her. Did not our Saviour ask the question, when he should come a­gain, whither at the Destruction of Jerusalem, or at the Judgment day whereof the other was a Type and Prefiguration, whither he should find Faith on Earth or no: Did not the Prophet Luk. 1 [...]. [...] sadly complain in the Reign of Jotham, Ahaz, and He­zekiah, Kings of Judah, that the good man is perished out Mich, 7. 2 of the Land, and there is none righteous among men; they could not then reckon up of the Tribe of Judah Twelve thousand, and yet there was true Faith, and a Church of GOD though little and Obscure. Doth not King David cry Psal. 12. 1. out, Help Lord, for the Godly man ceaseth, for the faith­ful faill from among the children of Men, corruption in Faith and Manners usually going together. And Eli­jah tells a sad story of the Children of Israel, that they 1 Kin. 19. 10 had broken their Covenant, and destroyed the Altars, and the Prophets, and he only was left alive, that they sought his life also, God tells him that yet for all that he had seven vers. 18. thousand knees that had not bowed to Baal; still there was a small Church not infected with Idolatry, though obscure and unknown to Elijah. Have not some of the Romish Writers told us, that at Christs Passion the Church was only left in the Virgin Mary, all then forsaking Christ but the holy Mother. The Shepheard was smitten and the Sheep disperst. And they farther confess, that in the times of Antichrist there shall be neither Pope, Monk, nor. [Page 70] Mass, (if this be all, that Monster is not so terrible as he is painted) and their Annalists complain of such sad things as these in the tenth Century. And certainly they have read of Ver. 12. 6. 11. 7. 1 Cor. 3. 12. the Woman in the Wilderness, and the Witnesses slain, and of Hay and Stuble co [...]ering the Foundation, Which describe the deplorable condition of the Christian Church, and Fopperies, Niceties, and Inventions of men ob­scuring the Essentials of the Christian Faith, Should a Revolt happen (which GOD divert) from the Reformed Church of England to Romanism again, might not others ask them the same Question, Where was your Religion before Eighty three or Eighty four, before snch a time? Would they not answer at Rome and in England also, only kept under and obscur'd by Hereticks and Tyrannical Princes. Ours was also here lockt up in Bibles, own'd by some numbers, desir'd by more, onely frighted from a visible profession of it, by the Torments that did attend it. And Christianity though not so visible, yet was purer when it, and its professors dwelt in Rocks and Mountains and Den [...], places of Privacy and obscurity, in the Reigns of Nero and Di [...]clesian, then when some Kings were its Nursing Fathers, and Qu [...]ens its Nursing Mothers, and took possession of the seven Hills. And there was a true Church of God though overlay'd and groan­ing under Arrianism as before Persecution, and in Cy­prians time, as ours once under the Popish Yoke. And Cypr, Epist. p. 59 Ox, Edit. aspice totum orbem pene vastum, &c. the truth of Christianity, like the truth and essence of other things, depends not upon splendid entertain­ment or judgment of others, nor the Church upon the Visible number of its Members, but it may be a true Church whither visible or hid, which this Question de­nies.

3. This Question supposeth that the Roman Church cannot err, but that it remained pure and undefiled, as it came from the hands of Christ, through the many Centuries of years, till it came to the times of Luther, and from thence shall so continue till the Worlds end, and therefore we made a false charge against them of corruptions in their Religion, to excuse our Innovation. But we have reason to conclude She hath foully err'd from the Faith, and that more fatally and obstinately, because She pretends She cannot err. For upon what grounds doth She found Her Infallibility? Upon the Scriptures? They are onely so many dead Letters, till the breadth of the Church doth give them life, and they are then to do the Church a good turn and give her Infallibility, which is such a Circle, as makes mens Brains so giddy turning round in it, that they scarce know what, he Scriptures, and what the Church do mean: the places of [Page 71] Scripture to prove Infallibility are such, which have onely refe­rence to the Apostles themselves, their Doctrines or Confessions of Faith, as Divine and Infallible, but not to their pre­tended Successours. Or else they are restrained, not simply Mat. 16. 18. Ioh. 16. 13. Mat. 28. 20 unto all truth, but only unto all truth that is necessary to Salvation, in which the Pope or a Council cannot err, while they follow the Spirit of Truth in the Scriptures, and not compel the Spirit and Scriptures to follow them. For they do not irresistibly force the minds of Christians into truth: Or else relate onely to the Catholick Church and not Mat. 18. 20. to the particular Roman, or else are applicable to pri­va [...]e Assemblies and their Worship of God, which no body but Quakers and Enthusiasts think to be infallible. And all the first Ages of Christi­anity and undoubted Tradition never in the least imagined such an In­fallibility as now the Church of Rome dreams of. They are at War a­mong themselves where this Infallibility is lodg'd, either in the Pope a­lone, or in a General Council alons, or in both together, the Pope sit­ting in person there, or by his Legates, or in the council confirmed by the Pope; till they agree among themselves and prove it better, we say 'tis no where plac'd but in the Scriptures, and they do not prove any other person or persons upon Earth to be infallible in their determinations. To say such an infallible Judge of Controversies to guide the Church, is absolutely necessary; and therefore Divine Providence hath plac'd him some where or o­ther, and who but the Pope can be the man? is only to prescribe me­thods unto GOD, and teach him how to govern his Church, and not be thankful for the good old wayes of Salvation and Peace (Scriptures, an honest Judgment with Divine assistance and humane means) he hath chalkt out for us, but contrive some new ones of their own. Such infallibility must be of no use to the Church of GOD, for upon the Romish principles, it cannot be known, for the Pope before he be Infallible must be Bishop of Rome, but the Sacrament of Order, according to the Council of Trent, receives its validity from the in­tention of the Priest, that when he ordained him Bishop, he did what the Church intended, and who can tell upon these grounds, what this supposed Priest was, who gave this Order, or dyve into his thoughts and intentions, which their Casuists confess may some­times be very perverse. But if there be this Infallibility at Rome, why do not the Countries and Religious Orders in Archbishop Laud against Fisher, 27 2. them still under their Dominion receive the blessed Fruits of it, and still all the brawls and squables among themselves, if his Holyness be at leasure, and it be worth his while: And why should not the Champions of Rome bend all their power to prove this main point [Page 72] of Infallibility, when all other controversies would fall under and sub­mit unto its power, a compendious way to make the Christian world at Peace and Unity with its self. But why need we labour to disprove the Popes Infallibility, when themselves put their shoulders to it, and do the work for us, in disputing among themselves, whither the Pope be­ing an Heretick may be deposed, by which Question they confess that he may fall into heresie; which is errour of the highest nature, carrying wilfulness and obstinacy with it. And acordingly these Infallible men have been guilty of Heresies, as Pope Honorius of Monothelitism; and Liberius of Arrianism and the like, and many of them liv'd most de­bauched lives, as fatal to Christianity as Heresie, and Fallibility, and wherein Providence is highly concerned. This Doctrine of Infallibi­lity looks like a plain contrivance of the Romish Church, having some way or other slipt into these gross errors from smal beginings, & finding them not defensible by all the sleights and arts of their cunning heads, are forc'd to quit their hold and betake themselves to their common Sanctuary of Infallibility, that let these things be what they will in dispute between us and them. they are sure they are great Truths by vertue of Infallibility, which is one of the Miracles of Rome, which can change the nature of things, Fowlis hist. Preface p. 1. which may be true in England, and the quite contrary at Rome, as Father Cotton and other Jesuites affirmed at Paris. For it's plain to all impartial judgements, that their Doctrine of Purgatory, Transubstantiation, and the like, are not to be found in the Scriptures, are utterly unknown to the truely ancient Fathers and the eldest and purest times of Christianity, and con­trary to the reason of mankind. They may as well tell us that the City of Rome was never sackt and spoil'd because some Flatterers humour'd her Pride and arrogance calling her Ʋrbs aeterna & immobile saxum. Grot in Apoc. c. 17. the immortal city and impregnable Rock, as that these gross errors never invaded and ruin'd the Christian faith, because of the fine name of Infallibility, which they ar­rogate to themselves. And may as well put out our eyes, and then bid us see if we can discover any errours in the Romish Church. And St. Peter's being at Rome proves no more that he left Infallibility behind him, then consecrated clouts sent from Rome that the Infant that wears them shall ever after be a firm defender of the Romish Faith.

4. This Question will serve any Heresies or errours that have got some Antiquity on their side against a Reformation. If it be true in this case, 'tis so in all others, and then what a shelter have they provided for all Heresies, if they chance to live long, to be safe and secure in, and escape correction. And there are many errours contem­porary with Christianity it self in its first plantation in the World, at [Page 73] least followed it very close at the heels, such were the Ancient Gno­sticks, the Carpocrations or Ebionites, the spawn of Magus and o­thers, who can plead great Antiquity on their side, and as pro­perly ask any Reformer of their Heresies, Where was his Religion before such a time, as the inconstant World began to favour his new Faith and Innovation. And so Errours once superinduced upon the Truth, will become by Age Truth it self, and are never to be mended for fear of this pert Question, and charge of Inno­vation. And it's plain that new and old are but uncertain Characters to judge of Truth and Falshood by, there being sometimes a new Truth that is lately discovered to be so, but really old, and an old errour kept up a long time by force or art, and walking in the garb of Truth, but truly new, having come in after the Truth it vies with: Time like a River many times bringing down Straw and Trash, & leaving weightier things behind, which when they come to be retriev'd are called new Fashions and Inventions. When A­braham restored the true Worship of GOD, and stript it of Idola­try and Superstition, the Chaldean Priests, whose Power and Inte­rest was shaken by it, were very brisk and ready to charge this pious and mighty Man from the East, with Novelty and Sin­gularity in his Religion, the false service of GOD in Isaiah 41. 2. these Countries being then ancient and almost universal, though the Patriarchs Religion did derive it self from a very ancient stock, that of Adams in Paradise, kept up by an Enoch and a Noah in single Families, when all Flesh had corrupted their wayes, and now delivered unto Abraham, and now all the Gen. 6. 11. sticklers for a false Religion began to upbraid the Sons and Followers of Abraham's Faith with Novelty, and askt them, Where was your Religion before the times of Abraham? who set up his but yesterday, and scorns and uncharitably damns all his Forefa­thers, who of old liv'd beyond the River in our Religion. The same Objection might have been cast in the teeth of Moses, when he was settl­ling a Religion delivered to him by GOD, in opposition to the Idola­tries and false Devotions of the World, and to serve his farther de­signs of providence; that he affected Novelty and Singularity; that all the World stood against him in this; and one of his Dis­ciples afterward was inhumane and uncharitable in praying Psalm 79. 6. GOD to pour out his indignation upon the Heathen, who had not known his Laws. And his Successor Joshua might have met Josb. 24. 15. with the same fare, when he bids his People choose whom they will serve, either the Gods beyond the Floud, and in Egypt, or the Gods of the Amorites, Old and great Nations, who might have had this Objection in its full strength on their side, or the GOD of Abra­ham, and stoutly tells them, Let that plausible Argument weigh with­them [Page 74] what it will, as for my self and his Family they would serve the LORD. And as this Religion might degenerate in descending Ages, so any Restorer of it might be set upon by the same frivol­ous Objection, and so it hapned to our Messias (and his fore-runner who was to restore all things) who when he began to reform the false glosses, and corrupt senses, which the Scribes and Pharisees had put upon the Law of Moses, and cry down their Traditions which made the Commands of GOD of none effect, was look'd upon as an Enemy to Moses, a Blasphemer of the Law, a Prophaner of the Temple, and a Changer of all their Religion, whose Design was onely to fill up their Law, and restore it to its Natural Beauty and Perfection, and before Abraham was, I am, not only in his Divine Nature, and designation to his Office, but in his Religion also, which now he was going to to teach the jew and Genti [...]e too. And Heb. 9. 10. now the times of a general Reformation being come and the Apostles were Preaching this excellent Religion unto all the World, Jew and Gentile conspire together in the same Language and call them setters forth of strange Gods and new Acts 24. 14. Acts 28. 22 Heresies, Heads and Contrivers of new Sects▪ and Wayes, and are whipt for Vagrants and Impostors, who would cheat the World out of their old paternal Religions, that were entail'd up­on them, teach them to speak ill of the Gods of their Fathers, and Predecessors, and to think they all dyed in a false Religion, and to embrace a new-fangled Faith of a few illiterate and rambling fellows who had turn'd the World upside down. And had this Argument pre­vail'd then, as much as the Romanists do desire it should new, we should have had no Christianity among us, the Idol-Gods of our, An­cestors in this Island, their Woodens and Twisters would have pre­scribed against Christ himself.

3. To turn the Question upon them, and ask them some others of the like nature. Men that are insolent, and ever boasting of the Antiquity of their Family, and upbraiding others with their obscure Birth and Extraction, do many times meet with some cross Que­stions about the Head and Fountain of their Families, which many times proves onely to be a Shepheard, or meaner Original, made glorious with arrogant Titles and borrow'd Names. Search into the Pedegree of Romes Religion, we do not find Christ, or St. Peter, or any of his Apostles to be the Authors of it; but Pride, Interest, and Design, old Vices indeed, but new Fathers of a Christian church, which brought in a late and new generation of Opinions, and additions to Christs Religion, clothing them with the venerable Names of Primitive and Apostolical. Where was the Romish Religion before the [Page 75] Council of Trent concluded onely about the year 1563. of a latter date then when Luther first began, which legitimated all their Innovations, the issue of Scholastick Wranglings, pretended Drea [...]s, and Visions, forc'd and unnatural, Senses of Scripture, Ambiti­on and Profit, the Fxchequer of Rome, to be made Sons of the Church and Fundamentals of the Christian Faith. Many of their own Writers confess that for 1400 or [...] 500 years the Pope was not believ'd to be infallible, till of late some of their flaming Zealots have vested him with infallibility, whereby the Roman Church is sick unto death, and no cure is to be applyed, because she is so certain and sure that she is well. Their lewd Doctrine of Transub­stantiation, was not made an Article of Faith, till the Council of La [...]eran under Innocent the third, above 1200 years after Christ, and many of their own Writers are still dissatisfied about it. The Title of Ʋniversal Bishop was obtained by Pope Boniface the Third, not till about 600 years after Christ, fearing a powerful Rival the Constantinopolitan Bishop, who affected the same, and therefore by the Popes themselves was declaimed against as proud and Antichri­stian, but now by Hypocrisie and base compliance with the wicked Phocas, who was guilty of Treason and Murder against the Empe­rour Mauritius, Rome gained the delicious point, and has made it a fundamental Article of her new Religion, though the Popes came not up to their swaggering temper and Power of Hectoring Christi­an Princes some hundred of years af [...]erwards. The Doctrine of Pur­gatory, which some derive from the Platonick Fancies of Origen, the Montanism of Tertullian, pretended Visions, and Pagan Stories, Rhetorical Flourishes, and doubtful Expressions of the later Fathers, yet it was not positively affirmed till about the year 1140. and not made an Article of Faith till the Council of Trent, then indeed a good Estate became a surer way to Heaven then a good Life and Conversation. The use of indulgences was the Moral to the Fable of Purgatory, and began to grow much what about the same time, though it came not to the height and perfection till Pope Leo the Tenths time, when Luther so stoutly opposed them, then Heaven was set to sale, and the best Chapman was the greatest Saint, though they boast of the second Council of Nice for the Anti­quitie of their Image—Worship, (And if it will do thern any good, so they may of Simon Magus, who was of an elder date, and a very fit Patron of Acts 11. 13 such an Opinion) yet the Council of Frankfurt con­demned [Page 76] it, and the purest times did not so much as allow the making of Images. And it was not the Catholick Doctrine in France for almost 900 years after Christ, nor in Germany till after the 12th C [...]tury; then indeed such a Doctrine might be very proper, when true Religion was turned into Pageantry and a form of Godliness. The number of the seven Sacraments is now an Article of the Ro­mish Faith, yet the Council of Florence ended in the year 1439 was the first Council, and Peter Lombard the first man that precisely fixt that number. That the Laity ought to receive the Sacrament of the Lords Supper onely in one kind was never made an Article of Faith till the Council of Constance concluded in the year 1418; then indeed that Council with the greatest insolence, and a direct Invasion of the Authority of CHRIST, took the Cup from the Laymens mouths, notwithstanding (as it was then acknowledged) the Institution of CHRIST to the contrary, and they may as well Christen the Laicks Children only in the name of the Holy Ghost, leaving out the Father and the Son by the way of concomitancy, it being as Lawful to Baptize as Communicat by the halfes: For what cannot such a pretended Power do?

The prohibiting of Priests to Marry was not in perfection, as 'tis now, till Pope Gregory the Sevenths time. Let them tell us where 'tis said by Christ, or his Apostles, or any of the truly Ancient Writers of the christian Church, that Pennance is a Sacrament, or that Auri­cular Confession is necessary to Salvation, or that Prayers ought to be made in an unknown Tongue, or that good works are strictly merito­rious, or where can they find the many Impieties and absurdities of their Mass in those early times of Antiquity. And since they are fond of asking us this Question, we might ask them many more, about the many Fopperies and Innovations in their Faith and Devotion, and many they are, and large is the inventory, almost as many as are the Christian Truths in direct opposition to them, or prevarica­tion from them: But they seem to confess the newness of their Religion, when they arrogantly set up a Power in their Church, to frame new Ar­ticles of Faith, and many things; only Opinions and Notions at first, have grown up by degrees to Fundamental Truths, and having once slipt into errour, they are bound to maintain it, for the Reputation and Au­t [...]ority of Holy Church. And who knows how many of this Nature are upon the Romish forge, ready to be put into their Creed, and where must we end; not till it be believed. that consecrated Feathers and Holy Water, can convey Divine Grace to us, and drive away wicked Spirits, and the Weathercocks of our Churches be thought P [...]illars of it. Would the Champions of Rome speak out, they would tells us, as their Eckius did the Duke of Bavaria, That the Doctrine of Luther might be overthrown by the Fathers, though not by the Scriptures; 'tis a plain confession that we have the truest Antiquity on our [Page 77] side, and in the beginning it was not so. But we add, that we have the Fathers also on our side, for otherwise what mean their Expurgat orian Indices of the Fathers, and other Ancient Writters, but that they very well know, that these are old Enemies to Pope Pins's new Creed, and the Truth in them confounds their errour. Such an account as this, about the Original and Progress of their new Additions to the old Faith was convenient to be given, not because the Nature of the thing did necessarily require it, for it had been sufficient only to have prov'd, that these Romish Additions to the Christian Faith, are con­trary to the Word of GOD, and no where to be found in any of the Divine Writings, the only Infallible Rule of Faith, and that they have no power of minting new Articles Fundamental to Salvation▪ but because the Disciples of Rome so frequently ask us the Question, and lay so much stress upon it, Bellar. Tom. 2. p. 286. if these are Innovations creept into their Church, who was the first Author of them? when did he begin? in whose Reign and in what place did he live? who did oppose him? what company believ'd on him? and what his new Opinions were as they instance in Arrianism and other Heresies? And because they fancy we cannot make all these particulars so absolutely plain. therefore they say we have falsely charged the Romish Church with new er­rours, and that their Faith is truly ancient and by an uninterrupt­ed Succession of Infallible Bishops hath been convey'd down from Christ and his Apostles in its full purity to this present Age. To sa­tisfie their curiosity, the defenders of the Reformation have done this; but suppose they could not have been so particular about the birth of these new Errours, or had made some mistakes in the com­pass of time, yet however the charge of Innovation against the Romish Church stands firm and good upon these accounts.

1. That Reformation carries not so much a respect to the Errour when it began, as to the Errour it self. Not whither it be sooner or later, but whither it be an errour contrary to the true Christian Faith. It may serve some honest purposes to know the who, and the when, the where, and the how, and other circumstances of its be­gining, and proceeding; but the necessity of Reformation springs from the nature of the Errour, which came from the invention of men, and not the Authority of Christ. And matters not much, whither Simon Magus, who was contemporary with the Apostles, was the first Author of it, or Pope Hildebr [...]d at so great a distance. 'Tis e­nough, that we are certain and sure, that the Popish Doctrines which we condemn, by comparing them with the Scriptures, are not Christs and his Apostles, have none of their Images or Superscrip­tions upon them, who only had full Authority to make them current, and true Articles of Faith. They have indeed [Page 78] indeed Christianity among them, but like Joseph's coat, so dipt in blood, so over-laced with Fopperies and undecent Ceremonies, and so many new pieces stitch'd to the old Cloath, that the old Fathers, if alive, would scarce know it to be the true Joseph's, and would not trouble themselves so much, to ask the time when this came to pass, as lament the sadness of the change. And the Apostles did not so much care to tell the punctual time to the Disciples when Anti­christ should discover himself, as to make them stand upon their guard to defend that Faith which he would invade, where and whensoever he should come, or whosoever he was.

2. The difficuity of knowing the precise and punctual times when Errours first began. In many sorts of Changes or Innovations, 'tis hard to know the nice time of their beginning, but some latitude of Judging is allow'd, and why not in things especially relating to Re­ligion. Are there not wild Opinions left upon Record among the Pagan Writers, whose Authors are either unknown, or which are fasely fathered upon others, and as hard to be known as the head of Nile. Can the nicest Romanist tell us what Rabbi; and in what place and age first superinduc'd the several false Glosses and Senses to the Law of Moses, yet our Saviour (though he knew them well) thought it sufficient to tell them, that in the beginning it was not so, and by comparing the Mosaick Religion, it plainly appears they were new additions to the good old way And how many Errours sprung up in times of Christianity, of whose Original and other Circum­stances both the Romanists and our selves are yet uncertain. And how many things of this nature more near our own times are we puzled about, and the difficulty of knowing them ariseth principally from this twofold account.

1. From the subtilty of the contrivers of Errours: Which many times are the cunning and the wise in their Generation, which the necessity of their cause requires; Truth being strong, and Errour nuturally weak, and that slie deceiving Spirits lends it his utmost as­sistance to serve the design. Such men know how to disguise new Falshoods in the old habits of Truth, to make them look ancient and venerable; they feel and know the temper of the age, and fit their Opinions to the interest and pleasure of it. They prepare their errours to be received by degrees, and one part must draw on the other, and the who [...]e must be ins [...]sibly swallowed down. So it hapned in the adoration and invocation of Saints and Images, and the whole structure of the Romish▪ Religion, which by severall steps and in many ages advanc'd to its mighty bulk. The cunning knew the consequences of their own positions, how far the [...] would reach, which the vulgar eye discern'd not; they well foresaw how their Hey and Stuble, variety of Phrases, and changes of Syllables, would at [...]ength fire the Foundation of Religion, yet being invented at first [Page 79] by the Angelical Doctours and leaders of an Age, for fame and re­putation sake, they & their followers first defended them for bare Truths, afterwards for Sacred and Fundamental ones; and things at first only piously believed, soon after have been adopted into a Creed: and men of Rashness and Superstition only great in Place and Office, have vented opinions whose fatal conclusions they at first, we hope; did not know, yet the cunning many times have hatcht▪ what they left, and improv'd it fatally to Religion; the great­ness of the man, whither an Innocent or an Hildebrand gave the errour its first reputation, and the cunning of others its strength and argument. Many of the great and knowing heads of the World being corrupted unto the Roman side, to defend those er­rours which had got footing in the Church. But how can we un­lock the secret methods of Rome, or describe the wayes and poli­cies by which the mystery of Iniquity works; Yet we are sure it's carried on, by the windings and turnings of the Serpent, and men that he imploys upon design to ruin truth; for when the Apostle describes the sad Apostacies and defections from the Faith, they are said to be wrought by men of Skill Eph. 4. 14. and Art, who lie in wait to deceive.

2, From the Passions and Infirmities of other men. These give the false and busie deceiver an easie Victory. When Opinions are so contriv'd as to serve the designs of Pride and Covetousness, Ambition and Lust, and other Vices they easily pass for mighty Truths, their Original is not enquir'd into, the Judgment is brib'd and they bear the title of ancient and Primitive, or what the de­ceiver pleaseth: For these Passions have effeminated the mind, made it soft and slug [...]ish, and any bold errour shall slip down, rather then be at the charge of a farther search and enquiry to know whither these things be so or no. The Roman Religion be­ing so well cut out in its different Doctrines, to hit mens Vices and Passions, Gaiety or Melancholy, Enthusiasm or Fury, Power or Design, it's no wonder, it did prevail in a sly and silent man­ner, interest having put out their eyes, this Kingdom came not with ob­servation, and the approaches of the Enemy in the night of Igno­rance, viz. the darkness that could be felt of the ninth, tenth, and eleventh century, when all good Learning and Manners too were fast asleep, the time when many of the new devices of Rome were ham­mering out, and the noise not heard, were not discovered, till they had taken possession, and then by vertue of Power and great Names defended their Title. And their own Writers confess, that many of the great Guardians of Faith, the Popes of Rome, were very Vicious and Illiterate persons, whose Vice and Ignorance kept them nod­ding, while the little Theives, the Notions, and Speculations of [Page 80] men of Wit and Interest set open the Churches doors for the great­er Errours to come crouding in. Our Saviour confirms the truth of this when he compares his Church to a Field which had been sown by him, and his Apostles, with very good seed, Wheat or some other Grain; but while men sleept, when Christians were grown wicked and careless, ignorant or factious, comes the Enemy and scatters the Tares, and a new harvest of Weeds, Heretical Doctrines, Superstitious Practices, Foppish and Phantastick Mat. 13. 24, 25. Rites, over-ran and choakt the purer Grain. And the A­postle tells his Disciples, that men of dangerous principles a­busing the grace of God, speaking evil of Dignities and despising Dominions and denying Christ that bought them, had creept in unawares, being well disguis'd with fine Names and pretences, Jude 4. while good men were careless and sleept. And when most begin to broach n [...]w Errours, and spread their inventions for mighty Truths, they do it with all the skill and artifice that so bad a design can possibly require. Errour and Innovation necessarily cal­ling for the utmost cunning and slyness to its aid and assistance. Re­ligion therefore may easily suffer a considerable change, yet good men know not how, neither the time nor authors of it.

It being therefore only absolutely necessary for us to know that whensoever and howsoever these errours in the Church first sprung up, that they were contrary to the Primitive Faith of Christ and his Apostles, and therefore were to be amended and weeded up notwithstanding the common question, where was our harvest of Wheat before the Weeders our Reformers came? for the Church of England finding old Christianity strangely over-grown with the new Doctrines and Creeds of Rome, contrary to the Offices of CHRIST, the designe of his undertaking for Mankind, and the true spirit of his Religion, it became a duty, as much as they lov'd their Souls, and would be true and loyal unto CHRIST, to shake off these new and sinful Impositions, and restore true and primitive Christianity. Had our differences with Rome consisted only in things less fit and proper, used by them in their religious Offices, or in Rituals or Gestures not so decent, they might have had some pretence to roar against us, for breaking off Communion with her, but when they plow up the very Foundation, as one of her Pagan Captains did the Walls of Jerusalems Temple; and lay all waste before them, their new additions eating out the very Heart of old Religion, to thunder out damnation against us, be­cause we renounce her Communion in this, is to add uncharita­bleness and other gross Vices to their former sin, as though they could not preserve Christianity, but by defacing of it more. Our Prince being constituted by GOD a nursing Father of the Church, [Page 81] and our Bishops in their Episcopal power being co-ordinate with him of Rome, or any other in the Christian World, ought under the penalty of Damnation, and did accordingly, reform the Ro­mish corruptions, which had tainted the Vitals of Christianity; an indispensable duty it was to preserve the Primitive Faith, like a chast Virgin, and not to suffer it to be 2 Cor. 11. 2. longer prostituted to the Designs and Passions of men by a solemn Vow, and our Souls were at stake, we had engag'd to preserve it pure & undefiled, & therefore with all just and proper wayes and methods we were bound earnestly to contend for it. In duty therefore to our Lord and Masters Command, at such a time we began our Re­formation, but wish that it had been promoted and compleated many years before, though the same Question would have been as fitly asked then, or any other time, except they think that errours must be immortal, and the gates of Heaven shall not prevail against them. The goodness and wisdom of our Reformation, would be readily acknowledg'd and imitated, did not Fame and Ambition, Power, and Secular Interest, infect the Eye, and change the natural shape and colour of things; and 'tis a sign the cause of Rome wants strength, when such a trifling, only popular, Objection against our Reformation is made so powerful to preserve their Disciples in their Communion, and amuse our own. And we need say no more against it but this, and 'tis no Roman uncharitableness and rigour. That if Rome, notwithstanding all the clear evidence against her new and upstart Opinions, shall obstinately defend them, and contemn a wise and pious Reformation, let her suffer the just pu­nishment of her wilful errours. He that will prefer an old Disease before a new Cure, let him be for ever sick. For we have healed Babylon, and she was not healed.

A DISCOURSE ABOUT TRADITION

AN Obligation being laid upon us at our Baptism, to be­lieve and to do the whole will of GOD, revealed unto us by Christ Jesus; it concerns every one that would be saved, to enquire where that whole, intire Will of God is to be found? where he may so certainly meet with it, and be so informed about it, that he may rest satisfied he hath it all?

And there would be no difficulty in this matter, had not the worldly interest of some men, raised Controversies about it; and made that intricate and perplexed, which, in it self, is easie and plain. For the Rehearsal of the Apostles Creed at Baptism, and of that alone, as a Summary of the Faith, whose sincere profession intitles us to the Grace there conferred, warrants the Doctrine of the Church of England, in its VI Article, that the Holy Scripture containeth all things necessary to Salvation, so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an Article of Faith, or be thought requisite or necessary to Salvation.

But this strickes off so many of the Doctrines of the present Ro­man Church, which are not to be found in the Scripture, nor have any countenance there, that they are forced to say, the Faith once delivered to the Saints (mentioned by St. Jude) is not intirely deli­vered in the Scripture, but we must seek for the rest in the Tradi­tions of the Church. Which Traditions, say they, are to be re­ceived as a part of the Rule of Faith, with the same Religious Reve­rence that we do the Holy Scripture.

Now, though this is not really the bottom of their heart (as [Page 84] will appear before I have done) but they finally rest for their satis­faction in matters of Faith somewhere else; yet this being plausibly pretended by them, in their own Justification, that they follow Tradition; and in their Accusations of us, that we foresake Traditi­on: I shall briefly let all our People see, who are not willing to be deceived, what they are to judge and say in this business of Tradition. About which a great noise is made, as if we durst not stand to it, and as if they of the Roman Church stedfastly kept it, without any variation: neither of which is true. I shall plainly shew in this short Discourse.

THE UNITY OF THE CATHOLICK CHURCH Maintained in the CHURCH of ENGLAND.

WHosoever with an impartial eye, and a truly religious concern for the Honour of GOD, the Credit of the Gospel, and the Salvation of Men, looks into the estate of Christendom; he will scarce find any greater cause of sorrowful Reflections then from the many Divisions, and Animosities, which have distracted, and separated its parts.

These have opened the mouths, and whet the tongues of pro­fest enemies to reviling Invictives and profane Scoffs against our Blessed Lord himself, and his holy Religion, and stifled the first thoughts of admitting the most convincing Truths to a debate among Jews, Turks, or Pagans, and stopt their ears against the wisest Charms.

