A Papist Represented, believes it damnable, to Worship Stocks & Stones for Gods, to Pray to Pictures or Images of Christ, the Virgin Mary, or any o­ther Saints; as also, to put any Trust or Confidence in them. He keeps them by him indeed, to pre­serve in his mind the memory of the things Represented by them; as People are wont to preserve the me­mory of their deceased Friends by keeping their Picture. He is taught to use them, by casting his eye up­on the Pictures or Images, and thence to raise his heart to the Prototypes, and there to imploy it in Medita­tion, Love, Thanksgiving, Imitati­on, &c. as the Object requires: As many good Christians, placing a Death'-head before them; from the sight of it, take occasion to reflect often upon their last end, in order to their better preparing for it; or by seeing Old Time painted with his Fore-lock, Hour-Glass and Scythe, turn their thoughts upon the swiftness of Time, and that whosoever neg­lects the present, is in danger of beginning then to lay hold, when there's no more to come. These Pictures or Images having this advantage, that they inform the mind by one glance, of what in reading requires a Chap­ter, and sometimes a Volume. There being no other difference between them, then that Reading represents leisurely, and by degrees; and a Pi­cture, all at once. Hence he finds a convenience in saying his Prayers with some devout Pictures before him; he being no sooner distracted, [Page 2] but the sight of these, re-cals his wandring thoughts to the right Object; and as certainly brings something good into his mind, as an immodest Picture disturbs his heart with naughtiness. And because he is sensible, that these holy Pictures and Images represent and bring to his mind such Objects, which in his heart he loves, honours, and venerates; he can­not, but upon that account, love, honour, and respect the Images them­selves. As whosoever loves their Husband, Child, or Friend, cannot but have some love and respect for their Pictures; and whosoever loves and honours his King, will have some honour and esteem for his Image: Not that he venerates any Image, or Picture, for any Virtue or Divinity be­liev'd to be in them, or for any thing that is to be petition'd of them; but because the honour that is exhibited to them, is refer'd to the Proto­types which they represent. So that 'tis not properly the Images he ho­nours, but Christ and his Saints by the Images: As it is not properly the Images or Pictures of Kings or Dukes we generally respect or injure; but by their Images or Pictures we respect or injure Kings or Dukes them­selves. All the veneration therefore he expresses before Images, whether by kneeling, praying, lifting up the Eyes, burning Candles, Incense, &c. 'tis not at all done for the Image, but is wholly referr'd to the things re­presented, which he intends to honour by these actions. And how, by so doing, he breaks the Second Commandment, he cannot conceive; for he acknowledges only one God, and to him alone gives Sovereign Honour; and is so far from honouring Images as Gods, that for any ones satisfa­ction, he is ready to break or tear a Crucifix, or other Image whatsoever, into a thousand pieces, and cast them into the fire. And what respect he shews them, seems to him no more injurious to any of the Commandments, than 'tis for a Christian to love and honour his Neighbour, because he bears the Image of God in his Soul; to kiss and esteem the Bible, because it contains and represents to him God's Word; or to love a good Preacher, because he minds him of his Duty; all which respects do not at all derogate from God Almighty's Honour; but are rather Testimonies of our greater Love and Honour of him, since, for his sake, we love and esteem every thing, that has any respect or relation to him.

[Page 2] HE believes there's only one God, and that 'tis a most damnable Idolatry to make Gods of Men, ei­ther living or dead. His Church tea­ches him indeed, (and he believes) [Page 3] That it is good and profitable to desire the Intercession of the Saints, reigning with Christ in Heaven; but that they are Gods, or his Redeemers, he is no where taught; but detests all such Doctrine. He confesses, That we are all redeem'd by the Blood of Christ alone, and that he is our only Mediator of Redemption: But as for Mediators of Intercession, (that is, such as we may desire lawfully to pray for us) he does not doubt, but 'tis acceptable to God, we should have many. Moses was such a Me­diator for the Israelites; Job for his three Friends; Stephen for his Per­secutors. The Romans were thus desir'd by St.Ep. ad Rom. Cor. Eph. Paul to be his Me­diators; so were the Corinthians, so the Ephesians; so almost every sick man desires the Congre­gation to be his Mediators; that is, to be remember'd in their Prayers. And so he desires the Blessed in Heaven to be his Mediators; that is, that they would Pray to God for him. And in this, he does not at all neglect coming to God, or rob him of his Honour; but directing all his Prayers up to him, and making him the ultimate Object of all his Petitions, he on­ly desires sometimes the Just on Earth, sometimes those in Heaven, to joyn their Prayers to his, that so the number of Petitioners being increas'd, the Petition may find better acceptance in the sight of God. And this is not to make them Gods, but only Petitioners to God; 'tis not to make them his Redeemers, but only Intercessors to his Redeemer; he having no hopes of obtaining any thing, but of God alone, by, and through the Merits of Christ; for which he desires the Saints in Heaven, and good men on Earth, to offer up their Prayers with his; the Prayers of the Just availing much before God. But now, how the Saints in Heaven know the Prayers and Ne­cessities of such, who address themselves to them, whether by the Ministry of Angels, or in the Vision of God, or by some particular Rovelation, 'tis no part of his Faith, nor is it much his concern it should be determin'd. For his part he does not doubt, but that God, who acquainted the Pro­phets with the knowledge of things, that were yet to come many hun­dred [Page 4] years after; That inform'd Elijah of the King of Syria's Counsel, tho' private, resolv'd on in his Bed-chamber, and at a distance; (2 Kings 6. 12.) can never want means of letting the Saints know the desires of those who beg their Intercession here on Earth: Especially since our Sa­viour tells, That Abraham heard the Petitions of Dives, who was yet at a greater distance, even in Hell; and told him likewise the manner of his living, while as yet on Earth. Nay, since 'tis generally allow'd, that e­ven the very Devils hear those desperate wretches, who call on them: Why should he doubt, that Saints want this Priviledge, in some manner granted to sinful Men, and to wicked Spirits; who, (tho' departed this life) are not so properly dead, as translated from a mortal life, to an im­mortal one; where, enjoying God Almighty, they lose no Perfections which they enjoy'd, while on Earth, but possess all in a more eminent manner; having more Charity, more Love, and being more acceptable to God than ever; becoming like Angels: And as these offered up their Prayers for Jerusalem, and the Cities of Judah, (Zach. 1. 12.) so un­doubtedly they likewise fall down before the Lamb, having every one of them Harps, and golden Vials full of Odours, which are the Prayers of the Saints, Apoc. 5. 8.

HE believes it damnable to think the Virgin Mary more power­ful in Heaven than Christ; Or that she can in any thing command him. He honours her indeed, as one that was chosen to be Mother of God, and blessed amongst all Women: And believes her to be most acceptable to God, in her Intercession for us: But owning her still as a Creature, and that all she has of Excellency or Bliss, is the Gift of God, proceed­ing from his meer Goodness. Neither does he at any time say even so much as one Prayer to her, but what is directed more principally to God; because offered up as a Thankful Memorial of Christ's Incarnation, and an acknowledgment of the Blessedness of Jesus the Fruit of her Womb. And this without imagining that there's any more dishonouring of God in his reciting the Angelical Salutation, than in the first pronouncing it by the Angel Gabriel and Elizabeth: Or that his frequent Repetition of it is any more an idle Superstition, than it was in David to repeat the same words over twenty six times in the 136 Psalm.

HE believes it damnable to think there's any Divinity in the Relicks of Saints, or to Adore them with Divine Honour, or to Pray to their rotten Bones, old Rags or Shrines, or that they can work any strange Cures or Miracles, by any hidden Power of their own. But he believes it good and lawful to keep them with a Veneration, and give them a Religious honour and respect. And this he thinks due to them, in as much as knowing himself oblig'd to respect and honour God Almigh­ty from his heart; he looks upon himself also oblig'd to respect and honour every thing that has any particular Relation to him: But this with an inferiour honour; as the Jews did to the Ark, to the Tables of of the Law, to Moses's Rod, to the Temple, to the Priests: So we gene­rally allow to the Bible, because it contains God's Word; to the Church, because it is God's House; to Holy Men and Priests, because they are God's Servants. And so he does to Relicks, because they appertain to God's Fa­vourites; and, being insensible things, are yet very sensible Pledges, and lively Memorials of Christ's Servants, dead indeed to us, but alive with him in Glory. And more especially, because God himself has been pleas'd to honour them, by making them Instruments of many evident Miracles he has visibly work'd by them; as is manifest upon undeniable Record. And this he believes as easie for God Almighty now, and as much redoun­ding to the honour of his Holy Name, as it was in the Old Law, to work such Miraculous effects by Moses's Rod, by Gideon's Trumpets, by Elia's Mantle, after he was taken up into Heaven, (2 Kings 2. 14.) Eliseus's Bones, (2 Kings 13. 21.) and infinite other such like insensible Things: And also in the New Law, by the Hem of his own Garment, (Mat. 9. 21.) by the Shadow of St. Peter, (Acts 5. 15.) by the Napkins and Handker­chiefs that had but touch'd the Body of St. Paul, casting out Devils, and curing Diseases, (Acts 19. 12.) and such like. And thus by having a Veneration and Respect for these, he honours God: And does not doubt, [Page 6] but that they that contemn and prophane these, do the like to God, as much as they did, who prophan'd the Bread of Proposition, the Temple, and Vessels that belong'd to it.

HE believes it unlawful to com­mit Idolatry; and most dam­nable to Worship or Adore any Brea­den God, or to give Divine Honour to any Elements of Bread and Wine. He Worships only one God, who made Heaven and Earth, and his only Son Jesus Christ our Redeemer; who, being in all things equal to his Father, in Truth and Omnipotency, he believes, made his words good, pronounc'd at his last Supper; real­ly giving his Body and Blood to his Apostles; the Substance of Bread and Wine being by his powerful Words chang'd into his own Body and Blood, the Species or Accidents of the Bread and Wine remaining as before. The same he believes of the most Holy Sacrament of the Eu­charist, consecrated now by Priests; That it really contains the Body of Christ, which was deliver'd for us; and his Blood, which was shed for the remission of Sins: Which being there united with the Divinity, he confesses Whole Christ to be present. And him he adores and acknow­ledges his Redeemer, and not any Bread or Wine. And for the belie­ving of this Mystery, he does not at all think it meet for any Christian to appeal from Christ's Words, to his own Senses or Reason, for the exa­mining the truth of what he has said; but rather to submit his Senses [Page 7] and Reason to Christ's Words in the obsequiousness of Faith: And that being a Son of Abraham, 'tis more becoming him to believe as Abraham did, promptly, with a Faith superiour to all Sense or Reason, and whither these could never lead him. With this Faith it is, he believes, every My­stery of his Religion, the Trinity, Incarnation, &c. With this Faith he be­lieves that what descended upon our Saviour at his Baptism in Jordan, was really the Holy Ghost, though Senses or Reason could discover it to be nothing but a Dove: With this Faith he believes, That the Man that Joshua saw standing over against him with his Sword drawn, (Josh. 5. 13.) and the three Men that Abraham entertain'd in the Plains of Mambre, (Gen. 18.) were really and substantially no Men; and that notwithstan­ding all the information and evidence of Sense from their Colour, Fea­tures, Proportion, Talking, Eating, and many others, of their being Men; yet, without any discredit to his Senses, he really believes they were no such thing, because God's Word has assured him of the contrary: And with this Faith he believes Christ's Body and Blood to be really present in the Blessed Sacrament, though, to all appearance, there's nothing more than Bread and Wine: Thus, not at all hearkning to his Senses in a mat­ter where God speaks, he unfeignedly confesses, That he that made the World of nothing by his sole word: That cured Diseases by his Word: That raised the Dead by his Word: That expell'd Devils: That com­manded the Winds and Seas: That multiplied Bread: That changed Water into Wine by his Word, and Sinners into Just Men, cannot want Power to change Bread and Wine into his own Body and Blood by his sole Word. And this without danger of multiplying his Body, of making as many Christs as Altars, or leaving the right hand of his Father. But only by giving to his Body a supernatural manner of Existence; by which, being left without eztension of parts, and rendred independent of place, it may be one and the same in many places at once, and whole in every part of the Symbols, and not obnoxious to any corporeal Contingencies. And this kind of Existence is no more, than what in a manner he bestows upon every Glorified Body: Than what his own Body had, when born without the least violation of his Mothers Virginal Integrity: When he arose from the Dead, out of the Sepulchre, without removing the Stone: When he entred amongst his Disciples, the Doors being shut. And though he cannot understand how this is done, yet he undoubtedly believes, That God is able to do more than He is able to understand.

HE believes it damnable to say that Christ's Death and Pas­sion is ineffectual and insignificant: And that 'tis the Doctrine of Devils to believe, That he has no depen­dance for his Salvation upon the Merits of Christ's Sufferings, or the Mercy of God; but only upon his own Merits and good Works. 'Tis his Faith to believe, That of our selves we are not sufficient, so much as to think a good thought, that the Grace by which we are justified, is given us purely gratis upon the ac­count of Christ's Merits; more­over, that no Man, how just soever, can Merit any thing, either in this life, or in that to come, indepen­dant on the Merits and Passion of Jesus Christ. Nevertheless, that through the Merits of Christ, the Good Works of a Just Man procee­ding from Grace, are so acceptable to God, that through his Goodness and Promise, they are truly Merito­rious of Eternal Life. And this he has learn'd from the Apostle, (2 Tim. 4. 8.) where he is taught, that there is a Crown of Justice, which our Lord, a just Judge, will render at the last day, not only to Saint Paul, but also to all those, that shall have fought a good fight, and consummated their course, kept the Faith, and lov'd his coming. Knowing therefore that at the day of Judgement, he is to receive according to his Works: He endeavours by good Works to make his Vocation and Election sure. And in following this Councel, he thinks he no more offends against the fulness of the Merits of Christ's, or God's Mercy, than the Apostle does in giving it.

HE believes it damnable in any Religion to make Gods of Men. However he firmly holds, that when Christ speaking of his Apo­stles, said, (Joh. 20. 21.) Receive ye the Holy Ghost; whose sins you shall forgive, they are forgiven, and whose sins you shall retain, they are retained: He gave to them, and their Succes­sors, the Bishops and Priests of the Catholick Church, Authority to Ab­solve any truly Penitent Sinner from his sins. And God having thus given them the Ministry of Reconciliation, and made them Christ's Legates, (2 Cor. 5. 18. 19. 12.) Christ's Mini­sters, and the Dispensers of the My­steries of Christ, and given them power to loose on Earth whatsoever was to be loosed in Heaven, (Matt. 18. 18.) he undoubtedly believes, that whosoever comes to them making a sincere and humble confession of his sins, with a firm purpose [...] ­mendment, and a hearty Resolution of turning from his evil ways, may from them receive Absolution, by the Authority given them from Heaven, and not doubt but God ra­tifies above, the sentence pronoun­ced in that Tribunal; Loosing in Heaven whatsoever is thus loosed by them on Earth. And that, whosoever comes without the due Preparation, without a Repentance from the bot­tom of his heart, and real intention of forsaking his sins, receives no be­nefit by the Absolution; but adds sin to sin, by a high contempt of God's Mercy, and abuse of his Sacraments.

HE believes it damnable to hold, that the Pope, or any other Power in Heaven or Earth, can give him leave to commit any sins what­soever: Or, that for any Sum of Mo­ney he can obtain an Indulgence or Pardon for sins that are to be com­mitted by him, or his Heirs, here­after. He firmly believes that no sins can be forgiven, but by a true and hearty Repentance: But that still, there is a Power in the Church, of granting Indulgences, which con­cern not at all the Remission of sins either Mortal or Venial; but only of some Temporal Punishments remai­ning due after the Guilt is remitted. So that they are nothing else, but a Mitigation or Relaxation upon just causes, of Canonical Penances, which are, or may be injoyn'd by the Pa­stors of the Church, on Penitent sinners, according to their several degrees of demerit. And this he is taught to be grounded, on the judi­ciary Power, left by Christ in his Church, of binding and loosing: whereby Authority was given to erect a Court of Conscience, to assign Penalties, or release them, as circumstances should require. And this Authority he knows Saint Paul plainly own'd; (2 Cor. 2. 6.) where he decreed a Penance; sufficient (says he) to such a man, is this punishment: And, (2 Cor. 2. 10.) where he released one; For your sake (speaking of the Penance injoyn'd the Incestuous Corinthian,) I forgive it in the Person of Christ. And what Money there is given at any time on this account, concerns not at all the Pope's Coffers, but is by every one given as they please, either to the Poor, to the Sick, to Prisoners, &c. wherefore they judge it most Charity. And tho' he acknowledges many abuses have been committed in Granting and Gaining Indulgences, through the default of some particular Persons; yet he cannot imagine how these [Page 11] can in Justice be charg'd upon the Church, to the prejudice of her Faith and Doctrine; especially, since she has been so careful in the retrenching them: As may be seen by what was done in the Council of Trent. Dec. de Indulg. cum potestas.

