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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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. 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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.