To no one cause can we more reasonably impute the small pro­gress which Christianity hath made in the World for a thousand years past. The same contests have as pernicious influence at home upon the Faith or manners of those within the Pale of the Church.

Men are hereby too soon tempted into some degrees of Scepti­cism about very material Points of Christian Doctrine, in which they observe so many to differ among themselves. Others are the more easily seduced to seek and make much of all Arguments, whereby to baffle or weaken the clearest evidences for their conviction: and they seldom continue long in the same perswasion with those, with whom they will not maintain the same Communion. Thus Schisms have generally ended in Heresies.

As mischievous are the effects of these Distractions upon the man­ners of Christians. There are many vitious, and disorderly passions; such as Anger, Wrath, Hatred, Revenge, Pride, Censoriousness, &c. [Page 119] which take Sanctuary therein, and under that shelter put in their claim for the height of Christian Graces, and the most holy zeal for GOD and his Cause. Every where they break, or loosen the Dis­cipline of the Church, which should guard its children from doing amiss, or restore them after it, when the last and most capital punishment of being thrust out of its Communion is like to be little dreaded, where many voluntarily desert it with the higest pretences of better advantage elsewhere.

Now though this matter of fact, confirmed by woful experi­ence, be a subject too sad for a long meditation, or passionate enlargement, yet is it no more then what might have been fore­seen, without a Spirit of Prophesie, to follow from the corrupt na­ture, and depraved estate of mankind not otherwise rectified. Where­fore we must suppose that our ever blessed Saviour, in the Foundations of his holy Institution, made all needful provision to prevent these fatal miscariages.

By the sufficient Revelation of all Fundamental Articles of Belief. By the as full Declaration of all the necessary precepts of a good life. By inculcating frequently, and pressing most emphatically those com­mands concerning Love, Peace, Unity, Good Order, Humility, Meekness, Patience, &c. directly opposed to those contentions, in every Page of the New Testament: These it may suffice but to name.

It will soon be granted, after the best provision of Rules, and most convincing Arguments and Motives to strengthen them, that there will be need of some Government to encourage all in their perfor­mance, to restrain some from offering violence to them, and to pro­vide for many emergencies.

Our Blessed LORD and Master, therefore, for the better security of his Truth, and the safer conduct of those which adhere to it, esta­blish'd a Society or Church in the World, which he purchased with the most inestimable price, dignified with the highest Privi­ledges, encouraged with the largest Promises, back'd with the most ample Authority, and will alwayes defend with the strongest Guard, against all Power, or Policy on Earth or under the Earth; so that, as he hath told us, the Gates of Hell shall not prevail against it.

But now where this Church is to be found, and what are the mea­sures of our Obligation to it, hath been a long and great debate, especially between us and the Romanists. In most of their late Con­troversial Books they have seemed ready to wave disputes about particular points, in hopes of greater advantage, which they promise themselves from this venerable name, and that bold, though most false and presumptuous claim which they lay to the thing it self, even exclusive to all others; which will appear from the true, but short and plain state of the case between us, the chief design of this attempt,

Now that we may not charge them, nor they us falsly or rashly;

I. It may be convenient first, to lay down some Principles concerning this Church in which they and we seem mostly agreed though all our Writers express not themselves alike clearly herein.

II. To propound the chief Bands of Unity within this Church.

III. To mark out the most obvious Defections from them by the Romanists.

IV. To shew the Reformation in the Church of England pro­ceeded, and was framed with all due regard to the preservation of them.

V. To clear it of the most common Objections.

VI. To consider the strong obligations from hence upon all sorts of Dissenters among us to embrace, and continue in its ommunion.

I. The former will soon be dispatcht, which I reduce to the following particulars.

1. That our Blessed Saviour alwayes had, and alwayes will have a Church in the World, in which his Doctrine hath been, and shall be so far profest, and his Sacraments so effectually ad­ministred, that they who rightly improve them may not want necessary supplies for their present spiritual life, or future hopes of Salvation: though the extent of the Church as to its boundaries, and the perfecti­on of it in degrees may be vastly different at one time, and in one place from another. This many Prophesies in the Old Testament, and Promises from our Saviour in the New give abundant ground for our Faith to rely upon, and the experience of all Ages hitherto hath confirmed.

2. That this Church is a distinct Society within it self, furnished with sufficient Authority in some to Govern, and Obligation in o­thers to be subject, necessary to every Society; which the power of the Keyes given by our Lord to received in or shut out, and the ex­ercise of Discipline from Divine Precept, and Scripture Example e­vince beyond all exception. But then this Ecclesiastical Power in whomsoever placed, or strained to what height soever, can never extend to vacate, or change the express Institution of Christ, or take away our Obligation to his revealed Truth and direct Commands. In case of any competition the Apostles defence may be ours, We must obey God rather then man. And St. Pauls profession, We can do nothing against the Truth, but for the Truth. And again, If we or an Angel from Heaven preach any other Gospel, &c. let him be accursed, Gal. 1. 8.

3. This Church must be visible, as every Society is more or less, whose parts are so, and whose Profession must be so. Our [Page 121] entrance into it is in a visible manner by Baptismal Initiation. Our oblidged Communion with it is in diverse outward sensible Acts, which the representation of it by a Body or Building might prove. More clearly is it likened to a city on a Hill, which cannot be hid, Mat. 5. 14. Set up as the Light of the World, an Ensign to the Gentiles, which all Nations should flee unto, or else it would witness against them: wherein its Followers should take Sanctuary, and find a Refuge.

4. Within these Boundaries we have the only hopes of safety here and happiness hereafter. What GOD may do by his supereminent unaccountable power in an extraordinary case is presumption for us but to inquire into. Out of this Atk there is no prospect given to us of any escape from the Universal Deluge. S. Cyprian Ep. 60 p. 143. Ed. Ox. Si aliquis ex talibus fuerit apprehensus; non est quod sibi quasi in confessione Nominis blandiatur, cum con­stet si occisi ejusmodi extra Ecclesiam fue­rint, Fidei coronam non esse, sed poenam potius esse perfidiae. Nec in Do­mo Dei inter unanimes habitaturos esse, quos videmus de pacifica & Di­vina Domo furore discordiae recessisse. S. August. & Caeteri in Conc. Cir­tensi adv. Donatistas, Ep. 152. T. 2. p. 696. Edit. Frob. 556. Quis­quis ergo ab hac Ecclesia Catholica fuerit separatus, quantumlibet lauda­biliter se vivere existimet, hoc solo scelere quod a Christi unitate disjunctus est, non habebit vitam. Sed ira Dei manet super eum. Quisquis autem in hac Ecclesia bene vixerit, nihil ei praejudicant aliena peccata. Idem Ep. 204. ad Donatum Presbyterum Donatist. T. 2. p. 834. Foris autem ab Ecclesia constitutus, & separatus a compage unitatis, & vinculo Charitatis, aeterno supplicio punireris, etiamsi pro Christi nomine vivus in­cendereris. All the spiritual Promises concerning this life or a better are made to this Church, the Members of this Body who is the Head. Therefore the Apostles preach to Jews and Gentiles the necessi­ty of receiving this Character. Seeing there is no other name under Heaven given among men, whereby we must be saved, as St, Peter attests, Acts 4. 12.

5. This church is but one. It is an Article of our Faith, exprest in our Creed to believe it so. For there be many members, yet but one Body. One Spirit quickning all; One LORD, and Head over all; One GOD and Father of all; one Faith; one Baptism; one Hope of our Calling in all, as the Apostle argues, Eph. 4. 4. 5. 6. 7, &c.

II. Now we are to enquire what are the chief Bands of Unity in the Church which make, keep, and evidence it to be one; How we may secure our selves within this Garden enclosed, this Spring [Page 122] shut up, this Fountain sealed, as the Ancients usually apply that Cant 4. 12. to this one Enclosure of the Church.

1. This appears in the Ʋnity of Belief, not only inwardly, but in the outward profession of the same Faith which was once deliver­ed to the Saints, and hath been generally preserved, and continued down throughout all Ages of the Church. In testimony whereof the most eminent Bishops upon their first Consecration sent to their Brethren confessions of their Faith.

2. In the Ʋnity of Tertullian de praescript. Haeret. c. 20. p. 209. Sic omnes primae, & Apostolicae dum una omnes pro­bant unitatem. Dum est commu­nicatio Pacis, & appellatio Fraternitatis, contesseratio Hospitalitatis, quae jura non alia ratio regit, quam ejusdem Sacramenti una traditio. S. August. adv. literas [...]e [...]iliani, T. 7. p. 132. Charitas Christiana nisi in unitate Ecclesiae non potest custodiri. & Ibid. p. 473. de bapt adv. Do­natist. l. 6. Etiamsi Christi Baptismum usque and Sacramenti celebrationem per­ceperunt, tamen vitam aeternam nisi per Charitatis unitatem non consequuntur, Et Ibid, de unitate Ecclesiae, c. 2 p. 510. Ecclesia corpus Christi est, unde utique manises [...]um est eum, qui non est in membris Christi, [...]hristianam salutem habere non posse, membra autem Christi per unitatis charitatem sibi copulantur, & per eandem capiti suo cohaerent, quod est christus. Charity, and Affection as Fellow-members one of another as well as of the same Head; that if one suffer, all the rest suffer with it, and if one rejoyce, all rejoyce with it. Having an intimate Fellow- [...]elling of all the Good, or Evil, which be­fals any joyn'd in so near a Relation, beyond the compassion of ordinary Humanity: whereby we are bound not only to pray for, but by all offices of kindness, and most intimate Affection especially to assist, and relieve each other in the same Houshold of Faith. So that by our Personal Consecration all our Labours, and Estates are in some measure de­voted to the Honour of GOD, the Service of his Church, and the Necessities of any of its Members.

3. In the Unity of Worship, whereby we are oblidged not only to offer up the same Worship for substance, but also in the outward Act to joyn, and communicate with each other therein, to present the same Prayers, and Praises, to celebrate together the same Sacraments, to hear the same Instructions, to frequent the same Religious Assemblies, as much as possible; that we may with one mind, and with one mouth glorifie GOD even the Father of our Lord JESƲS CHRIST, Rom. 15. 6. For as the Command of GOD, the Ho­nour of his Religion, the Edification of his Church, the Propa­gation of his Truth, and the peculiar Promise of his Presence, and Blessing require a solemn publick exercise of all Religious Wor­ship [Page 123] in united Congregations; so hereby we most sensibly prove, and secure our unity therein. S. Austin. adv. literas Petiliani, T. 7. p. 124. Huic Ecclesiae, quae per totam terram diffunditur, quis­quis non commu­nicat, vides cui non communicat. Idem Ep. 50. ad Bonifacium. T. 2. p. 230. Ecclesia Catholica sola est corpus CHRISTI, cujus ille caput est Salvator corporis sui. Extra hoc corpus neminem vivificat Spiritus Sanctus, quia sicut ipse dicit Aposto­lus charitas DEI diffusa est in cordibus nostris per Spiritum Sanctum qui datus est nobis, non est autem particeps Divinae charitatis qui hostis est unitatis. Et de Bapt. adv. Donatist. l. 3. c. 16. T. 7. p. 409. Ipsa est enim charitas quam non habent, qui ab Ecclesiae Catholicae communione praecisi sunt, &c. Non habet DEI charitatem, qui non diligit Ecclesiae unitatem. S. Cyprian. de Unitate Ecclesiae, p. 113. Inexpiabilis, & gravis culpa discordiae nec passione purgatur. Esse Martyr non potest qui in Ec­clesia non est: ad regnum pervenire non potest, qui eam quae regnatura est, derelinquit. Whoever then needlesly separates himself from this Church, or refuses to joyn in Communion with its Members, so far as it is in his power, where he may, with­out violence to any Doctrine or Precept of CHRIST, such an one divides himself from his Body, and so from all the Promises that we know of the Sacred and comfortable Influences of that one Head, and one Spirit.

4. In the Ʋnity of Discipline, Tertullian. Apolog. c. 39. corpus sumus de conscientiâ re­ligionis & dis­ciplinae unitate & spei foedere. Clerus ad D: Cyprian. Ep. 30 Ox. Ed. p. 56. Idem enim om­nes credimur operati, in quo deprehendimur eadem omnes censurae & disciplinae consensione sociati. Ita etiam argumentatur idem clerus Rom. adv. Marcionem excommunicatum à Patre suo, & ab iis non receptum, in S. Epiphanio, Haer. 42. l. 1. T. 3. p. 303. Par. Edit. Ou dynametha aneu tes epitropes tu Patros su tuto poi­esai, mia gar [...]estin he pistis, kai mia, he homonoia, &c. Synesius Epist. 58. p. 203. de censura in Andronicum, Thoantem, & eo­rum consortes, Eide tis hos micropolitin aposkybalisei ten Ecclesian, kai dexetai tous apokeryctous autes, isto schisas ten Ecclesian hen mian ho Christos einai bouletai. whereby every Act of any particular Church conformable to the Institutions of our Saviour, and the universally re­ceived practice of his Church stands confirmed as an Act of the whole Church. Particularly whoever is admitted into it accordingly by Baptism in one place is to be accounted a Member of the Church Catho­lick, and received into its Communion where-ever he comes, if no evidence appear of his exclusion by any after regular censure. Likewise into whatever [Page 124] Office, or Ministration any are orderly admitted in one part there­of, in the same are they to be acknowledged in all others, though without that particular Jurisdiction which they had in their own. But whosoever lies under any censure in one Church, he is to be sup­posed under the same in all others, and not to be received into communion till the Sentence be reversed by the same power, or a stile higher, and greater Authority; according to the Fifth Canon of the Council of Nice, and the design of their form'd and communicatory Letters, without which none were to pass from one Church to an­other. Thus every Church is accountable to its Neighbour Churches, and so to the whole Church for its Actions, that one may not do, what the other undoes, without any regard to this Unity, which would lead to the confusion and distraction of all. Wherefore to put an end to such differences when risen, or obviate any growing mischief thereby, and to receive Appeals from persons who think themselves aggrieved or injured by their own Bishop or Church, a Council of all Bishops in each Province is appointed twice in the year by the same Canon, and in many others. But there was no menti­on then of any farther, or higher Appeal. S. Cyprian ad Antonia­num, p. 112. Ox. Ed. Cum sit à Christo una Ecclesia per totum mundum in multa membra divisa, item Episcopatus unus Episco­porum mu [...]torum concordi numerositate diffusus. Et Ep. 3. p. 71. Omnes enim nos decet pro corpore totius Ecclesiae; cujus per varias quasque provin­cias membra digesia sunt excubare. S. August. de unitate Ecclesiae, c. 12. T. 7. p. 534. Neque enim quia & in orbe terrarum plerumque Regna dividuntur, ideo Christiana unitas dividitur, cum in utraque parte Catholica inveniatur Ecclesia. Thus an amicable correspondence, and intimate commu­nication was maintained between the Neighbour Churches, and their Governours, and by them with others removed at a greater distance throughout the World.

These need no long proof, but may be taken as generally grant­ted; the main dispute will lie in the particular application of the two last.

Now to prevent as much as may be all difficulties about them, it may be added to the third of Ʋnity of Worship, that it will be ve­ry convenient, if not absolutely necessary in any settled established Church, that there be some set Forms of publick Ministrations, without which it is hard for any to know before hand what they joyn with, especially for strangers.

But then these forms should be as plain, and simple as possible, with as little pretence as can be of any danger to the known Will, [Page 125] and Word of God. For no Obligation whatsoever can tie me to communicate with another in that which he forbids; and it will be a great temptation to more then suspect this danger, when mens pri­vate opinions, or fanciful transports are mingled with them, which have little shew of Scripture or the general practice of the Church in all Ages to justifie them.

The readiest way I know of to prevent that hazard, after all other care about the matters contained, is to endeavour that these Offices be as near alike in all places as can well be, yet every diffe­rence in Judgement, when no violence is offered to the Foundation of Catholick Faith and Unity, must not break this Communion ac­cording to that profession of St. Cyprian P. 229. Ox. Ed. in Concil. Carthaginensi de baptizandis Hae­reticis. Neminem judicantes aut a jure communionis, si diversum sense­rit amoventes. Judg­ing no man, nor excluding him from the right of communion if he think otherwise; where the dis­pute was thought of no mean concern, especially in this cause. Which De Bapt. adv. Donat. l. 2. T. 7. p. 391. & sape ibid. St. Augustin oft alled­ges against the Donatists, that boasted so much of St. Cyprians judgment against his declared practice. To the same purpose may be applied the treat­ment of Euseb. Eccles. Hist. l. 5. c. 26. St. Polycarp in Rome by Anicetus the Bishop, though they differed about the time of the celebration of Easter, and in other points, which could not be agreed between them; yet this last not only invited the former to commu­nion with him, but also to celebrate the sacred Eucharist in his Church, as the words are gene­rally interpreted; which St. Irenaeus not long after urges strongly against Victor, who was hastening to excommunicate the Asian Churches for the same difference, contrary to his Predeces­sors Practice.

As to the Fourth of Ʋnity of Discipline, if Unity of Government in all parts be not indispensably necessary to it, yet it will be so far, as not to abrogate, or invade the positive Institutions of our Saviour himself herein, and be more then convenient, that it be as confor­mable, as it is in our power to make it in one place, to what it is in another. It seems horribly presumptuous, violently to thrust out of the Church that Government under the influence of which Chri­stianity hath been conveyed, and preserved from the Age of the A­postles in the most distant places, upon pretence of erecting a new better Scheme or model of our own, or because of the intricate use of one or two terms in Scripture, when the Church was in its first formation, though against the plain current of it in other places, and the uninterrupted tradition of the whole Church. A Church in­deed must be more or less perfect according to its Government, [Page 126] for suitable will be the Exercise and Authority of its Discipline. What allowance may be made for those, who desire to come as near as they can to the Primitive Patern, though it be not in their power to reach it in many considerable points, I am not now to dispute. But most inexcusable, and highly obnoxious are they, that by extreme violence, and usurpation endeavour to destroy what they found regularly established to their hands.

III. But we are here most concerned with the bold claims of the Romanists amidst their most obvious Defections, who have made it the principal Band of Unity in the Catholick Church to be subject to the See of Rome, and the pretended Vicar of Christ therein, as the Universal Head, and Monarch of the Church: this they have determined as de fide, and put into their very Creed, and excluded all that do not expresly own it.

But against this as a great breach of Christian Unity we have many just exceptions, and been always ready to prove them so Bishop Carle­ton of three­fold jurisdiction Dr. Barrow's Treatise of the Popes Supre­macy.

1. In that no evidence from Scripture appears of any such Authority, conferred upon him, or them: But many strong intimations of the contrary. The places usually alledged to make good their Claim are so far fetcht, and so little to their purpose, that they contain alone a strong presumption a­gainst them, and their own Authors sometimes speak of them with great distrust. Here if any where sure we may safely argue without darring to prescribe Rules to the most High, that in a matter of so great moment, had it been designed, It would have been most explicitly delivered, and solemnly in­culcated.

2. But that it was not, we have farther evidence from the si­lence of the most Ancient, and best Fathers of the Church herein, when they have occasion to explain the places in­sisted on: S. Cyprian de unitate Ecclesiae post loca commu­niter allegata, p. 107. quamvis A­postolis omnibus parem potestatem tribuat, &c. paulo post. Hoc erant utique caeteri Apostoli, quod fuit Petrus pari consortio praediti honoris & potestatis. Idem & alii in Concil Carthaginensi, p. 229. Neque enim quisquam no­strum Episcopum se Episcoporum constituit, aut Tyrannico terrore ad obse­quendi necessitatem collegat suos adigit. S. Hieron. in Epist. ad Euagrium T. 2. p. 329. Si authoritas quaeritur, orbis major est urbe. Ʋ ­bicunque fuerit episcopus sive Romae, sive eugubii, sive Constantinopoli, sive Rhegii, sive Alex­andriae, sive Tanis, e­jusdem meriti, ejusdem est & Sacerdotii. Po­tentia divitiarum, & paupertatis humilitas vel sublimiorem vel in­feriorem Episcopum non facit. Caeterum omnes Apostolorum successores sunt. nay expresly expounding them to a quite different Sense, and disowning any such Au­thority of one Church, or Bishop over others. And when the Roman Bishop began any thing tending towards this, and grounded this claim u­pon a falsly alledged Canon of the Council of Nice, [Page 127] not on any Divine Character, after examina­tion, and proof of the Forgery, other Bi­shops wholly disclaim it, and declare against it, and warn him for the future not to disturb their Regular proceedings by such un­warrantable practices. Vide Epist. concilii Africani ad Bonifacium, T. 2. p. 1670. 1674. Concil. ult. Ed. As the African Bishops, and the great St. Austin among them in the case of Appeals. It will be hard for them to find any thing like an argument, or Example of it within the first five Centuries, at least which was not disowned, and con­demned by the rest of the Church, unless from such forged Writings, which they themselves will scare now defend.

3. In the following Ages we have as good Testimony from Hi­story as almost in any other matter of Fact, by what steps, and in what manner this still growing power of the Church and Bishop of Rome advanc'd it self to the height which it now claims. See D. Caves dissertation of an­cient Church Go­vernment, and Dr. Parker of the Government of the Church for the first 600. years.

1. By Usurpation upon the Rights of other Churches, every de­gree of Exaltation gained being the depression and diminution of them, till all power was in a manner swallowed up by the Papal ambition, and none left to any o [...]her, which was not dependent hereupon in its Original, and altogether precarious in its admini­stration. So that here alone it must be immediately derived from Christ, but to all others by commission from Him. Thus in the choice of the chief Governours of the Church all must await his con­sent, and confirmation, where he does not alone forcibly obtrude them, and must pay for it a round sum for an acknowledgement at their entrance, and an after Tributary Pension out of their income, and take a formal Oath of subjection at their admittance, and own their own Authority from his Delegation, and be lyable to have their sentences reversed at his pleasure, and flee as far as his Judi­catory, and stand to the tryal of it, when he is pleased to call any [Page 128] cause to himself. Nay, if a controversie arise between him and any Prince, or State, the whole Kindom or Nation shall lie at once under his Interdict, the Clergy be with-held from the exercise of their Function, and the People from the benefit of publick Divine Wor­ship and Sacraments. Of these and such like effects of the pleni­tude of Apostolick Power so much talkt of lately, they would do well to shew us any thing like a Plea from Scripture or Antiquity within the bounds forementioned, or for some Ages after in the grea­ter part: certainly so great a change could not be effected without some notice and complaints, struglings and contentions, of which Church History is f [...]ll.

Their early Faith spoken of throughout the world in St. Pauls time. The eminent Zeal of the first Bishops of that Church, most of whom, if we may credit the account generally received of them, sealed to the former with their bloud. Their continued constancy in the Orthodox Profession thereof amidst the corruptions or defecti­ons of so many others, particularly in the time of the Arrian Per­secution. The concurrent opinion of the Foundation of their Church being laid by the two chief Apostles St. Peter and St. Paul; and the ho­nour of the Imperial Seat wherein they were placed, &c. gave them great repute, and advantagious recommendation in those first Ages. None will much contend with them about priority of Order or Precedence. But when the preheminence of the first Bishop came to be improved into a Patriarchate, and that swelled into the Title of the Universal Bishop, which S. Greg. l. 4 Reg. Ep. 32. Absit à cordi­bus Christia­nornm nomen islud blasphe­miae in quod omnium Sa­cerdotum ho­nor adimitur dum ab uno si­bi demen [...]er arrogatur, &c. Et alibi in Epist. passim. St. Gregory so severely condemned in the Bishop of Constantinople, and that at last grew into the stile of the sole Vicar of Christ, and Soveraign Monarch of the whole Church: when the interposition of a Friend­ly, and Brotherly Arbitration, which all persons in di­stress, or under the apprehensions of injury are apt to flee unto, and amplifie, made way by degrees for the challenge of an ordinary Jurisdiction, and that at first from the pretence of Canonical priviledge to that Divine Right and Sanction, and then to prevent all scruple about its determinations these must be back'd with the vindication of an infallible conduct: When instead of that charitable support they at first readily bestow­ed on other Churches in their distress, they now made use of this power to rob them of what was left, taking the advantage of the poverty, and oppression of some under the common Enemy, or the confusion of others through Do­mestick distractions, to raise themselves out of their spoils; then no wonder if other Churches complain and strugle under the yoke which [Page 129] they could not presently, or easily throw off.

Indeed, had not this claim of the Church and Bishop of Ro [...]e risen to such an extravagant height in the arrogance of its pretend­ed Title, and been strained to that excess in the exercise of its as­sumed Authority; so as not to leave it in the power of other churches to take all due and necessary care of their own members, or provide for them all needful supplies, these might more easily have born their usurpation of more power then ever they could prove belong­ed to them. They that have learnt the Humility of Christs School, and who are more concern'd to perform their Duty then vindicate their Priviledge, and know how much safer it is to obey then command, and easier to be Governed then to Govern, will not be much moved at what others fondly assume, knowing still that the more difficult account awaits them. But then this power became most intolerable when it was made use of to purposes so much worse then it self, which were beside the former;

2. The weakning of the power of Temporal Princes, and di­sturbing the Civil Rights of men. Cracanthorp's defence of Constantine; and against the Popes temporal Mo­narchy. Although our blessed Saviour assured Pilate his Kingdom was not of this world, yet his pretended Vicar here on earth can hardly say so: for beside the Temporal Dominions unto which he hath entitled himself a Soveraign Prince, there are few other Kingdoms, or States on this side of the world in which he hath not, or had not almost as great a share of the Government, as their immediate Princes; at least so far as to prescribe bounds to their Administrations, and subject in great measure all Laws, and Persons to his Foreign Courts, Jurisdiction, and De­crees, yea, their Purses to his Exactions; and upon the least dispute hath withdrawn so great a number of his immediate dependants, who scarce own any other Governours, and raised so many disturbances, that great Princes and States have been forced at last to yield. Not to mention the Arrogance it at length grew up unto in dethroning Princes, giving their Kingdoms to others, authorizing their Subjects to rebel against them, or all wayes to oppose them, and what oft follows, if not expressed, to murder them: as in their late Sentence against some of our Neighbour Princes.

But before, much of this may be seen in the long contentions be­tween some of the Western Emperours, particularly Henry the Third, and Fourth, and the Popes, as we have them discribed in their own Authors Sigonius de regno Italiae; Also to go no farther, their various con­tests with several of our Kings, especially Henry the second and the almost continual complaints in all our Parliaments before the Reformation of the encroach­ments [Page 130] made by them upon the Civil Rights of Prince and Subject by vexatious and chargeable suits and appeals as far as Rome; by Insolencies and diverse Rapines committed under the shelter of their protection, and defended from due punishment, and by their extravagant Extortions, &c. abundantly prove.

Now though these Usurpations grew by degrees, and were pra­ctised in a different manner according to the condition of those they had to do with, or the temper of him that managed them; yet they must needs seem more or less grievous to all, when power suffi­cient was not left to the greatest Monarchs to defend themselves, or protect their Subjects, preserve the peace, or promote the welfare, and provide for the security of their own Countries. Then no mar­vel if some of them grow weary of so insupportable oppressions, and at last take courage to grapple with, and extricate themselves from such manifest encroachments upon their own, and the Peoples Civil Rights, as well as the Ecclesiastical of the Church in their Dominions, and be forced to some harsh and almost violent me­thods, when the more gentle and benign could prevail nothing.

3. But beside these more publick Invasions upon Church and State, that which made the usurpation more odious and insufferable was the farther abuse of the same extravagant power to bring in strange and dangerous Doctrines, corrupt, and unlawfull practices into the Church, and impose them upon all in their Communion, exactly fitted to feed their Ambition, enrich their Coffers, secure their Authority, and promote their ease and Luxury. Such of the first sort are their Doctrine of Transubstantiation, and Purgatory, of Merit, and Supererogation, the multiplicity of Vows, and delusions in the Principles of Repentance, and ministration of Penance. Of the latter sort are the Invocation of Saints, and Angels, Adoration of Reliques and Images, their half Communion, the Scrip­ture lock'd up, and Divine Service performed in an unknown tongue, &c.

These and diverse like them have proved great Scandals abroad, and stumbling blocks at home, and whatever varnish they may put upon them by the fairest pretences, or however they may cast a mist before the eyes of their Disciples by nice distinctions, yet they have so disfigured the face of Christianity, that he who compares the late appearances of it in the world with the model of it laid down in Scripture, or the Records of the Primitive Church, can hardly believe it the same thing.

But the particulars are not here to be disputed, they have sufficiently been confuted, and exposed by Protestant Writers, and were by seve­ral before excepted against, and disclaimed, though some suffered [Page 131] severely for so doing, and many more we may suppose waited an opportunity to free themselves from their pressure. That which I am now most to insist upon is this, that if the charge we draw up against these of falshood in judgment, gross Superstition or Idolatry in Worship, and immorality in manners, be true and impartial, as we have been ever ready to make good, and shall do against all the Artifices of the Defendants; Then no Authority whatever regularly founded, or unexceptionably conveyed, can oblidge us to these, against the revealed Will, or Word of God, the Dictates of our Consciences, as we hope carefully, and righty informed; the sense and reason of mankind, and the Belief and practice of the Church in the first and purest Ages.

Greater cause was there to endeavour by all lawful means to throw off such an usurped power, that made so ill use of what it had unjustly gotten, and to restore Religion to its primitive beauty in Doctrine, Worship, and Precepts of Life.

But alas many difficulties lay in the way of its accomplishment, and all possible struglings, and contentions by force and policy were used by the adverse Party to prevent its beginning, or obstruct it Pro­gress. Great was their Interest in every place; Strong was the influ­ence they had upon persons in Authority; Numerous were their As­sistants and Dependants at home and abroad; Weighty was their concern which lay at stake, and many were the advantages which they had of any that opposed them: So that no wonder if a Reforma­tion so long wish'd for, and much wanted were so slowly effected. It is rather more strange that in so many places it did master these and such like incumbrances, and in so short a time made so conside­rable a progress. If in some places it proceeded with less Order, Uni­formity, and calmness then could have been wish'd for in a Religious Reformation, Necessity in part, with many perplexed difficulties and incumbrances, may in some measure excuse what no Law be­fore hand fully warrants.

IV. But leaving others to answer for themselves, in my next par­ticular I am to consider how regularly, and sedately it proceeded in the church of England within the bounds of catholick Unity.

1. With the concurrence, and encouragement all along of the Supreme Power to free it from any but suspicion of Rebellion. So it began at first with the breaking of the Papal yoke of Supremacy, the Translation of the Bible, and some like preparatives to Reformation under Henry the Eight, and the united Suffrages of his Parliaments, and the Bishops themselves therein. It proceeded suit­ably to a further improvement in most particulars under his Son Edward the Sixth. And at last it came to its full settlement and establishment under Queen Elizabeth. The beginning and carry­ing [Page 132] on of the Reformation here was by such loyalty of Principles, and Practices that we challenge any Church in the World to a Compari­son therein. Indeed this was so notorious, that her Roman Adver­sares have turned her Glory into a Reproach by upbraiding her, though most invidiously, with the name of a Parliamentary Religion; because it received all along so much countenance and assistance from those great Assemblies of all the three Estates of the Kingdom under their Head and Soveriagn.