HE believes it damnable, to think injuriously of Christ's Passion. Nevertheless he be­lieves, that tho' condign Satisfaction for the Guilt of Sin, and the pain Eternal due to it, be proper only to Christ our Saviour; yet that Pe­nitent Sinners being Redeem'd by Christ, and made his Members, may in some measure satisfie by Prayer, Fasting, Alms, &c. for the Temporal Pain, which by order of God's Justice, sometimes remains due, after the Guilt, and the Eter­nal Pain are remitted. So that tru­sting in Christ as his Redeemer, he yet does not think that by Christ's Sufferings, every Christian is dis­charg'd of his particular Sufferings; but that every one is to suffer some­thing for himself, as Saint Paul did, who by tribulations, and in suffering in his own flesh, did accomplish those things, that wanted of the Passions of Christ; and this not only for him­self, but for the whole Church, (Coloss. 1. 24.) and this he finds every where in Scripture, viz. People admonish'd of the greatness of their sins, doing Penance in Fasting, Sack-cloath and Ashes, and by voluntary austerities, en­deavouring to satisfie the Divine Justice. And these Personal Satisfactions God has sufficiently also minded him of, in the punishments of Moses, Aaron, David, and infinite others; and even in the Afflictions sent by God upon our own Age, in Plagues, Wars, Fires, Persecutions, Rebellions; and such like: Which, few are so Atheistical, but they confess, to be sent from Heaven for the just chastisements of our sins; and which we are to [Page 12] undergo, notwithstanding the Infinite Satisfaction made by Christ, and without any undervaluing it. Now being thus convinc'd of some Tem­poral Punishments being due to his sins, he accepts of all Tribulations, whe­ther in Body, Name or Estate, from whence-soever they come, and, with others of his own chusing, offers them up to God, for the discharging this debt, still confessing, that his Offences deserve yet more. But these Peni­tential Works he is taught to be no otherwise satisfactory, than as joyn'd and apply'd to that satisfaction which Jesus made upon the Cross; in vir­tue of which alone, all our good Works find a grateful acceptance in God's sight.

HE believes it damnable in any one to think, speak, or do any thing irreverently towards the Scrip­ture; or by any means whatsoever to bring it into dis-repute or dis­grace. He holds it in the highest Veneration of all Men living, he professes it to be the Dew of Hea­ven, Oracles of God, Fountain of Eter­nal Life; that to prophane it, is to incur the guilt of Damnation: And that we are rather bound to lose our lives, than concur any way to its prophanation. 'Tis true, he does not think it fit, to be read generally by all, without Licence, or in the Vulgar-Tongues: Not for any dis-re­spect to it; But, I. Because he un­derstands, that private Interpretation is not proper for the Scripture, 2 Pet. 1. 20. II. Because that in the Epi­stles of Saint Paul are certain things hard to be understood, which the un­learned and unstable deprave, (as also the rest of the Scriptures,) to their own perdition. III. Because God hath gi­ven only some to be Apostles, some Prophets, other-some Evangelists, and other-some Pastors and Doctors, Eph. [Page 13] 4. 11. For these Reasons he is taught, That 'tis not convenient for the Scripture to be read indifferently to all men, but only such as have express Licence, and good testimony from their Curates; that they are humble, discreet and devout Persons; and such as are willing to observe directions in the perusing this Sacred Volume: That is, take notice of all Godly Hi­stories, and imitable examples of Humility, Chastity, Obedience, Mercy to the Poor, &c. and all such places as are apt to provoke and stir up the hatred of Sin, fear of God's Judgements, love of Virtue, &c. and in all Hard, Obscure and Disputable Points to refer all to the Arbitrement of the Church, to the judgement of those whom God hath appointed Pastors and Doctors: Never presuming to contend, controul, teach, or talk of their own Sense and Phansie in deep Questions of Divinity, and high Mysteries of Faith; but expecting the sense of these from the Lips of the Priest, who shall keep knowledge, and from whose mouth they shall require the Law, Mal. 2. 7. And this Caution is used, lest that the Scripture coming into the hands of a presuming sort of proud, curious and contentious People, be abused and perverted; who make it their business to enquire into Dogmatical, My­stical, High and Hidden secrets of God's Counsels, into Predestination, Reprobation, Election, Pre-science, and other such incomprehensible Mysteries; and upon the presumption of I know not what Spirit, immediately be­come Teachers, Controllors and Judges of Doctors, Church, Scripture and all; and acknowledging no Authority left by Christ, to which they are to sub­mit; under pretence of Scripture and Gods Word, make way for all sorts of Prophaneness, Irreligion and Atheism. So that 'tis not for the preserving Ignorance, he allows a restraint upon the reading the Scriptures, but for the preventing a blind ignorant Presumption. And that it may be done to edi­fication, and not to destruction, and without casting the holy to dogs, or pearls to swine.

[Page 13] HE believes it damnable to add and thing to the Scripture. And yet allows the Books of Toby, Judith, Ecclesiasticus, Wisdom, Mac­chabees, to be Canonical: because the Church of Christ has declar'd them such; not only in these later Ages, but even in the Primitive times. St. Gregory Nazianzen. (Orat. de SS. Macch.) who lived in the year 354. [Page 14] Also St. Ambrose, (lib. de Jacob. & vit. beat.) An. 370. Innocent. I. (Ep. ad Exup.) They were also received by the Third Council of Carthage, Anno 419. which approv'd all these Books as Canonical, Can. 47. and was subscrib'd by St. Augustine, and confirm'd in the Sixth General Sy­nod. August. lib. 2. Doct. Christ. cap. 8. So that to him 'tis of little concern, whether they were ever in the He­brew Copy; the Canon of the Church of Christ being of much more Au­thority with him, than the Canon of the Jews: He having no other assu­rance that the Books of Moses, and the four Gospels, are the true Word of God, but by the Authority and Canon of the Church. And this he has learn'd from that great Doctor St. Augustine, who declares his mind plain­ly in this case, saying, That he would not believe the Gospel, except the Au­thority of the Catholick Church mov'd him thereunto. (Contra Ep. Fundam. c. 4.) Now he is well satisfied, that many doubted whether these Books were Canonical or no; and amongst others, St. Jerom; because the Church had not declar'd them so: But since the Church's Declaration, no Catho­lick ever doubted; no more than of other Books, viz. of the Epistle to the Hebrews, the Epistle of St. James, the second of St. Peter, the second and third of St. John, St. Jude 's Epistle, and the Apocalyps: All which were for many years after the Apostles time doubted of; but afterwards decla­red and receiv'd as Canonical. This he finds St. Jerome expresly confes­sing of himself, viz. That for some time the Book of Judith seemed to him Apocryphal; to wit, till the Council of Nice declar'd it otherwise. Praef. in Judith. The like he affirms of St. James's Epistle; that it was doubted of by many, for several years; Paulatim tempore procedente meruit authori­tatem: By little and little in process of time it gain'd Authority. De viris illus. verb. Jacobus. For this reason he matters not what Books have been reputed Apocryphal by some, and for some years: But only what Books are Receiv'd and Declar'd by the Church, Canonical, in what year, and at what time soever. For believing the same spirit of Truth assists her in all Ages; he looks upon himself equally oblig'd to receive her De­finitions of the Year 4. 19. as of any of the precedent years: It not being possible for Christ to fail of his Promise, or the Holy Ghost to err or mis­guide the Church in that year, more than in any other.

HE believes it a damnable sin, to abuse the Scripture, or any ways to pervert it, for the maintenance of Errours or Super­stitions, and thinks himself oblig'd, rather to lay down his life, than concur to, or approve of any such Falsifications or Corruptions, pre­judicial to Faith or Good Manners. For this reason, being conscious, that in all Ages, there has been seve­ral Copies of this Sacred Volume, quite different from the Originals in many places, either through the mistake of the Transcribers, or ma­lice of others, endeavouring by this means to gain credit to their new Doctrines: He is commanded not to receive all Books indifferently for the Word of God, that wear that Title; but only such as are approv'd by the Church, and recommended by her Legitimate. And such is that, he daily uses, commonly known by the name of the Vulgar Translation; which has been the principal of all other Latine Copies in all Ages, since the Primitive times; much com­mended by Saint Augustine; and never altered in any thing, but once heretofore by the Holy Studies of St. Hierome: And twice or thrice since, being review'd by Authority, and purg'd of such mistakes, as in length of time, had crept in by Transcribers, or Printers faults. And that this Translation is most pure and incorrupt, as to any thing concerning matter of Belief, or difference in Religion, is not only the Doctrine of his Church; but also the Sentiment of many Learned Men of the Reformation, who ap­prove this Version, and prefer it before any other Latine one whatsoever. Beza in his Preface to the New-Testament, Anno 1559. blames Erasmus [Page 16] for rejecting it. Paulus Fagius cries out against all that disallow it, (Cap. 4. Vers. Lat. Paraph. Chald.) Ludovicus de Dieu, with admiration, con­fesses it to be most Faithful, (in Not. ad Evang. Praef.) Causabon prefers it before the Greeks Text now in use; and acknowledges that it agrees with the Antient Manuscripts, (in Not. ad Evang. & Act.) Grotius professes to the World, that he highly esteems it, for that it contains no erroneous Opinions, and is very Learned; (nulla dogmata insalubria continet, & mul­tum, habet in se eruditionis, Praef. Annot. in vet. Test.) And for this reason, he refers his Annotations generally to this Translation, as he declares him­self. So that, seeing this Version is deliver'd to him with the approbation of his whole Church, and is commended by most Learned Adversaries; he thinks he has great reason to receive it, and that he may peruse it, without any danger that can come to him, from any Corruptions or Falsifications. And because he has not the like assurance of the English Translation allow­ed by Protestants, or any other made since the Reformation, by any of that Perswasion; but sees, that there has been almost as many different Transla­tions made and publish'd by these, as there had been Men of different Hu­mours, different Spirits, and different Interests; whereof none have ever approv'd the Versions of any of the rest; but cry'd out against, and Condemn'd them, of many Alterations, Additions, Detractions, and Forge­ries; Bucer, and the Osiandrians exclaiming against Luther, Luther against Munster; Beza against Castaleo; Castaleo against Beza; Calvin against Servetus; Illyricus against Calvin and Beza. Our English Ministers against Tindal and his Fellows: And this, not upon the account of some over­sights, or light mistakes, or the following of different Copies; but ac­cusing one another of being Absurd and senseless, in their Translations of obscuring and perverting the meaning of the Holy Ghost, of Omissions and Additions, of perverting the Text in eight hundred forty and eight pieces; of corrupt and false Translations; all which in express Terms, has been charg'd by great Abbettors of the Reformation against a Bible yet us'd in England, and ordered to be read in all Churches by Queen Elizabeth, and to be seen in the Abridgement of a Book deliver'd by certain Ministers to King James, pag. 11. 12. In Mr. Burges's Apology, Sect. 6. Mr. Brough­ton's Advertisement to the Bishops. And in Doctor Reynold's refusing be­fore the King at Hampton-Court, to subscribe to the Communion-Book, be­cause it warranted a corrupt and false Translation of the Bible. For these, and such other reasons, he is commanded not to read any of these Transla­tions; but only that, which is recommended to him by the Church.

HE believes it damnable to undervalue the Scripture, or take from it the Authority given it by Christ. He gives it all respect due to the Word of God; he owns it to be of greatest Authority upon Earth, and that it is capable of leading a Man to all Truth, when­soever it is rightly understood. But to any one that mis-understands it, and takes it in any other sense, than what was intended by the Holy Ghost; he believes it to such a one, to be no Scripture, no Word of God; that to such a one, it is no Rule of Faith, nor Judge of Controversies. And that what he thinks to be the Doctrine of Christ, and Command of Heaven, is nothing but his own Ima­gination and the suggestion of the Devil. And since, by the experience of so many thousand Heresies since our Saviour's time, all pretending to be grounded on Scripture, he finds that almost every Text of the Bible, and even those that concern the most Essential and Fundamental Points of the Christian Religion, may be Interpreted several ways; and made to signifie things contrary to one another; and that while thus con­trary meanings are by several Persons drawn from the same Words; the Scripture is altogether silent, without discovering, which of all those sen­ses is that intended by the Holy Ghost, and leading to Truth, and which are Erroneous and Antichristian: He is taught to believe that the Scrip­ture alone can be no Rule of Faith to any Private or Particular person; not that there is any thing wanting on the Scripture-side; but because no pri­vate person can be certain, whether amongst all the several meanings every Text is obnoxious to, that which he understands it in, is the Right, or no. And without this certainty of Truth, and security from Errour, he knows, there's nothing capable of being a Rule.

HE believes, that the Church is not above the Scripture; but only allows that Order be­tween them, as is between the Judge and the Law. And is no other than what generally every Private Mem­ber of the Reformation challenges to himself, as often as he pretends to decide and doubt of his own, or his Neighbours in Religion, by inter­preting the Scripture. Neither is he taught at all to distrust the Scrip­ture, or not to relie on it; but on­ly to distrust his own private Inter­pretation of it, and not to rely on his own Judgement, in the Resolution of any doubt concerning Faith or Reli­gion, though he can produce several Texts in favour of his Opinion. But in all such cases he is commanded to re-cur to the Church; and having learnt from her the sense of all such Texts; how they have been under­stood by the whole Community of Christians, in all Ages since the Apo­stles; and what has been their Receiv'd Doctrine, in such doubtful and difficult Points; he is oblig'd to submit to this, and never presume on his own Private Sentiments, however seemingly grounded on Reason and Scrip­ture, to Believe or Preach any New Doctrine opposite to the Belief of the Church; But as he receives from her the Book, so also to receive from her the sense of the Book: With a Holy Confidence, that she that did not cheat him in delivering a False Book for the True one, will not cheat him in delivering a False and Erroneous sense for the True one; her Au­thority, which is sufficient in the one, being not less in the other: And his own Private Judgement, which was insufficient in the one, that is, in finding out the True Scripture, and discerning it from all other Books; being as incapable and in-sufficient in the other; that is, in certainly discovering the meaning of the Holy Ghost, and avoiding all other Heterodox and Mistaken Interpretations.

HE believes the Scripture not to be imperfect, nor to want Hu­mane Ordinations, or Traditions of Men, for the supplying any defects in it: Neither does he allow the same Authority to these, as to the Word of God; or give them equal credit; or exact it of others, that desire to be admitted into the Com­munion of his Church. He believes no Divine Faith ought to be given to any thing, but what is of Divine Revelation; and that nothing is to have place in his Creed, but what was taught by Christ, and his Apo­stles, and has been believ'd and taught in all. Ages by the Church of God, the Congregation of all True Believers, and has been so deliver'd down to him through all Ages. But now, whether that which has been so deliver'd down to him, as the Doctrine of Christ and his Apostles, has been by Word of Mouth or Wri­ting, is altogether indifferent to him; he being ready to follow, in this point, as in all others, the com­mand of St. Paul, that is, To stand fast, and hold the Traditions he has learn'd, whether by Word, or by Epistle, 2 Thess. 2. 15. And to look upon any one as Anathema, That shall preach otherwise than he has (thus) receiv'd, Gal. 1. 9. So that as he undoubtedly holds the Scripture to be the Word of God, penn'd by Prophets and Apostles, and inspir'd by the Holy Ghost, because in all Ages, from Moses to Christ, and from Christ to this time, it has been so Taught, Preach'd, Believ'd and Deliver'd successively by the Faithful; and never scruples the least of the truth of it; nor sticks to assent to it, with a stedfast and Divine Faith; altho' they are not, nor have not at any time been able to prove what they have thus taught, and deliver'd with one Text of Scripture. In [Page 20] the like manner, he is ready to receive and believe, all that this same Con­gregation has, together with the Bible, in all Ages successively, without interruption, Taught, Preach'd, Believ'd and Deliver'd as the Doctrine of Christ and his Apostles; and assent to it with Divine Faith; just as he does to the Bible; and esteems any one Anathema, that shall Preach other­wise than he has thus receiv'd. And although some may seriously en­deavour to convince him, that several Points of Faith, and other Religi­ous Practices, which he has thus receiv'd and believes, are not the Do­ctrine of Christ, nor Apostolical Institutions, but rather Inventions of Men, and Lessons of Antichrist, and should produce several Texts of Scrip­ture for the proving it: He is not any thing surpriz'd at it: As well knowing, that he that follows not this Rule, of Believing all to be of Christ, that has been universally taught and believ'd as such, by the Church of Christ; and of understanding the Scripture in the same sense, in which it has in all Ages been understood by the same Church; may very easily frame as many Creeds as he pleases, and make Christ and his Apostles speak what shall be most agreeable to his Humour, and suit best with his Interest, and find plain proofs for all: And make no more difficulty in producing Scripture against Christ's Doctrine, than the Jews and the Devil did against Christ's Person, who never wanted their Scriptum est; (It is written;) when 'twas necessary to carry on their designs. And if there were any thing in these sort of Arguments, to make him doubt of the truth of any Point of Do­ctrine, thus receiv'd; he thinks it might make him call in question the Truth of the Scripture, and the Bible it self, as soon as any thing else. They all standing upon the same foundation of the Church's Tradition, which, if it fail in one, leaves no security in any.

HE believes that the Faith of his Church can receive no Addi­tions; and that he is oblig'd to be­lieve nothing, besides that which Christ taught, and his Apostles; and if any thing contrary to this should be defin'd and commanded to be be­liev'd, even by Ten thousand Coun­cils, he believes it damnable in any one to receive it, and by such De­crees, to make Additions to his Creed. However, he maintains the Necessity [Page 21] and Right of General Councils law­fully Assembled; whose business it is, not to coin new Articles of Faith, or devise Fresh Tenets; but only, as often as any Point of Receiv'd Do­ctrine is impugned or call'd in que­stion; to debate the matter; and examine, what has been the Belief of all Nations (who are there pre­sent in their Prelates) in that Point. And this being agreed on, to pub­lish and make known to the World, which is the Catholick Doctrine, left by Christ and his Apostles; and which the new-broach'd Error. And by this means to prevent the loss of infinite number of Souls, which might otherwise be deluded, and carried away after new inventions; not being capable by their own knowledge and abilities, to distin­guish betwixt Truth and Falshood, and discover the subtilties of every craf­ty Deceiver. And in this case he be­lieves that he is oblig'd to submit, and receive the Decrees of such a Coun­cil; the Pastors and Prelates there present, being by Christ and his Apo­stles appointed, for the decision of such Controversies. They having the care of that flock committed to them, over which the Holy Ghost has made them Overseers, to feed the Church of God, Acts 20. 28. and to watch against those Men, who should arise from among themselves, speaking per­verse things to draw Disciples after them. Ib. vers. 30. And he having receiv'd Command, as likewise the whole Flock of Christ, to obey their Prelates, and to be subject to them, who watch, and are to render an accouut for their Souls, Heb. 13. 17. with an assurance, That, He that heareth them, heareth Christ; and he that despiseth them, despiseth Christ, Luk. 10. 16. And withal being taught, that as this way of the Antients of the Church, and Prelates meet­ing, in case of any danger threatning their Flock, or any new Doctrine arising; was the means instituted by Christ, and practised by the Apostles, in the first planting of the Church, for the preventing Schisms, and pre­serving Ʋnity among the Faithful, and that they should speak and think the same thing, and be perfectly joyn'd together in the same mind, and same [Page 22] judgement, 1 Cor. 1. 10. So it ought to be the means in all succeeding Ages, for the preventing Divisions, and conserving Ʋnity among the Faithful. And that therefore, as that Controversie concerning the necessity of Cir­cumcision, (Act. c. 15.) arising in the Apostles time, was not decided by any private Person, nor even by Paul and Barnabas, who nevertheless, had received the Holy Ghost; and one would have thought, might have pre­tended to the Spirit, and a Heavenly Light; but by a General Meeting of the Apostles and Elders of the Church at Jerusalem, who were consulted by Paul and Barnabas about this Question. So all other Disputes and Difficul­ties of Religion arising in succeding Ages, ought to be refer'd to the Suc­cessors of the Apostles (whose Charge, Dignity and Office is to continue to the end of the World, tho' they are dead in Person) who are to consider of the matter, (Acts 15. 6.) as the Apostles did; while all the Multitude keeps silence, ver. 12. without any one presuming on any Learning, Gift, Virtue, Prayers or Inspiration, to intermeddle in the Dispute, or put an end to the Question: This being none of their business or obligation, but only with all Patience and Humility to expect the Determination of their Prelates and Elders, and receive it with the same expressions, as those Good Chri­stians did heretofore, who rejoyced for the consolation, (Act. 15. 31.) And unless this that the Apostles did, and their Obsequious Flock, be taken as a Pattern in all Ages, for the ending such-like difficulties; he believes 'tis impossible that Believers should stand fast in one Spirit, with one Mind, (Phil. 1. 27.) and be not carried away with divers and strange Doctrines (Heb. 13. 9.)

HE believes that the Pastors and Prelates of his Church are Fallible; that there is none of them, but may fall into Errours, Heresie and Schism, and consequently are subject to mistakes. But that the whole Church can fail, or be de­ceiv'd in any one Point of Faith, this he believes impossible; know­ing it to be built on better promises; such as secure her from all Errour, and danger of Prevarication. Her Foundation being laid by Christ, a­gainst which the Gates of Hell shall [Page 23] not prevail, (Matt. 16. 18.) The Power that protects her, being Christ himself; Behold I am with you all days, (Matt. 28. 20.) The Spirit that Guides and Teaches her, being the comforter of the Holy Ghost; who shall teach her all things, and suggest to her all things that Christ has said to her, (Joh. 14. 26.) The time that she is to be thus protected, taught, and assisted, being not only while the Apostles liv'd, or for the first three, four or five hundred years next af­ter; but for ever, to the end of the World, Behold I am with you all days, (Matt. 28. 20.) He will give you another Paraclete, that he may a­bide with you for ever, (Joh. 14. 16.) And the thing, that she is to be thus taught to the end of the World, being all truth: He shall teach you all truth, (Joh. 16. 13.) Now being as­sured by these Promises, that the Church of Christ shall be taught all Truth by the special assistance of the Holy Ghost, to the end of the World; he has Faith to believe, that Christ will make his Words good; and that his Church shall never fail, nor be corrupted with Antichristian Doctrine, nor be the Mistress of Errours; but shall be taught all Truth, and shall teach all Truth to the consummation of things; and that whosoever hears her, hears Christ: And whosoever despiseth her, despises Christ; and ought to be esteemed as an Heathen or a Publican, (Matt. 18. 17.) The like assi­stance of the Holy Ghost, he believes to be in all General Councils, which is the Church-representative: (as the Parliament is the Representative of the Nation,) by which they are especially protected from all Errour, in all Definitions and Declarations in matters of Faith. So that what the Apo­stles pronounc'd concerning the Result of their Council; (Act. 15. 28.) It hath seemed good to the Holy Ghost, and to Ʋs; He does not doubt, may be perfix'd, to all the Determinations in Point of Faith, resolv'd on, by any General Council Lawfully Assembled since that time, or to be held to the Worlds end. The Assistance being to extend as far as the Promise. And tho' 'tis possible that several of the Prelates and Pastors in such an Assem­bly, (as also many others in Communion with the Church of Christ) should [Page 24] at other times, either through Pride or Ignorance, prevaricate, make In­novations in Faith, teach Erroneous Doctrines, and endeavour to draw numbers after them; yet he is taught, that this does not at all argue a Fallibility in the Church; nor prejudice her Faith, but only the Persons, that thus unhappily fall into these Errours, and cut themselves off from being Members of the Mystical Body of Christ upon Earth: Whilst the Belief of the Church remains pure and untainted; and experiences the Truth of what St. Paul foretold, That Grievous Wolves shall enter in among you, not sparing the Flock: Also of your own selves shall Men arise, speaking perverse things, to draw away Disciples after them, (Act. 20. v. 29. 30.) which, as it prov'd true even in the Apostles time by the fall of Nicholas and his followers, as also of several others: So it has been verified in all Ages since, by turbulent and presuming Spirits, broaching new Doctrines, and making Separations and Schisms: But this without casting any more aspersion on the Church or Congregation of the Faithful, than the fall of Judas did on the Apostles; or the Rebellion of Lucifer on the Hierarchy of Angels; which was no more than that such wicked and presuming Spirits, went out from amongst them, and were expell'd their Communion, as un­worthy. Neither does it reflect at all on the Churches Authority, or make the truth of her Doctrine questionable to him; that many of her Eminent Members, Doctors, Prelates and Leading Men, have been, or are great enormous Sinners, infamous for their Pride, covetousness, or other Vices, whatsoever: The Promises of God's continual and un-interrupted assistance to his Church, being not to be frustrated by the wickedness of such par­ticular Men, tho' in great Dignities. These Promises being made surer to her, than ever the Jewish Church: Which nevertheless stood firm in her Authority, and the Delivery of Truth, notwithstanding the frequent Idola­try of the People, Nadab and Abihu's (Consecrated Priests) offering strange Fire: Corah, Dathan and Abiram's making a great Schism, and the sins of Moses and Aaron, and other High-Priests in all her succeeding Ages. Nay, tho' all things touching Religion and Virtue, were in a manner run to decay, in our Saviour's time, both in Priests and People; yet did he maintain the Authority of the Jewish Church; and commanded all to be Obedient, and submit to those who had the superiority; without calling in question their Authority, or doubting of the reasonableness of their Commands. The Scribes and Pharisees, (says he, Matt. 23. 2.) sit in Moses 's Chair: All therefore, whatsoever they bid you observe, that observe and do: But do ye not after their works. If therefore God's special assistance, was ne­ver wanting to the Church of the Jews, so as to let it fail in the Truth of its Doctrine, or its Authority; notwithstanding the Pride, Covetousness, Cruelty, Impiety, Idolatry, of many of her Levites, Elders, Priests and [Page 25] High-Priests. Why should not he believe the same of the Church of Christ, which, (as St. Paul says) is built on better promises: and that it re­mains entire in the Truth of her Doctrine, and her Authority, notwith­standing the viciousness of many of her Governours. Especially, since he's in a manner confident, that there has been nothing so infamous acted by any Priests, Prelates, Popes or others, since Christ's time, but what may be follow'd; Nay, was out-done by the Priests of the Jews.

HE believes the Pope to be none of his God, neither Great nor Little; That he is not above the Angels, but only a Man. He be­lieves that Christ, as he is supreme Master, Governour and Lord of all created things, so also of his Church, of which he acknowledges him to be the Founder and Head. But as notwithstanding this Lordship and Headship of Christ over all things, every Father of a Family owns him­self to be Master of it under Christ; every petty Commander of a Ship, stiles himself Master of it under God; and every Prince, King, and Emperour is confess'd supreme Lord and Governour of his Dominions under God: So also, he believes, that there is a Pastor, Governour and Head of Christ's Church under Christ, to wit, the Pope or Bishop of Rome, who is the Successor of St. Peter, to whom Christ committed the care of his Flock; and who hath been fol­low'd now by a visible Succession of above 250 Bishops acknowledg'd as such in all Ages, by the Christian World. And now believing the Pope to enjoy this Dignity, he looks upon himself oblig'd to shew him [Page 26] that Respect, Submission and Obe­dience, which is due to his place; a thing which no body can in reason or conscience deny to any one in Rule, or that has any Superiority. Neither does he doubt but God as­sists those who have this charge, with a particular helping Grace, such as has a special respect to the Office and Function, more than to the Person. Such was given to all the Prophets, when they were sent to preach: Such to Moses, when he was made God to Pharaoh, Exod. 7. 1. Such to the se­venty Elders, when God taking of the Spirit of Moses, gave it unto them, and constituted them Judges. Such to Caiphas, who to council, prophesied of the Death of Christ, which St. John ascrib'd not to his Person, but to his Office of High-Priest, Job 11. 51. And this spake he not of himself, but be­ing High-Priest that year, he Prophesied, that Jesus should die for that Na­tion. By priviledge of his Office, uttering a Truth, which he himself never meant. With such like helping Grace, he doubts not, but God generally assists the Pastors of the New-Law, and more especially the High-Priest, for the Good of the whole Flock. And therefore, tho' he were as wicked as Caiphas, yet he is ready to tender him all respect due to his Function, and obey him in every thing concerning the Exercise of his charge, not for any consideration of his Person, but meerly for the Office he bears: It being the Duty of a good Son to Obey his Father, and of a Loyal Subject his King, and never to question their Authority, or dis-respect them in their Office, tho' for some particular Vices, they may have little respect for their persons. In this manner is he ready to behave himself towards his chief Pastor, with all Reverence and Submission, never scrupling to re­ceive his Decrees, and Definitions, such as are issued forth by his Authority, with all their due circumstances, and according to the Law, in the con­cern of the whole Flock. And this, whether he has the assistance of a Di­vine Infallibility, or no: Which, tho' some allow him, without being in a General Council, yet he is satisfied, 'tis only their Opinion, and not their Faith, there being no Obligation from the Church, of assenting to any such Doctrine. And therefore, as in any civil Government, the Sentence of the supreme Iudge or Highest Tribunal, is to be Obey'd, tho' there be no assurance of Infallibility, or Divine Protection from Errour or Mistake: So is he taught, should be done to the Orders of the Supreme Pastors, whe­ther he be Infallible or no.

HE believes, That the Pope has no Authority to dispense with the Law of God; and that there's no Power upon Earth can absolve any one from the Obligation of keeping the Commandments; or give leave to Lie or Forswear; or make, that the breaking of any the least Divine Precept, shall not be accountable for at the day of Judgement. He is taught by his Church in all Books of Direction, in all Catechisms, in all Sermons, that every Lie is a Sin; that to call God to witness to an Vn­truth damnable; that it ought not be done to save the whole World; that whosoever does it, either for his own Personal account, or for the In­terest of Church or Pope, or whatso­ever else, must of necessity answer for it at the last day, and expect his portion with the Devil and his An­gels, if un-repented: And that no one can give leave for Lying, Per­jury, or committing any Sin; or e­ven pretend to it, unless it be the Devil himself, or some devilish Mi­nisters of his, such as he detests in his heart, and utterly abominates. And in consequence to this he believes, That whosoever at the hour of his death denies any Crime, of which he is guilty, and protests himself to be innocent, when he is not so; can have no hope of Mercy: but depar­ting out of this World, and enemy to God, and the Truth, shall infallibly be receiv'd as such in the next; and dying with a Lie in his mouth, can [Page 28] expect no reward, but from the Fa­ther of Lies. And this, whatsoever his Crime was, whether incurr'd by an undertaking for Mother-Church, or no; and whatsoever his Pretences for the denial of the Truth were, whether Absolutions, Dispensations, the Sacrament, or Oath of Secresie, or whatsoever else: nothing of these being capable of excusing him in Lies or Perjury, or making them to be Innocent, and not displeasing to God. Nor indeed did he ever hear of these so much talk'd on, Dispen­sations and Absolutions, from any Priests of his Church, either in Ser­mons or Confessions; he never read of them in his Books & Catechisms; he never saw the Practice of them in any of his Communion; it having been their Custom, ever since Oaths were first devis'd against them, rather to suf­fer the loss of their Goods, Banishments, Imprisonments, Torments, and Death it self, than Forswear themselves, or protest the least Untruth. And 'tis not out of the memory of Man, that several might have saved their Estates, and Lives too, would they have subscrib'd to, and own'd but one Lie, and yet refus'd it; chusing rather to die Infamously, than prejudice their Conscience with an Ʋntruth. So that it seems a great Mystery to him, that those of his Profession, should have Leave and Dispensations to Lie and Forswear themselves at pleasure, and yet that they should need nothing else but Lying and Perjury, for the quiet enjoyment of their Estates, for the saving their Lives, for the obtaining Places of highest Command, and greatest Dignity; such as would be extraordinarily advantagious for their Cause, and the interest of their Church. And yet that they should generally chuse rather to forego all these so considerable Conveni­ences, than once Lie or Forswear themselves. And is it not another great Mystery, that these Dispensations for Lying and Swearing should be ac­cording to the Receiv'd Doctrine of his Church; and yet that he, or any of his Communion, were never instructed nor inform'd of any such Diaboli­cal Point? nay, had never come to the knowledge of it, had it not been for the Information receiv'd from some Zealous Adversaries, such as relate either meerly upon Trust, or else such as have receiv'd a Dispensatiou of Lying from the Devil, that they might charge the like Doctrine on the Church of Rome, and the Pope.

'TIS no part of his Faith to be­lieve, that the Pope has Au­thority to dispense with his Allegi­ance to his Sovereign, or that he can Depose Princes upon any account whatsoever; giving leave to their Subjects to take up Arms against them, and endeavour their ruin. He knows that Deposing and King-killing Power has been maintain'd by some Canonists, and Divines of his Church, and that it is in their Opinion law­ful, and annex'd to the Papal Chair. He knows likewise that some Popes have endeavour'd to act according to this Power. But that this Doctrine, appertains to the Faith of his Church, and is to be believ'd by all of that Communion, is a malicious Calumny, a down-right Falsity. And for the truth of this, it seems to him a sufficient Argument, that for the few Authors that are Abettors of this Doctrine, there are of his Com­munion three times the number, that publickly disown all such Au­thority; besides several Ʋniversities, and whole Bodies that have solemnly condemn'd it; without being in the least suspected of their Religion, or of denying any Article of their Faith. Those other Authors therefore Publish their own Opinions in their Books, and those Popes acted according to what they judg'd lawful; and all this amounts to no more, than that this Doctrine has been, or is an Opinion amongst some of his Church; but to raise it to an Article of Faith upon these grounds, is impossible. Let his Church therefore answer for no more, than what she delivers for Faith; let Prelates answer for their Acti­ons, and Authors for their own Opinions; otherwise more Churches must be charg'd with Deposing and King-killing Doctrine, besides that of Rome: [Page 30] The Vniversity of Oxford having found other Authors of Prenicious Books, and Damnable Doctrines, destructive to the Sacred Persons of Princes, their State and Government, besides Jesuits, as may be seen in their Decree, pub­lish'd in the London Gazette, July 26. 1683. In which they condemn'd twenty seven false, impious, seditious Propositions, fitted to stir up Tumults, overthrow States, and Kingdoms, to lead to Rebellion, Murder of Princes, and Atheism it self. Of which number only three or four were ascrib'd to the Jesuits: the rest having men of another Communion for their Fathers. And this Doctrine was not first condemn'd by Oxford; What they did here in in the Year 1683. having been solemnly done in Paris in 1626. Where the whole Colledge of Sorbon, gave Sentence against this Proposition of Sanctarellus; (viz.) That the Pope, for Heresie and Schism, might depose Prin­ces, and exempt the Subjects from their Obedience; the like was done by the Ʋniversities of Caen, Rhemes, Poictoirs, Valence, Bourdeaux, Bourges, and the Condemnation subscrib'd by the Jesuits. And Mariana's Book was committed publickly to the flames, by a Provincial Council of his own Order, for the discoursing the Point of King-killing Doctrine problemati­cally. Why therefore should this distoyal Doctrine be laid to his Church, when-as it has been writ against by several hundred single Authors in her Communion, and disown'd, and solemnly condemn'd by so many famous Ʋniversities? And why should the Actions of some few Popes, with the Pri­vate Opinions of some Speculative Doctors, be so often and vehemently urg'd for the just charging this Doctrine upon the Faith of the Church of Rome; which, to a Serious, Impartial Considerer, are only meer Fallacies, capable of Libelling all Societies in the World, of overthrowing all States and Kingdoms, and only fit Arguments for Knaves to cheat Fools withal. There Being no Government in the World which might not be easily pro­ved Tyrannical; No Religion, Perswasion, or Society, which might not plau­sibly be indicted of Atheism; If the Actions, Pretences, Claims, and En­deavour of some few of their Governours, and Leading Men; the Opinions, Writings, Phansies of some Authors, be allow'd as sufficient Evidence, for the bringing in the Verdict of Guilty upon the whole. When Malice there­fore and Envy have done their worst in this point, to render the Papists bloody and barbarous to the World; yet 'tis certain, after all, that Popish Princes sit as safe in their Thrones, enjoy as much Peace and Security, as any other Princes whatsoever; And that the Papists in England can give as good proofs of their Loyalty, as the best of those that clamour so loud against them. They can bid defyance to their Adversaries, to shew any one Person of Honour and Estate amongst them, or even four of any con­dition whatsoever, that bore Arms against Charles the First, during the whole time of his Troubles. They can make good, that there was scarce [Page 31] any amongst them, that did not assist his Majesty either with Person or Purse, or both. And they can say, that Charles the First was murder'd in cold blood by his Protestant Subjects, after many hundred Papists had lost their Lives for the preventing that Butchery, and that Charles the Se­cond, being pursued by the same Subjects for his Life, sav'd it amongst the Papists.