2. But farther to clear her of all just imputation from hence, it must be added that the whole work was carried on with the advice, and mature deliberation of the Clergy assembled in Convocation, re­presenting the intire body of them, and therein a National Coun­cil. That they from their Education, and presumed Knowledge, as well as from their Office, and Ecclesiastical Authority are ordi­narily fittest to judge, debate, and determine of Religious matters will be soon granted: But that the civil Power may and ought sometimes to remind them of their Duty, and restrain them from gross Defections from it, may be proved by several Scripture Ex­amples in the Old Testament, and the Supereminence of their place. But happy is that Order and Unity in which both Powers are joyned to­gether for the service of GOD, the security of his Church, and promo­tion of his true Religion, as it was here: though it could not be expected but the first attempts would meet with several difficulties, fierce Debates, and Controversies, yet still the entire establish­ment was ratified by the regular determination of the Clergy so as­sembled as before, as well as was after confirmed by the Royal Assent.

3 Yet farther to justifie themselves from any affected innovation in such a change, all was done with the greatest Reverence, Re­spect, and Deference to the Ancient Church to clear their conti­nued Unity therewith.

1. In Doctrine. The ancient Creeds were taken for the founda­tion of its Confession, the four first General Coun­cils are received with great Veneration, and a par­ticular In libro cano­num in Synodo Londinensi, an. 1571. titulo de concionatoribus. Imprimis vide­bunt ne quid un­quam doceant pro concione, quod a populore­ligiose teneri, & credi velint, [...] quod consentane­um sit doctrinae Veteris & Novi Testamenti, quod­quo ex illa ipsa doctrina catholici Patres & Vete­res Episcopi col­legerint. Injunction was laid upon its Ministers to press upon none the necessary belief of any Do­ctrine, but what may be proved from Scripture, and the generall current of the Expositions of the Fathers thereupon. So carefull it hath been in all points to keep within the bounds of catholick Prin­ciples, in those first instilled into its young Dis­ciples in the catechisms, and in those delivered in its Articles to be subscribed by such to whom it entrusts any Office, that the positive part of them [Page 133] will hardly be disowned by our very Adversaries, and can scarce appear otherwise to any, then the common Faith of all christians of Orthodox repute in all Ages. And for other determinations in the Negative she only declares thereby how little con­cerned she is to receive or own the false or cor­rupt additions to the first unalterable Rule. No church hath professed and evidenced a more awful and tender regard to Antiquity next to the express Word of GOD. Both which she oft appeals to, desires to be ruled by; and where their footsteps are not sufficiently clear, chooses not to impose u­pon her own Children, nor censure her Neighbours; keeps with­in the most safe, and modest boundaries; is not forward in de­termining nice and intricate disputes, which have perplexed and confounded many in their hasty and bold Positions, particularly about the Divine Decrees, and such like sublime Points. In which few understand where the main stress of the Controversie lies. It may be none can comprehend the depth of the matters upon which the Decision ought to grounded. But alas how many have been forward to lay down, and fiercely contend for, on each side, their private opinions herein as the first Rudiments of Theology, to be placed in their very Creeds or Catechisms, and so a foundation must be laid for endless Contests and Divisions? But most cautious hath our Church been in not laying such occasions to fall in the way of any: So that both sorts of Adversaries have made their complaints against her for not being positive, and particularly in such Declarations, though none can charge her justly with defect in any point of Faith so owned in the best Ages of the Church.

2. As clear, and unexceptionable hath been her proceeding in Church Government, preserving that form, which from all Testi­monies of Antiquity hath continued in the Church from the very A­postles, under the conduct, and happy Influence of which Christi­anity hath been propagated, and continued throughout the World whatever different measures some other Reformed Churches have taken, whither forc'd by necessity, or swayed by particular incli­nation, or prejudice. The Church of England kept up the univer­sally received distinct prime Orders of Bishops, Priests, and Deacons: not desiring to censure others, who can best answer for themselves, but endeavouring to confine her self to what was most Canonical, and Regular, and to shew how little affected she was to alteration from any establishment, except in notorious corruptions and abuses: And how necessary she thought due Order and Subordination in the Church to prevent Schisms and Heresies, and to give the greater Authority [Page 134] and advantage to her Ministrations; and finally to free her self from all suspicion of irregularity in her Succession, derived down from Christ and his Apostles, which she, as much as any Church in the World, may pretend unto. And though some intermediate Ages have been blemished with much degeneracy, yet she was concerned only to separate this, but retain, and convey down to others what­soever good and wholsome provision she received from those before. Farther, to evince this, particular care was taken by express Law See the Sta­tute 25 of Henry the 8. cap. 19. Sect. 7 expresly revi­ved 1 Eliz, c. 1. sect. 6. to confirm the Rules of Government, or Canon Law before received in the Church till some better provision could be made so far as it contradicts not the Law of the Land, or the Word of GOD; making as few changes in the outward face of the Church as was possible, and sensibly proving it her design pro­perly not to destroy, but build, nor yet therein to erect a new, but reform an old Church.

3. Alike Canonical, and orderly hath been her Constitution in matters of Worship. Her Forms of Prayer and Praise with the whole order of her Liturgy are composed with the greatest temper, and expressed in the most plain and comprehensive terms to help for­ward uniform devotion, pious Affection, the most Orthodox Pro­fession, and catholick communion. So that I think it may be uni­versally affirmed, that there is not any thing required in her publick Service necessary to those who communicate with her, which any that own the name of christians, or are owned for such by the general body of them, can almost scruple: unless because it is a Form, by one sort, and because it is ours by another sort. But how unreason­able herein are both? So careful she hath been to lay the ground of most catholick Unity, and to remove whatever might ob­struct it.

This our Adversaries the Romanists confirmed by their own practice, when for several years, as we have been told Camdeni Eliz. an. 1570 in the beginning of Queen Elizabeths Reign, they frequented our churches, joyn'd in our Prayers and Praises, attended on our Sermons and other Instructions, and received (as some add) our Sacraments, according to the order for substance the same as now, and had it is like done so still, having nothing to object against them but from the after-prohibition of the Pope, who had reason to fear they who were so well provided of all needfull supply, and defence at home might thus by degrees be withdrawn from subjection to his Authority abroad; that darling point never to be dispensed, or parted with, whatever else might have been yielded Camd. Eliz. an. 1560.

Our Reformers who composed our Liturgy carefuly [Page 135] collected the remainders of true Primitive Devotion camdeni E­liz. an. 1560. then in use, and separated from them all those corrupt additions, which ignorance, superstition, and crafty policy had mixed therewith. Therefore it is so far from being an objection, that any part of our Liturgy was translated from the Roman Offices, that while nothing is retained contrary to wholsome Doctrine, and sound Piety, it is a convincing argument of her impartial Sinceri­ty, and desire to preserve Uniformity, as much as possible, with all christians abroad, as well as at home in her own Members: securing all the Substantials of Worship according to the plain sense of Scrip­ture, and the pattern of the Primitive church.

And as to Circumstantials and Ceremonies, she is sensible when they are too numerous how apt they are to darken the inward, and more essential luster of Religion, and prove a burden instead of a Relief to its Worship, which she takes notice Preface to the com­mon prayer concerning Ceremonies why some are abolished. St. Augustine complain'd of in his time: But have since so en­creased in the Eastern, as well as Western Churches, that it must argue a great aw to make the Service look like any thing serious and Sacred. However this number alone, where the particulars are not otherwise obnoxi­ous, tempts some to spend all their zeal therein, and diverts them from things more necessary, or gives too much occasion to others to quarrel about them. Yet withal being apprehensive how needful it would be to maintain Or­der, and Decency, She hath kept some, though very few, and those most plain, and unexceptionable in their nature, most sig­nificative of the end for which they were appointed, and most an­cient, and universal in their Institution, and practice, hinted in the tittle of our Liturgy as it is changed from the former. And to prevent all differences hereabout, she hath expressed her sense of them so clearly, and explicitely, that one would think no peevish obstinacy had room to interpose a scruple however the event hath proved.

Thus abundantly hath the Church of England vindicated her Re­formation from all pretence of Apostacy from the True Ancient, Catholick and Apostolick Church, and shewed in all instances how careful she hath been to preserve the Ʋnity of the Spirit in the bond of peace with all the Members thereof. Nor hath she been wanting in any respect or reverence due thereunto. No Church be­ing more cautious, and sparing in its determinations, more Cano­nical in its Impositions, more Regular in its Succession, and more charitable in its Censures: making all necessary provision, for her own Children so within the bounds of Catholick Unity, that had other Churches observed the [Page 136] like method, or measures, way had been made for an universal consent; Touto gar en pote tes Ecclesias to kauchema hoti apo ton peraton tes oikumenes epi ta perata mi­crois symbolai­ois ephodiazomen­noi hoi ex hekastes Ecclesias adelphoi pantas pateras kai adelphous euriscon. S. Basil. Ep. 198. T. 3. p. 409. and every true Christian where ever he came would have found his own Church wherewith to communicate without hesitancy in all Religious Offices. And as (b) St. Augustin observed in his time, he would have needed but to enquire for the Catholick Church, and no Schismatick would have darred to divert him to their Conventicles.

But if after the confusions, and disorders of so many Centuries a­midst such a depraved state by corrupt manners, diversities of opi­nions, and perplext Interests, so great a happiness be not to be hoped for now: that private person, or particular Church will clear themselves before GOD, and all good men, that do what is in their power towards it, and pray to Him to amend what they can­not change, and in the mean time make the best use of what means they enjoy.

Upon which Premises an easie Solution is given to the old cavilling question, Where was your Church before the Reformation, or that time?

We answer, Just where it is: Thereby no new Church was set up; no new Articles of Faith brought in: no new Sacraments; no new or­der of Priesthood to minister in holy things: all which would have in­deed required new Miracles, and a new immediate Authority from Heaven so attested; only the old were purged from impurities in Doctrine, Worship, and Practice, which, in passing through so many degenerate Ages, they had contracted, and that an ordinary Power might suffice to do. If we were in the Catholick Church before, we are so still, and hope, to better purpose. We are not there­fore out of it, because there rash Censures have excluded us, and then they unreasonably take advantage to argue against us from their own act: We never formally shut them out what ever they have done to us.

What degrees of corruption in Faith or Manners may be consi­stent with the bare being of a Church, or the possibility of salvation therein, is needless and dangerous for us nicely to enquire: it may be impossible for us to know. I am sure it is most safe for us to re­form what we know to be amiss, and to leave those who do not, to stand or fall by their own Master. It is a very ill requital of our Charity if it be turned into a weapon of offence to wound. or slay [Page 137] us, by that, by which we shewed our desire of their Cure, But they and we must stand another trial, and await a finall infallible Sen­tence, which ours here cannot change. The best security that we know to meet it with comfort will be to use the most strict imparti­ality with our selves, and the greatest Charity to others.

Yet our Adversaries glory in nothing more then in the name of the Catholick Church, and boast in no Title so much as that of Catholicks, which hath had deservedly so great veneration in all Antiquity.

But their claim here truly examined will prove as fallacious and arrogant as in any other instance. For the term Catholick if we re­spect the notation of the word, or the most constant use of it, is the same as Ʋniversal, and so joyned to the Church signifies the general Body of all Christians dispersed throughout the World, op­posed to any distinct Party, or separate Communion.

Thus we find it constantly applied by St. Augustin in all his Tracts against the Donatists, St. August. de unitate Ecclesiae, c 2. T. 7. p. 5. 10. Quaestio certe inter nos versatar ubi sit Ecclesia, utrum a­pud nos, an apud illos quae utique und est, quam majores nostri Catholicam nomina­runt, ut ex eo ipso no­mine ostenderent. quia per totum est, Ibid. c. 3. p. 514. Christi Ecclesia cano­nicarum Scriptura­rum Divinis & cer­tissimis testimoniis in omnibus Gentibus designata est. Et c. 4. ab ejus corpore quod est Ecclesia it a dissentiunt, ut eorum communio non sit cum toto, quacunque ea diffunditur, sed in aliqua parte separata inveniatur, manifestum est eos non esse in Ecclesia catholica. Et. c. 12. p. 533. aliud Evangelizat qui periisse dicit de caetero mundo Ecclesiam, & in parte Donati, in sola A [...]rica reman­sisse. Item de fide & symbolo, in eam partem de Ecclesia catholica, T. 3. p. 149. Haeretici de Deo falsa sentiendo ipsam fidem violant, Schismatici autem discissionibus iniquis a fraterna Caritate dissiliunt: quapropter nec Haereticus pertinet ad Ecclesiam Catholicam, quae diligit Deum, nec Schismaticus quoniam diligit proximum. and so opposed to them who went about to shut it up within their own Party, and straitned Communion; therein too closely imitated by our Adversaries, who, in spite of name or thing make the same inclosures about the Catholick as about the Roman Church, and are as free in their severest censures of all others, and as haughty in what they assume to themselves a­lone as they were, though not proceeding upon the same grounds. But what that holy Father every where presseth upon them reacheth as nearly our Antagonists; the indispensable neces­sity of Charity, that great bond of Unity in the Church, and principal evidence of the Divine Spirit, which animates the whole, without [Page 138] which the highest gifts, and most Sacred Ministrations are rendered in­effectual. This is one of the prime characteristick notes of the true Catholick Church, and every living Member thereof, and no­thing is more opposit to their Principles and Practices, who have formally excluded all other christians and churches from any share therein, not only those in the West, that have deservedly cast off that Power, which they had unjustly arrogated, and tyrannical exercised, but also the Greeks, and others in the East, that never owned any subjection to them.

But most securely may the Church of England glory in true Catholi­cism, which to all her other priviledges, and advantages that she may boast of above almost any other Church, still maintains, and evidences the greatest charity to others of any that I know in the world; makes no other inclosures then those which GOD himself hath made, not assuming any Authority to command, yea, or to pass hasty judgment upon any, but only to provide for her own the best she can, and with such tender regard to common Christianity, and the Rights of all other Churches, that she seems designedly to have chalk'd out the way of restoring the most desirable [...]uits of Christian Unity throughout the whole Church; and we should have been sen­sible of considerable effects by it, had other Churches pursued like methods.

That Church sure is most Catholick that makes provision for the most Catholick Communion, Peace, and Unity, and which imposes no other terms or conditions of it but those most universally receiv­ed throughout all Ages, in all places, and by almost all Christians; which may soon decide the competition, whither the Church of England more truely vindicates to her self a part of the Catholick Church, or they of Rome arrogate to themselves the whole? Or which are the Schismaticks from it, they which exclude none, whom they own no power over, but invite all to them, and joyn with any in what is good, and agreeable to the Institutions of our common LORD; or they who shut out all but those who will subject them­selves to their usurp'd Authority, and most unjustfiable Impositions. Firmilianus de Ste­phano Episcopo Rom. ad Cyprianum, Ep. 7 [...]. p. 228. Ox. Ed. Siquidem ille vere Schismaticus, qui se a Communione Ecclesiasticae unitatis Apostatam fecerit; dum enim putas om­nes a te abstineri posse, solum te ab omnibus abstinuisli.

Farther the term Catholick is sometimes taken for Orthodox, and so the Catholick Church interpreted for that which holds the Catholick Faith opposed to heretical Opinions and Doctrines as well as to Schismatical Separations. [Page 139] S. Cyril. Hieros. Cat. 18. p. 2. Catholike men [...] kaletai dia to kata pases einai tes oihou­menes apo peraton ges, heos peraton, kai dia to didaskein ca­tholikes kai anellei pos hapanta ta cis guosin anthropon elthein ophelonta dogmata Sozomen Hist. L. 7. c. 4. In this sense the Church of England hath as good a claim in the Catholick Church as any whatever; Receiving all the Articles of Christian Faith delivered in Scripture, and received in the Primitive Ages for more than five hundred years. No Principles hav­ing been so formally declared then, and for some time after, as the catholick Faith of all christians, and as such necessary to be own'd which she rejects: whatever private opinions there might be then among some eminent Doc­tors of the Church in which they oft differed one from the other, or although there might be some observances then generally received which she thinks her self not bound to retain.

But ill will this charecter agree to the Romanists. who have ad­ded so many new dangerous Articles to the common Faith of Christi­ans, not only beside the original Rule, which they cannot but own with us, but too often against it, and the professed belief of the first and best Ages of the church. Wherefore we reject not these Inno­vations meerly from negative arguments, because not sufficiently proved; (and yet that way of arguing hath been alwayes allowed in the Fundamentals of Faith, which must be grounded upon express Divine Authority and Testimony.) But we lay the greatest stress of our aversations to them upon that direct opposition, which we undertake to prove most of them have to the common Faith, and revealed Will of GOD which they and we both own. And surely that Church in this acceptation is most Catholick, that relies on such Ca­tholick Principles, and refers all others to be examined by this touchstone.

V. But in the fifth place some Objections lie in our way fit to be answered.

Object. 1. They urge against us that we reject several Doctrines since formally determined in the Church by the known and received Authority thereof in Councils more general, or particular, which they pretend were believed through all Ages, but then established when they came first to be called in question.

Answ. We are not much concerned in the first part of the objection, though very many exceptions might come in especially as to the formality, and regularity of those Councils: but as to the latter part in which the main stress lies here, we never refused a fair trial thereof.

1. From Scripture against which no Authority Civil, or Ecclesi­astical, in single persons, or the greatest Assemblies, no time, or custome [Page 140] of whatever date can prescribe. Tertullian. de ve­landis virginibus, c. 1. p. 172. hoc exigere veritatem cui nemo prescri­bere potest, non spatium temporum, non patrocinia personarum, non pri­vilegium regionum. S. Cyprian, Ep. 63. p. 155. Quare si solus Christus audiendus est, non debemus attendere, quid alius ante nos faciendum putaverit, sed quid qui ante omnes est Chriflus prior fecit, neque enim hominis consuetudinem sequi oportet; sed Dei veritatem. S. Basil, de judicio Dei, T. 2, p. 392. & ejus moral, T. 2. p. 423. S. Hierom. adv. Joh. Hieros. T. 2. p. 185. & in eodem T. ex Ep. Aug. ad Hierom. p. 353. 359, &c. This hath been ever received till of late as the perfect, and intire Rule of all necessary doctrines of Faith, and practice; of which abundant Testimonies may be seen in most Protestant Writers.

2. We appeal also to the Primitive, and best Ages of Christi­anity which either knew nothing of these Additions that we can find, or sometimes give as express declarations against them, as could be expected at this distance. But to take off much of the strangeness of so harsh an imputation at first sight, wherewith we charge a great part of the Church for a considerable time, and that they and we may be less scandaliz'd at the first mention of these de­fections.

3. We may consider the various Cautions in the New Testa­ment against corrupt Doctrines, and Manners, which at the least in general are foretold would creep into the Church, if some of them we now charge be not particularly described therein.

4. We may compare matter of fact with the experience of the like degeneracy of the Jewish Church in various instances so nearly resembling these as nothing more, and from the same plea of Oral Tradition, [...]et against as clear evidence, and as emphatical pro­mises to preserve them from Apostacy as any particular Church at least can now pretend to.

5. We may consult the tendency of laps'd mankind, In the best how weak it is, and apt to be imposed on; In others how prone to corrupt, and distort the best Institutions, cast a mist before the clearest discoveries, and offer violence to the strongest convictions to shelter their vices, and promote their unwarrantable interests, especially in times of ease, plenty, and outward prosperity. In which we may compare common experience in lesser Societies, which however wisely directed at first, regularly founded, and strongly guarded on all sides, without a very careful Inspection, and sometimes vigorus opposition, so many corruptions will creep in [Page 141] as to need frequent reformations to reduce them back to their pri­mitive Constitution. And although an especial providence be con­cerned for the guard and conduct of Gods Church, yet neither Scripture, nor experience warrant us to expect its happy Influence by miracles now, for the effecting of that which may be accom­plished by the use of ordinary and regular means of his own ap­pointment.

6. We may reflect upon the particular Ages of the Church, which we charge especially with these defections from about the eight century to the Reformation, wherein if all or most of them did not come in, yet they grew to that extravagant height, as to gain establishment for Principles of Christianity. These Ages are charged by their own Authors, as well as ours, and stand most sensibly convict of the grossest Barbarism, Stupidity, Ignorance, depraved Manners, and all such corrupt Inclinations in all Orders and Degrees, especially the ruling part, as were most likely to make way for such changes, and Innovations.

7. We have some farther sensible proof of a design in many within that time to impose upon the credulity of others, and bring in strange Doctrines, and unwarrantable Practices, by the many Fabulous Stories, feigned Apparitions, and Revelations, several of which they themselves will hardly now defend, then brought into the Church to confirm these points in difference, and which almost only the people then received for their Instructions, to entice them first into an awful opinion of, and then a confident relyance upon these things.

Nay farther, among the many spurious Writings which then crept into the World under the most venerable names of the renown­ed Fathers of the Church, now mostly discarded by themselves, when their shameless Impudence hath been so full exposed, yet few of them there are in which this contrivance is not legible throughout to advance these Opinions, and Practices. So that we are indebt­ed to the Reformation, those great men which laboured in it, and some of the most moderate and learned of their own side, with the Art of Printing then newly found out, that almost all Ancient Authors, and Records have not lost their Authority, which would have been much endangered among such gross depravers of Antiquity, whose constant business it was to mar good Authors by their Interpolati­ons, Additions, or Substractions: or vent new ones under coun­terfeit old names to serve corrupt ends. But we are somewhat be­holden to their ignorance, and stupidity, for doing it so grosly that there was need of little skill or observation to discover their Im­postures.

8. To which may be added in the last place against the suppos­ed [Page 142] presumption in private persons, or particular Churches to judge of publick Establishments by a seeming Superiour Authority: that without some judgement of discretion in the former there is no room for a proper Moral Act, much less are they capable of a truely Re­ligious Obligation, which an absolute implicite faith perfectly de­stroyes. But whilst every man is bound to prove his own work, and must bear his own burden, he must examine the grounds of his assent according to his capacity, and determine himself by the best motives he can procure, and is concerned at his utmost peril to do it with all due respect to the Authority and Judgement of his Supe­riours, as well as the evidence of the things themselves, which are no where in any Government beside thought inconsistent.

These considerations duly weighed may obviate those first pre­judices which usually lie in the way to intercept all thoughts of farther trial, and examination of particular points in controversie, and may silence or shame the late idle vaunts of such who pretend to reason us out of our senses and undertake to demonstrate it á priori impossible that ever any false opinion should get into the Church, or prevail therein. I wish these men would try their pains, and sub­tilty to prove it impossible there could be any such thing as wilful sin in the world. I presume they might have as good Topicks to pre­tend to it from all convictions of Reason or Interest. But after the most artificial composures herein they would hardly believe themselves or be credited by others against their experience. It were well if they might prevail to make that less frequent which all must own so unrea­sonable in it self, and destructive to us.

Object. 2. But our Adversaries will yet urge upon us, that suppos­ing, not granting such a degeneracy in the Church, and need of Re­formation: yet this should have been done in order to preserve Catho­lick Ʋnity by common consent in a general Council, and with most mature deliberation, and consultation.

Answ. 1. This was most earnestly desired, and insisted on by the first Reformers, witness the great Importunities of Charles the Fifth with the Pope upon their instance.

2. When this seemingly prevailed, and a pretended Council was called, it was far from being free or general. The Italian and mere titular Bishops outnumbred all the rest, and both one and the o­ther were overawed by the Popes immediate Dependants or Dele­gates, and all things carried by such stratagems of Policy, or partiali­ty of interest that the only care taken was to fix the disease, and not provide for the cure by the best account we have of those transacti­ons: So that some Princes of their own communion entred their Protestations against its proceedings, disowning any Obligation to be tied up to their determinations.

3. As the divided state of Christendom now stands, it is rather to be wish'd for, then supposed almost possible.

From the different Interests and inclinations of Princes, who will hardly agree together in the Summons, place, or time of meeting, or about the persons who are to resort to it from their several Do­minions. While the Roman Empire was intire, the Emperours Edict alone was Summons sufficient to almost the whole Christian Church. But now who shall take upon him to call or invite so many from so distant places no way under his Authority? And that the Pope ever pretended to this power till of late can scarce be pleaded against such clear evidences, and Examples; and where he is so much concerned, it will be judged more unreasonable for him to demand it, If this difficulty were overcome by any consent, or condescension: yet so many jealousies, and cross interests are be­hind, that will be, and have been laid in the way of their first meet­ing together with a requisite peaceable disposition, as are not easily foreseen, and less readily governed; not to interpose the difficulties of the journeys from such distant places, and of the discontinuance so long from home of the chief Governours of the Church: many doubts and controversies of the number, and quality of persons having right to vote therein by themselves, or representatives will not soon be adjusted, and without these and such like be determined there is no preparation made for so venerable an Assembly.

After all, when never so duely met, we have neither Reason, Promise, or Example to suppose them now in­fallibly Ecclesia non numerus Epis­coporum. Ter­tullian. de pu­dicitia, c. 22. guided in their determinations, but that they or the greater part may be mistaken themselves, or mislead others, through passion, and false interest, or be carried away in the noise or torrent of a multitude, or be imposed on by the crafty. He that considers matter of fact, more then the finest Schemes, and most subtil Reasonings of his own brain, how things are oft strangely and unaccountably carried in publick meetings of men of extraordinary Fame: yea, in some Councils themselves, and some of very sacred Repute in the Church, Greg. Naz. Epist. 55. p. 814. & Ep. 72. p. 829 & Ep. 135. p. 864. ejusd. Orat. 15 init. p 451. Theod. Ep. 112. Vol. 3. p. 582, 983. will think this no hard supposal, though their orderly Sentence carries the most ve­nerable Authority below Heaven. It seems to argue the heighth of Blasphemy to arreign God himself of indiscretion, if it be possible for any man, or number of men to erre from their Duty: And very presumptuous it is to charge the Supreme Providence of defect in the provision, for the continuance of his Church if they be cap­able to fall away: yea, let GOD be [Page 144] true but every man a liar when brought in competition, He will not be tyed up by our most plausible Methods in the way of securing his own Truth, which shall at last prevail though condemned: Whose wisdom is unsearchable, and his wayes oft past our finding out. He will bring to pass his own holy de­signs, though by means to us most unlikely, or it may be seemingly opposite.

Whoever seriously reflects upon these things will have little reason to quarrel at the Reformation for want of this formal establishment in Council.

No Christian, or Church is chargeable with the lack of that which is not in their power to procure. Men may please themselves with remote Speculations, and the fairest hopes, and wishes of such an Authoritative Decision of the disputes in controversie: but if it be not to be had, we must rest content with, and make the best use we can of that provision which GOD in mercy hath indulged us for our sufficient satisfa­ction, and safety.

Every particular National Church directly subject to no other may, and ought to reform it self from known Abuses: keep­ing within the Rule of GODS Word, avoiding as much as pos­sible giving just offence to any beside, and being ready to give an account of its proceedings therein to all, and to alter any thing that shall be found amiss, or add whatever may be proved wanting, to receive others into its Communion, and to communicate with them so far as may be consistent with common Christianity owned by all, endeavouring to preserve Peace, and Unity, with all that call upon the same LORD, praying to GOD to increase, and improve them more and more; such hath been the continued aim, and proceeding of the Church of England.

We believe no true Member of this would have refused the general communion of the truely Catholick church in St. Augusti­ne's Age, or for some after, though possibly every opinion, or practice then current be not suited to their present judge­ment, or wish. Neither can we think after so strange altera­tion of circumstances through so many degenerate Ages, that holy Father in his eminent zeal for the most S. Aug. adv Crescon Gram­mat l. 3. T. 7. p. 273. Ego in Ecclesia sum cu­jus membra sunt illae omnes Eccle­siae, qua [...] ex labo­ribus Apostolo­rum notas, atque firmatas simul literis canonitis novimus. Ea­rum communio­nem sive in Africa sive ubicunque non deseram. Catholick Communion therein would now have been much moved by our present Adver­saries arrogant claims of it to themselnes alone, though against the Rules and Principles of it with all others. No Foundation is laid for it here but by the absolute submission of all others to [Page 145] their usurp'd Authority, and rash, or impious determinations. Now who can hope for an uni­versal Peace and Unity from such terms of ac­commodation, only fit for an insulting Con­querour to impose, like those which Nabash the Ammonite propounded to the men of Jabesh Gilead to thrust out all their eyes, and lay it for a reproach upon all Israel, 1 Sam. 11. 2.

Object. 3. Sometimes they object to us the personal miscarriages of some ingaged in the Reformation.

Answ. If any did what they ought not, or with unjustifiable designs what they ought, the Church is no way accountable; if what they did in the Reformation, as such, were good, and they had sufficient Authority for doing it, which we are ready to maintain, that is all she is responsible for, were other im­putations really true, which they oft are not: However it will be an endless dispute, and if determined would add little to the cause. I may add, few great and publick changes are brought about, where so many interests are concerned either way to promote, or hinder them in which all things are car­ried with that clearness and evenness that were to be desired. Private Persons are not chargeable with the supposed defects of publict Administrations, of which they have not the manage­ment if nothing be required of them against their express Duty, and they be provided of all necessary means of their Salvation, though they may be inclined to wish some things had been ordered otherwise.

Object. 4. Our Enemies on both sides are apt to object to us the want of due Discipline, if not absolutely necessary to the being of the Church, yet so far useful to the well-being, and perfection of it, that it ought to have great weight in de­termining our choice to one Communion, before another, and is one of the most sensible bands of Unity in the Church.

Answ. 1. The restauration of the Primitive Vigour of this hath been alwayes wished for by our Church, as in the Pre­face to the Commination, but the accomplishment is very dif­ficult.

From the degeneracy of the Age, which would hardly bear it. He that Governs in a less Sphere will find how oft he must bear with things, which he does not approve: and much easier it is to find fault with, then to amend what sometimes we know to be amiss.

From the multiplicity of Divisions, which weaken all endeavours towards it, and then froward men unworthily charge the Church with what they themselves make almost unavoidable; whereas, if executed, it would reach themselves as nearly as any who are now so clamorous against the most tender, and charitable endeavours to­wards it as cruel and inhumane.

2. The Pretences to it in the Church of Rome according to gene­ral practice, so far as it can appear to us, and we can judge by no­thing else, are more dangerous then any of these Omissions, when turn'd into a constant circle of sinning, private Confession, and Priestly Absolution upon the imposition of very insignificant Pen­ance, and so over again. For hereby men have the Authority of their Church to confirm in them the dangerous presumption that they have thus readily cleared themselves before GOD, and so soon perfected their Repentance for such Sins, which we find them not so watchfull against afterwards, as that ought to suppose, or make them.