HE believes, that he is oblig'd to obey all the commands of Christ: and that neither his Church, nor any other Power upon Earth can limit, alter, or annul any precept of Divine Institution, contrary to the intention of the Law-giver. Nei­ther is the Denial of the Cup to the Laity, a practise any ways opposite to this his Belief: He being taught, that tho' Christ instituted the blssed Sacrament under both kinds, and so deliver'd it to his Apostles, who on­ly were then present, and whom he had made Priests just before; yet he gave no command, that it should be so receiv'd by all the faithful: But left this indifferent, as is evident from his own words, where he at­tributes the obtaining life everla­sting (the end of the Institution) sometimes to the receiving under both kinds, sometimes under one: as when he says, If any Man eat of this Bread, he shall live for ever. He that eats Me, even he shall live by me. He that eats of this bread shall live for ever, (John 6. v. 51, 57, 58.) And a curious Reader may find as many Texts for thus Receiving under one kind, as for the other. And St. Augustine was so far of this Opinion, that he says, that Christ himself administred the Sacrament to some of his Disciples, under one kind only, viz. to those two going to Emaus, [Page 32] (Luk. c. last, 30.) And that the Apostles afterwards did often practise the like, when they assembled, to break bread, (Acts 2. &c.) Which places He and other Fathers explicate of the Sacrament, (Aug. l. 49. de Cons. Evàng.) And that this was the Custom of the Primitive Christians, to give it under one kind, to Children, to the Sick, and that men on a Journey us'd so to carry it with them, is attested by all antient Writers, and mo­dern Historians, Nay, he finds, that this was the practice of the Church, to Communicate under one kind only, or else under both, as every one thought good, especially in all Private Communions, for the first four hun­dred years after Christ: and that the first Precept of Receiving under both kinds, was given to the Faithful by Pope Leo I. in the year 443. and Con­firm'd by Pope Gelasius in 490. not for the correcting any Abuse, that had crept into the Church, but for the discovering the Manichees, (who being of opinion, that Christ had no true Blood, and that Wine was the Gall of the Devil,) us'd to lurk among the Christians, and receiving under the form of Bread only, as the rest did, remain'd un-distinguish'd, till by this Obligation of all Receiving the Cup, (which they judg'd unlawful and abominable) they were all detected. And, now, if a thing (till that time Indifferent,) was for these Motives determin'd by an Ecclesiastical Precept, and so observ'd for many hundred years, without scruple or questioning the Authority; why should he doubt to submit to the same Authority; when (upon different Motives and Circumstances,) they Issue forth another Precept. Few doubt of this, in the matter of Eating strangled Meats and Blood; which, tho' forbid by the Apostles, (Acts 15.) and so unlawful, is now by another Order, and upon other circumstances, become a thing Indifferent, and like other things. And why then should he scruple in this, especially since there's no Injury done, nor he defrauded of any thing. For believing the Real Presence of Christ in the Sacrament, he consequently believes whole and living Jesus to be entirely contain'd under either Species: And that (receiving under one kind,) he is truly partaker of the whole Sacrament, and not depriv'd of either the Body or Blood of Christ.

HE believes that the Sacrifice made by Christ upon the Cross was altogether sufficient: That by It he Sav'd and Redeem'd us, pay­ing the Debt of sin, and satisfying the Infinite Justice of his Father: That by It he procur'd means for our [Page 33] Salvation; which means are Faith and Good Works, and most honou­rable to God, is the Offering a Sa­crifice. And as Christ's Worshipping of God, Christ's Fasting, Christ's Praying and suffering for us, does not hinder or evacuate our Worship­ping of God, our Fasting, our Suffe­ring, our Praying, for our selves. So neither did his Sacrifice hinder or evacuate all Sacrifices for ever. But as he instituted Fasting, Praying, and suffering for his Followers, that by so doing, they might apply what he did, to themselves; so also he insti­tuted a Sacrifice; that by It they might apply the merits of his Sacri­fice, and make it beneficial to their Souls. So that though he firmly be­lieves, that Christ offered Sacrifice for our Redemption, and by one only Offering, (spoken of by St. Paul) per­fected by way of Redemption the San­ctification of all those that are Sancti­fied: Yet he also believes, that to receive the benefit of this Offering, we must also do our parts, by our Good Works concurring with Christ, so be­coming Labourers together with God, 1 Cor. 3. 9. and in some manner puri­fying our own selves, 1 Joh. 3. 3. and therefore not omit the best of all Works, which is Sacrifice, proper to none but God: Which our Saviour Jesus Christ instituted at his last Supper, when leaving unto us his Body and Blood un­der two distinct Species of Bread and Wine, he bequeath'd as a Legacy to his Apostles, not only a Sacrament, but also a Sacrifice: A Commemorative Sacrifice, lively Representing in an unbloody manner, the bloody Sacrifice, which was offered for us upon the Cross; and by a distinction of the Sym­bols, distinctly shewing his death (Christ's) until he come. This he gave in charge to his Apostles, as to the first and Chief Priests of the New Testa­ment, and to their Successors to Offer; commanding them to do the same thing he had there done at his last Supper, in commemoration of him. And this is the Oblation, or Sacrifice of the Mass, which has been observ'd per­form'd, frequented by the Faithful in all Ages, attested by the General Consent of antient Canons, universal Tradition, Councils, and the practice [Page 34] of the whole Church, mention'd and allow'd of by all the Fathers Greek and Latine; and never call'd into question but of late Years; being that Pure Offering which Malachy, (Prophecying of Christ) foretold should be offer'd among the Gentiles in every place, Mal. 1. 11. as it is understood by several Fathers, and particularly, S. Cypr. l. 1. c. 18. advers. Jud. S. Jerom, S. Theo­doret, S. Cyril, in their Commentaries upon this Text: S. Augustine, l. 18. c. 15. de Civit. S. Chrysost. in Psal. 95. and others.

HE believes it damnable to ad­mit of any thing for Faith, that is contrary to Reason, the Word of God, and all Antiquity: And that the Being of a Third Place, (call'd Purgatory,) is so far from being con­trary to all, or any of these, that it is attested, confirm'd and establish'd by them all. 'Tis expresly in the 2d, of the Machabees, c. 12. where Mo­ny was sent to Hierusalem, that Sa­crifices might be offered for the slain: And 'tis recommended as a Holy Cogitation to Pray for the Dead. Now though these Books are not thought Canonical by some, yet St. Augustine held them as such, and says they are so received by the Church, (l. 18. de Civit.) But whe­ther so, or no: One thing is allow'd by all, viz. That they contain no­thing contrary to Faith, and that they were cited by the Antient Fa­thers, for the Confutation of Errors, forming of good Manners, and the explication of the Christian Do­ctrine: Thus were they us'd by O­rigen for Condemnation of the Va­lentinan Hereticks, (Orig. in cap. 5. Ep. ad Rom.) thus by St. Cyprian, (Lib. de Exhor. Mart. c. 11.) thus [Page 35] by Euseb. Caesariensis,) Lib. Praepar. Evang. 11. c. 15.) thus by St. Greg. Naz. Ambros. &c. And he is in a manner certain, that these Books would never have been put to this Ʋse by these Holy and Learned Fathers; they would never with such con­fidence have produc'd their Authority, nor would they have been read by the Church in those Golden times, had this Doctrine of a Third Place, (and of Prayers for the Dead, which they maintain,) been any Idle Superstition, a meer Dream, contrary to Reason, the Word of God, and Antiquity; or had it been any Error at all. The being also of a Third Place is plainly inti­mated by our Saviour, (Matth. 12. 32.) where he says, Whosoever speaks against the Holy Ghost, it shall not be forgiven him, neither in this World, neither in the World to come. By which words Christ evidently supposes, that (though these shall not) yet some sins are forgiven in the World to come: Which since it cannot be in Heaven, where no sin enters; nor in Hell, whence there is no Redemption; it must necessarily be some Middle­state: And in this sense it was understood by St. Augustine nigh twelve hundred Years ago, as is manifest in his Works. (Civ. Dei. l. 21. c. 13, & 24. & lib. 6. cont. Julian. c. 15.) so also by St. Bernard against the Hereticks of his time. In the same manner does St. Gregory the Great, (L. 4. Diacl. c. 39.) so by St. Augustine understand those words of St. Paul, (1 Cor. 3. 15.) He himself shall be saved: yet so as by fire. Where he thinks him to speak of a purging fire, (Aug. in Psal. 37.) So the same Father un­derstands that Prison of which St. Peter speaks, (1 Pet. 3. 19.) to be some place of Temporal Chastisement, (Aug. Ep. 99.) And if this great Doctor of the Church in those Purer times, found so often in the Bible, a Place of Pains, after this Life, from whence there was Release; how can any one say, without great presumption, that the Being of a Third Place, is con­trary to the Word of God? Neither can the Antiquity of this Doctrine be more justly call'd in question, of which is found so early mention, not only by this Holy Father; but even by others his Predecessors, the Dis­ciples of the Apostles, and the best Witnesses of their Doctrine, (Dionys. l. de Eccl. Hier. c. 7. In Actis SS. Perpet. & Felicit. mention'd and approv'd by S. Aug. l. I. de Anima & ejus Orig. c. 10. l. 3. c. 9. & l. 4. c. 18. Tertul. l. de Cor. Mil. c. 3. Cypr. Ep. 66. ad Cler. Arnob. l. 4. cont. Gen. pag. ult.) and many others quoted at length by the Learned Natalis Alexand. Tom. 9. Hist. Eccl. dissert. 41.) And as for the Reason of this Tenet, he is bound to think it does not want it, since he finds it abetted by such Virtuous, Learned and Considering Men, whom he dares not reckon Fools; never hearing, that these us'd to Believe, but upon very good Grounds and sub­stantial [Page 36] Reasons. And he thinks he is able to give some himself, by what he has learn'd from the Scriptures, and these Fathers. For having been taught by these; First, That when a sinner is reconcil'd to God, though the Eternal Punishment due to his sins, is always remitted, yet there sometimes remains a Temporal Penalty to be undergone. As in the case of the Israelites, (Num. 14.) who by Moses's Prayers obtain'd Pardon for their Murmuring, and yet were excluded the Land of Canaan. As in the Case of David, (2 Sam. 12.) who was punish'd in the loss of his Child, after his sin was forgiven. Secondly, That there are some sins, which of their own nature are Light and Venial, such as cool the fervour of Charity, but do not extinguish it, from which even Holy Men are not exempt, and of which it is said, that the Just Man falls seven times, (Augustin. Enchir. c. 70. & lib. Quaest, Oct. tr. 9. 26.) Thirdly, That to all sins, whether great or small, some Penalty is due to the Justice of God; who as he has Mercy to forgive, has also Justice to punish: so that as St. Augustin says, (in Enarr. in Psal. 50. Whosoever seeks to God for mercy, must remember that he is just, and that his sin shall not pass unpunished. Fourthly, That ge­nerally speaking, few Men depart out of this life, but either with the guilt of some light offences and venial sins, or else obnoxious to some Temporal Punishment due to former sins forgiven. From these Heads, Discourse leads him immediately to the Necessity of some Third Place. For since the Infinite Goodness of God can admit nothing into Heaven, which is not clean, and pure from all sin both great and small: And his Infinite Justice can permit none to receive the Reward of Bliss, who as yet are not out of debt, but have something in Justice to suffer: There must of necessity be some Place or State, where Souls, departing this life, pardon'd as to the Eternal Guilt or Pain, yet obnoxious to some Temporal Penalty, or with the guilt of some venial faults, are Purg'd and Purify'd before their Admittance into Heaven. And this is what he is taught concerning Purgatory. Which, though he knows not, Where it is; of what nature the Pains are, or how long each Soul is detained there? yet he believes, that those, that are in this Place, being the Living Members of Jesus Christ, are reliev'd by the Prayers of their Fellow-Mem­bers here on Earth, and that the Charitable Works perform'd upon their Death-bed, and the Alms dispos'd on in their Last Will, are very avail­able afterwards in order to their speedier release.

HE is counsell'd by his Church to be present at Sermons, such as he is able to understand, they be­ing always deliver'd in the Vulgar Language of every Country: In France, French: in Spain, Spanish: in Italy, Italian: in England, (if per­mitted) English. They being pure­ly intended for the good Instruction of the Congregation present. He is taught to Pray, and always pro­vided of such Books of Devotion as he is capable of understanding; eve­ry Nation being well furnished with such helps, extant in the Language proper to the Country. He is com­manded to assist at the Church-Ser­vice, and to hear Mass; and in this he is instructed, not to understand the Words, but to know what is done. For the Mass being a Sacrifice, where­in is daily commemorated the Death and Passion of Christ, by an Oblation, made by the Priest, of the Body and Blood of the Immaculate Lamb, un­der the Symbols of Bread and Wine, according to his own Institution: 'tis not the business of the Congregation present, to imploy their Ears in attending to the Words, but their Hearts in contemplation of the Divine Mysteries, by raising up servent affections of Love, Thanksgiving, Compassion, Hope, Sorrow for sins, Resolutions of amendment, &c. That thus having their Heart and Intention united with the Priests, they may be partakers of his Prayers, and of the Sacrifice he is then offering; than which, he believes nothing is more acceptable to God, or beneficial to true Believers. And for the raising of these affections in his Soul, and filling his Heart with the extasies of Love and Devotion, he thinks in this case, there's little need of Words; a true Faith, without these, is all-sufficient. Who could but have burst forth into Tears of Love and Thanksgiving, if he had been present while our Saviour was tyed [Page 38] to the Pillar, Scourg'd and Tormented, though he open'd not his mouth to the By-standers, nor spake a word? who would have needed a Sermon to have been fill'd with Grief and Compassion, if he had seen his Saviour ex­pos'd to the scorn of the Jews, when he was made a bloody spectacle by Pilate, with, Ecce homo, Lo the Man? Who could have stood cold and sense­less, upon Mount Calvary, under the Cross, when his Redeemer was hang­ing on it, though he had heard, or not understood a word that he spoke? Does any one think that those Holy Women, who follow'd their Lord, in these sad Passages, and were Witnesses of his Sufferings, wanted Holy Affections in their Souls, because he spoke not; or were they scandaliz'd at his silence? Was not their Faith in him that suffer'd, by which they be­liev'd him to be Christ Jesus, true God and Man, laying down his life for the Redemption of Man, sufficient to excite in their Souls all the Passions due from a sinful Creature, to his bleeding Redeemer, to his Crucified Je­sus? The like Faith also is sufficient to fill him with Devotion, when he is present at the Holy Sacrifice of the Mass: For believing, that Christ is there really present before him, under the Species of Bread and Wine, and that He that lies upon the Altar, is the Lamb of God that takes away the sins of the World; What need of more, to quicken in his Soul all the Affe­ctions of a Devout Lover? Can he behold his Redeemer before him, and not break forth into Love and Thanksgiving? Can he see him, that gives sight to the Blind, health to the Sick, and life to the Dead, and yet stand still senseless and un-mov'd, without putting any Petition to him, without ask­ing any thing, for his blind, sick and sinful Soul? Can he believe that he that gives his life for the World, and died for our sins, is there before him, and not be touch'd with sorrow and contrition for his Offence,? Can he see commemorated every doleful passage of his Saviour's sufferings, in the se­veral Misteries of the Mass, and yet not be fill'd with grief and compassion? Is not Jesus welcom to a devout Soul, although he come in silence? Is not the Presence of Christ, a more forcing motive to a Christian, than any Hu­mane Words could be? And if he must needs have Words, let him behold with the eye of Faith the gaping Wounds of his Redeemer, and see if those speak nothing to his Soul? If they do not, 'tis because he wants Faith. It nothing therefore concerns his Devotion, that the Mass is said in Latine: If the Church has order'd it thus, so to preserve Ʋnity; as in Faith, so in the External Worship of God, and to prevent alterations and changes, which it would be expos'd to, if in Vulgar Languages, and other good Reasons; What's that to him? He should receive but little advantage, if it were in his Mother Tongue. For besides, that the greatest part is said in so low a voice, that it is not possible he should hear it; the Words do not belong to him, That's only the Priest's Office; and the Obligation is, to ac­company [Page 39] the Priest in Prayer, and Spirit, to be a joint-Offerer with him, to contemplate the Mysteries there represented, and to excite in his Soul De­votions according to the exigency of every Passage: According to the Di­rections he finds in his English Prayer-Books, of which there are extant great variety, set forth for the help of the Ignorant; by which they are taught the meaning of every Part and Ceremony of the Mass, and how to apply their Devotions accordingly. And if at any time he be present at other publick Devotions, as the Church-Offices, the Litanies, solemn Thanks­givings, Exequies, &c. which are all perform'd in Latine; or should say any private Prayers, or sing an Hymn in the same Language, which he un­understands not; yet is he taught that this may be done, with great benefit to his Soul, and the acceptance of God; if at these occasions he does but endeavour to raise his thoughts to Heaven, and fix his heart upon his Ma­ker. For that God does not respect the Language of the Lips, but of the Heart, does not attend the motion of the Tongue, but of the Mind; and if these be but directed to him in Thanksgiving, in Praising, in Petitioning, in Humiliation, in Contrition, and such like Acts, as circumstances require, he need not doubt but that God accepts his Prayers and Devotions. It being an undeniable thing, that, to say Prayers well and devoutly, 'tis not neces­sary to have attention on the Words, or on the Sense of the Prayers; But rather purely on God: Of these three Attentions, this last being approv'd by all, as of greatest perfection, and most pleasing to God. And this he can have, whether he understands the Words or no. It being very usual and easie for a Petitioner to accompany his Petition with an earnest desire of obtaining his suit, though the Language in which it is worded, be un­known to him.

HE is instructed in his whole Duty towards God, and most especially in the Ten Commandment. He is taught to understand them all and every one: that there's an Ob­ligation of observing them, under pain of eternal Damnation; and that whosoever breaks any one of them, loses the Favour of God, and as certainly hazards the loss of his Soul, as if he broke them all. And though in the short Catechisms and [Page 40] Manuals, in which the whole Chri­stian Doctrine is deliver'd in the most compendious and easie method, in condescendence to weak Memories, and low Capacities; the Second Com­mandment (as 'tis reckon'd by some) be wholly-omitted: Yet is it to be seen at length in other Catechisms, and Doctrinal Books, to be met with every-where in great plenty. And if any one should chance not to see any of these, yet would he be out of of all danger of falling into any Su­perstitious Worship or Idolatry: for that having read his First Command­ment, Thou shalt have no other Gods before me; he is taught, that by this, he is commanded to Serve, Love, A­dore and Worship one only True, Living and Eternal God, and no more: That 'tis forbidden him, to Worship any Creature for a God, or to give it the honour due to God; and that whosoever Worships any Idols, Images, Pictures, or any graven thing (whatsoever the Object be, whether in Heaven above, in the Earth beneath, or in the Waters under the Earth) for God, breaks the Commandment, by committing Idolatry, and stands guilty of an inexcusable and most damnable sin. Now having been taught, that this is the intent of the first Precept of the Decalogue, he thinks there can be but little danger of his becoming Superstitious in his Worship, or an Idolator, for want of the Second; there being nothing in this, but what he is fully and expresly instructed in, by having learn'd the First: it being rather an Explication of this, than any New and Distinct Precept: And for this rea­son he finds them in his Books, put together as One, or rather as the first Commandment, with its explication; by which means it comes about, that there are only Three in the first Table, teaching him his Duty towards God; and seven in the latter, concerning his Duty to his Neighbour; which is the Division assign'd by St. Augustine. And tho' St. Hierom observes not this method, but divides them into Four and Six; yet there being no direction in Scripture concerning the Number of the Commandments, to be assign'd to each Table; nor to let us know, which the first, which the second, which the third Commandment, or which the last. He is taught, that 'tis but an unnecessary trouble, to concern himself about the Number of them, or Division, when-as his whole business ought to be, the Observance of them in his Life and Conversation.

HE is taught, to keep Faith with all sorts of People, of whatso­ever Judgment or Perswasion they be, whether in Communion with his Church, or no; he is taught to stand to his Word, and observe his Pro­mise given, or made to any whatso­ever: and that he cannot cheat or cozen, whether by dissembling, equi­vocations, or mental reservations, with­out defiance of his own Conscience, and the violation of God's Law. This is the Instruction he receives from the Pulpit, the Confessionary, and his Books of Direction. The holy Francis Sales, in his Introduction to a Devout Life, (p. 3. c. 30.) tells him plainly, Let your Talk be courteous, frank, sincere, plain and faithful, with­out double dealing, subtility or dissem­bling: This he is taught to observe and practise, and that without this, 'tis not possible to please God. In the Catechism ad Parochos, compil'd by order of the Council of Trent, and recommended to all Parish-Priests for the instruction of the Faithful, he is taught, that by the Eighth Com­mandment he is forbidden all dissimulation, whether in Word or Deed; that cum scelere conjuncta sunt, to speak or do otherwise than for the intimation of what is in the mind, is abominable and wicked. That no man shall bear false witness against his Neighbour, whether he be Friend or Enemy. And Pope Innocent XI, in a Decree issued forth the Second of March, An­no 1679. has strictly commanded all the Faithful in virtue of his holy Obe­dience, and under pain of incurring the Divine Vengeance, that they ne­ver Swear equivocally, or with any mental reservation, upon no account or pretended convenience whatsoever: And that if any presume either pub­lickly or privately to teach or maintain the Doctrine of Swearing with equivocations or mental reservation, that they de facto incur Excommunication latae Sententiae, and cannot be absolv'd by any, but the Pope himself, excep­ting [Page 42] at the hour of death. He is taught therefore to speak plainly and sincerely, without dissimulations, equivocations, mental reservations, or any such like Artifices, which cannot be but very injurious to all Society, and displeasing to the First Truth. And now if any Authors in communion with his Church, be produced as Patrons of inward Reserves, and grand Abet­tors of these mental Juggles, let them hold up their hands, and answer for themselves: Their Church has declar'd for no such Doctrine, and is no more to be charg'd with their extravagant Opinions, than with the unex­emplar lives of other her Members, whose irregularities are not at all deriv'd from their Religion, but from the neglect of their own corrupt Inclinations, and giving way to the temptations of their Enemy.

HE is bred up in the Service and Love of God, taught to work his Salvation in fear and trembling, to provide in health-time against the last hour, and by no means to rely upon a Death-bed-Re­pentance; for that Men, (generally speaking,) as they live, so they die; and 'tis to be fear'd greatly, that those, who neglect God Almighty, and forsake him all their life-time, will never find him at their death. So that, (with St. Augustine,) he doubts the Salvation of as many as defer their Conversion till that hour, and has no encouragement at all to do it. However, if any are found, that have been so neglectful of their Duty, as to put off this great business of Eternity to the last moment: He is taught, that, in Charity, they ought to have all assi­stance possible, to put them in mind of their condition, to excite them to a hearty detestation of all their Offences: To let them know that, tho' they deserve Hell-fire in punish­ment [Page 43] of their wickedness, yet that they ought by no means Despair, for that God is merciful; and, who knows, but if they heartily call up­on him, and endeavour for a sin­cere Repentance, with an humble confidence on the Merits and Passion of Jesus Christ, he may hear their Prayers, shew them mercy, and give them time to repent. These are all the Promises can be given in this point; and this, is what he sees daily practic'd; And if some, by these means, are preserv'd from falling into despair, 'tis well; But as for any receiving from hence, encouragement of coming into the like circumstances, he thinks there's but little danger; especially since there's nothing so often repeated in Books, no more common Subjects for Sermons, than the dis­playing the manifold perils of delaying ones Conversion, and putting off Repentance till the last hour.

HIS Church teaches him, that the Appearance of Devotion, the Name of Mortification, and pretence to it, are only vain and fruitless things, if they are not accompani­ed with the substance. And that 'tis but a very lame compliance with the Ecclesiastical Precept of Fasting, to abstain from Flesh, unless all other Ex­cesses are at the same time carefully avoided. 'Tis true, his Church has not forbidden on these days the drinking of Wine, but permits a mo­derate use of it, as at other times; But is so far from giving liberty to any of her Flock of committing Excesses, that she declares Drunken­ness and all Gluttony whatsoever, to be more hainous and scandalous sins on such Days, than on any other: They being expresly contrary; not only to the Law of God, but also to the intention of the Church, which [Page 44] appoints these times for the retren­ching Debaucheries and conquering our vicious Appetites. And now if any of his Profession, make less Scru­ple of being Drunk on a Fasting-day, than of eating the least bit of Flesh; he knows nothing more can be said of them, than of many others, who will not break the Sabath day by do­ing any servile Labour on it, for all the World, looking on this as a most Damning sin; and yet at the same time, have little scruple of Swearing, Cursing, Lying, or revelling the grea­test part of the day. Which is not, because they have more liberty for these, than the former; they being all most wicked Offences; but be­cause they that do thus, are but Christians by halves, who with a kind of Pharisaical and Partial Obe­dience, seem to bear some of the Commandments most zealously in their Hearts, while others they trample under their feet; scrupling many times at a Moat, and on other oc­casions, passing by a Beam undiscern'd: For which their Church is not to be accountable, but They themselves, as being guilty of a wilful blind­ness, and a most unchristian negligence. This is the real case of such of his Communion, who, on days of Humiliation, while they abstain from Flesh, yet give scandal by their Intemperateness. They have a Command of God, by which they are oblig'd on all days to live soberly, and to avoid all Gluttony and Drunkeness; and on Fasting-days; besides this Command of God, they have a Church-precept, by which they are bound (if able) to eat but one Meal in a day, and that not of flesh. And now if some are so inconsiderate and careless, as to be scrupulously observant of one of these Commands, and wholly negligent of the other; 'tis not because their Re­ligion teaches them to do so, (which detests and condemns all such scanda­lous partiality, and complying with their Duty by halves) but because they shut their ears to all good Instruction, and chuse rather to follow their own corrupt Appetites, than the wholsom Doctrine of their Church.

HE is of a Religion, in which there are no Shisms or Sepa­rations; all the Members of it (how­ever spread through the World) agreeing like one man, in every Ar­ticle of their Faith, by an equal sub­mission to the Determinations of their Church. And no one of them, tho' most Learned and Wise, ever following any other Rule in their Faith besides this, of assenting to all, that the Church of God, planted by Christ, assisted and protected by the Holy Ghost, proposed to the Faithful to be believ'd, as the Doctrine of the Apostles, and receiv'd as such in all Ages. Which is, all unanimously to believe as the Church of God believes. No one of his Communion ever doubting of this, or scrupling to receive any thing, after this Crurches Declaration. And now, tho' they all thus conspire in every point of Faith; yet there is great diversity among School-men in their Divinity-points and Opinions of such matters, as are no Articles of Faith, and have no relation to it, but as some circum­stance or manner; which being never defin'd by their Church, may be maintain'd severally, either this or that way, without any breach of Faith, or injury to their Religion: And of these things only they di­spute, and have their Debates in manner of a School-Exercises, without any disagreement at all in their Belief, but with a perfect Ʋnity. The like Ʋnity is there amongst their Religious Orders, all which say the same Creed, own the same Authority in the Church of Christ; and in every thing pro­sess the same Faith; and have no other differences, than as it were of [Page 46] so many several steps, or degrees, in the practice of a Devout and Holy life. Some being of a more Severe and Strict Discipline, others of a more Gentle and Moderate. Some spending more time in Praying, others more in Watching, others more in Fasting; some being intended for the Catechi­sing, and breeding up of Youth; others for taking care of Hospitals, and looking after the Sick; others for going amongst Infidels, and Preaching to them the Gospel of Christ, and for such like Pious and Christian Designs, to the greater Glory and Honour of God. Which differences make no other difference in the several Professors, than there was between Mary and Martha, who express'd their Love and Service to their Lord in a very different imploy; but both commendably, and without any danger of prejudicing the Ʋnity of their Faith.

HE is taught to have a high e­steem for those of his Commu­nion, who undertake that sort of life, which according to Christ's own di­rection, and his Apostles, is pointed out as the best. A sort of People, who endeavour to perform all that God has Commanded, and also what he has Counsell'd, as the better, and in order to more perfection. They hear Christ declaring the danger of Ri­ches; they therefore embrace a vo­luntary Poverty, and lay aside all Ti­tles to Wealth and Possessions. St. Paul Preaches, That he that giveth not his Virgin in Marriage, doth better than he that does; and that she that is unmarried cares for the things of the Lord, how she may be holy, both in body and spirit: They therefore chuse a single state, Consecrating their Vir­ginity to God; that so they may be wholly intent on his service, and be careful how to please him; while she that is married cares for the things of the World, how she may please her Husband, 1 Cor. 7. 32, 33, 34, 38. [Page 47] The Gospel Proclaims, that those that will follow Christ, must deny themselves; they therefore renounce their own wills, and without respect to their own proper inclinations, pass their life in a perpetual Obedience. And because the World is corrupt, so that to a pious Soul, every business is a Distraction, every diversion a Temptation, and more frequently the pro­vocations to Evil, than Examples to Good; they therefore retire from it as much as possible, and confining themselves to a little Corner or Cell, apply themselves wholly to Devotion, making Prayer their business, the Service of God their whole imploy, and the Salvation of their Souls their only design. And now, if in these Retirements, where every thing is order'd as it may be most advantageous for the promoting Virtue and Devotion, nothing permitted that is likely to prove a disturbance to Godliness, or allurements to Evil, yet some live scandalously, and give ill example to the World: What can be said, but that no State can secure any Man; and that no such provision can be made in order to a Holy Life, but it may be abus'd? But yet he does not think that such abuses, and the viciousness of some, can be argument enough to any just and reasonable Man, to condemn the whole, and the Institution it self. Is not Marriage abus'd an infinite number of ways, and many forc'd to embrace this state, or at least to accept of such particular Persons contrary to their own choice and liking? Is there any state in this World, any Condition, Trade, Calling, Profession, Degree, or Dignity whatsoever, which is not abus'd by some? Are Churches exempt from abuses? Are not Bibles and the Word of God abus'd? is not Christia­nity it self abus'd, and even the Mercy of God abus'd? If therefore there is nothing so Sacred and Divine in the whole World, which wicked and ma­licious Men do not pervert to their will designs, to the high dishonour of God, and their own Damnation: How can any one upon the meer con­sideration of some abuses, pass Sentence of Condemnation against a thing, which otherwise is Good and Holy? 'Tis an undeniable truth, that to em­brace a Life exempt, as much as can be, from the turmoils of the World; and in a quiet retirement to Dedicate ones self to the Service of God, and spend ones days in Prayer and Contemplation, is a most commendable un­dertaking, and very becoming a Christian. And yet, if some, who enter such a course of life as this, fall short of what they pretend, and instead of becoming eminent in Virtue and Godliness, by their un-exemplar lives, prove a Scandal to their Profession: Is their Rule and Institution to be con­demned; or rather, they who swerv'd from it? No let not the Dignity of an Apostle, suffer for the fall of Judas: Nor the Commandments lie under an aspersion upon the account of those that break them.