Whereas the Church of England commands private Confession for our clearer satisfaction, and direction in difficult cases as most need­ful: but cannot truly say that it is an indispensable condition of our pardon, which was never so believed, or practised in the church for many Centuries. If people will not be perswaded to their Privi­ledge, unless they be forced to it by false denounciations, they must look to that; if they miscarry it lies at their own door, while they have no hopes here given them of pardon, but upon such an intire Repentance as destroyes the habit of sin, and plants the contrary Grace; and what need they may have of the Assistance of a Spiritual Guide, and other helps in many cases in order to this effect, they may best consider.

3. However the due administration of Discipline is to be placed a­mong conveniencies, and advantages to be wish'd for, rather then necessaries we cannot be without; and it hath been, and will be in all Ages of the church more or less perfect according to a great many contingencies not to be stated before hand. The church hath ever judg'd it the best measure of using it so as may most serve the ends of Religion, and the general benefit of the community, and not that she is bound alwayes up to the strict merit of the persons falling under it; and yet after all the strictest care, and impartiality there will be room for the final Separation, when our LORD shall send his Angels to gather out of his own Kingdom all offences, and them which do iniquity. If we will shun all communication with these, though only in what is good, we must flie out of any church that ever yet was, or will be, so far as we know, in this World, and so from any hopes in that to come: yet scarce any considerable Schism hath [Page 147] appeared in the Church, which did not shelter it self under this pretence.

4. Father it may be alledged that several restraints may be upon the Church from the Civil Power. When this had suffered so much by former Encroachments, and Usurpations no wonder if it still re­tain some jealousie of that Yoke which with so much difficulty it cast off, and provide as securely as it can for its future preservation, though by suspending s [...]e of that outward assistance very conduceable to the due effect of Church censures, and sometimes by putting a stop to their sensible progress, in some cases where no such danger or necessity required it. Men by mistakes, or prejudice may strain each power too far. Better experience of the Regular management of the Ecclesiastical, may in due time encourage the Secular farther to enlarge their Liberty, and encourage their proceedings so as may be most subservient to the ends of true Religion, and the ad­vancement of the common security of Church and State, All the power which the Church pretends to as such, is spiritual, and that can make no alteration in the Civil Rights of men.

5. Yet after all, the Church amongst us hath not only sufficient Au­thority committed to her by CHRIST; but reserved, and counte­nanced by the Laws of the Land to testifie her Abhorrence of all no­torious Scandals, to the shame, and confusion of gross Offenders, and as a direful earnest of a worse doom that awaits them hereafter, not here prevented by a satisfactory Repentance. I need not refer to particular instances when we have frequent examples thereof. If this be not alwayes exercised by those with whom it is entrusted with all due vigour, and sincerity, after just abatement for necessity and a favourable allowance for such perplext difficulties, of which scarce any private person can make a fair and competent judg­ment, the fault will lie only at their doors whose is the neglect, and private Christians shall not fare the worse in the performance of their duty, nor fail of the salutary effects of the ordinary means of Grace by GODS own appointment, because every publick mini­stration is not performed with that Religious care which becomes such concerns.

6. Little pretence can they have from this Objection that desert the Establish'd National Church, and that most advantagious out­ward Bond of Unity therein, in pursuit of private Assemblies, and select Congregations, where all acts of Discipline must needs be sup­posed Arbitrary on one side, and precarious on the other. When he or they who inflict them own no power over them to aw, or direct their proceeding, or upon just occasion ro reverse their Sentence; nor he who falls under them has any other engagement to submis­sion then his own free Act, nor can suffer any farther [Page 148]prejudice without it, then to be forced it may be to change his Com­pany, or place of meeting. What ever grave, and solemn appear­ance this may carry at the first setting up of such a new Government, it will soon degenerate into Mockery, or Confusion, Whatsoever destroyes the Unity of the Church overturns the main strength, and Foundation of all Discipline; the defects hereof we may hope to see repaired with the preservation of that, but without that no prospect appears of any overtures towards it.

7. To which may be added in the last place, whatever want of Discipline any may lay to the charge of the Church of England, none can complain of her breach of that Unity therein, which all Christi­an Churches ought to maintain. She neither invades the Rights, nor pretends to reverse the just and regular Censures, nor coun­tenances the Schismaticks, nor disallows the ministrations of any o­ther Church so far as consistent with the express Institutions of our blessed Saviour; and the universally received practice of his Church, though otherwise mix'd with several corruptions which she wishes re­moved.

Object. 5. Lastly, our Roman Adversaries object to us the many obstinate Schisms, and gross Heresies, which have sprung up since the Reformation, and as they pretend out of it, from the forsaking of that bond of Unity in the Catholick Church, only to be hoped for in their Communion, where alone they say these are prevented, or soon cured.

Answ. The first part of matter of fact is too notorious to be de­nied, and too scandalous to be defended: but against the latter part of the original of these Schisms, and Heresies many just excepti­ons may be interposed.

1. The Reformation gives no countenance to them, but severe­ly condemns them, and provides sufficient means to prevent or re­move them; if notwithstanding wicked men of corrupt Principles, and depraved manners flee hither for shelter to hide their enormities, and abuse or pervert the most wholsom Institutions, and advantagious opportunities for their spiritual proficiency to the most contrary pur­poses; The guilt and ill consequence will lie only at their own doors. Christians must not debarred of the ordinary means of Grace, be­cause some turn this Grace into wantonness. St. Peter tells us of some who wrest the Scriptures unto their own destruction; but neither he nor any other then, or for many Ages after thought this motive sufficient to deprive the People of the use of them, made it rather an argument of consulting them with greater caution and and dili­gence, lest being led away with the errrour of the wicked they fall from their own stedfastness.

2. There were many Schisms and Heresies sprung up in the first and [Page 149] best Ages of the Church, even in the times of the Apostles them­selves, as appears by several intimations in their Writings, and in the immediatly succeeding, while many Apostolical men were living, and if we compare the account we have of them in the most ancient Authors, particularly in Irenaeus, they were as wild, and extrava­gant as any of the later date: yet the Apologists for true Christiani­ty thought themselves very injuriously charged with those blasphemous Principles, or flagitious Practices which they wholly renounced, or disowned. The evil one is alwayes most busie to sow his Tares amongst the beast Wheat. But that which is most to our purpose here to ob­serve, is that the same method which the Orthodox Christians then made use of for the Confutation, and Conviction of Hereticks and Schismaticks, we still appeal to, by bringing them to the touchstone of Scripture, and next to that the most Orthodox, and Catholick Tradition. Whereas how short and easie a decision to all debates might have been fetcht hence, had they the same apprehension of the Authority and Efficacy thereof by referring all Controversies de­pending to the determination of the Roman Church, the Mother, and Mistris of all, and to that infallible conduct settled therein: but not one word of that, only when they make their appeals to her after the express Word of GOD, it is in common with many o­ther Churches, especially those of Apostolical foundation, as in Tertullian, Irenaeus, St. Augustin, &c. Where they have to deal with such persons. Tertullian. adv. Marcion. l. 4. c. 5. p. 415. Videamus quod lac è Paulo Corinthii hauserint; ad quam regulam, Galatae sunt recorrecti; quid legant Philippenses, Thessalonicenses-Ehpesii, quid etiam Romani de proximo sonent, quibus Evangelium & Petrus, & Paulus san­guine quoque suo signatum reliquerunt; habemus & Johannis alumnas Eccle­sias. Idem de praescript. adv. Haer. c. 36. p. 215. Percurre Apostolicas & proxi­ma est tibi Achaia, habes Corinthium, si non longe es a Mecedonia, habes Philippos, habes Thessalonicenses; sipotes in Asiam tendere habes Ephesum, si autem Italiae adjaces, habes Romam. Et ibid. c. 32. p. 213. de aliis. Quae denique instituuntur tamen in eadem fide conspirantes non minus Apostolicae de­putantur pro consanguinitate doctrinae. S, Irenaeus adv. Her. l. 3. c. 3. p. 232. S. Augustin. de unitate Ecclesiae, c. 10. T. 7, p. 531. ad Corinthios, ad Ephe­sios, ad Thessalonicenses, ad Colossenses. Vos solas Apostoli epistolas in lectione, nos antem Epistolas in Lectione, ac fide, & ipsas Ecclesias in Communione retinemus. Ibid. c. 16. p. 546. Ʋtrum ipsi Ecclesiam teneant non nisi Di­vinarum Scripturarum Canonicis libris oftendant: quia nec nos propterea di­cimus nobis credere oportere quod in Ecclesia Christi sumus, quia ipsam quam tenemus commen­davit Milevita­nus, Optatus, vel Mediolaneusis Ambrosius, vel alii innumera­biles nostrae com­munionis Episco­pi, aut, quia no­strorum colle­garum conciliis ipsa praedicata est; aut quia per totum orbem in locis sanctis tanta mirabilia vel exauditionum vel santitatum fiunt &c. quaecunque talia in catholica fiunt, ideo sunt approbanda quia in catholica fiunt, non ideo ipsa manifestatur catholica, quia haec in ea fiunt.

[Page 150]3. The pretence of the most absolute Authority in the one part, and the extortion of the most implicite Belief, and blind Obedience in the other among them have not been able to secure themselves from consi­derable dissentions, and Divisions in opinion, and pra­ctice. If these have not broke out ordinarly into the most open Schisms, and Heresies, the stop is more due to the craft and policy whereby they oft compro­mise the matter between both parties, or to that out­ward force and violence which restrains them, rather then to any opinion which they themselves have of this ready means of ending all disputes. We find in the fiercest debates among them how little heed is given to this infalllible cure farther then interest or necessity inclines them. There may be a way of preventing controversies, which destroys all Religion, and makes way for Atheism; in such a case I need not enquire where the advantage lies.

4. We may answer, most of those mischiefs had their rise from the ruines of the Church of England. when that was violently assault­ed and broken, its Authority despised, its constitutions vilified, its Order defaced, its faithful Adherents persecuted, then Faction, and Disorder, strange Doctrines. Phrensical Opinions, and all manner of looseness in Principles, and Practices came in like a torrent, and overspread the Land, which before skulkt in corners, and were little taken notice of. The Restitution of the church hath in great mea­sure put a stop to their progress; I know not of any Sect, which hath started up since that time: But almost every year before brought forth several. If her pains and care have not yet been so successfully prevalent as to recover, and restore all that have gone astray, she hath not been wanting in her endeavours towards it, which have re­duced many; and it is no little time, nor easie task to repair the the Ruines of such long confusions, and Desolations.

5. We owe a great part of these calamities to the same persons, who now charge them upon us; for beside the influence with their Agents, Principles, and Examples had his contriving and promoting [Page 151] those unnatural Commotions, and Rebellions in the State which I am not now concerned to examine; let matter of fact determine that as it hath been found more or less plain: Thus far we have abundant evidence that several of their Emissaries have herded with the Chief of our Dissenters, and if some of the gros­sest Sects were not framed among them first, as seems very pro­bable, yet most of them have been oft found acting their parts un­der that disguise, and have imployed on all occasions their interest to shelter, and protect them, according to the known maxime of their Policy, that the readiest way of effecting our ruine was by increasing, and fomenting our Divisions; here they have found their greatest harvest. For when Mens minds are unsettled, and they grown giddy with being long turned about by every new wind of Doctrine, and are weary of tumbling and tossing from one Party to another, they will easily catch hold of any fancied support, and be sooner betrayed to yield themselves captives to the delusory hopes of rest and settlement amongst them.

6. To all which may be added, much of that irreverence, and contempt of Persons, and things Sacred, which have made way for the forementioned sad calamities amongst us, are mostly due to their Oppressions, Insolencies, or Delusions. When the P [...]ople had so long groaned under their tyrannical yoke, and intolerable burdens, and found themselves so oft cheated by their manifest impostures, no marvel if they be over-fearful of what they had suffered so much from, and afterwards too suspicious of being deluded again, and be soon tem­pted to transgress due measure in the use of their liberty, being just recovered from extreme slavery, though so many years have passed since, as will hardly admit of a tolerable excuse; Yet better ex­perience, and longer consideration we hope in time may teach them to distinguish between the certain Interests of true Religion, and the hypocritical wiles of worldly Craft and Policy, and so to think a due respect, and Obsequiousness to those who sincerely manage the for­mer, necessary to preserve them from being imposed on by the lat­ter, and prevent their falling into the like miscarriages which they observe in others; And that Apostolical Government, good Order, wholsome Discipline, sound Doctrine, and Uniform Devotion may no longer suffer under the false, but most odious charge of Popery, and that they who have under GOD been most instrumental in refor­ming, and defending the church from the real, and gross cor­ruptions thereof, may not still be oppressed with the unreasonable clamour of a meer invidious name, which they that use most know very little what they mean by it, only that it denotes somewhat fa­voured by them of whom they have deservedly an ill opinion. [Page 152] The case hath been too like exemplified in another Instance, espe­cially of late years, in which many Hypocrites have so scandalously a­bused the most solemn pretences to Sanctity and Devotion for a cover­ing or continuance to the most horrid Opressions, Schisms, and Re­bellions, that they have emboldned profane men to scorn, and send out open Defiances against the very appearance of Religion, and possibly tempted others serious, and hearty lovers of its cause to be too modest, and shamefaced in its defence: yet we hope unfeigned Piety will be alwayes justified of its Children. Sutably truly Catho­lick principles, and Observances may vindicate themselves, though gross Errors and Impostures have long passed under that disguise: Not­withstanding ordinary People, not alwayes the best distinguishers, and who are often hurried from one extreme to another, do not readi­ly discern one from the other, but having found themselves once cheat­ed: be a long time over jealous of a like design upon them.

VI. From the Premisses duly considered, will I hope, in the close be inferred the strongest motive, and Obligation upon all among us, hearti­ly to embrace, and stedily to persevere in the Communion of our Church, to share in those happy Advantages and Blessings, which all who rightly improve it may promise themselves therein. She desires by all means possible to convince their Consciences, and in­cline their Affections to a willing compliance with their indispensable Duty, and highest Priviledge, rather then over-aw their persons by severe Censures, or the following condign punishments. Nay, if necessity force uponany the execution of the last, when they wil not harken to the former, she pleads the same Charity for the Principle of both, not on­ly to prevent others from being seduced by the same Errours: But also thus to deter them from more dismal Ruine here, and hereafter, which hangs over them persisting still in the same obstinacy. S. Augustin adv. Epist. Petiliani, l. 2. T. 7. p. 101. Non vos occidimus, sed ip­sivosmet vera morte­occiditis, cum vos ab anitatis viva radice praeciditis. Of all she hath the tenderest compassion, though making a difference, but without partiality. Some must be saved with Fear, and almost violently pulled out of the Fire.

Men may make a noise with the odious name of Persecution: yet our Adversaries of both extremes have little reason to object that, of which they themselves stand so deeply chargeable when in their power, But we relie not on that Plea, which however it offend them, would not clear us. No settled Government, Civil, or Sa­cred, was ever, or is more gentle, and compassionate in its inflicti­ons [Page 153] then ours: If when this Tenderness was required with new and greather Insolence, and more obstinate Contempt, Authority be­gin to put on a more harsh, and severe Countenance, and make use of the rod of its power to correct the peevishness of some, or restrain the extravagancies of others, it is to be hoped they will in the end find it for their edification, and not for their destruction, and may see cause to bless God, and thank their Governours for those benign Penalties, which almost forceably opened their eyes to discern that evidence which pertinacious obstinacy had shut them against in all other Perswasives, as S. Aug. Epist. 48. ad Vince [...] ­um. T. 2. p. 167. 174. S. August­stin declares several of the Donatists had professed to him, and therefore saw great reason to recal, and re­cant the many clamours they had raised on this oc­sion. I hope we are not without many sensible Instan­ces of the good effect hereof among our selves, though it be very diffe­rent in some from what it is in others; but the tendency of it is certain­ly to what is good in all.

Experience, and farther consideration may have made all prudent and sober Friends to true Piety, Vertue, and good Order ashamed of the popular Plea of Liberty, or that men ought to be left free from any restraint, or Impositions in matters of Religion, and Con­science; which must needs confound all peace, and overturn all Government in every Society, and so destroy the being of the Church as such, and expose private persons to all manner of strange delu­sions, and extravagant enterprises without the least guard or de­fence; beside the ill aspect it hath on the Civil Peace; I may add, It never was, and I doubt never will be practised by any Party of men, when they can do otherwise, who flee to it only for Sanctuary when they can find shelter no where beside. Would men but im­partially look abroad, or consult former times, or but really consi­der what were like to be their state under any other settled Constituti­on by whatever favourable Character it may have been represented, they might find little temptation to querulous uneasiness in their present condition, and small encouragement to seek, and improve every occasion to quarrel at those few, and mild restraints laid on them especially if withall they would faithfully reflect upon the ill use which hath been made of more remisness.

Indeed Christianity, which is the Gospel of Love, and Peace, and is almost wholly made up of Charity; inclines us first, and most, to the mildest methods, as most grateful, most likely to win upon o­ther mens good affections, and to testifie our own. But then this mildness may be turned into the greatest cruelty to the guilty as well as to the innocent, yea, to the whole Community. Our great wis­dom will be so to pursue the former as we may avoid the latter, [Page 154] and I know not where it is done more cautiously then here.

If we were to examine the strange and stiff Aversations in many to the Communion of our Church, we still find them mostly owing to blind prejudice, and gross Ignorance of what is required of them, more then to any other principles. They have been brought up in a very ill opinion of our Service meerly by odious names, sly and invidious Characters given to it from persons whose sincerity and judgment they rely on, and so are before resolved against any farther inquiry, and industriously shun all opportunities of better informa­tion either by personal Conference, or reading our Books. They think themselves sufficiently satisfied, and go on to hate and revile, but they often know not what, nor why. If we could bring them to make their own trial, who are alwayes jealous of any attempts from us, matter of fact would be their confutation, and their own Eyes and Ears prove their most effectual conviction, so as to wonder at their former obstinacy, which some of them have confessed upon this experience. I believe were some fierce Dissenters ask'd, they can scarce say, that they ever seriously read, or attentively heard the Liturgy, and know very little what it is therein which of­fends them; I am sure they will hardly tell us. Sometimes meer novelty startles them, and they are afraid only for not being used to it.

These, and many little Objections, that we can scarce guess at would soon be removed by this sensible proof reach'd down to all ca­pacities; and a sober, steddy temper of mind, with a firm, and well grounded belief in most of the material Points of Christian Do­ctrine, variously inculcated in the several Offices of our Liturgy, would grow up more and more in them; for want of this we find in several Zealots very little knowledge of the first Principles of Christi­an Religion, and indeed very little to be learn'd from those man­ner of discourses and Phrases to which they have been hitherto used. But more particularly may these Reflections be applied to invite the Romanists amongst us unto the free, sincere, and cordial Com­munion with the Church of England, which once, though only to outward appearance, they generally observed, and have almost nothing to object against it but the rash, and Schismatical Interdict of a forrein usurped Power. That the terms of our communion are most truly Catholick hath been the chief design of this small Tractat to prove, and thereby to prevent the common prejudice from the name of the Catholick, and Apostolick Church, in which, what­ever they assume to themselves, we have as good a tittle to our share as any Church in the world. And no sensible evidence have we of our Communion with that Catholick Church, but by com­municating with the more particular Church in which Divine [Page 155] Providence hath placed us, where nothing is required of us repugnant to the Bond of Unity in the whole.

Many of our Church, yea, our Constitution it self have been often charged, and reviled, though most unjustly, with too favourable an inclination to them of Rome: because whatever of good Order, and decent Solemnity, as well as sound Doctrine, and wholsome Instruction was sound among them, is still retained and cherished by us. And that we are not so hasty and peremptory in unchurching them all together, or damning presently all that have been, or are still of their communion, as some would have us: which is in effect for be­ing more tender in preserving the principles of true Catholick Unity then in pleasing private humours or prejudices.

Still we must be aware that no pretended Charity to them, nor yet compliance with those who pretend the greatest opposition to them must tempt us to betray the Truth of GOD, or violate our Obliga­tion to his commands on either side; and within those bounds to consult, as much as possible, the Peace and Unity of his church, and continue therein. If the former retort our kindness upon us in new Oppositions: If the latter load our religious care and modest cauti­on with all those dreadful imputations due to others: If we suffer from both besides, whilst it is only for speaking the Truth, and do­ing our Duty, which we have no power to alter; we may justifie our selves before God, and our own Consciences, and in due time with all good reasonable, and considerative men, and then it is no matter what the clamours, and captious cavils of others lay upon us.

But yet our Adver [...]aries of the Romish Perswasion must take no­tice, that while we are so warry, and sparing in our Censures of them, we are not the less apprehensive of the extreme danger which attends those gross Errours and Superstitions, wherewith we charge them, which have a direct tendency to their ruine, and very much under­mine the foundations of Faith, and good Life, which they own in common with us. What may be their influence upon any particu­lar persons is more then we dare determine, and think alwayes more [...]ase to incline to the favourable side, where it may be without pre­judice to what is certainly true and good. Notwithstanding what­ever our opinion be, that will not alter the case at last, and thus far we are most determinate that the corruptions among them are such which every Church is bound to reform, and every true Christian to keep a distance from, as much as is in his power.

Whatsoever were the condition of those who lived in that Com­munion before the Reformation, many of them groaned under those Oppressions from which we are happily freed: nay, whatever chari­table allowance may still be made for them, who now live within those Boundaries where they have little opportunity of knowing [Page 156] better, and are under va [...] prejudices by contrary Education, and the severest awe over them: Now far, I say, these cases may be pleadable, must be left to GOD and their own Consciences.

As for those born, and bred among us, who have been treacher­ously deluded into Apostacy from us, or will persist in their here­ditary obstinate averseness to us against the Clearest conviction, which they may receive, and in opposition to the express Laws of GOD, and of the Land, to the perpetual disturbance of the State, and confusion of the Church; there appears no room for any ex­cuse to lessen their Crime, or alleviate their doom, which will be mightly encreased, when all manner of hidden and crafty Artifices, or open violence against the common Rights of Humane Society, and moral Honesty, as well as the Faith, and Charity of Christs Church are imployed, and consecrated into a religious but blind Zeal for the destruction of both.

No marvel if the Nation awakened with the effects hereof, which it hath sometimes felt, and oftner had reason to fear, have provided some severe Laws for an aw over them, and to stop the first beginnings of such exorbitant attempts, ready to break through all ordinary inclosures, and which will hardly be restrain­ed by the usual methods of Government. No temper is more dif­ficulty mastered, or more mischievous, if let loose, then such a false fiery zeal, which neglected burns all before it.

But whatever may have been their Treatment of us formerly, or we may justly apprehend would be still, had they any opportunity, which GOD pervent: we ought not, and hope shall not ever desist from wishing, and endeavouring, as much as is in our power, their real welfa [...]e, and so of all our implacable Enemies, and therein their hearty Union with us in the holy Offices of Religion, and Fellowship of GODs Church where they live, with the sincere renoun­ciation of those dangerous Errours, and Practices that hitherto keep them at a distance from us.

In Conclusion, instead of querulous expostulations, or cat­ching occasions to find fault, we have great reason to admire and adore that gracious Providence, which amidst so many Confusions, Disorders, and Corruptions that prevail too much in most places [...]ound about, hath placed our Lot in so happy a soil, and provided for us so goodly a Heritage, and safe Retreat in the Bosom of that Church, whose Charity is as eminent as its Faith, and its Order as signal as its Purity; whose Arms are alwayes open to receive its return­ing Enemies with the most tender Compassions, as well as to cherish its faithful Friends with the wholsom and indulgent pro­visions; where nothing is wanting to ensure our safety, and [Page 157] encourage our proficiency in every thing that is good and ex­cellent: Which upon former t [...]al of both the opposit ex­tremes, the whole Kingdom hath seen necessary to f [...]ee back into, to repair the Confusions and Devastions they had brought: and in its most dangerous Convulsions here hath found the readiest Cure, and under whose name her very Ene­mies desire to shelter themselves: which finally engages us to express our gratitude for so peculiar Priviledges by [...] ready and impartial Obedience to the holy Doctrine we are taught, and a fruitful improvement of all those happy Advantages which we enjoy therein. That our Lives may be answerable to our Pro­fession, and our pious▪ vertuous, peaceable, and charitable Conversation may be in some proportion as defensible, and remarkable, as the Principles we proceed upon, or the benefit [...] we lay claim to.

This would most effectually silence the captious Cavils of our Enemies on every side, and more powerfully invite them to our communion then all other the most demonstrative Argu­ments: When their very senses would bear witness that GOD is in us of a truth. I hope we are not distitute of some such eminent Examples of unfeigned Piety, true Holiness, and uni­versal Probity. GOD Almighty increase their number more, and more: Yet whatsoever may be the effect thereof upon other men, this method would unquestionably ensure our own firmest Peace here, and everlasting Salvation hereafter. Here we keep certainly within our own bounds, and may most safely, and pro­fitably spend all our Zeal, while other men please themselves in diverting it a [...]road to what they have no power over. It seems horribly [...]useous to hear men quarrel fiercely about the best church, who live in the most open defiance to all Religion, and I doubt there are too many of all denominations chargeable herewith. Yet whatever the case of others prove, it will be most safe, and pious to bring it home, and close to our selves. Be our Church, or our Profession never so much better then any other, if we be not also suitably better then other men, they will rise up in judgment against us at the last.

But by a careful and diligent observance of its sacred Prescriptions we shall justifie our Reformation throughout, put a stop to the Re­proaches, and shame the calumnies of our Adversaries, and which is the Summary of all good intentions, and endeavours, bring honour to our great LORD and Master, the Author and Finisher of our Faith.

A DISCOURSE Concerning the Object of Religious Worship. The INTRODƲCTION.

OF all the Disputes between [...]s and the Church of Rome, there is none of greater concernment, then that about the Object of Religious Worship.

We affirm, as the Scripture has taught us, that we must worship the LORD our GOD and serve him only; the Church Mat. 4. 10. of Rome teaches, that there is a degree of Religious Worship which we may give to some excellent Creatures, to Angels and Saints and Images, and the Host, and to the Reliques of Saints and Martyrs. If they are in the right, we may be thought very rude and uncivil at least, in denying to pay that Worship which is due to such excellent Creatures, and very injurious to our selves in it, by losing the benefit of their Prayers and Pa­tronage. If we be in the right, the Church of Rome is guilty of giving worship to Creatures which is due to GOD alone; which is acknowledged on all hands to be the greatest of sins; and therefore this is a dispue which can never be compromised, though we were never so desirous of an union and reconciliation with the Church of Rome; for the Incommunicable glory of GOD and the salvation of our Souls, are too dear things to be given away in complement to any Church.

And should it appear in the next world (for I believe it will never appear to be so in this) that we were mistaken, that we were over-nice and curi­ous in refusing to worship Saints and Angels, yet ours is a much more inno­cent and pardonable mistake, then that which the church of Rome is guilty of, if they should prove to be mistaken. We are only wanting in some Reli­gious courtship, which we might innocently have given to Saints and Angels▪ but which we were not bound to give, (as the Church of Rome will not say, that we are) by any express Divine Law; and therefore it is no sin against GOD not to do it; and when this neglect is not owing to any designed con­tempt and dis-regard of those excellent Spirits, but to a great reverence for GOD, and jealousie for his incommunicable glory, if it were a fault, we need not doubt but that GOD would pardon it, and that all good spirits, who have such profound veneration for GOD, will easily excuse the neglect of some ceremonies to themselves upon so great a reason.

But if the Church of Rome be mistaken, and gives that worship to crea­tures, which is due only to the Supreme God, they have nothing to pretend in excuse of it; neither any positive Law of God, which expresly forbids all Creature-worship (as I doubt not to prove, to the satisfaction of all impartial Readers) nor the principles of Natural Reason; which, what­ever Apologies it may make for the worship of Saints and Angels, can ne­ver prove the necessity of it; and it highly concerns the Church of Rome, and all of her communion to consider, whither, if their distinctions and little appearances of reason cannot justifie their worship of creatures, they will be able to excuse them from the guilt of so great a sin.

But not to insist on these things now; I shall divide this discourse into three parts.

1. I shall prove from the plain evidence of Scripture, That God alone is to be worshipped.

2. I shall examine what that worship is, which is proper and particular to the Supreme God.

3. I shall consider those distinctions, whereby the Church of Rome justifies her worship of Saints and Angels, and Images, &c.

A DISCOURSE CONCERNING THE CELEBRATION OF Divine Service. IN AN UNKNOWN TONGUE

UPon this Argument the Church of England doth fully declare it self in these words. It is a Article 24. thing plainly repugnant to the Word of God, and the Cu­stome of the Primitive Church, to have publick Prayers in the church, or to minister the Sacraments in a Tongue not understood of the people.

But if we consult the Doctors of the Church of Rome about it, we shall find them, as in most other Comment. in Eccles, 5. 1. points, differing extremely amongst themselves. Mercer, a very learned person, and Professor of He­brew at Paris, is so free as to say, Temere fecerunt, &c. They amongst us have done rashly, that brought in the Custome of praying in an Ʋn­known Tongue, which very often neither they themselves, nor our people understand. And Cardinal Cajetan saith, Melius est, &c. It is better for our Church that the publick Prayers in the Congregation be said in a Tongue common to the In 1. Ep. Co­rinth. c. 14. Priests and People, and not in Latine. Others of them are of another Mind, and say that the having Divine Service in a Tongue known to the people is new and prophane, and the Doctrine requiring it Diaboli calliditatem [Page 213] s [...]pit, smells of the craft of the Devil. And that the Church in mak­ing use of the Latine Tongue therein, received it by in­spiration from the Holy Ghost; as a late Author saith. Stapleton. Quaest. quodl. Quaest. 2. Sixtus Senens. biblioth. l. 6. [...]nnot. 263. Portraiture of the church of Jesus Christ; c, 14.

With what consistence soever the former sort may speak to Truth and Reason, yet I am sure the later speak with consistence enough to the Opinion, Declarations and Practice of their church; as is evident from the Council of Tre [...]t (the present Standard of the Doctrine of the church of Rome) which I find thus Englished to my Hands by a noted person of their Cone. Trid. Sess. 22. c. 8. S. c. Answ. to Dr. Pierce, c. 15. church. ‘Though the Mass contain [great]’ instruction for GODS faithful people, yet it ‘seemed not expedient to the Fathers (of the council) that it should be celebrated every where in the Vulgar Tongue: Wherefore retain­ing in all churches, the ancient Rite (or rather in all places the ancient Rite of every church) Retento ubiq (que) eujusq (que) Eccle­siae antiquo ritu. approved by the Holy Roman church, the Mother and Mistress of all churches; lest Christs Sheep should hunger, and the children asking Bread, none should be found to break it to them, the Holy Synod commands Pastors and all that have care of Souls, that during the celebration of Mass, they should frequently either by themselves, or others, expound some part of those things, which are read in it, and among others things let them explain the Mystery of the most Holy Sacrifice,’ Sanctissimi hu­jus Sacrificii aliquod myste­rium: canon 9. (the words are, Some of this Holy Sacrifice) ‘es­ [...]pecially on Sundays and Feasts.’

And they conclude, ‘If any one shall say, that Mass ought to be celebrated only in the Vulgar Tongue, let him be Anathe­ma.’