HE is Member of a Church, which, according to the 9th. Article of the Apostles Creed, he believes to be Holy; and this not only in Name, but also in Doctrine; and for witness of her Sanctity, he Appeals to her Councils, Catechisms, Pulpits, and Spiritual Books of Di­rection; in which the main design is, to imprint in the hearts of the Faithful, this comprehensive Maxim of Christianity; That they ought to love God above all things, with their whole Heart and Soul; and their Neighbour as themselves. And that none flatter themselves, with a con­fidence to be sav'd by Faith alone, without living Soberly, Justly, and Piously; as 'tis in the Council of Trent, Sess. 6. c. 11. So that he doubts not at all, but that as many as live according to the Direction of his Church, and in observance of her Doctrine, live Holily in the Service of, and Fear of God; and with an humble confidence in the Merits and Passion of their Redeemer, may hope to be receiv'd after this Life, into Eternal Bliss. But that all in Com­munion with his Church do not live thus Holily, and in the fear of God, he knows 'tis too, too evident; there being many in all places, wholly forgetful of their Duty, giving themselves up to all sorts of Vice, and guilty of most horrid Crimes. And tho' he is not bound to believe all to be Truth, that is charg'd up­on [Page 49] them by Adversaries; their being no Narrative of any such Devillish Contrivances and Practices laid to them, wherein Passion and Fury have not made great Additions; wherein things Dubious, are not improv'd in­to certainties, Suspicions into Realities, Fears and Jealousies, into Substantial Plots, and down-right Lies, and Re­corded Perjuries into Pulpit, nay Gos­pel-Truths. Yet really thinks, that there has been Men of his Profession of every rank and degree, Learned and unlearned, high and low, Secu­lar and Ecclesiastick, that have been scandalous in their Lives, wicked in their Designs, without the fear of God in their Hearts, or care of their own Salvation. But what then? Is the whole Church to be condemn'd for the vicious Lives of some of her Professors; and her Doctrine to stand guilty of an many Villanies as those commit, who neglect to follow it? If so, let the Men of that Society, Judgement, or Perswasion, who are not in the like circumstance, fling the first stone. Certainly if this way of passing Sentence, be once allow'd as just and reasonable, there never was, nor ever will be, any Religion or Church of God upon the Earth. 'Tis but reck'ning up the Idolatries, Superstitions, Cruelties, Rebellions, Murders of Princes, Impieties, and other such like Enormites, commit­ted by the Jews, as they stand Recorded in Scripture; and 'tis immediate­ly prov'd, that the Jews were never the chosen People of God, nor their Law, the Dictates of Heaven. 'Tis but making a List of the Misdemean­ours, Irregularities, Abuses, Excesses, Treacheris, Simony, Seperation, Dis­cords, Erroneous Doctrines, to be found, even in the time of the Apostles and their Followers, and they are all effectually prov'd to be the Disci­ples of Antichrist; and that the Worlds Redeemer had no sooner ascen­ded into Heaven, but his Apostles left him, and began to set up for Schism [Page 50] and Vice. By this way, Constantine may be evidently condemn'd for an Heathen, because he murdered his Wife and his Son. And the Religion of Theodosius be mark'd out for Atheism, because, by his Order, seven Thou­sand Thessalonians, were Treacherously Massacred in three hours space, with­out distinction of Sex or Age, or the Innocent from the Guilty. A confident Undertaker would find no difficulty in proving all this; especially if he had but the Gift of exaggerating some things, mis-representing others, of finding Authorities and Texts for every idle Story, of charging the extra­vagant Opinions of every single Author, upon the Religion they profess, of raking together all the Wickedness, Cruelties, Treacheries, Plots, Conspiracies, at any time committed, by any ambitious Desperado's, or wicked Villains: And then positively asserting, that what these did, was according to the Doctrine of that Church of which they were Members; and that the true measures of the Sanctity and Goodness of the Church in whose Communion these Men were, may be justly taken from the Beha­viour of such Offenders. But certainly no Man of Reason and Conscience can allow of such Proceedings. No sober Man would ever go to Tybourn, and Whetstones-Park, to know what is the Religion professed in England according to Law; Nor would look into all the Sinks, Jakes, Dung-hills, Common-shores about Town, from such a Prospect to give a true De­scripion of the City. Why therefore should the Character of the Church of Rome and her Doctrine be taken only from the loose Behaviour and wicked Crimes of such, who, tho' in Communion with her, yet live not according to her Direction? She teaches Holiness of Life, Mercy to the Poor, Loyalty and Obedience to Princes, and the necessity of keep­ing the Commandments, (witness the many Books of Devotion and Dire­ction, made English for Publick benefit, written originally by Papists,) and great numbers there are (God be prais'd) who practice this in their Lives. And now if there be many also, who stop their Ears to good Instruction, and following the Suggestion of their own ungovern'd appetites, of Pride, Ambition, Covetousness, Luxury, &c. so lay aside all concern of Salva­tion, and become unchristian both to God and their Neighbour, that they are a shame to their Profession: Why should the Church be represented according to the Wickedness of those that neglect her Doctrine; and not rather by the Piety and Exemplar Lives of such as follow it? Is not this to deal by her, (if we may use such a Comparison) as 'tis generally done by the Sign of St. Dunstan, near Temple-Bar, (on which, tho' the Saint be drawn almost in the full proportion, and there's no more of the Devil on it, besides the reaching towards him with a pair of Tongs;) yet 'tis de­scrib'd only by the name of the Devil-Tavern, without the least mention of the Saint? And is not this partiality unjust, and these piece-meal De­scriptions [Page 51] unreasonable? Let the Character of the Church be given accor­ding to what she teaches, and not according to the Writings of every posi­tive Opiniator, and the Practices of every wicked Liver, and then there's no fear of its coming out so ugly and deform'd. Neither let any one pretend to demonstrate the Faith and Principles of the Papists, by the Works of every Divine in that Communion; or by the Actions of every Bishop, Cardi­nal, or Pope; For they extend not their Faith beyond the Declarations of General-Councils: And standing fast to these, they yet own, that many of their Writers are too loose in their Opinions, that all Bishops and Cardinals are not so edifying as becomes their State; and that Popes may have their failings too. A Pope is a Temporal Prince, keeps a Court, has variety of Officers about him. And if he has Flatterers, and Mis-informers too, 'tis nothing but what all Princes are sensible of, but cannot remedy. And hence he doubts not, but 'tis possible that he may be engag'd in unlawful under­takings, and invite others to the like. And are not all other Princes sub­ject to this too? But what then? These Actions of Popes concern not the Faith of those who are in Communion with them; they may throw a scandal indeed upon the Religion, but they can never alter its Creed. But what need any other return to the numerous Clamours made daily against the wickedness of the Papists? 'Tis a sufficient vindication of their Chief Pastors and Popes, (to use the words of a Person of Quality) that among two hundred and fifty, that have now Successively bore that Charge, there are not above ten or twelve, against whom, their most malicious Adversa­ries can find occasion of spitting their Venom; and that a Challenge may be made to the whole World, to shew but the fifth part of so many Successive Governours, since the Creation, of which there have not been far more that have abus'd their Power. And as for their Flock and People owning this Authority, 'tis true, many wicked things have been done by some of them; and too may like, Libertines, neglect the care of their Souls: But however the Generality of them live like Christians; few come to them, but with their Religion they change also their Manners for the bet­ter; Few desert them, but such who seem to be fall'n out with all Chri­stianity; And whosoever will look into any of our Neighbouring Popish Towns, as Paris, Antwerp, Gaunt, &c. will find in any one of them, more Praying, more Fasting, more receiving the Sacraments, more visiting of Pri­soners and the Sick, more Alms-giving, than in any ten Towns of the Re­formation.

HE is not oblig'd to believe any one Miracle, besides what is in the Scripture; and for all others, he may give the credit, which in pru­dence he thinks they deserve; con­sidering the Honesty of the Relator, the Authority of the Witnesses, and such other circumstances, which on the like occasions use to gain his as­sent. And if upon the account of meer History, and the consent of Au­thors, few make any doubt, but that there was such a one as Caesar, Alex­ander, Mahomet, Luther, &c. Why should he doubt of the truth of many Miracles, which have not only the like consent of Authors and History, but also are attested by great num­bers of Eye-witnesses, examin'd by Authority, and found upon Record, with all the formalities due to such a Process? St. Augustine relates many Miracles done in his time, so does St. Jerom, and other Fathers; and if they doubted nothing of them then, Why should he question the truth of them now? He finds, that in the time of the Old Law, God favour'd many of his Servants, working Mi­racles by their hands; and he thinks now that God's hand is not short­ned; that the Disciples of Christ are no less Favourites of Heaven, than those of Moses; and that the new Law may be very well allow'd to be as Glorious, and as particularly priviledg'd as the Old: especially since Christ promised that his Apostles should do greater Miracles than ever He himself had done. And what if some Miracles (recounted by Authors,) are so wonder­fully strange, to some they seem Ridiculous and Absurd? are they the less true upon this account? Is not every thing Ridiculous to Ʋnbelievers? The [Page 53] whole Doctrine of Christ is a Scandal to the Jews, and Folly to the Gentiles. And what more Absurd to one that wants Faith, than the Miracles recoun­ted in the Old Testament? Might not such a one turn them all into Ridi­cule and Buffoonry? Take but Faith away, and see what becomes of Balaam and his Ass, Sampson and his Jaw-bone, Elias and his Fiery-Chariot, Elijah's Mantle, Ax-head, and Dead-Bones, Gideon's Pitchers, Lamps and Trumpets in demolishing the Walls of Jericho, Moses and his Burning-Bush, his holding up his hands for the Victory over his Enemies, his parting of the Red-Sea, and Joshua's commanding the Sun to stand still, &c. Might not these, and all the rest be painted out as Ridiculous, as any supposed to be done since Christ's time, and be put in the same List with the History of Bevis, or Guy of Warwick? A little incredulity, accompanied with a presumption of measuring God's Works by Humane Wisdom, will really make the greatest part of them pass for Follie [...], and Absurd Impossibilities. And though he is so far from giving equal assent to the Miracles related in Scripture, and the others wrought since, that the former he believes with a Divine Faith, and the rest with an inferiour kind of assent, according to the Grounds and Authority there is in favour of them, like as he does in Prophane Hi­story: Yet the strangeness of these, never makes him in the least doubt of the Truth of them, since 'tis evident to him, that all the Works of Heaven far surpass all his reasoning, and that while he endeavours but to look even into the very ordinary things daily wrought by God Almighty, the Motion of the Sun, Moon and Stars, the Flowing of the Sea, the Growing an Ear of Corn, the Light of a Candle, the Artifice of the Bees, &c. he quite loses himself, and is bound to confess his own Ignorance and Folly, and that God is Wonderful in all his Works, a God surpassing all our knowledge. What­soever therefore is related upon good grounds, as done by the extraordi­nary Power of God, he is ready to assent to it, although he sees neither the how, the why, nor the wherefore; being ready to attribute all to the Honour and Praise of his Maker, to whose Omnipotent Hand, most of poor Man's impossibles, are none.

HE utterly dis-approves all sorts of Superstition. And yet is taught to have an esteem for Holy-Water, Blessed Candles, Holy Oyl, and Holy Bread; not doubting, but that as such Men, who have Consecrated themselves to the Service of God, in [Page 54] the Preaching the Gospel and Admi­nistration of the Sacraments, have a particular respect due to them, a­bove the Laity: As Churches Dedi­cated to God, are otherwise to be look'd on, than other dwelling Houses: So likewise these other Creatures, which are particularly deputed by the Prayers and Blessing of the Priest, to certain uses for God's own Glory, and the Spiritual and corporal good of Christians, ought to be respected in a degree above other things. And what superstitions in the use of them? Has not God himself prescrib'd such in-animate things, and Holy Men made use of them, for an intent a­bove their natural Power; and this without any Superstition? Was there Superstition in the Waters of Jealousie, Numb. 5. 17. In the Shue-Bread, in the Tables of Stone, in the Salt us'd by Elijah for sweet'ning the infected Waters; in the Liver of the Fish taken by the Angel Raphael, for ex­pelling the Devil? Was it Superstition in Christ to use Clay for the open­ing the eyes of the Blind; or in the Apostles to impose hands for the bring­ing down the Holy Ghost upon Christians; or to make use of Oyl for the curing of the Sick? Mark 6. 13. And tho' there be no express Command in Scripture, for Blessing Water, Bread, &c. yet there is this assurance, that every Creature is sanctified by the Word of God and Prayer, 1 Tim. 4. 5. and frequent Promises, That God would hear the Prayers of the Fai [...]hful. Why therefore should he doubt, but that these Creatures, on which the Blessing of God is solemnly implor'd by the Word of God, and the Prayers of the Priest and People, for their sanctification, are really sanctified, according to the assurance of the Apostle, and the Promises of God? St. Cyril of Jerusa­lem, who liv'd in the Third Century, made no question, but that, as those things, which are offer'd to Idols, tho' pure in their own nature, are made impure by the Invocation of Devils: So on the contrary, simple Water is made Holy, and gets a Sanctity, by virtue receiv'd from the Invocation of the Ho­ly Ghost, Christ our Lord, and his eternal Father, (Cyr. Catech. 3.) St. Au­gustine [Page 55] was of the same Judgment, touching the Benediction of Bread; affir­ming, that the Bread which the Catechumens did take, tho' it was not Christ's Body, yet it was holy; yes, and more holy than the Meat wherewith we are nourish'd, (Aug. Tom. 7. l. 2. de Pecc. Mer. & Remis. c. 26.) The like is to be seen in the Epistle of St. Alexander, who govern'd the Church but fifty years after St. Peter; where he declares the Custom even at that time of bles­sing Water, and confirms the Practice of it by his Command. And that Wa­ter thus bless'd, was capable by virtue receiv'd from Heaven, of working ef­fects above its own Nature, was the Sentiment of Christians in the Primi­tive times; Epiphanius makes early mention, (Tom. 2. l. 1. cont. haer. 30.) where he relates a passage at length, how that Water being blessed in the Name of Jesus, and sprinkled upon Fire, which by witchcraft was made unactive, and hindred from burning, immediately the Enchantment ceas'd, and the Fire burn'd. As also that a Possess'd person being besprinkled with bless'd Water, the Party was immediately cured. Theodoret, has the like Narration of the Devil hindring fire from burning, and how that he was chaced away, and the Charm dissolv'd by blessed Water being thrown on it, (lib. 5. Eccles­hist. c. 21.) And does not St. Hierom (in vit. Hilarion, p. 323. Paris print.) make this relation, how that Italicus took Water from blessed Hilarion, and cast it on his bewitched Horses, on his Chariot, and the Barriers from whence he us'd to run, and that the Charm or Witchery did cease upon the sprinkling this Water; so that all cryed out Marnas victis est a Christo; Christ hath conquered Marnas, (the Idol.) And now, there's no jeering and Ridi­culing these things, will ever make them look like idle Superstitions, to one that considers seriously, how much they are grounded upon Reason, the Word of God, Antiquity, and the Authority and Practice of the Catholick Church; which though it approves the use of them; yet it teaches plainly, that there is no Confidence to be put in any thing, but only in Jesus Christ; and what power these things have, they have not of themselves, but only from Heaven, and by the invocation of the Name of Jesus; who, as by his heavenly Blessing, he enables us to do things above the power of Nature; so also by the Prayers of his Church, he blesses these things, in order to the working effects above their own natural qualities, that by them his Father­ly Benefits may be applied to us, and that so the Faithful may more par­ticularly honour and bless him in all his Creatures.

HE has all the liberty, encouragement and convenience of becoming learn­ed, of any People or Perswasion whatso­ever. And none that has ever look'd over [Page 56] any Library, and found that the greatest numbers and choicest Books of all Sciences, have men of his Communion for their Au­thors: None that in his Travels, has taken a thorough view of the Ʋnivers [...]ies in Po­pish Countries, of the Sorbon, Louvain, Sa­lamanca, Boloign, &c. and consider'd their laborious studies, in Philosophy, Divinity, History, the Fathers, Councils, Scripture, &c. and besides the Students here, has seen how many thousands there are in Religious Hou­ses, who, free from the disturbances of the Word, make Virtue and Learning the bu­siness of their whole Life? will ever lay Ig­nor [...]nce to the charge of the Papists; but must in justice confess, that amongst them, are to be found as many, and as great Scho­lars, as amongst any People or Societies in the World. And tho' the Ʋulgar and common sort, of that Profession, understand not La­tine, yet are not they train'd up in ignorance of their Religion, nor led along in blindness; but are so provided of Books in their own Mother-tongue, of Instruction and Devotion, wherein is explicated the whole Duty of a Christian, every Mystery of their Faith, and all the Offices and Ceremonies perform'd in the Chruch; that they must be very negligent, or else very meanly parted, who do not arrive to a sufficient knowledge of their Obligation in every respect. And whosoever has seen the great pains and care some Good Men take abroad, in Explicating (on Sondays and Holy-days in their Churches, and on Week-days in the Streets,) the Christian Doctrine to the crowds of the ignorant and meaner sort of people, not omitting to reward such as answer well, with some small gifts, to encou­rage Youth, and provoke them to a commendable emulation; will never say, that the Papists keep the poor people in Ignorance, and hide from them their Religion; but rather that they use all means for instructing the Ignorant, and omit nothing that can any ways conduce to the breeding up of Youth, in the knowledge of their Faith, and letting them see into the Religion they are to profess. Neither does it seem to him, even so much as probable, that if the Church-Offices and Service, &c. were perform'd in the Ʋulgar-Tongue, that upon this the now-Ignorant and blindled people, would immediately discover so many idle Superstitions, sensless Devotions, and gross errors, that they would in great numbers upon the sight become deserters of that Communion, in which now they are profess'd Members. For since there is nothing done but in a Language, which the Learned, Ju­dicious and Leading Men of all Nations do every where understand, and yet these espy no such Ridiculosities, which fright them from their Faith; but notwithstanding the seeing all through and through, they yet admire all for solid, holy and Apostolical, and remain stedfast in their Profession: how can it be imagin'd, that the vulgar, weak and unlear­ned sort, (did they but understand all as well as they,) would espy any such Errors and Superstitions, which these others, with all their Learning and Judgment cannot discover? No, he thinks there's no reason to fear, that what passes the Test among the Wise and Learned, can be groundedly call'd in question by the Multitude.