To this I shall add for a conclusion, the Judg­ment collectio quo­rundam Author. &c. cum Decre­tis, &c. 1661. of the late Pope Alexander the Seventh, in a Brief he sent to the clergy of France about a Translation of the Missal into that Language, at that time newly published; in which he saith, that ‘Some Sons of Perdition had arrived to that mad­ness, [Page 214] as to Translate and publish it, &c. A Novelty we abhor and detest as the Seed-plot of disobedience, rashness, sedition, and schism, and of many other evils, and therefore that French Missal, or what shall hereafter be published in any other manner, we condemn. reprobate and forbid.’

From all which we may perceive, what an evident repugnancy there is betwixt the Doctrine of the Church of England, and that of Rome in the matter before us: And therefore for the better un­derstanding the Case and discerning which is in the Right, and which in the Wrong; I shall discourse of it in the following order.

First, I shall consider the Phrase, an Ʋnknown Tongue.

Secondly, I shall inquire into the lawfulness and expediency of celebrating Divine Service in a Tongue not understood by the People. For so much is affirmed by the Council of Trent, and de­nied by the Church of England.

Thirdly, I shall inquire, whither the celebrating Service in a Tongue not understood by the people, hath been the ancient cu­stome of every Church? For so much also is affirmed by that Coun­cil, and denyed by the Church of England.

Fourthly, I shall consider, whither the Provision made by the foresaid Council, of having Some part of the Mass expounded; be sufficient to countervail the mischief of having the whole in a Ton­gue not understood by the people, and to excuse that Church in their injunction of it.

Fifthly, I shall inquire whither'upon the whole, the publick Ser­vice of God ought not to be celebrated in a Tongue vulgarly under­stood? Which Proposition whosoever holds, is anathematized by the foresaid Council: And yet is owned by the Church of England.

A DISCOURSE Concerning the DEVOTIONS Of the Church of Rome;

IT is certain one of the greatest Commendations that can be given of any Church, or body of Christians, that a man can with Truth a­firm of it that the Doctrines which they profess, the Rules and Orders under which they live, that the frame and constitution of the Church tendeth directly to make men more pious and devout, more pe [...]tent and mortified, more heavenly minded, and every way of better Lives, then the way and profession of other Christians: For to work men up to this holy frame and disposition was one of the main designs of the Gos­pel of Christ, which intends to govern mens Actions, and reform their Temper, as well as to inform their Understandings, and direct their be­lief. And in this particular it differs much from all the Ethicks of the learned Heathen: For whereas they design'd especially to exalt the passions. and to raise up the Mind above it self, by commending the high and pompous Vertues, thereby to stir men up to great designs, and to appear bold and braving in the affairs of this Life; the Gospel is most frequent in commendation of the humble lowly and mortifying Vertues, which would reduce the Mind to it self, and keep Men with­in due bounds, and teach them how to behave themselves towards God, and to live in a due regard to another Life.

Now there is scarcely any thing which the Church of Rome doth more often urge for her self, or with greater confidence pretend to excel the Church of England in, then by endeavouring to perswade, that the Frame of their Church is more fitted for the exciting of Devoti­on and a good Life then ours is, And so they will boast of their se­vere Rules and Orders, the Austerities of their Fasts and Penances, the strict and mortifyed Lives, the constancy and incessancy of Devotions used among them; and would thence inferre, that that m [...]st needs [Page 252] be the best Religion, or way of serving God in which these practices are enjoyn'd and observed, That the Tree must needs be good by such excellent Fruit [...]; and that if all other Argument fail, yet they say they have this to show for themselves, that in their Communion there is at least somewhat more like that great Self-denial and Mor [...]fication so often made necessary under the Gospel, then is to be found in the Reformed Churches, or particularly in the Church of England. Now laying aside all Disputes concerning Points of Doctrine, in controversie between them and us, in which it hath been abun­dantly shewn, that they err in matters of Faith; and that in what they differ from us, they differ also from the Scripture, and the true Church of Christ in all the best Ages; I'll confine my self to examine their Pre [...]ce to Devotion, where I doubt not but it will sufficiently appear, that they are as much deficient also in Regularity of Practice; that there is not that true Foundation laid for such De­votion as God accepts, nor that strict Provision made for it, nor that real Practice of it which they would make us believe; but that even the best which they pretend to, is such as doth by no means befit a truly Christian spirit,

I'll discourse in this Method.

1. I'll instance in the several Expressions of Devotion, the Mo­tives to it, or Assistance of it, wh [...]ch the Church of Rome pretends to, and on which she is used to magnifie her self.

2. I will alledge the just Exceptions which we have against such their Pretences.

3. And then shew that they are so far from encouraging true De­votion, that many things both in their Doctrine and Discipline di­rectly tend to the Destruction of it.

4. I'll shew what excellent Provision is made in the Church of England, for the due exercise of all the parts of Devotion, and what Stress is laid on it, and on a good Life among us.

First, Though Devotion is properly and chiefly in the mind, a due sense of God and Religion, yet it is not sufficient if it stop there: For there are certain outward Acts which are either in themselves natural and proper Expressions, or else are strictly required of us by God, as Duties of Religion, and Evidences of the devout temper of our Minds; and these are called Acts of Devotion. And all the Com­mendation that can be given of any Church, on Account of Devotion, must be either, that there is a true Foundation laid for it in mens Minds, or constant Provision made for the due Exercise of it, all necessary En­couragement given to it, and a sutable, strict and regular Practice of it observable among them. And there are several things which are not at all insisted on by us, which they of the Church of Rome boast of, as serving to some or all of these pu [...]poses, which I shall re­present [Page 253] as fairly as I can, that we may see what there is in that Church that doth answer such great pretences.

For it is observed that they of the Church of Rome oftentimes in­steed of dispute, endeavour to work on our People, and too often prevail, by appealin [...] to matters of Practice, visible to every ones Eye; an Argument to which men need not use their Reason, but their Sense; and this will, (say they) sufficiently convince any of the excellency of our way. ‘For here are several things used as In­stances and Expressions of Devotion, very acceptable to God, and sutable to a good Christian Temper, which are either not at all used in the Church of England; or at least not in that Degree and Measure, and yet all those that are used in the Church of England, say they, are used among us: For we not only enjoyn, and practise con­stant use of Prayers publick and private, together with Reading and Preaching of the Word, Sacraments, and whatever is used in the Church of England; but we have besides several things which are as well proper Expressions of Devotion, as Helps and Assist­ances which are not used among the Protestants: The Principal’ things which they urge are such as these:

1. They blame the Reformation in general, as well as the Church of England, for the want of Monasteries and such other Religious Houses, which are so numerous in the Popish Countries; where Holy Men and Women being shut up, and having bid adiew to the World, live as in Heaven in constant Exercise of praising of God Night and Day, and of praying to him for the Church and State, and particular Christians, as well as themselves; and who are not only so beneficial to the World, by the constancy of their Prayers, but also by their Example putting others in mind of Religion, and of doing likewise; and by the severity of their lives, as to Diet, Garbe, and other Cir­cumstances, live in a constant Practice of that self-denyal which is commanded in Scripture, and was so practised by Holy Men almost from the begining of Christianity; and are as it were constant Preachers of Holiness and Mortification; who tho' they do indeed stay here in the World below, yet converse not in it, but are in some Sense out of it, and live above it.

2. They sometimes also boast of the extraordinary Charity, and Liberality to all good and Holy Uses pressed and practised among them, which is but sparingly used, say they, among the Protestants; Especially their excessive Expence and Cost in building and endow­ing Monasteries, erecting Churches, Chappels and Crosses, their so pompous adorning the places dedicated to the Worship of God, besides their Charitable Assistance, and relief which they afford to the Bodies of the Living, and the Souls of the Dead; and no Man can deny but Charity is a certaint Evidence, as well as a great [Page 254] branch and duty of true Religion and Devotion:

3. Sometimes they glory in the great number of Saints commemo­rated in their Church, and dying in the Communion of it, and urge them as a forcible Example to others, and a mighty incentive to De­votion; they think also it redounds much to the Honour, and Com­mendation of their Church to have had such glorious Members of it, and twit us as they think severely, when they ask us what Saints we have of our Church, and wonder especially that we should ob­serve so few Festivals and Holidayes; whereas the very many dayes set apart in their Church in memory of their several Saints, they think not only afford proper Occasions, for all Acts of Religion; but are a sign of their being less addicted to this World, when so great a part of their time is spent in the Service of God, and that Piety and Devoti­on are a considerable part of their Business and Imployment.

4. They urge also the multitude of Pictures and Images of several Famous Men and Women, who have in an eminent manner served and pleased God, and been instrumental in converting the World, as very proper assistances of a Mans Devotion; instructing some, they being the Books of the Unlearned, and sensibly affecting and al­luring all to the Imitation of the Persons whom they represent.

5. Sometimes they commend their Church for the Fastings, and other Acts of severity and Mortification, used not only by the Monks and Regulars, but by all sorts of Men, according to the Rules of their Church, on set dayes of the Week or Seasons of the Year; as well as such Austerities as are enjoyned by their Confessors, by way of Penance; their going bare-foot and bare headed in Processions, their whip­ping and lashing themselves their drawing great Chains and Weights after them, as great and proper Instances of Self-denial and Devo­tion.

6. They place also a great Deal of Religion in Pilgrimages, which the more Devout sort take, and spend their Estates, and sometimes their Lives in, to Jerusalem, Rome, Loretto,▪ Mount-ferrdt, to St. Thomas, at Canterbury St. Winefrid's Well, or some such other places where some extraordinary Person hath lived, or some strange Relique is left, or where they reckon God hath on some Occasion or other wonderfully manifested himself; and they reckon that the very visiting or kissing these, are either an Argument of truly Devout Minds, or that which will make them so. And their Manuals or Books which their Priests give into the peoples hands, do not fail by all the art imaginable, to endeavour to screw up Mens Devotion, even to rapture and extasie in Commendation of these Practises and Orders, even as if they would have us believe that there is no true Religion and Devotion with­out these, and that where there are these things practised, it is a certain sign that the mind is affected as it ought, & Piety flourisheth in the high­est Degree.

And besides these Matters of Practice, their are also several Do­ctrines, and Opinions peculiar to themselves, which they reckon do naturally tend to the advancement of true Devotion. As,

7. Their Doctrine concerning the Intercession of Saints for us, and the Advantage of Invocation or prayer to them, and that we of the Church of England want one of the greatest Encouragements to Prayer and Devotion that can be, who neither own nor make use of these Helps, and therefore that we cannot have such hope of Success and Blessing as they have.

8. Their Doctrine concerning the Merit of Good Works and Super­erogation, is of the same Nature, in their esteem: For the more Worth you suppose in any Action, the greater Incouragement is there to the performance of it, and therefore surely it must be a most irresistible motive to Devotion, to perswade men that the worth and value of it is such, as that you may by it purchase Heaven not only to your selves, but for others also.

9. Their belief of Purgato [...]y, and of the validity of Prayers for the Dead, doth naturally tend to excite men to Devotion, say they; for here is a greater Scope and Occasion for our Prayers, we may hope to be instrumental to more good, more Persons to be relieved and helped by our Prayers, then are supposed in the Devotions of the Church of England.

10. And especially their Doctrine and Practice of Confession, Penance and Absolution, they look on as so necessary to Devotion, that it is a wonder with them that there should be any shew of it, where these are received and practised: For a particular Consession of all Sins to a Priest being so strictly required, they say is the readiest way to bring men to a sense of, and shame for their Sins; and Penance being also imposed presently on them, will surely make Men to be more afraid of sining again when they see it must cost them so dear, and that they may not despair or despond, by Reason of the Multitude or Weight of their former Sins, but may be encouraged to strive more earnestly against sin for the future, the Priest gives them Abso­lution of what is passed, at the same time encouraging their hope, as well as exciting their fear, and endeavouring by the same method both to allure, to force and to shame Men into Amendment.

Lastly they insist much also on the Validity of their Ordinations, the Truth and Succession, Unity and Authority, of their Church, and the Obedience that is payed to the Rules and Orders of it, as mighty Helps and Assistances, and Encouragements to Devotion; when they are so sure of the Sacraments being duly administred, and all other Acts of Authority rightly performed when the Laws of the Church for the punishment of Offenders are duly executed, and when the Church hath Power to oblige all to an Uniform and Regular Practice.

All these things, say they, do either encourage and exc [...]te men to Devotion, or as [...]ist or direct them in their exercise of it, give more room or afford better occasions for it, or else shew more fully the Necessity of such and such parts of it then what is received and practised in the Church of England; and therefore the Church of England that wants these wanteth also much of the Occasion, Matter, Oppor [...]ities, and Arg [...]ts for Devotion: so that they laying a side all disputes concerning Articles of Faith, they doubt not but it will be readil [...] granted, that at least they are a more devout People; whatever their belief i [...], their practies is more agreeable to that self denial, and Mortification commanded in Scripture; that God is more constantly and reverently served among them then he is among us; that they take more pains, are at more Cost and trouble in the worship of God. which they think is an Instance of a good religious mind, and will be most secure of God's Acceptance.

These are, I think indeed, the most that they do urge for themselves in this point, and there is something of appearance of Truth in all this. Most of these Instances are such as may perhaps be very taking at first fight with some People, they having a shew of Regularity, Strict­ness and Severity, or else of being proper helps and Assistances of Devotion: For men are wont to admire any thing that looks o [...]d or big, especially if others have but the confidence highly to praise and extol it. But if we examine them, we shall find them to fall infinite­ly short of such specious pretences; some of them to be unlawful, and those that are good in themselves, to be some way or other spoil­ed in the use of them; alwayes they [...]rr in some matterial part or circumstance; and taken altogether, they have nothing in them which evidence any true devout temper either designed to be wrought by the Church, or actually working in the People: Much less do they bespeak greater Devotion then is required and practised in our Church.

For it hath been well observed by the judicious Sir Edwin Sandyes, that the Church of Rome hath so contrived its Rules and Orders, as rather to comply with, and fit every Temper and Inclination good or bad, then to work any real good effect on any. And therefore as it hath several things which openly agree with, and please the profane and debauch'd; so it must be granted, that it hath somewhat also to suit with and gra [...]ifle the melancholly Temper, where the devoutly disposed may find somewhat an agreeable Retreat: And therefore one would be apt to suspect that the most strict and severe of their Or­ders, were kept up rather out of a politick end to please and quiet the People, then really to advance true piety to God and Devotion. But however it is plain, that taking the whole Frame of that Church toge­ther, it doth not design to promot serious and true Devotion; but only to make a Noise, and to appear so to do. For when I see the [Page 257] same Church, tho' sometimes seeming to countenance the ut­most severity as necessary, yet at other times to give all Liberty, and let the Rein [...] loose to all kind of Debauchery, I have just rea­son to [...]ear they are not in earnest for Religion: For all such irregu­lar Heats, are a sign of a bad Principles, or a distemper'd Constitution. Just as if I should see the same person sometimes desperately disso­lute and debauch'd, and at othertimes intollerably strict and severe, and this interchangeably and often; I shall much question his strictness, whither it be sincere: If his sense of Piety were real, it would be more lasting and uniform; and therefore without breach of charity I think I may look on him in his severity, rather to act a part on a Stage, and to serve a present Turn and Occasion, then to be really in his mind what such strictness would represent him. And therefore whatever true Devotion is in any of that Communion, ought to be ascribed to somewhat else, then to the Constitution of that Church: For even those things which they are used to boast most of, which I have mentioned already, we shall easily find to have little that is truly commendable, much that is greatly faulty in them; and if their best things are no better, what are the worst? If the sub­ject of their Glory is shameful, what will become of the rest?

2, And therfore I'll now shew what we have justly to except against their fore-mentioned pretences to Devotion.

1. As for Monkery in general, which they boast so much of calling it, Status Perfectionis & religiosus, as if besides the State of Men in Holy Orders, that were a State of Perfection, and nothing else worth the Name of Religious. We confess, that scarcely as to any thing concern­ing the Externals of Religion, doth the Church of England distinguish it self from the Romish Church so much, as that there is not any Pro­vision made, or so much as a supposition of such Monastries, or religious Houses, or publick places of Retirement for devout Peo­ple, as they are called, being again ever setled among us. For tho' we are not so rash as utterly to abhor and throw away every thing that at any time had been abused to superstition, yet we are very well contented that Monastries should never be rebuilt among us. For we do not look on the Life of Monks as any great help to Devotion, or an in­stance of true Religion prevailing where they are found; much less that they are necessary in the Christian Church.

For it is evident that the first and purest Ages of the Church did not know any thing of them: Almost three Centuries passed without any mention of them in Ecclesiastical History. Antony and Paul in the Dio­clesian Persecution, being taken notice of as the first of that Way. We read indeed of some that did lead a more then ordinary severe Course, and denied themselves much of the (perhaps) lawful Plea­sures of this Life, in respect to Religion and the other Life; but these [Page 258] were not Monks, or the modern Asceticks; tho' it hath been the way of the Church of Rome in more instances then this to impose some new thing on the World upon the Reputation of some good and reverend Old Name: For the Lives of the ancient Aste [...]icks, or mortified Men, differed much from the present Monks of the Church of Rome. We find not that they engaged themselves in a so­lemn vow, distinct from, or above that of their Baptism. For what­ever their general Course of Life was, they would take the Liberty to break their Rule sometimes in order to extraordinary Charity, or when an occasion offered it self of doing more good; as is recorded particu­larly concerning Spiridion a Bishop in Cyprus. Nor do we find that they always continued in the same State of Life; but took such a severe course on themselves at some particular times, and on some special occasions, (as the Nazarites of old did) to humble, and bring their Bodies under, and as St. Paul adviseth the married, but not to conti­nue always so, lest Satan should tempt them; and they reckoned it in an higher degree praise worthy for every Act of Mortification to be vo­luntary, then that they should once for all force themselves to it: And therefore still retained a Power to themselves, and did vary from this Method sometimes, and on occasion would indulge themselves a great­er, tho' still a lawful Liberty. They took not on them the Vow of Po­verty, nor placed Perfection in Beggery, but reckoned every Crea­ture of God to be good; and even the outward good things of this Life to be the Gift and Grace of God, if they be well imployed, according to 1 Pet. 4. 10. And remembred that Saying of our Blessed Saviour, Acts 20. 35. It is more blessed to give then to receive. Nor did they vow what the Church of Rome now calls Chastity but reckoned themselves as chaste in Wedlock; and as for Obedience; the third part of the Monks Vow, they thought it sufficient to obey the Commands of God, and knew not of any other Obedience due from them, but only to their Governours in Church and State, whose lawful Commands they rec­koned themselves obliged to, in order to the more regular Admini­stration of Affairs, and the more peaceable Government of the World; much less had they any distinct Rules to be set up in Competition with the Laws of God, and urged as necessary to Salvation, making even the Commandments of God of none effect, as many of the Monks Rules apparently do, as might be easily made to appear. Such religious Men as these there were in the first Ages, who practised a stricter Devo­tion then others, that God's Name might be the more hallowed by them, the more it was profaned by the rest of the World, and who were more then ordinary instant and constant in Prayers for a Blessing on the Church and State, of which they were Members; and by the Strict­ness and Severity of their Lives, made some amends for the Negligence and Viciousness of the Age in which they lived.

And many such as these, we doubt not, are now among us, who yet utterly dislike the Popish Monkery, And if by the Monastick Life all this were done, and nothing else designed, It were justly to be com­mended; For let Men deny themselves as much as they will, and use their Christian Liberty to the Restraint of themselves by a voluntary Self denial and Mortification, to keep their bodies under, and thereby get a better Temper of Mind. But all this will not suffice in the Church of Rome: For it is not enough for a man to live so strict and holy a Life, unless he enter into a Vow particularlie to this purpose. Nay, though a man do take on him all these Vow [...] of Chastity, Poverty and Obedience, and tho' they be made to his Bishop or Confes [...]or, who one would think were the properest persons in the Case, yet still it is not sufficient; he cannot be said to be in this religions State, unless he vow Obedience to another kind of Spiritual Jurisdiction. So that it is neither the living so strictly, nor vowing to live strictlie, as the most severe Monks; but it is their being of a particular Order, and living under such and such Rule, that is so meritorious; so that by Monkery indeed, Monkerie is encourag­ed, and some politick and Secular Designs answered; but the Advance­ment of Piety and Devotion is not principally designed or intended. But to discourse more distinctly of it;

In a Monastick Life these three things are especiallie remarkable,

First, The secluded, and perhaps Eremetical way of living which they lead.

Secondly, The Constancy and Regularity of Devotions practised there.

Thirdly, The severity of their Rules, and Austerity of their Lives.

But I must needs say, that there is little of true Devotion, that I can discover in any of these.

First, Their being shut up from the World, or living in Desarts, is no very proper Instance of their Devotion, or agreeable to the Design of Christianity.

For a man should converse in the World, else he cannot so well un­derstand it, what is amiss, or wanting in it, nor how even to apply and place the Emphasis of his Prayers.

A man that lives in a Wilderness, or shut up alwayes in a Monastery, it is possible that he may keep himself free from the Difilements of the World; but yet it must be looked on as much more noble and com­mendable to converse in the World, and yet to avoid the Pollution of it.

And tho' by such a secluded Life he may escape one kind of Tempta­tion, yet still he will be at least as liable to the two others; that arise from the Devil, or his own Flesh and Temper as ever. And if he avoid some Sins, yet still he will be more subject to others, Sowerness. [Page 260] Moroseness, Melancholly, Censoriousness, spiritual pride, and other sins of as high a Nature as those, which by being shut up from the world he pretends to avoid. And yet such as these are generally legible and ob­servable in the very Looks, conversation and carriage-of Monks and Hermits.

Indeed Retiredness sometimes is an excellent help to the Mind, by giving it time to recollect it self, and to reflect on its former Miscarriages, and the better, to prepare it self for its fu­ture encounters in the World. But a man may exceed in the mea­sures and degrees of this, as well as of other conveniences and law­ful enjoyments; and so it may become a snare and an evil to him; For the mind will naturally be as much tir'd with Solitude as with bu­siness. Besides, that the Devil is alwayes busie when men are idle and Diversion and Recreation is as necessary to most Tempers, as Health, and Cheerfulness are; and fits a man even for the Duties of Religion. For the keeping the mind in a constant Bent, tho' of Devo­tion, will in a short time weaken its Spring and dull its Edge; and the Acts of Devotion in such a mind, will, [...]its to be feared, be rather a formal piece of Drudgery then a reasonable service. And though we should grant, that by being confined to a Monastry, a man might bet­ter escape the Defilements of any kind of sin; yet it must be granted that he cannot be in so much capacity of doing good in the World as if he conversed freely with it: S [...]c. l. 1. c. 12 And Sozomen quotes is as a most remarkable saying of some of the first Monks, that he that abstains from evil, but doth no good, ought to be esteemed a very bad Man; and so the commands of Scripture enjoyn us to take care to do good as well as to abstain from evil, else we shall be reckoned a­mong the unprofitable servants. We are sure that publick service ought to be preferred before private, the Glory of God, and the good of men being more advanced by it; and therefore, though that man that lives in a wilderness, and serves God there when he is for­ced to it by persecution, may hope for a Blessing, tho' he be alone, and neither worshippeth God in publick, nor gives a good Example to the World; yet he that runs into a Wilderness to be wondred at and ad­mired, and neglects the ordinary and most useful way of serving God, there is too much reason to fear he hath his Reward. At least how far soever it may please God to pardon his blind Zeal, and want of Discretion, yet certainly this Example of his ought not to be recom­mended to all, as a Rule for them to walk by. The first Monks we grant, were very good and pious Men, and were compelled to forsake their Houses, and live in solitude; but it is very unreasonable to make their manner of Life a Pattern to be followed in the quiet and peace­able Ages of the Church. For this would be to shew our selves [Page 261] insenfible of the goodness of God to us, in giving us the Li­berty of serving him freely and openly, and that we dare pro­fess our Religion without fear of loosing our Lives. And for the same reason we should still chase to celebrate the Sacrament in an [...]pper [...] because our blessed Saviour, and his Holy Apostles did so; and should have our religious Assemblies in Crypts and Vaults under the Ground, because the first Christians, in times of difficulty and persecution, often durst use no other.

And as the Solitude of a Monastick Life is no proper Assistance o [...] Ex­pression of true Devotion, was not known in the first Ages of the Church and afterwards was not taken up of choice, but by Necessity: So also in the last place, I observe, that the Gospel of Christ, and the [...]ules of Living, which are given us by himself, and his Holy Apostles, never enjoyn or suppose any such thing. We are alwayes supposed to live in Company and Society; and accordingly the precepts of our Saviour and the Apostles are adapted to the common Cases of Men, and the Concerns of such as converse freely in the World. And therefore I must needs say, that it hath been very wisely ordered, that there should be new and distinct Rules made for those that delight in this solitary and Monastick way of Life: For they are such a kind of men as the Gospel of Christ hath no proper Rules for.

Secondly, And I am afraid that there is as little true Devotion in their so frequent and constant Prayers enjoyned and practised in their Monastries, though this be confessedly what is most commendable in their way of Life, and is the only way by which they themselves can pretend to do any Good in the World. (If I except those, which are but very [...]ew, that work with their hands.)

Praise and prayer is therefore acceptable with GOD, as it is in the voluntary Expression of our Souls, a free will-Offering and Sacrifice which we offer to GOD, in consideration of his infinite Excellencies and Perfections in himself, his former un­deserved Goodness to us, and our Liableness to him. Now the constant prayer used in their Monastries, in more particulars then one, come short of that true Devotion due from Men to their Maker: For first they are as much as can be forced on a rational Beeing, and on that account must needs lose much of their worth and acceptableness. The Monks are oblidged by the Rules of their several Orders to say such and such prayers, and just at such and such times, whatever De­votion or Intention of Mind they have; and they are severely pu­nished if they fail of them. Exactly at Midnight, at two or three a Clock in the Morning, so very often, and at so very unseasonable times, that many have confessed this strictness of their Devotions, to be of all the greatest burden of their Lives And yet this they must do in Imitation of some holy Man of [Page 262] Old, who is recorded to have pray'd at these Hours; whereas these Mens Devotions is not warm enough to keep them awake when they are at Prayer. And therefore these Prayers not being the free Emana­tions of their own mind, methinks the praise of them is not so much due to the Monks themselves, as to the head and founder of their Order, who oblidged them to such Rules.

And their Devotion is little more praise-worthy then that of the Jews at Avignon, and several other Places, who are once in a Week forced to go to Church and hear a Sermon, (as these Monks are) at least to sit there whilst a Sermon is preached. and return home as good Chris­tians as they went thither.

But then they are not only thus strictlie obliged to such Hours of Prayer, for that were somewhat tolerable, they might possibly be in­tent on their Prayers, notwithstanding. But they are at the same time taught, that they need only say the Words with their Mouths; it is not absolutelie necessarie that their mind should go along with them, and this together with the other must needs spoil all true Devotion. The fre­quencie and unseasonableness of their Prayers, will make it very diffi­cult for them to attend as they ought, and their Doctrine concerning the No-necessity of attention at Prayer, will certainly make them to yield to these difficulties, and so there may be abundance of Words said, but no Devotion perform'd.

Besides all this, they have a way of being eased of this trouble of the Prayers, for according to their Casuists, it is allowable for a man to get or hire another to say his Prayers for him. At least he may be dis­pensed with by his Superiour, and this Dispensation is good, whither there be a just Reason or Occasion for it or no, according to an excel­lent Maxim of theirs, Non ad Valo rem, sed ad Justitiam requiritur Causa.

And if after all this, Men still will be more then they need strict in their Prayers, according to the Rules of their Orders, they almost constantlie offend in the End, and Design of their Devotions. For they do them not so much to benefit the World, or work themselves up to a better temper of Mind; but to perform a task imposed on them, and which they have vowed to perform, or especiallie to merit by their works. For they do not so much as pretend that this strictness in De­votion is absolutelie necessary for their Salvation, (for else why do they not enjoin it to all, seing all have the same need of Salvation?) and therefore the sole end of all this strictness and constancy in Prayers, is only to get Heaven for others. Which Opinion, besides that it will mightilie discourage Men of an ordinarie Charitie, from being very intent on what they do, when they are sensible they Labour only for another; It countenanceth also a false and dangerous Doctrine concerning the Merit of good Works, and encourageth [Page 263] all vicious practices in other Men, who will hope to be saved, tho' not by their own Prayers, yet by the Prayers of these holy Monks said for them.

So that on many accounts, their is little of true Devoton to be found in that constant course of Prayers, said so regularlie by the Monks and Hermits; Not to mention several other particulars, concerning the Frame and Language of their Prayers, the Object or Persons worship­ped or prayed to, the Persons prayed for, and the like, which I may have Occasion to mention afterwards, which being put together, do abundantlie shew the improprietie, and the worthlesness of such Devotions.

Thirdly, And as to the Austerities of the Lives of their Monks and Nuns, the Punishments which they inflict on themselves, as they pro­fess for the sake of Religion, by course and uneasie Garments, scanty Food and Fare, long and tedious Watchings; frequent and cruel Whippings, and Lashings, and other such Course and Harsh Treatments, which they use towards their own bodies. I confess I pitie them, but can discern little or no true Christian Devotion in them.

For all Severity to our bodies is not Devotion, or any part of that Self-denial which the Gospel requires; nor is this of theirs, though they pretend it to be for the sake of Religion; but their insisting so strictly on it, and valuing themselves so much on it, is of very bad consequence to Religion.

All Punishment which men inflict on themselves is not Religion, nor commendable, nor is the patient bearing of it alwayes a Sign of a true Christian Temper. Christ hath no where told us, that he that can fast longest, or endure most Lashes is the best Man; but he that govern­eth himself and his Life best. We have strange Instances of this In­sensibleness of Pain in many of the worst Principles and most profligate Consciences: The Devil hath his Martyrs as well as God; and if the voluntarily inflicting Punishment on themselves be a Sign of Devotion, the Priests of Baal, 1 Kings 18. must have been a very devout Generation of Men. Therefore it is not any religious commendation of a Man, that he can [...]onstantly whip, or lash himself, or bear it from another with­out flinching: Such a man might have made a good Gladiator, but seems not so well qualified for a Christian.

Nor is all Punishment which Men inflict on themselves, and say they do it for the sake of God and Religion, alwayes a Sign of true Devotion: For in other Cases, it is not Men's saying that they design well, which will make their Actions acceptable with God; but it is their doing what he hath commanded, and for the ends which he designed and intended, with which he is well pleased. And it too of [...]en happens, that men do Actions having a shew of Sanctitie, and of great Self denial, which yet are received by God only, with a who hath required this at your hands?

Self-denial indeed is commanded in Scripture, and is neces­sary also to many and excellent Purposes, to subdue a man's Passions and Affections, and to bring him to a right under­standing of himself; to put a man in mind of leaving the plea­sant things of this World, sensibly to affect him with the Con­dition of those that are in Misery, and alwayes want th [...]m, and to inure him to bear patiently the adverse things, or whatever it shall please God to lay upon him. It is necessary that a man should have a mind alwayes ready and prepared to lose all for Christ: And therefore he ought often to deny himself somewhat for the Sake of Christ, that he may give full proof to him­self, that his mind is affected as it ought to be: And by vo­luntary Acts of this Nature he preserves a Power over himself, and is much the more fitted for all the Accidents of Life, and for the Exercise of Devotion.