HIs Church teaches him no un­charitableness at all, and the Doctrin she delivers concerning the desperate Estate of Hereticks and Schismaticks, is nothing but what she has learnt from the mouth of Christ and his Apostles. A­mong the last advices, recommen­ded by our Saviour at his Ascensi­on, is found the Sentence of Doom pronounced against all such as would not receive the Doctrin preach'd by the Apostles. Preach the Gospel (says Christ, Mark 16. 16.) to every Creature: he that be­lieveth, and is baptized, shall be sa­ved: but he that beleiveth not, shall be damned. And this is all his Church delivers in this point, re­peating the same Sentence of con­demnation against all such, as will not recieve and believe the Do­ctrin left by Christ, and preached by his Apostles. And if among those that believe not, she com­prehends not only Infidels and Hea­thens, but also all Hereticks and Schismaticks; 'tis nothing but what she has receiv'd from the Apostles; who did not only shake the dust off their Feets in witness against those who denyed them entrance, and refused to believe in Jesus; but al­so denounc'd such of the Brethren to stand guilty of damnation, who notwithstanding their belief in Je­sus, that he died for the Redemption of Man, and that rising again he Ascended into Heaven; did make Divisions amongst the Faithful, or Prea­ched any new Doctrin contrary to what they had deliver'd. St. Paul is [Page 58] very express in this, who foretelling Timothy (1 Tim. 4. 1, 2, 3.) of some, who in latter times would come and Preach a Doctrin, Forbidding to Marry, and commanding to abstain from Meats, which God hath created to be receiv'd: brands them with the infamous Title of Men depart from the Faith gi­ving heed to seducing Spirits, and Doctrins of Devils. In these words plainly letting him understand, that though these Men would not de­ny Christ, yet that their false Doctrin in those two other Points, were enough to make them Seducers, Deserters of Christ, and Leaders to the Devil. And does not he as expresly in his 2d Epistle to Timothy, (c. 2. v. 16, 17, 18.) condemn Hymeneus and Philetus, for prophane and vain bablers, increasers of Ungodliness, and overthrowers of the Faith, who concerning the Truth erred only in one Point, saying that the Resurrecti­on is past already? By which 'tis manifest to him, that the Doctrine now taught him by his Church, is nothing but what she has learnt from St. Paul, and the rest of the Apostles; it being deliver'd by them that he is a Lyar who denieth that Jesus is the Christ, (1 Joh. 2. 22.) And that every spirit that confesses not, that Jesus Christ, is come in the flesh, is not of God, (ib. c. 4. v. 3.) And not only this, but likewise A man that is an Heretick, after the first and second admonition, reject; knowing that he that is such, is subverted and sinneth, being condemned of himself, (Tit. 3. 10, 11.) With this weighty advice to the Brethren, in which they are commanded in the Name of our Lord Jesus Christ, to speak, all the same thing, that there be no divisions among them, but that they be perfectly joined together in the same mind and in the same judgment, (1 Cor. 1. 10.) For that having strife and divisions among them, they will shew themselves to be Carnal, and to walk as Men, (ib. c. 3. v. 3.) That therefore, there being but one Body, and one Spirit, one Lord, one Faith, and one Baptism, they should endeavour to keep the Unity of the Spirit, in the Bond of Peace, and not be tossed to and fro like Children, and carryed about with every Wind of Doctrin, by the slight of men, and cunning Craftiness, whereby they lye in wait to deceive, (Ephes. c. 4. v. 3, 4, 5, 14.) Who transforming themselves into the Apostles of Christ, are false Apostles, deceitfull Workers, (2 Cor. 11, 13.) But certainly accursed, for that troubling the Faithful, they would pervert the Gospel of Christ, and preach another Gospel, than that which had bin preach'd by the Apostles, (Gal. 1. 7, 8.) And this is the Sum of the Doctrin of his Church, which believing that Faith is necessary to Salvation, it being impossible whithout Faith to please God, (Heb. 11. 6.) teaches likewise, that the Faithful ought to hold fast the profession of their Faith without wavering, for that not only they lose it, who deny Jesus Christ to be God, as some have done: but also all [Page 59] those, who endeavor to pervert the Gospel of Christ, and in any point of Faith obstinately deny, or teach otherwise than was taught by Christ and his Apostles, as Hymeneus and Philetus did: so that, that Christian makes but a very imperfect and lame profession of his Faith, who can only say, I believe that Jesus Christ is come in the flesh, and that he is God and Man, the Redeemer of the world: unless he can with truth add this likewise, I also believe the whole Gospel that he preach'd, and every point of Faith, that he has taught and deliver'd to us by his Apostles: there be­ing the same Obligation to obey his Precepts, and hearken to his Words, as to acknowledge the Divinity of his Person; and it being a sin of the same blackness, obstinately to oppose any point of his Doctrine, as to deny the truth of his Person. 'Tis not therefore any uncharitableness in his Church, to declare plainly this miserable unhappystate of all such, who wilfully oppose and seperate from the Doctrine of Christ, deliver'd by the Apostles, and continued in the Catholick Church; and of such who disobey and seperate from the Government of the same Church, which Christ has Commanded all to hear and obey: But 'tis her Zeal so to do, and the same solicitude for the salvation of Souls, which mov'd the Apostles heretofore, to Preach the like Doctrine to their Flock; as also the Primitive Christians to expel their Communion, and Anathematize all such, who by broaching erroneous Tenets, con­trary to any point of Receiv'd Doctrine, or by disobedience, did wil­fully divide themselves from the Belief or Discipline of the Catholick Church: Such as were Marcion, Basilides and Bardesanes, who were Condemn'd in the First Age, for opposing that Article of our Faith, in which we believe the Resurrection of the Dead; such the Archonticks, Condemn'd likewise for denying the necessity of Baptism: Such Tatianus &c. for Preaching Marriage to be unlawful. Such the Millenarians, for maintaining a thousand Years Reign of Christ upon Earth, with his Saints in sensual pleasures. And so in all Ages others were condemn'd upon the like account. It having been always, a received Cu­stom, even in the purest time of the Gospel, for the Elders and Prelates, to whose charge Christ committed the care of his Flock, to oppose all those that by new Doctrin, or by making Schisms and Di­visions, did disturb its peace: and not to permit any that by such like means did endeavour to destroy his Unity, so much desired and recom­mended by the Apostles. So that they were equally declar'd Enemies of Christianity, who denyed Christ; and they, who confessing Christ, did yet contradict and reject any part of his Doctrin. And this upon the Principle, that Christian Faith ought to be entire. For that every Article, Mystery and Point of it being deliver'd by the same hands, [Page 60] and recommended by the same Authority, whosoever did oppose any one Point of it, was immediately judg'd guilty of all, in discrediting the Authority, on which the whole stood equally grounded. And this is that great Truth proclaimed above thirteen hundred years ago, and now every where read in St. Athanasius's Creed. Whosoever will be sa­ved: before all things it is necessary that he hold the Catholick Faith. Which Faith, except every one do keep Whole and undefiled; without doubt, he shall perish everlastingly. By which words was made known to the Chri­stian World, the Sense and Doctrine of the then pure and unspotted Church, as receiv'd from Christ and his Apostles. That it is in vain for any one to hope for Salvation, unless he first believe the Catholick Faith; and that whosoever does not believe it Whole and Undefiled, shall certainly perish everlastingly. Which is a Doctrin like that de­liver'd by the Apostle, concerning the observance of the Laws of God; that as whosoever fails in one, is made guilty of all; so also, who­soever disbelieves one Article of the Catholick Faith, does in a man­ner disbelieve all. There being no more hopes of Salvation for one that denies obstinately any one Point of the Catholick Faith, tho' he believes all the rest; than there is for one, who keeps Nine of the Commandments; with the Breach of the Tenth. An obstinate oppo­sition against one Point of Faith, and a sin against one Command­ment being as certainly damnable, as if 'twere against all. There being the same reason, and an equal necessity that the Observance of God's Law, and the Assent to the Catholick Faith be alike entire and Whole. And now being convinc'd, that none can believe to Salvati­on, but he that embraces the Catholick Faith thus wholly and entirely, by an equal submission to all the Mysteries contain'd in it, without op­position to any. And being likewise convinc'd, that no one can ar­rive to the true knowledg of this Faith, with an assurance of its Inte­grity, but by receiving it as propos'd and believ'd by the Church of Christ; Which Church was founded by the Son of God, watred with his Bloud, and by an infallible assistance of the Holy Ghost (by which it was to be taught all Truth to the end of the World) was secur'd from the danger of being deceiv'd or deceiving others, to the consummation of things: he does not doubt, but as in the Apostles time, so also ever since, and at present, God addeth to this Church daily such as shall be sa­ved, (Acts 2. 47.) there being no entire faith necessary to Salvation, to be found out of this Church; and no possibility, as St. Cyprian says, that God shall be a Father to any, who own not this Church for his Mother. But now, where and which this Church is, and what Society of Men are Members of it, among such variety of Pretenders; though it [Page 61] may seem a great difficulty to some to distinguish; yet to him it is none at all; for since there is no other Church, besides the Roman Catholick, which has had a continued and visible Succession of Bishops and Pastors in all Ages since the Apostles; no other that has con­verted Infidel Nations to Christianity: no other that has always preser­v'd Peace and Unity amongst its Members, all of them speaking the same thing, and being perfectly join'd together in the same mind, and the same judgment; no other that by assembling the Elders and Prelates, has oppos'd in all ages Heresies and Schisms, and condemn'd all those, who not sparing the Flock, have spoken perverse things, endeavouring to draw away disciples after them, no other, that has, in obedience to the command of Christ, send Apostles amongst Infidels and Unbelie­vers, for the preaching to them the Gospel, and instructing them in Christianity, and by this way, without Arms or blood, have spread their Faith throughout the World: No other, that by evident and un­deniable Miracles, have prov'd the truth of her Doctrin: No other but what has begun by seperation, whose first Preachers have gone out from this; the time of their first Preaching, and shewing themselves to the World, being upon Record, and their new Doctrine censur'd and con­demn'd by that Church, from whence they separated. Since, I say, there's no other Society or Christian Congregation in the World, to which these certain Marks of the Church of Christ, does agree; 'tis evi­dent to him, that this is the only true Church; that whosoever de­nies any Article of her Faith, denies so much of Christ's Doctrin; that whosoever hears her, hears Christ; and whosoever obstinately and wilfully is separated from her, is in the same distance sparated from Christ himself; and finally, that God addeth to this Church daily, such as shall be saved, (Acts 2. 47.)

HIS Church has appointed a great number and variety of Ceremonies to be used in the Ce­lebrating Divine Service, in the Offices and the Administration of the Sacraments. She has likewise many Observances, Ordinances, Constitutions appertaining to Dis­cipline and the Government of the Flock. And all these are re­ceiv'd, approv'd or instituted by [Page 62] her, every one in her Commu­nion does embrace, admit and willingly submit to, without op­position, exception, or calling any into question. Because, although the Particulars thus appointed or commanded, be not to be found in Scripture: Yet there being in the Scripture, an express and absolute command given to the whole Flock of Christ, of following and being obedient to those, that have thus order'd these things, in virtue of that command they voluntarily, and without constraint, accept all that is of their appointment: with­out excepting against any thing, unless it be manifestly sinful. And this they look on, as a Christian Duty belonging to all such, that are, by God's Pleasure, in subje­ction to the Higher Powers, or under charge. And therefore, as a Servant having receiv'd a Com­mand from his Master, is oblig'd to comply with it, in case it be not sinful, although he cannot find the thing then particularly com­manded, in Scripture; the gene­ral Precept of Servants being Obe­dient to Masters, being sufficient to let him know his obligation, and to remove all scruple. And as Children are in Duty oblig'd to perform the Will of their Parents, upon the Command, Obey thy Fa­ther and thy Mother, whether the the thing particularly willed, be in Scripture, or no, So they judg it the Duty of all Christian People to submit without contention to [Page 63] the Ordinances and Constitutions of their Pastors and Prelates, al­though the things particularly or­der'd by them, be not express'd in Scripture; it being a sufficient ground for this their Submission and Obedience, that God has gi­ven them a General Command; Obey them that have the rule over you, and submit your selves: for they watch for your Souls, as they that must give account, (Heb. 13. 17.) Remember them which have the rule over you, who have spoken to you the Word of God, whose Faith follow, (Heb. 13. 7.) So that to them it seems a very fallacious rule, leading to all confusion and unchristian contentions, viz. That the Higher Powers, our Superiors, Pastors and Prelates, are not to be obey'd, but only in such things as are ex­press'd in Scripture; and as for any other particulars, whosoever upon examination, cannot find what is commanded by them in Holy Writ; may lawfully refuse submission; nay, he is oblig'd to resist. For however this seems to bear much of the Word of God in the face of it, yet certainly 'tis wholly destructive to it; and under pretence of adhering close to the Scripture, undermines the very Author of it. This the Primitive Christians understood so well, that they detested all such Maxims, and following the Advice of the Apostle, chose ra­ther to trust their Souls in the hands of those, whom God had plac'd over them, by an humble Submission to the Government; and a pea­ceable Obedience to their Decrees; than by a presumptuous questio­ning of every thing, and raising vain disputes, to take the Rule of the Flock out of the hands of those, to whom God had providentially deli­ver'd it, and place themselves Judges over the Church, their Elders Prelates and Pastors, whom God had commanded them to hear, and be in Subjection to. So that we never read, that they ever preten­ded to weigh the Ordinances of their Superiors by their own reaso­ning, or to bring them to the Test of the Word of God, before the acceptance; but alway judg'd it conform to the Word of God, that their Governours should Rule, and they Obey. Thus when the Apostles ob­serv'd the Sunday instead of the Sabbath, and met together at Pente­cast; we don't read that the Faithful then began to turn over their Bi­bles, to find a Command for these particulars, but with a prompt Obe­dience readily followed them in the Observance. So when Absti­nence from Bloud and Strangled Meats, was order'd by the Elders As­sembled [Page 64] at Jerusalem; (Acts 15.) the multitude of Believers having heard the Decree, never murmur'd at it, or call'd it into question, however seemingly contrary to the intention of Christ, who in abroga­ting the Law of Moses, was thought to have cut off all these Obligations; but they all rejoiced for the Consolation, (ib. v. 31.) So when St. Paul gave orders to the Corinthians, (1. Cor. 11.) in what manner and posture, they were to behave themselves at Prayers in their Assemblies, both Men and Women; we don't hear, that he was challeng'd by any, to shew by what authority of Scripture he thus reprov'd and prescrib'd in these particulars, or by what they were oblig'd to receive his Prescriptions; but with a prompt submission accepted his Orders, not doubting, but since it was God's Will to place Rulers and Governours over them, it must be God's Will that they should be obedient to them, in follow­ing their Decrees, and observing their Constitutions. And with this Doctrin of Obedience, Humility and Submission all the Primitive Christians were train'd up by the Apostles, who zealously laboured by this means, to preserve them in peace and Unity; that so they might think all the same thing, and be of one mind and one judgment and without Divisions: insomuch, that there is not any one thing so often repeated in their Writings, as Exhortations to this Obedience and Submission: See, how, going through the cities, they deliver'd to them (the Faithful) the decrees for to keep, that were ordain'd by the Apostles and Elders which were at Jerusalem, (Acts 16. 4.) See how St. Paul commands the Thessalonians, to hold fast the traditions, they had been taught by word, or by Epistle, (2 Thess. 2. 15.) See how he comands the Hebrews; Obey them, that have the rule over you, Remember them, which have the rule over you, (Heb. 13. 7. 17.) See with what earnestness St. John urges this; He that knoweth God heareth us, he that is not of God heareth us not, (1 Joh. 4. 6.) hereby, know we the spirit of truth, and the spirit of errour. And then again, does not St. Paul commend the Corinthians for their Obedience; Now I praise you, Brethren, that you remember me in all things, and keep the Ordinances, as I deliver'd them to you, (1 Cor. 11. 2.) And then, having given them directions as to their behaviour in their As­semblies, he adds; But if any man seem to be contentious, We have no such custom, neither the Churches of God, (1 Cor. 11. 16.) And now it be­ing thus evident, that the Church of Christ in the Apostles time was founded, and preserv'd by a Submission and Obedience of the Flock to their Pastors; the Papists teach and believe; that, what was taught and commanded by the Apostles to the Faithful then living, ought to be receiv'd, as a Doctrin necessary for all succeeding Ages, and that Submission and Obedience ought to have been as much the Duty of Believers, ever since, as it was then; the Commands and Practice of that [Page 65] time, being undoubtedly the best, and only Pattern for the Faithful for all times, even to the End of the World. And they do not only teach this Doctrine of Submission in their Books and Sermons, but also observe it in their Lives, having in all Ages depended on their Elders and Prelates in all matters touching the Discipline and Goverment of the Church; lea­ving Rule to those, whose Charge and Office it is to Rule; and never be­lieving, that they, who are under Charge and Command expresly by Saint Paul to Remember and Obey those who have the Rule over them, can upon any pretence whatsoever, nay, tho' an Angel from Heaven should come and Preach otherwise, be discharg'd from this Christian Obligation, and be exempted from Remembring and Obeying, whom thus by God, speaking by his Apostle, they are Commanded to Remember and Obey. And upon this ground it is, that in things concerning the Order to be observ'd in the Di­vine Service, in all Ceremonies, Holy Rites, Ecclesiastical Consti [...]utions, and Or­dinances, they have neither Nill nor Will of their own; but always receive, and think that the best, which is Order'd and Appointed by those, to whom, by Divine Law, they owe this Submission and Obedience, and to whom the Ordering and Appointing these things, appertains. And therefore if these appoint a Day of Humiliation, for imploring God's Mercy, or aver­ting his Judgements, they never scruple to observe it; if a day of Thanks­giving in memory of some signal Benefit, they likewise Obey. If these judge it fit, that on every Friday should be commemorated the Death and Pas­sion of our Redeemer in Fasting; and command Lent to be observ'd, in remembrance and imitation of our Lord's forty days Fast in the Desart, they think it their obligation to do so. If these order such and such days to be set apart, and kept Holy in Remembrance and Thanksgiving for the Incarnation, Nativity, Circumcision, Resurrection, and Ascension of Christ, and for other such like intentions, they esteem it sinful to oppose it. If these judge it decent that the Faithful should bow at the Name of Jesus, stand at the reading of the Gospel, prostrate, or incline themselves at the Confession. If they appoint Tapers and Lamps to be used in Churches, to represent our Saviour, who came to enlighten the World; and Incense to be used, to mind the people, that their Hearts and Prayers, should, like the Smoak, ascend directly toward Heaven: If in the Administration of the Sacraments, in Exorcisms, in the Offices, and the Celebration of the Mass, these determine several Rites and Ceremonies to be observ'd, for more De­cency, greater Solemnity, and that by such exteriour helps, the minds of the Faithful may be mov'd to the contemplation of the Sacred Mysteries, and rais'd more sensibly to the apprehension of the Majesty of God, in whose Honour all is perform'd; they look upon themselves bound to al­low and embrace all these things without reluctance or opposition; al­ways [Page 66] thinking, that to be most proper, which is instituted by such, who have the Rule over them. And if any endeavour to raise Disputes, and be contentious concerning the Necessity of these Institutions, they have no such Custom, neither the Churches of God. One thing they know to be necessary, that is, that they should be Obedient; and that in the Service of God, they must not honour him as the Jews did, Isa. 58. 13. by doing their own ways, finding their own pleasure, and speaking their own words; but as Christians are Commanded, in a true Self-denyal, a sincere Humility and Obedience, submitting to those whom God has left to rule and govern the Flock. Neither is there any danger of falling back into the Jewish Law, by ap­proving the allow'd Ceremonies of the Church; it being certain, that in the Abrogation of the Old Law, all Ceremonies were not at the same time extinct: But only such as were meer Types and Figures of things to come in the New Law, which are now fulfill'd: Whilst others, (fit for the rai­sing Devotion, and expressing the affections of the Soul, and other such ends,) are still commendably retain'd as lawful, and equally necessary now, as heretofore: such are, Kneeling, Fasting, lifting Hands and Eyes to Hea­ven, Sighing, knocking the Breast, days of Humiliation, Thanksgiving, Watch­ing, Hair-cloth, Singing, Impositions of Hands, Benedictions, using Oyl, Spittle, Breathing, &c. all which are as lawful, convenient and necessary for Chri­stans, as they were for Jews; and no more to be neglected, because they were us'd in the Old Law, than praying, meeting, Reading the Law, Sing­ing Psalms, Humility, and Obedience, &c. are to be laid by, and disown'd by Christians, because they were observed by the Jews. Especially, since these, with many others, have been recommended to us by the practice of Christ and his Apostles, and of all Primitive Christianity. Neither has the use of Holy Ceremonies been wholly dis-approved by those of the Refor­mation. The English Profession of Faith, publish'd in the year 1562. allows them in the 34th Article. The Bohemick Confession in the 15th Article, Anno 1537. The Augustine, Tit. de Miss. Anno 1530. as it was penn'd by Melancthon. So that since Ceremonies are generally look'd on as commen­dable and lawful amongst Christians; the Papists judge it proper to those who have the Rule, to Order and Dispose of them, and declare to the Flock, how, when, and where they are to be observed. And if they who go­vern, judge fit to oblige the Faithful to the observance of any in particu­lar, they teach that it is the Duty of the Flock, to Obey. Things indif­ferent, after such Commands, being no longer of choice but necessary; and no less obliging, than the Commands of a Father to his Child; where, in case the thing be not apparently sinful, 'tis no perswasion of the thing be­ing superfluous, can excuse an obstinate denyal from Disobedience. It being more safe and Christian-like, for all that are under any Government, whe­ther [Page 67] Natural, Ecclesiastical or Civil, to perform and comply with such things, as they judge in their own private Sentiments, Ʋnnecessary, meerly upon the account of being Commanded, than upon such considerations, to disturb the order of Government, and fly in the Face of Lawful Autho­rity: than which nothing is more opposite to the Principles of Christia­nity; and destructive of all Humane Society. And upon these grounds it is, that the Papists founding themselves upon the sure foundation of Hu­mility and Obedience, have in all Ages acknowledged Overseers and Rulers over them to watch and feed the Flock, to whom God hath given Power; there being no power but of God, and that whosoever resisteth the Power, resisteth the Ordinance of God, and they that resist, shall receive to themselves damnation, Rom. 13. 1, 2.