But let a man have a care that he keep within due bounds: He may exceed and transgress both in the Measure, and in the End and Design of such Mortification, He exceeds in the Mea­sure of it, when he inflicts such Severity on himself as shal ren­der him unfit for the Service of God, and useless in his Place. God delights not in the punishment of his Creatures, but desi [...]es their Good here as far as it is consistent with their greater Good hereafter. And though he requires Self-denial of us, it is only in such a measure as is for our Good, in order to the bettering of our Temper, and to cut off the Occasions of Sin in us. And therefore it is a great fault in any man on this pretence to render his Life so uneasie to himself, as that he shal not be able to serve God contentedly, cheerfully, and with­out Distraction, As a Man may be to blame also for his Charity, when without a just Occasion he throws, or gives a­way all; For if this Course were allowed or followed, the worst People, and they that know least how to use an Estate well, would be the richest and Owners of all, and the only persons in Authority and Power,

And he transgresseth also in the end and Design of such Severity, when he pretends to merit by it, and hopes to buy Heaven (which is the Gift of God) with a few Lashes, or a litte Money.

And I have too much reason to under value and disl [...]ke the Seve­rity of the Monks on both these Accounts. They often tie themselves up to such Degrees of Strictness as are above the Measures of a man, and consequently not to the purpose of Religion and Devotion. And they alwayes design to purchase Heaven for themselves or other, by the Merits of such Sufferings: At the same time under-valuing the Sufferings of Christ, and over-valuing their own; and yet mak­ing [Page 265] them of less worth in in God's esteem then else they would be' by their own setting so high a price upon them.

And besides all this, their insisting so strictly on these pieces of Austerity, and placing such Religion and Perfection in them, is of very ill consequence to other purposes.

It makes men to acquiesce in the means as the end, to con­tent themselves with having performed their Fasts, their Num­ber of Prayers and Lashes, without ever aiming at any Refor­mation and Change of Temper and Practises; then which nothing can be more absurd in it self, or more contrary to the the Design of Christianity.

It makes men also to esteem this or that kind of Meat and Drinke, Condition or Course of Life, to be unlawful or sinful, which really is not; which doth much harm, even to Reli­gion: For it disparageth God's Creation and brings an evil Re­port upon the Land. It necessarily makes Men querulous and censorious; and is the very thing which our Saviour took such pains to correct, and did so often rebuke the Pharisees of his Time for.

And this extraordinary pretence to Severity, brings the Per­sons of such Men into Esteem, whatever their Principles, Opi­nions and Practices otherwise are, and so injures Religion. For so ecclestastical History tells us, That those Hereticks that have most hurt the Church, were such kind of pretended mortified Men, as Montanus, Pelagius. &c. So that what do these more then others? Do not even the Publicans so?

And therefore however praise-worthy the Monastick Life might have been formerly, and whatever good might have been done, by some of that Order, Yet thisis'no Plea for the Monks at this time. For the Ancients were very Instrumental in converting many to Christianity; but these only live on the spoil of Chris­tians already made so. And considering the present posture of Affairs in the World, this Monkish way of living is very im­proper, and the abuses that are made of it in the Church of Rome, are plainly intollerable. Where Men are taught to place Religion in a certain Way and Trade of Life, rather then in a truly Christian conversation. It strikes at the very Foundation of our Religion, for Men to be made to believe, that the liv­ing or dying in the Habit of this or that severe Order of Monks, will have an Influence on the Soul, and give it a better Title to Heaven. And yet it is too notorious that these things are confidently taught and believed among them.

In short, let Men deny themselves as much as they will, for the sake of God and of Religion, to humble themselves [Page 266] for their Sins, and to keep their bodies and Passions under. Let them use their Christian Liberry to the restraint of themselves, by a volun­tarie self-denial, as far as they find it necessary o [...] [...]xpedient; But for this to be brought into a trade, is the most prep [...]terous thing in the World. Especiallie, let them have a Care of censuring and judg­ing others, who tread not exactly in their Steps, or of over-valuing themselves, on account of this severe and strict course of Life. For it is evident that for the most part it is not Religion brings them thi­ther, or any extraordinary love of Devotion; but their Parents send them thither as a pretty cheap way of providing for their younger Children, that so they may be able the more honourably to dispose of the rest agreeablie to the Grandeur of the Family. Therefore if they will commend the Institution of Monastries, as a good and frugal way of breeding up of Youth, or of providing for a spare Child or two, let them do what they will, But it is not to be suffered, that when they serve especiallie, or onlie to such Polit [...]ck ends, yet that they should be boasted of as the best, or onlie, Christian and Religious way of Life, as if the persons in them were the onlie Religious, and all others were secular, and in some Measure Pro­fane.

Besides it is very unreasonable for Persons to be shut up in Monaste­ries, so as they are, when they are young, and before they can have fully considered what Temptations they may have, or how they shall be able to bear and withstand them; and yet if they have but once, though of a sudden, through their own Melancholly, or the Insinua­tion of others, taken the vow on themselves, there is ordinarily no re­voking or drawing back for ever,

It is very cruel also for Persons to be put there, without any Conside­ration of their several Tempers, and Circumstances. For instead of benefiting the publick, which they pretend, it robbeth the World of many an one that would have been useful to it in an Active Life and Station. And some by their Tempers do not need such Mortificati­on, as the melanchollie and dejected. Others cannot bear the Strict­ness and Confinement, as the weak and sickly, And now to force this same course of Li [...]e on all, or such a number of Men indifferently, is like the Cruelty of that Tyrant that would make all men of the same length: And the best that can be said in the the case, is, that the Persons who thus confine and shut vp their Children and Relations, are like to the Persecutors, who in the like manner shut up S. Cyprian, which cer­tainly was Cruelty in them, tho' by so doing, they gave him a greater Opportunity for private Devotion. So that in truth I look on the Mo­nastries, as they are now ordered, to be rather a kind of Prisons, and places of Punishment, then convenient places of Retirement in or­der to the freer and more undisturbed Exercise of Religion and [Page 267] Devotion. And if I am not mistaken, the Church of Rome her self whatever she pretends, really thinks so of them: For the worst pu­nishment that she inflicts on a Priest for one of the worst of Offences, viz. for his violating the Seal of Confession, is, that he shall be con­demned to be shut up in a Monastry: and I dare say, that he and I agree in thinking that to be a severe Punishment, rather then an Help to De­votion.

Secondly, And if the Multitude of Monastries in the Church of Rome is no certain Sign of Devotion flourishing among them, they have little reason to boast of their Works of Charity: For it is most plain that the biggest part of their Charity is turned this way, to the building and en­dowing Monastries, and to the Encouragement of the Monastick way of living.

But besides this, though I am very loath to find fault with any pre­tence to Charity, yet I have too much reason on many accounts to think very meanly of all that which is practised in the Church of Rome: For whatever hath been given to that Church under the Name of charity, and is now enjoyed by it, hath for the most part been ill gotten and is as ill imployed.

And here I will not treat of the temporal Power of the Pope himself; and of the several Principalities which he stands possessed o [...] in Italy and France; for they cannot be ranged under the Head of charity, according to my acceptation of the Word; though it might be easily made to appear, that they have generally been gotten by unjust and unlawful, or at best by harsh and cruel Means, and such as one would not expect from the Successor of St. Peter. But I concern my self with smaller and more private Benefactions and Gifts, though these are so considerable, that generally a third part, often half the Lands of a Countrey are the Propriety of the Church. Now all this is gotten chiefly from men that are dying, who can keep their Riches no longer, and therefore who do not so much give this from them­selves as from their Heirs; And is especially, as it were, to buy Hea­ven; and a man must have a most despicable esteem of Heaven, who will not give all the good things of this Life, when he can no longer use or enjoy them, for the Purchase of it: And what is given from so bad a Principle, is commonly applyed to as bad a purpose. It is a common Observation, that in all the Popish Countries the Poor are the most mi­serable in the World; and their Secular Priests too are generally in a sad condition, notwithstanning the infinite Riches of that Church: And so the Regulars only have any considerable advantage by them; & they also, as it were, club together to set up one great Man as Car­dinal, or Head of their Order, in mighty Pomp and State; and heap Riches and preferments on him till he can hardly bear them. So that one can scarcely suppose so great Riches as that Church is in [Page 268] common endowed with, to be gotten into fewer Hands, or do less Good then it doth amongst them. Let them not therfore boast of their Charity, whilst amidst so great Plenty, they suffer the poor to want so extreamly; and yet to make a Shew, build a fine Hospi­tal in two or three of their chief Towns: For perhaps no where in the World do the rich exalt themselves, and tyrannize over the Poor, no where is there a greater inequality of Conditions; no where is there so much given to the Church and Charity. and no where is the Estate of the Church engrossed into so few Hands, to maintain Grandeur, rather then to be a Relief to Poverty. For the Cardinals not above Seventy in number are maintained out of the Church-Revenues, and yet are by their Creation equal to Kings, and superiour to Princes. Now if this be Charity to have a Prodi­gious Revenue for the Maintienance of the Church and Poor, and yet to imploy this to the Luxury of a few, and to let the rest perish I will acknowledge the Church of Rome to be the most charitable Church in the World. And if it be said that a great deal indeed hath been given to good and truly charitable uses, but is now per­haps misimployed: I answer, it is possible it may be so, yet still I have some reason to question it; For their Doctrines of Merit, and of buying Souls out of Purgatory, &c. are enough to spoil their works of Charity, and make them to be rather esteem'd a Bargain of Sale then a free Gift. And yet their Donations run commonly in this Form, I give this to such a Monastry for the good of my Soul, or of the Souls of other persons deceased, or for the Honour of such a Saint; But seldom for the good of the Poor, the Main­tenance and Support of true Piety and Religion; or for the Glory and Honour of God: And yet in my Opinion such as these are the ends for which a Gift ought to be esteemed charitable, or will be accepted by God as such.

But now on the other side, though the Church of England own not either Purgatory, or any other of their Pick-pocket Doctrines, yet charity urged by us from truly Christian Principles, hath had more force, and done more good then all their Tricks and Devices put together: For so Dr. Willet hath in part shewn; and it might be more fully demonstrated, that in these last 120, or 130 Years, since the settling of the Reformation among us, there hath been more and greater Churches, Schools and Hospitals built and en­dowed, better Provision made for the Poor; more and better care taken, not only for the Maintenance, but especially for the In­struction of the ignorant and meanner sort of People; In short, all parts of Charity more fully exercised, then can be shewn in any the like number of Years since Christianity came into this Countrey. Indeed the general Strain of our Peoples Charity runs to the doing [Page 269] of more good, and is more properly expressed then theirs is. The Papists build Monastries, in which Provision is made for a few people to live in Idleness and Luxury under pretence of Devotion and Re­tirement: Ours relieve the Sick and Needy (tho' not Regulars) and think it better Charity to preserve a poor Family from starving (of which so many thousands die in Popish Countreys) then to main­tain an idle Monk or Nun, or to make a Present to the Lady at Loret­to, or offer Candles and Tapers to the Image, or Saint of the Town in which we live. We, by so bestowing our Charity, both honour God, and do good to Men. They do neither, but do Homage to a Saint that neither knows them, nor receives any Good by the Honour which they give them.

It is in deed confessed, that our Churches are not so adorned as they ought sometimes: But that is no Fault of our Church, but of the Ini­quity of the Times, and of those Dissentions which they raise among us; but generally they are decently grave, and as well fitted to as­sist a devout mind without Distraction as can be. We love to have our churches neat and handsome, to shew we do not grudge what­ever may be required to make them in some measure a sit place for Divine Worship; but we see not any necessity of having them so splendidly rich and fine; we think it would rather divert mens minds from the Business of the place, then assist them in the Du­ties of it.

In short, in no part of Charity can they pretend to exceed us, considering our circumstances, unless it be in that of Prayer for the Dead, when they hire so many Masses to be said for them; but we think not this so much charity to the person deceased, as to the Priest; for he doubtless receives most benefit from it.

Thirdly, And whatever they pretend, the great number of Saints canonized and commemorated among them, is neither a Sign of the good State and condition of their church, nor is their keeping so many Holy dayes in remembrance of them any instance of true Devotion.

As for many of the Saints which they commemorate we own as well as they, and can pretend as good a right in them as they can, because we own, and will submit to whatever can be urged from them, such are the Blessed Virgin, the Apostles and Evangelists; and after them also the Bishops, Martyrs and Confessors in the Primitive church: but we confess that we have not the same esteem of many whom they com­memorate as Saints, and utterly di [...]allow of their canonizing or Saint­ing of them: For many of them (I believe) never had any being, but in the Fancy of these Saint-makers, who yet are commemorated, and prayed to as well as any others. Such as St. Longinus, under which name they have made a Man of the Spear which pierced our [Page 270] Saviours Blessed Body. St. Almachius, on Jan. 1. which only comes from the Corruption of Alman ack; Saint Amphibalus, who was only St. Alban's Cloak; St. Ʋrsula, and her 11000 Virgins, of whom no Foot-steps can be found in true History. Many of them, I fear, it had been better that they had never been, as being notoriously vici­ous and scandalous in their Lives. And others, though more inno­cent, yet if we believe what is written in their Lives, were so prodi­giously ridiculous, that a wise and religious man would be asham'd of such company. To hear men in an Extasie of Devotion to talk Non-sence, or to preach to Birds and Beasts, to run naked, to wander voluntarily in Desarts. &c. is more likely with sober men, to bring their persons and Actions into contempt and scorn, then to affect them with any quick Sense of Religion; at best it will excite men only to that extatical and enthusiastical kind of Devotion, which was in vogue a­mong the Heathens, whose Preists were besides themselves, when they spake in the Name of their Gods: and their most celebrated Exer­cises of Religion were such kind of irrational Actions; but there is nothing of this at all countenanced under Christianity: For the Gospel would make us wise as well as devout; and it is not required that we put off the Man, but the Old Man and its Vices when we become Chri­stians.

And though we are sensible of many among us that have been very examplary for Vertue and Piety, and have no reason to doubt of their Salvation: but have as full Assurance of it, at least, as they of their Saints; yet we are very shy of canonizing or saint­ing of them, because we know not Mens Hearts, nor dare we to pre­sume to dispose so absolutely of Heaven as the Pope doth. We thank God for those that have lived and died well among us, and exhort our People to imitate all the Good which shewed it self in them; but we know not to what purpose Canonization is. If it be only to re­commend their Vertues to Example, the Canonization of them will signifie no more then the bare History of their good Lives faithfully re­corded would do; but if it be in order to praying to them, we utterly condemn it. And it is too plain, that this is the end of their being cano­nized: For from that time solemn Prayer and Invocation is allowed and offered up to them. And this I believe hath been an occasion of falling from the Truth of Christian Doctrine as well as practice: For they taking such a man to be a Saint, think themselves oblidged to follow and vindicate whatever he either did or said, as holy and true, not considering that the best of meer Men have been guilty of Mi­stakes and Imperfections; and then much more may we suspect the Judgment and Understanding, the Vertue and Piety of many of those that fill up the bigger part of the Romish Kalendar,

And for the same reason we think there is not much Religion or [Page 271] Devotion expressed in the keeping up the Memory of such Saints, by so many holydayes observed among them.

If they commend their holydayes for the opportunities afforded in in them of serving God in publik, we have such Conveniencies in ma­ny-places every day.

If they comend them as dayes set apart to Rest and Idleness, we are not altogether of their mind; for we think we have as many as our Poor can well spare; and are sure that they have more holy dayes then their Poor can afford to observe So that their Holy dayes are no advantage to any. The Rich need them not; because if they have Abilities, they may be idle and luxurious every day: But they are a great evil and Bur­then to the poor, when they are forced to lose so many dayes from their Work, by which they should maintain themselves and their Families. And though the Popes, by reason of this Cry of the poor, have been prevailed with to cut off many of those days of Idleness, yet still in most places the Number of them is intolerable.

Fourthly, As for Images, I should have thought it more proper to range them among the Hinderances of Devotion, did I not see the Men of Rome to plead earnestlie for them, as Helps and Assistances, and to blame us for not using them, and paying no respect to them.

I consess my self not a cute enough to discern how they can any wayes advance Devotion: For their paying such Honour and Respect to them as they do own and acknowledge, must needs be a great Distraction, it diverting the Mind, and making Men spend their religious Reverence on that which is exposed to their View: but their paying such Wor­ship to them as they do pay, but are ashamed to own, is flatly destructive to all true Devotion.

They indeed plead the Ignorance of the People for the necessity of Images, and call them the Books of the Unlearned: but they must first suppose their People insufferably ignorant to need such Helps as these are. And to give the Priests their due, if any Ignorance would suffice to justifie such a Practice: they take care to keep their People in Igno­rance sufficient: And then if they are so ignorant that they cannot wor­ship God without an Image, the Church cannot be secure, but these so sillie People may worship the Image for God or Christ; or at least as having some extraordinary Vertue in it, and so make an Idol of it, especially when they see the Eyes and Hands of the Image to move, and see Miracles wrought by the Touch of it, as is frequently pretended and believed to be done: So that either there is no need of Images, or great danger in the use of them.

I confess, I am not of Mr. Baxter's Mind, who thinks that they may be properly or safely used to excite Devotion; at least I must confess my self of a different temper from him. Methinks I represent God in greater Majesty to my self, when I consider him in his Works of [Page 272] Creation and Providence, then to see him pictured; as in the Clouds, though with Thunder in his hand. And my Saviour appears more lovely to my mind & thoughts when I consider him as coming into the World and dying for us, then when I see him pictured and carved on a Crucifix. For it is more useful to see him with the Eye of Faith then of Sense, and it is not the Proportion of his Body repre­sented to my eyes, but the Dignity of his Nature, the love that he bore me, and the Passions of his Soul for me, that I admire most, and which no Pencil can draw.

Besides, a Picture or Image tells me nothing but what I knew before; and it is by what I knew before that I can make sense or any devout use of this Picture; for else I might take it for another profane and idle Story, And I would fain know whither the read­ing considerately the 26, and 27th. Chapters of S. Matthew will not affect any pious Heart much more then the seeing and contem­plating a Picture. Certainly if this will affect the Sense and bodily Passions, the other will more work on our Reason, and that will be to better purpose. Nay, the seeing of any Picture often will na­turally make it familiar, and not at all affecting to us.

5. And if the severity of the Monks to their Bodies is not any great Sign of Devotion, much less can the Austerities used by the common People turn to any great Commendation of the Church. It is true, they are forced to keep Fasts, but it would make a Man laugh to read how their Casuists have defined concerning the mo­dus, the Measure the End of Fasting. Escobar hath resolved it, ‘That no Drink breaks a Fast, be it Wine or Chocolat; and be­cause it is not wholesome to drink without eating, you may eat two Ounces of Bread: For that is but a quarter of a Meal; and if a man should chance to break his Vow of Fasting thus, he is not bound to fast another day for it, unless on a new Obligation. And if all this be too hard, you may be dispensed with for your whole Life; and that whither there be any just cause for it or no. Nay, Servants, tho they eat never so gluttonously of the Scraps, they break no Fast. Indeed there need be no Rules set down con­cerning’ the Poor Peoples observing Fasting Dayes: They are kept low enough without them: And as for the Rich, their Fasting is Mock-fasting, to fast to Luxury, with Wine, and Fish, and Sweet­meats: Is not this great Self denial? If any therefore are still truly mortified, when they can thus help it, I must rather com­mend their own Piety, and devout Temper, then the Rules and Orders of their Church, which give much Liberty, that a man must have a very cross-grain'd Appetite, or be in the highest degree sensual, not to be willing to comply with it. We find then no Fault with Fasting being enjoyned, and at set seasons: For we our [Page 273] selves commend and practise it; but let it not be to play tricks, but for true and real Mortification, and for the proper end of Mortifi­cation, to humble the Body to the Soul, and to bring the Mind to a better Temper; and to these ends is Fasting commanded by our Church; but not as if we looked on this or that kind of Meat to be unholy, or design'd to purchase Heaven by our Abstinence, as the Church of Rome doth.

6. And as for their Pilgrimages, and Worship of Reliques, they must needs have less pretence to Religion: For their Fasts, and other Austerities somewhat resemble true Christian Duties; but these have no shew that way. If Pilgrimage be enjoyned for Penance, then there is no thanks due to the Person performing it.

If it be voluntary, there is no true Devotion in it: For the Worth of it must consist in some of these Reasons, viz. either, First, That GOD is more present, or Secondly, more propitious in one publick place of Worship then another, both which are contrary either to the Nature of God, or his Declaration in Scripture, when he says, In every place a pure Offering shall be offered to him, Mal. 1. 11. And Where ever two or three are gathered together in Christs Name, he is in the midst of them: Mat. 18. 20. And the teaching otherwise is in some measure to re­vive Judaism. which allowed God, as to some cases, to be served accep­tably only in one place, or Thirdly, that the Saint is more present or propitious here then any where else: But we are speaking of Devotion to God, not to the Saint; or Fourthly, That it is their punishing them­selves that is so acceptable; but that hath been sufficiently discarded already: Or, Fifthly, That going so far, and taking such pains is a sign of their Love: But a man may shew his Love to God, and to his Saints too by more proper Instances, and do more good by it, which GOD, to be sure, will better accept, and the Saint, if he be a Saint will like as well. And therefore the making such account of Pilgrimages, seems rather to favour the Mahumetan, then the Chri­stian Religion: For the going on Pilgrimage to Mecca, is one of the five indispensable points of the Mahumetan Superstition.

And as for the Veneration of Reliques, all the World knows, what a cheat is put on Men, in vending any old rotten Bone, or peice of Cloth, &c. for a Relique of this or that Saint: So that according to a mode­rate Computation, I suppose scarcely one in a hundred is true: And some have pleaded they need not be true. Now what ever Devotion is performed to, or on occasion of these Reliques, can be commendable only in regard of the Mind and devout Temper of the Person; which I think might as acceptably shew it self in any other proper time and place: And there is required a long Series of Consequences be­fore the sight of St. Joseph's Axe, or any such other of their Reliques, can be pretended to raise a man's Devotion. But it being the chief Trade at [Page 274] Rome to sell feigned pieces of Antiquity, and other such worthless Trinkets at a high rate, I the less wonder that they have such an Esteem for Reliques; for it is for their profit to keep up the value of them, they being the principal commodities of the place.

7. And the belief which they have of the Saints hearing them, and their practice of praying to them, is no proper Encouragement or instance of true Devotion: For all Devotion is properly towards God; and therefore the making of Addresses to any other cannot possibly have any direct Tendency to exalt our Devotion to him, but is really a great hinderance, For it takes mens Mindes off from GOD, and sets them on his Creature: And the same time that is spent in Prayer to them, surely is better spent in praying to God, who is more present with us, hears us better, and loves us more. And Men's going to Saints when God is present, naturally tends to provoke God's Jealousie: For he declares himself jealous as to his Worship particularly, to set them up in competition with God, and to create in Men an Opinion, that they are more easily entreated, and readier to do us a Kindness then he is. And therefore though Men may fear God more, yet they will rather love the Saint; and Love is the truest Motive to such De­votion, as will be best accepted with God And yet in this plainly con­sists all that Court which they make to the Virgin Mary, that she should pacifie the Anger of GOD the Father, or of the Son towards Men; they are represented severe, and almost cruel, to render her more a­miable to the people in her interceeding for them: So they frequently in their printed and allowed Books of Devotion, call her Fountain of Mer­cy, and Pity, and other Names of the like Importance. Now all the assurance they have of her being tender and compassionate, is only because she is a Woman: but they are assured of God's Mercy, both from his Nature and his Word: They have no Assurance that she, or any other Saint hears them; nor can they shew how the Saint can be rationally supposed to know every thing that we do or say; but they are well assured that God hears them: For he is stilled the God that heareth Prayer; which Prerogative of his, by every Prayer to a Saint, they may at least suspect that they intrench on. They are not assured that the Saint can help them; but they may be fully satisfied of his Help, who is Almighty. They have no Encouragement from Scripture for praying to Saints: For though the Angels rejoyce at the repentance of a sinner, it doth not follow that therefore every concern of Men is known, or Prayer heard by them; much less that we may pray to them for the Gift of Repentance, or any other Grace, And prayer being so considerable a part of Divine Worship, we need not doubt but the Angels and Saints would refuse it: For so St. John was rebuked for offering to Worship the Angel, though supposed im­mediately and visibly with him, Worship God, Rev. 19. 10.

So that if they prayed to Saints and Angels only to mediate and inter­ceed for them to GOD, it is more then they have any Warrant or Allowance for. Christ being alwayes represented as the Mediator be­tween God and Man; and the setting up his servants in his Office, is as far as is possible a deposing of him. Nor is it in this case, as it is in Courts on Earth (which is their common Excuse) where a Favourite is made use of to represent our cause and request to the King: For this is done because our Kings do not know our Persons, nor understand our Case, nor can they be present in all places, and hear all causes themselves: so that it is often necessary that Princes should imploy and trust other then their own Eyes and Ears. Many things they think below them to inquire particularly into; and sometimes they will do that at the request of a Favourite, which they would not do for the sake of a Person that is not particularly known to them. But there is no Room nor Occasi­on for this in the Court of Heaven: For God is not onely intimately known, but is immediately present to all his Creatures; as he hath declar'd himself no Respecter of Persons, but to love all, and therefore there is no need of any Intercessor for us, except the Lord Jesus; he affects not empty pomp and state; but his Providence extends to eve­ry particular Concern of the meanest of all his creatures; and though he may give some undeserved Favours, as longer Lives, and farther Opportunities of Amendment, &c. for the sake of others Prayers, yet no man is so far his Favourite, as to be able to perswade him to re­verse his own Laws, and to save a wicked Person that continues in his Wickedness. On all which Accounts there is no Occasion of praying to the Saints so much as to interceed for us, as the Church of Rome pre­tends. But to pray to them to bless us, and give us this or that Tem­poral or spiritual Good, as they of the Church of Rome practise, and to suppose them to have Power to help us in this or that particular Difficulty and Distemper is plainly intollerable: For this is in a great measure to revive Heathenism, by which Men Worshipped this or that GOD for this or that particular Case. They must grant the Saint to have, though not an Original, yet a most certain and deriva­tive Power, according to which he will not fail to assist them that wor­ship him; and in all such Prayer, methinks, they even terminate their Worship on the Saint: For if I pray to a Saint to help me in this or that Difficulty, with a full assurance that this Saint hath sufficient power to help me, though I should grant that this Saint received this Power from GOD, yet my prayers terminate on the Saint. Indeed the Saint is oblidged to God for that power; but I seem to own my self on­ly oblidged to the Saint, for his applying this his general power to my particular case: Just as I am oblidged to a man for giving me an Estate, though he is beholden to the Government and Laws, that either he en­joyed the Estate himself, or was impowered to give it to another.

Besides that they often pray to Saints for such things, which, if they be only Creatures, they can have no power to give, or to be even so much as the Instruments of conveying to us; and yet it is notorious, they pray sometim [...] to the Saints for Grace, for Pardon of Sins, and strength against them. So in Benaventure's Psalter, translated into Italian, and published Salmi di S. Bonav. in Lode della Vir­gine, per Giovan Battista Pinello. in Genoa, Anno 1606. for the use of the People, tho' the Translator and Publisher sayes, that he had purged it from the Blasphemies which were in the former Edi­tions; yet we find such passages as these to the Virgin Mary, Psal. 7. Come to her all ye that are heavy laden, and she shall give Rest and Refreshment to your Souls. Psal. 40. Cleanse my heart. Psal. 41. Thou art the begin­ing and the end of my Salvation. Psal. 44. By thy Holiness my sins are purged, and by thy Integrity, Incorruptibility is given to me. Psal. 104 Eternal Salvation is in thy Hund, O Lady, and he that worthily honoureth thee s [...]all obtain it; And many more Sayings of this nature, or wro [...]e, if possible. Now can any man say, that such Prayers as these are fit to be offered up to a Creature, or that they are In­stances of the Devotion of a Christian, when they are so offered? I am sure that we charge the Heathen with giving Divine Worship to Men, though we can hardly find any Expressions or prayers to their Gods, which are so high, and argue their terminating their Worship on them so fully as these, and other such, which are commonly u­sed by those of the Church of Rome to Saints, and especially to the Vir­gin Mary.

8. And whatever they pretend, the constant Trade which they make of Confession and Penance, and their Doctrine concerning them, is so far from encouraging Devotion, that it is enough to destroy all true Devotion out of the World, if the providence of God did not mira­culously interpose.

For though they be very constant in their Confessions of all their Sins to a Priest, yet the frequency of it in themselves and others; makes them not so much as a shamed of themselves; and though they may be more afraid of angring their Priests, yet they have no reason to abhor themselves, or their Sins in the sight of GOD any more for it.

And when they have thus confessed, their Confessor may enjoyn what Penance he pleaseth, or else may leave it to the Penitents own choice as Escobar from Suarez affirms; and men are not used to be very cruel to their own Bodies, or lay a very severe penance on themselves when a lighter will serve; or else the Confessor may say thus, ‘I impose on thee for penance whatever good thing thou hast done, or shalt do this Day, or this Week, or whatever Evil thou hast, [Page 277] or shalt suffer. And Cardinal Tolet is of the same mind too. Now will’ not this make a man mightilie afraid of sining any more, when his or­dinary course of Conversation, and the unavoidable Casualtie [...] of life shall be turned into a sufficient Penance, Satisfaction, and Punishment for his Sin? And if the Confessor enjoyn no Penance at all, indeed he is to blame, sayes Escobar; but still it is a Sacrament for all that, because a satisfactory penance is not an essential part of the Sacrament; but an Integral.