HIS Church has never made any Innovation in Matters of Faith; what she believes and teaches now, being the same that the Catholick Church believ'd and taught, in the first three or four Centuries after the Apostles. And tho' in most of her General Councils there has been seve­ral Decisions touching Points of Faith; Yet can no one, without an injury to truth, say, that in any of these has been coin'd new Articles, or Christians forced to the acceptance of Novelties, contrary to the Scrip­ture, or antient Tradition. These have only trodden in the Apostles steps; as often as they have been in the like circumstances with them; doing ex­actly according to the Form and Ex­ample left to the Church, by those perfect Masters of Christianity. And therefore as the Apostles in their As­sembly, Acts 15. determin'd the Cor­troversie concerning the Circumci­sion; and proposed to the Faithful, what was the Doctrine of Christ in [Page 68] that point, of necessity to be believ'd; of which till that decision, there had been rais'd several Questions and Doubts; but now no longer to be questioned, without the Shipwrack of Faith. So in all succeeding ages the Elders of the Church, to whom the Apostles left their Commission of watching over the Flock, in their Coun­cils have never scrupled to determine all such Points, which had been con­troverted amongst the Brethren, and to propose to them, what of necessity they were to believe for the future, with Anathema pronounced against all such, as should presume to preach the contrary. Thus in the year 325. the first Nicene Council declar'd the Son of God to be Consubstantial to his Father, against the Arians; with an obligation on all to assent to this Doctrine, though never till then, pro­pos'd or declar'd in that Form. Thus in the year 381. the Holy Ghost was declar'd to be God; against Macedonius and his Followers, in the first Con­stantinopolital Council. And in the first Ephesin, Anno 431. Nestorius was condemned, who maintain'd two Persons in Christ, and that the blessed Vir­gin was not Mother of God; with a Declaration, that both these Tenets were contrary to the Catholick Faith. In the second Nicene Council. Anno 787. Image-breakers were Anathematiz'd. And so others at other times; and at last, in the Council of Trent, was declar'd the Real Presence, Transub­stantiation, Purgatory, the lawfulness of the Invocation of Saints, of keeping Holy Images, &c. against Luther Calvin, Beza, &c. And now, though in all these, and the other General Councils, the persons condemned, took occasion, from these New Declarations, to cry out, Novelties, Novelties, to fright the peo­ple with the noise of new coin'd Articles, and that the inventions of Men were impos'd on them, for Faith. Yet 'tis evident, that these New Decla­rations contain'd nothing but the Antient Faith; and that there had never been any such Declarations made, had not the Doctrine propos'd in them, being oppos'd and contradicted by some seducing Spirits, who going out from the Flock, endeavour'd by making Divisions, to draw numbers after them. So that the new Proposal of a Tenet, is but a fallacious proof of the Doctrine being lately invented, but a good Argument of its being lately op­pos'd. 'Tis certain from Scripture, Act. 15. that the Apostles had never [Page 69] declar'd the non-necessity of Circumcision, had not certain men come down from Judea and taught the Brethren the contrary. And that Consub­stantiality of the Son, had never been defin'd by the Nicene Fathers, had not Arius, with his Followers, oppos'd this Catholick Doctrine. And as cer­tain it is, that the Council of Trent had been altogether silent as to Transub­stantiation, Praying to Saints, Purgatory, &c. had not Luther, Calvin, and their Disciples, once professors of this Doctrine, gone out from the Flock, and upon the presumption of a New Light, endeavour'd to perswade the Faithful, that these Tenets, then believ'd by the whole Christian World, were no longer to be own'd, but to be quite thrown by, as Antichristian and Diabolical. 'Twas this oblig'd the Pastors to watch and take care of their Flock; and therefore not flying away, as the Hireling does, when the Wolf catcheth, and scattereth the Sheep, they assembled together in a Bo­dy, and declar'd to all under their charge, that they ought not to follow strangers; that howsoever these came pretending to the Shepherd's voice; yet since they came not by the dore into the Sheepfold, but climbing up some other way, they were no Shepherds, but Thieves and Robbers; such whose business was not to feed, but to steal, kill and destroy. 'Twas this made them en­courage all under their care, not to waver; but to stand fast, and hold the profession of their Faith, and notwithstanding all pretences, by no means to suffer themselves to be deluded, and led away with strange Doctrine; and that they might the better secure them from falling into Errours, they gave them a Draught of their Christian Doctrine; especially of all those points, which these modern self-commissionated Apostles did preach against, and endeavour to undermine; particularly declaring to them, the Faith they had been bred up in, which they had receiv'd from their Forefathers, and been deriv'd even from the Apostles. Securing them, that whatsoever was contrary to this, was Novelty and Errour. And now in the Pastors de­claring this to the Faithful, where was the Innovation? The Council did nothing but propose fully and explicately, what, before their meeting, was the Doctrine of all Christendom, and had been so amongst the Primitive Fathers. 'Twas they made Innovation, who preach'd contrary to the Do­ctrine thus believ'd and receiv'd; which Luther was not asham'd to own himself guilty of; plainly acknowledging, that He separated from the whole World.

But it seems that the whole World was then corrupted, and the Religi­on then every where profess'd, was overgrown with Superstitions, Errors and Abominations; such as had crept into the Church, some five Hundred Years before, some nine Hundred, and some a Thousand; and 'twas from these Luther separated, intending to Reform Christianity, and bring it to the purity of the Primitive times, of the first three Hundred Years. And [Page 70] was it not very strange now, that so many gross Fooleries, idle Superstitions, and even down-right Idolatry, should creep into a Church, and spreading it self through all Nations, infect the whole World, becoming the publick profession of Christendom for so many hundred Years, and be confirm'd and establish'd by the Laws of every Kingdom; and that no body should take notice of any such thing, either at its first Rise, or in all its progress of so many Years: Insomuch, that had not Luther made the Discovery, 'tis likely we should never have come to the knowledge of these Thousand Years Errors and Corruptions: No thinking Man certainly, but judges it impossible, that the very Fundamentals of Christianity should be shaken, and the Religion planted by the Apostles turned into Idolatry; and yet that no Learned Man should any where appear to contradict these Abomina­tions, no Zealous Pastors to withstand them, no pious Princes to oppose them: History sufficiently satisfies any Curious Reader, that from the first planting of the Church, there has been in no Age, and Man yet that has preach'd any Heterodox and Erroneous Tenets, and by introducing Novel­ties, has endeavour'd to infect the minds of the Faithful with Heresie and Superstition, but immediately have stood up Virtuous and Learned Men, in defence of the Truth, in their Writings and Sermons publickly con­futing and condemning the Errours, and giving an Alarm to the World, to beware of such Deceivers, and their wicked Doctrine; and withal, ne­ver omitting, to Record their Names to Posterity; with an account of the Year when they began to Preach, under what Emperours, and what was the occasion of their Revolt. Was not all this, and even more done against Arius? How many appear'd against the Manichees? How many against the Donatists; against the Novatians, against the Macedonians, the Nesto­rians, the Eutychians, the Pelagians, the Berengarians, &c. So that never any thing has made so much noise in the World, so many commotions, so many disturbances; nothing has been so impossible to be carryed on with secresie and silence, as the broaching any new Heresie, the making a Schism, the alteration of Religion, the starting up of some new Society and Pretenders to Reformation. What Tumults did all the fore-mentioned Apostles raise, disturb'd at the Doctrine of Mahomet, and the crying up the Alcoran? What Stirs and Commotions at the Reformation of Church and Faith, pretended by Luther, Zwinglius and Calvin? How then can it be judg'd in the least probable, that great variety of erroneous Tenets and An­tichristian Doctrin should be introduc'd by the Papists, contrary to the sense and belief of all Christianity, either in the fourth, fifth, sixth or tenth Century; and yet that there should not be the least disturbance occasion'd by it, no tumults or opposition; but all done with so much quietness, in such a profound Peace and Silence, that had it not been for the News [Page 71] brought, some Ages after, we had never suspected the Alteration? And is this possible? Is it possible, that the whole Christian World should change their Religion, both as to the Internal Belief, and external Profession and exercise of it; and no body be sensible of the change, so as to with­stand the Abomination, or to transmit to Posterity, even so much as the least Word of its beginning or propogation? Let any man upon some consideration, tell me, whether it be possible, that this one little King­dom of England should fall from this Pure Apostolical Doctrine it now pro­fesses, into down-right Popery, (or any other way alter the whole Sheme of its Religion) and have the Alteration confirm'd by several Acts of Par­liament, and continue in the publick Exercise of it for a thousand, five hundred, or even on hundred years, and yet no one in this Kingdom, or out of it, should be sensible of the Alteration; but also to be manag'd with such Policy and Craft, that the whole business should be a Secret for many Ages? And if this be scarce to be thought possible of this one King­dom; what can be imagin'd, when 'tis affirm'd of many Nations of the whole Christian World; Can any thing look more like a Fable or Ro­mance? Or can any Rational Man, barely upon such a Report, condemn the Faith and Religion of his Ancestors, for Novelty and Humane Inventions; and quite laying aside this, take him for the Rule of his Reformation, who thus, without Reason, Justice or Truth, has thrown such an Infamy up­on all the Christians preceeding him for a thousand years?

But not to insist upon these reasonings, for the wiping off the scandal of Novelty from the Doctrine of the Church of Rome; 'twould not be amiss here, to look beyond the Tenth Century, as also beyond the time of Pope Gregory. And if in those earlier Christians, nothing can be found of that Faith and Profession, which is charged as Novelty and Errour against the Church or Rome, all the Papists in the World shall joyn with their Adver­saries, and condemning Pope Gregory for a Seducer, and all of the Tenth Age for so many Ignoramus's, shall in one voice with them cry out against all such Doctrine, Novelty, Novelty, Errour, Errour. But if, on the contra­ry, every Point thus challeng'd of Novelty, shall appear to have been the Profession of the Faithful in the time of the Purity of the Gospel; if before Pope Gregory we find that Invocation of Saints, the Real Presence, Transub­stantiation, Purgatory, Prayer for the Dead, the Ʋse of Holy Images, Relicks, the Sign of the Cross, Processions, &c. were a receiv'd Doctrine, and common Practice of Christian in those Primitive times; Then shall the Papists re­main as they are, as being of the sinne Faith and Religion, with those Antient Believers, without any Additions and Alterations; and all their Ad­versaries ought in justice to return again to their Communion, and making up one Quire, cry out with them; Blessed are they who believes as our Fore­fathers [Page 72] believ'd. who receiv'd their Faith from the Apostles and their Succes­sors; and Accursed be they, who separate from this Faith, and upon the Noise of Novelty and Errour, make Divisions in the Church, and fall from her Com­munion, believing Lies rather than Truth.

In order to this, I intended in this place to have given the Reader a fair prospect of the Doctrine and Belief of the Fathers, at the first five hundred years after Christ; but finding the Matter to increase so much beyond ex­pectation upon my hands, I have reserv'd them for another occasion. But however, upon confidence of what I am able to produce in that point, I cannot omit to assure the Reader, that the chief, and most material Points charg'd upon the Church of Rome for Novelty, the Primitive Fathers do so plainly own to have been the Faith and Profession of the Church in their days; and to have been deliver'd down, and taught as the Doctrine of the Apostles; that an impartial Considerer need not take much time to con­clude, whether are the greater Innovators, those that now Believe and Pro­fess these Tenets and Practices; or they that disown or reject them. 'Tis evident, that every Point of that Doctrine, which is now decry'd for Po­pery, and basely stigmatiz'd with the note of Errours introduc'd of late, and of a modern invention, is by many Ages older than those, who are reputed to be the Authors; that every particular Article laid to the Ig­norance of the Tenth Century, and to the contrivance of Pope Gregory, are as expresly and clearly own'd, and taught some Ages before, as it is now at this day. That those Great Men were as down-right Papists in these Points, as we are now. And that any disturber of Christianity might have as well defam'd them for believers of Novelties and Errours, as we are now at this present. The Faith that they profess'd then, we profess now; and if any of our Doctrine be Novelty, 'tis a Novelty of above twelve hundred years standing: And who can question it not to be of an older date? If it was the publick belief of the Christian World, in the fourth Century, who can be better Witnesses of what was believ'd before them, even in the third Age, than They? They tell us, that the Doctrine they maintain and deliver, is the Faith of the Catholick Church, receiv'd from their Fore-fathers, and as it was taught by the Apostles; and we don't find, that in any of these Points, they were challeng'd by any Au­thority, or opposed by the Pastors of the Church, or any Writers, either then living, or succeeding them, but received always with great venera­tion; And upon what grounds can any callenge them now? Is it possible, that any living now, can give a better account of what was believ'd and practis'd in the third Age, than They that immediately follow'd them? Which will be more credible Witnesses of what was done in Forty Eight; those that shall be alive fifty years hence; or they that are not yet to come [Page 73] these thousand years? If therefore these Holy Men declare to us the Do­ctrine they believ'd; with an assurance, that it was the Faith of the Ca­tholick Church, so believ'd by their Ancestors, and as they had receiv'd it from the Apostles and their Successors; do not they deserve better credit, than others, who coming a thousand years after, cry out against all these several Points that they are nothing but Novelty and Errour? 'Tis evident therefore to him, that this noise of Novelty, was nothing but a stratagem for the introducing of Novelties; and that those that brought an Infamy upon these Points, by this aspersion, might with as great ap­plause every, and as easily have laid a scandal upon other Article of the Christian Faith, which they thought fit to retain, and have had them all ex­ploded for Novelty. And this has been so far done already, that even three parts of that Doctrine, pick'd out by the first Reformers, for Aposto­lical, and conform to the Word of God, we have seen in our days clamour'd against for Novelty, and thrown by with as general Approbation, and as clear Evidence of the charge, as ever they laid by Transubstantiation and the Primacy. The first Reformers cast off the Authority of the first Bishop, as being a Novelty; Others soon after cry'd down the Authority of all Bishops, for a Novelty. The First disown'd a great part of the Priestly Function, as being lately crept in; the Others disown'd all the rest, and even Ordination it self, as having all crept in together. The First threw out a great number of Ceremonies, as being not Apostolical, but of a modern Institution: The Others threw out even what they had retain'd, for being no more an Ordination of the Apostles, than the former. The First laid by five of the Sacraments; the Others laid by the other two. And thus No­velty was the Word, whensoever any receiv'd Doctrine of Christianity was to be outed, and may to be made for a Novelty: And he does dot doubt, but, that if the noise of Novelty continue long, so unhappily successful as of late, and the liberty be permitted to every presuming Spirit, to fix this scandal upon whatsoever Doctrine or Institution they shall think fit; that all Christianity is in a fair way of being thrown out of doors: and the Bible, Preaching, Catechising, Christ's Incarnation and Passion, &c. is as like­ly to be cast off for a Novelty, as all the rest have been. Those that will but shew to the People, that even these things have been all receiv'd from Rome, and that the Papists by their Missonaries, spread these Doctrines over the World, may soon perswade them, they are nothing but Popish Inventions, meer Novelties; that those that began the Reformation, did their business by halves, and that the World will never be throughly Re­form'd, till all these Romish Superstitions, are laid by with the rest; they being of the same date. He takes no notice thereof of all the clamours rais'd against several points of the receiv'd Doctrine of his Church; his [Page] Faith is founded on better Principles, than to be shaken with such a Vul­gar Engine. Novelty, Novelty, is a cry, that may fright unthinking Men from their Religion; but every serious Man will require better Motives than a Noise, before he forsake any point of his Faith; and 'tis impossi­ble he should joyn with any in condemning such things for Novelties, which he finds the Profession of all Antiquity.