But if after all this the Confessor will impose a Penance, the Penitent may perform what he will of it: For sayes Tolet, if he do not perform his Penance, his Absolution stands good, only when he comes to Con­fession next, he must confess that he did not perform his penance and so his Non-performance of penance will pass away in the Crowd of his other Sins, and there is an end of it. And if this please them not, there is an easier way still, if need be: For you may get another man to do your penance for you. Is not this a fine easie way to Heaven, when the fasting and starving of the Poor may be made to serve for a satisfaction for the Sins and Debauchery of the Rich? Indeed Escobar and Suarez, sayes, There ought to be a just Cause for one's performing penance for another: But here the other distinction will help them, non ad valorem, sed ad justitiam requiritur causa, the penance is valid, though there be no just Cause. And whither there be a Cause or no, it is not doubted, sayes Escobar, but one may per­form the penance for another, if the Confessor will give leave: And it is to be hoped there are some good natured Consessors to be found: But good Cardinal Tolet Instru [...]t. Sacerd. Lib. 3. c. 11. Tolet is more free and generous then Escobar himself in this point: For he tells the Confessor, That he must impose a lighter Penance, if he sees the Penitent will not perform a harder, wi [...]hout ever telling the penitent, that this lighter will not serve his turn, or without ever puting him in mind of his Danger, or of the necessity of a harder penance; and wholly com­mits it to the prudence of one Priest to diminish the penance which another had imposed, without so much as once telling him, that perhaps this penance will not suffice. So that in plain terms, by consequence, he resolves it all into the powerof the Priest; [...] and neither Confessor nor penitent are any [...]a [...]ther account­able that I perceive, if too slight a penance be enjoyned, the Sin is pardo­ned notwithstanding. And lastly, he goes on, & shews, that though the penitent be enjoyned to perform his penance in, on person, yet he may [Page 278] transfer this to another, without his Confessor's leave; and yet he shall obtain the satisfactory part of penance, though not the meritorions, that is, he shall be excused from suffering evil; but shall not merit much at God's Hands by such penance. And indeed I think he is very unreasonable if he expect more: And besides all this, the design of all penance be­ing only to satisfie the Debt of Temporal punishment due to their Sins, there are several easie wayes provided by their Church for the discharge of it, besides the sever penance, as e. g. several short Prayers, to the saying of which some scores of thousands of years pardon are annexed, toties quoties; there are large Indulgences granted at Jubilees, and at several other good Times; and may at any time be had for a good sum of Money; And if a man take no care of himself all his Life, yet if he can purchase Prayers to be said for him after his death, it will serve as well. And though the penance be never so easie, and be performed as triflingly, yet the Absolution, by which they suppose the Debt of eternal punishment is discharged, must be as compleat and full as pos­sible: For so the aforenamed Cardinal, with a great deal of concern, takes Care that the Absolution be not pronounced conditionally, as, e. g. on condition that you amend your Life, or performe your penance, &c. but it must be pronounced absolutely, without any if or and, thus, I absolve thee, &c.

Now would not any one think, that the Church of Rome, by this Method of Confessions and Penances so taught and practised among them, rather designs to find out the Temper and Inclinations of Peo­ple, & to dive into the councils of great Men, or to answer some other such politick End, then to advance piety towards God, or Amendment of Life in the Penitent? I am sure they can have no hearty respect for Devotion, when they are taught to look on their prayers to God, as a severe Penance, and yet which they may be released from by winning a Game at Cards, as is too commonly known.

9. And their Doctrine concerning the Merit of good Works and Su­pererogation, as it is false, so we cannot look on it as any Encourage­ment to devotion; for God will not be served with a lye.

I confess, if what is required of Men in their Confession and Penances be enough to save their Souls, they may very easily do more then is re­quired: For they cannot do less, if they do any thing, though indeed one would would wonder, that any that consider the Nature of the Gospel, or the Words of our Saviour, should ever pretend to supere­rogate.

But supposing their Doctrine to be true in these points, they cannot be thought to advance Devotion, but rather hinder it: For seing it is somewhat natural for a Man to love his own Lase, every one will be apt to argue with himself, that so many have merited already, that there is no need of what he can do. Nay, it is Folly for him to [Page 279] attempt it. For what need he endeavour to add to a Stock of Merit, which is already infinite, as some have thought?

And indeed it had need be infinite, else it is to be feared, it is almost, if not quite spent, especially considering the vast Expence of these Merits in frequent Jubilees, and other Indulgences, the Multitude of Sinners, and the little extraordinary Vertue and Piety found among them at this day, to add to their Store; So that methinks it may justly be question'd whither they are not bankrupt before now, their Disburse­m [...]nt so much exceeding their Receipts; and the Credit of their Bank seems to depend wholly on their Old flock of Merit which the Ancients laid up for them; and yet they grant that this was rather casual, then out of Design or good Nature; For the Saints design'd only to make sure doing enough for themselves, and it seems that less served their turns then they thought of, and the rest was laid by for the use of such rich Sinners as the Church would sell it to. So that all the Stock of Merit, which the Church of Rome hath so great occasion for and of which there is made so prodigious an Expence, is at the best but a Chance and spare-heap, which they cannot tell how they came by (for every Bishop hath the same Title to such Treasure trove that the Bishop of Rome hath,) nay they have reason to fear there was never any such Treasure: (For I doubt not but the Saints in heaven will thankfully own, that they have received more from GOD then they deserved, or could challenge:) to be sure, they knew not how much there was ever laid up, nor whither the Stock be spent; and yet they spend as freely now, as if they had been only laying up till this time, and that the Treasure were now first opened.

Many other such Absurdities and unanswerable Difficulties there are in their Doctrine of Merits to the use of others. And is it not a dismal thing, that the Priests of the Church of Rome should teach men to trust in, and as to Salvation, depend assuredly on these, of which they them­selves have no manner of assurance nor Ground to hope. Is not this to play with Men's souls and eternal Salvation? And especially can this be urged as an encouragement of Devotion, when, if it were as true as it is false, it tends directly to make Men vicious, and to neglect Devotion: For so a man will think if there be such a Stock in the Church, why should not he have a Share of it as well as another? And if one can merit for another, why should not he depend on others, as well as they on his Merits? And seeing Merits may be bought as the Roman Casuists have adjudged, he may think it very reasonable that others Merits should be given him in exchange for his Money. So the Result of all is this, according to this Doctrine, and the supposed Church-flock, only one thing is needful, and that is Money; and this will fully make up all lack of Piety and Devotion.

10. And the belief of Purgatory and of the validity of Pray­ers for the dead, is no proper Encouragement of true Devotion: For true Devotion is such as we perform to God, agreeably to his Will, when we know what we do, and for what ends; and have a promise or hope of Success; but when a man prayes to God to deliver a Soul out of Purgatory, he must suppose as true several things which are either false, or at least very un­certain; so that he can never pray in Faith, or without great perplexitie and distraction of mind; for he knows not whither there by any such place or state as Purgatory: For Scripture sayes nothing of it, nor the Fathers of the three or four first Centuries. He knows not whither the Soul that he prayes for be in Purgatory (if there should be such a place) for it may be in Heaven or in Hell, for ought he can tell. And if the Soul be in Purgatory, he knows not whither it be Usefull or Lawful to pray for it; for God hath given us neither Command, nor Encouragement, nor Liberty so to do, Nay, there are seve­ral particulars which they themselves cannot agree on concern­ing Purgatory, viz. What Sins are punished there? How the Soul without its Body can be tormented there with a material Fire? Who are Gods Instruments in punishing the Souls there? For the Devils are not; and how the Pope by his Indulgences can applie the Satisfactions of Christ and of the Saints so as to deliver any Soul out of Purgatory? And if there be such a place the Pope himself by his Example doth enough to dishearten all Men from endeavouring to deliver the Souls of their Friends from thence: For it is not doubted but he can deliver all out of Purgatory, he having the Command of the Treasure of the Church. And it must needs be a wonderful Discouragement to a Devout Mind, that among so many hundred Popes, their should not be one found so Charitable as to release so many thousands of poor Soul that lye under intolerable pains, and so must lye till the last day, or till the deb [...] of their tempo­ral punishment be paid, If the Pope can do so much with so little Charge or Trouble to himself, and yet will not do it, surely I have less Reason to do any thing.

Nor doth it follow, that because it is a part of acceptable Devotion, for one Man to pray for another whilst living here on Earth; that therefore it is as pleasing to God, for us to pray for Souls departed: For our Prayers for others on Earth, are either for Temporal Blessings, or [...]or the means of Grace. We pretend not to desire God to reverse his own Laws, and save such a Man, let him be as bad as he will; but to make him Holy first, and then to make him Happy: And to pray any [Page 281] otherwise for another Man, naturally t [...]nds to represent it a [...] feasible to reconcile a wicked Life with the hopes of Heaven; but when a Man is dead he can Work no more, nor make any use of the means of Grace, and therefore there is no room for this Prayer to God for him, he is not capable of Repentance; and Glory, and Amendment; and of being made fit for Heaven.

Lastly, if they boast of the validity of the Orders of their Bi­shops and Priests, as an Encouragement to Devotion, the vali­dity of the Sacraments depending so much on the Legality of the Minstry; We answer that we have a Clergy as properly and truly of Christ's sending as any Church in the World; a­gainst whose Ordination and Mission nothing can be objected: We deriving the Succession of our bishops, not only from their own Austin, but from the British bishops before his time, which is the only Regular way of Mission that we know of ex­cept that of an extraordinary Commission from Heaven as St. Paul had. And I would not that there were that to be object­ed against us, that is justly objected against them, as to the Succession of their Popes even since the Reformation began. For the Election of Sixtus V, Was most notoriously Simonia­cal, and yet one that comes by Simony into the Popedom, is by their own Canon Law, by the Bull or Constitution of Juli­us II. approved in the Council of Lateran, An. 1513. To be looked on as a Magician, Heathen, Pub­lican, Septimi Decretal, Lib. 1. Tit. 3. and Arch Heretick, and his Election can never be made valid by any after act, and yet several of the Popes since, were either made Cardinals by this Sixius. V. Or receiv­ed that Dignity from those that received it from him; which is the very case of this present Pope Innocent Ele­venth.

As for their Ʋnity, it is plain that they have more divisions among themselves, then they can charge us with. For they have not only such as openly dissent and seperate from them, but great and violent dissentions among their own Members, and such as live in the Communion of their Church, one against another, and each party pleads the Doctrine of the Church, and Decisions of its Councils. And yet the Pope himself, not­withstanding his Infallibility and Authority, either cannot or darr not determine which is in the Right, or which Opininion is True.

So that what ever Power and Authority their Church hath, it hath no effect to such ends and purposes, to which Church-Power is designed to serve, the encouragment of Holines and Vertue, and the discountenancing of vice, the Preservation of the [Page 282] Doctrine in Purity, and of the Members at peace one with ano­ther. It is true they are more able to see the Laws of their Church Duly executed; but it is to their disparagement to have so much Power, and yet to do so little good w [...]th it. As for us, we had ra­ther deserve more then we have, then that it should be said that we have more power then we deserve. And whatever Power our Church wants, and whatever loss Religion suffers by this means, we justly Charge the Church of Rome with the guilt of it, who have made all Princes jealous, and affraid of all Church-Power; by their invading their temporal Rights under pretence of a Spiritual Ju­risdiction.

In short, though somewhat may be said for the worst thing, and a very bade Cause may have a great deal pleaded in its Vindication, as we have seen in all the foregoing Helps and Instances of Devotion; which the church of Rome boasts of; yet if we consider them, they all in some respect or other come short of what they pretend to; several of them being very improper, many plainly Nonsensical and Ridicul­ous, they proceed from bad principles, are done in an undue Man­ner and Measure, or to serve some bad end or design, or some such other way offend; even the most severe practices, which most resem­ble true Self-denial, are countenanced or enjoyned rather to make a shew, or to gratifie some tempers, then to advance Devotion; for excesses and over-actings are often Infirmities, and the effects of Weakness; steddiness being the most certain sign of Strength, as the shaking palsy is a Disease and sign of weakness, as well as the Dead one.

3. I now come to consider such things in the Doctrine and Disci­pline of the Church of Rome, as tend directly to promote Debauchery of Manners, and Carelesness in Devotion.

I'll insist only on these few, among very many.

First, The unlimited Power which they ascribe to the Church, or to the Pope as Head or Monarch of it: For the people are taught that he can make null Duties that were made necessary by God, and make necessary what was not so before. The consequence of which Do­ctrine is plainly this, that a Man may safely disobey and neglect the serving of God, if he pay but his due respects to the Pope. And yet their Casuists have defined that the Pope can dispense with Sins, or give leave to do things forbidden by the law of God, as well as pardon them when committed, as in the Dispensations with unlawful Marriages. And on the other side he can excuse them from doing what they are by their Duty to God bound to do, as in his Dispensations with Vows though made never so solemnly to God himself. That is, he can Bind where God hath left us loose, and he can loose where God has bound us. Nay, a Superiour can give a Dispensation even when he doubteth whither it be lawful or no; because in a doubtful case [Page 283] the milder side is to be taken. And if the Reason ceaseth for which the Dispensation was given, yet the Dispensation doth not cease: Nay, a Dispensation may be granted where there is no Reason or Cause for it; and yet the Dispensation is valide notwithstanding. And not the People only, but every Bishop and Priest hath his Share of this Power, only there are some reserved and more profitable Cases, which his Holi­ness only can dispense in. And though I cannot tell what they think, yet I am sure their Casuists are very shy of saying, that the [...]e is any Case in which there may not be a Dispensation granted for the doing of it; or a Pardon for it when it is done.

And all Indulgences are directly designed to hinder Devotion, for they are given to free Men from Necessity of Mortification, fre­quent Alms and Prayers, &c. Which else would have been enjoyned as Penance; and yet we know that these are the chiefest parts of Devo­tion.

And as their general Doctrine concerning the validity of Par­dons and Indulgences is very destructive of all true Piety and Re­ligion: So,

Secondly, Their constant Practice of giving Absolution before Penance, is in a more especial manner influential to that purpose. For the People are taught to believe, that by the Priests saying, I absolve thee; &c. the sin is actually pardoned by God: And though indeed their Guides of Confessors advise that Absolution should not be given till Penance be imposed and accepted, yet when the Confessor thinks that the Penitent will acept of the Penance, he may absolve him first: That is, the Person may be absolved before he accept the Penance, or even pro­mise to perform it; but it is their constant Method to absolve him be­fore Penance be actually perform'd.

Now if their Absolution be of force, the Person is free from his sin, and sure enough of Heaven, whither he perform any penance or no: Which Practice gives all imaginable Encouragement and License to Sin; the fear of penance being the only restraint from Sin which they pretend to; for if the sin be fully pardoned before Penance be ac­cepted or performed: I see not why a man should trouble himself much for the performance of his Penance: he sees plainly that it is only an Appendix that is used to be annex'd to Absolution, but is nei­ther necessary in it self nor for Absolution; the Sin is pardon'd already, and at the worst there is only some temporal punishment to be satisfied for, which he may get rid of several other wayes.

Nay indeed the true and ancient Notion of penance is utterly destroy­ed, by its being imposed and performed after Absolution. For pen­ance according to their primitive use of it, was a severe course of Life prescribed to a person that had grieviously offended, as a pro­per Method for him, at the same time to testifie his own sorrow for [Page 284] his Sin, and abhorrence of it, and to create in him an Aversation to the like for the time to come; and also to satisfie the Church of all this, that so he might be admitted to absolution and the Com­munion: And therefore their Penances were alwayes publick, and indeed is it by publick Penance only that all these so good ends can possibly be answered: but now in the Church of Rome; the Offen­der is pardoned without any thing of this, he is not put to any grief for his Sin before he be absolved. It is left wholly to his own Ho­nesty and Generosity whither he will perform any Penance for his Sin. Nay indeed so loth are they to appear severe against sin, or cruel to the sinner; that when in the Council of Trent some would have revived this Discipline, by enacting publick Penance, they were violently opposed and over-ruled; tho' St. Gregory a Pope of Rome had held it to be of Divine Right: and their Casuists since teach that a Confessor cannot, or ought not to enjoyn a pub­lick penance: So that by this means a Man is not so much as to be put to the blush for his Sins; for no such Penance must be imposed by which the Sin may be known, and he is sure that the Confessor to save a Kingdom darr not reveal or discover it.

Thirdly, Their Doctrine concerning the Nature of several Sins, is such as must needs rather encourage Men to continue in Sin, then deli­ver us from it; and will spoil all true Devotion to God, and that due regard that we ought to have to his Commandments.

They tell us there is a vast number of Sins in their own Nature Venial, which are so very inconsiderable that an Escobar Tract. 2. Exam. 1. cap. 4. infinite number of them altogether will not deprive a man of the Grace and Favour of God, or make up one Mortal sin, and for the Pardon of which there is no need or occasion for the Mercy of God: And yet they have no certain Rules to discover whither a sin be Mortal or Venial, so that men are in wonderful danger of being cheated in a matter of so great Moment as their Eternal Salvation.

They tell us also, that Habitual Sin, is only a Stain left by former voluntary Sins, and a Deprivation of Escobar Tract. 2. Exam. 1. cap. 2. habitual Goodness; but hath nothing else that is evil in it. From which Doctrine it necessarily follows that a man is guilty only of those Sins which created this Ha­bit, and that there is not an habitual Repentance, or Course of Life required to get pardon for habitual Sins; but a few or perhaps one single Act of Contrition will serve. So that the more a Man sinneth the better he may, and it is a piece of true Pru­dence to get an Habit of all Sin betimes; for a Man is account­able only for those sins which preceeded the Habit; all the Sins which follow it will pass under the name of Inadvertencies, and [Page 285] as such can be esteemed only as a kind of Venial sins.

And they not only allow the Church Power to command what doth not belong to her in many Cases; but give such Authority to her com­mands, as to make the Disobedience to them the greatest of all Sins, and make way for the breaking of the Laws of God, that they may keep those of the Church. So Marriage hath been adjudged a greater Sin in a Priest then Fornication, because the Priests are oblidg'd to Celi­bacy by the Laws of the Church, and their own Vow; as if they were not by the Laws of God, and their Vow of Baptism more oblidged to obstain from Fornication; and accordingly for Marriage, a Priest is excommunicated or deposed; but for Fornication he is only oblidged to consess it secretly among his other sins; and the Guilt and Irregu­larity of it is done away by Absolution. Indeed they bring almost all sins under the Head of Discipline, not only by pretending to give Pardon and Dispensations for most sins that can be committed; but also when they compare sins, they are alwayes most earnest against such as transgress the Command of the Church. So. v. g. When Escobar asks the Question, What if I communicate unworthily at Easter? He answers, That by so doing, I fulfil the command of the Church, which is what I am immediately bound to: And passeth over the Duty of Self­examination and Preparation so strictly enjoyned by St. Paul, as not worthy to be considered: And so in inumerable other cases, by which means indeed they create a great Veneration for the church, or for that which they call the church, but thereby make the commands of God of none effect.

Fourthly, Their very Doctrine concerning their Prayers and Devo­tions, and their Practice consequent on it, is such as is altogether in­consistent with the Nature of true Devotion: For, according to the Church of Rome, the outward Act will suffice in many cases, though nothing of the Mind go along with it; particularly as to Prayers Escobar from Coninth and Durandus affirms, that neither an actual, nor virtual Attention is required when a man prayeth; and they give an excellent Reason for what they say, viz. Because the Church hath no Power in hidden cases, but only in the case of Auricular confession: As if in Prayer only the power of the church, and Obe­dience to its commands were to be regarded: And he confirmeth his Assertion with this other most cogent comparison, That an outward Act of Devotion, or Prayer only with the Mouth, is a true Act of Prayer, tho' without the Intention, as an outward Act of Adoration of an Idol, though without the Intention, is a true Act of Idolatry. So that for a man to mind what he doth when he is at Prayers, or to be earnest in his Desires of that which he prayeth for, though it may possibly be a commendation, and accomplishment, yet it is not ne­cessary either to the pleasing of God, or satisfying of his Duty [Page 286] according to the Church of Rome. Nay, it is a praise for a man to draw nigh with the mouth, and honour him with the Lips, though the Heart be far from God, notwithstanding that our Saviour, after the Prophet Isaiah, blamed the Jews for so doing. Indeed such a kind of superficial Christians will this Doctrine make, that a Pharisee would have been an excellent Man, if he had lived in these days.

And pursuant to this doctrine of no-necessity of Attention at prayers, they take care that the people shall not be able to attend to what is done; and therefore provide that the publick prayers and the Scripture it self shall be only in a Language unknown to the people, and are so des­perately fond of this Device of keeping the people ignorant of what is prayed for, that their Casuists have defined, that a Man may say his Office privately in other Languages besides the Latin, as in Hebrew, or Greek, but not in the Vulgar Language; at the same time keeping the people in Ignorance, and discouraging them in their devotions, and exercising their Authority over them in the most dangerous manner that can be.

6. Their ascribing spiritual Effects to several things which are purely of their own Invention, is much to the discouragement of true devotion towards God. And yet they have very many things of this Nature: As Holy Water, by the being sprinkled with which, they be­lieve rhe Devil shall have less power over them: Agnus Dei's, Swords and Medals which they wear to preserve them from dangers; which be­ing consecrated according to the Rules of their Church, have through the devotion of the persons, and the power of the Church, a wonderful good effect, though indeed God never promised any such thing.

To this Head I may refer also, their Rosary, which is nothing else but an odd combination of Pater nosters and Ave Mary's. Several short prayers to the saying of which thousands of years of pardon of Sins are annex'd: Their carrying the Image of St. Genovefa in procession at Paris, and other Images in other places to obtain Rain, &c. And innumerable other such like practices, on which Men are taught to re­lie, and to expect great good by, though they have neither any natu­ral force or efficacy that way; nor any assurance from God that such effects shall follow. Nay even the Sacraments themselves accord­ing to the doctrine of the Church of Rome are only such a kind of charms; for they are supposed to work effectually on the person, without any devotion or Vertuous disposition being required of him in order to it.

Now whatever effect they promise above what the natural efficacy of the thing is apt and able to produce, they must have express Autho­rity from God, or else they sadly delude and cheat those poor souls that depend upon them. And at the best they are supposed only a [Page 287] shorter cut to Heaven, an easier way of pleasing God and getting his Blessing, and are invented only to ease a Man of the fatigue and trouble of the common and ordinary road of serving him by a constancy and re­gularity of Devotions.

Seventhly, Their Manuals and books of Devotion which they give their People to read, instead of the Scripture which they forbid to be used, though they may design them as Helps, yet I must range them among the Hindrances of Devotion.

For the best of them are so full of Tautologies and vain Repetitions, that they must needs come uuder the censure of our blessed Saviour, Matth. 6. though they use his own holy Name. For so in the Jesus Psalter, at the end of the Manuals of Prayers and Litanies printed at Paris in English, An. 1682. In a Litany of fifteen Petitions, the Name Jesu is repeated over above 130 times. And in the same book, in the Litany of the blessed Virgin, they pray to her by 40 several Names, being only so many distinct praises of her. And the like is observable in all their books of Devotion which I ever saw. Now their saying the same thing so often over, is not contrived to help and Assist Atten­tion, or prevent Distraction, or as a Repetition of what is more then ordinarly important, or for any other good and prudent Reason, but out of pure vanity and Ostentation, or as it were even to flatter our blessed Saviour, or the Saint which they pray to.

But most of the books and Legends which they put into the hands of their People to excite their Devotion, and by which the People take an estimate of the Christian Religion, are such wretched plain Forgeries and so pitifullie contrived Fables, as can never be believed by Men of sense, and if they could be believed, are proper indeed to make Men Mad and Enthusiastical, but not to advance true Devotion; and he that reads only such books is qualified indeed to tell Stories and to believe Lies, but no serious truth will stick to him or be valued by him. So that such books as these are so far from doing good, that they do much harm to Religion, for they Imprint a wrong No­tion of Religion on Mens Minds; would make a Man believe that God is like a child pleased with Trifles, that Religion and the Me­thod of our Salvation is only a Charm and Trick, which the Priests have gotten the receit of; but that there is nothing in Christianity fi [...] to make a man wise and manly in his Worship of God, or in the management of himself and practice of Devotion. Nay the stories which are told in the Lives of their Saints, and believed by the common people, are enough even to deprave the natural Senti­ments of Mankind concerning God and Religion, so that perhaps it were much better to leave Men to the natural effluxes of their own minds, then to pretend to assist them with such Helps as these. That a little Water or a consecrated Bell should scare the devil, or St [Page 288] Francis's rope charm and bind him, would make a man have little fear of such an Enemy, or a prodigious Veneration for such a Saint; but how it should render a Man more piously affected toward GOD, more relying on his Providence, or more Religiously Carefull over himself, I see not: And these Stories though so apparently false, yet being affirmed with such Confidence, strike at the very Foun­dation of our Religion; For it is apt to make Men believe that Christianity it self was at first propagated among a sad, dull, stupid, and credulous Generation of Men; (when as really it first appear­ed in an Age as sharp-sighted, as any Age before or since, which is much for its Vindication.) It would tempt a Man to dispise a Religion in which such Men are Saints, and such Practices com­mended; and will set Christianity but on the same level with mo­dern Judaism and Mahumetanism; For the Jews have just as much to say for their Cabbala, and the Turks for their incredible Fables; for they are reported on the same Credit, are just so credible in them­selves, and just as edifying of the People that attend to them: The Miracles which they relate being often Just so useful, as that pre­tended to be wrought in the Temple of Apollo; when a Man com­ing out of the Temple, it was observed that his body did not cast any shadow; by which thing however strange in it self, the Man was not much the better, nor the World wiser,

But many of their Books of Devotion are worse then ridiculous; for there are frequently such passages and prayers as I cannot tell how to vindicate from Blasphemy and Idolatry. Saint Bonaventur's Psalter both in Latin, and Italian I mentioned before, in which there are I believe a thousand such Prayers to her, or Expressions concerning her, which I confess I could not with a safe Conscience say of any Creature. And Albertus Magnus the Master of St. Thomas Aquinas hath not only 12 Books of the Praises of the Virgin Mary, but also a distinct Book called Biblia Mariana, in which he applies several places of Scripture to the Virgin Mary; as if she were prefigured in several passages of the Old Testament as well as her Son: So Gen. 1. 1. that she was that Heaven that God made. Gen. 1. 3. She was the Light which God there made, and so on through almost the whole Scripture: And however Cautious they are in the Books which they Print in English for the use of their Converts here: yet in them we find often such sayings to or of the Virgin Mary as I cannot reconcile with Christianity; for so in the Manual quoted before, in the Prayers for Women with Child they sing thus to her.

Elsewhere they pray thus to her, page 1 [...]6: O blessed Mother assis [...] my Weakness in all my Da [...]ers and Necessities, in all Temptations to sin, and in the hour of my Death, that through thy Protection I may be safe in the Lord. Where the Lord indeed is mentioned, out of Comple­ment, and for Fashions sake, but they had first begged of the Lady as much as they wanted or could desire: and pag. 80. they call her Spouse of the Holy Ghost, Promise of the Prophets, Expectation of the Patriarchs, Queen of the Angels, Teacher of the Apostles, strength [...] of Martyrs, Faithful comforter of the Living and Dead. Now if they print such things in English, what do they print in Spanish? If they do such things in a green Tree. what shall be done in a dry? And I fear that even their nicest Casuists give too much Countenance to this so gross Practice: For they have determined that Honours above civil, c [...]ltus Hy­perduliae are due to the Virgin Mary, that is in plain English, Divine Honours must be paid to her. For it must be a very Metaphysical head that can in this sense apprehend a kind of Honour above ci [...]il, and yet not divine; it must be somewhat like his, that would pretend to find a mean between Creator and Creature, between Finite and Infinite.

Lastly, this is most notorious, that they enjoyn acts to be used, and propose Objects of Worship which they themselves cannot deny but there is danger of offending in them, and even of falling into that Idolatry; and yet take little or no care of giving caution concerning them; and if the grosest abuse should happen, there is scarcely any possibility of redress.

Indeed where-ever they speak of Veneration due to Reliques and I­mages, of worshipping of Saints, and especially the Virgin M [...]y, they always seem as if they cared not how much Honour were to paid to them; only they must make as if they put some Re [...]iction on it, for the sake of the Reformed who would exclaim against them: And therefore their Command for the worshipping of them is general and absolute; but the Limitations are so nice and forced, that one may easily see that they very unwillinglie deny any Worship to be paid to them. For so the wary council of Trent speaking of Images, sayes They are to be kept, and due Honour and Veneration paid to them: And though by and by they seem as if they would limit this Honour, yet presently they put in such words as make that pretended Limitation to signifie nothing: For they tell you. That whatever Honour you pay to the Image, goes to the person represented, (v. g. to our Saviour) it seems the Honour is paid to him whither we intend so or no: And hence you may easily gather what Honour is due to to the Image of our Saviour, and how little fear there is of paying too much Honour to it: For I suppose we are all agreed there is no fear of paying too much Ho­nour to our blessed Saviour; and whatever Honour is paid to his Im [...] is paid to him, if we can believe these Gentlemen. And agreeably here­unto, [Page 290] it is very rare to hear of any person censured or blamed for pay­ing too much Honour to Images, though surely it is as possible for men to be Idolaters now as in the former Ages; and I suppose that neither the common people, nor all the Priests are Men of such extraordinary Understanding and Learning, as to be altogether free from the like Temptation. Nay, the Caution which is given [...]eems only to concern, Imagines falsi dogmatis, & Rudibus periculosi Erroris Occasion­em praebentes; but there is not one word concerning the abuse which may be made of the Image of Christ, or of a true Saint: There is no Provision made that Men be warned not to perform too much Devo­tion in their Minds to a good Image.

And by what this Council sayes, the Priest understands well enough what it intends; and therefore scarcelie ever dar [...] preach against the excess and abuse of Images, Reliques, &c. Tho' they cannot but [...]ee it actually committed every day.

And now if their should happen to be any Idolatrous Worship pay'd to an Image; tho' the Bishop hath power indeed to set the Image up; yet he hath not power to pull it down, or to correct any abuse con­cerning it; without the leave of the Archbishop and other Bishops of the Province, and even of the Pope himself. So unwilling do they seem that any Provision should be made for redressing abuses in so great and common a Case as the excess in Worship of Images must needs be, v. Conci [...]. Trid. Sess; 25.

Lastly, as we have seen how deficient and very faultie the Church of Rome is in her pretences to Devotion, wee'll now consider what Pro­vision is made for the due Exercise of Devotion among our selves, that we may thank God for our being settled in the Communion of the Church of England, and may learn to be conscientiously strict and [...]gular in our own, as well as to despise the Romish Devotions. And in order hereunto. I reckon that these four things are especially to be regarded.

First, That among us none but the true Object of Devotion is pro­posed to be worshipped. God the Father Son and Holy Ghost, none of the most blessed Angels, or Saints in Heaven being ever invocked, or adored by us. For we look on them only as our Brethren, and Members of the same Church with us, triumphing indeed whilst we are here below still in our Warfare. We thank God for them; and keep Feasts in the Memory of them, at the same time praising God for his Goodness and Grace bestowed on them, and shining forth in them, and also stirring up our selves by such Commemorations to fol­low their good Example, and this we think is as much as is due from us to our fellow Creatures, and believe that neither God allows, nor do they expect more from us.

Secondly, Only proper expressions of Devotion, are commanded or [Page 291] allowed by our Church. For the matter of them they are such as God himself hath required to be served by, are significant of that dispositi­on of Mind which we know God accepts, and have an aptnes [...] to the producing of that temper in us which God intends to work us up to by them: We use all the Instances of Devotion which they of the Church of▪ Rome use, if they be either necessary or fit; though indeed often to other and better purpose. We pray constantlie, but only for the living; for we look on the Dead as past the means of Grace, and consequentlie past the benefit of our Prayers. We praise God for his Excellencies in himself, and thank him for his Goodness to others as well as to our selves: We practise Confession of Sins to God in pub­lick, and in private, and advise it to be made also to the Ministers of Gods Word, when it is necessary for Ghostly Council and Advice, for the satisfying of their Consciences, and the removal of Scruple, and Doubtfulness: but we cannot say it is necessary to be made to Men in order to the Pardon of God: We reckon it rather as a priviledge or advantage then a Duty. And if Men will not make use of this privi­ledge, as often as there is Occasion unless we tell a lye to advance the credit of it, we cannot help that. We enjoyn Fastings and disallow not of Penances, but advise People to take an holy revenge on themselves when they have sinned; but not as the Papists do to satisfie for their sins, or merit at Gods hand, but to shew the sincerity of their Repen­tance, and to strengthen their Resolutions of amendement; for it is our amendement, and not our punishment which God is pleased with. And we take care that all these things be performed in a due mea­sure, proportionably to the strength of the Person, and the Nature and Design of the Duty; but are afraid of straining them too high, lest men should be altogether deterred from them, or acquiesce only in the outward Action, or render our selves and our Cause ridiculous by an imprudent management. We have the Sacraments duly admini­stred, as our Saviour commanded them; we reckon our Baptism with Water perfect without Oyl or Spittle: We grutch not the cup to the Laity, nor celebrate solitary Communions, nor admire whispering to God in the Sacrament of the Body and Blood of Christ, but as we have received from Christ, so we teach and administer, without Ad­dition or Diminution of any thing essential or material. In short, in the holy Offices themselves, and the behaviour which our Church re­quires they be celebrated with, there is alwayes a great propriety obser­vable, agreeable to the command of God in Scripture, and the pra­ctice of the Apostles and first Ages of the Church, proper to the several parts of divine Worship, expressive of our Sense, consonant to Rea­son, and the use of the World, especial respect being alwayes had to the exciting of Piety and Devotion in the minds and carriage of our [Page 292] fully afforded and pressed on Men. For we not only have all our Ser­vice in a Language which the meanest People understand, but have it so contrived by frequent Responses, that every Person bears a part in that Worship which he is so much concerned in, and doth not only hear the Priest speak to God Almighty, but prayes for himself, and is requir­ed to joyn his assent to every short Prayer by a distinct Amen. With us the same Service and Rules of Life are enjoyned to all, all Men ha­ving the same Concern in another Life however different their Circum­stances and Concerns are in this Life. We have constant Prayers in every Parish weekly at least, in many dayly, with the blessed Sacra­ment of the Body and Blood of Christ frequently administred, nay every Sunday, not only in Cathedrals, but in [...]everal Colledges and private Parish Churches. And we appeal to all Men whither there be any where more practical Sermons, fitted to the Cases of Men, with­out Vanity and Super [...]ition, then among us; Whither good and free Learning be any where more encouraged, or where better care is taken fo [...] the due instruction of the People: The Scriptures being in every one [...]s hands, with us, and other excellent Books made according to the Doctrine of the Holy Scriptures, instead of Legends and Lives of Sai [...], St. Bonaventure's Psalter, and other such Books which are really Libels against Christianity, and yet are the principal books which the Priests of the Church of Rome commend to their People: For as for the Bible, if any one of them hath happened to read in it, who is not licensed to that purpose, he must own it as sin to his Priest at his next Confession.

And as there are such blessed Opportunities afforded so constantly, and such Prudent provision made for all Cases Ordinary and Extraor­dinary, so I thank God, we can say that our people are generally very diligent in the use of these Means; (and would be more so, were it not for the Division, which they of the Church of Rome especially raise among us.) For they may easily perceive that we urge no more on them then their own good, and the commands of God require of them [...] though our church knows her Power very well, yet she makes use of it only to ensorce the Laws of God, to explain, illustrate and apply them to particular Cases, but never to set up her own commands in Opposition to them, as the Church of Rome doth; and therefore though we teach our People to dread an Excommunication, it be­ing sammum fut [...]ri Judicii Praejudicium, as Tertullian calls it, a foretast or forestalling of the last Judgment; and not for a World to lye under it, though it were inflicted only for contempt; yet we warn them in the first place to avoid the Cause and Occa [...]ion of Excommunication, and therefore not to value what Censures of the Church of Rome we are un­der, they being so very unjust and Groundless.

Fourthly, and lastly, as only the true Object of Devotion is here [Page 293] worshipped, only proper Expressions allowed, all usefull Helps afford­ed; so also the greatest stres [...] is la [...]d on the practice of it; agreeable to the true Nature, End and design of it. The principal ends of Devotion are to pay a Homage to God our great Creat [...] and Benefactor, to get his Blessing, and to work our selves up to a better temper of [...]ind [...] And to this end we are in our service import [...]ate without Vanity or Impertinency, long without Tediousness, or Idle Repetitions; (Only we use the Lord's Prayer often, that no part of our service may be without that perfect form, and also in Consideration of the great Comprehensiveness of it, and of the Distraction of Men's Minds which seldom can attend to the full sense of it all at one time.) And we teach our People that every Man must work for himself, for he that prayes only by a proxy, it is very just that he should be rewarded only by a Proxy too; we put our People in mind that an unfeigned Repentance is absolutely Necessary, and not a Verbal one only: That it is out of our power, and of any Man's in the World to turn Attrition into con­trition. We pretend not to dispense with any for not obeying the Command of God. We have no Taxa Camere by which the Papists are shewn how all sins are fined in their Church; for in that Book Men see at what Charge they may kill a Father, or commit Incest with their Sisters: But we assure all, that the Wages of sin is Death, Death Eter­nal, if indulged and not most earnestly repented of. And we tell all that Devotion is necessary for all, though the Church of Rome hath wayes of gratifying every Inclination, so as they that will not lead a strict Life, need not, and yet may have hopes of Salvation: We own their Policy in this Contrivance, but do not so much admire their Re­ligious regard to the Salvation of Mens Souls.

And to conclude, though we thus forcibly press all Christian Du­ties on all Men; yet at the same time we warn them not to pretend to Merit Heaven at God's Hand; but after they have done their best; to confess they are unprofitable servants. Wee say of our Charity or what­ever else we do in Obedience to God, that of his own we give to him, and we are bound to thank him both for the will and the Ability to give. The most that we pretend to', is onlie to make a small Acknowledg­ment by way of Sacrifice for what we have received; we beg of God to accept it as a Testimonie of a grateful Mind, and we know that his Goodness is so great, that he will abundantlie reward an honest and sincere servant, though he hath done no more then was his Duty: And we hope that what we offer though ming­led with many Imperfections, he will be pleased to accept for the sake of Christ as if it were perfect.

These are the Grounds that we go on in our Devotions' and whatever we do for the Honour of God; and thus design­ing and thus acting and persisting, we need not doubt but the [Page 294] good Providence of God which watcheth over his whole Church, will in an especial manner watch over this which is so pure a Member of it: that he will accept of the Devotions which are offered to him in it, and hear the Prayers that are made unto him for it, and defend it against all its Enemies on every side; which God of his Infinite Mercy grant for the sake of Jesus Christ our Lord.

A DISCOURSE Concerning Invocation [...] Saints.

AMongst many other very corrupt and erroneous Doctrines of the Romanists, the Church of England in her twenty second Article condemns that of Invocatio [...] of Sai [...]s, as a [...]ond thing, vainly invented and grounded upon no warrantry of Scri [...]ture, but rather repugnant to the Word of God; and in her Learned Homily against the peril of Idolatry passes yet a much severer Censure upon it, and makes all those that be­lieve and practise it, Guilty of the same Idolatry that was amongst Eth­nicks and Gentiles. How sharp soever this charge may be thought to be, 'tis, you see, the plain sense and judgment of our Church, and what I believe is the Truth, and no hard matter to make good.

To proceed therefore in the easiest and clearest method I can, I pur­pose to sum up all that I think needfull to be said upon it under these following heads.

1. What's the profest Doctrine and practice of the Church of Rome as to Invocation of Saints?

2. On what occasion it began and spread in the Church?

3. That there is not the least p: [...] of for it from Scripture.

4. That there is no proof for it from the Fathers of the first three hundred years, and more.

5. That there is full and evident proof in Scripture against it.

6. That the Fathers of the first and purest Ages, till after three hundred, are all express and positive in th [...] writings against it.

7. That the Doctrine and Practice of Saint-Invocation is impious and Idolatrous.

A DISCOURSE AGAINST TRANSUBSTANTIATION

COncerning the Sacrament of the Lord's Supper, one of the two great positive Institutions of the Christian Religion, there are two main Points of difference between Ʋs and the Church of Rome. One, about the Doctrine of Transubstantia­tion; in which they think, but are not certain, that they have the Scripture and the words of our Saviour on their side: The other about the administration of this Sacrament to the Peo­ple in both kinds; in which we are sure that we have the Scrip­ture and our Saviour's Institution on our side; and that so plain­ly, that our Adversaries themselves do not deny it.

Of the first of these I shall now treat, and endeavour to shew against the Church of Rome, That in this Sacrament there is no sub­stantial change made of the Elements of Bread and Wine into the natural Body and Bloud of Christ; that Body which was born of the Virgin Mary, and suffered upon the Cross; for so they ex­plain that hard word Transubstantiation.

Before I engage in this Argument, I cannot but observe what an unreasonable task we are put upon, by the bold confi­dence of our Adversaries, to dispute a matter of Sense; which is one of those things about which Aristotle hath long since pronounc'd there ought to be no dispute.

It might well seem strange if any man should write a Book, to prove that an Egg is not an Elephant, and that a Musket-Bullet is not a Pike: It is every whit as hard a case, to be put to maintain by a long Discourse, that what we see and handle and taste to be Bread is Bread, and not the Body of a Man; and what we see and taste to be Wine is Wine, and not Bloud: And if this evidence may not pass for sufficient without any farther proof, I [Page 345] do see why any man, that hath confidence enough to do so, may not deny any thing to be what all the world sees it is; or affirm any thing to be what all the world sees it is not; and this without all possibility of being farther confuted. So that the business of Transub­stantiation is not a controversie of scripture against scripture, or of Reason against Reason, but of downright Impudence against the plain meaning of scripture, and all the sense and Reason of Mankind.

It is a most self-evident Falshood; and there is no Doctrine or Proposition in the world that is of it self more evidently true, then Transubstantiation is evidently false: And yet if it were possible to be true, it would be the most, ill-natur'd and pernicious truth in the World, because it would suffer nothing else to be true; it is like the Roman-catholick Church, which will; needs be the whole Christian Church, and will allow no other so­ciety of Christians to be any part of it: so Transubstantiation, if it be true at all, it is all truth; for it cannot be true unless our senses and the senses of all mankind be deceived about their proper objects; and if this be true and certain, then nothing else can be so; for if we be not cer­tain of what we see, we can be certain of nothing.

And yet notwithstanding all this, there is a Company of men in the World so abandon'd and given up by God to the efficacy of delusi­on, as in good earnest to believe this gross and palpable Errour, and to impose the belief of it upon the Christian World under no less penalties then of temporal death and Eternal damnation. And therefore to undeceive, if possible, these deluded souls, it will be necessary to examine the pretended grounds of so false a Doctrine, and to lay open the monstruous absurdity of it.

And in the handling of this Argument, I shall proceed in this plain method.

I. I shall consider the pretended grounds and reasons of the Church of Rome for this Doctrine.

II. I shall produce our Objections against it. And if I can shew that there is no tollerable ground for it, and that there are invincible Ob­jections against it, then every man is not only in reason excused from believing this Doctrine, but hath great cause to believe the contrary.

FIRST, I will consider the pretended grounds and reasons of the Church of Rome for this Doctrine. Which must be one or more of these five. Either 1. The Authority of scripture. Or 2ly. The perpetual belief of this Doctrine in the Christian Church, as an belief of of this Doctrine in the Christian Church, as an evidence that they alwayes understood and interpreted our Saviour's words, This is my body, in this sense. Or 3ly. The authority of the, present Church to make and declare new articles of Faith. Or 4ly The absolute necessity of such a change as this in the Sacrament to [Page 348] the comfort and benefit of those who receive this Sacrament. Or 5ly. To magnify the power of the Priest in being able to work so great a Miracle.

1. They pretend for this Doctrine the Authority of Scripture in those words of our Saviour, This is my Body. Now to shew the insufficiency of this pretence, I shall endeavour to make good these two things.

1. That there is no necessity of understanding those words of our Saviour in the sense of Transubstantiation.

2. That there is a great deal of reason to understand them otherwise.

First, That there is no necessity to understand those words of our Saviour in the sense of Transubstantiation. If there be any, it must be from one of these two reasons. Either because there are no figurative expressions in Scripture, which I think no man ever yet said; or else, because a Sacrament admits of no figures; which would be very absurd for any man to say, since it is of the very na­ture of a Sacrament to represent and exhibit some invisible grace and benefit by an outward sign and figure: And especially since it cannot be denied, but that in the institution of this very Sacrament our Saviour useth figurative exressions and several words which cannot be taken strictly and literally. When he gave the Cup he said, This Cup is the new Testament in my Bloud, which is shed for you and for many for the remission of Sins. Where first, the Cup is put for Wine contained in the Cup; or else if the words be literally taken, so as to signifie a substantial change, it is not of the Wine but of the Cup and that, not into the bloud of Christ but into the new Testament or new Covenant in his bloud. Besides, that his bloud is said then to be shed and his body to be broken, which was not till his Passion, which follow­ed the Institution and first celebration of this Sacrament.

But that there is no necessity to understand our Saviour's words in the sense of Transubstantiation, I will take the plain concession of a great number of the most learned Writters of the Church of Rome in this Controversie. de Euch. l. 3. c. 23. Bellarmine, in 3. dis. 49. Qu. 75. Sect. 2. Suarez and in 3. part. dis. 150. Qu. 75. art. 2. c. 15. Vasquez do acknowledge Scotus the great Scholman to have said that this Doctrine cannot be evidently proved from Scripture: And Bellarmine grants this not to be improbable; and Suarez and Vasquez ac­knowledge in sent. l. 4. dist. 11. qu. 1. n. 15 Durandus to have said as much. in 4. sent. Q. 5. & quod 4. q. 3. Ocham, another famous schoolman, sayes expresly, that the Doctrine which holds the substance of the Bread and Wine to remain after the consecration is neither repug­nant to Reason nor to Scripture. in 4, sent. Q, 6. art. 2. Petrus ab Allia [...] Cardinal of Cambray say plainly, that [Page 349] the Doctrine of the substance of Bread and Wine remaining after Consecration is more free from absurdity, more rational, and no wayes repugnant to the autho­rity of scripture; nay more, that for the other Doctrine, viz. of Transubstantiation, there is no evidence in scripture in canon Miss. Lect. 40. Gabriel Biel, another Schoolman and Di­vine of their Church, freely declares, that as to any thing express'd in the Canon of the scripture, a man may believe that the substance of Bread and Wine doth remain after Consecration: and therefore he resolves the belief of Transubstanti­ation in to some other Revelation, besides scripture, which he sup­poseth the Church had about it. Cardinal in Aquin 3. part. Qu. 74 art. 1. Cajetan confesseth that the Gospel doth no where express that the Bread is changed into the Body of Christ; that we have this from the authority of the Church: nay he goes farther, that there is nothing in the Gospel which en­forceth any man to understand these words of Christ, this is my body, in a proper and not a metaphorical sense; but the Church having under­stood them in a proper sense they are to be so explained; Which words in the Roman Edition of Cajetan are expunged by order of Pope Aegid. [...] ­nink. de sacr [...] Q. 75. art. 1. n. 13. Pius V. Cardinal de sacram. l. 2. c. 3. Contarenus, and Loc. Theo­log. l. 3. c. 3. Melchior Canus one of the best & most judicious Writers that Church ever had, reckon this Doctrine a­mong those which are not so expresly found in scripture. I will add but one more, of great authority in the Church, and a reputed Martyr, contra captiv. Baby­lon. c. 10 n. 2. Fisher Bishop of Rochester who ingenuously confesseth that in the words of the Institution there is not one word from whence the true presence of the flesh and blood of Christ in our Mass can be proved: So that we need not much contend that this Doctrine hath no certain foundation in Scripture, when this is so fully and frankly acknowledged by our Adversaries themselves.

Secondly, If there be no necessity of understanding our Saviours words in the sense of Transubstantiation, I am sure there is a great deal of reason to understand them otherwise. Whither we consider the like expressions in scripture; where our Saviour sayes he is the door, and the true Viue (which the Church of Rome would mightily have triumph'd in, had it been said, this is my true Body.) And so likewise where the Church is said to be Christ's body; and the Rock which followed the Israelites to be Christ, 1 Cor. 10. 4. They drank of that Rock which followed them and that Rock was Christ [...] All which and innumerable more like expressions in scripture every man understands in a figurative, and not in a strictly literal and [Page 350] absurd sense. And it is very well known, that in the Hebrew Lan­guage things are commonly said to be that which they do signify and represent; and there is not in that Language a more proper and usual way of expressing a thing to signifie so and so, then to say that it is so and so. Thus Joseph expounding Pharaoh's dream to him Gen. 21. 26. Sayes, the seven good kine are seven years, and the seven good ears of corn are seven years, that is, they signified or represented seven years of plenty; And so Pharaoh understood Him, and so would any man of sense understand the like ex­pressions; nor do I believe that any sensible man, who had never heard of Transubstantiation being grounded upon these words of our Saviour, this is my Body, would upon r [...]ading of the institution of the Sacrament in the Gospel ever have imagin'd any such thing to be mean'd by our Saviour in those words; but would have understood his meaning to have been, this Bread signifies my Body, this Cup signifies my Bloud; and this which you see me now do, do ye hereafter for a Memorial of me: But surely it would never have enter'd into any man's mind to have thought that our Saviour did literally hold himself in his hand, and give away himsel from himself with his own hands.

Or whither we compare these words of our Saviour with the ancient Form of the Passover used by the Jews from Ezra's time, as Dialog. cum Justin [...]rtyr tells us, tuto to pascha ho Soter hemon kai he kata phyge hemon this Passover is our Saviour and our refuge [...] not that they believed the Paschal Lamb to be substantially chang­ed Tryph. p. 297. Edit. Paris. 1639. either into God their Saviour who delivered them out of the Land of Egypt, or into the Messias the Savi­our whom they expected and who was signified by it: But this Lamb which they did eat did represent to them and put them in mind of that Salvation which God wrought for their Fathers in Egypt, when by the slaying of a Lamb and sprinkling the bloud of it upon their doors their first-born were passed over and spared; and did likewise fore­shew the Salvation of the Messias the Lamb of God that was to take away the Sins of the World.

And nothing is more common in all Languages then to give the name of the thing signified to the Sign, as the delivery of a Deed or writing under hand and Seal is call'd a conveyance or making over of such an Estate, and it is really so; not the delivery of mere wax and parchment, but the conveyance of a real Estate; as truly and really to all effects and purposes of Law, as if the very material houses and land themselves could be and were actually delivered into my hands: In like manner the names of the things themselves made over to us in the new Covenant of the Gospel between God and man, are given to the Sgns or Seals of that Covenant. By Baptism Christians are s [...]id to be made partakers of the Holy Ghost, Heb. 6. 4. And by the Sacrament of the Lords Supper we are said to Communicate or to be made partakers of the [Page 351] Body of Christ which was broken, and of his Bloud which was shed for us, that is, of the real benefites of his death and passion. And thus St. Paul speaks of this Sacrament, 1 Cor. 10. 16. The cup of bles­sing which we bless, is it not the communion of the bloud of Christ? the bread which We break, is it not the communion of the body of Christ? But still it is bread, and he still calls it so, v. 17. For we being many are one bread and one Body; for we are partakers of that one bread. The Church of Rome might, if they pleased, as well argue from hence that all Christians are substantially changed first into Bread, and then into the natural Body of Christ by their participation of the Sacrament, because they are said thereby to be one bread and one body.. And the same Apostle in the next Chapter, after he had spoken of the consecration of the Elements still calls them the bread and the Cup, in three verses together, As often as eat this bread and drink this Cup, v. 26. Whosoever shall eat this bread and drink this cup of the Lord unworthily, v. 27. But let a man examine himself, and so let him eat of this bread and drink of that cup, v. 28. And our Saviour himself when he had said, this is my blood of the new Testa­ment, immediately adds, Mat. 36. 29. but I say unto you, I will not hence­foorth drink of this fruit of the Vine, untill I drink it new with you in my Father's Kingdom, that is, not till after his Resurrection, which was the first step of his exaltation into the Kingdom given him by his Father, when the Scripture tells us he did eat and drink with his Disciples. But that which I observe from our Saviour's words is, that after the consecrati­on of the Cup, and the delivering of it to his Disciples to drink of it, he tells them that he would thenceforth drink no more of the fruit of the Vine, which he had now drank with them, till after his Resurrecti­on. From whence it is plain that it was the fruit of the Vine, real wine, which our Saviour drank of and communicated to his Dis­ciples in the Sacrament.

Besides, if we consider that he celebrated this Sacrament before his Passion, it is impossible these words, should be understood literally of the natural body and bloud of Christ; because it was his body and his bloud shed which he gave to his Disciples, which if we understand literally of his naturall body broken and his bloud shed, these words, this is my body which is broken, and this is my bloud which is shed, could not be true, because this Body was then whole and unbroken, and his bloud not then shed, nor could it be a propitiatory Sacrifice (as they affirm this Sacramen to be) un­leses they will say that propitiation was made before Christ suffer'd: And is likewise impossible that the Disciples should understand these words literally, because they not onely plainly saw that what he gave them was Bread and Wine, but they saw like­wise [Page 352] as plainly that it was not his Body which was given, but his Body which gave that which was given; not his body broken and his bloud shed, because they saw him alive at that very time and be­held his body whole and unpierc'd; and therefore they could not understand these words literally: If they did, can we imagine that the Disciples, who upon all other occasions were so full of questions and objections, should make no difficulty of this matter? nor so much as ask our Saviour, how can these things be? That they should not tell him, we see this to be Bread and that to be Wine, and we see thy body to be distinct from both; we see thy body not broken, and thy bloud not shed.

From all which it must needs be very evident, to any man that will impartially consider things, how little reason there is to understand those words of our Saviour, this is my body, and this is my bloud, in the sense of Transubstantiation; nay on the contrary, that there is very great reason and an evident necessity to understand them otherwise. I proceed to shew.

2ly. That this Doctrine is not grounded upon the perpetual belief of the Christian Church, which the Church of Rome vainly pretends as an evidence that the Church did alwayes understand and interpret our Sa­viour's words in this sense.

To manifest the groundlesness of this pretence, I shall, 1. shew by plain testimony of the Fathers in several Ages, that this Doctrine was not the belief of the ancient Christian Church. 2. I shall shew the time and occasion of its coming in, and by what degrees it grew up and was established in the Roman Church. 3. I shall answer their great pretended Demonstration that this alwayes was and must have been the constant belief of the Christian Church.

1. I shall shew by plain Testimonies of the Fathers in several Ages, for above five hundred years after Christ, that this Doctrine was not the belief of the ancient Christian Church. I deny not but that the Fathers do, and that with great reason, very much mag­nify the wonderfull mystery and efficacy of this Sacrament, and frequently speak of a great supernatural change made by the divine benediction; which we also readily acknowledge. They say in­deed, that the Elements of bread and Wine do by the divine bles­sing become to us the body and bloud of Christ: But they likewise say that the names of the things signified are given to the Signs; that the bread and Wine do still remain in their proper nature and substance, and that they are turn'd into the substance of our bodies; that the body of Christ in the Sacrament is not his natural, body, but the sign and figure of it; not that body which was crucified, nor that bloud which was shed upon the Cross; and that it is impious to [Page 353] understand the eating of the flesh of the Son of man, and drinking his [...]loud literally: all which are directly opposite to the Doctrine of Transubstantiation and utterly inconsistent with it. I will select but some few Testimonies of many which I might bring to this pur­pose.

I begin with Justin Martyr, who sayes expresly, that Apol. 2. p. 98. Edit. Pa­ris. 1636. our bloud and Flesh are nourished by the conver­sion of that food which we receive in the Eucharist: But that cannot be the natural body and bloud of Christ, for no man will say that is converted into the nourishment of our bodies.

The Second is Lib. 4. c. 34. Irenoeus, who speaking of this Sa­crament sayes, that the bread which is from the earth receiving the divine invocation is now no longer common bread, but the Eucharist (or Sacrament) consisting of two thing [...], the one earthly, the other heavenly. He sayes it is no longer common bread, but after invocation or consecration it becomes the Sacrament, that is, bread sanctified, consisting of two things an earthly and a heavenly; the earthly thing is bread, and the heavenly is the divine blessing which by the invocation or consecration is added to it. And lib. 5. c. 2. elsewhere he hath this passage, when therefore the cup that is mix'd (that is, of Wine and Water) and the bread that is broken re­ceives the word of God, it becomes the Eucharist of the bloud and body of Christ, of which the substance of our flesh is increased and consists: But if that which we receive in the Sacrament do nou­rish our bodies, it must be bread and wine, and not the na­tural body and bloud of Christ. There is another remarkable Testimony of Irenoeus which though it be not now extant in those works of his which remain, yet hath been preserv'd by Comment. in 1 Pet. c. 3. Oecumenius, and it is this; when (sayes he) the Greeks had taken some Servants, of the Christian Catechumeni (that is, such as had not been admitted to the Sacrament) and afterwards urged them by violence to tell them some of the secrets of the Christians, these Servants having no­thing to say that might gratify those who offered violence to them, except only that they had heard from their Masters that the divine Communion was the bloud and body of Christ, they thinking that it was really bloud and flesh, declar'd as much to those that questioned them. The Greeks taking this as if it were really done by the Christ [...]ns, dis­covered it to others of the Greeks; who hereupon put Sanctus and Blan­dina to the torture to make them confess it. to whom Blandina boldly answered, How would they endure to do this, who by way of exercise (or absti­nence) do not eat that flesh which may lawfully be eaten? By which it appears [Page 354] that this which they would have charged upon Christians, as if they had literally eatten the flesh and bloud of Christ in the Sacrament, was a false accusation which these Martyrs denied, saying they were so far from that, that they for their part did not eat any flesh at all.

The next is [...]ertullian, who proves against Marcion the Heretick that the Body of our Saviour was not a mere pha [...]asm and appearance, but a real Body, because the Sacrament is a figure and image of his Body; and if there be an image of his body he must have a real body, otherwise the Sacrament would be an image of an image. His words are these, Advers. Marcionem. l. 4. p. 571. Edit. Rigalt. Paris. 1634, the bread which our Saviour took and distributed to his Disciples he made his own body, saying this is my body, that is, the image or figure of my body. But it could not have been the fi­gure of his body, if there had not been a true and real body. And arguing against the Scepticks who deni­ed the certainty of sense he useth this Argument: That if we question our senses we may doubt whither our Blessed Saviour were not decei­ved in what he heard, and saw, and touched. Lib. de Ani­ma, p. 319. He might (sayes he) be deceived in the voice from hea­ven, in the smell of the ointment with which he was a­nointed against his burial; and in the taste of the wine which he consecrated in remembrance of his bloud. So that it seems we are to t [...]ust ou [...] senses, even in the matter of the Sacrament; and if that be true, the Doctrine of Transubstantiation is certainly false.

Origen in his Edit. Hu­etii. Comment on Matth. 15, speaking of the Sacrament hath this passage, That food which is sanctified by the word of God and prayer, as to that of it which is material, goeth into the belly and is cast out into the d [...]aught, which none surely will say of the Body of CHRIST. And afterwards he adds by way of explication, it is not the matter of the bread, but the word which is spoken over it, which profite [...]h him that worthily eateth the Lord, and this (he sayes) he had spoken concern­ing the typical and Symbolical body. So that the matter of bread re­maine h [...]m the Sacrament, and this Origen calls the typical and sym­bolical body of CHRIST; and it is not the natural body of Christ which is there eat [...]en, for the food eaten in the Sacrament, as to that of it which is material, goeth into the belly and is cast out into the draught. This testimony is so very plain in the cause that Sextus Senensis suspects [...]his place of Origen was depraved by the He [...]eticks. Cardinal P [...]rron is contented to allow it to be Origens, but rejects his testimony because he was accused of Heresie by some of the Fathers, and sayes he talks like a Heretick in this place. So that with much ado this testi­mony is yielded to us. The same Father in his cap. 10. Ho­milies upon Levitic [...]s sp [...]ks [...]hus, There is also in [Page 355] the New Testament a letter which kills him who doth not spiritually understand these things which are said; for if we take according to the Letter, that which is said, EXCEPT YE EAT MY FLESH AND DRINK MY BLOUD, this Letter kills. And this is also a killing Testimony, and not to be answered but in Cardinal Perron's way, by saying he talks like a He­retick.

St. Cyprian hath a whole Epistle Ep. 63. to Cecilius, against those who gave the Communion in Water only with­out Wine mingled with it; and his main argument a­gainst them is this, that the bloud of Christ with which we are redeemed and quickened cannot seem to be in the cup when there is no Wine in the cup by which the Bloud of Christ is represented: And afterwards he sayes, that contrary to the Evangelical and Apostolical Doctrine water was in some places offered (or given) in the Lords cup, which (sayes he) alone cannot express (or represent) the bloud of Christ. And lastly he tels us, that by water the people is understood, by Wine the bloud of Christ is shewn (or represented) but when in the cup water is mingled with wine the people is united to Christ. So that according to this Argu­ment Wine in the Sacramental cup is no otherwise chang'd into the bloud of Christ then the Water mixed with it is changed into the People, which are said to be united to Christ.

I omit many others, and pass to St. Austin in the fourth Age after Christ. And I the rather insist upon his Testimony, because of his eminent esteem and authority in the Latin Church; and he also calls the Elements of the Sacrament the figure and sign of Christs body and bloud. In his book against Adimantus the Manichee we have this expression, Aug, Tom. 6. p. 187. Edit. basil. 1569, our Lord did not doubt to say, this is my body, when he gave the sign of his body. And in his explication of the third Psalm, speaking of Judas whom our Lord admitted to his last supper, in which (sayes he) enarrat. in. Psal. Tom. 8. p. 16. he commended and de­livered to his Disciples the figure of his body; Language which would now be censur'd for Heresie in the Church of Rome. Indeed he was never accus'd of He­resie, as cardinal Perron sayes Origen was, but he talks as like one as Origen himself, And in his comment on the 98 Psalm speak­ing of the offence which the Disciples took at that saying of our Savi­our, except ye eat the flesh of the Son of man and drink his bloud, &c. He brings in our Saviour speaking thus to them, Id. tom. 7. p. 1105. ye must understand spiritually what I have said unto you; ye are not to eat his body which ye see, and to drink that bloud which shall he shed by those that shall crucify me. I have commended a certain Sacrament to you, which being spiritually understood will give you life. What more opposite to the Doctrine of Tran­substantiation, [Page 356] then that the Disciples were not to eat that Body of Christ which they saw, nor to drink that bloud which was shed upon the Cross, but that all this was to be understood spiritually, and accord­ing to the nature of a Sacrament? For that body he tells us is not here but in heaven, in his Comment upon these words, me ye have not alwayes. Id. Tract. 50. in Johan. He speaks (sayes he) of the presence of his body; ye shall have me according to my providence, according to Majesty and invisible grace; but according to the flesh which the word assumed, according to that which was born of the Virgin Mary, ye shall not have me: therefore because he conver­sed with his Disciples fourty dayes, he is ascended up into Heaven and is not here.